Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)
English·1879–1910·trans. E. W. West·388 passages
The text · part 12 of 18
38. Ata house zx which the sacred ceremony (yazisn) is prepared, and a dog or a person passes ® away in it, the first business to be done is this, that the fire is to be preserved from harm; moreover, if it be only possible to carry the fire so that they would carry z¢ away within three steps of the corpse‘, even then it is to be carried away, and the
1 Or ‘a corpse ;’ K2o has ‘stands upon.’ The meaning is that these substances do not communicate the contamination throughout their own substance, but only downwards to the ground, which conveys it farther down, so far as it contains no water.
2 That is, these substances communicate the contamination throughout their own substance, but not down to the ground.
8 The verb vidardanéd (Huz. vabrfintand), ‘to cross over, to pass away’ (Av. vi+tar, Pers. gupHastan), can only be used when referring to the death of good people or animals; but the verb mirdand (Huz. yemitfintand), ‘to die, to expire’ (Av. mar, Pers. murdan), can be used generally, though usually applied to the wicked and to evil creatures. Pahl. Vend. V, 134 contains nearly the same text as §§ 38, 39.
‘ Under ordinary circumstances fire must not be brought within thirty steps, or about 79 English feet, of a corpse (see Vend. VIII,p. 256 wall is not to be cut. 39. Réshan! said that an earthen one is to be cut into, du¢ a mortar one is not to be cut; below and above no account zs taken of damaging (béd@6zédth)? the wall*. 40. To bring the fire within ‘¢ the three steps from the corpse is a Tanapdhar sin; and when exudation happens to the corpse, it is worthy of death® 41. The prepared food in that house is all useless, and that which is not prepared is usable in the length of nine nights
17). But the spirit of the Mazdayasnian law is reasonable, and, although strict, it allows for practical difficulties and chooses the least of two evils in a more judicious manner than might be expected (a fact which it would be well for Parsis and others to observe in doubtful cases). Here, breaking through the wall of a house is considered a greater evil than the possible pollution of the fire by passing at a distance of three steps, or eight English feet, from a corpse.
1 The name of a commentator, or commentary, often quoted in Pahlavi translations (see the note on Chap. I, 4).
3 Literally, ‘destroying the consciousness,’ or ‘injuring the existence.’ Béd6zéd or bédy6zad is a particular kind of sin which appears to consist chiefly of the ill-treatment of animals and injury of useful property. It is mentioned in Pahl. Yas. XXIX, 1b, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in some editions of the Khurdah Avesta it is defined as selling stolen men or animals into misery, or one’s own domestic cattle to the butcher, also spoiling and tearing up good clothing, or wasting and spoiling good food.
Yas. XXIX, 1b, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in some editions of the Khurdah Avesta it is defined as selling stolen men or animals into misery, or one’s own domestic cattle to the butcher, also spoiling and tearing up good clothing, or wasting and spoiling good food.
’ The meaning is, that if it became necessary to break through the wall in order to remove the fire unpolluted, the sin committed through damaging the wall will not be punished either in this world or the next.
‘ That is, nearer than three steps, which is considered to be the minimum distance at which any degree of purity can be maintained.
5 A marg-arg4n sin, on committing which the sinner is required to place his life at the disposal of the high-priest (see Chap. VIII, 2,5, 6, 21). It is usually considered equivalent to fifteen Tanépfihars (see Chap. I, 1, 2).
CHAPTER II, 39-45. 257
or amonth'. 42. Clothing also zz like manner, except that which oze wears on the body; that, even in that time, is not clean, since it remains in use. 43. And the holy-water (zéhar)?, too, which is taken and remains z that place, is to be carried away immediately to the water; also the sacred milk (gtv)* azd butter (gum)* z# like manner. 44. Of the prayer® clothing Vand-Afharmazd * said that it is usable in the length of nine nights ov a month ; the writer’ (daptr) said that it is when they perform the washing of hands, and wash z¢ thoroughly, it will become clean at the time.
