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 ?
2 (3). Ahura Mazda answered: ‘The dog with the prickly back, with the long and thin muzzle, thep. 156 dog Vangh4para?, which evil-speaking people call the Duzaka*; this 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.
3 (6). ‘And whosoever, O Zarathustra! shall kill the dog with the prickly back, with the long and thin muzzle, the dog Vanghapara, which evil-speaking people call the Duzaka, kills his own soul for nine generations, nor shall he find a way over the Kinvad bridge’, unless he has, while alive, atoned for his sin *.’
4 (10). O Maker of the material world, thou Holy One! If a man kill the dog with the prickly back, with the long and thin muzzle, the dog Vanghapara, which evil-speaking people call the Duzaka, what is the penalty that he shall pay ?
1 The hedgehog. ‘ The hedgehog, according to the Bund. XIX, 28, is created in opposition to the ant that carries off grain, as it says that the hedgehog, every time that it voids urine into an ant’s nest, will destroy a thousand ants’ (Bund. XIX, 28; cf. Saddar 57). When the Arabs conquered Saistan, the inhabitants submitted on the condition that hedgehogs should not be killed nor hunted for, as they got rid of the vipers which swarm in that country. Every house had its hedgehog (Yaqout, Dictionnaire: de la Perse, p. 303). Plutarch counts the hedgehog amongst the animals sacred to the Magi (Quaestiones Conviviales, IV, 5, 2: tous 8 dd Zwpodorpov pdyous Tinav pév ev rois pddwora Tov xEpoaiov éxivor).
* Duzaka is the popular name of the hedgehog (Pers. suza). It is not without importance which name is given to a being: ‘When called by its high name, it is powerful’ (Comm.); cf. § 6, and Farg. XVIII, 15.
* The bridge leading to Paradise; see Farg. XIX, 30.
‘Cf. § 54. Framjf translates: ‘He cannot atone for it in his life even by performing a sacrifice to Sraosha’ (cf. Farg. IX, 56, text and note).
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Ahura Mazda answered: ‘A thousand stripes with the Aspahé-astra, a thousand stripes with the Sraoshé-Aarana.’
Ib.
5 (13). Which is the evil creature among the creatures of the Evil Spirit that from midnight till the sun is up goes and kills thousands of the creatures of the Good Spirit ?
6 (15). Ahura Mazda answered: ‘The daéva Zairimyangura', which evil-speaking people call the Zairimydka*, this is the evil creature among the creatures of the Evil Spirit that from midnight till the sun is up goes and kills thousands of the creatures of the Good Spirit.
6 (15). Ahura Mazda answered: ‘The daéva Zairimyangura', which evil-speaking people call the Zairimydka*, this is the evil creature among the creatures of the Evil Spirit that from midnight till the sun is up goes and kills thousands of the creatures of the Good Spirit.
7 (18). ‘ And whosoever, O Zarathustra! shall kill the daéva Zairimyangura, which evil-speaking people call the Zairimy4ka, his sins in thought, word, and deed are redeemed as they would be by a Patet ; his sins in thought, word, and deed are atoned for *.
Il.
8 (21). ‘Whosoever shall smite either a shepherd’s dog, or a house-dog, or a Vohunazga dog‘, or a trained dog , his soul when passing to the other world, shall fly* howling louder and more sorely grieved than the sheep does in the lofty forest where the wolf ranges.
* The tortoise (Framji and RivAyats).
* “When not so called it is less strong’(Comm.) Zairimy4ka is a lucky name, and means, as it seems, who lives in verdure; Zairimyangura seems to mean ‘the verdure-devourer.’
® Cf. Farg. XIV, 5. * See § 19, n. 2.
5 A hunting-dog. * «From Paradise’ (Comm.)
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9 (24). ‘ No soul will come and meet his departing soul and help it, howling and grieved in the other world; nor will the dogs that keep the [Xinvad] bridge! help his departing soul howling and grieved in the other world.
10 (26). ‘If a man shall smite a shepherd’s dog so that it becomes unfit for work, if he shall cut off its ear or its paw, and thereupon a thief or a wolf break in and carry away [sheep] from the fold, without the dog giving any warning, the man shall pay for the loss, and he shall pay for the wound of the dog as for wilful wounding *.
11 (31). ‘Ifa man shall smite a house-dog so that it becomes unfit for work, if he shall cut off its ear or its paw, and thereupon a thief or a wolf break in and carry away [anything] from the house, without the dog giving any warning, the man shall pay for the loss, and he shall pay for the wound of the dog as for wilful wounding 2.’
12 (36). O Maker of the material world, thou Holy One! If a man shall smite a shepherd’s dog, so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay ?
Ahura Mazda answered: ‘Eight hundred stripes
with the Aspahé-astra, eight hundred stripes with the Sraoshé-£arana.’ 13 (39). O Maker of the material world, thou Holy One! If a man shall smite a house-dog so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay ?
Ahura Mazda answered: ‘Seven hundred stripes
* See Farg. X1X, 30.
* Baodh6-varsta ; see Farg. VII, 38 n.
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with the Aspahé-astra, seven hundred stripes with the Sraoshé-Aarana.’
14 (42). O Maker of the material world, thou Holy One! If a man shall smite a Vohunazga dog so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay ?
VII, 38 n.
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with the Aspahé-astra, seven hundred stripes with the Sraoshé-Aarana.’
14 (42). O Maker of the material world, thou Holy One! If a man shall smite a Vohunazga dog so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay ?
Ahura Mazda answered: ‘Six hundred stripes with the Aspahé-astra, six hundred stripes with the Sraoshé-Zarana.’
15 (45). O Maker of the material world, thou Holy One! Ifa man shall smite a Tauruna dog? so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?
Ahura Mazda answered: ‘ Five hundred stripes with the Aspahé-astra, five hundred stripes with the Sraoshé-4arana.’
16 (48). ‘ This is the penalty for the murder of a Gazu dog, of a Vizu dog?, of a porcupine dog’, of a sharp-toothed weasel *, of a swift-running fox; this is the penalty for the murder of any of the creatures of the Good Spirit belonging to the dog kind, except the water-dog 5.’
ITI. 17 (49). O Maker of the material world, thou
Holy One! What is the place of the shepherd’s dog ?
1 Tauruna seems to be another name of the trained or hunting-dog (cf. § 8 compared with §§ 12-15), though tradition translates it ‘a dog not older than four months.’
