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Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)

English·1879–1910·trans. E. W. West·388 passages

The text · part 11 of 18

‘The middle division has 102 sections, treatises on spiritual and worldly diligence, the leadership of the diligent, and their mighty

[s] Q

p. 226

26. ‘And Néryésang proceeds, wth Srésh the righteous, from the good Kak4a-i-Dattik! to Kangdez, which the illustrious StyAvakhsh formed, and cries out from it thus: “Walk forth, O illustrious Péshyétani! O Attré-miyan son of VistAsp, glory of the Kaydns, just restorer of the religion! walk forth to these countries of Iran which I, Afharmazd, created! restore again the throne of sovereignty of the religion !”

27. ‘Those spirits move on, and they propitiate them; with holy-water the illustrious Péshyétand celebrates the DvAzdah-hémAst, with a hundred and fifty righteous who are disciples of Péshyétand, in black marten fur, and they have garments as it were of the good spirit. 28. They walk up with the words: “Hdmat, hokht, hdvarst?,” and consecrate means, all former deeds of righteousness ; righteousness kindling the resolution is the reward of merit, each for each, and is adapted by it for that of which it is said that s# zs the Had6kht which is the maintaining of righteousness, so that they may make righteousness more abiding in the body of a man.

‘The last divi'ston has nineteen sections of trusty remedies, that is, remedies whose utterance aloud by the faithful is a chief resource among the creatures of God; also the nature of sayings full of humility, well-favoured, most select, and adapted for that of which it is said that I reverence that chief, the excellent and eminent H4dékht, of which they trust in the sustaining strength of every word of Zaratist. Perfect is the excellence of righteousness (Av. ashem vohfi vahistem astf).’

According to tradition three chapters of this Nask are still extant, being the Yast fragments XXI, XXII of Westergaard’s edition of the Avesta Texts; but they do not correspond to any part of the description in the Dinkard. For a description of Dvazdah-hémést see Chap. II, 59.

1 See Bund. XII, 7.

2 That is, ‘good thoughts, good words, and good deeds,’ a formula often uttered when commencing an important action.

CHAPTER III, 26-31. 227

For a description of Dvazdah-hémést see Chap. II, 59.

1 See Bund. XII, 7.

2 That is, ‘good thoughts, good words, and good deeds,’ a formula often uttered when commencing an important action.

CHAPTER III, 26-31. 227

the fire of the waters; wz¢# the illustrious Hadékht they bless me, Adharmazd, with the archangels; and after that it demolishes one-third of the opposition. 29. And the illustrious Péshyétand walks forth, with the hundred and fifty men who wear black marten fur, and they celebrate the rituals (yasn4n) of the Gadman-hémand (“ glorious’) fire, which they call the Réshané-kerp (“luminous form ”)!, which is established at the appointed place (d4té-gAs), the triumphant ritual of the Frdbé fire, Horvadad, and Amerédad, and the ceremonial (yazisn) with his priestly co-operation; they arrange and pray over the sacred twigs; and the ritual of Horvadad and Ameréddad, in the chapter of the code of religious formulas (ntrangistan)? demolishes three-thirds of the opposition. 30. Péshyétani son of Vist4asp walks forth, with the assistance of the Fréba ve, the fire Gisndsp, and the fire Barztn-Mitré%, to the great idol-temples, the abode of the demons‘; and the wicked evil spirit, Wrath with infuriate spear®, and all demons and fiends, evil races and wizards, arrive at the deepest adyss of hell; avd those idol-temples are extirpated by the exertions of the illustrious Péshydtand.

31. ‘And I, the creator Afharmazd, come to Mount Hdkatry4@* with the archangels, and I issue

1 See Bund. XVII, 5, 6. This appears to be an allusion to the removal of the sacred fire by Vistaésp, from the ‘ glorious’ mountain in Khv4rizem to the ‘ shining’ mountain in Kévulistan.

* See Chap. II, 37.

* Regarding these three manifestations of the sacred fire, see Bund. XVII, 3-9, SZS. XI, 8-10.

« Supplying the word s€d44n, ‘the demons,’ in accordance with §§ 36, 37; there being clearly some word omitted in K2o.

5 See Chap. II, 36. ¢ Hagar the lofty in Bund. XII, 2, 5.

p. 228

orders to the archangels that they should speak to the angels of the spiritual existences thus: “ Proceed to the assistance of the illustrious Péshyétana!” 32. Mitré of the vast cattle-pastures, Srésh the vigorous, Rashn the just, Vahram! the mighty, Astdd the victorious, and the glory of the religion of the Mazdayasnians, the stimulator of vegious formulas (ntrang), the arranger of the world, proceed? to the assistance of the illustrious Péshyétanf, through the order of which I, the creator, have just written °.

33. ‘Out of the demons of gloomy race the evil
spirit cries to Mitré of the vast cattle-pastures thus:
“ Stay above in truth ‘, thou Mitré of the vast cattlepastures!”

to the assistance of the illustrious Péshyétanf, through the order of which I, the creator, have just written °.

33. ‘Out of the demons of gloomy race the evil
spirit cries to Mitré of the vast cattle-pastures thus:
“ Stay above in truth ‘, thou Mitré of the vast cattlepastures!”

34. ‘And then Mitré of the vast cattle-pastures cries thus: “ Of these nine thousand years’ support, which during its beginning produced Dahak of evil religion, Frastyav of Tar, and Alexander® the Raman, the period of one thousand years of those leathern-belted demons with dishevelled hair is a more than moderate reign to produce,”

35. ‘The wicked evil spirit becomes confounded when he heard this; Mitré of the vast cattle-pastures will smite Wrath of the infuriate spear with

1 The fact that the angel V4hrém goes in his spiritual form to the assistance of Péshydtanf, rather militates against the idea that he also goes in the form of Vahrim the Varg4vand.

3 This verb is omitted by mistake in K2o.

5 Literally, ‘arrive at the writing.’

* Or, ‘stand up with honesty !’

5 The latter two names are here written Fras4v and Alasandar.

* From this it appears that the writer expected the evil reign of the unbelievers to last a thousand years, that is, till the end of Hfshédar’s millennium, about a. p. 1593-1635, which corresponds very closely with the reign of the great Shah "Abbas.

CHAPTER III, 32-39. 229

stupefaction; azd the wicked evil spirit flees, with the miscreations and evil progeny he flees back to the darkest recess of hell.) 136. And Mitré of the vast cattle-pastures cries to the illustrious Péshyétani thus: “Extirpate and utterly destroy the idoltemples, the abode of the demons! proceed to these countries of Iran which I, Atharmazd, created! restore again the throne of sovereignty of the religion over the wicked! when they see thee they will be terrified.”

37. ‘And the illustrious Péshyétand advances, and the fire Frdba, the fire Gdsnasp, and the triumphant fire Barzin-Mitré will smite the fiend of excessive strength ; he will extirpate the idol-temples that are the abode of demons; and they celebrate the ceremonial (yazisn), arrange the sacred twigs, solemnize the Dv4zdah-hémast, and praise me, Adharmazd, with the archangels; this is what I foretell’. 38. The illustrious Péshyétand walks forth to these countries of Iran which I, Aftharmazd, created, to the Arvand and Véh river?; when the wicked see him they will be terrified, those of the progeny of gloom and those not worthy.

