Dadestan-i Denig ('Religious Decisions')

Translated by E. W. West, from Sacred Books of the East, volume 24, Oxford University Press, 1880.

CHAPTER 77.

1.

As to the seventy-sixth question and reply, that which you ask is thus: Will you direct some one then to make the heinousness of this sin of unnatural intercourse clear to us?

2.

The reply is this, that the first material creature was the righteous man, the smiter of the fiend, the righteous propitiator; so, also, in the world he is more recognizing the sacred beings, more completely (hamaktar) for the production of creatures, and with more provision for the creatures. 3. And with the manifestation of knowledge the best duty is that which exists in lawfully practicing procreation, and the complete progression of righteous men arose therefrom.

4.

In like manner he who is the omniscient creator formed mankind in the first pair, who were brother and sister, and became Mashye and Mashyane, and all races of material life exist by means of acquiring sons and his omnisciently causing procreation. 5. The man and woman were also made to lust (gaminido) by him, and thereby became the father and mother of material men; and he naturalized among primitive man the qualities of a desire (aludano) for acquiring sons together through glorifying. 6. And the law and religion authorized it as a proper wish, so long as they proceed from those who are their own relations, not from those who are not their own; and with those whom next-of-kin marriages, original duties, and desires for other sons have formed, complete progress in the world is connected, and even unto the time of the renovation of the universe [Frashegird], it is to arise therefrom. 7. And the birth of many glorious practicers of the religion, those confident in spirit, organizers of the realm, arrangers of the country, and even accomplishers of the renovation of the universe, which arises from those same to whom that practice shall be law -- and when it occurs lawfully -- is a miracle and benefit of the world, the will of the sacred beings and the utmost good work discernible, because the complete progress of the righteous arises therefrom, and the great female faculty (nekedih) is manifested.

8.

So when the opponent of the same, by whom the source of seed and procreation is spoiled, is intent upon a way for the death of progeny -- and the intention is certain -- its annihilation is owing to him; and he is the devastating fiend, whose will is a desire of depopulation and ruin, and by the power of his Niyaz (demon of 'want') he turns imperceptibly the esteem of the very indispensable production of men from the position of wishing for sons to a creature who is opposed to it, through whom have arisen its ruin and corruption. 9. And the nature and power which are his cherishing of progeny are not suitable for receiving seed, and misrepresented (drokinido) by him is the accompanying evil intercourse, so that emitting the seed (shudak), in delivering it at that time into that burning place, full of stench, is to produce its death, and no procreation occurs.

10.

The dupes turn the living seed from mingling with women and seeking for births, just as in the like vice of any demon, connected with a longing for the dupes, they shall abandon that advantage of the world, the delights (vayagano) of a son. 11. He who is wasting seed makes a practice of causing the death of progeny; when the custom is completely continuous, which produces an evil stoppage of the progress of the race, the creatures have become annihilated; and certainly, that action, from which, when it is universally proceeding, the depopulation of the world must arise, has become and furthered (frarasto) the greatest wish of Ahriman. 12. Such a practicer is the greatest wish of Ahriman, through the demon's excretion of doubt in the practice, owing to intercourse with the emitter, which is most filthy and most fetid, and the emitting member, which is causing death; and the demoniacal practice is perceptible even from the same practice, and whatever is the heinousness of the sinfulness is clear to observers of the dead body.

CHAPTER 78.

1.

As to the seventy-seventh question and reply, that which you ask is thus: As to the nature of the heinousness and sinfulness of committing adultery, and the worldly retribution specified for it in revelation, will you then direct some one to point out to us the modes of retribution for it?

2.

The reply is this, that it is adultery, heinous and vicious, which first Dahak [Zohak] used to commit, and he is known by the illicit intercourse which was his desire with Vadak, who was his mother, in the lifetime of Aurvadasp, who was his father, without the authority of Aurvadasp, who was the husband of Vadak whose practicing of sin, unauthorisedly and injudiciously, was itself heinous and very frequent. 3. And its modes of theft or spoliation are just as much more heinous than other theft and spoliation as a man and that which arises from his procreation of man are greater than the position of property.

4.

One is this, that it is important to consider with steadfastness the courtesan life of the adulteress and the bad disposition assuredly and undoubtedly therein; she causes pillage unauthorisedly, and in her practice, also, intercourse during menstruation, owing to its resembling the burning of seed, is a frightful kind of handiwork (dasto).

5.

One is this, that it may be that she becomes pregnant by that intercourse, and has to commit on her child the murdering of progeny.

6.