45. If in a house there are three rooms (gungtnak), and ome shall die in the entrance place (darg4s), if z¢ de so that they may set the door open, and the corpse comes to this side, only this
1 According to the season of the year, the period of uncleanness being nine nights in the five winter months, and a month in the seven summer months (see Vend. V, 129).
* Av. zaothra; this holy-water is consecrated by the priest reciting certain prayers while holding the empty metal cups in his hands, while filling them with water, and after filling them (see Haug’s Essays, p. 397).
* The Av. gdus givya, ‘product of the living cow,’ which is kept in a metal saucer during the ceremonies, and used for sprinkling the sacred twigs (baresém), and for mixing with the holy-water and Hém-juice in the mortar (see Haug’s Essays, PP. 403, 405, 406).
* Compare Pers. fim, ‘fat;’ it is the Av. g4us hudhau, ‘product of the well-yielding cow,’ a small piece of which is placed upon one of the sacred pancakes, or wafers (drén), during the ceremonies (see Haug’s Essays, pp. 396, 407).
5 Reading yast; but it may be gast, ‘ changed.’
* See the note on Chap. I, 4.
7 There appear to be, as yet, no means of ascertaining the name of the writer of the Sh4yast l4-shayast, who gives his own opinion here.
(s] Ss
p. 258
396, 407).
5 Reading yast; but it may be gast, ‘ changed.’
* See the note on Chap. I, 4.
7 There appear to be, as yet, no means of ascertaining the name of the writer of the Sh4yast l4-shayast, who gives his own opinion here.
(s] Ssp. 258 side is polluted; and if the corpse comes to that side, only that side is polluted; when it comes to both sides at once (aév4é&), only the entrance place is polluted alone, both the dwelling-rooms (kh4nak) are clean.
46. And the vault of the sacred fires! alone does not become polluted.
47. If one shall die in a wild spot (vaskar), prepared food which is within three steps is all useless, and beyond four: steps it is not polluted. 48. Prepared food is this, such as bread, boiled and roast meat, and prepared broth *.
49. And the ashes (var) of the sacred fire*® become in a measure polluted.
50. Should they carry in the fire into that house in which the length of nine nights oy a month is requisite for becoming clean, ¢heve is a sin of one Tandpohar‘ through carrying z¢ in, and one Tan4pahar through kindling z¢; and every trifling creature (khar or kha) which shall die and shall remain causes a sin of one Tandpthar. 51. Also through carrying water in, ‘kere is a sin of one Farman; and to pour water on the place where amy one’s life departs is a sin of one Tan4pdhar, and to pour 2 on a different place is a sin of one Yat. 52. And to
' Literally, ‘the vault of the fires of Vahrém.’ Pahl. Vend. V, 134 says ‘the vault of the fires is /:ad/e just like an empty house.’ Both this section and § 49 seem out of place.
* See Pahl. Vend. V, 134.
® Literally, ‘the produce of the fire of V4&hram,’ a term for ‘ashes,’- which is used in Pahl. Vend. V, 150 along with the equivalent phrase, ‘clothing of the fire’ (see Chap. III, 27).
* See Chap. I, 1, 2 for the degrees of sin mentioned in § 50, 51, 53-
CHAPTER II, 46-56. 259
undergo ablution ! inside ¢he unclean house is all nonablution. 53. And whoever goes into it needlessly, his body and clothes are to be every time thoroughly washed, and his sin is one Tanapdhar; and when he goes in needfully z¢ is neither good work nor sin*. 54. And this pollution is all in the sharp account (ttkhak am4r) when the life departs?; the only thing which amounts to polluting is contact with the flesh, and even with the hair and nails. 55. Of the contact which is stated in the Avesta‘, the account is that zt zs from one side, and it ever cleaves to one; the curse (gazisn)® which is stated in the Avesta advances from all four sides. 56. Séshyans® said it is, until its exhibition to a dog, just as it becomes at the time when its life departs’; a priest, a
1 That is, the ceremonial ablution (p4dty4zth), or ‘ washing, with water, the hands and arms up to the elbows, the face as far as behind the ears, and the feet up to the ankles,’ whilst a certain form of prayer is recited (see AV. p. 148, note).
p. 148, note).