39. ‘And regarding that Vahram the Varg4vand it is declared that he comes forth in full glory, fixes upon Vandta-khim (“a curbed temper”), and having intrusted 42m with the seat of mobadship of the

1 Or, perhaps, ‘ what I said before,’ being already narrated in § 29 as performed by Péshyétanfi before advancing far into Iran.

* The Tigris and the Oxus— Indus (see §§ 5, 21).

3 Probably a title of Péshyétani; a more obvious translation would be, ‘restrains a curbed temper, and is intrusted,’ &c., but it is hardly probable that the warrior prince Vahrém could become a priest. It is Vahraém’s business to restore the empire, leaving Péshyétanfi to restore the religion.

p. 230

mobads!, and the seat of true explanation of the religion, he restores again these countries of Iran which I, Adharmazd, created; and he drives ? away from the world covetousness, want, hatred, wrath, lust, envy, and wickedness. 40. And the wolf period goes away, and the sheep period comes on; they establish the fire Fréba, the fire Gdsn4sp, and the fire Bdrzin-Mitré again at their proper places, and they will properly supply the firewood and incense ; and the wicked evil spirit becomes confounded and unconscious, with the demons and the progeny of gloom. 41. And so the illustrious Péshyétani speaks thus: “Let the demon be destroyed, and the witch be destroyed! let the fiendishness and vileness of the demons be destroyed! and let the gloomy progeny of the demons be destroyed! The glory® of the religion of the Mazdayasnians prospers, and let it prosper! let the family‘ of the liberal and just, who are doers of good deeds, prosper! and let the throne of the religion and sovereignty have a good restorer!” 42. Forth comes the illustrious Péshydétand, forth he comes with a hundred and fifty men of the disciples who wear black marten fur, and they take the throne of their own religion and sovereignty.’

43. Adharmazd said to Zaratist the Spitaman:
‘This is what I foretell, when it is the end of thy
millennium it is the beginning of ¢ha¢ of Hdshédar ®.

1 The supreme high-priesthood, or primacy.

2 Merely a guess, as the verb varafs€d is difficult to understand.

® Kao has nism6, ‘soul,’ but the very-similarly written gadman, ‘glory,’ is a more likely reading here (see § 32).

* Reading dQidak instead of ridak, as in Chap. II, 47.

5 The writer having detailed the supernatural means employed for restoring the religion, now returns to the birth of H&shédar

CHAPTER III, 40-46. 231

44. Regarding Hashédar it is declared that he will be born in 16001, and at thirty years of age he comes to a conference with me, Aftharmazd, and receives the religion. 45. When he comes away from the conference he cries to the sun with the swift horse, thus: “Stand still!”

46. ‘The sun with the swift horse stands still ten

45. When he comes away from the conference he cries to the sun with the swift horse, thus: “Stand still!”

46. ‘The sun with the swift horse stands still ten

(§ 13) for the purpose of mentioning some of his actions, and making the chronology of his millennium rather more clear. Nothing is said here about his miraculous birth, the details of which are given in the seventh book of the Dinkard very much as they are found in the Persian Rivayats. The Dinkard states that thirty years before the end of Zarat@st’s millennium a young maiden bathing in certain water, and drinking it, becomes pregnant through the long-preserved seed of Zaratfst (see Bund. XXXII, 8, 9), and subsequently gives birth to Hshédar.

1 There seems to be no other rational way of understanding this number than by supposing that it represents the date of HAshédar’s birth, counting from the beginning of Zaratfst’s millennium. According to this view Hfshédar was to be born in the six hun- ‘dredth year of his own millennium, and not at its beginning, as § 13 seems to imply, nor nearly thirty years earlier, as the Dinkard asserts. As the beginning of his millennium may be fixed about A.D. 593-635 (see note on § 11), the writer must have expected him to be born about a.p. 1193-1235; a time which was probably far in the future when he was writing. And as Vahram the Vargavand was to be born when Hfshédar was thirty years of age (compare §§ 14, 44), and was to march into Iran at the age of thirty (§ 17), the great conflict of the nations (§§ 8, 19-22) was expected to begin about a.p. 1253-1295, and to continue till near the end of the millennium, about a.p. 1593-1635, when PéshyétanQ was expected to appear (§ 51) and to restore the ‘good’ religion (§§ 26, 37, 42). An enthusiastic Parsi interpreter of prophecy might urge that though this period did not witness any revival of his religion, it did witness a restoration of the Persian empire under Shah ’Abb§s, and also the first beginning of British power in India, which has been so great a benefit to the scanty remnant of his fellow-countrymen.

2 The usual epithet of the sun in the Avesta.

p. 232

days and nights; and when this happens all the people of the world abide by the good religion of the Mazdayasnians. 47. Mitré of the vast cattlepastures cries to Hashédar, son of Zaratdst, thus : “O Hishéaar, restorer of the true religion! cry to the sun with the swift horse thus: ‘Move on!’ for it is dark in the regions of Arz4h and Savah, Fradadafsh and Vidadafsh, Vérdbarst and Véridgarst, and the illustrious Khvantras }.”

48. ‘Hadshédar son of Zaratdst cries, to the sun he cries, thus: “Move on!” 49. The sun with the swift horse moves on, avd Vargavand? and all mankind fully believe in the good religion of the Mazdayasnians.’

‘Hadshédar son of Zaratdst cries, to the sun he cries, thus: “Move on!” 49. The sun with the swift horse moves on, avd Vargavand? and all mankind fully believe in the good religion of the Mazdayasnians.’

50. Adharmazd spoke thus: ‘O Zaratist the Spitam4n! this is what I foretell, that this one brings the creatures back to their proper state.
51. When it is near the end of the millennium Péshydtand * son of Vistaésp comes into notice, who is a Kay4n that advances triumphantly; and those enemies who relied upon fiendishness, such as the Tark, Arab, and Rfman, and the vile ones who control‘ the Iranian sovereign with insolence and oppression and enmity to the sovereignty, destroy the fire and make the religion weak ; and they convey ¢hety power and success to him and every one who accepts the law and religion willingly; if he

* The seven regions of the earth (see Bund. XI, 2, 3).

* It is just possible to read, ‘the sun with the swift horse, the splendid, moves on, and all mankind fully believe, &c. But if the reading in the text be correct it effectually disposes of the idea of Vahram being an incarnation of the angel, as an angel would require no miracle to make him believe in the religion.

5 See §§ 25-30.

‘ This verb is doubtful, as most of the word is torn off in K20.

CHAPTER III, 47-55. 233

accept it unwillingly the law and religion ever destroy Aim till it is the end of the whole millennium.

52. ‘And, afterwards, when the millennium of Hashédar-mah comes, through Hfshédar-méh ? the creatures become more progressive, and he utterly destroys the fiend of serpent origin *; and Péshyé6tani son of Vistasp becomes, in like manner, highpriest and primate (rad) of the world‘. 53. In that millennium of Hishédar-m&h mankind become so versed in medicine, and keep and bring physic and remedies so much in use, that when they are confessedly at the point of death they do not thereupon die, nor when they smite and slay ¢hem with the sword and knife °.