One is this, that it may be in pregnancy, by her coming to intercourse with another man, that 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, and the pregnancy having given indications, through shame or fear she swallows a drug and seeks a remedy, and murders the child in her 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, and it has grown up with the child which is known to belong to the husband of the woman, and remains in foreign habits (an-airih) or infidelity. 9. The committer of the illicit intercourse is as unobservant and grievously sinful as he who shall lead his own child from his native habits (airih) and the good religion into foreign habits and infidelity; as to the sin which that child may commit in childhood he is the sinner, and as to that which it may commit in manhood he is equally sinful with it. 10. Also, if that child be put to death in childhood, and be passed through water, rain, or fire, or be buried in the well-yielding earth, he is an equally vicious murderer, and is defiled thereby through being the invisible causer.

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 practice undutifully that which undutifulness committed is to make a wretched and clandestine connection. 12. On account of the birth having occurred through illicit intercourse it is grievously sinful; through propriety it is praiseworthy, and through falsity it is sinful, and it is said that a bastard is not appointed in superintendence over any one. 13. If it be done so that pregnancy does not occur, even then every single time -- not to mention the text (avistak) as to the matter regarding the destruction of his own living seed -- it is a sin of two Tanapuhrs, which are six hundred stirs; and regarding that emission it is inexpiable (atanapuhr).

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-homond), or should those kinds of harm be not kept away from another, even then every single time of the bodily refuse bringing harm to his own body is a sin of sixty stirs, and through making his own body defiled with bodily refuse is each time a sin 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 it is a sin of six hundred stirs.

15.

And if it be a foreign or infidel woman, apart from the sinfulness about which I have written, it 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 this sin are very numerous, and grievous to thousands of connections, and it is thereby contaminating to them in a fearful manner.

17.

The retribution is renunciation of sin in procuring pardon; and the renunciation in his turning from equally grievous disobedience, every single time that he 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 offspring. 18. Through fear of the grievous sinfulness which I have recounted, in 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, and is nominated for lawfully bringing up. 19. And to turn a man or woman of bad disposition, by eulogy and entreaty, or by distress (fangim) and fear and other representations, from that bad disposition and vicious habit; to order next-of-kin marriage and all the religious rites (hamak dino, the Dvazdah-homast, the ceremony in honor of the waters, and the presentation of holy-water to the fires; to remove the burden of offspring 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-farhakhtikih).

CHAPTER 79.

1.

As to the seventy-eighth question and reply, that which you ask is thus: What is the decision about water with the word Itha and him who shall drink it? 2. When a man has performed his ritual [grace] and does not take the prayer (vajo) inwardly, 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 it, and what is the sin of it? 3. As to him who performs half, or less than half, of the efficacy, and drinks water with the word Itha, what is the retribution for this sin when he shall commit it occasionally, and what is good in order that this sin, when he shall commit it, may depart from its source? 4. As to him who has performed his Nabar [Navar] ritual, and drinks water with the word Itha, not muttering (andako) the inward prayer (vajo), and performs a ceremony (yashto), though he does not order a ceremony of Geto-kharid for himself, is the decision then about him anything better, or not; and does the good work of this ceremony of Geto-kharid become just the same as that of the Nabar [Navar] ceremony, or not? 5. As to him who orders a ceremony of Geto-kharid for himself, what is then his good work, and what is the value of his worthiness when he does not himself perform because he orders that they should perform for him? 6. And as to him who has not performed his ceremony, and is fifteen years old, what is then the decision about him?

7.

The reply is this: When a man who has chanted the Gathas ('hymns') drinks water with the word Itha, if, moreover, being preservable from suffering, he be not a righteous one overwhelmed by impotence, it is thus said that, when in order to consecrate the sacred cake (drono) it is not possible to take the prayer inwardly, and there are no presentations of it for the tasting of the virtuous with inward prayer, or for the sake of relieving the sickness of a righteous person, which has come severely, when it is possible for him to say 'Itha' and one 'Ashem-vohu,' or it is possible for him to say 'Ashem,' he is to recite that which it is possible for him to speak, and he 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 him 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, having taken up one half, they shall abandon one half; for, when in eating the efficacy is possessed in that manner, it is then a chattering meal which is a very grievous sin. 9. Every single drop (pashan) which in that manner comes to the mouth as a new taste is a sin of three stirs, and every single thing which is spoken like that word is a sin of three stirs, which is mentioned as the minimum.

10.