5 The otter. ‘For the penalty in that case is most heavy’ (Comm.) Cf. § 52 seq. and Farg. XIV.
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Ahura Mazda answered: ‘He comes and goes a Yugyésti? round about the fold, watching for the thief and the wolf.’
18 (51). O Maker of the material world, thou Holy One! What is the place of the house-dog ?
Ahura Mazda answered: ‘He comes and goes a Hathra round about the house, watching for the thief and the wolf.’
19 (53). O Maker of the material world, thou Holy One! What is the place of the Vohunazga dog ?
Ahura Mazda answered : ‘He claims none of those talents, and only seeks for his subsistence 2.’
IV.
20 (55). O Maker of the material world, thou Holy One! Ifa man give bad food to a shepherd's dog, of what sin does he make himself guilty ?
Ahura Mazda answered: ‘He makes himself guilty of the same guilt as though he should serve bad food to a master of a house of the first rank *’
21 (57). O Maker of the material world, thou Holy One! If a man give bad food to a housedog, of what sin does he make himself guilty ?
Ahura Mazda answered: ‘He makes himself
1 A distance of sixteen Hathras (16,000 paces).
* «He cannot do the same as the shepherd’s dog and the housedog do, but he catches Khrafstras and smites the Nasu’ (Comm.) It is ‘the dog without a master’ (gharfb), the vagrant dog; he’ is held in great esteem (§ 22), and is one of the dogs which can be used for the Sag-dtd.
5 Invited as a guest.
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guilty of the same guilt as though he should serve bad food to a master of a house of middle rank.’
5 Invited as a guest.
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guilty of the same guilt as though he should serve bad food to a master of a house of middle rank.’
22 (59). O Maker of the material. world,. thou Holy One! Ifa man give bad food to a Vohunazga dog, of what sin does he make himself guilty ?
Ahura Mazda answered: ‘He makes himself guilty of the same guilt as though he should serve bad food to a holy man, who should come to his house in the character of a priest’.’
23 (61). O Maker of the material world, thou Holy One! If a man give bad food to a Tauruna dog, of what sin does he make himself guilty ?
Ahura Mazda answered: ‘He makes himself guilty of the same guilt as though he should serve bad food to a young man, born of pious parents, and who can already answer for his deeds *.’
24 (63). O Maker of the material world, thou Holy One! If a man shall give bad food -to a shepherd’s dog, what is the penalty that he shall pay?
Ahura Mazda answered: ‘He is a Peshédtanu: two hundred stripes with the Aspahé-astra, two hundred stripes with the Sraoshé-Zarana *.’
1 The Vohunazga dog has no domicile, therefore he is not compared with the master of a house, but with a wandering friar, who lives on charity.
2 Probably, ‘Who has performed the nfi-zfid, fifteen years old.’ The young dog enters the community of the faithful at the age of four months, when he is fit for the Sag-did and can expel the Nasu.
5 «I also saw the soul of a man, whom demons, just like dogs, ever tear. That man gives bread to the dogs, and they eat it not; but they ever devour the breast, legs, belly, and thighs of the man. And I asked thus: What sin was committed by this body, whose soul suffers so severe a punishment? Srdsh the pious and Atar6é the angel said thus: This is the soul of that wicked man who, in
[4] M
p. 162
25 (66). O Maker of the material world, thou Holy One! If a man shall give bad food to a house-dog, what is the penalty that he shall pay?
Ahura Mazda answered : ‘ Ninety stripes with the Aspahé-astra, ninety stripes with the Sraoshé-Aarana.’
26 (69). O Maker of the material world, thou Holy One! If a man shall give bad food to a Vohunazga dog, what is the penalty that he shall pay?
Ahura Mazda answered: ‘Seventy stripes with the Aspahé-astra, seventy stripes with the Sraoshd- Aarana.’
27 (72). O Maker. of the material world, thou Holy One! If a man shall give bad food to a Tauruna dog, what is the penalty that he shall pay?
Ahura Mazda answered: ‘Fifty stripes with the Aspahé-astra, fifty stripes with the Sraoshé-éarana.
28 (75). ‘For in this material world, O Spitama Zarathustra! it is the dog, of all the creatures of the Good Spirit, that most quickly decays into age, while not eating near eating people, and watching goods none of which it receives. Bring ye unto him milk and fat with meat!; this is the right food for the dog *.’
it is the dog, of all the creatures of the Good Spirit, that most quickly decays into age, while not eating near eating people, and watching goods none of which it receives. Bring ye unto him milk and fat with meat!; this is the right food for the dog *.’
the world, kept back the food of the dogs of shepherds and householders ; or beat and killed them’ (Ardi Viraf XLVIII, translated by Haug).
1 The same food as recommended for the dog by Columella (Ordacea farina cum sero, VII, 12; cf. Virgil, Pasce sero pingui, Georg. III, 406).
* «Whenever one eats bread one must put aside three mouthfuls and give them to the dog . . . for among all the poor there is none poorer than the dog’ (Saddar 31).
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V
29 (80). O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a mad dog that bites without barking, what shall the worshippers of Mazda do?
30 (82). Ahura Mazda answered : ‘ They shall put a wooden collar around his neck, and they shall tie thereto a muzzle, an asti? thick if the wood be hard, two astis thick if it be soft. To that collar they shall tie it; by the two sides? of the collar they shall tie it.
31 (86). ‘If they shall not do so, and the mad dog that bites without barking, smite a sheep or wound a man, the dog shall pay for the wound of the wounded as for wilful murder *.
32 (88). ‘If the dog shall smite a sheep or wound a man, they shall cut off his right ear.
‘If he shall smite another sheep or wound another man, they shall cut off his left ear.
33 (90). ‘If he shall smite a third sheep or wound a third man, they shall make a cut in his right foot‘. If he shall smite a fourth sheep or wound a fourth man, they shall make a cut in his left foot.
34 (92). ‘If he shall for the fifth time smite a sheep or wound a man, they shall cut off his tail.
‘ A measure of unknown amount. Framjf reads isti, ‘a brick’ thick.
* By the left and the right side of it.
* According to Solon’s law, the dog who had bitten a man was to be delivered to him tied up to a block four cubits long (Plutarchus, Solon 24). The Book of Deuteronomy orders the ox who has killed a man to be put to death.
‘ «They only cut off a piece of flesh from the foot’ (Brouillons d’Anquetil).
M 2
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‘Therefore they shall tie a muzzle to the collar; by the two sides of the collar they shall tie it If they shall not do so, and the mad dog that bites without barking, smite a sheep or wound a man, he shall pay for the wound of the wounded as for wilful murder.’
