® 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.
tor (287). ‘Then he shall run another HA4thra, he shall run off again until he overtakes a man; if the man will not cleanse him, he remits him the half of his trespass 2.
102 (291). ‘Then he shall run a third HA4thra, he shall run off a third time until he overtakes a man; if the man will not cleanse him, he remits him the whole of his trespass.
103 (294). ‘Thus shall he run forwards until he comes near a house, a borough, a town, an inhabited district, and he shall cry out with a loud voice: “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.” If they will not cleanse him, he shall cleanse his body with géméz and water; thus shall he be clean *’
104 (300). O Maker of the material world, thou Holy One! If he find water on his way and the water make him subject to a penalty‘, what is the penalty that he shall pay ?
105 (303). Ahura Mazda answered: ‘ Four hundred stripes with the Aspahé-astra, four hundred stripes with the Sraoshé-éarana.’
106 (304). O Maker of the material world, thou Holy One! If he find trees* on his way and the
’ As he takes it upon his own head.
* The half of the remnant, that is the second third.
* ‘He may then attend to his business; he may work and till; some say he must abstain from sacrifice (till he has undergone the Barashnfim)’ (Comm.)
‘ As he defiled it by crossing it.
5 «Trees fit for the fire’ (Comm.) If he touches those trees, the fire to which they are brought becomes unclean by his fault.
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fire make him subject to a penalty, what is the penalty that he shall pay?
Ahura Mazda answered: ‘ Four hundred stripes with the Aspahé-astra, four hundred stripes with the Sraoshé-4arana.
107 (308). ‘ This is the penalty, this is the atonement which saves the faithful man who submits to it, not him who does not submit to it. Such a one shall surely be an inhabitant in the mansion of the Drug.’
FarGarpD IX. The Nine Nights’ Barashndm.
Ia (1-11). Description of the place for cleansing the unclean (the Barashniim-g4h).
I b (12-36.. Description of the cleansing.
II (37-44). Fees of the cleanser.
TI] (47-57). The false cleanser ; his punishment.
§§ 45, 46 belong better to the following Fargard.
The Nine Nights’ Barashndm.
Ia (1-11). Description of the place for cleansing the unclean (the Barashniim-g4h).
I b (12-36.. Description of the cleansing.
II (37-44). Fees of the cleanser.
TI] (47-57). The false cleanser ; his punishment.
§§ 45, 46 belong better to the following Fargard.
The ceremony described in this Fargard is known among the Parsis as Barashnfm nf shaba, or ‘nine nights’ Barashn(im,’ because it lasts for nine nights (see § 35)*. It is the great purification, the most efficacious of all; it not only makes the defiled man clean, but it opens to him the heavens (see Farg. XIX, 33). So, although it was formerly intended only for the man defiled by the dead, it became, during the Parsi period, a pious work which might be performed without any corpse having been touched ; nay, its performance was prescribed, once at least, at the time of the Nf zidf (at the age of fifteen, when the young Parsi becomes a member of the community), in order to wash away the natural uncleanness that has been contracted in the maternal womb (Saddar 36)*. It must also be undergone by a priest who wants
* For the plan of the Barashnim-g4h, see West, Pahlavi Texts, II,
P. 435-
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to appear before the Bahrim fire or perform the Yasna or the Vendidéd office.
la.
1. Zarathustra asked Ahura Mazda: ‘O most beneficent Spirit, Maker of the material world, thou Holy One! To whom shall they apply here below, who want to cleanse their body defiled by the dead ?’
2 (4). Ahura Mazda answered: ‘To a pious man', O Spitama Zarathustra! who knows how to speak, who speaks truth, who has learned the Holy Word, who is pious, and knows best the rites of cleansing . according to the law of Mazda. That man shall fell the trees off the surface of the ground on a space of nine Vib4zus? square ;
3 (9). ‘in that part of the ground where there is least water and where there are fewest trees, the part which is the cleanest and driest, and the least passed through by sheep and oxen, and by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful.’
4 (11). How far from the fire? How far from the water? How far from the consecrated bundles of Baresma? How far from the faithful ?
5 (12). 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.
6 (13). ‘Then thou shalt dig a hole’, two fingers
) A priest. 3 Nine ells (?). See Farg. VII, 34.
* Those holes are intended to receive the liquid trickling from the body. In summer, the air and the earth being dry the hole may be less deep, as it is certain that it will be empty and will have room enough for that liquid.
124 vEND{DAD.
deep if the summer has come, four fingers deep if the winter and ice have come.
In summer, the air and the earth being dry the hole may be less deep, as it is certain that it will be empty and will have room enough for that liquid.
124 vEND{DAD.
deep if the summer has come, four fingers deep if the winter and ice have come.
7 (14). ‘Thou shalt dig a second hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.
‘Thou shalt dig a third hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.
‘Thou shalt dig a fourth hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.
‘Thou shalt dig a fifth hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.
‘Thou shalt dig a sixth hole’, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.’
8 (14). How far from one another ?
‘One pace.’
How much is the pace?
‘As much as three feet.
9 (16). ‘Then thou shalt dig three holes more?*, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.’
How far from the former six ?
‘ Three paces.’
What sort of paces ?
‘Such as are taken in walking.’
How much are those (three) paces ?
‘As much as nine feet.
10 (22). ‘Then thou shalt draw a furrow all around with a metal knife.’
? These six holes contain g6méz. ‘The holes must be dug from the north to the south’ (Comm.) 5 The three holes to contain water.
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How far from the holes?
‘ Three paces.’
What sort of paces?
‘Such as are taken in walking.’
How much are those (three) paces ?
‘As much as nine feet.
