is a frightful kind of handiwork (dast6),
1 Mrq has ‘the various modes.’
2 This is evidently the name written Udat in Paz. in Bd. XXXI, 6, who was, therefore, the daughter of Bayak; the fact of her being the mother of Dahak is more clearly expressed in the Pahlavi text of Chap. LXXII, 5.
* This is the name written Khritasp in Bd. XXXI, 6, which is a Paz. reading, though confirmed by the Pahl. form in TD (as Udat is, to some extent, by the Pahl. Aid of TD). This Afirvadasp, whose name can also be read Khiritasp, must be distinguished from his namesake, the father of Vistésp, whose name became cor- rupted into Loharasp (see Bd. XXXI, 28, 29).
* K35 omits avik, ‘ without,’ here, but has it in Chap. LXXII, 5. Without this particle the meaning would be ‘who was the high- priest of his father, Adrvadasp.’
Ghapter Lxxavht,::2-I10. 229
5. One is this, that it may be ¢at she becomes
pregnant by that intercourse, axd has to commit on
her child the murdering of progeny.
6. One is this, that it may be in pregnancy, dy
her coming to intercourse wz¢# another man, ¢hat
the living child which is in her womb has died
through that intercourse.
7. One is this, that it may be that she becomes
pregnant by that intercourse, azd the pregnancy
having given indications, through shame or fear she
swallows a drug? [and seeks a remedy, and murders
the child in Zer womb.
8. One is this, that it may] be that a woman who
is foreign or infidel, and becomes pregnant by that
intercourse, gives birth to a child, azd it has grown
up with the child which is known ¢o delong to the
husband of the woman, azd remains in foreign habits
(an-airih) or infidelity. 9. The committer of the
illicit intercourse is as unobservant and grievously
sinful as 4e who shall lead his own child from zs
native habits (airih) and the good religion into
foreign habits and infidelity; as to the sin which
that child may commit in childhood Ze is the sinner,
and as to that which it may commit in manhood 4c
is equally sinful with it. 10. Also, if that child be
put to death in childhood, aud be passed through
water, rain, or fire, or be buried in the well-yielding
earth*, Ze is an equally vicious murderer, azd is
defiled thereby through dezzg the invisible causer.
* M14 has ‘ and with the assistance of another man she has so to commit on her child of that pregnancy.’ The interpolation is clumsy, and does not make the sentence easier to translate.
? The passage which follows, in brackets, is from M14; there being evidently something omitted from K35 at this point.
* The contamination of water, rain, fire, or earth, by contact with
220 DADISTAN-f DINIK.
11. Likewise, if he who is a man of the good
religion accustoms a woman to illicit intercourse, and
through adultery a child is born and grows up, even
then to practise undutifully that which undutifulness
committed is to make a wretched avd clandestine
connection. 12. On account of the birth having
occurred through illicit intercourse z¢ is grievously
sinful; through propriety z¢ is praiseworthy, and
through falsity z# is sinful!, azd it is said that a
bastard is not appointed in superintendence over
any one. 13. Lf it be done so that pregnancy does
not occur, even then every single time—not +o
mention the text (avistak) as ¢o the matter regarding
the destruction of his own living seed?—7zt¢ is a sin of
two Tanapthars, which are six hundred stirs?; and
regarding that emission z¢ is inexpiable (atana-
ptihar) 4.
a corpse, being considered a heinous sin (see Sls. II, 9, 50, 76, XIII, 19).
* That is, procuring the birth of a legitimate child is highly meri- torious, but an illegitimate birth is sinful.
* Referring probably to Vend. VIII, 77-82, which states that the voluntary waste of seed is an inexpiable sin, as mentioned at the end of this section.