35 (97). O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a mad dog, who has no scent, what shall the worshippers of Mazda do?
Ahura Mazda answered: ‘ They shall attend him to heal him, in the same manner as they would do for one of the faithful’
36 (100). O Maker of the material world, thou Holy One! If they try to heal him and fail, what shall the worshippers of Mazda do?
Ahura Mazda answered: ‘ They shall attend him to heal him, in the same manner as they would do for one of the faithful’
36 (100). O Maker of the material world, thou Holy One! If they try to heal him and fail, what shall the worshippers of Mazda do?
37 (102). Ahura Mazda answered: ‘They shall put a wooden collar around his neck, and they shall tie thereto a muzzle, an asti thick if the wood be hard, two astis thick if it be soft. To that collar they shall tie it; by the two sides of the collar they shall tie it.
38 (102). ‘If they shall not do so, the scentless dog may fall into a hole, or a well, or a precipice, or a river, or a canal, and come to grief: if he come to grief so, they shall be therefore Peshétanus.
VI.
39 (106). ‘The dog, O Spitama Zarathustra! I, Ahura Mazda, have made self-clothed and self-shod; watchful and wakeful; and sharp-toothed; born to take his food from man and to watch over man’s goods. I, Ahura Mazda, have made the dog strongp. 165 of body against the evil-doer, when sound of mind and watchful over your goods.
40 (112). ‘And whosoever shall awake at his voice, O Spitama Zarathustra! neither shall the thief nor the wolf carry anything from his house, without his being warned; the wolf shall be smitten and torn to pieces; he is driven away, he melts away like snow".’
VII.
41 (115). O Maker of the material world, thou Holy One! Which of the two wolves deserves more to be killed, the one that a he-dog begets of a she-wolf, or the one that a he-wolf begets of a she-dog ?
Ahura Mazda answered: ‘Of these two wolves, the one that a he-dog begets of a she-wolf deserves more to be killed than the one that a he-wolf begets of a she-dog.
42 (117). ‘For the dogs born therefrom fall on the shepherd's dog, on the house-dog, on the Vohunazga dog, on the trained dog, and destroy the folds; such dogs are more murderous, more mischievous, more destructive to the folds than any other dogs *.
43 (121). ‘And the wolves born therefrom fall on the shepherd’s dog, on the house-dog, on the Vohunazga dog, on the trained dog, and destroy the folds; such wolves are more murderous, more
* Doubtful.
s ‘Ultroque gravis succedere tigrim
Ausa canis, majore tulit de sanguine foetum.
Sed praeceps virtus ipsa venabitur aula:
Ille tibi et pecudum multo cum sanguine crescet.’ Gratius Faliscus, Cyneg. 165 seq.
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mischievous, more destructive to the folds than any other wolves.
5 “ MHA 27. VIII. / 44 (124). ‘A dog has the characters of eight sorts of people :-—
‘He has the character of a priest,
‘ He has the character of a warrior,
‘He has the character of a husbandman,
‘He has the character of a strolling singer,
‘He has the character of a thief,
‘He has the character of a disu,
‘He has the character of a courtezan,
‘He has the character of a child.
45 (126). ‘ He eats the refuse, like a priest’; he is easily satisfied?, like a priest; he is patient, like a priest; he wants only a small piece of bread, like a priest; in these things he is like unto a priest.
‘He marches in front, like a warrior; he fights for the beneficent cow, like a warrior®; he goes first out of the house, like a warrior‘; in these things he is like unto a warrior.
46 (135). ‘He is watchful and sleeps lightly, like a husbandman; he goes first out of the house, like a husbandman®; he returns last into the house, like a husbandman *; in these things he is like unto a husbandman.
‘He is fond of singing, like a strolling singer’;
' A wandering priest (see p. 161, n. 1).
2 *Good treatment makes him joyous’ (Comm.)
3 ‘He keeps away the wolf and the thief’ (Comm.)
‘ This clause is, as it seems, repeated here by mistake from § 46. 5 When taking the cattle out of the stables.
® When bringing the cattle back to the stables.
7 The so-called Looris (s,3} of nowadays.
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he wounds him who gets too near’, like a strolling singer; he is ill-trained, like a strolling singer; he is changeful, like a strolling singer; in these things he is like unto a strolling singer.
47 (143). ‘He is fond of darkness, like a thief; he prowls about in darkness, like a thief; he is a shameless eater, like a thief; he is therefore an unfaithful keeper, like a thief*; in these things he is like unto a thief.
‘He is fond of darkness like a disu*; he prowls about in darkness, like a disu; he is a shameless eater, like a disu; he is therefore an unfaithful keeper, like a disu; in these things he is like unto a disu.
48 (153). ‘ He is fond of singing, like a courtezan ; he wounds him who gets too near, like a courtezan ; he roams along the roads, like a courtezan; he is ill-trained, like a courtezan; he is changeful, like a courtezan‘; in these things he is like unto a courtezan.
‘He is fond of sleep, like a child; he is tender like snow 5, like a child; he is full of tongue, like a child ; he digs the earth with his paws®, like a child; in these things he is like unto a child.
1 He insults or robs the passer by, like a Loori—‘ The Looris wander in the world, seeking their life, bed-fellows and fellowtravellers of the dogs and the wolves, ever on the roads to rob day and night’ (Firdausi).
* “When one trusts him with something, he eats it up’ (Comm.)
® According to Framjf, ‘a wild beast.’
* The description of the courtezan follows closely that of the singer: in the East a public songstress is generally a prostitute. Loori means both a singer and a prostitute.
° Doubtful.
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IX.
49 (163). ‘If those two dogs of mine, the shepherd's dog and the house-dog, pass by any of my houses, let them never be kept away from it.
‘For no house could subsist on the earth made by Ahura, but for those two dogs of mine, the shepherd's dog and the house-dog'.’
X.
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IX.
49 (163). ‘If those two dogs of mine, the shepherd's dog and the house-dog, pass by any of my houses, let them never be kept away from it.
‘For no house could subsist on the earth made by Ahura, but for those two dogs of mine, the shepherd's dog and the house-dog'.’
X.
50 (166). O Maker of the material world, thou Holy One! When a dog dies, with marrow and seed? dried up, whereto does his ghost go?
51 (167). Ahura Mazda answered: ‘It passes to the spring of the waters *, O Spitama Zarathustra ! and there out of them two water-dogs are formed : out of every thousand dogs and every thousand shedogs, a couple is formed, a water-dog and a water she-dog *.
