Sad Dar

Translated by E. W. West, from Sacred Books of the East, volume 24, Clarendon Press, 1885.

CHAPTER 25.

1.

The twenty-fifth subject is this, that any agreement and promise (qaul) they make with any one it is necessary so far to perform and bring to pass. 2. Although many things may go to harm by means (sabab) of it, it is not desirable to perform that agreement with duplicity.

3.

Because, in our religion, they call this a Mihr-druj ('breach of promise'), and in revelation it decrees, as to any one who commits a Mihr-druj, that the way to heaven becomes closed for him, and that person himself goes discomforted out of this world, so that a warning ('halamat) becomes quite manifest unto him.

4.

And a Mihr-druj is attached in such a manner that, if fortune (tali'h) may have befallen any one happily, or an insufficient quantity of his life ('humr) may have remained, the Mihr-druj extends to his children without opposition ('hilaf). 5. And every household that becomes extinct, or race whose issue fails, or any of the great misfortunes that happen to mankind -- from which misfortune one obtains release with difficulty -- may all be owing to the fact that they have committed a Mihr-druj.

6.

If committed by oneself, it is declared, in one place in revelation, that the glorified Zartosht, the Spitaman, inquired of Ohrmazd, the good and propitious, thus: 'Of any of the sins that mankind commit which is the worst?' 7. Ohrmazd, the good and propitious, decreed thus: 'No sin whatever is worse than this, that two persons make a covenant with one another in such a manner that no one whatever is between them, except me who am Ohrmazd; and, afterwards one of those two persons deviates from it, and says, "I have no knowledge ('habar) of it," and no one whatever is a witness, for that other person, except me.' 8. No sin whatever is worse than that, and that person himself will not go out of this world until retribution overtakes him, and in that other world his punishment is more severe than all; so that person becomes unfortunate in both worlds. 9. And it is the same if this covenant be with a righteous person or a wicked one.

CHAPTER 26.

1.

The twenty-sixth subject is this, that the wise and the ancients say that when a man becomes fifteen years of age it is necessary that he takes one of the angels as his own protection, that he takes one of the wise as his own sage, and that he takes one of the high-priests and officiating priests as his own high-priest. 2. So that, if, any time, a bereavement (astanah) approaches, he may beg a favor from the archangels, in order that it may furnish an escape from that bereavement. 3. And, any time any affair comes forward, and he has to have opinion (rai) and advice (masvarat), he holds a consultation with that sage, while the sage tells him his opinion (tadbir). 4. And, if any question as to proper and improper comes forward, he speaks with that high-priest, so that he may tell him in reply.

5.

When the instructions of these three persons are brought to pass, carrying out the commands of the sacred being is accomplished. 6. Especially the instructions of the high-priests, because their satisfaction is connected with the satisfaction of the sacred being; and the high-priests possess so much dignity (martabat) in the presence of the sacred being, the good and propitious, that they are quite able to forgive any trivial one of the sins of mankind, and Ohrmazd, the good and propitious, quickly forgives that sin for the high-priest. 7. Therefore, carrying out the commands of the high-priests becomes incumbent on every one; and the fulfillment of this maxim is better than that of a whole assemblage of maxims.

CHAPTER 27.

1.

The twenty-seventh subject is this, that is, if any affair comes forward, that they should thoroughly understand whether it be a good work, or a sin. 2. In that manner it becomes better that they make an evasion on the spot, until a time when they make it known with accuracy that that affair is a sin or a reward. 3. If they perform any affair without knowing this, although it be a good work, it becomes a sin for them.

4.

For it is declared in revelation, that, except that which they inquire of the high-priests, no affair whatever is proper to perform. 5. Whatever wisdom there be for any one from his own head is only one; then, as two wisdoms are more than one, it therefore makes it expedient to inquire of the high-priests.

CHAPTER 28.

1.

The twenty-eighth subject is this, that, when they teach the Avesta, it is in like manner necessary that they teach it properly and truly, and recite it with deliberation and composure (sakini). 2. And it is necessary for those who are taught to recite it connectedly, and to keep it ever in remembrance.

3.

For it is declared in revelation, that the sacred being has decreed thus: 'As to every one who puts the Avesta away from his memory, I will put his soul as far from heaven as the width of the earth.' 4. And in the commentary of the Avesta it is related that, in former times, as to any one who had been taught the Avesta and had put it away from his memory, until the time he had again made it easy, they would have given him bread like that which they give to the dogs. 5. And in another place I have read that they would have given bread to him on the point of a spear.

CHAPTER 29.

1.

The twenty-ninth subject is this, that, when they provide any munificence (sa'havat) or liberality, it is necessary that they provide it for the worthy; and one is to consider thus: 'Is this person, to whom I am giving this thing, worthy or not?'

2.

Therefore it is necessary to make an effort, so that they may not give to the unworthy. 3. For in revelation, as regards that person who provides any munificence for the unworthy, they call it a vain work and a gift without advantage; and day by day it is the punishment and torment of that person. 4. And, whatever they give to the unworthy, they have made that thing extinct.

CHAPTER 30.

