® The priest will say to him: Be holy! (that is to say, be one of the blest!) ‘ Thus he will become holy (i.e. he will go to Paradise) ; there is no equivalent in money. Some say, It is given when the priest has not 3000 stirs’ (Comm.)
* A group of several houses ; Aspendiarji and Anquetil say, ‘a street.’
a cow; he shall heal the wife of the lord of a town for the value of a mare; he shall heal the wife of the lord of a province for the value of a she-camel.
43 (114). ‘ He shall heal the heir of a great house for the value of an ox of high value; he shall heal an ox of high value for the value of an ox of average value; he shall heal an ox of average value for the value of an ox of low value; he shall heal an ox of low value for the value of a sheep; he shall heal a sheep for the value of a piece of meat *.
44 (118). ‘If several healers offer themselves together, O Spitama Zarathustra! namely, one who heals with the knife, one who heals with herbs, and one who heals with the Holy Word %, let one apply to the healing by the Holy Word: for this one is the best-healing of all healers who heals with the Holy Word; he will best drive away sickness from the body of the faithful 5.’
VILL.
45 (122). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on the ground, clothed with the light of heaven and beholding the sun, is the ground clean again ‘ ?
1 Cf. the tariff of fees for the cleanser, Farg. IX, 37 seq.
2 “By spells’ (Comm. ; cf. Odyssea XIX, 457). This classification was not unknown to Asclepios: he relieved the sick ‘ now with caressing spells, now with soothing drink or balsam, now with the knife’ (Pindaros, Pyth. IIT, 51).
* Cf. Yt. III, 6. The treatment by the Holy Word seems not to consist only in the recitation of spells, but the spells must be accompanied by the ceremony of the Barashnfim (see Farg. XXII).
* Restored to the purity of its nature, and fit to till; as it remains Nasu till that time.
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46 (123). Ahura Mazda answered: ‘ When the corpse of a dead man has lain on the ground for a year, clothed with the light of heaven, and beholding the sun, then the ground is clean again, O holy Zarathustra?!’
47(124). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been buried in the earth, is the earth clean again?
48 (125). Ahura Mazda answered: ‘When the corpse of a dead man has lain buried in the earth for fifty years *, O Spitama Zarathustra! then the earth is clean again %’
49 (126). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on a Dakhma; is the ground, whereon the Dakhma stands, clean again ?
then the earth is clean again %’
49 (126). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on a Dakhma; is the ground, whereon the Dakhma stands, clean again ?
50 (127). Ahura Mazda answered: ‘Not until the dust of the corpse, O Spitama Zarathustra! has mingled with the dust of the earth‘. Urge every one in the material world, O Spitama Zarathustra ! to pull down Dakhmas‘°,
51 (129). ‘ He who should pull down Dakhmas, even so much thereof as the size of his own body, his sins in thought, word, and deed are remitted as they would be by a Patet; his sins in thought, word, and deed are undone
52 (132). ‘ Not for his soul shall the two spirits
1 See Farg. VI, 1 seq.
2 The time necessary to consume the corpse to its last particle.
® Cf. Farg. III, 36 seq.
* A space of time estimated at fifty years (Comm.) Cf. Farg. III, 13.
® Cf. Farg. III, 9, text and note, and § 13.
* «A tan4fdhr sin is remitted thereby’ (Comm.)
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wage war with one another’; and when he enters Paradise, the stars, the moon, and the sun shall rejoice in him; and I, Ahura Mazda, shall rejoice in him, saying: “ Hail, O man! thou who hast just passed from the decaying world into the undecaying one?!”’
55° (137). O Maker of the material world, thou Holy One! Where are there Daévas? Where is it they offer worship to the Daévas? What is the place whereon troops of Daévas rush together, whereon troops of Daévas come rushing along ? What is the place whereon they rush together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads ?
56 (138). Ahura Mazda answered: ‘Those Dakhmas that are built upon the face of the earth, O Spitama Zarathustra! and whereon are laid the corpses of dead men, that is the place where there are Daévas, that is the place whereon troops of Daévas
' When a man dies, hell and Paradise, fiends and gods struggle for the possession of his soul: Astévidhétus, Vizaresha, and the bad Vayu drag the souls of the wicked to hell; Mithra, Sraosha, Rashnu, and the good Vayu take the souls of the good to Paradise (see Farg. XIX, 29 seq.; Yt. XXII; Mainyé-i-khardII). The struggle lasts for three days and three nights (the sadis), during which time the relatives of the dead offer up prayers and sacrifices to Sraosha, Rashnu, and Vayu, to assure him their protection (cf. IX, 56).
* Cf. Yt. XXII, 16 and Farg. XIX, 31.
* §§ 53, 54 belong to the Commentary; they are composed of disconnected quotations, part of which refers to the different deeds by which a tandfdhr sin may be redeemed, while the other part refers to the rules of what may be called the book-keeping of good actions and sins.
go VENDIDAD.
p. 31
* §§ 53, 54 belong to the Commentary; they are composed of disconnected quotations, part of which refers to the different deeds by which a tandfdhr sin may be redeemed, while the other part refers to the rules of what may be called the book-keeping of good actions and sins.
go VENDIDAD.
rush together; whereon troops of Daévas come rushing along; whereon they rush together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads,
57 (140). ‘On those Dakhmas, O Spitama Zarathustra! those Daévas take food and void filth. As you, men, in the material world, you cook meal and eat cooked meat, so do they. It is, as it were, the smell of their feeding that you smell there, O men!
58 (143). ‘For thus they go on revelling, until that stench is rooted in the Dakhmas. In those Dakhmas arise the infection of diseases, itch, hot fever, naéza ', cold fever, rickets, and hair untimely white 2. On those Dakhmas meet the worst murderers, from the hour when the sun is down 8’,
59 (148). ‘And people of small understanding who do not seek for better understanding‘, the Gainis > make those diseases grow stronger by a third *, on their thighs, on their hands, on their three-plaited hair 7.’
» Doubtful.
* Albinism was regarded as sent by the demons. When Z4l was born with white hair, his father Sam exposed on the Alborz ‘ that child of Dév, with an old man’s head’ (Firdausi).
® Cemeteries are the meeting-place of robbers and murderers.
* ‘Who do not seek for instruction.’
