Sad Dar

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

CHAPTER 60.

1.

The sixtieth subject is this, that we are keeping the good and pure religion of the Mazda-worshippers with us, so that escape from hell may be possible for our souls. 2. And we are completely united in hope, and through investigation (ta'hqiq) we fully understand that, when we are steadfast in the good religion, we arrive in heaven. 3. And we know that arrival in heaven occurs through virtuous actions, and through them we are saved; so that we think of good, speak of good, and do good.

4.

And no doing of good is better than that which offers itself when a difficult duty comes before one of the good religion as his soul wishes to depart. 5. Since it comes to thee, do thou give help to that which has escaped his hand, so that he may come out of that hindrance; and do thou not forsake him so that he relinquishes the religion. 6. For after that, while he is in the religion, and while his children, after him, are in the religion, every duty and good work that he does -- and his children -- is just like those which are done by thine own hand.

7.

And it is just like that with regard to poll-tax, it is also indispensable to give it in semblance of help, so that they may give that person his release ('halaz), and he may stay in his own place, and the advantage of a good work (THavab) may come to that other person.

CHAPTER 61.

1.

The sixty-first subject is this, that it is requisite to abstain strictly from speaking falsehood; so that, every time that mankind indulge in the speaking of falsehood with fondness, it is not proper to do so; and falsehood is the chief of all sins.

2.

Zartosht inquired of Ohrmazd thus: 'Who is a liar like?' 3. Ohrmazd, the good and propitious, said: 'A liar is a cooperator with Ahriman.'

4.

In revelation it says that there is no hereafter (a'hirat) for the speakers of falsehood, and in the midst of mankind they are contemptible ('haqir). 5. If such a man be powerful (mu'htashim), and there be no avoiding ('haDHar) him in the vicinity of mankind, they do not have any respect for him, and he is clearly (farzam) an evil liar. 6. Although he possesses much wealth, it will all depart from his hands, and, finally ('haqibat), begging of mankind occurs to him, and his progeny also becomes scanty.

CHAPTER 62.

1.

The sixty-second subject is this, that it is necessary to take early to the speaking of truth and doing of justice, and to maintain oneself therein, for nothing whatever is better among mankind than truth.

2.

Owing to truth Ohrmazd created this world and that other world, and truth has remained on the spot, and on account of truth it becomes pure. 3. And the accursed Ahriman, being devoid of anything good, does not issue from that which is owing to truth. 4. It is requisite to occasion the resurrection owing to truth; and, as to every place where truth is not taken up, the glory in that place has found a way out, and as to every household where much of this resides, it is on account of truth, and Ahriman does not find a way into that place.

5.

It is said in revelation that one truthful man is better than a whole world ('halam) speaking falsehood; and Gavah of Isfahan -- when he kept his stand upon the truth, and was speaking words with truth until the time when Dahak [Zohak], who possessed the whole realm, and the whole of the demons and mankind have been afraid of him, through the truth of the words spoken -- was bold with them in every speech, and became victorious (muthaffar) over them by reason of the true words that he was speaking.

6.

The accursed Ahriman, when he perceived the spirit of truth, had fallen senseless three thousand years. 7. From fear of truth he never managed to hold up his head, and from fear of truth he did not manage to come into this world. 8. And everything that thou settest thy gaze (nathar) upon therein, that has remained on the spot when thou seekest again an examination of it, has remained through truth. 9. And the interpretation of the Ashem-vohu is in truth, and, for that reason, they recite the Ashem-vohu frequently.

CHAPTER 63.

1.

The sixty-third subject is this, that it is necessary to practice strict abstinence from adultery on this account, that through every one who beguiles the wife of another, and commits iniquity with her, that woman becomes, in a moment, unlawful as regards her husband. 2. And, after that, every time her husband comes round about her, it is just as though she had gone near to a strange man. 3. The righteous bestowal of herself on her own husband, in this situation, is always worse than his going with women of a different religion, on this account, that, if that wife becomes pregnant, it is just as though one of the good religion had fallen away into a different religion, and thereby that man becomes worthy of death.

4.

