VII, 58). There is another word n4eza, ‘a spear,’ so that one may translate also ‘ killed by the spear ’ (Asp.)
* ‘Not that the two deeds are equal, but neither is good’ (Comm.) The sin in question is a simple tanafdhr (Farg. XV, 7), and therefore can be atoned for by punishment and repentance, whereas the burning of a corpse is a crime for which there is no atonement (Farg. I, 17; VIII, 73 seq.)
> Literally, ‘is a Peshétanu ;’ ‘he is a tan4fdbr sinner, that is to say, margarz4n (worthy of death),’ Comm.
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Farcarp XVII.
Hair and Nails.
Anything that has been separated from the body of man is considered dead matter (nasu), and is accordingly unclean. As soon as hair and nails are cut off, the demon takes hold of them and has to be driven away from them by spells, in the same way as he is from the bodies of the dead’.
I.
1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Which is the most deadly deed whereby a man offers up a sacrifice to the Daévas ??’
2 (3). Ahura Mazda answered: ‘ It is when a man here below, combing his hair or shaving it off, or paring off his nails, drops them? in a hole or in a crack ¢,
3 (6). ‘Then by this transgression of the rites, Daévas are produced in the earth; by this transgression of the rites, those Khrafstras are produced in the earth which men call lice, and which eat up the corn in the corn-field and the clothes in the wardrobe.
4 (10). ‘Therefore, thou, O Zarathustra! whenever here below thou shalt comb thy hair or shave
2 On similar views and customs in different countries, see Notes and Queries, 3rd series, X, 146; Aulus Gellius, X, 15, 15; Mélusine, 1878, pp. 79, 549, 583; L. de Rosny, Histoire des dynasties divines, 308.
* Any offence to religion is considered an offering to the Daévas, whose strength is thereby increased. Cf. Yt. V, 95.
5 Without performing the requisite ceremonies.
‘ Doubtful.
FARGARD XVII. I9I
it off, or pare off thy nails, thou shalt take them away ten paces from the faithful, twenty paces from the fire, thirty paces from the water, fifty paces from the consecrated bundles of Baresma.
5 (13). ‘ Then thou shalt dig a hole, a disti! deep if the earth be hard, a vitasti deep if it be soft; thou shalt take the hair down there and thou shalt say aloud these victorious words: “ For him, as a reward, Mazda made the plants grow up *.”
6 (17). ‘Thereupon thou shalt draw three furrows with a knife of metal around the hole, or six furrows or nine, and thou shall chant the Ahuna-Vairya three times, or six, or nine.
II.
7 (19). ‘ For the nails, thou shalt dig a hole, out of the house, as deep as the top joint of the little finger; thou shalt take the nails down there and thou shalt say aloud these victorious words: “ The things that the pure proclaim through Asha and Vohu-mané 8.”
8 (24). ‘ Then thou shalt draw three furrows with
1 A disti=ten fingers. A vitasti=twelve fingers.
‘ Then thou shalt draw three furrows with
1 A disti=ten fingers. A vitasti=twelve fingers.
* See above, XI, 6; the choice of this line was determined by the presence of the word plants in it: man was considered a microcosm, and every element in him had its counterpart in nature ; the skin is like the sky, the flesh is like the earth, the bones are like the mountains, the veins are like the rivers, the blood in the body is like the water in the sea, the hair is like the plants, the more hairy parts are like the forests (Gr. Bund.) Cf. Rig-veda X, 16, 3; Ilias VII, 99 ; Empedocles, fr. 378; Epicharmus ap. Plut. Consol. ad Apoll. 15 ; Edda, Grimnismal, 40.
* Yasna XXXIII, 7; understood (with a play upon the word sruyé, ‘is heard,’ and ‘nails of both hands’) as: ‘O Asha, with Vohu-mané, the nails of the pure [are for you].’
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a knife of metal around the hole, or six furrows or nine, and thou shalt chant the Ahuna-Vairya three times, or six, or nine.
9 (26). ‘And then: “ O Ashé-zusta bird?! these nails I announce and consecrate unto thee. May they be for thee so many spears and knives, so many bows and falcon-winged arrows, and so many sling-stones against the Mazainya Daévas?!”
10 (29). ‘ If those nails have not been consecrated (to the bird), they shall be in the hands of the Mazainya Daévas so many spears and knives, so many bows and falcon-winged arrows, and so many sling-stones (against the Mazainya Daévas) *.
11 (30). ‘ All wicked, embodiments of the Drug, are scorners of the judge: all scorners of the judge are rebels against the Sovereign : all rebels against the Sovereign are ungodly men; and all ungodly men are worthy of death 4.’
' «The owl,’ according to modern tradition. The word literally means ‘friend of holiness.’ ‘For the bird Ashdé-zusta they recite the Avesta formula ; if they recite it, the fiends tremble and do not take up the nails; but if the nails have had no spell uttered over them, the fiends and wizards use them as arrows against the bird Ashé-zusta and kill him. Therefore, when the nails have had a spell uttered over them, the bird takes and eats them up, that the fiends may not do any harm by their means’ (Bundahis XIX). The bird Ashé-zusta is also called Bird of Bahman (Saddar 14), both names being taken from the first words of the line quoted above.
® See above, p. 140, n. 5; p.141,n.1. The nails are cut in two and the fragments are put in the hole with the point directed towards the north, that is to say, against the breasts of the Dévs (see above, p. 76, n. 1). See Anquetil, Zend-Avesta II, 117; India Office Library, VIII, 80.
® Repeated by mistake from § 10.
* See preceding Fargard, § 18.
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FaRGARD XVIII.
I (1-13). On the unworthy priest and enticers to heresy. II (14-29). The holiness of the cock, the bird of Sraosha, who awakes the world for prayer and for the protection of Atar.
III (30-59). On the four sins that make the Drug pregnant with a brood of fiends,
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FaRGARD XVIII.
I (1-13). On the unworthy priest and enticers to heresy. II (14-29). The holiness of the cock, the bird of Sraosha, who awakes the world for prayer and for the protection of Atar.
III (30-59). On the four sins that make the Drug pregnant with a brood of fiends,
IV (60-65). On the evil caused by the Gahi (the prostitute).
V (66-76). How intercourse with a Dashtén woman is to be atoned for. I.
1. ‘There is many a one, O holy Zarathustra!’ said Ahura Mazda, ‘who wears a wrong Paitidana’, and who has not girded his loins with the Religion ? ; when such a man says, “I am an Athravan,” he lies; do not call him an Athravan, O holy Zarathustra!’ thus said Ahura Mazda.
2 (5). ‘He holds a wrong Khrafstraghna ® in his hand and he has not girded his loins with the Religion; when he says, “1 am an Athravan,” he lies ; do not call him an Athravan, O holy Zarathustra! thus said Ahura Mazda.
3 (7). ‘ He holds a wrong twig‘ in his hand and he has not girded his loins with the Religion; when he says, “I am an Athravan,” he lies; do not call him an Athravan, O holy Zarathustra!’ thus said Ahura Mazda.
® See above, p. 172, n. 10.
* The word translated girded is the word used of the K éstf, the sacred girdle which the Parsi must never part with (see § 54); the full meaning, therefore, is, ‘ girded with the law as with a Késtt’ (cf. Yasna IX, 26 [81]), that is to say, ‘never forsaking the law,’ or, as the Commentary expresses it, ‘one whose thought is all on the law’ (cf. § 5).
