Zoroastrian Toilet and Hygiene Regulations

As its name implies the Sad Dar is a treatise on "a hundred subjects" connected with the Zoroastrian religion. The word dar, literally "door, or gate," being also applied to the chapters of a book, and to the "matters, or subjects," of which it treats. This work is not a Pahlavi text, being written in Persian with an admixture of about four per cent of Arabic words; it is, however, more quoted than any other work by the Parsi compilers of the Persian Rivayats, or religious "traditions," in the seventeenth century. In one of its recensions it is also found written in Avesta characters, and the Avesta-Persian sentences alternate with an old Gujarati translation, in imitation of the Pazand-Sanskrit versions of Pahlavi texts compiled by Neryosang. In consideration of the existence of this pseudo-Pazand recension, together with the general acceptance of the work as an important authority, and its being a convenient summary of many of the religious customs handed down by Pahlavi writers, this work may be offered as a suitable appendix to the true Pahlavi texts, connecting them with the Persian writings that are too modern to be accepted as authorities in religious matters.

It may ... be concluded that the prose Sad Dar had the reputation of being a very old work in the early part of the sixteenth century.

CHAPTER 56.

1. The fifty-sixth subject is this, that, when any one wishes to make an evacuation of water, it is necessary that he should not make the evacuation of water while standing on his feet. 2. Because, in the commentary of the Vendidâd, it is said, concerning that, that it is a serious sin.

3. When they squat for evacuating water it is necessary that the evacuation of water extend only from the heel as far as the end of the toes; for, if it be more, every drop is a Tanâvar sin.

4. And, when they wish to squat for the evacuation of water, they are to utter one Yathâ-ahû-vairyô; and, when the action is over, they are to recite the Ashem-vohû three times, the Humatanãm twice, the Hukhshathrôtemâi three times, the Yathâ-ahû-vairyô four times, and the Ahunem-vairîm to the end. 5. Because, every time that they act like this, they are pleasant in the eyes and hearts of mankind, and their words are more approved in the vicinity of kings.

CHAPTER 7.

1. The seventh subject is this, that, when a sneeze ('hatsat) comes forth from any one, it is requisite to recite one Yathâ-ahû-vairyô and one Ashem-û. 2. Because there is a fiend in our bodies, and she is an adversary who is connected with mankind, and strives so that she may make misfortune ('hillat) and sickness predominant (mustaûli) over mankind.

3. And in our bodies there is a fire which they call a disposition —- in Arabic they say tabi'hat —- and they call it the sneezing instinct (gharizi). 4. It is connected with that fiend, and they wage warfare, and it keeps her away from the body of man. 5. Then, as the fire becomes successful over that fiend, and puts her to flight (hazimat), a sneeze comes because that fiend comes out.

6. Afterwards, because it is necessary, they recite these inward prayers and perform the benediction (âfrin) of the fire, so that it may remain for a long period while thou art keeping this fiend defeated.

7. When another person hears the sneeze, it is likewise requisite for him to utter; the said prayers, and to accomplish the benediction of that spirit.

CHAPTER 14.

1. The fourteenth subject is this, that, when the nails are pared according to custom (ba-'hilâl), it is necessary that they put the parings into a paper. 2. And it is further necessary to take the Srôsh-bâj inwardly, and to utter three Yathâ-ahû-vairyô. 3. And for the speaking of this — to say with each Yathâ-ahû-vairyô the Avesta is this: — Paiti tú, meregha Ashô-zushta! imau srvau vaêdhayêmi, imau srvau âwaêdhayêmi; imause tú srvau, meregha Ashô-zushta! hyâre arshtayasca, karetayasca, thanvareca, ishavasca erezifyô-parena, asnaca fradakhshanya paiti daêvô-Mâzainyãn; ashâ vohû mananghâ yâ sruyê pare magaonô. 4. Afterwards, one completes the Bâj in the manner that it was taken inwardly.