54. ‘Afterwards, one begs a gift of amy description out of the allowance of. heretics, axa owing to depravity and heresy they do not give z¢. 55. And Aharman rises through that spite * on to the moun-

' This appears to be the meaning, but the latter part of the sentence is not very clear.

* See Bund. XXXII, 8. The name is written Khfrshéd-mah in Kao. The Dinkard gives the same account of the miraculous birth of H@shédar-mah as of the first H&shédar (see note on § 43); it also repeats the legend of the sun standing still, but for the longer period of twenty days; all which details are also found in the Persian Rivayats.

3 Av. azikithra; such creatures are mentioned in Ardavahist Yt. 8, 10, 11, 15; but As-i Dah4k, ‘the destructive serpent,’ is probably meant here (see §§ 56-61).

‘ As in the previous millennium. According to the chronology deduced from § 44 the millennium of Hfshédar-m4h, which corresponds to the twelfth and Jast millennium of Bund. XXXIV, is now near the middle of its third century.

5 The sentence is either defective or obscure, but this appears to be its meaning.

* The evil spirit is encouraged, by an act of religious toleration, apparently, to recommence his manceuvres for injuring mankind.

p. 234

tain of DimAvand!, which is the direction of Bévarasp, and shouts thus: “ Now it is nine thousand years, and Fréddn is not living; why do you not rise up, although these thy fetters are not removed, when ? this world is full of people, and they have brought them from the enclosure which Yim formed 3?”

56. ‘After that apostate shouts like this, azd because of it, Az-i Dah4k* stands up before Az, but, through fear of the likeness of Fréddn in the body of Frédfin, he does not first remove those fetters and stake from Azs trunk until Aharman removes them. 57. And the vigour of Az-i Dah&k increases, the fetters being removed from Azs trunk, and his impetuosity remains; he swallows down the apostate on the spot®, and rushing into the world to perpetrate sin, he commits innumerable grievous sins; he swallows down one-third of mankind, cattle, sheep, and other creatures of Adharmazd; he smites the water, fire, and vegetation, and commits grievous sin.

58. ‘And, afterwards, the water, fire, and vegetation stand before Adharmazd the lord in lamentation, and make this complaint: “Make Frédfn alive again! so that he may destroy Az-i Dah4k; for if thou, O Adharmazd! dost not do this, we cannot

1 Here written DimbhAvand (see Bund. XII, 31).

3 Reading amat, ‘ when,’ instead of mfn, ‘ which’ (see the note on Bund. I, 7).

5 The var-i Yim kard (see Bund. XXIX, 14). The men and creatures who are supposed to be preserved in this enclosure are expected to replenish the world whenever it has been desolated by wars and oppression.

“ Whose surname is Bévardsp (see Bund. XXIX, 9).

5 The Paz. MSS. end here.

CHAPTER III, 56-63. 235

exist in the world; the fire says thus: I w2d/ not heat; and the water says thus: I w// not flow.”

59. ‘And then I, Attharmazd the creator, say to Srésh and Néryésang the angel: “Shake the body of Keresdsp the S4mén, till he rises up!”

60. ‘Then Srésh and Nérydésang the angel go to Keresdsp}; three times they utter a cry, and the fourth time S4m rises up with triumph, and goes to meet Az-i Dahak. 61. And? S4m does not listen to his words, and the triumphant club strikes him on the head, and smites and kills 42m; afterwards, desolation azd adversity depart from this world, while I make a beginning of the millennium®. 62. Then Séshyans* makes the creatures again pure, and the resurrection and future existence occur.’

63. May the end be in peace, pleasure, and joy, by the will of God (yazd4n6)! so may it be! even more so may it be!

62.
Then Séshyans* makes the creatures again pure,
and the resurrection and future existence occur.’

63. May the end be in peace, pleasure, and joy, by the will of God (yazd4n6)! so may it be! even more so may it be!

1 Also called Sam in this same section; he was lying in a trance in the plain of Pésyansaf (see Bund. XXIX, 7-9).

2 Reading afas instead of minas (see Chap. II, 4, note 2).

8’ The thirteenth millennium, or first of the future existence, when Séshyans appears. The Dinkard and the Persian Rivayats recount the same legends regarding the miraculous birth of Séshyans, and of the sun standing still (for thirty days), as they do with regard to Hfshédar (see note on § 43).

‘ See Bund. XXXII, 8.

SHAYAST LA-SHAYAST

THE PROPER AND IMPROPER.

AN OLD.

PAHLAVI RIVAYAT

MISCELLANY OF TRADITIONAL MEMORANDA.

OBSERVATIONS.

1-5. (The same as on p. 2.)

6. Abbreviations used are:—Af. for Afringan. Av. for Avesta. AV. for the Book of Arda-Viraf, ed. Hoshangji and Haug. Bund. for Bundahis, as translated in this volume. B. Yt. for Bahman Yast, as translated in this volume. Chald. for Chaldee. Farh. Okh. for Farhang-i Oim-khadfk, ed. Hoshangji and Haug. Haug’s Essays, for Essays on the Sacred Language, Writings, and Religion of the Parsis, by Martin Haug, and edition. Huz. for Huzvaris. Lev. for Leviticus. Mkh. for Mainy6-i-khard, ed. West. Nir. for Nirangistin. Pahl. for Pahlavi. Paz. for Pazand. Pers. for Persian. Sls. for Shfyast l4-shdyast, as here translated. SZS. for Selections of Zad-sparam, as translated in this volume. W. for Westergaard. Vend. for Vendfd4d, ed. Spiegel. Visp. for Visparad, ed. Spiegel. Yas. for Yasna, ed. Spiegel. Yt. for Yast, ed. Westergaard.

7. The manuscripts mentioned in the notes are :—

Bag (written a.p. 1679), a Rivayat MS., No. 29 of the University Library at Bombay.

K2o (about 500 years old), No. 20 in the University Library at
Kopenhagen.

L7, Lig, L2a, &c. are MSS. No. 7, 15, 22, &c. in the India
Office Library at London.

Mg (written a. pd. 1723), No. 5 of the Haug Collection in the
State Library at Munich.

M6 (written a. p. 1397), No. 6 of the same Collection.

Mg (modern), No. g of the same Collection.

TD (written about a. p. 1530), a MS. of the Bundahis belonging to Mobad Tehmuras Dinshawji Anklesaria at Bombay.

SHAYAST LA-SHAYAST.

Part 1.—TZhe Original Treatise.

Cuapter I.

o. In the name of God (yazd4n) and the good creation may there be the good health, long life, and abundant wealth of all the good and the rightdoers specially for him whose writing I am?.