® See above, p. 173, n. I.
* The bundles of Baresma or the urvardm (see p. 22, n. 3; p- 173, 2. 4). °
(4] ce)
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4 (9). ‘He wields a wrong Astra mairya? and he has not girded his loins with the Religion ; when he says, “I am an Athravan,” he lies; do not call him an Athravan, O holy Zarathustra!’ thus said Ahura Mazda.
5 (11). ‘He who sleeps on throughout the night, neither performing the Yasna nor chanting the hymns, worshipping neither by word nor by deed, neither learning nor teaching, with a longing for (everlasting) life, he lies when he says, “I am an Athravan,” do not call him an Athravan, O holy Zarathustra !’ thus said Ahura Mazda. ‘6 (14). ‘Him thou shalt call an Athravan, O holy Zarathustra ! who throughout the night sits up and demands of the holy Wisdom 2, which makes man free from anxiety, and wide of heart, and easy of conscience at the head of the Kinvaé bridge °, and which makes him reach that world, that holy world, that excellent world of Paradise.
7 (18). ‘(Therefore) demand of me, thou upright one! of me, who am the Maker, the most beneficent of all beings, the best knowing, the most pleased in answering what is asked of me; demand of me, that thou mayst be the better, that thou mayst be the happier.’
8 (21). Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! What is it that brings in the unseen power of Death ?’
Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! What is it that brings in the unseen power of Death ?’
1 The astra (Aspahé-astra) with which the priest, as a Sraoshavarez, chastises the guilty.
* That is to say, studies the law and learns from those who know it.
® See Farg. XIX, 30. ‘It gives him a stout heart, when standing before the Kinvas bridge’ (Comm.)
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9 (22). Ahura Mazda answered: ‘It is the man that teaches a wrong Religion’; it is the man who continues for three springs? without wearing the sacred girdle 8, without chanting the GAthas, without worshipping the Good Waters.
to (25). ‘And he who should set that man at liberty, when bound in prison‘, does no better deed than if he should cut a man’s head off his neok °.
1 «The deceiver Ashemaogha’ (Comm.); the heretic. Cf. Farg. XV, 2.
* ‘For three years’ (Comm.)
* The K édstf, which must be worn by every Parsi, man or woman, from their fifteenth year of age (see below, § 54 seq.); it is the badge of the faithful, the girdle by which he is united both with Ormazd and with his fellow-believers. He who does not wear it must be refused water and bread by the members of the community; he who wears it becomes a participator in the merit of all the good deeds performed all over the Zarathustrian world (Saddar 10 and 46). The Késtt consists ‘of seventy-two interwoven filaments, and should three times circumvent the waist. ... Each of the threads is equal in value to one of the seventy-two H4hs of the Izashné; each of the twelve threads in the six lesser cords is equal in value to the daw4zdih ham@ist...; each of the lesser cords is equal in value to one of the six Gahanbérs; each of the three circumventions of the loins is equal in value to humat, good thought, hukhat, good speech, huaresta, good work ; the binding of each of the four knots upon it confers pleasure on each of the four elements, fire, air, water, and the earth’ (Edal Daru, apud Wilson, The Parsi Religion Unfolded, p. 163).
Another piece of clothing which every Parsi is enjoined to wear is the Sadara, or sacred shirt, a muslin shirt with short sleeves, that does not reach lower than the hips, with a small pocket at the opening in front of the shirt, the so-called giriban or kissai karfa, ‘the pocket for good deeds.’ The faithful man must, while putting on his Sadara, look at the girfb4n and ask himself whether it is full of good deeds.
* See Introd. III, 10. Cf. § 12.
* Doubtful. The Commentary seems to understand the sentence as follows: ‘He who should free him from hell would thus per-
p. 02
p. 196
11 (27). ‘For the blessing uttered by a wicked, ungodly Ashemaogha does not go past the mouth (of the blesser) ; the blessing of two Ashemaoghas ! does not go past the tongue ; the blessing of three! is nothing; the blessing of four! turns to selfcursing.
‘For the blessing uttered by a wicked, ungodly Ashemaogha does not go past the mouth (of the blesser) ; the blessing of two Ashemaoghas ! does not go past the tongue ; the blessing of three! is nothing; the blessing of four! turns to selfcursing.
12 (29). ‘Whosoever should give to a wicked, ungodly Ashemaogha either some Haoma prepared, or some Myazda consecrated with blessings, does no better deed than if he should lead a thousand horse against the boroughs of the worshippers of Mazda, and should slaughter the men thereof, and drive off the cattle as plunder.
13 (32). ‘Demand of me, thou upright one! of me, who am the Maker, the most beneficent of all beings, the best knowing, the most pleased in answering what is asked of me; demand of me, that thou mayst be the better, that thou mayst be the happier”
II.
14 (33). Zarathustra asked Ahura Mazda: ‘Who is the Sraosh4-varez? of Sraosha? the holy, strong Sraosha, who is Obedience incarnate, a Sovereign with an astounding weapon *,’
form no less a feat than if he should cut off the head of a man and then make him alive again,’
1 Perhaps better: ‘The second ..., the third..., the fourth blessing of an Ashemaogha.’
3 “Who is he who sets the world in motion?’ (Comm.) Cf. P- 57, 0. 3.
® Sraosha, Srésh, the Genius of Active Piety. He first tied the Baresma, sacrificed to Ahura, and sang the Gathas. Thrice in each day and each night he descends upon the earth to smite Angra Mainyu and his crew of demons. With his club uplifted he
p. 197
15 (34). Ahura Mazda answered: ‘It is the bird named Parédars', which ill-speaking people call Kahrkatés?, O holy Zarathustra! the bird that lifts up his voice against the mighty Ushah®:
16 (37). ‘“ Arise, O men! recite the Ashem yad vahistem that smites down the Daévas*, Lo! here is Bdshy&sta, the long-handed °, coming upon you, who lulls to sleep again the whole living world, as soon as it has awoke: ‘Sleep!’ [she says,]‘O poor man! the time® is not yet come.’”
17 (41). ‘“On the three excellent things be never intent, namely, good thoughts, good words, and good deeds; on the three abominable things be ever protects the world from the demons of the night, and the dead from the terrors of death and from the assaults of Angra Mainyu and Asté-vidétu. It is through a sacrifice performed by Ormazd, as a Z6t!, and Srésh, as a RAspi, that at the end of time Ahriman will be for ever vanquished and brought to nought (Yasna LVII; Yt. XI, &c.)
1 ‘He who foreshows the coming dawn ; the cock.’
* «When he is not called so, he is powerful’ (Comm.) Cf. Farg. XIII, 2, 6.
* Ushah, the second half of the night, from midnight to the dawn.
XI, &c.)
1 ‘He who foreshows the coming dawn ; the cock.’
* «When he is not called so, he is powerful’ (Comm.) Cf. Farg. XIII, 2, 6.
* Ushah, the second half of the night, from midnight to the dawn.