And it also happens, when that wife becomes pregnant, that she may effect the slaughter of the infant, from fear of a bad reputation. 5. Then, for that person whose child it is, it is just as though he had effected the slaughter of the child with his own hand; therefore, he is worthy of death. 6. If the infant be born, and it remains in the religion, every sin that that child of his commits is, for that person, just as though it were committed by his own hand.

7.

And if a woman of those of the good religion commits adultery, she becomes in a condition unlawful as regards her husband; and if an infant be born it is illegitimate. 8. And the sin owing to this will depart at the time when that person goes near to her husband and shall say: 'What is there in me befitting thy wife? 9. A calamity (ak) has occurred, and a crime ('hata) has come into my body; thou knowest if thou wilt exercise forgiveness ('hafu) and if not, when if is not for me, do thou kill me; my blood is lawful ('halal) unto thee.' 10. If he shall kill her, her sin will depart owing to this; otherwise, this sin will not depart from her in any manner (navai).

11.

And one calls this sin a sin affecting antagonists, and, so long as the antagonist does not become satisfied, the sin flows on, and they keep his soul back at the head of the Chinwad bridge, till the time that its antagonist shall arrive and himself accomplishes his antagonism, and they give him back a reply.

CHAPTER 64.

1.

The sixty-fourth subject is this, that it is necessary to practice great abstinence from committing theft and seizing anything from mankind by force.

2.

For it is declared in revelation that, as to every one who steals one dirham away from another, when they really know it, it is necessary to take two dirhams away from him, one dirham being that which was carried off, and one dirham as the fine of him who committed the theft. 3. It is also requisite to cut off one ear, and it is necessary to strike ten blows with a stick, and to detain him one period in prison.

4.

And if he shall steal another dirham, in the same manner one is to take away two dirhams, to cut off the other ear, to strike twenty blows with a stick, and to detain him two periods in prison. 5. And if he shall steal three dirhams and two dangs, it is requisite to cut off his right hand. 6. If he shall steal five hundred dirhams, it is requisite to hang him.

7.

On the spot the punishment is this, and among the spirits it brings punishment on the soul itself. 8. And, if the other person, does not know it, they take away twice as much good work, among the spirits, from that thief, and give it to the soul of this person. 9. If the thief possesses no good works, they give the compensation from the constantly-beneficial treasury, and exhibit the punishment on the soul of that thief.

10.

As to that person who has seized anything from another by force, among the spirits they seize back four things as compensation for every single one. 11. And if, on the spot where people capture him, he makes it convenient to return four things in compensation for one, when they have fully understood, as they capture that person who is committing highway-robbery, that he makes it convenient, they may kill him at once.

CHAPTER 65.

1.

The sixty-fifth subject is this, that every one is to practice thanksgiving continually, and it is requisite that he maintains it through good and bad; and he is to keep in view the benefits of Ohrmazd. 2. Because the creator Ohrmazd demands two things from mankind, the one is that one should not commit sin, and the other is that one should practice thanksgiving. 3. And how much soever more grateful mankind become, through virtue and worthiness as regards him, they grant more abundant daily provision for the grateful than that which is for other persons. 4. And as to every one who is not grateful to him, the bread that he eats becomes unlawful, and it is not proper for any one to do good in connection with him.

5.

And it is declared in revelation that when an unthankful person dies, wherever they deposit his corpse, the archangel Spandarmad is trembling like a sheep that sees a wolf. 6. And as to a bird that eats that corpse, on whatever tree it rests and settles, it makes that tree wither away, and the person who sits down in the shadow of the tree becomes ill.

7.

There are different things that it is necessary for those of the good religion to make predominant over themselves. 8. One is to exercise liberality in connection with the worthy; the second is to do justice; the third is to be friendly unto every one; and the fourth is to be sincere and true, and to keep falsehood far from themselves. 9. And these four habits ('hazlat) are the principles (azl) of the religion of Zartosht, and it is necessary, when thou listenest to them thyself, that thou dost not listen to any one else. 10. Because the creator Ohrmazd says, 'O Zartosht! if thou wilt that thou become pure and saved, and that thou arrive at the place of the pure, do thou accomplish these two duties: -- 11. One is this, that thou prefer the friendship of the spiritual existence to that of the worldly one, and consider the things of the world as contemptible and those of the spirit precious; on this account the glory of the world is sought with scorn, and do not thou let the spirit escape. 12. The second is this, that thou speak truly with every one and act justly with me, that is, whatever thou dost not approve for thyself do not approve for any one else; when thou hast acted in this manner thou art righteous.'