1. As revealed by the Avesta, it is said in the Vendidad? that these seven degrees (payak) of sin

1 See the note on B. Yt. I, o.

1. As revealed by the Avesta, it is said in the Vendidad? that these seven degrees (payak) of sin

1 See the note on B. Yt. I, o.

* Referring to Vend. IV, 54-114, where seven classes of assault and their respective punishments are detailed. In our text eight classes of sin are named, although only seven degrees are mentioned; the second and third classes being apparently arranged together, as one degree of sin in § 2. Or the inconsistency may have arisen from the addition of the Farmén, a class of sin or crime not mentioned in the Vendidad, unless, indeed, it be the farm4n spékhtand, ‘neglect of commandment’ (referring probably to priest's commands), of Pahl. Vend. VI, 15. The other seven classes are thus described in Pahl. Vend. IV, 54-57, 79, 85, 93, 99, 106 :—

‘By the man whose weapon (or blow) is upraised for striking a man, that which is his Agerept is thus implanted in 42m. When it Aas moved forward—that is, he makes 7/ advance—#? is thus his Avoirist, that is, Avéirfst is implanted in him aad the Agerept merges into it, some say that it does not exist. When he comes on to him wth thoughts of malice—that is, he places a hand upon him—+‘ is thus his Aredfs, that is, Ared(s is implanted in him and the Avdirist merges into it, some say that it does not exist. A+ the fifth AredQs the man even becomes a Tan4p(har ; ¢hings atp. 240 are mentioned in revelation, which are Farm4n, Agerept, Avoirtst?, Aredis, Khér, Bazat, Yat, and Tanapdhar*. 2. A Farman is the weight of four sunrise (avar-khfrshédth) and in the forenoon (44itth = £4stth) are no more apart. . . . Whoever inflicts the Aredfis blow on a man ? ¢s one-fifth of a wound (résh). . . . Whoever inflicts that which is a cruel Khér (‘hurt’) on a man 7f ts one-fourth of a wound. . . . Whoever ‘inflicts that which is a bleeding Khér on a man ?#/ ts one-third of a wound. . . . Whoever shall give a man a bone-breaking Khér ## ts half a wound. . . . Whoever strikes a man the blow which puts Pim out of consciousness shall give a whole wound.’

This description does not mention Bas4i and Y4t, unless they be the two severer kinds of Khér; but Baz4f occurs in Pahl.Vend. IV, 115, V, 107, XIII, 38, though Y4t seems not to be mentioned in the Vendidad. Aredfis occurs again in Pahl. Vend. IfI, 151, and Khér in Pahl. Vend. III, 48, XIII, 38, and Yas. LVI, iv, 2.

1 Also written av6irist, avirist, alvirist, avOkfrist, and avakdrist in other places.

* Five of these names are merely slight alterations of the Av. _ agerepta, avaoirista, aredus, vara, and tanuperetha (peretétanu or peshétanu). The last seven degrees are also noticed in a very obscure passage in Farh. Okh. pp. 36, 37 (correcting the text from the old MSS. M6 and K2o) as follows :—

_ agerepta, avaoirista, aredus, vara, and tanuperetha (peretétanu or peshétanu). The last seven degrees are also noticed in a very obscure passage in Farh. Okh. pp. 36, 37 (correcting the text from the old MSS. M6 and K2o) as follows :—

‘Agere pt, “seized,” is that when they shall take up a weapon for smiting an innocent person ; Avé6irfst, “turning,” is that when one turns the weapon upon an innocent person , when through sinfulness one lays the weapon on a sinner the name is Aredfs; for whatever reaches the source of life the name is Khér; one explains Bas4f as “ smiting,” and Yat as “ going to,” andthe soul of man ought to be withstanding, as a counterstroke is the penalty for a Y4t when it Aas been so much away from the abode of life. Jn like manner Agerept, Avéirist, Aredfs, Khér, Baz4t, and Yat are also called good works, which are performed in like proportions, and are called by the names of weights and measures 7” the same manner. Of peshdtanus tanfim pairyéité the meaning is a Tanap(har; as they call a good work of three hundred a Tanaphar, on account of the three hundred like proportions of the same kind, the meaning of its name, Tan4pfhar, thereupon enters into sin, .. . A Khér is just that description of wound from which

CHAPTER I, 2. 241

stirs, and each stir is four dirhams (gdgan)’ ; of Agerept and Avédirist that which is least is a scourging (taz4n6), and the amount of them which was specially ¢4a¢ which is most is said ¢o de one dirham?; an Aredds is thirty s¢évs®; a Khér is sixty stirs; a Bazai is ninety stirs; a YAt is a hundred and eighty stirs; and a Tandpdhar is three hundred stirs +.

the blood comes, irrespective of where, how, how much, and wherewith it is inflicted ; 3¢ zs that which is a wound from the beginning, and that which will result therefrom.’

The application of this scale of offences is, however, not confined to these particular forms of assault, but has been extended (since the Avesta was compiled) to all classes of sins, and also to the good works which are supposed to counterbalance them.

1 The dirham has been variously estimated, at different times, as a weight of forty-five to sixty-seven grains, but perhaps fifty grains may be taken as the meaning of the text, and the stir may, therefore, be estimated at 200 grains. The Greeks used both these weights, which they called 8payyi and orarnp.

The Greeks used both these weights, which they called 8payyi and orarnp.

2 The amounts of these first three degrees of sin are differently stated in other places (see Chaps. XI, 2, XVI, 1-3, 5). It is difficult to understand why the amounts of Agerept and Av6irtst should here be stated as less than that of Farman, and some Parsis, therefore, read vihast (as an irregular form of vist, ‘ twenty’) instead of vés-ast, ‘is most,’ so that they may translate the amount as ‘twenty dirhams ;’ but to obtain this result they would have to make further alterations in the Pahlavi text. Ina passage quoted by Spiegel (in his Traditionelle Literatur der Parsen, p. 88) from the Rivayat MS. Pra, in the Bibliothtque Nationale at Paris, it is stated that Farman is seven stirs, Agerept twelve stirs, and Avéirist fifteen stirs. Another Riva4yat makes the Farman eight stirs,

5 All MSS. have Aredfis st 30, ‘an Aredfis is thirty (30),’ leaving it doubtful whether dirhams or stirs are meant; and the same mode of writing is adopted in Chap. XI, 2.

‘ All authorities agree about the amounts of the last five degrees of sin. These amounts are the supposed weights of the several sins in the golden scales of the angel Rashnfi (see AV. V, 5), when the soul is called to account, for its actions during life, after the

[5] R

p. 242

3. In the administration of the primitive faith? there are some who have been of different opinions

V, 5), when the soul is called to account, for its actions during life, after the

[5] R

p. 242

3. In the administration of the primitive faith? there are some who have been of different opinions third night after death (see Mkh. II, 114-122). Its sins are supposed to be then weighed against its good works, which are estimated by the same scale of degrees (see the passage already quoted from Farh. Okh. in p. 240, note 2), and it is sent direct to heaven, or hell, or an intermediate place, according as the good works or sins preponderate, or are both equal. In the Avesta of the Vendidad, however, whence these degrees are derived, we find them forming merely a graduated scale of assaults, extending from first lifting the hand to smite even unto manslaughter ; and for each of these seven degrees of assault a scale of temporal punishments is prescribed, according to the number of times the offence has been committed. These punishments consist of a uniform series of lashes with a horse-whip or scourge, extending from a minimum of five lashes to a maximum of two hundred (see Vend. IV, 58-114); each degree of assault commencing at a different point on the scale of punishments for the first offence, and gradually rising through the scale with each repetition of the offence, so that the more aggravated assaults attain the maximum punishment by means of a smaller number of repetitions. Thus, the punishments prescribed for Agerepta, from the first to the eighth offence, are 5, 10, 15, 30, 50, 70, 90, and 200 lashes respectively ; those for Avaoirista, from the first to the seventh offence, extend on the same scale from 10 to 200 lashes; those for Aredus, from the first to the sixth offence, are from 15 to 200 lashes; those for a bruised hurt (4vara), from the first to the fifth offence, are from 30 to 200 lashes; those for a bleeding hurt, from the first to the fourth offence, are from 50 to 200 lashes; those for a bone-breaking hurt, from the first to the third offence, are from 70 to 200 lashes ; and those for a hurt depriving of consciousness or life, for the first and second offences, are go and 200 lashes. The maximum punishment of 200 lashes is prescribed only when the previous offences have not been atoned for, and it is to be inflicted in all such cases, however few or trifling the previous assaults have been.