* Here again, as in § 38, the strict letter of the law is relaxed in case of necessity.
5 Meaning, apparently, that any pollution is taken into account, as a sin, in the investigation the soul has to undergo upon entering the other world. Much of this paragraph will be found in Pahl. Vend. V, 107.
* Referring to Vend. V, 82-107, which gives an account of the number of persons through whom the pollution of a corpse or carcase will pass, which is in proportion to the importance of the dead individual. The statement here made is that the infection, passing from one to the other, enters each person only on one side, but the demon of corruption attacks them on all sides.
5 Meaning, probably, the Nas(s, or demon of corruption (see § 1), who is said to rush upon all those polluted as detailed in Vend. V, 82-107.
* See Chap. I, 3.
7 That is, until seen by the dog the corpse remains pervaded by the demon of corruption and hazardous to approach (see §§ 1-4).
; S 2p. 260 warrior, and a husbandman are no use, for merely a dog is stated. 57. Kishtand-bigéd! said the account is at the time when its life departs; and that which Kashtané-bigéd specially said is, ‘when anything is inside it (the place) the pollution is as far as to the place where that thing stands.’ 58. When a dog, or a goat, or a pig is requisite (darvai)? it is proper, for the pollution does not attack further there ; and the pollution of a child in the womb is a/ong with the mother.
59- The direct pollution of a hedgehog ® cleaves to ove, and not the indirect pollution. 60. Direct pollution (hamréq) * is that when the body is in contact with a corpse, and indirect pollution (pait-
1 See Chap. I, 4, note. This name is nearly always written Kushtané-biigéd in Sls. in Kzo and M6; it is not mentioned in Pahl. Vend. V, 107, although the details here quoted are there given in part.
* The meaning is not quite clear, but this sentence is probably to be read in connection with the preceding one, as implying that where such domestic animals are kept they can be used for stopping the infection, as effectually as any inanimate object. The pig is here mentioned as a common domestic animal, but Parsis have long since adopted the prejudices of Hindus and Muhammadans as regards the uncleanness of the pig.
5 As Vend. V, 108-112 says the same of the dog urupi, it would seem that the writer of our text considered the urupi to be a hedgehog (zfizak); the Pahlavi translation of the Vendidad renders it by rapuk or rfpfk, which appears to be merely an approximate transcript of the Avesta word; traditionally, this is read raspfik and compared with Pers. rAs, ‘ichneumon;’ its identification with the hedgehog is certainly doubtful, although it appears to be admitted in Pahl. Vend.V, 112, where the same words are used as in this section.
rAs, ‘ichneumon;’ its identification with the hedgehog is certainly doubtful, although it appears to be admitted in Pahl. Vend.V, 112, where the same words are used as in this section.
‘ The technical terms hamréd and paftréd, for contagion and infection, are merely corruptions of Av. him-raéthwayéiti and paiti-raéthwayéiti. The definition of the latter one is omitted in K2o by mistake.
CHAPTER II, 57-63. 261
réd@) is that when! ne is in contact with him who touched the corpse ; and from contact with him who is the eleventh ? indirect pollution cleaves to one ix the same manner. 61. The indirect pollution of an ape * and a menstruous woman, not acting the same way, remains. 62. The shepherd’s dog, and likewise the village-dog, and others also of the like kind carry contamination to eight‘; and when they shall carry the carcase down on the ground ¢he place® is clean immediately; and that, too, which dies on a balcony (AskQp), until they shall carry z¢ down to the bottom, is polluted for the length of a year.
63. Whoever brings dead matter (nas4t) on any person is worthy of death; he is thrice worthy of
1 Reading amat, ‘when,’ instead of mfin, ‘ which’ (see note to Bund. I, 7).
* Vend. V, 86, 87 limits the pollution to the eleventh person infected, in the extreme case of the corpse having been a priest; but Pahl. Vend. V, 107 quotes the opinion of Sésh4ns that until a dog has gazed at the corpse the pollution extends to the twelfth, but only the first ten require the ceremonial purification of the bareshnfim, the others being cleansed by ordinary washing with bull’s urine and water.