11 (24). ‘Then thou shalt draw twelve furrows’; three of which thou shalt draw to surround and divide [from the rest} (the first) three holes; three thou shalt draw to surround and divide (the first) six holes; three thou shalt draw to surround and divide the nine holes; three thou shalt draw around the [three] inferior holes, outside the [six other] holes*. At each of the three times nine feet *, thou shalt place stones as steps to the holes; or potsherds, or stumps‘, or clods, or any hard matter °’
At each of the three times nine feet *, thou shalt place stones as steps to the holes; or potsherds, or stumps‘, or clods, or any hard matter °’
1 ‘The furrows must be drawn during the day; they must be drawn with a knife ; they must be drawn with recitation of spells. While drawing the furrows the cleanser recites three Ashem-vohus (“holiness is the best of all good,” &c.), the Fravarané (“I declare myself a worshipper of Mazda, a follower of Zarathustra, a foe of the fiend,” &c.), the Khshnfiman of Serosh, and the Bag of Serosh ; they must be drawn from the north’ (Comm. ad § 32). The furrow, or kesh, plays a greater part in the Mazdean liturgy than in any other. By means of the furrow, drawn with proper spells, and according to the laws of spiritual war, man either besieges the fiend or intrenches himself against him (cf. Farg. XVII, 5). In the present case the Drug, being shut up inside the kesh and thus excluded from the world outside, and being driven back, step by step, by the strength of the holy water and spells, finds at last no place of refuge but hell.
* «The three holes for water, the six holes for gsméz’ (Comm.)
* The nine feet between the holes containing g6méz and those containing water, the nine feet between the first holes and the furrows, and the nine feet between the last hole and the furrows.
« DAdara.
5 That the foot of the unclean one may not touch the earth.
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Ib.
12 (31). ‘Then the man defiled shall walk to the holes; thou, O Zarathustra! shalt stand outside by the furrow, and thou shalt recite, Nemas&A& yA armaitis {z44'; and the man defiled shall repeat, Nemas&A y4 Armaitis 1z444.
13 (35). ‘The Drug becomes weaker and weaker at every one of those words which are a weapon to smite the fiend Angra Mainyu, to smite Aéshma of the murderous spear?, to smite the Mazainya fiends 8, to smite all the fiends.
14 (40). ‘Then thou shalt take for the géméz a spoon of brass or of lead. When thou takest a stick with nine knots‘, O Spitama Zarathustra! to sprinkle (the géméz) from that spoon, thou shalt fasten the spoon to the end of the stick.
15 (43). ‘ They shall wash his hands first. If his hands be not washed first, he makes his whole body unclean. When he has washed his hands three times, after his hands have been washed, thou shalt sprinkle the forepart of his skull®; then the Drug Nasu rushes in front, between his brows ®.
16 (50). ‘Thou shalt sprinkle him in front between the brows; then the Drug Nasu rushes upon the back part of the skull.
‘Thou shalt sprinkle the back part of the skull; then the Drug Nasu rushes upon the jaws.
1 Yasna XLIX, toc. ® See Farg. X, 13.
5 See Farg. X, 16.
* So long that the cleanser may take g6méz or water from the holes and sprinkle the unclean one, without touching him and without going inside the furrows,
5 With géméz at the first six holes, with water at the next three.
* Cf, Farg. VIII, 40-71.
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X, 13.
5 See Farg. X, 16.
* So long that the cleanser may take g6méz or water from the holes and sprinkle the unclean one, without touching him and without going inside the furrows,
5 With géméz at the first six holes, with water at the next three.
* Cf, Farg. VIII, 40-71.
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‘Thou shalt sprinkle the jaws; then the Drug Nasu rushes upon the. right ear.
17 (56). ‘ Thou shalt sprinkle the right ear; then the Drug Nasu rushes upon the left ear.
‘Thou shalt sprinkle the left ear; then the Drug Nasu rushes upon the right shoulder.
‘Thou shalt sprinkle the right shoulder; then the Drug Nasu rushes upon the left shoulder.
‘Thou shalt sprinkle the left shoulder; then the Drug Nasu rushes upon the right arm-pit.
18 (64). ‘Thou shalt sprinkle the right arm-pit ; then the Drug Nasu rushes upon the left arm-pit.
‘Thou shalt sprinkle the left arm-pit; then the Drug Nasu rushes upon the chest.
‘Thou shalt sprinkle the chest; then the Drug Nasu rushes upon the back.
19 (70). ‘ Thou shalt sprinkle the back; then the Drug Nasu rushes upon the right nipple.
‘Thou shalt sprinkle the right nipple; then the Drug Nasu rushes upon the left nipple.
‘Thou shalt sprinkle the left nipple; then the Drug Nasu rushes upon the right rib.
20 (76). ‘Thou shalt sprinkle the right rib; then the Drug Nasu rushes upon the left rib.
‘Thou shalt sprinkle the left rib; then the Drug Nasu rushes upon the right hip.
‘Thou shalt sprinkle the right hip; then the Drug Nasu rushes upon the left hip.
21 (82). ‘Thou shalt sprinkle the left hip; then the Drug Nasu rushes upon the sexual parts.
‘Thou shalt sprinkle the sexual parts. 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 ;
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then the Drug Nasu rushes upon the right thigh. ,
22 (88). ‘Thou shalt sprinkle the right thigh; then the Drug Nasu rushes upon the left thigh.
‘Thou shalt sprinkle the left thigh; then the Drug Nasu rushes upon the right knee.
‘Thou shalt sprinkle the right knee; then the Drug Nasu rushes upon the left knee.
23 (94). ‘Thou shalt sprinkle the left knee; then the Drug Nasu rushes upon the right leg.
‘Thou shalt sprinkle the right leg; then the Drug Nasu rushes upon the left leg.
‘Thou shalt sprinkle the left leg; then the Drug Nasu rushes upon the right ankle.
‘Thou shalt sprinkle the right ankle; then the Drug Nasu rushes upon the left ankle.
24 (102). ‘Thou shalt sprinkle the left ankle; then the Drug Nasu rushes upon the right instep.
‘Thou shalt sprinkle the right instep; then the Drug Nasu rushes upon the left instep.
‘Thou shalt sprinkle the left instep; then the Drug Nasu turns round under the sole of the foot; it looks like the wing of a fly.
25 (108). ‘He shall press his toes upon the ground and shall raise up his heels; thou shalt sprinkle his right sole; then the Drug Nasu rushes upon the left sole.
‘Thou shalt sprinkle the left instep; then the Drug Nasu turns round under the sole of the foot; it looks like the wing of a fly.
25 (108). ‘He shall press his toes upon the ground and shall raise up his heels; thou shalt sprinkle his right sole; then the Drug Nasu rushes upon the left sole.
‘Thou shalt sprinkle the left sole; then the Drug Nasu turns round under the toes; it looks like the wing of a fly.