1 In M6 péryédkéshih, but péryédkésh4n, ‘ of those of the
primitive faith,’ in K2o; from the Av. paoirySdkaésha of Yas.
I, 47, I, 65, IV, 53, XXII, 33, Fravardin Yt. 0, go, 156, Af.
Rapithwin, 2. It is a term applied to what is considered as the

CHAPTER I, 3. 243

about it, for Gégésasp' spoke otherwise than the teaching ? (2Astak) of Ataré-AQharmazd?, and Séshyans‘ otherwise than the teaching of Ataré-frébag Nésat®, and Médék-mah® otherwese than the teaching of Gégésasp’, and Afarg® otherwise than the teaching true Mazdayasnian religion in all ages, both before and after the time of Zaratist.

(2Astak) of Ataré-AQharmazd?, and Séshyans‘ otherwise than the teaching of Ataré-frébag Nésat®, and Médék-mah® otherwese than the teaching of Gégésasp’, and Afarg® otherwise than the teaching true Mazdayasnian religion in all ages, both before and after the time of Zaratist.

* One of the old commentators whose opinions are frequently quoted in Pahlavi books, as in Chap. II, 74, 82, 119, Pahl. Vend. ITI, 48, 138, 151, IV, 35, V, 14, 121, VI, 9, 64, VI, 6, 136, VIII, 64, 236, XV, 35, 48, 56, 67, XVI, 5, XVIII, 98, 124, and thirteen times in the Nirangistén. His name is sometimes written Gésasp (as it is here both in M6 and K2o) and sometimes Gégésésp.

? Probably a written exposition or commentary is meant.

* This commentator is mentioned once in the Nirangistan as Ataré A@harmazdan.

“ This commentator is mentioned in Chaps. II, 56, 74, 80, 118, 119, III, 13, VI, 4, 5; also in Pahl. Vend. III, 64, 69, 151, IV, 6, V, 48, 80, 107, 121, 146, 153, VI, 15, 64, 73, VII, 4, 136, 168, VUI, 28, 59, 303, [X, 184, XIII, 20, XVI, 7, 10, 17, 20-22, 27, XVIII, 98, and forty-six times in the Nirangistén. He was a namesake of the last of the future apostles and sons of Zaratfist (see Bund. XXXII, 8), and his name is often written Sdsh4ns and read Saoshyés or Sésy6s by Pazand writers.

5 This commentator is mentioned once in the Nfrangistén, and
may probably be the Ataré-frobag of B. Yt. 1, 7; compare also
Nésaf Bfrz-Mitr6, the name of another commentator, in Chap.
VI, 18.

* This commentator is mentioned in Chaps. II, 1, 11, 12, 89, V, 5, 6; also in Pahl. Vend. III, 151, V, 6, 58, 107, VIII, 48, 110, IX, 132, XIII, 99, XIV, 37, and four times in the Nfrangistan. His name is sometimes written Médy6k-m4h or Matdék-mah, and he was a namesake of Zaratfist’s cousin and first disciple (see Bund. XXXII, 2, 3). The Vagarkard-i Dinik professes to have been compiled by Médy6k-mah, but there appear to have been several priests of this name (see Bund. XXXIII, 1).

7 Gésasp in M6.

* This commentator is mentioned in Chaps. II, 2, 64, 73, 88, 115, V, 5, 6; also in Pahl. Vend. III, 48, 115, V, 6, 14, 22, 58,

R 2

p. 244

of Séshyans. 4. And all those of the primitive faith rely upon these six? teachings, and there are some who rely more weakly and some more strongly upon some of them.

146, VI, 9, VII, 6, 61, 93, 136, VIII, 48, 64, 110, 250, IX, 132,
XIII, 99, XIV, 14, 37, XIX, 84, Pahl. Yas. LXIV, 37, once in
Farh. Okh., and thirty-eight times in the Nirangistan.

1 Both MSS. have ‘three,’ although four teachings and six commentators are mentioned in the previous section, and a fifth ‘teaching’ is mentioned in Chap. II, 2. The original reading was more probably ‘six’ than ‘four,’ as a Pahlavi ‘six’ requires merely the omission of a cipher to become ‘ three,’ whereas a Pahlavi ‘ four’ must be altered to produce the same blunder.

II, 2. The original reading was more probably ‘six’ than ‘four,’ as a Pahlavi ‘six’ requires merely the omission of a cipher to become ‘ three,’ whereas a Pahlavi ‘ four’ must be altered to produce the same blunder.

Several other commentators are mentioned in Pahlavi books, such as Atar6-p4d, son of DAd-farukh, twice in the Nirangistan; Azadmard nine times in Nir.; Bar6shand Adharmazd once in Nir.; Dad Aftharmazd in B, Yt. I, 7, ITI, 16, Pahl. Yas. X, 57, XI, 22; Dadfarukh in Pahl. Vend. V, 112, VI, 64, and twice in Nir.; Dad-i-véh seventeen times in Nir.; Farukhé thrice in Nir.; Kiratand-bagéd in Pahl. Vend. V, 80, VI, 15, [X, 184, XIII, 20, he is called the Kirméanik in Pahl. Vend. IV, 35, and Dastfr Hoshangji thinks his name is merely a variant of the next; Kfshtand-bfigéd in Sls. II, 57, 81, 118, VI, 6, VIII, 17, Pahl. Vend. III, 64, 69, IV, 6, V, 48, VI, 53, 64, 73, VIII, 28, XVI, 17, 21, 22, 27, and twenty-two times in Nir. ; Mah-Afharmazd in Pahl. Vend. VIT, 82 ; M&h-gédsasp6, M&hg6séspd, Mah-géspé, or M4h-vasp in Pahl. Yas. IX, 33, Pahl. Vend. III, 138, and ten times in Nir.; M&hvand-déd or Méh-vindad in B. Yt. III, 3, Pahl. Yas. IX, 33, X, 57, XI, 22, XIX, 27; Mard-bid in Sls. II, 86, and twice in Nir., where he is called the son of DAdgun; Néryésang in Sls. VIII, 13, Pahl. Vend. V, 22; Nikhshapahar, or Nishapfhar in Pahl. Vend. III, 151, V, 112, VI, 71, VUI, 64, XVI, 10, 17, AV.I, 35, and twenty-four times in Nir.; Nésai Bfrz-Mitr6 in Sls. VIII, 18; Parfk or Pirik in Pahl. Vend. II, 138, V, 14, 134, VII, 82, 93, VIII, 64, and once in Nir.; Réshan or Réshané (which, as the Sikand-gQmanf states, was the name of a commentary written by Réshan son of Ataré-frébag) in Sis. II, 39, 86, 107, B. Yt. III, 3, Pahl. Yas. IX, 5, 14, Pahl. Vend. III, 48, V, 112, 134, 176, VII, 93, XVII, 11, and eleven times in Nir.; disciples of Vakht-Afridd (possibly the Bakht-dfrid of Sls. XX, 11, B. Yt. I, 7) are mentioned once in Nir.; Vand-AQharmazd in Sls. II, 2, 6, 44, XIV, 5, Pahl. Vend. VI, 73; and Véh-dést once inp. 245 t

CuaptTer II.