CHAPTER 66.

1.

The sixty-sixth subject is this, that it is incumbent on all women to order the days (ayyam) of the Dvazdah-homast, because the whole of any sin that may have arisen during menstruation, and at other times, becomes cleared away thereby.

2.

And in the commentary of the Vendidad it says that every one becomes sanctified in the days of the Dvazdah-homast, and all sins become cleared away from her, like that which occurs at harvest time, when a great wind comes on and carries it off; just like this the sin departs from her, and the person becomes clean and pure.

3.

And, for women, there is no duty more indispensable than this; for it is declared in revelation that, when they celebrate a Dvazdah-homast, it is a good work of a hundred thousand tanapuhrs, and if it be the days of the Dvazdah-homast it is a good work of a thousand thousand tanapuhrs, and when they celebrate it by day it is a good work just like this.

CHAPTER 67.

1.

The sixty-seventh subject is this, that it is necessary for women to practice great abstinence from committing adultery. 2. For it is declared in revelation, as to every woman who has lain with a strange man, thus: 'What is it necessary to call her, and why is the explanation that she is of one nature with all wizards and sinners?'

3.

And in the commentary of the Vendidad it says '"every woman who consorts with two strange men is the first down upon me, who am Ohrmazd. 4. For if she takes a look into a river of water it will make it diminish, if she takes a look at a tree or shrub the fruit of the trees becomes scanty, and if she speaks a word with a righteous man it will make the glory of the man diminish." 5. Zartosht inquired of Ohrmazd, "What occurs on her account?" 6. The creator Ohrmazd spoke thus: "It is necessary to kill her sooner than a biting serpent and similar creatures and wild beasts, because she is more harmful to my creatures."'

7.

Therefore, since she is like this, it is necessary for women to keep themselves with great effort, so that they may not become unlawful unto their own husbands. 8. For, every time that one of them gives herself four times to another person, she is, after that, unlawful as long as she may be in the house of her husband, and new sin is increasing in connection with her soul.

CHAPTER 68.

1.

The sixty-eighth subject is this, that for a menstruous woman who casts an eye upon a fire it is a sin of twelve dirhams in weight; and if she goes within three steps of the fire it is a sin of a thousand and two hundred dirhams in weight for her; and when she puts her hand to the fire it is a sin of fifteen tanapuhrs for her.

2.

In like manner, if she takes a look at running water it is a sin of twelve dirhams in weight for her; if she goes within fifteen steps of running water it is a sin of fifteen dirhams in weight for her; and when she sits down in running water it is a sin of fifteen tanapuhrs for her. 3. And when she walks in the rain, through every drop that drops upon her limbs there arises a sin of one tanapuhr for her.

4.

If she comes to a Khwarshed Niyayesh, to observe it, it is not proper for her to speak a word with a righteous man. 5. It is not proper for her to put a bare foot on the ground. 6. It is not proper for her to eat any food with a bare hand; it is not proper for her to eat bread when satisfied. 7. It is not proper for two menstruous women to eat together; it is not proper for them to sleep so.

8.

And so long as three days have not elapsed it is not proper to wash the hands, and three days after that, if she has perceived herself clean, it is requisite to remain another day, and so until the lapse of nine days, when, if she has perceived herself clean, it is not necessary to remain to the end of another interval of time. 9. If menstruation occurs for twenty-nine days, it is necessary to consider that she is menstruous a second time, and during three other days it is not proper to wash again, and it is necessary to exercise care, just like that which I first wrote about.

10.

If she be doubtful whether menstruation is come to her, it is requisite for her to strip off her dress, and then to take notice if she has become menstruous, or if the dress that is stripped off be clean. 11. If she has an infant to feed with her milk, one puts away the dress from the infant, and gives it to the mother till it has fed on the milk, and then it is proper to give it to other persons. 12. It is pure, but when the mother washes her head she also washes the head of the infant.