5 «The Gahi’ (Comm.) The Gaini seems to be the Gahi as ‘killing,’ as bringing sickness.
® The general meaning of the sentence seems to be that, for want of hygiene, diseases grow worse through the infection from the Dakhmas.
7 Doubtful.
FARGARD VII. gI
1X.
601 (151). O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda there be a woman with child, and if being a month gone, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten months gone, she bring forth a still-born child, what shall the worshippers of Mazda do?
61 (155). Ahura Mazda answered: ‘The place in that Mazdean house whereof the ground is the cleanest and the driest, and the least passed through by flocks and herds, by the fire of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful ;’—
62 (158). O Maker of the material world, thou Holy. One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful?
63 (159). Ahura Mazda answered: ‘Thirty paces from the fire; thirty paces from the water ; thirty paces from the consecrated bundles of Baresma; three paces from the faithful ;—
64 (160). ‘On that place shall the worshippers of Mazda erect an enclosure, and therein shall they establish her with food, therein shall they establish her with clothes.’
‘On that place shall the worshippers of Mazda erect an enclosure, and therein shall they establish her with food, therein shall they establish her with clothes.’
65 (162). O Maker of the material word, thou Holy One! What is the food that the woman shall first take ?
66 (163). Ahura Mazda answered: ‘Géméz mixed with ashes, three draughts of it, or six, or nine, to send down the Dakhma within her womb.
67 (166). ‘ Afterwards she may drink boiling milk of mares, cows, sheep, or goats, with pap or without pap; she may take cooked milk without water, meal without water, and wine without water.’
68 (169). O Maker of the material world, thou Holy One! How long shall she remain so? How long shall she live thus on milk, meal, and wine ?
” §§ 60-69=Farg. V, 45-54. See the Commentary there.
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69 (170). Ahura Mazda answered: ‘Three nights long shall she remain so; three nights long shall she live thus on milk, meal, and wine. Then, when three nights have passed, she shall wash her body, she shall wash her clothes, with géméz and water, by the nine holes, and thus shall she be clean.’
70 (172). O Maker of the material world, thou Holy One! But if fever befall her unclean body, if these two worst pains, hunger and thirst, befall her, may she be allowed to drink water !?
71 (175). Ahura Mazda answered: ‘She may; the first thing for her is to have her life saved. From the hands of one of the holy men, a holy faithful man, who knows the holy knowledge ’, she shall drink of the strength-giving water. But you, worshippers of Mazda, fix ye the penalty for it. The Ratu being applied to, the Sraosh4-varez being applied to®, shall prescribe the penalty to be paid‘.’
72 (181). What is the penalty to be paid?
Ahura Mazda answered: ‘The deed is that of a Peshétanu: two hundred stripes with the Aspahéastra, two hundred stripes with the Sraoshé-éarana ‘>,’
X.
73 (183). O Maker of the material world, thou Holy One! Can the eating-vessels be made clean
1 Before those three days have passed.
* Tf there is near her a pious and intelligent man, who recognises that her life would be endangered by too strict an adherence to the tule, he will let her depart from it.
5 See Farg. V, 25. * For the water having been defiled.
5 A penalty to be undergone by the husband, at least in modern practice: ‘If through fear of death or of serious illness she has drunk water before the appointed time, her husband shall make Patet for her fault before the Dastur’ (Old Rav. 98 b).
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that have been touched by Nasu froma dog, or Nasu from a man ?
‘If they be of gold, you shall wash them once with géméz, you shall rub them once with earth, you shall wash them once with water, and they shall be clean.
‘If they be of silver, you shall wash them twice with géméz, you shall rub them twice with earth, you shall wash them twice with water, and they shall be clean.
‘If they be of silver, you shall wash them twice with géméz, you shall rub them twice with earth, you shall wash them twice with water, and they shall be clean.
[75. ‘If they be of brass, you shall wash them thrice with géméz, you shall rub them thrice with earth, you shall wash them thrice with water, and they shall be clean.
‘If they be of steel, you shall wash them four times with géméz, you shall rub them four times with earth, you shall wash them four times with water, and they shall be clean.
‘If they be of stone, you shall wash them six times with géméz, you shall rub them six times with earth, you shall wash them six times with water, and they shall be clean ?.]
‘If they be of earth, of wood, or of clay, they are unclean for ever and ever *.’
XI.
76 (189). O Maker of the material world, thou Holy One! Can the cow be made clean that has
1 From the Vendidad Sada. * The power of resistance to uncleanness follows the value of the materials: gold, silver, iron, steel, stone, earth, wood, clay.
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eaten of the carcase of a dog, or of the corpse of aman?
77 (190). Ahura Mazda answered: ‘She can, O holy Zarathustra! The priest shall not, within a year, take from her either milk or cheese for the libation, nor meat for the libation and the Baresma?. When a year has passed, then the faithful may eat of her as before *,’
’ XII.
78 (193). Who is he, O holy Ahura Mazda! who, meaning well and desiring righteousness, prevents righteousness? Who is he who, meaning well, falls into the ways of the Drug??
79 (194). Ahura Mazda answered: ‘ This one, meaning well and desiring righteousness, prevents righteousness ; this one, meaning well, falls into the ways of the Drug, who offers up water defiled by the dead and unfit for libation; or who offers up in the dead of the night water unfit for libation ‘.’
1 The libation waters (Zaothra) are mixed with milk (giv). The cheese (or butter) and the meat are elements of the darfin as goshéda.
2 «Whatever comes from her, if dropped, is clean; if taken, unclean. If she be big with young, the young is born clean, if conceived before her eating of the corpse; if conceived afterwards, it is born unclean’ (Comm.)
® Possibly, ‘works for the Drug.’
* «From what hour may sacrifice to the Good Waters be offered? From sunrise to sunset. . . . He who offers up libations to the Good Waters after sunset, before sunrise, does no better deed than if he should throw them downright into the jaws of a venomous snake’ (Nfrangistan, § 48). ,
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Farcarp VIII.
I (1-3). Purification of the house where a man has died.
II (4-13). Funerals.
III (14-22). Purification of the ways along which the corpse has been carried.
IV (23-25). No clothes to be thrown on a corpse.
V (26-32). Unlawful lusts.
VI (33-34). A corpse when dried up does not contaminate.