52 (170). ‘He who kills a water-dog brings about a drought that dries up pastures.
‘Until then, O Spitama Zarathustra! sweetness and
1 «But for the dog not a single head of cattle would remain in existence ’ (Saddar 31).
* Marrow is the seat of life, the spine is ‘the column and the spring of life’ (Yt. X, 71); the sperm comes from it (Bundahis XVI). The same theory prevailed in India, where the sperm is called magg4-samudbhava, ‘what is born from marrow;’ it was followed by Plato (Timaeus 74, 91; cf. Censorinus, De die natali, 5), and disproved by Aristotle (De Part. Anim. III, 7).
5 To the spring of Ardvi Sfira, the goddess of waters.
‘ There is therefore in a single water-dog as much life and holiness as in a thousand dogs. This accounts for the following.— The water-dog (udra upapa; Persian sag-f4bf) is the otter.
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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.’
53 (171). O Maker of the material world, thou 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?
54,55 (172). 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 the murderer of the water-dog has been smitten to death on the spot, and the holy soul of the dog has been offered up a sacrifice, for three days and three nights, with fire blazing, with Baresma tied up, and with Haoma prepared 1.
56 (174). [‘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 *.”}
FAaRGARD XIV.
56 (174). [‘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 *.”}
FAaRGARD XIV.
This Fargard is nothing more than an appendix to the last clauses in the preceding Fargard (§ 50 seq.) How the murder of a water-dog (an otter) may be atoned for is described in it at full length. The extravagance of the penalties prescribed may well make it doubtful whether the legislation of the Vendidiéd had ever any substantial existence in practice. These exorbitant prescriptions see to be intended only to impress on the mind of the faithful the heinousness of the offence to be avoided.
1 See p. 136, n. 1. * Cf. Farg. IX, 53-57.
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1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! He who smites one of those water-dogs that are born one from a thousand dogs and a thousand she-dogs!, so that he gives up the ghost and the soul parts from the body, what is the penalty that he shall pay ?’
2 (4). Ahura Mazda answered: ‘He shall pay ten thousand stripes with the Aspahé-astra, ten thousand stripes with the Sraoshé-4arana *.
‘He shall godly and piously bring unto the fire of Ahura Mazda® ten thousand loads of hard, well dried, well examined‘ wood, to redeem his own soul.
3 (6). ‘ He shall godly and piously bring unto the fire of Ahura Mazda ten thousand loads of soft wood, of Urv4sna, Vohf-gaona, Voht-kereti, Hadhanaépata °, or any sweet-scented plant, to redeem his own soul.
4 (7). ‘ He shall godly and piously tie ten thousand bundles of Baresma, to redeem his own soul.
' See preceding Fargard, § 51.
® He shall pay 50 tandfOhrs (= 15,000 istirs= 60,000 dirhems). ‘If he can afford it, he will atone in the manner stated in the Avesta; if he cannot afford it, it will be sufficient to perform a complete Izasné (sacrifice),’ (Comm.)
5 To the altar of the Bahr4m fire.
‘ It is forbidden to take any ill-smelling thing to the fire and to kindle it thereon; it is forbidden to kindle green wood, and even though the wood were hard and dry, one must examine it three times, lest there may be any hair or any unclean matter upon it’ (Gr. Rav.) Although the pious Arda Viraf had always taken the utmost care never to put on the fire any wood but such as was seven years old, yet, when he entered Paradise, Atar, the genius of fire, showed him reproachfully a large tank full of the water which that wood had exuded (see Arda Viraf X).
5 See above, p. 96, n. 1.
FARGARD XIV. 17!
‘He shall offer up to the Good Waters ten thousand Zaothra libations with the Haoma and the milk, cleanly prepared and well strained, cleanly prepared and well strained by a pious man, and mixed with the roots of the tree known as Hadhé-naépata, to redeem his own soul.
96, n. 1.
FARGARD XIV. 17!
‘He shall offer up to the Good Waters ten thousand Zaothra libations with the Haoma and the milk, cleanly prepared and well strained, cleanly prepared and well strained by a pious man, and mixed with the roots of the tree known as Hadhé-naépata, to redeem his own soul.
5 (9). ‘ He shall kill ten thousand snakes of those that go upon the belly. He shall kill ten thousand Kahrpus, who are snakes with the shape of a dog'. He shall kill ten thousand tertoises *. He shall kill ten thousand land-frogs®; he shall kill ten thousand waterfrogs. He shall kill ten thousand corn-carrying ants 4;
*<«M4r banak snakes: they are dog-like, because they sit on their hindparts’(Comm.) The cat (gurba=Kahrpu) seems to be the animal intended. In a paraphrase of this passage in a Parsi Ravéet, the cat is numbered amongst the Khrafstras which it is enjoined to kill to redeem a sin (India Office Library, VIII, 13); cf. G. du Chinon, p. 462: ‘Les animaux que les Gaures ont en horreur sont les serpents, Ies couleuvres, les lezars, et autres de cette espece, les crapaux, les grenouiiles, les écrevisses, les rats et souris, et sur tout le chat.’
* Cf. Farg. XIII, 6-7.
* ‘Those that can go out of water and live on the dry ground’ (Comm.) ‘Pour les grenoutlles et crapaux, ils disent que ce sont ceux (eux?) qui sont cause de ce que les hommes meurent, gatans les eaus od ils habitent continuellement, et que d’autant plus qu'il y en a dans le pays, d’autant plus les eaus causent-elles des maladies et enfin la mort,’ G. du Chinon, p. 465.
* Herodotus already mentions the war waged by the Magi against snakes and ants (I, 140).—‘ Un jour que j’étois surpris de la guerre qu’ils font aux fourmis, ils me dirent que ces animaux ne faisaient que voler par des amas des grains plus quil n’étoit nécessaire pour leur nourriture, G. du Chinon, p. 464. Firdausi protested against the proscription: ‘Do no harm to the corncarrying ant; a living thing it is, and its life is dear to it’ The celebrated high-priest of the Parsis, the late Moola Firooz, entered those lines into his Pand Namah, which may betoken better “ays for the wise little creature.
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he shall kill ten thousand ants of the small, venomous mischievous kind}.
6 (16). ‘ He shall kill ten thousand worms of those that live on dirt; he shall kill ten thousand raging flies *.