* The cock is ‘the drum of the world.’ As crowing in the dawn that dazzles away the fiends, he crows away the demons: ‘ The cock was created to fight against the fiends and wizards; ... he is with the dog an ally of Srésh against demons’ (Bundahis XIX). ‘No demon can enter a house in which there is a cock; and, above all, should this bird come to the residence of a demon, and move his tongue to chaunt the praises of the glorious and exalted Creator, that instant the evil spirit takes to flight’ (Mirkhond, History of the Early Kings of Persia, translated by Shea, p. 57; cf. Saddar 32, and J. Ovington, A Voyage to Suratt, 1696, p. 371).
5 The demon of sleep, laziness, procrastination. She lulls back to sleep the world as soon as awaked, and makes the faithful forget in slumber the hour of prayer.
* «To perform thy religious duties’ (Comm.)
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intent, namely, bad thoughts, bad words, and bad deeds.”
18 (43). ‘On the first part of the night, Atar, the son of Ahura Mazda, calls the master of the house for help, saying :
19 (43). ‘“ Up! arise, thou master of the house ! put on thy girdle on thy clothes, wash thy hands, take wood, bring it unto me, and let me burn bright with the clean wood, carried by thy well-washed hands?. Here comes Azi?, made by the Daévas, who consumes me and wants to put me out of the world.”
20 (46). ‘On the second part of the night, Atar, the son of Ahura Mazda, calls the husbandman for help, saying :
21 (46). ‘‘Up! arise, thou husbandman! Put on thy girdle on thy clothes, wash thy hands, take wood, bring it unto me, and let me burn bright with the clean wood, carried by thy well-washed hands. Here comes Azi, made by the Daévas, who consumes me and wants to put me out of the world.”
22 (48). ‘On the third part of the night, Atar, the son of Ahura Mazda, calls the holy Sraosha for help, saying: “Come thou, holy, well-formed Sraosha, [then he brings unto me some clean wood with his well-washed hands*.] Here comes Azi, made by the Daévas, who consumes me and wants to put me out of the world.”
* The Parsi, as soon as he has risen, must put on the Késtf, wash his hands, and put wood on the fire.
? Azi, the demon of avidity ; he extinguishes the fire, while he devours the wood.
* The text seems to be corrupt: it must probably be emended into ‘bring into me...’
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23 (51). ‘And then the holy Sraosha wakes up the bird named Parédars, which ill-speaking people call Kahrkat4s, and the bird lifts up his voice against the mighty Ushah:
* The text seems to be corrupt: it must probably be emended into ‘bring into me...’
p. 199
23 (51). ‘And then the holy Sraosha wakes up the bird named Parédars, which ill-speaking people call Kahrkat4s, and the bird lifts up his voice against the mighty Ushah:
24 (52). ‘“ Arise, O men! recite the Ashem yad vahistem and the Naismi daévé". Lo! here is Bashyasta, the long-handed, coming upon you, who lulls to sleep again the whole living world as soon as it has awoke: ‘Sleep!’ [she says,]‘O poor man! the time is not yet come.’”
25 (52). ‘“ On the three excellent things be never intent, namely, good thoughts, good words, and good deeds; on the three abominable: things be ever intent, namely, bad thoughts, bad words, and bad deeds.”
26 (53). ‘ And then bed-fellows address one another: “Rise up, here is the cock calling me up.” Whichever of the two first gets up shall first enter Paradise: whichever of the two shall first, with well-washed hands, bring clean wood unto Atar, the son of Ahura Mazda, Atar, well pleased with him and not angry, and fed as it required, will thus bless him:
27 (58). ‘“ May herds of oxen and sons accrue to thee : may thy mind be master of its vow, may thy soul be master of its vow, and mayst thou live on in the joy of thy soul all the nights of thy life.”
‘ This is the blessing which Atar speaks unto him who brings him dry wood, well examined by the light of the day, well cleansed with godly intent.
1 The prayer: ‘ Righteousness is the best of all good...’ (the Ashem vohf), and the profession of faith : ‘I scorn the Daévas .. .’ (Yasna XII, 1).
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28 (64). ‘ And whosoever will kindly and piously present one of the faithful with a pair of these my Paréddars birds, a male and a female, O Spitama Zarathustra ! it is as though he had given! a house with a hundred columns, a thousand beams, ten thousand large windows, ten thousand small windows.
29 (67). ‘And whosoever shall give meat to one of the faithful, as much of it as the body of this Parédars bird of mine, I, Ahura Mazda, need not interrogate him twice; he shall directly go to Paradise.’
III.
30 (70). The holy Sraosha, letting his club down upon her, asked the Drug: ‘ O thou wretched, worthless Drug! Thou then, alone in the material world, dost bear offspring without any male coming unto thee ?’
31 (74). The Drug demon answered: ‘O holy, well-formed Sraosha! It is not so, nor do I, alone in the material world, bear offspring without any male coming unto me.
32 (77). ‘ For there are four males of mine; and they make me conceive progeny as other males make their females conceive by their seed *.’
33 (78). The holy Sraosha, letting his club down upon her, asked the Drug: ‘ O thou wretched, worthless Drug! Who is the first..of those males of thine ?’
34 (79). The Drug demon answered: ‘O holy,
In the day of recompense’ (Comm.); he shall be rewarded as though he had given a house, &c. . .. he shall receive such a house in Paradise.
Who is the first..of those males of thine ?’
34 (79). The Drug demon answered: ‘O holy,
In the day of recompense’ (Comm.); he shall be rewarded as though he had given a house, &c. . .. he shall receive such a house in Paradise.
* Sin makes the Drug mother of a spontaneous progeny, as the sinner is ‘the brood of the Drug’ (Yasna LXI, 10).
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well-formed Sraosha! He is the first of my males who, being entreated by one of the faithful, does not give him anything, be it ever so little, of the riches he has treasured up}.
35 (82). ‘That man makes me conceive progeny as other males make their females conceive by their seed,’
36 (83). The holy Sraosha, letting his club down upon her, asked the Drug: ‘O thou wretched, worthless Drug! What is the thing that can undo that ?’
37 (84). The Drug demon answered: ‘O holy, well-formed Sraosha! This is the thing that undoes it, namely, when a man unasked, kindly and piously, gives to one of the faithful something, be it ever so little, of the riches he has treasured up.
38 (87). ‘He does thereby as thoroughly destroy the fruit of my womb as a four-footed wolf does, who tears the child out of a mother’s womb.’
39 (88). The holy Sraosha, letting down his club upon her,askedthe Drug: ‘Othou wretched, worthless Drug! Who is the second of those males of thine ?’
40 (89). The Drug demon answered: ‘O holy, well-formed Sraosha! He is the second of my males who, making water, lets it fall along the upper forepart of his foot.
41 (92). ‘That man makes me conceive progeny as other males make their females conceive by their seed,’
42 (93). The holy Sraosha, letting his club down upon her, asked the Drug: ‘O thou wretched, worthless Drug! What is the thing that can undo that ?’
1 Cf. Farg. III, 34.
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43 (94). The Drug demon answered: ‘O holy, well-formed Sraosha! This is the thing that undoes it, namely, when the man rising up! and stepping three steps further off, shall say three Ahuna- Vairya’, two humatanim’, three hukhshathr6tem4m‘, and then chant the Ahuna-Vairya® and offer up one Yéahé hatam*.
44 (98). ‘ He does thereby as thoroughly destroy the fruit of my womb as a four-footed wolf does, who tears the child out of a mother’s womb.’