VII (35-72). Purification of the man defiled by the dead.
VIII (73-80). Purification of the fire defiled by the dead.
IV (23-25). No clothes to be thrown on a corpse.
V (26-32). Unlawful lusts.
VI (33-34). A corpse when dried up does not contaminate.
VII (35-72). Purification of the man defiled by the dead.
VIII (73-80). Purification of the fire defiled by the dead.
IX (81-96). The Bahram fire.
X (97-107). Purification in the wilderness.
This chapter, putting aside section V, may be entitled: Funerals and Purification. Logical order may easily be introduced into it, by arranging the sections as follows: I, IV, II, ILI, VI, VII, X, VIU, IX.
I.
1. If a dog or a man die under a hut of wood or a hut of felt',; what shall the worshippers of Mazda do??
2 (4). Ahura Mazda answered : ‘ They shall search for a Dakhma, they shall look for a Dakhma all around’, If they find it easier to remove the dead, they shall take out the dead, they shall let the house stand, and shall perfume it with Urvasna or Voht-
1 A movable shelter, by contradistinction to a fixed abode, something like the oba of the Tartars, one of those huts made of boards or felt and called tharuma by the Arabs, which served as pavilions for princes as well as tents for nomads.
* That sort of abode, having only one room, can have no chamber for the dead (Farg. V, 10).
* If there is a Dakhma in the proximity, they remove the corpse at once. If there is no Dakhma or the season prevents its access, they purify the hut first.
96 VEND{DAD.
gaona, or Vohd-kereti, or Hadha-naépata, or any other sweet-smelling plant '.
3 (8). ‘If they find it easier to remove the house, they shall take away the house, they shall let the dead lie on the spot, and shall perfume the house with Urvdsna, or Vohi-gaona, or Vohi-kereti, or Hadhé-naépata, or any other sweet-smelling plant.’
Il.
4 (£1). O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda a dog or a man happens to die, and it is raining *, or snowing, or blowing %, or it is dark, or the day is at its end, when flocks and men lose their way, what shall the worshippers of Mazda do’?
5 (14). Ahura Mazda answered: ‘The place in that house whereof the ground is the cleanest and the driest, and the least passed through by flocks and herds, by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful ;’"—
6 (16). O Maker of the material world, thou Holy One! How far from the fire? How far from the
1 “So, when a dog or a man dies, the first thing to do is to take the corpse out (from the house), and to purify the house, inside and outside, with perfumes burnt on the fire’ (Comm.) Cf. XI, 4. Urvasna is the rfsan plant, a sort of garlic; Voh(-gaona, Vohakereti, and Hadh4-na€pata are respectively (according to Frémji) benzoin, aloe, and pomegranate.
XI, 4. Urvasna is the rfsan plant, a sort of garlic; Voh(-gaona, Vohakereti, and Hadh4-na€pata are respectively (according to Frémji) benzoin, aloe, and pomegranate.
* “No corpse must be taken to the Dakhma when rain is falling, or threatening. If one is overtaken by rain on the way, if there be a place to lay it down, they shall lay it down; if there be none, they must go on and take it to the Dakhma, they must not retrace their steps: .. . When arrived at the Dakhma, if they find it full of water, they may nevertheless lay down the corpse’ (Comm.)
® If it is the season of rain or snow. Cf. V, ro seq.
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water? How far from the consecrated bundles of Baresma? How far from the faithful?
7 (17). Ahura Mazda answered: ‘Thirty paces from the fire; thirty paces from the water; thirty paces from the consecrated bundles of Baresma; three paces from the faithful;—
8 (18). ‘On that place they shall dig a grave’, half a foot deep if the earth be hard, half the height of a man if it be soft *; [they shall cover the surface of the grave with ashes or cowdung]®; they shall cover the surface of it with dust of bricks, of stones, or of dry earth 4.
g (21)5& ‘And they shall let the lifeless body lie there, for two nights, or three nights, or a month long, until the birds begin to fly, the plants to grow, the hidden floods to flow, and the wind to dry up the earth.
10 (23). ‘And when the birds begin to fly, the plants to grow, the hidden floods to flow, and the wind to dry up the earth, then the worshippers of Mazda shall make a breach in the wall of the house’,
* This is the case when the house is too small for containing a special chamber for the dead (as prescribed Farg. V, ro). Nowadays they dispense even with that grave: the corpse is laid on the floor, on a slab of marble, by which it is sufficiently isolated from the ground to prevent its being defiled.
* Soft earth, being not impervious to liquids, lets contagion through more easily.
§ Vendid4d Sada. * Substances more impervious.
5 §§ g—10; cf. Farg. V, 12-13.
* «The master and mistress of the house are carried away through a breach (made in the wall of the house); others through the door’ (Comm.)—‘ The more scrupulous parties have it [the body] removed by a side, in preference to the usual general entrance’ (H. G. Briggs, The Parsis, 1852, p. 50).
[4] Hqp. 98 and two men, strong and skilful', having stripped their clothes off?, shall take up the body from the clay or the stones, or from the plastered house*, and they shall lay it down on a place where they know there are always corpse-eating dogs and corpse-eating birds.
11 (29). ‘ Afterwards the corpse-bearers shall sit down, three paces from the dead, and the holy Ratu‘ shall proclaim to the worshippers of Mazda thus: “Worshippers of Mazda, let the urine be brought here wherewith the corpse-bearers there shall wash their hair and their bodies!”’
11 (29). ‘ Afterwards the corpse-bearers shall sit down, three paces from the dead, and the holy Ratu‘ shall proclaim to the worshippers of Mazda thus: “Worshippers of Mazda, let the urine be brought here wherewith the corpse-bearers there shall wash their hair and their bodies!”’
12 (32). O Maker of the material world, thou Holy One! Which is the urine wherewith the corpsebearers shall wash their hair and their bodies ? Is it of sheep or of oxen? Is it of man or of woman ?
13 (35). Ahura Mazda answered: ‘It is of sheep or of oxen; not of man nor of woman, except a man or a woman who has married the next-of-kin5: these
1 The corpse-bearers or nasu-kasha (Khandyas) ‘The corpse must be carried by two persons (see Farg. III, 13 seq.), no matter who they are; they may be a man and a woman, or two women’ (Comm.)