26 (113). ‘He shall press his heels upon the ground and shall raise up his toes; thou shalt sprinkle his right toe; then the Drug Nasu rushes upon the left toe.
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‘Thou shalt sprinkle the left toe; 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.
27 (118). ‘And thou shalt say these victorious, most healing words :—
*“Yatha ahd vairyé:—The will of the Lord is the law of righteousness.
‘“ The gifts of Vohu-mané to deeds done in this world for Mazda.
‘“ He who relieves the poor makes Ahura king.
*« Kem-naé mazda :—What protector hadst 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!
‘“Keep us from our hater, O Mazda and Armaiti Spenta! Perish, O fiendish Drug! Perish, O brood 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 !!”
28 (119). ‘At the first hole the man becomes freer from the Nasu; then thou shalt say those victorious, most healing words:—“Yath4 aha vairy6,” &c.?
‘At the second hole he becomes freer from the Nasu ;
then thou shalt say those victorious, most healing words :— “Yath4 aha vairyé,” &c.
1 Cf. Farg. VIII, 19-21. * As in preceding clause. (4) K
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‘At the third hole he becomes freer from the Nasu; then thou shalt say those victorious, most healing words :— “Yatha ahd vairyd,” &c.
‘At the fourth hole he becomes freer from the Nasu; then thou shalt say those victorious, most healing words :— “Yatha ahd vairy6,” &c.
‘At the fifth hole he becomes freer from the Nasu; then thou shalt say those victorious, most healing words :— “Yatha ahd vairyéd,” &c.
‘At the sixth hole he becomes freer from the Nasu; then thou shalt say those victorious, most healing words :— “Yatha ahd vairyé,” &c.
29 (120). ‘Afterwards the man defiled shall sit down, inside the furrows !, outside the furrows of the six holes, four fingers from those furrows. There he shall cleanse his body with thick handfuls of dust.
29 (120). ‘Afterwards the man defiled shall sit down, inside the furrows !, outside the furrows of the six holes, four fingers from those furrows. There he shall cleanse his body with thick handfuls of dust.
30 (123). ‘Fifteen times shall they take up dust from the ground for him to rub his body, and they shall wait there until he is dry even to the last hair on his head.
31 (125). ‘When his body is dry with dust, then he shall step over the holes (containing water), At the first hole he shall wash his body once with water ; at the second hole he shall wash his body twice with water; at the third hole he shall wash his body thrice with water.
32 (130). ‘Then he shall perfume (his body) with Urvasna, or Vohf-gaona, or Vohf-kereti, or Hadhé-naépata, or any other sweet-smelling plant ; then he shall put on his clothes, and shall go back to his house.
* Between the furrows of the six holes containing g6méz and the furrows of the holes containing water.
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33 (133). ‘He shall sit down there in the place of -infirmity!, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shall he continue until three nights have passed. When three nights have passed, he shall wash his body, he shall wash his clothes with géméz and water to make them clean.
34 (137). ‘Then he shall sit down again in the place of infirmity, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shall he continue until six nights have passed. When six nights have passed, he shall wash his body, he shall wash his clothes with géméz and water to make them clean.
35 (141). ‘Then he shall sit down again in the place of infirmity, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shall he continue, until nine nights have passed. When nine nights have passed, he shall wash his body, he shall wash his clothes with géméz and water to make them clean.
36 (145). ‘He may thenceforth go near the fire, near the water, near the earth, near the cow, near the trees, and near the faithful, either man or woman.
1 The Armést-gah (see Farg.V, 59, note 4). K 2
132 vENDIDAD.
II.!
37 (146). ‘Thou shalt cleanse a priest for a blessing of the just *%.
‘Thou shalt cleanse the lord of a province for the value of a camel of high value,
‘Thou shalt cleanse the lord of a town for the value of a stallion of high value.
‘Thou shalt cleanse the lord of a borough for the value of a bull of high value.
‘Thou shalt cleanse the master of a house for the value of a cow three years old.
‘Thou shalt cleanse the lord of a borough for the value of a bull of high value.
‘Thou shalt cleanse the master of a house for the value of a cow three years old.
38 (151). ‘Thou shalt cleanse the wife of the master of a house for the value of a ploughing? cow.
‘Thou shalt cleanse a menial for the value of a draught cow.
‘Thou shalt cleanse a young child for the value of a lamb.
39 (154). ‘ These are the heads of cattle—flocks or herds—that the worshippers of Mazda shall give to the man who has cleansed them, if they can afford it; if they cannot afford it, they shall give him any other value that may make him leave their houses well pleased with them, and free from anger.
40(157). ‘For if the man who has cleansed them leave their houses displeased with them, and full of anger, then the Drug Nasu enters them from the nose [of the dead], from the eyes, from the tongue, from the jaws, from the sexual organs, from the hinder parts.
1 Cf. the tariff for the fees of physicians, Farg. VII, 41-43. * See Farg. VII, 41, note 3. ® Doubtful.
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41 (159). ‘And the Drug Nasu rushes upon them even to the end of the nails, and they are unclean thenceforth for ever and ever.
‘It grieves the sun indeed, O Spitama Zarathustra ! to shine upon a man defiled by the dead ; it grieves the moon, it grieves the stars, .
42 (162). ‘That man delights them, O Spitama Zarathustra! who cleanses from the Nasu the man defiled by the dead ; he delights the fire, he delights the water, he delights the earth, he delights the cow, he delights the trees, he delights the faithful, both men and women.’
43 (164). Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! What shall be his reward, after his soul has parted from his body, who has cleansed from the Nasu the man defiled by the dead ?’
44 (166). Ahura Mazda answered: ‘The welfare’ of Paradise thou canst promise to that man, for his reward in the other world.’
45* (167). Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! How shall I fight against that Drug who from the dead rushes upon the living? How shall I fight against that Nasu who from the dead defiles the living ?’
46 (169). Ahura Mazda answered: ‘Say aloud those words in the G&thas that are to be said twice *.
1 Literally, ‘the grease.’
* This clause and the following one as far as ‘and the Drug shall fly away’ are further developed in the following Fargard.
* The Bis-4mrfita formulas, as enumerated in the following Fargard.
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‘Say aloud those words in the Gathas that are to be said thrice}.
‘Say aloud those words in the GAthas that are to be said four times’.