1.

The thirtieth subject is this, that it is not proper to pour away water at night, especially from the northern side (janib) which would be the worst. 2. Therefore, if it become a necessity in the end (ba-'hatam), it is requisite to recite one Yatha-ahu-vairyo, and, when they make a light ready ('hazir), to pour away the water gently.

3.

In like manner it is not proper to swallow water at night, because it is a sin. 4. But, if a necessity arises, it is necessary to make a light ready, and one first eats some morsels of food (ta'ham) so that the sin may be less.

CHAPTER 31.

1.

The thirty-first subject is this, that, every time they eat bread, it is necessary to withhold three morsels from their own bodies, and to give them to a dog. 2. And it is not desirable to beat a dog. 3. For, of the poor no one whatever is poorer than a dog, and it is necessary to give a tethered animal bread, because the good work is great.

4.

And in revelation it is declared in this manner, that, if a dog is asleep upon the road, it is not proper that they put a foot violently on the ground, so that he becomes awake. 5. And, in former times, an allowance (raitib) of bread would have been made every day for the sake of the dogs, three times in summer and twice in winter, on this account, that one wishes them to come to the assistance of his soul at the Chinwad bridge.

6.

In the worldly existence they are the guard of men and cattle. 7. If there had not been a dog they would not have been able to keep a single sheep. 8. Every time that he barks, just as his bark goes forth, the demons and fiends run away from the place.

CHAPTER 32.

1.

The thirty-second subject is this, that, when a hen utters a crow in a house, or the cock crows unseasonably, it is desirable that they do not kill it, and do not consider it a bad habit (fa'hl). 2. Because it is uttering that crow for the reason that a fiend has found a way into that house, and the hen or the cock, alone, does not possess the power (taqat) that would keep the fiend away from that house, and the hen is going to give the cock assistance, and utters the crow. 3. Therefore, if any time the chance (ittifaq) happens in that manner, it is requisite to bring another cock, so that they may drive away that fiend through the assistance of one another. 4. And if a cock crows unseasonably it is likewise not desirable to kill it, because the reason may be this which I have stated.

5.

For it is declared in the good religion, that there is a fiend whom they call Sej [Av. ithyejo], and, in every house where an infant exists, that fiend strives that she may cause some misfortune to come upon that house. 6. So it is necessary that they should keep a cock on the watch for her, so that it may smite that fiend and force her to the road away from that house.

CHAPTER 33.

1.

The thirty-third subject is this, that, when there is a place and any risk or fear exists that a corpse is concealed beneath the ground, one is to make it apparent and visible, because it is a great good work.

2.

For it is declared in the good religion, that, when they conceal a corpse beneath the ground, Spandarmad, the archangel, shudders; it is just as severe as a serpent or scorpion would be to any one in private sleep, and it is also just like that to the ground. 3. When thou makest a corpse beneath the ground as it were apparent, thou makest the ground liberated from that affliction.

CHAPTER 34.

1.

The thirty-fourth subject is this, that it is greatly necessary to refrain from much slaughter of animals and the cattle species. 2. Because it says in revelation that, for every one who slaughters many animals and cattle, every fiber of the hair of a goat becomes, in that other world, like a sharp sword, and adheres in the soul of that person.

3.

And there are several things the slaughter of which is very bad, and the sin very abundant, as the lamb, the kid, the ploughing ox, the war horse, the swallow bird that catches the locust, and the cock; and of the whole of these the sin is most as regards the cock. 4. If it becomes a necessity, it is proper to kill a cock that does not crow, and it is necessary to consecrate their heads. 5. Any head of an animal, not consecrated, it is not desirable to eat, so that it becomes so far a righteous gift. 6. If one be not able to consecrate the head, it is requisite to consecrate one kidney as a substitute (badal) for it.

CHAPTER 35.

1.

The thirty-fifth subject is this, that, when they wish to wash the face, they should recite one Ashem-vohu, and set the mouth firmly closed, so that the water, not staying away from it, shall not go into the mouth. 2. And, as one washes over the face, they should recite the Kem-na-mazda, so that the fiend Nasrusht may become smitten.

CHAPTER 36.

1.

The thirty-sixth subject is this, that it is strictly incumbent on mankind, on man and woman, to perform the Barashnom ceremony, because mankind feed on menstruous matter in the womb of the mother. 2. For that reason it is necessary to perform the Barashnom once, so that one may become pure from that pollution. 3. For if one becomes fifteen years of age, and does not perform the Barashnom, whatever he puts a hand on, the glory and purity of that thing will diminish; and it is not proper that they put hand on a sacred cake or any thing washed with ceremony.

4.

In revelation it says, if any one who has not performed the Barashnom shall die, the demons make him as though he were a corpse kept one month in the hot season. 5. And, when the soul arrives at the head of the Chinwad bridge, the archangels and angels complain of the stench of that soul, and are not able to make up its account and reckoning. 6. It remains at the Chinwad bridge and is not able to pass; it experiences much repentance and has no advantage from it.

7.