45 (99). The holy Sraosha, letting his club down upon her, asked the Drug: ‘O thou wretched, worthless Drug! Who is the third of those males of thine ?’
46 (100). The Drug demon answered: ‘O holy, well-formed Sraosha! He is the third of my males who during his sleep emits seed.
47 (102). ‘That man makes me conceive progeny as other males make their females conceive progeny by their seed.’
48 (103). The holy Sraosha, letting his club down upon her, asked the Drug: ‘O thou wretched, worthless Drug! What is the thing that can undo that ?’
47 (102). ‘That man makes me conceive progeny as other males make their females conceive progeny by their seed.’
48 (103). The holy Sraosha, letting his club down upon her, asked the Drug: ‘O thou wretched, worthless Drug! What is the thing that can undo that ?’
» «Nec stando mingens ... facile visitur Persa’ (Amm. Marc. XXIII, 6); Ard& Viraf XXIV; Mainyé-i-khard II, 39; Saddar 56. Cf. Manu IV, 47 seq., and Polack, Persien I, 67: ‘Von einem in Paris weilenden Perser hinterbrachte man dem Kénig, um seine Emancipation und Abtrtinnigkeit vom Gesetz zu beweisen, dass er Schweinefleisch esse und stehend die Function verrichte.’
* See Farg. VIII, 19.
* Yasna XXXV, 2: one of the Bis-Amrfta (Farg. X, 4).
* Yasna XXXV, 5: one of the Thris-Amrfita (Farg. X, 8).
* Making four Ahuna-Vairya in all; cf. Farg. X, 12.
* See Yasna XXI.
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49 (104). The Drug demon answered: ‘O holy, well-formed Sraosha! this is the thing that undoes it, namely, if the man, when he has risen from sleep, shall say three Ahuna-Vairya, two humatanam, three hukhshathrétem&m, and then chant the Ahuna-Vairya and offer up one Yéahé hatam'.
50 (107). ‘ He does thereby as thoroughly destroy the fruit of my womb as a four-footed wolf does who tears the child out of a mother’s womb.’
51 (108). Then he shall speak unto Spesta Armaiti?, saying: ‘O Spesta Armaiti, this man do I deliver unto thee*; this man deliver thou back unto me, against the happy day of resurrection; deliver him back as one who knows the G4thas, who knows the Yasna‘, and the revealed Law5, a wise and clever man, who is Obedience incarnate.
52 (112). ‘Then thou shalt call his name “ Firecreature, Fire-seed, Fire-offspring, Fire-land,” or any name wherein is the word Fire®.’
53 (113). The holy Sraosha, letting his club down upon her, asked the Drug: ‘ O thou wretched, worthless Drug! Who is the fourth of those males of thine ?’
54 (114). The Drug demon answered: ‘O holy,
' See § 43 and notes.
* The Genius of the Earth (cf. Farg. II, 10).
* In the same way as she received the seed of the dying Gayomart, from which she let grow, in the shape of a plant, the first human couple, Mashya and Mashyana (Bund. XV, 1-2).
* The Yasna Haptanhiiti.
5 Literally, ‘the answers made to the questions (of Zarathustra)’
* Atar, the Fire, is the ideal father of the son to be born, as Speata Armaiti, the Earth, is his ideal mother. The fire is considered male (Dinkard, apud West, Pahlavi Texts, II, 410) and (as Ap&m Napét) has made and shaped man (Yt. XIX, 52).
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well-formed Sraosha! This one is my fourth male who, either man or woman, being more than fifteen years of age, walks without wearing the sacred girdle and the sacred shirt '.
55 (115). ‘At the fourth step ? we Daévas, at once, wither him even to the tongue and the marrow, and he goes thenceforth with power to destroy the world of Righteousness, and he destroys it like the Y4tus and the Zazdas 3’
55 (115). ‘At the fourth step ? we Daévas, at once, wither him even to the tongue and the marrow, and he goes thenceforth with power to destroy the world of Righteousness, and he destroys it like the Y4tus and the Zazdas 3’
56 (117). The holy Sraosha, letting his club down upon her, asked the Drug: ‘O thou wretched, worthless Drug, what is the thing that can undo that ?’
57 (118). The Drug demon answered: ‘O holy, well-formed Sraosha! There is no means of undoing it;
58 (120). ‘When a man or a woman, being more than fifteen years of age, walks without wearing the sacred girdle or the sacred shirt.
59 (120). ‘At the fourth step we Daévas, at once, wither him even to the tongue and the marrow, and he goes thenceforth with power to destroy the world of Righteousness, and he destroys it like the Yatus and the Zandas,’
IV.
60 (122). Demand of me, thou upright one! of me who am the Maker, the most beneficent of all
1 The Késtf and the Sadara; see above, p. 195, n. 3. It is the sin known as kush4d duv4risni (Mainy6-i-khard II, 35; Arda Viraf XXV, 6).
* ‘Going three steps without K éstf is only a three Sraoshédarana sin; from the fourth step, it is a tanafahr sin’ (Comm.)
* The Y4tu is a sorcerer; the Zarda is an apostle of Ahriman,p. 205 beings, the best knowing, the most pleased in answering what is asked of me; demand of me that thou mayst be the better, that thou mayst be the happier.
61 (123). Zarathustra asked Ahura Mazda: ‘Who grieves thee with the sorest grief? Who pains thee with the sorest pain ?’
62 (124), Ahura Mazda answered : ‘ It is the Gahi}, O Spitama Zarathustra! who mixes in her the seed of the faithful and the unfaithful, of the worshippers of Mazda and the worshippers of the Daévas, of the wicked and the righteous ?.
°63 (125). ‘Her look dries up one-third of the mighty floods that run from the mountains, O Zarathustra; her look withers one-third of the beautiful, golden-hued, growing plants, O Zara- ’ thustra ;
64 (127). ‘Her look withers one-third of the strength of Spenta Armaiti?; and her touch withers in the faithful one-third of his good thoughts, of his good words, of his good deeds, one-third of his strength, of his victorious power, and of his holiness *,
65 (129). ‘Verily I say unto thee, O Spitama Zarathustra! such creatures ought to be killed even
1 The courtezan, as an incarnation of the female demon Gahi.
3 «[Whether she gives up her body to the faithful or to the unfaithful], there is no difference; when she has been with three men, she is guilty of death’ (Comm.)
5 The earth,
* ‘Ifa Gahi (courtezan) look at running waters, they fall; if at trees, they are stunted; if she converse with a pious man, his intelligence and his holiness are withered by it’ (Saddar 67). Cf. Manu IV, 40 seq. .
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more than gliding snakes’, than howling wolves, than the wild she-wolf that falls upon the fold, or than the she-frog that falls upon the waters with her thousandfold brood.’
V.
Cf. Manu IV, 40 seq. .
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more than gliding snakes’, than howling wolves, than the wild she-wolf that falls upon the fold, or than the she-frog that falls upon the waters with her thousandfold brood.’
V.
66 (133). Demand of me, thou upright one! of me who am the Maker, the most beneficent of all beings, the best knowing, the most pleased in answering what is asked of me; demand of me that thou mayst be the better, that thou mayst be the happier.
67-68 (133). Zarathustra asked Ahura Mazda: ‘If a man shall come unto a woman who has the whites or sees blood, and he does so wittingly and knowingly *, and she allows it wilfully, wittingly, and knowingly, what is the atonement for it, what is the penalty that he shall pay to atone for the deed they have done ?’