‘And the Drug shall fly away like the well-darted arrow, like the felt of last year’, like the annual garment? of the earth.’
Ill.
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‘Say aloud those words in the Gathas that are to be said thrice}.
‘Say aloud those words in the GAthas that are to be said four times’.
‘And the Drug shall fly away like the well-darted arrow, like the felt of last year’, like the annual garment? of the earth.’
Ill.
47 (172). O Maker of the material world, thou Holy One! If a man who does not know the rites of cleansing according to the law of Mazda, offers to cleanse the unclean, how shall I then fight against that Drug who from the dead rushes upon the living? How shall I fight against that Drug who from the dead defiles the living ?
48 (175). Ahura Mazda answered: ‘Then, O Spitama Zarathustra! the Drug Nasu appears to wax stronger than she was before. Stronger then are sickness and death and the working of the fiend than they were before 4.’
49 (177). O Maker of the material world, thou Holy One! What is the penalty that he shall pay? ,
Ahura Mazda answered: ‘The worshippers of Mazda shall bind him; they shall bind his hands first; then they shall strip him of his clothes, they shall cut the head off his neck, and they shall give over his corpse unto the greediest of the corpse-
1 The Thris-4mrfitta and Xathrus-A4mrita formulas, as enumerated in the following Fargard.
® The felt of an oba made for a season (?). Cf. Farg. VIII, t.
8 The grass.
‘ The plague and contagion are stronger than ever.
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eating creatures made by the beneficent Spirit, unto the vultures, with these words! :—
‘“ The man here has repented of all his evil thoughts, words, and deeds.
50 (183). ‘“If he has committed any other evil deed, it is remitted by his repentance; if he has committed no other evil deed, he is absolved by his repentance for ever and ever ®.”’
51 (187). Who is he, O Ahura Mazda! who threatens to take away fulness and increase from the world, and to bring in sickness and death ?
52 (188). Ahura Mazda answered; ‘It is the ungodly Ashemaogha *, O Spitama Zarathustra! who in this material world cleanses the unclean without knowing the rites of cleansing according to the law of Mazda.
53(190). ‘For until then, O Spitama Zarathustra! sweetness and fatness would flow out from that land and from those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass 4,’
54 (t9t). O Maker of the material world, thou
1 «The cleanser who has not performed the cleansing according to the rites, shall be taken to a desert place; there they shall nail him with four nails, they shall take off the skin from his body, and cut off his head. If he has performed Patet for his sin, he shall be holy (that is, he shall go to Paradise); if he has not performed Patet, he shall stay in hell till the day of resurrection’ (Fraser _ Ravaet, p. 398). Cf. Farg. III, 20-21 and note 5.
* See Farg. III, 20 seq. ® See Farg. V, 35
If he has performed Patet for his sin, he shall be holy (that is, he shall go to Paradise); if he has not performed Patet, he shall stay in hell till the day of resurrection’ (Fraser _ Ravaet, p. 398). Cf. Farg. III, 20-21 and note 5.
* See Farg. III, 20 seq. ® See Farg. V, 35
“ Cf. XIII, 52 seq. The false cleanser is punished as would be a man who would introduce an epidemic. He undergoes the same penalty as the €vak-bar, but with none of the mitigation allowed in the case of the latter, on account of the sacrilegious character of his usurpation.
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Holy One! When are sweetness and fatness to come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass ?
55, 56(192,193). Ahura Mazda answered : ‘Sweetness and fatness will never come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass, until that ungodly Ashemaogha has been smitten to death on the spot, and the holy Sraosha of that place has been offered up a sacrifice’, for three days and three nights, with fire blazing, with Baresma tied up, and with Haoma prepared.
57 (196). ‘Then sweetness and fatness will come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass.’
FARGARD X.
Nowadays, before laying the dead in the coffin, two priests recite the Ahunavaiti Gatha (Yasna XXVIII-XXXIV): it is the so-called G&h s4rn4 (chanting of the Gathas: g&th4o sravay€iti). From the following Fargard it appears that formerly all the five GAthas and the Yasna Haptangh4iti were recited. Certain stanzas were recited several times and with a certain emphasis (framrava): and they were followed with certain spells. The object of this Fargard is to show which are those stanzas, how many times each was recited, and to give the corresponding spells.
1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda! most beneficent Spirit, Maker of the ma-
1 The sadis sacrifice, that is to say, the sacrifice that is offered up to Sraosha for three days and three nights after the death of a man for the salvation of his soul.
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terial world, thou Holy One! How shall I fight against that Drug who from the dead rushes upon the living? How shall I fight against that Drug who from the dead defiles the living ?’
2 (3). Ahura Mazda answered: ‘Say aloud those words in the Gathas that are to be said twice}.
‘Say aloud those words in the Gathas that are to be said thrice *,
‘Say aloud those words in the Gathas that are to be said four times®’
3 (7). O Maker of the material world, thou Holy One! Which are those words in the G&thas that are to be said twice ?
4 (10). Ahura Mazda answered: ‘These are the words in the Gathas that are to be said twice, and thou shalt twice say them aloud ¢:—
ahy4 y4s4 ... urvanem (Yasna X XVIII, 2).
O Maker of the material world, thou Holy One! Which are those words in the G&thas that are to be said twice ?
4 (10). Ahura Mazda answered: ‘These are the words in the Gathas that are to be said twice, and thou shalt twice say them aloud ¢:— ahy4 y4s4 ... urvanem (Yasna X XVIII, 2).
humatenam ... maht (Yas. X X XV, 2), ashahyé 4ad sairé.. . ahubyA4 (Yas. XX XV, 8), yatha thi... ahurd (Yas. XXXIX, 4), humdaim thw4 ... hudaustem4 (Yas. XLI, 3), thwéi staotaras#4 ... ahura (Yas. XLI, 5).
5 (10). ‘And after thou hast twice said those Bis-Amrftas, thou shalt say aloud these victorious, most healing words :—
? The so-called Bis-4mrfta.
7 The Thris-Amrfta. 5 The Xathrus-4mrita.
‘ The Bis-A4mrfita are the opening stanzas of the five Gathas and five stanzas in the Yasna Haptanghiiti.
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‘“T drive away Angra Mainyu! from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.
6 (12). ‘“I drive away the Nasu’, I drive away direct defilement, I drive away indirect defilement, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.”’