If it be necessary for any one to perform the Barashnom of the head, and he be able to do it, but does not do it, if he performs the ceremonial ablution of the head a thousand times, it does not become pure from that pollution, and that is the pollution of Nasrusht, which is amid the veins and sinews, and the flesh and bones; it does not become pure through any other thing except through the liquid consecrated by the religious formula [nirang].

8.

And as to that person, also, who performs the Barashnom for mankind, it is necessary that he be a man, a friend of the soul, a truthful speaker, and an abstainer, because through chastity and modesty (masturi) he becomes employed. 9. If complaint of any perfidy in him is publicly diffused, in that disgrace (malamat) it is necessary that the high-priests should dislocate his joints one by one, and it is requisite that they give him as food to the dogs. 10. So that by this action they may make a man observe more chastely and continently, that this result ('hazil) of sin may not occur.

CHAPTER 37.

1.

The thirty-seventh subject is this, that, when the days of the guardian spirits come on, it is necessary that all persons, among their own food and devotion, should order and provide the sacred cakes and ceremonial, the sacred feast and benedictions (Afrinagan). 2. For these ten days it is incumbent on every one; and those are better which they prepare in their own houses, because the souls go every one to its own house. 3. And they should have an ear for them, so that they may prepare the sacred cakes and feast and benedictions.

4.

Those ten days any one of all the souls -- that are in this way in every house where they provide the feast more abundantly -- proclaims, as to that master of the house, that family, and the whole who are in that house, and the year's affairs of every kind, that they are very good, and their entry (da'hl) and coming in are very good. 5. And every single good work, on account of which we have spoken of the souls of the departed, becomes just like those we have done for our own souls. 6. And, when they pass away from this worldly existence, those souls come again, meeting them, and cause gladness, maintain their courage, and also render them honor in the presence of the creator Ohrmazd, and speak thus: 'These righteous souls did not put us away from remembrance while they were in the world, and we have been satisfied with them; now we are unanimous that thou shouldest provide them equal shares of those good works of ours, and make their souls attain to the position of the righteous.' 7. They utter these words, and give those souls confidence, while they make out their account. 8. Afterwards, with them, they make the passage of the Chinwad bridge, till they arrive at their own position, and then they return.

9.

Therefore it is necessary to make an effort, so that they may maintain the guardian spirits properly, and the souls of their fathers and mothers and relations may exist with honor from them. 10. For if they retire with dissatisfaction they utter a curse, and, as the soul departs from this world, they administer reproaches to it, and speak thus: 'Thou thinkest that they wish continually to make a way for thee to that place, but it is not necessary for thee to come into this world. 11. Now, hadst thou performed duty and good works on our behalf, and hadst thou recollected us, we would also have come to thy assistance, and would have released thee from this fearful position.' 12. And that soul experiences much repentance, and has no advantage whatever from it.

CHAPTER 38.

1.

The thirty-eighth subject is this, that, so far as effort and endeavor prevail, it is requisite to abstain from the same cup as those of a different religion, and it is not desirable to drink the water of any goblet of theirs. 2. And if the goblet be of copper or of tin, it is requisite to wash it with water, so that it may be proper to drink the water. 3. If the goblet be of earthenware or wooden, it is altogether improper.

4.

Because, when any one drinks with a stranger, it makes his heart inclined (mail) towards him, for it would be a sin; and, on account of the sin committed, he becomes bold, and his soul has an inclination for wickedness.

CHAPTER 39.

1.

The thirty-ninth subject is this, that it is necessary to properly maintain the sacred fire which they have established in a town or village. 2. And at night it is necessary to make it blaze up once, and by day twice.

3.

For it is declared in revelation, that, if there had been no sacred fire, no one would have been able to go from town to town; because it is owing to the glory of the sacred fire that no one on the roads is able to commit an excess upon any one else.

4.

It is necessary that they should present the whole of the firewood; and, as to the person who makes it blaze, they should give him bread and a salary (nafaqah). 5. For, every time that that fire is satisfied, and they maintain it properly, every fire that may exist in the earth of seven regions becomes satisfied with that person.

CHAPTER 40.

1.

The fortieth subject is this, that it is not desirable to distress one's priest, or father, or mother; and, if people perceive much trouble, disquietude, and harm arising from them, it is certainly not desirable that they should give them back a reply with any aggravation. 2. Because their satisfaction is connected with the satisfaction of the sacred being, and every time that people distress them they have distressed Ohrmazd, the good and propitious. 3. It is not possible for any duty or good work to extend to the spiritual existences while one does not make those guardians satisfied, and it is not possible (mumkin) that any one should repay these three persons all their dues.

4.

In the commentary of the Hadokht Nask it says: -- Ma azarayoish, Zarathushtra! ma Pourushaspem, ma Dughdhovam, ma aethrapaitish, 'it is not desirable that thou, O Zartosht! shouldest distress thy father, or mother, or priest.'

5.

Therefore, three times every day it is indispensable for one to fold his arms in the presence of these three persons, and to say: 'What is your will (murad)? So that I may think and speak and do it. 6. If what was not proper has come from me of itself, it is necessary that you make a righteous gift on our behalf.'