13.

And it is necessary for a menstruous woman that she should not pass by the end of anything ceremonially washed, for, if it be a thousand cubits (gaz) in length, she makes the whole of it polluted, and it becomes unclean. 14. With any one who holds a sacred-twig stand she should not speak a word; and if a priest holds the sacred twigs in his hand, and a menstruous woman speaks some (ba'hze) words from afar, or he walks within three steps of a menstruous woman, she makes it unclean.

CHAPTER 69.

1.

The sixty-ninth subject is this, that it is not proper that sunshine should fall on a fire, for, every time that sunshine falls upon a fire, it is a sin. 2. If thou expose a fire to the sun it is a sin of three stirs; and, if thou set down anything on the top of the fire, it is necessary that it should not have any hole -- so that the light (nur) ;and strength of the fire might become less -- so far as thou knowest.

CHAPTER 70.

1.

The seventieth subject is this, that, as to any persons, when they carry a corpse to the appointed place, it is necessary that two suits of clothes be put on, on account of this work. 2. It is requisite for those clothes to be on, and it is necessary to make a dog gaze at the corpse twice, once at the time when life becomes separated from it, and once at the time when they wish to take it up.

3.

Then it is necessary that both those persons be connected, and each of them is to tie a cord on one of his own hands, so that the hand may go away from that of the other one. 4. And, when they are moving, it is necessary for him to be prepared and not to speak a word with any one. 5. And if it be a pregnant woman they are to take her up by four persons, because there are two corpses.

6.

When, avoiding dead matter, one comes again upon it, he has, in the end, to wash with ceremonial ablution, and that is requisite for the reason that he may not thereby be rapidly a cause of wickedness or death for any one.

7.

And if one does not show a dog to the corpse, and they take it up, how many soever there be, the whole of them become polluted. 8. In the commentary of the Vendidad it is asserted, that every one who takes up a corpse that a dog has not seen is polluted and worthy of death, and never becomes clean; his soul also would be wicked.

CHAPTER 71.

1.

The seventy-first subject is this, that, forasmuch as it is not desirable for any one to eat dead matter for the sake of medicine and remedy, let them beware (zinhar) when they eat it.

2.

For it asserts, in the commentary of the Vendidad, that it is requisite to demolish the habitation, house, and abode of any one who has eaten dead matter, and to fetch his heart out of his body, and it is necessary to scoop out his eyes. 3. And along with these torments, which they accomplish on him, his soul is in hell till the resurrection.

CHAPTER 72.

1.

The seventy-second subject is this, that when any one carries dead matter to water, or to fire, he is worthy of death. 2. And it asserts in revelation, that any year when the locust comes profusely, it comes for the reason that dead matter is brought to water and fire. 3. And, in like manner, the winter is colder, and the summer is hotter.

CHAPTER 73.

1.

The seventy-third subject is this, that, when a cow or a goat has eaten dead matter, in any place, nothing whatever of its flesh, or milk, or hair, should come into use for one year. 2. After that one year it is clean: and, if it be pregnant, its young one is likewise not clean for one year.

3.

And if a domestic fowl has eaten dead matter, its flesh and eggs are, in like manner, not clean for one year.

CHAPTER 74.

1.

The seventy-fourth subject is this, that at dawn, when they rise up from sleep, it is first necessary to throw something on the hands, that is the hand-cleansing. 2. Afterwards, they are to wash the hands quite clean with water, in such manner that they are to wash the hands three times from the forearm (sa'hid) to the end of the hand; and the face is washed from behind the ears to below the chin and up to the crown of the head; and one washes the feet three times thoroughly, as far as the leg (saq); then one recites the Kem-na-mazda.

3.

If it be a place where there is no water, and the risk be that the time for the Niyayesh should pass by, it is requisite to cleanse the hands three times with dust, and to perform the Niyayesh. 4. Afterwards, when one arrives at water, he is to wash the hands and face a second time, and to accomplish the Niyayesh.

5.

Before the time when one throws something on the hands it is not proper to wash the hands and face, and it is a tanapuhr sin; it is also not possible to work at anything whatever with the hands and face not washed.