7 (13). O Maker of the material world, thou Holy One! Which are those words in the G&thas that are to be said thrice?
. 8 (16). Ahura Mazda answered: ‘These are the words in the Gathas that are to be said thrice, and thou shalt thrice say them aloud :— ashem vohi... (Yas. X XVII, 14), ye sevist6 ... paitt (Yas. XX XIII, 11), hukhshathrétemai .. . vahistai (Yas. XX XV, 5), duzvarendis . . . vahyé (Yas. LITI, 9).
'g (16). ‘After thou hast thrice said those Thris- 4mritas, thou shalt say aloud these victorious, most healing words :—
1 The chief demon, the Daéva of the Da€vas. * The very demon with whom one has to do in the present case.
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‘“T drive away Indra’, I drive away Sauru', I drive away the daéva Naunghaithya?, from this house, from this borough, from this town, from this land ; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.
10 (18). ‘“I drive away Tauru', I drive away Zairi', from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.”’
11 (19). O Maker of the material world, thou Holy One! Which are those words in the Gathas that are to be said four times ?
12 (22). Ahura Mazda answered : ‘ These are the words in the G&thas that are to be said four times, and thou shalt four times say them aloud :— yathé ahd vairyé...* (Yas. X XVII, 13),p. 140 mazda ad méi... dau ahdm! (Yas. XX XIV, 15),
1 Indra, Sauru, Neunghaithya, Tauru, and Zairi are (with Akemmané, here replaced by the Nasu), the six chief demons, and stand to the Amesha Spentas in the same relation as Angra Mainyu to Spesta Mainyu. Indra opposes Asha Vahista and turns men’s hearts from good works ; Sauru opposes Khshathra Vairya, he presides over bad government ; Nuunghaithya opposes Spezta Armaiti, he is the demon of discontent; Tauru and Zairi oppose Haurvat&t and Amerett and poison the waters and the plants—Akem-man6, Bad Thought, opposes Vohu-mané, Good Thought.
13 (22). ‘After thou hast said those athrusa4mritas four times, thou shalt say aloud these victorious, most healing words :—
‘“T drive away Aéshma, the fiend of the murderous spear’, I drive away the daéva Akatasha ‘*, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.
14 (24). ‘“I drive away the Varenya daévas§, I drive away the wind-daéva, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.”
15 (25). ‘These are the words in the Gathas that
' Translated Farg. XI, 14.
? Translated Farg. XX, 11; cf. XI, 7.
* Aéshma, Khishm, the incarnation of anger: he sows quarrel and war. ‘He is the chief source of evil for the creatures of Ormazd, and the Kayani heroes mostly perished through him’ (Bund. XXVIII, 17).
‘ The fiend who corrupts and perverts men.
* The fiendish inhabitants of Varena (Gilan). Varena, like the neighbouring M4zana (Mazandaran), was peopled with savage, non-Aryan natives, who were considered men-demons. Cf. Farg. I, 18 and notes.
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XXVIII, 17).
‘ The fiend who corrupts and perverts men.
* The fiendish inhabitants of Varena (Gilan). Varena, like the neighbouring M4zana (Mazandaran), was peopled with savage, non-Aryan natives, who were considered men-demons. Cf. Farg. I, 18 and notes.
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are to be said twice; these are the words in the GAathas that are to be said thrice; these are the words in the Gathas that are to be said four times.
16 (26). ‘These are the words that smite down Angra Mainyu; these are the words that smite down Aéshma, the fiend of the murderous spear ; these are the words that smite down the daévas of Mazana!'; these are the words that smite down all the daévas.
17 (30). ‘These are the words that stand against that Drug, against that Nasu, who from the dead rushes upon the living, who from the dead defiles the living.
18 (32). ‘Therefore, O Zarathustra! thou shalt dig nine holes? in the part of the ground where there is least water and where there are fewest trees; where there is nothing that may be food either for man or beast; “for purity is for man, next to life, the greatest good, that purity, O Zarathustra, that is in the Religion of Mazda for him who cleanses his own self with good thoughts, words, and deeds °.”
19 (38). ‘Make thy own self pure, O righteous man! any one in the world here below can win purity for his own self, namely, when he cleanses his own self with good thoughts, words, and deeds.
ao. **Yatha ah vairyé:—The will of the Lord is the law of righteousness,” &c.* ‘“Kem-n&a mazd4:—What protector hast thou givenp. 142 unto me, O Mazda! while the hate of the wicked encompasses me?” &c.
1 The demoniac races of Mazandaran; M4zandaran was known in popular tradition as a land of fiends and sorcerers.
2 The nine holes for the Barashnfim ; see above, p.123, § 6 seq.
* Cf. Farg. V, 21.
* The rest as in Farg. VIII, 19, 20.
*“ Ke verethrem-g4 :—Who is the victorious who will protect thy teaching?” &c.
‘“ Keep us from our hater,O Mazda and Armaiti Spenta! - Perish, O fiendish Drug! ... Perish away to the regions of the north, never more to give unto death the living world of Righteousness !”’
FarGarRp XI.
This chapter, like the preceding, is composed of spells intended to drive away the Nasu. But they are of a more special character, as they refer to the particular objects to be cleansed, such as the house, the fire, the water, the earth, the animals, the plants, the man defiled with the dead. Each incantation consists of two parts, a line from the Gathas which alludes, or rather is made to allude, to the particular object (§§ 4, 5, 6, 7), and a general exorcism, in the usual dialect (§§ 8-20), which is the same for all the objects.
Each incantation consists of two parts, a line from the Gathas which alludes, or rather is made to allude, to the particular object (§§ 4, 5, 6, 7), and a general exorcism, in the usual dialect (§§ 8-20), which is the same for all the objects.
1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda! most beneficent spirit, Maker of the material world, thou Holy One! How shall I cleanse the house ? how the fire? how the water? how the earth ? how the cow? how the tree? how the faithful man and the faithful woman? how the stars? how the moon? how the sun? how the boundless light? how all good things, made by Mazda, the offspring of the holy principle ?’
2 (4). Ahura Mazda answered: ‘Thou shalt chant the cleansing words, and the house shall be clean; clean shall be the fire, clean the water, clean the earth, clean the cow, clean the tree, clean the faithful man and the faithful woman, clean the stars, clean the moon, clean the sun, clean the boundlessp. 143 light, clean all good things, made by Mazda, the offspring of the holy principle.