‘He shall fill up ten thousand holes for the unclean 8,
‘He shall godly and piously give to godly men ‘# twice the set of seven implements for the fire®, to redeem his own soul, namely :—
7 (20). ‘ The two answering implements for fire ®; a broom’; a pair of tongs; a pair of round bellows extended at the bottom, contracted at the top; a sharp-edged sharp-pointed* adze; a sharp-toothed sharp-pointed saw; by means of which the worshippers of Mazda procure wood for the fire of Ahura Mazda.
‘ The two answering implements for fire ®; a broom’; a pair of tongs; a pair of round bellows extended at the bottom, contracted at the top; a sharp-edged sharp-pointed* adze; a sharp-toothed sharp-pointed saw; by means of which the worshippers of Mazda procure wood for the fire of Ahura Mazda.
8 (26). ‘He shall godly and piously give to godly men a set of the priestly instruments of which the priests make use, to redeem his own soul, namely: The Astra®; the meat-vessel ; the Paitidana’; the
1 Perhaps: ‘of the small, venomous kind, with a mischievous track’ (Bund. XIX, 28: ‘when the grain-carrier travels over the earth, it produces a hollow track: when the hedgehog travels over it, the track goes away from it and it becomes level:’ cf. Farg. XIII, 2, note).
* Corpse-flies; cf. Farg. VII, 2.
8 ¢The holes at which the unclean are washed’ (Comm. ; cf. Farg. IX, 6 seq.)
‘ To priests. 5 For the sacred fire.
* Two receptacles, one for the wood, another for the incense.
7 To cleanse the Atash-dén or fire-vessel (Yasna IX, 1).
® Literally, ‘ sharp-kneed.’ ® The Aspahé-astra.
10 As everything that goes out of man is unclean, his breath defiles all that it touches; priests, therefore, while on duty, and even laymen, while praying or eating, must wear a mouth-veil, the
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Khrafstraghna!; the Sraoshé-4arana*; the cup for the Myazda*; the cups for mixing and dividing ‘; the regular mortar’; the Haoma cups*; and the Baresma.
9 (32). ‘ He shall godly and piously give to godly men a set of all the war implements of which the warriors make use, to redeem his own soul ;
‘The first being a javelin, the second a sword, the third a club, the fourth a bow, the fifth a saddle with a quiver and thirty brass-headed arrows, the sixth a sling with arm-string and with thirty sling stones’;
‘The seventh a cuirass, the eighth a hauberk *, the ninth a tunic®, the tenth a helmet, the eleventh a girdle, the twelfth a pair of greaves.
10 (41). ‘He shall godly and piously give to godly men a set of all the implements of which the
Paitidana (Parsi Peném), consisting ‘of two pieces of white cotton cloth, hanging loosely from the bridge of the nose to, at least, two inches below the mouth, and tied with two strings at the back of the head’ (Haug, Essays, and ed. p. 243, n. 1; cf. Comm. ad Farg. XVIII, 1, and Anquetil II, 530).
? The ‘ Khrafstra-killer;’ an instrument for killing snakes, &c. It is a stick with a leather thong at its end, something like the Indian fly-flap.
* See General Introduction. * Doubtful.
“ The cup in which the juice of the hém and of the urvaram (the twigs of hadh&-naépata which are pounded together with the hém) is received from the mortar (Comm.)
5 The mortar with its pestle.
* The cup on which twigs of Haoma are laid before being pounded, the so-called tashtah (Anquetil II, 533); ‘some say, the hém-strainer’ [a saucer with nine holes], Comm.
* The cup on which twigs of Haoma are laid before being pounded, the so-called tashtah (Anquetil II, 533); ‘some say, the hém-strainer’ [a saucer with nine holes], Comm.
7 These are six offensive arms: the next six are defensive arms.— Cf. W. Jackson: Herodotus VII, 61, or the Arms of the Ancient Persians illustrated from Iranian Sources ; New York, 1894.
* ‘Going from the helm to the cuirass’ (Comm.)
® “Under the cuirass’ (Comm.)
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husbandmen make use, to redeem his own soul, namely: A plough with yoke and...1; a goad for ox; a mortar of stone; a round-headed hand-mill for grinding corn ;
11 (48). ‘A spade for digging and tilling; one measure of silver and one measure of gold.’
O Maker of the material world, thou Holy One! How much silver ?
Ahura Mazda answered : ‘ The price of a stallion.’ _ O Maker of the material world, thou Holy One! How much gold ? .
Ahura Mazda answered: ‘The price of a he-camel.
12 (54). ‘He shall godly and piously procure a rill of running water? for godly husbandmen, to redeem his own soul.’
O Maker of the material world, thou Holy One! How large is the rill ?
Ahura Mazda answered: ‘ The depth of a dog, and the breadth of a dog *.
13 (57). ‘He shall godly and piously give a piece of arable land to godly men, to redeem his own soul.’
O Maker of the material world, thou Holy One! How large is the piece of land? ,
Ahura Mazda answered: ‘As much as can be watered with such a rill divided into two canals ¢.
14 (60). ‘ He shall godly and piously procure for godly men a stable for oxen, with nine hathras and nine nematas®, to redeem his own soul.’
1 Yuy6-semi ayazhana pairi-darezana.
* The most precious of all gifts in such a dry place as Iran. Water is obtained either through canals of derivation or through undergound canals (karéz, kanat).
® Which is estimated ‘a foot deep, a foot broad’ (Comm.)
* Doubtful. 5 Meaning unknown.
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O Maker of the material world, thou Holy One! How large is the stable ?
Ahura Mazda answered: ‘It shall have twelve alleys! in the largest part of the house, nine alleys in the middle part, six alleys in the smallest part.
‘He shall godly and piously give to godly men goodly beds with sheets and cushions, to redeem his own soul.
15 (64). ‘ He shall godly and piously give in marriage to a godly man a virgin maid, whom no man has known ?, to redeem his own soul.’
O Maker of the material world, thou Holy One ! What sort of maid ?
Ahura Mazda answered: ‘A sister or a daughter of his, at the age of puberty, with ear-rings in her ears, and past her fifteenth year.
16 (67). ‘He shall godly and piously give to holy men twice seven head of small cattle, to redeem his own soul.
‘He shall bring up twice seven whelps.
‘He shall throw twice seven bridges over canals.
17 (70). ‘He shall put into repair twice nine stables that are out of repair.
16 (67). ‘He shall godly and piously give to holy men twice seven head of small cattle, to redeem his own soul.
‘He shall bring up twice seven whelps.
‘He shall throw twice seven bridges over canals.
17 (70). ‘He shall put into repair twice nine stables that are out of repair.