° A Tanaptihar (Av. tanuperetha) sin was originally one that required the sinner to place his body at the disposal of the high- priest, in order to atone for it; but it was not necessarily a sin worthy of death, or mortal sin. At the time when the Vendid4d was written, such a sin was punished by two hundred lashes of a horse-whip or scourge (see Vend. IV, 72). Subsequently, when the Vendidad scale of punishments was converted into a scale of weights, for estimating the ‘amounts of sins and good works, a Tanapthar sin was estimated at three hundred stirs (orarnp) of four dirhams (8paxnn) each (see Sls. I, 1, 2). The weight of 600 stirs was probably about that of 840 rfipts, or 213 Ibs. (see Chap. LII, rn).
* That is, a sin which cannot be atoned for even by giving up one’s body for execution. Andptihar in Pahl. Vend. VIII, 82.
CHAPTER IXXVINcT I-17. 231
14. As much on account of the conversation as
on account of the companionship of the man who
goes unto various women, for the sake of a man’s
sin, and is unatoning, should his own body be also
defiled with bodily refuse (higar-héménd)!, or
should those kinds of harm be not £ef¢ away from
another *, even then every single time of the bodily
refuse bringing harm to his own body is a sz of
sixty stirs *, and through making his own body defiled
with bodily refuse is each tzme a sen of sixty stirs;
and if he washes with water that defilement with —
his own bodily refuse, or that which is harmed
thereby, every single time z¢ is a sea of six hundred 4
Stirs.
15. And if it be a foreign or infidel woman, apart
from the sinfulness about which J have written, z¢ is
a sin of sixty stirs on account of not controlling the
sins and vicious enjoyment of the foreign woman.
16. And, finally, the other various sins which are
owing to //zs sin are very numerous, avd grievous
to thousands of connections, and z¢ is thereby con-
taminating to them zz a fearful manner.
17. The retribution is renunciation of szz in pro-
curing pardon; and the renunciation in his turning
from equally grievous disobedience ®, every single
1 See Chap. XLVIII, 19.
? Mr4 has ‘or he does not wash those harmful kinds of bodily refuse, which is inconsistent with what follows.
* This is the estimated weight of a Khdr sin, originally the crime of inflicting a severe hurt, ranging from a bruise to a wound or broken bone not endangering life (see Sls. I, 1,2). The weight was probably equal to that of 84 rfipis.
* M14 has ‘three hundred,’
* Reading asrfistih as in Mr4, instead of the aitrdistdéth of K 235. Possibly the latter word might be read 3-trdistdih, ‘the
A A A A A = 232 DADISTAN-I DINIK.
time that Ze turns from similar viciousness, and as
an atonement for the sin, is to arrange, or order,
four (arba) marriages of the next of kin to his own
wife, lawfully, authorisedly, and most hopeful of off-
spring. 18. Through fear of the grievous sinfulness
which J have recounted, 2% case of a child of those
of the good religion who has no giver of shame’,
and to keep lawfully in subjection a child who is
under control, he who is unnurtured is lawfully given
nurture, azd is nominated for lawfully bringing up.
tg. And to turn a man ov woman of bad disposition,
by eulogy and entreaty, or? dy distress (fangim) and
fear and other representations, from that bad dis-
position axzd vicious habit; to order next-of-kin
marriage * and all the religious rites (hamak din6),
the Dvazdah-hémast‘, the ceremony zz honour of
the waters, and the presentation of holy-water to
the fires *; to remove the burden of offspring 7 which
is distressing those of the good religion, and to force
them from the infidelity acquired, which is a very
atoning atonement for such sins, are extremely proper
proceedings (avir-farhakhtikth). passing away of the three mgh/s, referring to the Av. phrase thrityau khshap6 thraosta, ‘on the passing away of the third night,’ in Hn. II, 18; the three nights are those immediately after death, while the soul is supposed to remain hovering about the body, thinking over its sins, and dreading the approaching judg- ment of the angel Rashnu; but previous renunciation of sin would relieve it from much of this dread.
* That is, one not born in shame, but a legitimate child. M14 has shfr, ‘milk,’ substituted for sharm, ‘ shame.’
* Mrq4 has ‘woman of family with extending sins or bad disposition.’