3 (7). [‘So thou shalt say these victorious, most healing words]; thou shalt chant the Ahuna-Vairya five times: “The will of the Lord is the law of righteousness,” &c.
‘The Ahuna-Vairya preserves the person of man:
*“Vatha aht vairy6:—The will of the Lord is the law of righteousness,” &c.
‘“Kem-na mazd4:—What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me?” &c.
‘“Ke verethrem-g4:—Who is the victorious who will protect thy teaching?” &c.
‘““Keep us from our hater, O Mazda and Armaiti Spenta !” &c.}
4 (9). ‘If thou wantest to cleanse the house, say these words aloud: “As long as the sickness lasts my great protector [is he who teaches virtue to the perverse] *.”
‘If thou wantest to cleanse the fire, say these words aloud: “ Thy fire, first of all, do we approach with worship, O Ahura Mazda *!”
5 (13). ‘If thou wantest to cleanse the water, say these words aloud: “ Waters we worship, the Maékaifiti waters, the Hebvaifiti waters, the Fravazah waters 4.”
‘If thou wantest to cleanse the earth, say these
1 As in Farg. VIII, 19, 20.
® Yasna XLIX, 1. The allusion is not quite clear. This line was recited by the Genius of the sky at the moment when Ahriman was invading the sky (Gr. Bd.) Perhaps the small house of man is compared here with that large house, the world.
* Yasna XXXVI, 1. * Yasna XXXVI, 3.
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words aloud: “This earth we worship, this earth with the women, this earth which bears us and those women who are thine, O Ahura?!”
6 (17). ‘If thou wantest to cleanse the cow, say these words aloud: “The best of all works we will fulfil while we order both the learned and the unlearned, both masters and servants to secure for the cattle a good resting-place and fodder *.”
‘If thou wantest to cleanse the trees, say these words aloud: “ For him 3, as a reward, Mazda made the plants grow up‘.”
7 (21). ‘If thou wantest to cleanse the faithful man or the faithful woman, say these words aloud : “May the vow-fulfilling Airyaman come hither, for the men and women of Zarathustra to rejoice, for Vohu-mané to rejoice; with the desirable reward that Religion deserves. I solicit for holiness that boon that is vouchsafed by Ahura 5!”
8 (25). ‘Then thou shalt say these victorious, most healing words. Thou shalt chant the Ahuna- Vairya eight times :—
1 ‘Yasna XXXVIII,1. ‘Who are thine,’ that is, ‘who are thy wives.’
2 Yasna XXXV, 4. ‘Let those excellent deeds be done for the behoof of cattle, that is to say, let stables be made, and water and fodder be given’ (Comm.)
* ‘For him,’ that is to say, to feed him; also ‘out of him;’ for it was from the body of the first-born bull that, after his death, grew up all kinds of plants (Bund. IV).
‘ Yasna XLVIII, 6. Cf. Farg. XVII, 5.
5 Yasna LIV, 1. Cf. Farg. XX, 11. There is no special spell for the cleansing of the sun, the moon, the stars, and the boundless light (see §§ 1, 2), because they are not defiled by the unclean one, they are only pained by seeing him (Farg. IX, 41); as soon as he is clean, they are freed from the pain.
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**YVatha ahd vairy6:—The will of the Lord is the law of righteousness,” &c.
‘“ Kem-na mazda :—Whom hast thou placed to protect me, O Mazda?” &c.
‘“Ke verethrem-ga :—What protector hast thou given unto me?” &c.
‘“ Who is the victorious?” &c.
‘“ Keep us from our hater, O Mazda!” &c.!
9 (26). ‘I drive away Aéshma , I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement.
(‘I drive away Khrd, I drive away Khrdighni §.
‘I drive away Baidhi, I drive away the offspring of Baidhi ‘.
‘I drive away Kuzdi, I drive away the offspring of Kuzdi*.]
‘I drive away the gaunt Bashydsta, I drive away the long-handed Bashydsta*; [I drive away Miidhi’, I drive away Kapasti *°.]
‘I drive away the Pairika® that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. I drive away the uncleanness that
’ As in Farg. VIII, 19, 20. * See Farg. X, 13.
* Khrfi and Khrfighni are not met with elsewhere ; their names mean, apparently, ‘wound’ and ‘the wounding one.’ They may have been mere names or epithets of Aéshma khrfidru, ‘ Aéshma of the murderous spear.’
‘ Bhidhi may be another pronunciation of Bfiti (see Farg. XIX, 1).
5 Kundi is very likely the same as Kunda (Vd. XIX, 41, 138) who is the riding-stock of the sorcerers (Bd. XXVIII, 42).
* See Farg. XVIII, 16.
7 A demon unknown. Perhaps Intoxication.
* Unknown. Perhaps Colocynth, the type of the bitter plants
* A female demon, the modern Pari, often associated with Y4tu, ‘the wizard’ f
fr) Lp. 146 comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree,
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7 A demon unknown. Perhaps Intoxication.
* Unknown. Perhaps Colocynth, the type of the bitter plants
* A female demon, the modern Pari, often associated with Y4tu, ‘the wizard’ f fr) Lp. 146 comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree,
10 (32). ‘I drive thee away, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle.
11 (33). ‘Then thou shalt say these victorious, most healing words; thou shalt chant four Ahuna- Vairyas :—
‘“Vatha aha vairyd :—The will of the Lord is the law of righteousness,” &c.
*“Kem-na mazda:—What protector hast thou given unto me?” &c.
‘“Ke verethrem-ga:—Who is the victorious?” &c.
‘“ Keep us from our hater, O Mazda!” &c.!
12 (34). ‘Aéshma is driven away; away the Nasu; away direct defilement, away indirect defilement.
(‘KhrQ is driven away, away Khriighni; away Biidhi, away the offspring of Bdidhi; away Kumdi, away the offspring of Kuzdi.]
‘The gaunt Bashy&sta is driven away; away Bashyasta, the long-handed; [away Mdidhi, away Kapasti.]
‘The Pairika is driven away that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. The uncleanness is driven away that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree.
? As in Farg. VIL, 19, 20.
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13 (40). ‘Thou art driven away, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle.