‘He shall cleanse twice nine dogs from stipti, anairiti, and vyangura °, and all the diseases that are produced on the body of a dog.
‘He shall treat twice nine godly men to their fill of meat, bread, strong drink, and wine.
18 (73). ‘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
1 Twelve ranks of stalls (?). * Match-making is a good work (Farg. IV, 44). > Meaning unknown.
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one shall surely be an inhabitant in the mansion of the Drug!’
FARGARD XV.
I (1-8). On five sins the commission of which makes the sinner a Peshétanu.
II a (9-12). On unlawful unions and attempts to procure miscarriage.
II b (13-19). On the obligations of the illegitimate father towards the mother and the child.
IIT (20-45). On the treatment of a bitch big with young.
IV (46-51). On the breeding of dogs.
I,
1. How many are the sins that men commit and that, being committed and not confessed, nor atoned for, make their committer a Peshétanu 2 ?
2 (4). Ahura Mazda answered: ‘ There are five such sins, O holy Zarathustra! It is the first of these sins that men commit when a man teaches one of the faithful another faith, another law’, a lower doctrine, and he leads him astray with a full knowledge and conscience of the sin: the man who has done the deed becomes a Peshétanu.
3 (9). ‘It is the second of these sins when a man gives bones too hard or food too hot to a shepherd’s dog or to a house-dog ;
4 (11). ‘If the bones stick in the dog’s teeth or stop in his throat; or if the food too hot burn his
1 Cf. Farg. VIII, 107.
* That is to say: he shall receive two hundred strokes with the Aspahé-astra or the Sraosh6-Aarana ; or pay three hundred isttfrs.
> The Commentary has, ‘that is, a creed that is not ours.’
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mouth or his tongue, he may come to grief thereby ; if he come to grief thereby, the man who has done the deed becomes a Peshdétanu?.
5 (16). ‘It is the third of these sins when a man smites a bitch big with young or affrights her by running after her, or shouting or clapping with the hands ;
6 (18). ‘If the bitch fall into a hole, or a well, or a precipice, or a river, or a canal, she may come to grief thereby; if she come to grief thereby, the man who has done the deed becomes a Peshdtanu ?.
7 (22). ‘It is the fourth of these sins when a man has intercourse with a woman who has the whites or sees the blood, the man that has done the deed becomes a Peshdtanu °.
7 (22). ‘It is the fourth of these sins when a man has intercourse with a woman who has the whites or sees the blood, the man that has done the deed becomes a Peshdtanu °.
8 (25). ‘It is the fifth of these sins when a man has intercourse with a woman quick with child ‘, whether the milk has already come to her breasts or has not yet come: she may come to grief thereby; if she come to grief thereby °, the man who has done the deed becomes a Peshétanu.
' He who gives too hot food to a dog so as to burn his throat is margarz4n (guilty of death); he who gives bones to a dog so as to tear his throat is margarz4n (Gr. Rav. 639).
* If a bitch is big with young and a man shouts or throws stones at her, so that the whelps come to mischief and die, he is margarzan (Gr. Rav. 639).
* See Farg. XVI, 14 seq.
‘ When she has been pregnant for four months and ten days, as it is then that the child is formed and a soul is added to its body (Anquetil II, 563).
5 Or better, ‘ifthe childdie.’ ‘If a man come to his wife [during her pregnancy] so that she is injured and bring forth a still-born child, he is margarzan’ (Old Rav. 115 b).
(4) N
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II a.
9 (30). ‘If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered [unto a husband] or not delivered’, and she conceives by him, let her not, being ashamed of the people, produce in herself the menses, against the course of nature, by means of water and plants *.
10 (34). ‘ And if the damsel, being ashamed of the people, shall produce in herself the menses against the course of nature, by means of water and plants, it is a fresh sin as heavy [as the first] *.
11 (36). ‘If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered [unto a husband] or not delivered, and she conceives by him, let her not, being ashamed of the people, destroy the fruit in her womb. —
12 (38). ‘And if the damsel, being ashamed of the people, shall destroy the fruit in her womb, the sin is on both the father and herself, the murder
1 “Whether she has a husband in the house of her own parents or has none; whether she has entered from the house of her own parents into the house of a husband [depending on another chief of family] or has not’ (Comm.)
* By means of drugs.
8 «Tt is a tanffdhr sin for her: it is sin on sin’ (the first sin being to have allowed herself to be seduced), Comm. ‘If there has been no sin in her (if she has been forced), and if a man, knowing her shame, wants to take it off her, he shall call together her father, mother, sisters, brothers, husband, the servants, the menials, and the master and the mistress of the house, and he shall say, ‘‘ This woman is with child by me, and I rejoice in.it;” and they shall answer, ‘‘ We know it, and we are glad that her shame is taken off her ;” and he shall support her as a husband does’ (Comm.)
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is on both the father and herself ; both the father and herself shall pay the penalty for wilful murder '.
II b.
13 (40). ‘If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered [unto a husband] or not delivered, and she conceives by him, and she says, “IT have conceived by thee;” and he replies, “Go then to the old woman? and apply to her for one of her drugs, that she may procure thee miscarriage ;”
14 (43). ‘And the damsel goes to the old woman and applies to her for one of her drugs, that she may procure her miscarriage ; and the old woman brings her some Banga, or Shaéta, a drug that kills in the womb or one that expels out of the womb, or some other of the drugs that produce miscarriage and [the man says], “Cause thy fruit to perish!” and she causes her fruit to perish; the sin is on the head of all three, the man, the damsel, and the old woman.
15 (49). ‘If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered [unto a husband] or not delivered, and she conceives by him, so long shall he support her, until the child be born.
16 (51). ‘If he shall not support her, so that the child comes to grief‘, for want of proper support, he shall pay for it the penalty for wilful murder.’
? For baodhé-varsta; cf. VII, 38.
* The nurse (Framjf) or the midwife.
* Banga is bang or mang, a narcotic made from hempseed, shaéta is another sort of narcotic.
* And dies. .
N 2
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17 (54). O Maker of the material world, thou Holy One! If she be near her time, which is the worshipper of Mazda that shall support her ?
18 (56). Ahura Mazda answered: ‘If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered [unto a husband] or not delivered, and she conceives by him, so long shall he support her, until the child be born }.
19 (58). ‘If he shall not support her?....
‘It lies with the faithful to look in the same way after every pregnant female, either two-footed or fourfooted, two-footed woman or four-footed bitch.’