1. For in the third fargard (‘chapter’) of the Vendidad of Méa@ék-m4h ! 2¢ is declared that when life is resigned without effort®, at the time when the life departs, when a dog is tied to his foot, even then the Nasfs® rushes upon it, and afterwards, when seen by it, the Nasis is destroyed by it. 2. This is where z¢ zs stated which is the dog which destroys the Nasds‘, the shepherd's dog, the village-dog, the blood-hound, the slender hound®, and the rikdantk®;

the Nirangistén. It must, however, be observed that the reading of some of these names is very uncertain.

1 Alluding probably to Médék-m4h’s complete commentary on the Vendidad (now no longer extant), as the commentary on Pahl. Vend. III, 48, which treats of Sag-did or dog-gaze, does not mention Méd6dk-mah or any of the details described here in the text ; these details, however, are to be found in Pahl. Vend. VII, 4.

Vend. III, 48, which treats of Sag-did or dog-gaze, does not mention Méd6dk-mah or any of the details described here in the text ; these details, however, are to be found in Pahl. Vend. VII, 4.

* Reading amat bar4 zér gan dad. This phrase occurs only in M6 (as a marginal note) and in the text of its descendants. Assuming that bar& may be a miswriting of pavan (see p. 176, note 5), we might read amat pavan zér shdy4d, ‘when he shall wash with holy-water.’

* The ‘corruption’ which is supposed to enter a corpse shortly after death, whence it issues in the form of a fiend and seizes upon any one who touches the corpse, unless it has been destroyed, or driven away, by the gaze of a dog, as mentioned in the text (compare Vend. VIII, 38-48). The carcase of a dog is considered equally contagious with the corpse of a human being, and when the fiend of corruption (Nasfs or Nas of Bund. XXVIII, 29) has seized upon any one, it can be driven out only by a long and troublesome form of purification described in Vend. VIII, r11- 228, IX, 4-117.

* This statement is now to be found in Pahl. Vend. VII, 4.

® See Bund. XIV, 19. The Persian Rivayats of Kamah Bahrah and K4fs Kaman (quoted in B2g) describe these dogs as ‘the shepherd’s dog, the house-dog, the strange or tame (gharib) dog, and the puppy.’ ;

* Probably the Av. sukuruna of Vend. V, 100, XIII, 48, whichp. 246 and as to the rfikdntk there have been divers opinions, as Vand-Afiharmazd! asserted, from the teaching of Afarg, that it does not destroy 74. 3. The dog destroys the Nasfs at the time when it sees the flesh, and when it sees the hair or nails it does not destroy z¢*. 4. A blind dog also destroys z¢ at the time when it places a paw? on the corpse ; and when it places z¢ upon the hair or nails it does not destroy 7¢4. 5. The birds which destroy the Nasts are three: the mountain kite, the black crow, and the vulture®; the bird, moreover, destroys z¢ at the time when z¢s shadow falls upon it; when it sees it in the water, a mirror, or a looking-glass, it does not destroy z¢°, is translated by hfikar or hfikfr in the Pahlavi version. This fifth kind of dog is called ‘the blind (kfir) dog’ in the Persian Rivayats; but Pahl. Vend. VII, 4 asserts that ‘Sésh4ns said the rikuntk also destroys it, and then speaks of the blind dog as in § 4.

' See the note on Chap. I, 4.

* This is also stated in Pahl. Vend. III, 138.

5 See Pahl. Vend. VII, 4.

‘ The Persian Rivayats say this is because the Nas@s is concealed beneath the hair and nails (compare Vend. VII, 70).

® These are the birds ‘created for devouring dead matter’
(see Bund. XIX, 25). Pahl. Vend. VII, 4 substitutes an eagle
(dalman) for the vulture.

5 See Pahl. Vend. VII, 4.

‘ The Persian Rivayats say this is because the Nas@s is concealed beneath the hair and nails (compare Vend. VII, 70).

® These are the birds ‘created for devouring dead matter’
(see Bund. XIX, 25). Pahl. Vend. VII, 4 substitutes an eagle
(dalman) for the vulture.

° This sentence is probably defective, as the last clause evidently refers to the dog’s gaze (see Pahl. Vend. III, 138), and not to the bird’s shadow; the rule, however, is applicable to both. Thus the Persian Rivayats state that if the bird’s shadow falls upon the hair or the nails of the corpse, or if the bird’s shadow, or the dog’s gaze falls upon a corpse in the water, or upon its reflection in a mirror, the Nasfs is not destroyed. Dastir Jamaspji is of opinion that the utility of the bird’s shadow is intended to apply only to. cases of death in uninhabited places, where a dog is not procurable. As all three birds are such as feed upon corpses, it seems probable that the rule as to their utility was intended to pre-

CHAPTER II, 3-7. 247

6. Vand-Adharmazd said, where a pregnant woman is to be carried by two men’, both are to be cleansed by the Bareshnim ceremony*, and the head of the corpse, when they carry it away, is to be set towards the Dakhma’. 7. And on account of contamination vent any neglect of corpses found in wild places, where some of these birds would be sure to approach and let their shadows fall upon the dead, after which the finder of the corpse would suppose that the Nass was destroyed or driven away, and the corpse safer to approach.

1 This is an exceptional case, when not more than two men are available; the usual custom (see Chap. X, 10) is to employ four men and two dogs (double the usual number) in disposing of the corpse of a pregnant woman, on account of the double risk of contamination, owing to the Nas@s, or fiend of corruption, having seized upon two corpses at once. In consequence of the exceptional nature of the case, the mode of purification is also exceptional.

2 A long purification ceremony lasting nine nights, and described in Vend. IX, 1-145. Its name, according to Dastir Hoshangji, is derived from the first word of the instructions for sprinkling the unclean person, which commence (Vend. IX, 48) as follows: Bareshnfim hé vaghdhanem paourum paiti-hi#dis, ‘sprinkle in front on the top of his head.’ As it is usual to quote chapters by their initial words, the initial word of these instructions for the ceremony became a name for the ceremony itself.

IX, 48) as follows: Bareshnfim hé vaghdhanem paourum paiti-hi#dis, ‘sprinkle in front on the top of his head.’ As it is usual to quote chapters by their initial words, the initial word of these instructions for the ceremony became a name for the ceremony itself.