69 (136). Ahura Mazda answered: ‘If a man shall come unto a woman who has the whites or sees blood, and he does so wittingly and knowingly, and she allows it wilfully, wittingly, and knowingly ;
70 (137). ‘He shall slay a thousand head of small cattle; he shall godly and piously offer up to the
* It is written in the law (the Avesta): ‘O Zartust Isfitam4n! with regard to woman, I say to thee that any woman that has given up her body to two men in one day is sooner to be killed than a wolf, a lion, or a snake: any one who kills such a woman will gain as much merit by it as if he had provided with wood a thousand firetemples, or destroyed the dens of adders, scorpions, lions, wolves, or snakes’ (Old Rav. g9 b).
* ‘Knowing her state and knowing that it is a sin’ (Comm.)
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fire’ the entrails? thereof together with Zaothralibations *; he shall bring the shoulder bones to the Good Waters +.
71 (140). ‘He shall godly and piously bring unto the fire a thousand loads of soft wood, of Urvdsna, Voht-gaona, Vohd-kereti, Hadh4-naépata, or of any sweet-scented plant ®
72 (142). ‘He shall tie and consecrate a thousand bundles of Baresma ; he shall godly and piously offer up to the Good Waters a thousand Zaothra-libations, together with the Haoma and the milk, cleanly prepared and well strained,—cleanly prepared and well strained by a pious man, and mixed with the roots of the tree known as Hadh4-naépata °,
73 (144). ‘He shall kill a thousand snakes of those that go upon the belly, two thousand of the other kind; he shall kill a thousand land-frogs and two thousand water-frogs ; he shall kill a thousand corncarrying ants and two thousand of the other kind’.
* To the Bahr4m fire.
* The Smentum (afsman) or epipleon. Catullus, describing the sacrifice of the Magi, has (LXXXIX) :
Accepto veneretur carmine divos Omentum in flamma pingue liquefaciens,’ Strabo XV, 13: rou énimAou ri paxpdy riBéaat, os Aéyouvol ries, ext rd wip. ‘Ascending six steps they showed me in a Room adjoining to the temple, their Fire which they fed with Wood, and sometimes Burn on it the Fat of the Sheep’s Tail.’ A Voyage Round the World, Dr. J. F. Gemelli, 1698.
‘Ascending six steps they showed me in a Room adjoining to the temple, their Fire which they fed with Wood, and sometimes Burn on it the Fat of the Sheep’s Tail.’ A Voyage Round the World, Dr. J. F. Gemelli, 1698.
* The ceremony here described is nearly fallen into desuetude : it is the so-called Z6hr-Atash (zaothra for the fire), which is for the fire what the Zéhr-4b is for the waters.
* This is the Zéhr-4b. According to the Shayast (XI, 4), when an animal is immolated, the heart is offered to the fire and the shoulder is offered to the waters.
5 Cf. Farg. XIV, 3 seq.
® Cf. Farg. XIV, 4, and p. 173, n. 4. 7 Cf. Farg. XIV, 5.
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74 (147). ‘He shall throw thirty bridges over canals; he shall undergo a thousand stripes with the Aspahé-astra, a thousand stripes with the Sraoshé-#arana 1.
75 (149). ‘This is the atonement, this is the penalty that he shall pay to atone for the deed that he has done.
76 (150). ‘If he shall pay it, he makes himself a viaticum into the world of the holy ones; if he shall not pay it, he makes himself a viaticum into the world of the wicked, into that world, made of darkness, the offspring of darkness, which is Darkness’ self ®,’
FARGARD XIX.
I. Angra Mainyu sends the demon Biiti to kill Zarathustra: Zarathustra sings aloud the Ahuna-Vairya, and the demon flies away, confounded by the sacred words and by the Glory of Zarathustra (§§ 1-3).
Ta. Angra Mainyu himself attacks him and propounds riddles to be solved under pain of death. The Prophet rejects him with heavenly stones, given by Ahura, and announces to him that he will destroy his creation. The demon promises him the empire of the world if he adores him, as his ancestors have done, and abjures the religion of Mazda. Zarathustra rejects his offers scornfully. He announces he will destroy him with the arms given by Ahura, namely, the sacrificial implements and the sacred words. Then he recites the Tad thwa peres§, that is to say the GAtha in which he asks Ahura for instruction on all the mysteries of the material and spiritual world (§§ 4-10).
The rest of the Fargard contains specimens of the several questions asked by Zarathustra and the answers given by Ahura. It is an abridgement of the Revelation (cf. Yt. XXIV).
1 Five tan4fdhrs, that is six thousand dirhems. ® Cf. Farg. V, 62.
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II (11-17). How to destroy the uncleanness born from a contact with the dead ?—By invoking the Mazdean Religion. A series of invocations taught by Ahura and developed by Zarathustra (15-16).
III (18-19). How to promote the prosperity of the creation ?— By the rites of the Baresman.
IV (20-25). How to purify man and clothes defiled by the dead ?—With géméz, water, and perfume.
V (26-34). On the remuneration of deeds after death; on the fate of the wicked and the righteous; the Kinvad bridge.
II a (34-42). Another series of invocations.
VI (43-47). The demons, dismayed by the birth of the Prophet, rush back into hell.
V (26-34). On the remuneration of deeds after death; on the fate of the wicked and the righteous; the Kinvad bridge.
II a (34-42). Another series of invocations.
VI (43-47). The demons, dismayed by the birth of the Prophet, rush back into hell.
As may be seen from the preceding analysis, the essential part of this Fargard are sections I and VI, the rest being an indefinite development. It appears also from section VI, that the attacks of Bhiti and Angra Mainyu against Zarathustra and the attempt to seduce him are supposed to take place at the moment when he was born, which is confirmed by the testimony of the Nask Varshtmansar (West, Pahlavi Texts, IV, 226 seq.)
I,
1. From the region of the north, from the regions of the north’, forth rushed Angra Mainyu, the deadly, the Daéva of the Daévas?. And thus spake the evil-doer Angra Mainyu, the deadly: ‘Drug, rush down and kill him,’ O holy Zarathustra! The Drug came rushing along, the demon Biditi*, who is deceiving, unseen death ‘.
2(5). Zarathustra chanted aloud the Ahuna-
. From hell; cf. p. 76, n. 1.
2 ‘The fiend of fiends,’ the arch-fiend.
5 BAiti is identified by the Greater Bundahish with the B At, the idol, worshipped by Bad4sp (a corruption of Bodhisattva). Bhiti would be therefore a personification of Buddhism, which was flourishing in Eastern Iran in the two centuries before and after Christ. Bfidhi (Farg. XI, 9) may be another and more correct pronunciation of Bodhi.
‘ Idolatry (cf. note 3) being the death of the soul.
(4) P
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Vairya': ‘The will of the Lord is the law of righteousness. The gifts of Vohu-mané to the deeds done in this world for Mazda. He who relieves the poor makes Ahura king.’
He offered the sacrifice to the good waters of the good Daitya?! He recited the profession of the worshippers of Mazda?!
The Drug dismayed, rushed away, the demon Baiti, who is deceiving, unseen death.