III.
20 (61). O Maker of the material world, thou Holy One! If (a bitch §) be near her time, which is the worshipper of Mazda that shall support her ?
21 (63). Ahura Mazda answered: ‘He whose house stands nearest, the care of supporting her is his‘; so long shall he support her, until the whelps be born.
22 (65). ‘If he shall not support her, so that the
*$18=§ 15.
* The sentence is left unfinished: Framjf fills it with the words in § 16, ‘so that the child,’ &c. It seems as if § 17, 18 were no part of the original text, and as if § 17 were a mere repetition of § 20, which being wrongly interpreted as referring to a woman would have brought about the repetition of § 15 as an answer. See § 20.
* The subject is wanting in the text: it is supplied from the Commentary and from the sense.
See § 20.
* The subject is wanting in the text: it is supplied from the Commentary and from the sense.
whelps come to grief, for want of proper support, he shall pay for it the penalty for wilful murder.’
23 (68). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a stable for camels, which is the worshipper of Mazda that shall support her ?
24 (70). Ahura Mazda answered: ‘ He who built the stable for camels or whoso holds it !, the care of supporting her is his; so long shall he support her, until the whelps be born.
25 (76). ‘If he shall not support her, so that the whelps come to grief, for want of proper support, he shall pay for it the penalty for wilful murder.’
26 (77), O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a stable for horses, which is the worshipper of Mazda that shall support her ?
27 (78). Ahura Mazda answered: ‘He who built the stable for horses or whoso holds it, the care of supporting her is his; so long shall he support her, until the whelps be born.
28 (81). ‘If he shall not support her, so that the whelps come to grief, for want of proper support, he shall pay for it the penalty for wilful murder.’
29 (84). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a stable for oxen, which is the worshipper of Mazda that shall support her ?
30 (86). Ahura Mazda answered: ‘He who built the stable for oxen or whoso holds it, the care of supporting her is his; so long shall he support her, until the whelps be born.
? «In pledge or for rent’ (Framjt).
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31 (89). ‘If he shall not support her, so that the whelps come to grief, for want of proper support, he shall pay for it the penalty for wilful murder.’
32 (92). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a sheep-fold, which is the worshipper of Mazda that shall support her?
33 (94). Ahura Mazda answered: ‘He who built the sheep-fold or whoso holds it, the care of supporting her is his; so long shall he support her, until the whelps be born.
34 (97). ‘If he shall not support her so that the whelps come to grief, for want of proper support, he shall pay for it the penalty for wilful murder.’
35 (100). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying on the earth-wall', which is the worshipper of Mazda that shall support her ?
36 (102). Ahura Mazda answered: ‘He who erected the wall or whoso holds it, the care of supporting her is his; so long shall he support her, until the whelps be born.
If a bitch be near her time and be lying on the earth-wall', which is the worshipper of Mazda that shall support her ?
36 (102). Ahura Mazda answered: ‘He who erected the wall or whoso holds it, the care of supporting her is his; so long shall he support her, until the whelps be born.
37 (105). ‘If he shall not support her, so that the whelps come to grief, for want of proper support, he shall pay for it the penalty for wilful murder.’
38 (108). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in the moat*, which is the worshipper of Mazda that shall support her ?
39 (110). Ahura Mazda answered: ‘He who dug the moat or whoso holds it, the care of supporting
1 The wall around the house. ® The moat before the earth-wall.
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her is his; so long shall he support her, until the whelps be born.
40 (112). ‘If he shall not support her, so that the whelps come to grief, for want of proper support, he shall pay for it the penalty for wilful murder.’
41 (113). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in the middle of a pasture-field, which is the worshipper of Mazda that shall support her ?
42 (115). Ahura Mazda answered: ‘He who sowed the pasture-field or whoso holds it, the care of supporting her is his; [so long shall he support her, until the whelps be born. If he shall not support her, so that the whelps come to grief, for want of proper support, he shall pay for it the penalty for wilful murder.]
43 (117). ‘He shall take her to rest upon a litter of nemévamta or of any foliage fit for a litter; so long shall he support her, until the young dogs are capable of self-defence and self-subsistence.’
44 (122). O Maker of the material world, thou Holy One! When are the dogs capable of selfdefence and self-subsistence ?
45 (123). Ahura Mazda answered: ‘When they are able to run about in a circuit of twice seven houses around'. Then they may be let loose, whether it be winter or summer.
‘Young dogs ought to be supported for six months, children for seven years *.
1 Probably the distance of one yugyésti; cf. Farg. XIII, 17.
* Catulos sex mensibus primis dum corroborentur emitti non oportet .. . (Columella, De re agraria, VII, 12).
* The age when they are invested with the Kosti and Sadere, and become members of the Zoroastrian community.
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‘ Atar}, the son of Ahura Mazda, watches as well (over a pregnant bitch) as he does over a woman.’
IV.
46 (127). O Maker of the material world, thou Holy One! If worshippers of Mazda want to have a bitch so covered that the offspring shall be one of a strong nature, what shall they do?
47 (129). Ahura Mazda answered: ‘They shall dig a hole in the earth, in the middle of the fold, half a foot deep if the earth be hard, half the height of a man if the earth be soft
47 (129). Ahura Mazda answered: ‘They shall dig a hole in the earth, in the middle of the fold, half a foot deep if the earth be hard, half the height of a man if the earth be soft
48 (131). ‘ They shall first tie up [the bitch] there, far from children-and from the Fire, the son of Ahura Mazda’, and they shall watch by her until a dog comes there from anywhere; then another egain, and then a third again’, each being kept apart from the former, lest they should assail one another.
49 (134). ‘The bitch being thus covered by
’ «When a woman becomes pregnant in a house, it is necessary to make an endeavour so that there may be a continual fire in that house, and to maintain a good watch over it. And, when the child becomes separate from the mother, it is necessary to burn a lamp for three nights and days—if they burn a fire it would be better—so that the demons and fiends may not be able to do any damage and harm; because, when a child is born, it is exceedingly delicate for those three days’ (Saddar XVI; West, Pahlavi Texts, III, 277).
? ¢From children, lest she shall bite them; from the fire, lest it shall hurt her’ (Comm.)
* Cf. Justinus III, 4: maturiorem futuram conceptionem rati, si eam singulae per plures viros experirentur.
“ The text of this and the following clause is corrupt, and the meaning is doubtful.
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three dogs, grows big with young, and the milk comes to her teats and she brings forth a young one that is born from several dogs.’