14 (41). ‘Then thou shalt say these victorious, most healing words; thou shalt chant “Mazda ad mdi” four times: “O Mazda! say unto me the excellent words and the excellent works, that through the good thought and the holiness of him who offers thee the due meed of praise, thou mayest, O Lord! make the world of Resurrection appear, at thy will, under thy sovereign rule '.”
15. ‘I drive away Aéshma, I drive away the Nasu,’ &c.?
16. £I drive thee away, O mischievous Angra Mainyu! from the fire, from the water,’ &c. ®
17. ‘Then thou shalt say these victorious, most healing words; thou shalt chant the Airyama Ishyé four times: “ May the vow-fulfilling Airyaman come hither !”’ &c.*
18. ‘ Aéshma is driven away ; away the Nasu,’ &c.°
19. ‘ Thou art driven away,O mischievous Angra Mainyu! from the fire, from the water, &c.°®
20. ‘Then thou shalt say these victorious, most healing words ; thou shalt chant five Ahuna-Vairyas :—
*“Vatha ah vairy6 :—The will of the Lord is the law of righteousness,” &c.
‘“Kem-nd mazda :—Whom hast thou placed to protect me?” &c.
from the fire, from the water, &c.°®
20. ‘Then thou shalt say these victorious, most healing words ; thou shalt chant five Ahuna-Vairyas :—
*“Vatha ah vairy6 :—The will of the Lord is the law of righteousness,” &c.
‘“Kem-nd mazda :—Whom hast thou placed to protect me?” &c.
? Yasna XXXIV, 15. 8 The rest as in § 9. ® The rest as in § 10. * As in § 7. ® As in § 12. ° As in § 13.
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‘“Ke verethrem-g4:—Who is he who will smite the fiend?” &c.!
‘«Keep us from our hater, O Mazda and Armaiti Spenta! Perish, O fiendish Drug! Perish, O brood 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 !”’
FarGARD XII.
This chapter is found only in the Vendidad Sada; it is missing in the Zend-Pahlavi Vendfdid. This is owing, as it seems, only to the accidental loss of some folios in the one manuscript from which all the copies as yet known have been derived; and, in fact, even in the most ancient manuscripts the following Fargard is numbered the thirteenth (Westergaard, Zend-Avesta, preface, p. §).
The directions in the preceding chapter are general, and do not depend on the relationship of the faithful with the deceased person ; whereas those in this Fargard are of a special character, and apply only to the near relatives of the dead. Their object is to determine how long the time of ‘staying’ (upaman) should last for different relatives. What is meant by this word is not explained ; but, as the word upaman is usually employed to indicate the staying of the unclean in the Armést-g4h, apart from the faithful and from every clean object, that word upaman seems to show a certain period of mourning, marked by abstention from usual avocations.
The length of the upaman varies with the degrees of relationship; and at every degree it is double for relations who have died in a state of sin (that is, with a sin not redeemed by the Patet : cf. p. 135, note 1). The relative length of the upaman is as follows :—
For the head of a family (§ 7): 6 months (or a year). For father or mother (§ 1)
First degree, For son or daughter (§ 3) \ jo days (or 60). For brother or sister (§ 5)
1 See Farg. VIII, 19, 20.
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For grandfather or grand-
mother (§ 9)
Second degree. For grandson or granddaughter (§ 11)
Third degree. For uncle or aunt (§ 13): 20 days (or 40).
For male cousin or female Fourth degree. { cousin (§ 18) } 15 days (or 30).
25 days (or g0).
For the son or daughter of a cousin (§ 17) } 10 days (or 20). For the grandson or the grand- ) ° daughter of a cousin (§ 19) \ 5 days (or 10).
Fifth degree. { Sixth degree. {
1. If one’s father or mother dies, how long shall they stay [in mourning], the son for his father, the daughter for her mother? How long for the righteous? How long for the sinners’?
For the grandson or the grand- ) ° daughter of a cousin (§ 19) \ 5 days (or 10).
Fifth degree. { Sixth degree. {
1. If one’s father or mother dies, how long shall they stay [in mourning], the son for his father, the daughter for her mother? How long for the righteous? How long for the sinners’?
Ahura Mazda answered: ‘They shall stay thirty days for the righteous, sixty days for the sinners.’
2 (5). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again ?
Ahura Mazda answered: ‘You shall wash your bodies three times, you shall wash your clothes three times, you shall chant the GAthas three times; you shall offer up a sacrifice to my Fire, you shall bind the bundles of Baresma, you shall bring libations to the good waters’; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spextas may enter *, O Spitama Zarathustra !’
* How long if the dead person died in a state of holiness (a dahma)? How long if in the state of a Peshétanu?
* This refers probably to the sacrifice that is offered on each of the three days that follow the death of a Zoroastrian for the salvation of his soul.
* All the other objects over which the Amesha-Spentas preside (such as the cow, the metals, &c.)
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3 (9). If one’s son or daughter dies, how long shall they stay, the father for his son, the mother for her daughter? How long for the righteous? How long for the sinners ?
Ahura Mazda answered: ‘ They shall stay thirty days for the righteous, sixty days for the sinners.’
4 (13). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ You shall wash your bodies three times, you shall wash your clothes three times, you shall chant the Gathas three times; you shall offer up a sacrifice to my Fire, you shall bind up the bundles of Baresma, you shall bring libations to the good waters ; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha- Spentas may enter, O Spitama Zarathustra!”
5 (17). If one’s brother or sister dies, how long shall they stay, the brother for his brother, the sister for her sister? How long for the righteous ? How long for the sinners ?
Ahura Mazda answered: ‘They shall stay thirty days for the righteous, sixty days for the sinners.’
6 (21). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘You shall wash your bodies three times, you shall wash your clothes three times, you shall chant the Gathas three times ; you shall offer up a sacrifice to my Fire, you shall bind up the bundles of Baresma, you shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha- Speatas may enter, O Spitama Zarathustra!’
7 (25). If the master of the house? dies, or if the
1 The chief of the family, the paterfamilias, The Zoroastrian family is organised on the patriarchal system.
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mistress of the house dies, how long shall they stay? How long for the righteous? How long for the sinners ?
Ahura Mazda answered: ‘They? shall stay six months for the righteous, a year for the sinners.’