3 (7). And the Drug said unto Angra Mainyu: ‘Thou, tormenter, Angra Mainyu! I see no way to kill Spitama Zarathustra, so great is the glory of the holy Zarathustra.’
Zarathustra saw (all this) within his soul: ‘The wicked, the evil-doing Daévas (thought he) take counsel together for my death.’
Ta.
4(11). Up started Zarathustra, forward went Zarathustra, unabated by Akem-mané‘, by the hardness of his malignant riddles*; he went swinging stones in his hand, stones as big as a house *, which he obtained from the Maker, Ahura Mazda, he the holy Zarathustra.
? See above, p. 100, n. 2.
* The river in Airyana Vaég6 ; see Farg. I, 3.
* The Fravarané (Yasna XI, 16). * See Farg. X, 10, n. 1.
5 This is a fragment of an old legend in which Zarathustra and Angra Mainyu played respectively the parts of Oedipus and the Sphinx. Cf. Yt. V, 81, where the same legend is told in nearly the same terms of the sorcerer Akhtya and Yéista Fryananém.
* See Farg. X, 10, n. 1.
5 This is a fragment of an old legend in which Zarathustra and Angra Mainyu played respectively the parts of Oedipus and the Sphinx. Cf. Yt. V, 81, where the same legend is told in nearly the same terms of the sorcerer Akhtya and Yéista Fryananém.
* The Commentary has, ‘Some say, those stones are the Ahuna- Vairya.’ If one keeps in mind how much the Musulman legend of Ibrahim owes to the legend of Zoroaster, one may easily admit that this passage in our text is the origin of the story of how Iblis tempted Ibrahim, and was pelted away, whence he was named ‘the stoned One’ (ar-ragim().
FARGARD XIX. 2It
‘Whereat on this wide, round earth; whose ends lie afar, whereat dost thou swing (those stones), thou who standest by the upper bank of the river Darega', in the mansion of Pourusaspa??’
5 (16). Thus Zarathustra answered Angra Mainyu: ‘O evil-doer, Angra Mainyu! I will smite the creation of the Daéva; I will smite the Nasu, a creature of the Daéva; I will smite the Pairika Knathaiti 3, till the victorious Saoshyamt come up to life‘ out of the lake Kasava 5, from the region of the dawn, from the regions of the dawn.’
6 (20). Again to him said the Maker of the evil world, Angra Mainyu: ‘ Do not destroy my creatures, O holy Zarathustra! Thou art the son of Pourusaspa*; by thy mother I was invoked’. Renounce the good Religion of the worshippers of Mazda, and thou shalt gain such a boon as Vadhaghna ® gained, the ruler of the nations.’
1 «The D&raga is the chief of the rivers, because the house of Zartfisht’s father stood on its bank and Zartfsht was born there’ (Bund. XXIV, 15).
* The father of Zarathustra.
5 The incarnation of idolatry; cf. Farg. I, ro.
* The unborn son of Zoroaster, who, at the end of time, will destroy Ahriman and bring about the resurrection of the dead. See Yt. XIII, 62; XIX, 92, 94 seq.
5 The Zarah sea in Saistan. Cf. Yt. XV, 66.
* «IT know thee’ (Comm.)
7 The Commentary has, ‘Some explain thus: Thy forefathers worshipped me: worship me also.’ Zoroaster’s forefathers must naturally have followed a false religion, since he announces the true one.
® Asi Dah&ka or Zoh4k, who, as a legendary king, is said to have ruled the world for a thousand years. Cf. Mindkhard LVII, 24-25: ‘ Ahriman shouted to Zaratfisht thus: “If thou desist from this good religion of the Mazda-worshippers, then I will give thee
P2
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7 (24). Spitama Zarathustra said in answer: ‘ No! never will I renounce the good Religion of the worshippers of Mazda, either for body or life, though they should tear away the breath!’
8 (27). Again to him said the Maker of the evil world, Angra Mainyu: ‘By whose Word wilt thou strike, by whose Word wilt thou repel, by whose weapon will the good creatures (strike and repel) my creation, who am Angra Mainyu?’
Again to him said the Maker of the evil world, Angra Mainyu: ‘By whose Word wilt thou strike, by whose Word wilt thou repel, by whose weapon will the good creatures (strike and repel) my creation, who am Angra Mainyu?’
9 (29). Spitama Zarathustra said in answer: ‘ The sacred mortar, the sacred cups, the Haoma, the Word taught by Mazda, these are my weapons, my best weapons! By this Word will I strike, by this Word will I repel, by this weapon will the good creatures (strike and repel thee), O evil-doer, Angra Mainyu! The Good Spirit made the creation!; he made it in the boundless Time. The Amesha-Spentas made the creation, the good, the wise Sovereigns.’
10 (35). Zarathustra chanted aloud the Ahuna-
Vairya. ~The holy Zarathustra said aloud: ‘This I ask thee: teach me the truth, O Lord?!...’
II.
11 (37). Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent spirit, Maker of the a thousand years’ dominion of the worldly existence, as was given to the Vadakan monarch Dahak”’ (West, Pahlavi Texts, III, 103). 1 The first duty of every good Mazda-worshipper is to think of Ormazd as the creator, and of Ahriman as the destroyer (Min6khard II, 9). 2 This verse is the beginning of the Tad thw4 peres4 GAtha (Yasna XLIV) ; cf. the Introduction to the Fargard.
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material world, thou Holy One! [he was sitting by the upper bank of the Darega', before Ahura Mazda, before the good Vohu-mand,. before Asha Vahista, Khshathra Vairya, and Speata Armaiti;]
12 (39). ‘ How shall I free the world from that Drug, from that evil-doer, Angra Mainyu? How shall I drive away direct defilement? How indirect defilement ? How shall I drive the Nasu from the house of the worshippers of Mazda? How shall I cleanse the faithful man? How shall I cleanse the faithful woman ?’
13 (42). Ahura Mazda answered: ‘Invoke, O Zarathustra! the good Religion of Mazda.
‘Invoke, O Zarathustra! though thou see them not, the Amesha-Speatas who rule over the seven Karshvares of the earth®.
‘Invoke, O Zarathustra! the sovereign Heaven, the boundless Time’, and Vayu‘, whose action is most high.
‘Invoke, O Zarathustra! the powerful Wind, made by Mazda; and Spemta [Armaiti]*, the fair daughter of Ahura Mazda.
14 (46). ‘Invoke, O Zarathustra! my Fravashi ¢, who am Ahura Mazda, the greatest, the best, the fairest of all beings, the most solid, the most intelligent, the best shapen, the highest in holiness, and whose soul is the holy Word?!
1 See p. 211, note 1. 3 See § 39.
* By contradistinction to the duration of the world, which is limited to 12,000 years (Bund. XXXIV, 1).
* The Genius of Destiny ; cf. Farg. V, 9.
5 The fourth Amesha-Spenta, who in her spiritual character is an incarnation of pious humility and in her material character the Genius of the Earth; cf. Farg. II, 10.
* On the Fravashis, see Yt. XIII. 7 Cf. Yasna I, 1.
214 vEND{DAD.
‘Invoke, O Zarathustra! this creation of mine, who am Ahura Mazda.’
Farg. II, 10.
* On the Fravashis, see Yt. XIII. 7 Cf. Yasna I, 1.
214 vEND{DAD.
‘Invoke, O Zarathustra! this creation of mine, who am Ahura Mazda.’