50 (135). If a man smite a bitch who has been covered by three dogs, and who has already milk, and who shall bring forth a young one born from several dogs, what is the penalty that he shall pay ?
51 (137). Ahura Mazda answered: ‘Seven hundred stripes with the Aspahé-astra, seven hundred stripes with the Sraoshé-arana.’
Farcarp XVI.
I (1-7). On the uncleanness of women during their sickness. II (8-12). What is to be done if that state lasts too long.
III (13-18). Sundry laws relating to the same matter. See Introd. V, 12.
I.
1. O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a woman who has the whites or sees blood, what shall the worshippers of Mazda do?
2 (3). Ahura Mazda answered: ‘ They shall clear the way ' of the wood there, both plants and trees?; they shall strew dry dust on the ground®; and they shall isolate a half, or a third, or a fourth, or a fifth
' The way to the Dasht4nist4n.
* Lest the wood shall be touched and defiled by the woman on her way to the Dasht4nist4n.
5 Lest the earth shall be touched and defiled by her. Cf. Farg. IX, 11.
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part of the house’, lest her look should fall upon the fire.’
3 (9). 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 ?
Cf. Farg. IX, 11.
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part of the house’, lest her look should fall upon the fire.’
3 (9). 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 ?
4 (10). Ahura Mazda answered: ‘Fifteen paces from the fire, fifteen paces from the water, fifteen paces from the consecrated bundles of Baresma, three paces from the faithful.’
5 (11). O Maker of the material world, thou Holy One! How far from her shall he stay, who brings food to a woman who has the whites or sees the blood ?
6 (12). Ahura Mazda answered: ‘Three paces? from her shall he stay, who brings food to a woman who has the whites or sees the blood.’
In what kind of vessels shall he bring her bread ? In what kind of vessels shall he bring her barleydrink ?
‘In vessels of brass, or of lead, or of any common metal *’
7 (15). How much bread shall he bring to her? How much barley-drink shall he bring ?
‘Two danares*‘ of dry bread, and one danare of liquor, lest she should get too weak‘.
1 Nowadays a room on the ground-floor is reserved for that use,
* The food is held out to her from a distance in a metal spoon.
% Earthen vessels, when defiled, cannot be made clean; but metal vessels can (see Farg. VII, 73 seq.)
“A danare is, according to Anquetil, as much as four tolas; a tola is from 105 to 175 grains.
5 «Séshy6s says: For three nights cooked meat is not allowed to her, lest the issue shall grow stronger.’
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‘If a child has just touched her, they shall first wash his hands and then his body’.
Il.
8 (21). ‘If she still see blood after three nights have passed, she shall sit in the place of infirmity until four nights have passed.
‘If she still see blood after four nights have passed, she shall sit in the place of infirmity until five nights have passed.
9. ‘If she still see blood after five nights have passed, she shall sit in the place of infirmity until six nights have passed.
‘If she still see blood after six nights have passed, she shall sit in the place of infirmity until seven nights have passed.
10. ‘If she still see blood after seven nights have passed, she shall sit in the place of infirmity until eight nights have passed.
‘If she still see blood after eight nights have passed, she shall sit in the place of infirmity until nine nights have passed.
11. ‘If she still see blood after nine nights have passed, this is a work of the Daévas which they have performed for the worship and glorification of the Daévas *,
' A child whom she suckles. The meaning is, Even a child, if he has touched her, must undergo the rites of cleansing. The general rule is given in the Commentary: ‘Whoever has touched a Dashtén woman must wash his body and his clothes with g6méz and water.’ The ceremony in question is the simple Ghosel, not the Barashn(im, since the woman herself performs the former only (see below, § 11 seq.)
The general rule is given in the Commentary: ‘Whoever has touched a Dashtén woman must wash his body and his clothes with g6méz and water.’ The ceremony in question is the simple Ghosel, not the Barashn(im, since the woman herself performs the former only (see below, § 11 seq.)
* Abnormal issues are a creation of Ahriman’s (Farg. I, 18).
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‘The worshippers of Mazda shall clear the way! of the wood there, both plants and trees ?;
12 (26). ‘ They shall dig three holes in the earth, and they shall wash the woman with géméz by two of those holes and with water by the third.
‘They shall kill Khrafstras, to wit: two hundred corn-carrying ants*, if it be summer; two hundred of any other sort of the Khrafstras made by Angra Mainyu, if it be winter.’
ITI.
13 (30). If a worshipper of Mazda shall suppress the issue of a woman who has the whites or sees blood, what is the penalty that he shall pay ?
Ahura Mazda answered: ‘He is a Peshétanu: two hundred stripes with the Aspahé-astra, two hundred stripes with the Sraoshé-éarana.’
14 (33). O Maker of the material world, thou Holy One! Ifa man shall again and again lasciviously touch the body of a woman who has the whites or sees blood, so that the whites turn to the blood or the blood turns to the whites, what is the penalty that he shall pay ?
15 (36). Ahura Mazda answered: ‘For the first time he comes near unto her, for the first time he lies by her, thirty stripes with the Aspahé-astra, thirty stripes with the Sraoshé-Zarana.
‘For the second time he comes near unto her, for the second time he lies by her, fifty stripes with the Aspahé-astra, fifty stripes with the Sraoshé-éarana.
1 The way to the Barashnim-g&h, where the cleansing takes place.
® See Farg. IX, 3 seq. 3 Cf. Farg. XIV, 5.
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‘For the third time he comes near unto her, for the third time he lies by her, seventy stripes with the Aspahé-astra, seventy stripes with the Sraoshd- Aarana.’
16. For the fourth time he comes near unto her, for the fourth time he lies by her, if he shall press the body under her clothes, if he shall go in between the unclean thighs, but without sexual intercourse, what is the penalty that he shall pay?
Ahura Mazda answered: ‘Ninety stripes. with the Aspahé-astra, ninety stripes with the Sraoshé- | Aarana.
17 (39). ‘Whosover shall lie in sexual intercourse with a woman who has the whites or sees blood, does no better deed than if he should burn the corpse of his own_son, born of his own body and dead of naéza!, and drop its fat into the fire *, '
18 (41). ‘ All wicked, embodiments of the Drug, are scorners of the judge: all scorners of the judge are rebels against the Sovereign: all rebels against the Sovereign are ungodly men; and all ungodly men are worthy of death 3,’
1 A disease (Farg. VII, 58). There is another word n4eza, ‘a spear,’ so that one may translate also ‘ killed by the spear ’ (Asp.)