The retribution is that way well perfected when, in renunciation of that sin which attacks, a proper efficacy is prepared and becomes a vestige (vunako) of the sin of the performer. 11. Whoever is not able to arrange it in this manner is to entreat the prayers of three men with a donation of wealth, and is to solemnize his Nonabar [Navar] ceremony, or he is to consecrate a sacred cake every day in the ceremonial place, to eat food lawfully, and to order the proper maintenance of the efficacy. 12. The assistance of performing the proper rituals through ordering the Nabar [Navar] ceremony, and the helping existence of discharging the burden of the trouble of a populous household seem to me suitable for the atonement of such-like sin, through the will of the sacred beings.

CHAPTER 80.

1.

As to the seventy-ninth question and reply, that which you ask is thus: Concerning him who does not order ceremonies what is then the decision?

2.

The reply is this, that, excepting those among which is specially the selected religious rite (dino) of him whose ceremony is not performed. who, even though having many good works, does not afterwards attain unto the supreme heaven, which is determined -- this, moreover, is thus said, that he who is not able to perform his ritual himself, when he orders a Geto-kharid ceremony and they shall perform it, can become fit for the supreme heaven (Garothman); this is greatly to be commended.

CHAPTER 81.

1.

As to the eightieth question and reply, that which you ask is thus: What is the purpose of this ceremony for the living soul [Zinda-Ravan], and why is it necessary to order it? 2. And, whenever one orders it, how is it necessary then to order it, how is it best when they celebrate it, and what is its great advantage as a good work?

3.

The reply is this, that worship with the ceremonial for those newly passed away, during the three days which they spend in the account, is suitable for the discreet, just as the protection with nourishment of those newly born, in their infancy, is also much more suitable for the discreet. 4. He is a truly discreet man through whom there is ceremonial for the three days, on account of his own father, and privileged wife, and infant child, and well-behaved servant, on their passing away; and it is indispensable to order the triple ceremonial of the three days.

5.

This, too, is said: where it is not possible to solemnize his three days, or they solemnize them afterwards, when information of the death arrives, three days are to be solemnized as a substitute for those three. 6. For the good work of the ceremonial which is ordered by him himself, or bequeathed by him, or is his through consenting to it by design, exists -- even though it is thus possible that it will be conducted afterwards -- whenever it comes into progress; therefore he is exalted for it at his account in the three days, and it comes on for his being exalted. 7. When that which is conducted afterwards comes on for aiding his being exalted in the three days of the account, that which was conducted by him himself beforehand is more hopeful and more certain of being exalted in that position.

8.

On account of there being also a diminution (aito-ch gahidarih) of risk about their own souls, in the event of (min zak algh hat) their children not ordering the three days' ceremonial, or it not being possible to solemnize it at that time, it is desirable to order, in their own lifetime and at their own convenience, the ceremony for their own living souls, advisedly, without doubt, and having appointed the mode of life of the three days, and also to appoint by will him who is to conduct it in the end. 9. And when both are conducted, the increase of good works and exaltation, though the end is not possible, or is not proceeded with -- and the previous good works are commendable, and, therefore, preservatory has reached even unto the most lordly wishes.

10.

As to the man with great and powerful children, to whom the ceremonial of the three days for himself at the final day, and also the progress of many good works have seemed certain, but on account of yet another way to freedom from doubt effectually (frarastiha) existing, he has bequeathed the conduct of the three days' ceremonial, and also other good works, unto his children, in order that the ceremony for the living soul may be conducted at the final day, with him the angels are in triumph, the glory of the religion in the most lordly glory, and the solemnizers of ceremonial worship are many. 11. Then, moreover, owing to the contest of the demons -- so unjust that on the day of his passing away it is due to the uncleanness (apadyavih) which has attained unto its full extent -- all the solemnizers in the country, of the acts of worship solemnized, may have become thoroughly doubtful of the worship, and until it goes on to the disciples, and the ceremony is prepared, it is not proper to perform the whole ceremonial; in that way is manifested the great advantage and commendableness which arises from that ceremony for his living soul.

12.

The nature of the ceremony ordered for the living soul is a counterpart of the three days, so it is needful that at all times of the three days and nights, successively emancipative (avadiginishnik), a ceremonial in honor of Srosh be always conducted, and that it proceed; and a fire is lighted in the ceremonial, and the clean ligature of the limbs is to be tied. 13. As a rule it is so considered that in the three days there are fifteen ceremonies (yashtano) in honor of Srosh, and three sacred cakes (dron) which are consecrated in each dawn (bam-I) with various dedications, and the fourth day they solemnize the Visperad, the portion of the righteous guardian spirits (Asho Farohar). 14. And there are fugitives of families of the period, and other still further diminishers of good works, who have wished to produce the wealth which is necessary to perform advantageously, as a custom of the soul in those three days, one celebration of all the religious rites (hamak dino in honor of Srosh, and the consecration of three sacred cakes [dron] for Srosh every day; and the third night, at dawn, the consecration of a sacred cake dedicated in three modes. 15. In accomplishing the consecration of the sacred cake specially for the righteous guardian spirits, on the fourth day, one is supposed to order a Dvazdah-homast in honor of the righteous guardian spirits [Asho Farohar], and the rest of the ceremonial.