5. At those two Yathâ-ahû-vairyô, with which one completes the Bâz, at each one, he makes lines ('hatthâ) in a little dust in the midst of the nail-parings. 6. And, if he does not know this Bâz, on uttering the Srôsh-bâj and those three Yathâ-ahû-vairyô he is to furrow three lines, with the nail-cutter, around the nail-parings, and then he is to complete the Bâz with those Yathâ-ahû-vairyô, and to put the dust, with the end of the nail-cutter, into the midst of the nail-parings, and carry them to a desert spot. 7. It is necessary that he should carry a hole down through four finger-breadths of earth, and, having placed the nail-parings in that spot, he puts the soil overhead.

8. For Hôrmazd, the good and propitious, has created a bird which they call Ashô-zusht, and they call it the bird of Vohuman. 9. They also call it the owl, and it eats nails.

10. It is altogether necessary that they do not leave them unbroken, for they would come into use as weapons (silâ'h) of wizards. 11. And they have also said that, if they fall in the midst of food, there is danger of pulmonary consumption.

CHAPTER 30.

1. The thirtieth subject is this, that it is not proper to pour away water at night, especially from the northern side (gânib) which would be the worst. 2. Therefore, if it become a necessity in the end (ba-'hatam), it is requisite to recite one Yathâ-ahû-vairyô, and, when they make a light ready ('hâzir), 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'hâm) so that the sin may be less.

CHAPTER 35.

1. The thirty-fifth subject is this, that, when they wish to wash the face, they should recite one Ashem-û, 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-mazdâ, so that the fiend Nasrusht may become smitten.

CHAPTER 50.

1. The fiftieth subject is this, that, every day at dawn, when they rise up from sleep, it is not proper to wash the hands first with water.

2. The ceremonial ablution is to wash the hands, face, nose, eyes, and feet thoroughly, either with fruit (mivah) or some grass upon which no water has come; afterwards, to make them dry, and to wash them three times with water in such a manner that it becomes wet from the face as far as the ear. 3. It is necessary to keep the mouth closed, so that the water shall not go into the mouth; for if a drop, owing to not stopping, goes into the mouth, it is a sin of three hundred stirs. 4. Afterwards, one is to wash the hands three times with water, as far as the upper arms; first the right hand, and afterwards the left hand; and, in like manner, he is to wash the right foot and left foot.

5. Then they recite the Kem-nâ-mazdâ, for, every time that they wish to recite anything as an inward prayer, it is necessary that the hands be washed with ceremonial ablution, and, if they are not, the Avesta is not accepted, and the fiend of corruption (nasa) does not rush away, and it becomes a Tanâvar sin.

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 (sâ'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 (sâq); then one recites the Kem-nâ-mazdâ.

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

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 Tanâvar sin; it is also not possible to work at anything whatever with the hands and face not washed.

* The long-metre version of the Sad Dar specifies that the ritualistic liquid is Nîrang, consecrated bull's urine.

CHAPTER 75.

1. The seventy-fifth subject is this, that, when they wish to provide a supply of water for any cultivated land, it is first necessary that they make an inspection through every course and channel of the water, to ascertain whether there be dead matter therein or not; and, after that, through the water in like manner.

2. If they be in the middle of it, when the water is within their cultivated land, and dead matter comes into sight, if it be possible to ward it off one wards it off, and if it be possible to divert the water one diverts it.

3. And if the water arrives with dead matter unawares, it is no sin for them.

4. But if no inspection of the stream and cultivated land be made, and the water arrives with dead matter, these people are polluted, and it is necessary to perform the Bareshnûm ceremony as regards their heads.

CHAPTER 86.

1. The eighty-sixth subject is this, that it is not proper to kill a beaver*; but, if they see it in any place, it is necessary to take it up and carry it to running water. 2. For, in the commentary of the Vendidâd it is ranked as a great sin for the killer; and, as to every one who kills a beaver, the source of his seed becomes exhausted.

* literally: "water dog", some English translations refer to otters instead of beavers.

CHAPTER 57.

1. The fifty-seventh subject is this, that it is not proper to kill a hedgehog; and, everywhere that they see it, it is necessary to take it up and carry it into the wilderness (sa'hrâ), so that it may go into a hole, which is ever considered a great good work. 2. Because, when a hedgehog is in their nest, some ants will die; it will also catch and eat thousands of snakes and other harmful creatures, and it eats all noxious creatures. 3. Therefore, owing to the whole of this, these words are expedient.