? ‘As they are exchanged for the special clothes in which they carry corpses’ (Comm.), the so-called gama-i dakhma, ‘the Dakhma clothes.’
* The Dakhma (see Farg. VI, 50 seq.)
‘ The priest who directs the funerals, ‘the chief of the Nasukashas ’ (Comm.), the so-called Nas4-s4lar.
5 The next-of-kin marriage or Hvaétvadatha (Khétfid4d) is one of the good works that Ahriman dreads most (Shayast l4-shAyast XVIII; West, Pahlavi Texts, I, 389). ‘Aharman and the demons are less predominant in the body of him who practises Khétid4d’ (West, II, 422). Therefore their maésma is as powerful as the g6méz.
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shall therefore procure the urine wherewith the corpse-bearers shall wash their hair and their bodies 1.’ ; III.
14 (38). O Maker of the material world, thou Holy One! Can the way, whereon the carcases of dogs or corpses of men have been carried, be passed through again by flocks and herds, by men and women, by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful ?
15 (40). Ahura Mazda answered: ‘It cannot be passed through again by flocks and herds, nor by men and women, nor by the fire of Ahura Mazda, nor by the consecrated bundles of Baresma, nor by the faithful *.
16 (41). ‘ They shall therefore cause a yellow dog with four eyes *, or a white dog with yellow ears, to go three times through that way‘. When either the yellow dog with four eyes, or the white dog with yellow ears, is brought there, then the Drug Nasu flies away to the regions of the north, [in the shape of a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest Khrafstras®.]
» «When back in the village they perform the regular Barashnam with consecrated géméz’ (Comm.)
* The way by which the corpse has passed is haunted by the Drug Nasu: the Drug is expelled from it by the same proceeding as it was expelled from the dead, by the Sag-did. The Sag-did for the purification of the way seems to have fallen into desuetude.
5 A dog with two spots above the eyes.
‘ *Afrag says, the dog goes straight along the length of the way; Maidy6é-m4h says, he goes across it from side to side’ (Comm.)
The Sag-did for the purification of the way seems to have fallen into desuetude.
5 A dog with two spots above the eyes.
‘ *Afrag says, the dog goes straight along the length of the way; Maidy6é-m4h says, he goes across it from side to side’ (Comm.)
® Cf. Farg. VII, 3.
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17 (45). ‘If the dog goes unwillingly, O Spitama Zarathustra, they shall cause the yellow dog with four eyes, or the white dog with yellow ears, to go six times’ through that way. When either the yellow dog with four eyes, or the white dog with yellow ears, is brought there, then the Drug Nasu flies away to the regions of the north, [in the shape of -a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest Khrafstras.]
18 (47). ‘If the dog goes unwillingly, they shall cause the yellow dog with four eyes, or the white dog with yellow ears, to go nine times through that way. When either the yellow dog with four eyes, or the white dog with yellow ears, has been brought there, then the Drug Nasu flies away to the regions of the north, [in the shape of a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest K hrafstras.]
19 (49). ‘An Athravan shall first go along the way and shall say aloud these victorious words: “Yath4 ahd vairyé?:—The will of the Lord is the law of righteousness.
‘“ The gifts of Vohu-mané ? to the deeds done in this world for Mazda.
1 ¢Three times suffice if the dog goes of his own accord; if he goes by force, it counts as nothing; if he goes but with reluctance, that shall suffice’ (Comm. ad § 18).
* A prayer in frequent use, and considered of great efficacy, generally known as the Ahuna Vairya or Honover. It was by reciting it that Ormazd in his first conflict with Ahriman drove him back to hell (Bund. 1).
* Of Paradise, as Vohu-man6é (Good Thought) is the doorkeeper of heaven (cf. Farg. XIX, 31).
FARGARD VIII. IOI
‘“ He who relieves the poor makes Ahura king.
20 (52). ‘“Kem-né mazd&?:—What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me? Whom but thy Atar and Vohu-mané ®, through whose work I keep on the world of righteousness? Reveal therefore to me thy Religion as thy rule?!
‘“Ke verethrem-g4‘* :—Who is the victorious who will protect thy teaching? Make it clear that I am the guide for both worlds. May Sraosha come with Vohu-mané and help whomsoever thou pleasest, O Mazda!
21 (60). ‘“ Keep us from our hater, O Mazda and Armaiti Spezta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O creation of the fiend! Perish, O world of the fiend! Perish away, O Drug! Rush away, O Drug! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of Righteousness!”
22 (63). ‘Then the worshippers of Mazda may at their will bring by those ways sheep and oxen, men and women, and Fire, the son of Ahura
Mazda, the consecrated bundles of Baresma, and the faithful.
‘Then the worshippers of Mazda may at their will bring by those ways sheep and oxen, men and women, and Fire, the son of Ahura
Mazda, the consecrated bundles of Baresma, and the faithful.
1 Yasna XLVI, 7.
* I have no protection to expect but from my virtue (Vohu-mané, ‘Good Thought’) and from thy fire, which in the fire ordeal (Var Nfrang) will show my innocence.
* That is to say, one must take Religion as one’s rule,
* Yasna XLIV,16. This stanza, which in the original Gatha refers to the human incarnation of Sraosha, that is to say, to king Vist&spa, the victorious protector of the Prophet and his Religion, is applied here to the god Sraosha, as a protector of the soul in its passage from this world to the other (Farg. VII, 52).
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‘The worshippers of Mazda may afterwards! prepare meals with meat and wine in that house; it shall be clean, and there will be no sin, as before.’
IV.
23 (65). O Maker of the material world, thou Holy One! Ifa man shall throw clothes, either of skin or woven, upon a dead body ?, enough to cover the feet, what is the penalty that he shall pay *?
Ahura Mazda answered : ‘Four hundred stripes with the Aspahé-astra, four hundred stripes with the Sraoshé-£arana.’
24 (68). O Maker of the material world, thou Holy One! If a man shall throw clothes, either of skin or woven, upon a dead body, enough to cover both legs, what is the penalty that he shall pay?
Ahura Mazda answered: ‘Six hundred stripes with the Aspahé-astra, six hundred stripes with the Sraoshé-Aarana.’
25 (78). O Maker of the material world, thou Holy One! Ifa man shall throw clothes, either of skin or woven, upon a dead body, enough to cover the whole body, what is the penalty that he shall pay?