* See Chap. LXV. * See Chap. XLVIII, 25.
° Probably the Aban Nyayis. ® Probably the Atas Nydyis.
’ By assisting in their support.
Chapter Lxxviii, I8—Lxxix, 2. 233
CuHapter LX XIX.
1. As ¢o the seventy-eighth question azd reply,
that which you ask is thus: What is the decision
about water with the word Itha! and Aim who shall
drink it? 2. When a man Zas performed his ritual
and does not take the prayer \v4g6) zxwardly, but
drinks water with the word Itha, what is the decision
about this efficacy? of which he takes up one half
and abandons one half, how is it necessary, or not, to
consider 2¢, and what is the sin of it? 3. As to him
who performs half, ov less than half, of the efficacy,
and drinks water with the word Itha, what is the
retribution for this sin when he shall commit z¢
occasionally, azd what is good zz order that this sin,
when he shall commit z¢, may depart from z¢s source ?
1 The first word of Yas. V, 1, 2 which forms the first portion (after the invocation) of the inward prayer, or grace, to be muttered before eating or drinking. This first portion may be translated as follows: ‘ Here then we praise Ahura-mazda, who gave (or created) both cattle and righteousness, he gave both water and good plants, he gave both the luminaries and the earth, and everything good.’ This is followed by three Ashem-vohfis, each meaning as follows : ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to she angel of perfect rectitude.’ After muttering these formulas, or ‘taking’ them inwardly as a protective spell, the mutterer can eat or drink, and after washing his mouth he ‘speaks out’ the spell or vag by reciting certain other formulas aloud. ‘This chapter refers to those who mutilate the vig by muttering only its first word or words, which matter is also treated in Sls. V.
* Supposing that this word, which may be twice read mA4n4é and four times m4én4é, represents the Ar. ma’hni, but this is by no means certain.
234 pApISTAN-{ DINIK.
7. The reply is this:—When a man who has
chanted the Gathas (‘hymns’)* drinks water with the
word Itha, if, moreover, deg preservable from suf-
fering ®, he be not a righteous oxe overwhelmed by
impotence, it is thus said that, when zz order to con-
secrate the sacred cake (drén6)’ it is not possible
' The initiatory ceremony of a young priest, written naibar or nagbar in this chapter, and sometimes nonabar (Pahl. navak naibar).
* This ceremony, which means ‘the world-purchased,’ and by which, according to the Sad-dar Bundahis, ‘heaven is purchased in the world, and one’s own place brought to hand in heaven,’ lasts three days, and is performed by two priests; the first day’s cere- monies are those of the Nénabar, those of the second are of the angel Srdsh, and those of the third are of the Strézah, or angels of the thirty days of the month (see Bd. XXX, 28 n).
® Reading raf instead of 14, ‘not.’
* Reading varka, instead of va neked, ‘female,’ bisse: is much it in Pahl. letters.
* And is, therefore, an initiated priest. ° Mr4 has ‘ from impotent suffering.’ T See Chap. XXX, 1.
Chapter Lxxix, 4-9. 225
to take the prayer zxwardly, and ‘here are no pre-
sentations of it for the tasting of the virtuous wth
znward prayer}, or for the sake of relieving the
sickness of a righteous person, which has come
severely, when it is possible for him éo say ‘Itha’
and one ‘Ashem-voht?, or it is possible for him to
say ‘Ashem,’ Ze is to recite that which it is possible
for him to speak, and 4e is to drink or eat* the water,
or food, or medicine which is discreetly his, and may
be the custom of his body and life +.
8. But the sinfulness of 42m who has drunk water
with the word Itha, not owing to suffering, is much
the most sinful, except this efficacy of which you have
written that, Zaving taken up® one half, they shall
abandon one half; for, when in eating the efficacy
is: possessed in that manner, z¢ is then a chattering
meal which is a very grievous sin®. 9. Every single
drop (pashan)? which in that manner comes to the