15 (50). Zarathustra imitated my words from me, (and said): ‘I invoke the holy creation of Ahura Mazda.
‘I invoke Mithra', the lord of the rolling countryside, a god armed with beautiful weapons, with the most glorious of all weapons, with the most victorious of all weapons.
‘I invoke the holy, well-formed Sraosha?, who wields a club in his hand, to bear upon the heads of the fiends *.
16 (54). ‘I invoke the most glorious Holy Word.
‘I invoke the sovereign Heaven, the boundless Time, and Vayu, whose action is most high.
‘I invoke the mighty Wind, made by Mazda, and Spenta (Armaiti), the fair daughter of Ahura Mazda.
‘I invoke the good Religion of Mazda, the fienddestroying Law of Zarathustra.’
Ill.
17 (58). Zarathustra asked Ahura Mazda: ‘O Maker of the good world, Ahura Mazda! With what manner of sacrifice shall I worship, with what manner of sacrifice shall I make people worship this creation of Ahura Mazda ‘¢?’
‘ The sacrifice intended is a sacrifice to nature. The Baresman, as representative of the vegetal nature, receives the zaothralibations, which are representative of the fertilizing rains.
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Zarathustra! towards the high-growing trees', and before one of them that is beautiful, high-growing, and mighty, say thou these words: “ Hail to thee! O good, holy tree, made by Mazda! Ashem vohu®!”
19 (63). ‘[The priest] shall cut off a twig of Baresma, long as an aésha, thick as a yava’, The faithful one, holding it in his left hand, shall keep his eyes upon it without ceasing ‘, whilst he is offering up to Ahura Mazda and to the Amesha-Speztas, the high and beautiful golden Haomas, and Good Thought and the good Rata’, made by Mazda, holy and excellent.’
IV.
20 (67). Zarathustra asked Ahura Mazda: ‘O thou, all-knowing Ahura Mazda! thou art never asleep, never intoxicated, thou Ahura Mazda! Vohu-mané ¢
1 The tree, whatever it is, from which the Baresma is taken. See p. 22, n. 3.
2 See § 22.
* Perhaps: ‘long as a ploughshare, thick as a barleycorn.’ Cf. the English system of measures, in which three barleycorns=one inch.—Cf. Nirangist4n go.
* The Parsis are recommended to keep their eyes on the Baresma during the sacrifice : ‘A man is offering the Darfin, he has said all the required Avesta, but he has not looked at the Baresma: what is the rule? It would have been better if he had looked at it: however he may proceed to the meal’ (Old Rav. 97b). Cf. Tahmuras’ Fragments, XXX-XXXI.
5 RAta impersonates the liberalities done by men to God (as offerings) and by God to men (as riches, &c.)
It would have been better if he had looked at it: however he may proceed to the meal’ (Old Rav. 97b). Cf. Tahmuras’ Fragments, XXX-XXXI.
5 RAta impersonates the liberalities done by men to God (as offerings) and by God to men (as riches, &c.)
* Vohu-man6 is often used as a designation of the faithful one, literally, ‘the good-minded ;’ this is the meaning which is given to it in this passage by the Commentary, and it certainly belongs to it in the second part of § 25; but in the first part of the same clause it is translated ‘clothes,’ a meaning which is not unlikelyp. 216 gets directly defiled: Vohu-mané gets indirectly defiled; the Daévas defile him from the bodies smitten by the Daévas!: let Vohu-mané be made clean.’
21 (70). Ahura Mazda answered: ‘Thou shalt take some géméz from a bull ungelded and such as the law requires it?, Thou shalt take the man who is to be cleansed to the field made by Ahura’, and the man that is to cleanse him shall draw the furrows 4.
22 (73). ‘He shall recite a hundred Ashem vohu: “Holiness is the best of all good: it is also happiness. Happy the man who is holy with perfect holiness!”
‘He shall chant two: hundred Ahuna-Vairya: “The will of the Lord is the law of righteousness. The gifts of Vohu-mané to the deeds done in this world for Mazda! He who relieves the poor makes Ahura king.”
‘He shall wash himself four times with the in itself, as Vohu-mané, being the Amshaspand of cattle, may designate, and in fact did designate, the skins of cattle and leather (Comm. ad Farg. XVIII, 2). On the whole the description in the text applies to the cleansing both of the man and of the clothes, and Vohu-mané sometimes means the one, and sometimes the other.—From the first meaning is derived the modern use of V&Ahman, ‘Such a one,’ ‘N.’
’ From dead bodies.
* The so-called Varasi6d; ‘it must be of a white colour; if a single hair on its body be found other than white, the animal is rejected as unfit for the purpose’ (Sor4bji KAvasji Khambaté, in the Indian Antiquary, VII, 180). On the preparation of the g6méz, see Wilson, Parsi Religion Unfolded, pp. 434-435.
* The place of the cleansing, the Barashnfm-gih (see Farg. IX, 3).
* See Farg. IX, ro.
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géméz from the ox, and twice with the water made by Mazda}.
23 (76). ‘ Thus Vohu-mané shall be made clean, and clean shall be the man. The man shall take up Vohu-man6 ? with the left arm and the right, with the right arm and the left : and thou shalt lay down Vohu-mané under the mighty light of the heavens, by the light of the stars made by the gods, until nine nights have passed away ®.
24 (80). ‘When nine nights have passed away, thou shalt bring libations unto the fire, thou shalt bring hard wood unto the fire, thou shalt bring incense of Vohf-gaona unto the fire, and thou shalt perfume Vohu-mané therewith.
24 (80). ‘When nine nights have passed away, thou shalt bring libations unto the fire, thou shalt bring hard wood unto the fire, thou shalt bring incense of Vohf-gaona unto the fire, and thou shalt perfume Vohu-mané therewith.
25 (82). ‘ Thus shall Vohu-mané be made clean, and clean shall be the man‘. He shall take up Vohu-mané with the right arm and the left, with the left arm and the right, and Vohu-mané6® shall say aloud: “Glory be to Ahura Mazda! Glory be to the Amesha-Speztas! Glory be to all the other holy beings.” ’
V.
26 (85). Zarathustra asked Ahura Mazda: ‘O thou all-knowing Ahura Mazda: Should I urge
8 The clothes of the unclean shall be exposed to the air for nine nights, all the time while he himself is confined in the Armést-gah. The rules for the cleansing of clothes that have been worn by the dead himself are different (see Farg. VII, 12 seq.)
* «Thus Vohu-mané shall be clean—the clothes; thus the man shall be clean—he who wears those clothes’ (Comm.)
* The faithful one.
218 veND{DAD.
upon the godly man, should I urge upon the godly woman, should I urge upon the wicked Daévaworshipper who lives in sin, to give the earth made by Ahura, the water that runs, the corn that grows, and all the rest of their wealth! ?’
Ahura Mazda answered: ‘ Thou shouldst, O holy Zarathustra.’
27 (89). O Maker of the material world, thou Holy One! Where are the rewards given ? Where does the rewarding take place? Where is the rewarding fulfilled? Whereto do men come to take the reward that, during their life in the material world, they have won for their souls?