Ahura Mazda answered: ‘A thousand stripes
1‘On the fourth day. For three days and nights after the death it is forbidden to cook meat in the house (Comm.)
* The dead must be stripped of his clothes and is exposed on the heights ‘clothed with the light of heaven’ (Farg. VI, 51).—The modern use is to have him wrapped in a shroud as old and as much worn out as possible (Farg. V, 61).
* See Farg. V, 60; VII, 20.
~~p. 103 with the Aspahé-astra, a thousand stripes with the Sraosh6-£arana.’
V.
26 (74). O Maker of the material world, thou Holy One! If a man, by force, commits the unnatural sin, what is the penalty that he shall pay ?
. Ahura Mazda answered: ‘ Eight hundred stripes with the Aspahé-astra, eight hundred stripes with the Sraoshé-éarana.’
27 (77). O Maker of the material world, thou Holy One! If a man voluntarily commits the unnatural sin, what is the penalty for it? What is the atonement for it? What is the cleansing from it?
Ahura Mazda answered: ‘ For that deed there is nothing that can pay, nothing that can atone, nothing that can cleanse from it; it is a trespass for which there is no atonement, for ever and ever.’
28 (83)'. When is it so?
What is the atonement for it? What is the cleansing from it?
Ahura Mazda answered: ‘ For that deed there is nothing that can pay, nothing that can atone, nothing that can cleanse from it; it is a trespass for which there is no atonement, for ever and ever.’
28 (83)'. When is it so?
‘It is so, if the sinner be a professor of the Religion of Mazda, or one who has been taught in it.
‘But if he be not a professor of the Religion of Mazda, nor one who has been taught in it, then his sin is taken from him, if he makes confession of the Religion of Mazda and resolves never to commit again such forbidden deeds.
29 (88). ‘The Religion of Mazda indeed, O Spitama Zarathustra! takes away from him who makes confession of it the bonds of his sin; it takes away (the sin of) breach of trust; it takes away (the sin of) murdering one of the faithful; it takes away (the sin of) burying a corpse ; it takes away (the sin of) deeds for which there is no atonement ; it takes away the worst sin of usury ; it takes away any sin that may be sinned.
2 See Farg. III, 38-42, text and notes.
104 veND{DAD.
30 (95). ‘In the same way the Religion of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word, and deed, as a swift-rushing mighty wind cleanses the plain.
*So let all the deeds he doeth be henceforth good, O Zarathustra! a full atonement for his sin is effected by means of the Religion of Mazda,’
31 (98). O Maker of the material world, thou Holy One! Who is the man that is a Daéva? Who is he that is a worshipper of the Daévas ? that is a male paramour of the Daévas? that is a female paramour of the Daévas? that is a wife to the Daéva!? that is as bad as a Daéva? that is in his whole being a Daéva? Who is he that is a Daéva before he dies, and becomes one of the unseen Daévas after death 2?
32 (102). Ahura Mazda answered: ‘The man that lies with mankind as man lies with womankind, or as woman lies with mankind, is the man that is a Daéva; this one is the man that is a worshipper of the Daévas, that is a male paramour of the Daévas, that is-a female paramour’ of the Daévas, that is a wife to the Daéva; this is the man that is as bad as a Da€va, that is in his whole being a Daéva; this is the man that is a Daéva before he dies, and becomes one of the unseen Daévas after death: so is he, whether he has lain with mankind as mankind, or as womankind *,’
1 «Asa wife is obedient to her husband, so is he to the Daévas’ (Comm.)
2? Demons are often the restless souls of the wicked, excluded from heaven. The Persian sect of the Mah4badians believed that the soul that had not spoken and done good became an Ahriman or gin (Dabistan).
* The guilty may be killed by any one, without an order from
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VI.
33 (107). O Maker of the material world, thou Holy One! Shall the man be clean who has touched a corpse that has been dried up and dead more than a year!?
* The guilty may be killed by any one, without an order from
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VI.
33 (107). O Maker of the material world, thou Holy One! Shall the man be clean who has touched a corpse that has been dried up and dead more than a year!?
34 (108). Ahura Mazda answered: ‘He shall. The dry mingles not with the dry*. Should the dry mingle with the dry, how soon all this material world of mine would be only one Peshétanu, bent on the destruction of righteousness, and whose soul will cry and wail! so numberless are the beings that die upon the face of the earth %,’
VII.
35 (111). O Maker of the material world, thou Holy One! Can the man be made clean that has the Dastur (see § 74 n.), and by this execution an ordinary capital crime may be redeemed (Comm. ad VII, 52).
? The corpse, dried up, contains no longer any of the solid and liquid elements that generate corruption and infection (see above, Pp. 75, 0. 2).
* This principle still prevails even with Musulman Persians: ‘ Pour encourir leur immondicité dans l’attouchement des Chrétiens et autres idolatres, il est nécessaire que s'ils les touchent, leurs vétements soient mouillés. C’est 4 cause, disent-ils, qu’étans secs Yimmondicité ne s’attache pas; . . . . ce qui est cause que dans les villes od leurs Mullas et Docteurs ont plus d’autorité, ils font parfois défendre par leurs Kans que lorsqu’il pleut, les Chrétiens ne sortent pas de leurs maisons, de crainte que par accident, venans 4 les heurter, ils ne soient rendus immondes’ (G. du Chinon, p. 88 seq.; cf. Chardin). Still nowadays, in Persia, the Jews are not allowed to go out of their house on a rainy day, lest the religious impurity, conducted through the rain, should pass from the Jew to the Musulman.
* See Farg. V, 4.
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touched the corpse of a dog or the corpse of a man ?
36 (113). Ahura Mazda answered: ‘He can, O holy Zarathustra!’
How so?
‘If the Nasu has already been expelled by the corpse-eating dogs, or by the corpse-eating birds, he shall cleanse his body with géméz and water, and he shall be clean}.
37 (117). ‘If the Nasu has not yet been expelled by the corpse-eating dogs, or by the corpse-eating birds?, then the worshippers of Mazda shall dig three holes in the ground, and he shall thereupon wash his body with géméz, not with water. They shall then lift and bring my dog‘, they shall bring him (thus shall it be done and not otherwise) in front [of the man]®.