16.

And he who has intended much more laudably is declared as the more devout and more judicious of worshippers; and for the sake of the ceremonial he is cleansed by the Barashnom ceremony, and is to practice other descriptions of cleanliness as regards his body and clothing. 17. While in the performance of the ceremonial, bread made from corn which is ground by those of the good religion, wine from that made by those of the good religion, and meat from the animal which is slaughtered in the ceremonial are eaten; and one is to proceed into the abode of fires and of the good, and to abstain from the rest of the other places which are dubious and food which is dubious. 18. And with that thorough heedfulness one is to conduct and order that ceremonial in the abode of the ever-growing fire, or other fire of Warharan; whereby his numerous good works are effectual, and the path of good works is very broad. 19. Concerning the suffering of him whose capability in that which is his preserving efficacy is less, it is thus revealed that not he who is righteous is overwhelmed, as it were unwilling, by incapability.

CHAPTER 82.

1.

As to the eighty-first question and reply, that which you ask is thus: As to a man who shall order a ceremonial and shall give the money (diram), and the man who shall undertake his ceremonial and shall take his money, but has not performed the ceremonial, what is then the decision; and what is then the decision about the man who ordered the ceremonial?

2.

The reply is this, that the merit of a ceremonial not performed is not set going, and does not come to the soul of the undertaker who shall take money for it, nor even to that of the orderer who gave money for it. 3. But, as to him who is the orderer, since his mental meritoriousness is so steadfast that he gave his money, the efficacy (tuban) of the good work, mentally his own, has not stayed away from him, because he gave money authorisedly for the good work; the decision, then, about him is such as about him to whom harm occurs in performing a good work for the religion. 4. It is said that the angels so recompense him that he does not consider it as any other harm; and as much as the good money given for the sacred feast and ceremonial is then the pleasure which comes unto his soul, as much as would have been possible to arise in the world from that money.

5.

And he who shall take his money, and did not perform his ceremonial, is just as though he had abstracted from the angels and the righteous guardian spirits [Asho Farohar], and destroyed, as much propitiation as would have been possible from that ceremonial; and he is, therefore, overwhelmed by it, and expiates it in the soul.

CHAPTER 83.

1.

As to the eighty-second question and reply, that which you ask is thus: Is it necessary for a priestly man that he should undertake all the religious rites and other ceremonials, or in what way is it?

2.

The reply is this, that a priestly man should necessarily undertake all the religious rites and other ceremonials, because the deciding and advising performers of the ceremonial, these same priestly men, well understand the merit or demerit, the propriety or impropriety, of the ceremonial. 3. When the undertaker and conductor of all the religious rites is a priestly man, one is more hopeful of their progress in merit.

4.

As to the priestly man who shall undertake all the religious rites, if he be living comfortably (hu-zivishno) on a share of our house-rulership, village-rulership, tribe-rulership, and province-rulership, and his needful support of religion remain the consideration as to his living comfortably, and he have no need for the stipend of all the religious rites, then the rule for him is to distribute properly that recompense of the sacred feast, which is to be given for all the religious rites, among the solemnizers. 5. If it be needful for him, the priestly man, as he is suitable, is not changed -- whereby good management is not attained -- and if it be needful even for his consideration of all those religious rites, his performance in the duty and ministration is then an approval of worthiness and management. 6. When they shall act so, all those religious rites are more meritoriously managed; and one day the solemnizers are brought from the fag-end (sar) into the rank of priestly manhood, which is the stipend for all the religious rites that they shall expressly take authorisedly, and are, therefore, worthy of it.

CHAPTER 84.

1.

As to the eighty-third question and reply, that which you ask is thus: Is it desirable to give in excess the gift for the ceremonial which it is not desirable to diminish?

2.

The reply is this, that it is proper not to diminish a gift where it is the gift for a ceremonial, and the reasons for it are many. 3. One is this, that a gift is the money which in another good work suffices for the accomplishment of the good work, and the good work of a righteous gift is a great good work, and not to diminish it is sure worthiness among the explainers. 4. When the sacred feast and the gift for the ceremonial are supplied in excess, even that which is an excess of gift is an excess of liberality to the performers of the ceremonial, and has realized (frarasto) an excess of good works that is commendable.