5 The building in which the dead are finally deposited; here called by its Huzvaris name, khazin. The Dakhmas used by the Parsis in India are like low circular towers in external appearance, and consist of a high wall enclosing a larger or smaller circular space which is open to the sky. The only opening in the wall is a small doorway, closed with an-iron door. In the centre of the circular area is a circular well a few feet in depth, and the space around it is paved so as to slope gently downwards from the enclosing wall to the brink of the well. This paved annular area is divided (by shallow gutters grooved into its surface) into spaces, each large enough for one corpse to be laid upon it, with the head towards the wall and the feet towards the well. These spaces are arranged in two or more concentric rings around the well, and the gutters (which isolate each space on all four sides) drain into the

p. 248

(padvishak)! two are not to be carried at one time, and two by one person are not proper; one dog and one person are proper*®. 8. Every one who understands the care of a corpse is proper; two boys of eight years old, who understand the care, are proper; a woman free from menstruation, or free from dead well. After a sufficient time has elapsed the dry bones are said to be thrown into the well, and when the well is full the Dakhma ought to be finally closed, and another one brought into use. These Dakhmas are erected upon some dry and barren spot, remote from habitations and water; upon the summit of a hill, if possible, as prescribed in Vend. VI, 93, and usually more than a mile from the town. In Bombay the town has gradually approached the Dakhmas, and to some extent surrounded them, but has been kept away from their immediate vicinity by the judicious measures of influential Parsis, who have acquired all the neighbouring land, and refrain from building on it. The reason for thus exposing their dead to the sun and carnivorous birds is that the Parsis consider fire, water, and earth too sacred to be defiled by corpses; and they have less consideration for the air. Next to burning, the Parsi mode of disposing of the dead is the most rapid and effectual, as it avoids most of the concentrated evils which must accumulate in crowded cemeteries in the course of time, and which require ages to dissipate. As it is, most of the offensive effluvium in the immediate vicinity of a Dakhma arises not from direct contamination of the air, but indirectly through the ground, which becomes polluted, in the course of time, by impure filtrations.

As it is, most of the offensive effluvium in the immediate vicinity of a Dakhma arises not from direct contamination of the air, but indirectly through the ground, which becomes polluted, in the course of time, by impure filtrations.

1 Dastir Jamaspji prefers reading patéshak, and thinks it means ‘necessity,’ as in cases where two deaths occur nearly simultaneously in the same house, when both corpses cannot be removed the same day. Such a meaning might suit this passage, but the word occurs again, in § 33 and Chap. IX, 7, where it can refer only to ‘contamination, and the etymology of padvishak (Av. paiti + vish) is plain enough.

7 That is, when two persons cannot be found to carry a corpse, one can do it alone, provided he holds a dog by a string. This course is adopted, Dastfir Jam4spji says, when a person happens to die in a place where only one Parsi is available.

CHAPTER I, 8-11. 249

matter ', or a man, with a woman or a child of eight years old, is proper.

g. It is not to be carried all covered up’, for that is burying the corpse; to carry z¢ in the rain is worthy of death®. 10. When clouds have been around‘, it is allowable to carry z¢ away from the house; and when rain sets in upon the road it is not allowable to carry z¢ back to the house; é#¢ when it is before a veranda (d4hliz) oxe should put z¢ down there; that is allowable when he who owns the veranda is apprehensive, azd when he does not allow z¢ inside; and, afterwards, it is to be carried away to its place, and when the water stands the height of a javelin (ntzak) inside 5, ove puts 2¢ down and brings 7¢ away yet again. 11. Médék-mah® says that there should be a shelter (var)’ ove should

1 In the terms avf-dasht4né and avt-nas4f the compound av is written in an obsolete manner, both in M6 and K2o, The meaning of the text is that either or both of the corpse-carriers may be any Parsi man, woman, or child who understands the proper precautions. Compare Pahl. Vend. VIII, 28.

* K2o0 has ‘ when curved it is not to be carried.’

’ That is, it is a mortal sin to allow rain to fall upon a corpse before it is deposited in the Dakhma.

* Or ‘withheld,’ or ‘continuous,’ according as we compare hamfn with Pers. 4mfin (4man), am4n, or h4m4n.

5 Inside the Dakhma apparently. The meaning seems to be, that when the Dakhma is flooded the corpse is to be laid down in some dry place in its vicinity until the flood has abated. But according to Pahl. Vend. VIII, 17, it is allowable to throw the corpse in when the Dakhma is full of water.

® See Chaps. I, 3, II, 1. Here, again, the quotation must be from his complete commentary, as it is not extant in the present Pahlavi Vendidad.

7 From Av. var, ‘to cover, to shelter ;’ compare Pers. gullah, ‘a bower or shed.’ Nowadays the Parsis have a permanent shelter near the Dakhma. Pahl, Vend. VIII, 17 says, ‘to carry

p. 250

7 From Av. var, ‘to cover, to shelter ;’ compare Pers. gullah, ‘a bower or shed.’ Nowadays the Parsis have a permanent shelter near the Dakhma. Pahl, Vend. VIII, 17 says, ‘to carryp. 250 fasten above that place, azd it would make 7¢ dry below!; one should place the corpse under that shelter, and they may take the shelter and bring z¢ away.

12. From the fifth fargard of the Vendidad of Médék-m4h? they state thus, that at the place where one’s life goes forth, when he shall die upon a cloth, and a hair or a limb remains upon the bedplace and the ground’, the ground conveys the pollution, even not originating with z¢se/f (ahambanié), in like manner down unto the water‘. 13. And when he ts on a bedstead, and z¢s legs are not connected with the ground, when a hair or a limb remains behind on the bedstead, it does not convey ¢he follutton down. 14. When he shall die on a plastered floor the plaster is polluted, and when they dig up that plaster and spread z¢ again afterwards, it is clean. 15. When he shall die on a stone, and the stone is connected with the ground, the stone will become clean, along with the ground, in the length of a year; and when they dig up the place, the stone deing polluted is to be washed at the time.
16. When a stone is connected with the ground, or is separated, and oxe shall die upon it, so much space of the stone as the corpse occupied is polluted;

an umbrella (avargash) from behind, or to hold up a shelter, is of no use.’

1 Or, ‘it would make ## very dry,’ if we read avtr, ‘very,’ instead of agtr, ‘below ;’ these two words being written alike in Pahlavi.

* Quoting again from his lost commentary.

* Or, perhaps, ‘ floor.’

‘ This translation is somewhat doubtful, but the text seems to imply that the ground is polluted as deep as it contains no water.

® K2o has had, ‘ the stone is all polluted, and will become clean at the time when they dig :¥ up, the stone is all polluted, in sop. 251 when they shall leave it, in the length of a year it will become clean a/ong with the ground; and when they dig z¢ up, the stone is all polluted, amd is to be washed at the time; when the stone is not made even with the ground, above the ground the stone is all polluted, azd is to be washed at the time.

17. Dung-fuel avd ashes, when the limbs of a menstruous woman come upon them, are both polluted ; and the salt and lime for washing her shift (kartak-shai) are ¢o de treated just like stone’.