38 (121). ‘The worshippers of Mazda shall dig three other holes * in the ground, and he shall thereupon wash his body with géméz, not with water. They shall then lift and bring my dog, they shall bring him (thus shall it be done and not otherwise) in front [of the man]. Then shall they wait until he
1 If the Sag-dtd has been performed, a simple ghosel is enough. Cf. Farg. VII, 29, notes x and 5.
3 If the Sag-did has not been performed, the Barashnfim is necessary.
Then shall they wait until he
1 If the Sag-dtd has been performed, a simple ghosel is enough. Cf. Farg. VII, 29, notes x and 5.
3 If the Sag-did has not been performed, the Barashnfim is necessary.
* The first three holes, which contain giméz. For the disposition of the holes, see the following Fargard.
Three times; every time that the unclean one passes from one hole to another (Comm. ad IX, 32).
5 To look at him, or, rather, at the Nasu in him, whilst the priest sings the spells that drive the Nasu.
* Containing g6méz too.
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is dried! even to the last hair on the top of his head.
39 (125). ‘They shall dig three more holes? in the ground, three paces away from the preceding, and he shall thereupon wash his body with water , not with géméz.
40 (127). ‘He shall first wash his hands; if his hands be not first washed, he makes the whole of his body unclean. When he has washed his hands three times, after his hands have been washed, thou shalt sprinkle with water‘ the forepart of his skull 5,’
41 (131). O Maker of the material world, thou Holy One! When the good waters reach the forepart of the skull, whereon does the Drug Nasu rush °?
* He rubs himself dry with handfuls of dust (see IX, 29 seq.)
* Containing water.
* Asa master does not take away the dunghill from his house with his own hands, but has it taken away by his servants, so the water, being of higher dignity than the géméz, has the worst of the impurity taken by the géméz, and intervenes only when there is nothing left that can attain it (Abalish, tr. Barthelemy, ch. V and note 29).
* The water is shed from a spoon, tied to a long stick, ‘ the stick with nine knots’ (Farg. IX, 14).
* Bareshnfim; from which word the whole of the operation has taken its name.
* The Nasu is expelled symmetrically, from limb to limb, from the right side of the body to the left, from the forepart to the back parts, and she flies, thus pursued, downwards from the top of the head to the tips of the toes. The retreating order of the Nasu is just the reverse of the order in which she invaded the different members of the first man: she entered Gayomart by the little toe of the left foot, then went up to the heart, then to the shoulder, at last to the summit of the head (Gr. Bund.) Death still seizes the foot first.
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Ahura Mazda answered: ‘In front, between the brows, the Drug Nasu rushes.’
42 (134). O Maker of the material world, thou Holy One! When the good waters reach in front, between the brows, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘On the back part of the skull the Drug Nasu rushes.’
43 (137). O Maker of the material world, thou Holy One! When the good waters reach the back part of the skull, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘In front, on the jaws, the Drug Nasu rushes.’
44 (140). O Maker of the material world, thou Holy One! When the good waters reach in front, on the jaws, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘In front, on the jaws, the Drug Nasu rushes.’
44 (140). O Maker of the material world, thou Holy One! When the good waters reach in front, on the jaws, whereon does the Drug Nasu rush ?
Ahura Mazda answered : ‘ Upon the right ear the Drug Nasu rushes.’
45 (143). O Maker of the material world, thou Holy One! When the good waters reach the right ear, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘Upon the left ear the Drug Nasu rushes,’
46 (146). O Maker of the material world, thou Holy One! When the good waters reach the left ear, whereon does the Drug Nasu rush ?
Ahura Mazda answered : ‘ Upon the right shoulder the Drug Nasu rushes.’
47 (149). O Maker of the material world, thou Holy One! When the good waters reach the right shoulder, whereon does the Drug Nasu rush ?
Ahura Mazda answered : ‘ Upon the left shoulder the Drug Nasu rushes.’
48 (152). O Maker of the material world, thou
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Holy One! When the good waters reach the left shoulder, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the right arm-pit the Drug Nasu rushes.’
49 (155). O Maker of the material world, thou Holy One! When the good waters reach the right arm-pit, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the left arm-pit the Drug Nasu rushes.’
50 (158). O Maker of the material world, thou Holy One! When the good waters reach the left arm-pit, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘In front, upon the chest, the Drug Nasu rushes.’
51 (161). O Maker of the material world, thou Holy One! When the good waters reach the chest in front, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘Upon the back the Drug Nasu rushes.’
52 (164). O Maker of the material world, thou Holy One! When the good waters reach the back, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the right nipple the Drug Nasu rushes.’
53 (167). O Maker of the material world, thou Holy One! When the good waters reach the right nipple, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘Upon the left nipple the Drug Nasu rushes.’
54 (170). O Maker of the material world, thou Holy One! When the good waters reach the left nipple, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the right rib the Drug Nasu rushes,’
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55 (173). O Maker of the material world, thou Holy One! When the good waters reach the right rib, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the left rib the Drug Nasu rushes.’
56 (176). O Maker of the material world, thou Holy One! When the good waters reach the left rib, whereon does the Drug Nasu rush ?
Ahura Mazda answered : ‘ Upon the right hip the Drug Nasu rushes.’
57 (179). O Maker of the material world, thou Holy One! When the good waters reach the right hip, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the left hip the Drug Nasu rushes.’
Ahura Mazda answered : ‘ Upon the right hip the Drug Nasu rushes.’
57 (179). O Maker of the material world, thou Holy One! When the good waters reach the right hip, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the left hip the Drug Nasu rushes.’
58 (182). O Maker of the material world, thou Holy One! When the good waters reach the left hip, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the sexual parts the Drug Nasu rushes. If the unclean one be a man, thou shalt sprinkle him first behind, then before; if the unclean one be a woman, thou shalt sprinkle her first before, then behind.’
59 (187). O Maker of the material world, thou Holy One! When the good waters reach the sexual parts, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘Upon the right thigh the Drug Nasu rushes.’
60 (190). O Maker of the material world, thou Holy One! When the good waters reach the right thigh, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘Upon the left thigh the Drug Nasu rushes.’
61 (193). O Maker of the material world, thou
FARGARD VIII. II!
Holy One! When the good waters reach the left thigh, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘Upon the right knee the Drug Nasu rushes.’