8 (28). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Abura Mazda answered: ‘ You shall wash. your bodies three times, you shall wash your clothes three times, you shall chant the Gathas three times; you shall offer up a Sacrifice to my Fire, you shall bind up the bundles of Baresma, you shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha- Spertas may enter, O Spitama Zarathustra!’
9 (31). If one’s grandfather or grandmother dies, how long shall they stay, the grandson for his grandfather, the granddaughter for her grandmother? How long for the righteous? How long for the sinners?
Ahura Mazda answered: ‘ They shall stay twentyfive days for the righteous, fifty days for the sinners.’
10 (34). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again ?
Ahura Mazda answered: ‘You shall wash your bodies three times, you shall wash your clothes three times, you shall chant the Gathas three times; you shall offer up a sacrifice to my Fire, you shall bind up the bundles of Baresma, you shall bring libations to the good waters ; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha- Spentas may enter, O Spitama Zarathustra!’
‘ All the familia, both relatives and servants.
152 vEND{DAD.
11 (37). If one’s grandson or granddaughter dies, how long shall they stay, the grandfather for his grandson, the grandmother for her granddaughter ? How long for the righteous? How long for the sinners ?
Ahura Mazda answered : ‘ They shall stay twentyfive days for the righteous, fifty days for the sinners.’
12 (40). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ You shall wash your bodies three times, you shall wash your clothes three times, you shall chant the GAthas three times; you shall offer up a sacrifice to my Fire, you shall bind up the bundles of Baresma, you shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha- Speztas may enter, O Spitama Zarathustra !’
13 (43). If one’s uncle or aunt dies, how long shall they stay, the nephew for his uncle, the niece for her aunt? How long for the righteous? How long for the sinners ?
Ahura Mazda answered: ‘ They shall stay twenty days for the righteous, forty days for the sinners.’
If one’s uncle or aunt dies, how long shall they stay, the nephew for his uncle, the niece for her aunt? How long for the righteous? How long for the sinners ?
Ahura Mazda answered: ‘ They shall stay twenty days for the righteous, forty days for the sinners.’
14 (45). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ You shall wash your bodies three times, you shall wash your clothes three times, you shall chant the Gathas three times; you shall offer up a sacrifice to my Fire, you shall bind up the bundles of Baresma, you shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha- Spentas may enter, O Spitama Zarathustra !’
15 (48). If one’s male cousin or female cousinp. 153 dies, how long shall they stay ? How long for the righteous? How long for the sinners ?
Ahura Mazda answered: ‘ They shall stay fifteen days for the righteous, thirty days for the sinners.’
16 (50). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again ?
Ahura Mazda answered : ‘You shall wash your bodies three times, you shall wash your clothes three times, you shall chant the Gathas three times; you shall offer up a sacrifice to my Fire, you shall bind up the bundles of Baresma, you shall bring libations to the good waters ; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha- Spentas may enter, O Spitama Zarathustra !’
17 (§3). If the son or the daughter of a cousin dies, how long shall they stay ? How long for the righteous ? How long for the sinners ?
Ahura Mazda answered: ‘They shall stay ten days for the righteous, twenty days for the sinners.’
18 (55). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘You shall wash your bodies three times, you shall wash your clothes three times, you shall chant the Gathas three times; you shall offer up a sacrifice to my Fire, you shall bind up the bundles of Baresma, you shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha- Spevtas may enter, O Spitama Zarathustra !’
19 (58). If the grandson of a cousin or the granddaughter of a cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?
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Ahura Mazda answered: ‘ They shall stay five days for the righteous, ten days for the sinners.’
20 (60). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
How long for the righteous? How long for the sinners?
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Ahura Mazda answered: ‘ They shall stay five days for the righteous, ten days for the sinners.’
20 (60). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ You shall wash your bodies three times, you shall wash your clothes three times, you shall chant the G&athas three times; you shall offer up a sacrifice to my Fire, you shall bind up the bundles of Baresma, you shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha- Spemtas may enter, O Spitama Zarathustra !’
21 (63). If a man dies, of whatever race he is, who does not belong to the true faith, or the true law', what part of the creation of the good spirit does he directly defile? What part does he indirectly defile ?
22*(65). Ahura Mazda answered: ‘ No more than a frog does whose venom is dried up, and that has been dead more than a year. Whilst alive, indeed, O Spitama Zarathustra! such wicked, two-legged ruffian as an ungodly Ashemaogha, directly defiles the creatures of the Good Spirit, and indirectly defiles them.
23 (70). ‘Whilst alive he smites the water ; whilst alive he blows out the fire; whilst alive he carries off the cow; whilst alive he smites the faithful man with a deadly blow, that parts the soul from the body ; not so will he do when dead.
24 (71). ‘Whilst alive, indeed, O Spitama Zarathustra! such wicked, two-legged ruffian as an
1 An infidel, whether he is a relation or not. * §§ 22-24=Farg. V, 36-38, text and notes.
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ungodly Ashemaogha, robs the faithful man of the full possession of his food, of his clothing, of his wood, of his bed, of his vessels; not so will he do when dead.’
FarRGARD XIII.
The Dog.
I (1-7). The dog of Ormazd and the dog of Ahriman. (a. 1-4). Holiness of the dog Vangh4para (‘the hedgehog’). (b. 5-7). Hatefulness of the dog Zairimyangura (‘the tortoise’). II (8-16). The several kinds of dogs. Penalties for the murder of a dog. III (17-19). On the duties of the shepherd’s dog and the housedog. IV (20-28). On the food due to the dog. V (29-38). On the mad dog and the dog diseased; how they are to be kept, and cured. VI (39-40). On the excellence of the dog. VII (41-43). On the wolf-dog. VIII (44-48). On the virtues and vices of the dog. IX (49-50). Praise of the dog. X (50-54). The water-dog.
This Fargard is the only complete fragment, still in existence, of a large canine literature: a whole section of the Ganbé-sar-nigat Nask was dedicated to the dog (the so-called Fargard Pas(shafirvastan ; West, Dinkard (Pahlavi Texts, IV), VIII, 23; 24, 5;
33, &c.) Ia.
1, Which is the good creature among the creatures of the Good Spirit that from midnight till the sun is up goes and kills thousands of the creatures of the Evil Spirit ?