28 (go). Ahura Mazda answered: ‘When the man is dead, when his time is over, then the wicked, evil-doing Daévas cut off his eyesight. On the third night, when the dawn appears and brightens up, when Mithra, the god with beautiful weapons, reaches the all-happy mountains, and the sun is rising :
29 (94). ‘Then the fiend, named Vizaresha ?, O Spitama Zarathustra, carries off in bonds* the souls of the wicked Daéva-worshippers who live in sin. The soul enters the way made by Time, and open both to the wicked and to the righteous. At the head of the Xinvad bridge, the holy bridge
" Cf. § 29 end.
* The demon Vizaresh is he who, during that struggle of three days and three nights with the souls of the departed, carries terror on them and beats them: he sits at the gate of hell (Bund. XXVIII, 18).
5 «Every one has a noose cast around his neck: when a man dies, if he has been a righteous man, the noose falls from his neck ; if a wicked, they drag him with that noose down into hell’ (Comm. ; cf. Farg. V, 8). :
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made by Mazda’, they ask for their spirits and souls the reward for the worldly goods which they gave away here below *.
; cf. Farg. V, 8). :
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made by Mazda’, they ask for their spirits and souls the reward for the worldly goods which they gave away here below *.
30 (98). ‘Then comes the beautiful, well-shapen, strong and well-formed maid *, with the dogs at her sides *, one who can distinguish ®, who has many children *, happy, and of high understanding.
‘She makes the soul of the righteous one go up above the Hara-berezaiti7; above the Kinvad
* The Kinvad bridge extends over hell and leads to Paradise ; for the souls of the righteous it widens to the length of nine javelins ; for the souls of the wicked it narrows to a thread, and they fall down into hell (cf. Ardé Viraf V, 1; Dinkard IX, 20, 3). The Kinvad bridge has become the Sirath bridge of the Musulmans. Not long ago they sang in Yorkshire of ‘the Brig o’ Dread, na brader than a thread’ (Thoms, Anecdotes, 89), and even nowadays the peasant in Niévre tells of a little board—
‘Pas pu longue, pas pu large
Qu’un ch’veu de la Sainte Viarge,’ which was put by Saint Jean d’Archange between the earth and Paradise :
‘Ceux qu’saront Ja raison (=Voraison?) d’Dieu
Par dessus passeront.
Ceux qu’la sauront pas
Au bout mourront.’ (Mélusine, p. 70.)
* Cf. § 26, and Farg. III, 34, 35; XVIII, 33 seq.
* The soul of the dead, on the fourth day, finds itself in the presence of a maid, of divine beauty or fiendish ugliness, according as he himself was good or bad, and she leads him into heaven or hell: this maid is his own Daéna, his Religion, that is the sum of his religious deeds, good or evil (Yasht XXII).
“ The dogs that keep the Kinvad bridge (see Farg. XIII, 9).
* The good from the wicked.
* Doubtful. Those children would be the righteous, as the sons of the Drug are the wicked (Farg. XVIII, 30 seq.)
7 The Xinvad bridge rests by one end on the Alborz (Hara-berezaiti) and by the other on the Aikad Déittk in Iran Vég (Comm. ad § ror ed. Sp.; Dinkard IX, 20, 3).
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bridge she places it in the presence of the heavenly gods themselves.
31 (102). ‘ Up rises Vohu-man6! from his golden seat; Vohu-manéd exclaims: “How hast thou come to us, thou Holy One, from that decaying world into this undecaying one ??”
32 (105). ‘Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-Spentas, to the Gard-nmanem 3, the abode of Ahura Mazda, the abode of the Amesha-Speatas, the abode of all the other holy beings.
33 (108). ‘As to the godly man that has been cleansed ‘, the wicked evil-doing Daévas tremble at the perfume of his soul after death, as doth a sheep on which a wolf is pouncing °.
_ 34(110). ‘The souls of the righteous are gathered together there: Nairyé-sangha® is with them ; a messenger of Ahura Mazda is Nairyé-sangha.
Ila.
‘Invoke, O Zarathustra! this very creation of Ahura Mazda.’ 35 (114). Zarathustra imitated those words of
' The doorkeeper of Paradise; a Zoroastrian Saint-Pierre.
? Cf. Farg. VII, 52; Yt. XXII, 16.
Ila.
‘Invoke, O Zarathustra! this very creation of Ahura Mazda.’ 35 (114). Zarathustra imitated those words of
' The doorkeeper of Paradise; a Zoroastrian Saint-Pierre.
? Cf. Farg. VII, 52; Yt. XXII, 16.
* The Garothm4n of the Parsis; literally, ‘the house of songs ;’ it is the highest Paradise.
* That has performed the Barashnfim.
® Ormazd is all perfume, Ahriman is infection and stench (Bundahis I; Eznig, Refutatio Haeresiarum II); the souls of their followers partake of the same qualities, and by the performance of the Barashnfim both the body and the soul are perfumed and sweetened.
* Cf. Farg. XXII, 7.
Ne
FARGARD XIX. 22!
mine: ‘I invoke the holy world, made by Ahura Mazda.
‘I invoke the earth made by Ahura, the water made by Mazda, the holy trees.
‘I invoke the sea Vouru-kasha }.
‘TI invoke the beautiful Heaven 2.
‘I invoke the endless and sovereign Light’
36 (120). ‘I invoke the bright, blissful Paradise of the Holy Ones.
‘I invoke the Garé-nm4nem, the abode of Ahura Mazda, the abode of the Amesha-Spextas, the abode of all the other holy beings.
‘I invoke the sovereign Place of Eternal Weal‘, and the Xinvad bridge made by Mazda.
37 (123). ‘I invoke the good Saoka®, who has the good eye.
‘1 invoke the whole creation of weal.
‘I invoke the mighty Fravashis ° of the righteous.
‘I invoke Verethraghna’, made by Ahura, who wears the Glory made by Mazda ®.
* See Farg. V, 15 seq.
* Asman, the highest heaven, as distinguished from the firmament (thw4sha) that lies nearer the earth.
* The endless Light is ‘the place of Ormazd’ (Bund. I); it is Infinite Space conceived as luminous.
‘ Misvana g4tva, another name of the heavenly spaces; it designates heaven as the abode and source of all blessings, of all savah, or saoka.
° A Genius defined, ‘Genius of the good eye,’ by opposition to ‘the bad eye.’ Saoka (S6k) is an auxiliary to Mithra (Mihr); she receives first, from above, all the good destined to man, and transmits it to the lower sky or firmament (which is the seat of Destiny) through the moon and Ardvisfr (Gr. Bund.)
* See Yt. XIII.
7 The Genius of Victory (Bahram). See Yt. XIV.
* The Avaren6 (Khurra or Farr) or light of sovereignty. Cf. § 39 and see Yt. XIX.
p. 222
‘I invoke Tistrya!, the bright and glorious star, in the shape of a golden-horned bull *.
38 (127). ‘I invoke the holy, beneficent Gathas *, who rule over the Ratus?:
‘T invoke the Ahunavaiti Gatha;
‘I invoke the Ustavaiti Gatha ;
‘I invoke the Speata-mainyu Gatha ;
*T invoke the Vohu-khshathra GAtha ;
‘I invoke the Vahistéisti Gatha.
39 (129). ‘I invoke the Karshvares of Arzahé and Savahé ;
‘IT invoke the Karshvares of Fradadhafshu and Vidadhafshu ;
‘I invoke the Karshvares of Vourubaresti and Vouruzaresti ;