18, If one shall die on a terrace roof (ban)?, when one of his limbs, or a hair, remains behind at the edge of the roof, the roof is polluted for the size of the body as far as the water; and they should carry down all the sacred twigs (baresém) ® in the house, from the place where the pollution is, until there are thirty steps of three feet‘ to the sacred twigs, so that the sacred twigs may not be polluted; and when his hair or limb has not come to the eaves (parak4n) the roof is polluted to the bottom (téhtk). 19. And when ove shall die on a rita® z¢ is polluted much space as the corpse occupied 7 ¢s polluted;’ but the additional matter seems to be struck out. Something analogous to the details in this paragraph will be found in Pahl. Vend. VI, 9.

1 This section would be more appropriate in Chap. III.

? Or ‘an upper floor;’ Pahl. Vend. VI, 9 has, ‘when he shall die on an upper floor, when nothing of him remains behind at the partitions (pardak4n), the floor is polluted as far as the balcony (4skQp) and the balcony alone is clean; when anything of him remains behind at the partitions, the floor is polluted as far as the balcony, the ground is polluted as far as the water, abou/ the balcony alone it is not clear,’

* See note on Chap. III, 32.

‘ The g4m, ‘step,’ being 2 feet 71 inches (see note on Bund.
XXVI, 3) these thirty steps are about 79 English feet.

® Meaning uncertain; the word looks like Huzvaris, but it is possible to read rid-aé instead of rfta-1.

p. 252

for the size of the body as far as the water; z# the length of a year it will become clean along with the ground, 20. A built bridge is “adé/e just like a terrace roof. 21. When one shall die on the terrace roof of a trellised apartment (varam), that is also fiable just like a terrace roof. 22. When he shall die in a trellised apartment, when one of his limbs, or a hair, does not remain on the borders (parak4n), it does not convey the pollution down, but when azy of him remains behind it conveys z¢ down; it is allowable when they dig z¢ up?, and ove also spreads 2¢ again afterwards, and 7¢ is clean.

23. When one shall die by strangulation and a rope in a crowd, when ¢here is no fear of his falling down they should not carry 42m down; and when there is a fear of his falling down, when that fear is as regards one side of him, they should carry 42m down on that side; and when he has fallen down they should carry 42m down zm such place as he has fallen. 24. When one is seated upright azd shall die, when ¢here is fear of his falling on one side they should carry 47m down on that one side, and when there is fear on all four sides, ¢/ex on all four sides ; and when 4e has fallen down they should carry Azm down zz such place as he has fallen *.

24. When one is seated upright azd shall die, when ¢here is fear of his falling on one side they should carry 47m down on that one side, and when there is fear on all four sides, ¢/ex on all four sides ; and when 4e has fallen down they should carry Azm down zz such place as he has fallen *.

25. And when one shall die on a tree, when its

1 That is, the floor of the apartment; which would probably be formed of earth beaten down, which, in India, is nearly always overspread with diluted cow-dung to hinder cracks in the smooth surface. A better class of floor is spread with lime plaster on a stony surface.

* The object of these rules is evidently to avoid disturbing the corpse more than is absolutely necessary, provided there be no fear of its polluting more of the ground by falling upon it.

p. 253

bark is green and /here is no fear of falling off, they should not carry 42m down; and when ¢here is fear of it, they should carry down the whole of the body (tanQ masai). 26. And when the bark of the tree is withered, when ¢here is fear of it and when ¢here is no, fear of it, they should carry z# down. 27. When he shall die on a branch of a tree which is green, when ¢heve is no fear of his falling off they should not carry 42m down. 28. And when ¢ééere is fear of it, or z¢ zs a branch of a withered tree, when also, a hair originating with him, or a limb, remains behind on the particular tree, they should carry down the whole of the body'. 29. And when it does not remain behind him on the particular tree, but when there is fear of its falling off, they should not carry it below (vad fr6d@)?.

30. When a corpse (nas4t-1)%, from outside of it, remains behind on a jar (khQmbS) in which ¢here may be wine, the jar is polluted, azd the wine is clean. 31. And when ome shall die inside, in the wine in the jar, if not even a hair or a curl originating with him remains behind on the jar, the wine is polluted and the jar not polluted*. 32. When ¢¢ zs

1 K2o has a portion of § 30 inserted here by mistake.

* The object of these rules is likewise to prevent the risk of the ‘corpse defiling more of the ground than is absolutely necessary by falling upon it, as it might do by the breaking of a dead branch.

5 Nas&tf (Av. nasu) means not only a corpse or carcase of a human being, dog, or other animal of the good creation, but also any portion of such corpse or carcase; that is, so/rd ‘ dead matter’ in general, as distinguished from dirt or refuse from the living body, or any /iguid exudation from a corpse or carcase, which is called hikhar (Av. hikhra).

* Pahl. Vend. VI, 9 states, that ‘when one shall die on a jar of wine, the jar is useless, and the wine becomes just as though sés

p. 254

hikhra).

* Pahl. Vend. VI, 9 states, that ‘when one shall die on a jar of wine, the jar is useless, and the wine becomes just as though sésp. 254 a jar in which ¢4ere is oil!, and dead matter (nasAb), from outside of it, remains behind on it, this is even as though it remains inside it, because the oil comes outside and goes back to the inside, avd both are polluted, the jar and the oil; and even on making the jar dry? it is not fit to put anything in. .

33. When a serpent (garzak) is in a jar in which there is wine, both are useless and polluted, for it makes them contaminated (padvishak). 34. And when corn shall be in z¢, the jar is polluted and the corn clean; and when nothing originating with ¢he serpent inside the jar remains behind on the jar, so much of the corn as includes the serpent, and upon which the touch (m4lisn) of the serpent has gone— because the touch of the serpent’s seed might be the death of one —is to be taken out and to be thrown away. 35. And when hair or dead matter, even not originating with ¢he serpent, remains behind on the jar, the jar is polluted, but is serviceable (shAyad) on making z¢ dry®.

36. Brick, earth, and mortar are separated by course (ravisn) had been within three steps of the corpse. And when he shall die in the wine, when nothing of him remains behind on the jar, the jar is proper on making :# dry’ (or, perhaps, ‘ the jar is fit for bran-flour’).

1 Or ‘clarified butter ;’ in this case the ‘jar’ is probably a globular vessel, or carboy, made of hide, through which the oil, or liquid butter, penetrates so far as to keep the outer surface greasy, which accounts for the remark about the oil passing in and out. Such vessels, called dabar, are commonly used for oil and liquid butter in India.

* Assuming that khfiskar stands for khfisk-kar, as it does in Pahl. Vend. VI, 71; otherwise we should have to read thus: ‘and the jar is not even fit to put any bran-flour in.’

* Again assuming as in § 32; otherwise we must read thus: ‘but is fit for bran-flour (khfskar).’

CHAPTER II, 33-38. 255

their own substance (pavan mindavam-i nafsman), and are connected with the ground; being separated by their own substance is this, that so much space as dead matter’ comes upon is polluted ; being connected with the ground is this, that they would convey the pollution down unto the water. 37. Dung-fuel, ashes, flour, and other powdered things are connected with their own substance, and are separated from the ground; being connected with their own substance is this, that when dead matter comes upon them the whole of them is polluted; and being separated from the ground is this, that when dead matter comes upon them it does not make the ground polluted 2.