62 (196). O Maker of the material world, thou Holy One! When the good waters reach the right knee, whereon does the Drug Nasu rush ?
Ahura Mazda answered : ‘ Upon the left knee the Drug Nasu rushes.’
63 (199). O Maker of the material world, thou Holy One! When the good waters reach the left knee, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the right leg the Drug Nasu rushes.’
64 (202). O Maker of the material world, thou Holy One! When the good waters reach the right leg, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the left leg the Drug Nasu rushes.’
65 (205). O Maker of the material world, thou Holy One! When the good waters reach the left leg, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the right ankle the Drug Nasu rushes.’
66 (208). O Maker of the material world, thou Holy One! When the good waters reach the right ankle, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘Upon the left ankle the Drug Nasu rushes.’
67 (211). O Maker of the material world, thou Holy One! When the good waters reach the left ankle, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘ Upon the right instep the Drug Nasu rushes.’
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68 (214). O Maker of the material world, thou Holy One! When the good waters reach the right instep, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘Upon the left instep the Drug Nasu rushes,’
69 (217). O Maker of the material world, thou Holy One! When the good waters reach the left instep, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘She turns round under the sole of the foot; it looks like the wing of a fly. ;
O Maker of the material world, thou Holy One! When the good waters reach the left instep, whereon does the Drug Nasu rush ?
Ahura Mazda answered: ‘She turns round under the sole of the foot; it looks like the wing of a fly. ;
70 (220). ‘He shall press his toes upon the ground, and shall raise up his heels; thou shalt sprinkle his right sole with water; then the Drug Nasu rushes upon the left sole. Thou shalt sprinkle the left sole with water; then the Drug Nasu turns round under the toes; it looks like the wing of a fly.
71 (225). ‘He shall press his heels upon the ground, and shall raise up his toes; thou shalt sprinkle his right toe with water; then the Drug Nasu rushes upon the left toe. Thou shalt sprinkle the left toe with water; then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest Khrafstras.
{72. ‘And thou shalt say aloud these victorious, most healing words :
‘“The will of the Lord is the law of holiness,” &c.
‘“What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me?” &c.
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‘“Who is the victorious who will protect thy teaching ?” &c.?
‘“ Keep us from our hater, O Mazda and Armaiti Spemta! Perish, O fiendish Drug! Perish,O brood of the fiend! Perish, O creation of the fiend! Perish O world of the fiend! Perish away,O Drug! Rush away, O Drug! Perish away,O Drug! Perish away to the regions of the north, never more to give unto death the living world of Righteousness?!” ’}
VIII.
73 (229). O Maker of the material world, thou Holy One! If worshippers of Mazda, walking, or running, or riding, or driving, come upon a Nasuburning fire, whereon Nasu is being burnt or cooked ’, what shall they do?
74 (233). Ahura Mazda answered: ‘They shall kill the man that cooks the Nasu; surely they shall kill him‘. They shall take off the cauldron, they shall take off the tripod.
75 (237). ‘ Then they shall kindle wood from that fire; either wood of those trees that have the seed of fire in them, or bundles of the very wood that was prepared for that fire; then they shall take it farther and disperse it, that it may die out the sooner °.
1 As in §§ 19, 20. * From the Vendfdad Sada; cf. § 21.
* For food. Cf. Farg. VII, 23-24.
“ «He who burns Nasd (dead matter) must be killed. Burning or cooking Nas from the dead is a capital crime. . . . Four men can be put to death by any one without an order from the Dastur: ‘the Nas4-burner, the highwayman, the Sodomite, and the criminal taken in the deed’ (Comm.)
5 A new fire is kindled from the Nasu-burning fire: this new fire is disposed in such a way that it should die out soon: before it has died out, they kindle a new fire from it and so on for nine times: the ninth fire, derived from the one impure, through seven inter-
(4] I
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76 (242). ‘Thus they shall lay a first bundle on the ground’, a Vitasti* away from the Nasu-burning fire; then they shall take it farther and disperse it, that it may die out the sooner.
77 (245). ‘They shall lay down a second bundle on the ground, a Vitasti away from the Nasuburning fire; then they shall take it farther and disperse it, that it may die out the sooner.
‘They shall lay down a third bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner.
‘They shall lay down a fourth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner.
‘They shall lay down a fifth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner.
‘They shall lay down a sixth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner.
mediate fires, more and more distant from the original impurity, will represent the fire in its native purity and can enter into the composition of a Bahram fire.—On the modern process, see Dosabhoy Fr4mjf, History of the Parsis, II, 213.
1 In a hole dug for that purpose; such is at least the custom nowadays. The ceremony is thus made an imitation of the Barashnfm. The unclean fire, represented by the nine bundles, passes through the nine holes, as the unclean man does (see above,
§ 37 seq. and Farg. IX, 12 seq.), and leaves at each of them some of the uncleanness it has contracted.
* A span of twelve fingers.
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‘ They shall lay down a seventh bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner.
‘They shall lay down an eighth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner.
78 (245). ‘ They shall lay down a ninth bundle on the ground, a Vitasti away from the Nasu-burning fire; then they shall take it farther and disperse it, that it may die out the sooner.
79 (246). ‘Ifa man shall then piously bring unto the fire, O Spitama Zarathustra! wood of Urvasna, or Vohi-gaona, or Voht-kereti, or Hadh4-naépata, or any other sweet-smelling wood ;
80 (248). ‘Wheresoever the wind shall bring the perfume of the fire, thereunto the fire of Ahura Mazda shall go and kill thousands of unseen Daévas, thousands of fiends, the brood of darkness, thousands of couples of YAtus and Pairikas 1’
IX.
81 (251). O Maker of the material world, thou Holy One! If a man bring a Nasu-burning fire to the D4ityé-gAtu*, what shall be his reward when his soul has parted with his body ?
" It will have all the power of the Bahram fire.
81 (251). O Maker of the material world, thou Holy One! If a man bring a Nasu-burning fire to the D4ityé-gAtu*, what shall be his reward when his soul has parted with his body ?
" It will have all the power of the Bahram fire.
* «The proper abode,’ the Bahrim fire. The Bahram fire is composed of a thousand and one fires belonging to sixteen different classes (ninety-one corpse-buming fires, eighty dyers’ fires, &c.) As the earthly representative of the heavenly fire, it is the sacred centre to which every earthly fire longs to return, in order to be united again, as much as possible, with its native abode. The
p. 12
p. 116
Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought ten thousand fire-brands to the Déityé-gatu.’
82 (254). O Maker of the material world, thou Holy One! If aman bring to the Daityé-gatu the fire wherein impure liquid has been burnt', what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought a thousand fire-brands to the D4ity6-gatu.
83 (257). O Maker of the material world, thou Holy One! If a man bring to the D4ityé-g4tu the fire wherein dung has been burnt ?, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought five hundred fire-brands to the Déityé-gatu.’
84 (258). O Maker of the material world, thou Holy One! If a man bring to the Daityé-gatu the fire from the kiln of a potter, what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought four hundred fire-brands to the Daityé-gatu.’
more it has been defiled by worldly uses, the greater is the merit acquired by freeing it from defilement.
1 The héhr, that is to say all sort of impurity that comes from the body.
* «The fire of a bath,’ according to Framjt; the use of the bath was prohibited ; according to Josuah the Stylite (ch. XX, tr. Martin), king Balash (484-488) was overthrown by the Magi for having built bath-houses. The reason of this prohibition was probably that it entailed the defilement of the fire, as they were warmed with cowdung.
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85 (259). O Maker of the material world, thou Holy One! If aman bring to the D4ityé-g4tu the fire from a glazier’s kiln, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought to the Daityé-g4tu as many fire-brands as there were glasses [brought to that fire]+.’
86 (260). O Maker of the material world, thou Holy One! If a man bring to the Daityé-gatu the fire from the aonya paré-bereg ya *, what shall be his reward when his soul has parted with his body ?
O Maker of the material world, thou Holy One! If a man bring to the Daityé-gatu the fire from the aonya paré-bereg ya *, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered : ‘His reward shall be the same as ifhe had, here below, brought to the Daityégatu as many fire-brands as there were plants.’
87 (261). O Maker of the material ‘world, thou Holy One! If a man bring to the D&ityéd-gatu the fire from under the puncheon of a goldsmith, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought a hundred fire-brands to the D4itydé-gatu.’
88 (262). O Maker of the material world, thou Holy One! Ifa man bring to the Déityé-gatu the fire from under the puncheon of a silversmith, what shall be his reward when his soul has parted with his body ? .
Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought ninety fire-brands to the Déityé-gatu.’
} Doubtful. * Meaning unknown. Perhaps a fire for burning weeds.
p. 118
89 (263). O Maker of the material world, thou Holy One! If a man bring to the Daityé-g4tu the fire from under the puncheon of a blacksmith, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought eighty fire-brands to the DAityé-gatu.’
go (264). O Maker of the material world, thou Holy One! If a man bring to the Daityé-g4tu the fire from under the puncheon of a worker in steel, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought seventy fire-brands to the Déityé-gatu.’
gt (265). O Maker of the material world, thou Holy One! If a man bring to the Daityé-g4tu the fire of an oven’, what shall be his reward when his soul has parted from his body ?
Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought sixty fire-brands to the Déityé-gAtu.’
92 (266). O Maker of the material world, thou Holy One! If a man bring to the DAityé-g4tu the fire from under a cauldron?, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought fifty fire-brands to the Daityé-gétu.’
93 (267). O Maker of the material world, thou Holy One! If a man bring to the DAityé-g4tu the
1 A baker's fire. 3 The kitchen-fire.
p. 119
fire from an aonya takhairya', what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought forty fire-brands to the Daéityé-gAtu.’
94 (268). O Maker of the material world, thou Holy One! Ifa man bring a herdsman’s fire to the Daityé-g4tu, what shall be his reward when his soul has parted with his body ?
O Maker of the material world, thou Holy One! Ifa man bring a herdsman’s fire to the Daityé-g4tu, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought thirty fire-brands to the Daéityé-gAtu.’
(95 (269). O Maker of the material world, thou Holy One! Ifa man bring to the DAaityé-gatu the fire of the field ®, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought twenty fire-brands to the Daityé-gatu.’]
96 (270). O Maker of the material world, thou Holy One! Ifa man bring to the D4ityé-g4tu the fire of his own hearth‘, what shall be his reward when his soul has parted with his body ?
Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought ten fire-brands to the Daityé-gAtu.’
X.
97 (271). O Maker of the material world, thou Holy One! Can a man be made clean, O holy
? Meaning unknown. * From the Vendidéd Sada.
* The hunter’s fire, an encampment’s fire.
“ By which one warms one’s self; the fire least exposed to uncleanness.
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Ahura Mazda! who has touched a corpse in a distant place in the wilderness}?
98 (272). Ahura Mazda answered: ‘ He can, O holy Zarathustra.’
How so?
‘If the Nasu has already been expelled by the corpse-eating dogs or the corpse-eating birds, he shall wash his body with géméz; he shall wash it thirty times, he shall rub it dry with the hand thirty times, beginning every time with the head *.
99 (278). ‘If the Nasu has not yet been expelled by the corpse-eating dogs or the corpse-eating birds, he shall wash his body with géméz; he shall wash it fifteen times, he shall rub it dry with the hand fifteen times *.
100 (280). ‘Then he shall run a distance of a Hathra‘. He shall run until he meets some man on his way, and he shall cry out aloud: “ Here am I, one who has touched the corpse of a man, and who is powerless in mind, powerless in tongue, powerless in hand’, Do make me clean.” Thus shall he run until he overtakes the man. If the man
1 Where the regular process of purification cannot be performed. —The Pahlavi Commentary to this chapter will be found in West, Pahlavi Texts, II, p. 455.
* Perhaps better : ‘ this is as good as the chief purification’ (that is to say as a regular Barashnfm).—If the Sag-did has been performed, the Si-shQ@ (thirtyfold washing) is enough. Cf. above, §§ 35, 36.
5 If the Sag-did has not been performed, he cleanses himself in a summary way till he comes to a place where the Barashnim can be performed.
* See p. 15, n. 6.
® On account of my uncleanness, I am armést, excluded from active life and unfit for any work.
FARGARD VIII. I2I
will not cleanse him, he remits him the third of his trespass.