5 Pahl, Vend. V, 107 states, however, that ‘everything of th: ape (kapik) is just like mankind.’ The meaning of § 61 is very uncertain, as the text can be both read and translated several ways, and none of them are very satisfactory.
* That is, in the case of the shepherd’s dog (see Vend. V, 92, 93); the carcases of other dogs occasion the indirect pollution of fewer persons, in proportion to their inferior importance; but Pahl. Vend. V, 107 states, with regard to this importance, that when ‘in doubt, every man is to be considered as a priest, and every dog as a shepherd’s dog,’ so as to be on the safe side, by exacting the maximum amount of purification in all doubtful cases.
5 The Pahlavi text leaves it doubtful whether the place, the people, or the carcase becomes clean, but the first is the most probable.
p. 262
5 The Pahlavi text leaves it doubtful whether the place, the people, or the carcase becomes clean, but the first is the most probable.
p. 262
death! at the time when a dog &as not seen the corpse (nasat); and ¢f through negligence of appliances and means (44r va tQb4n®) he disturbs 27, and disturbs z¢ by touching it, he knows that z¢ zs a sin worthy of death; and for a corpse that a dog has seen, and one that a dog has not seen, the accountability is to be understood 4o de as much *, and Jor the death and sickness * of a feeble man and a powerful ove. 64. Afarg has said there is no account of appliances and means‘, for ¢¢ is not allowable to commit a sin worthy of death in cases of death and sickness.
65. When they move a corpse which a dog Aas not seen with a thousand men, even then the bodies of the whole xuméer are polluted, and are to be washed for them with ceremony (pisak)* 66. And for that which a dog Aas seen, except that one only when a man shall move 7¢ all” by touching 7¢, his washing is then not ¢o de with ceremony. 67. And when he is in contact azd does not move 7¢, he is to be washed with bull’s urine axd water. 68. And
‘ That is, he has committed a sin equivalent to three mortal sins (marg-arg4n).
7 This exception (which is repeated in §§ 68, 71) seems to imply that §§ 66, 68, 71 refer to the collection of any fragments of a corpse found in the wilderness, or in water; and the exemption from the troublesome purification ceremony in such cases, is probably intended to encourage people to undertake the disagreeable duty of attending to such fragments.
CHAPTER II, 64-71. 263
when he shall move with a stake (dar)! a corpse which a dog Aas not seen, except that one only when he shall move z¢ all, the washing for him is not ¢o de with ceremony.
CHAPTER II, 64-71. 263
when he shall move with a stake (dar)! a corpse which a dog Aas not seen, except that one only when he shall move z¢ all, the washing for him is not ¢o de with ceremony.
69. And when a man shall move a corpse, which a dog as not seen, by the hand of another man, he who moves it by the hand of a man, and he also whose own hand’s strength does z¢ are polluted in the bodies of both; and it is the root of a Tandpdhar? sez for him himself and of a Tanapdhar for the other one, for this reason, because his own body and that also of the other are both made _ polluted through sinfulness. 70. And when there is not in him, nor even originating with 42m (ahambdniA), the strength of him whose own hand 2¢ 2s, it is just as though he would move it (the corpse) with a stake *; and he who held z¢ in the way of contact with his hand is to be washed with ceremony ; and it is the root of a Tandpdhar sin for him whose own hand z¢ zs, and of a Khér‘ for himself. 71. When he shall move a corpse by the hand of a man, and the corpse is of those which a dog has seen— except that one only when he shall move it all '— the washing for him is not 40 de with ceremony.
1 The interposition of the stake, or piece of wood, prevents the direct attack of the Nasfs, or demon of corruption, which has not been driven away by a dog. That inanimate objects are supposed to stop the progress of the pollution appears from § 57.
* See Chap. I, 1,2. Asin is figuratively said to take root in the body, when it has to be eradicated, or figuratively dug up.
5 See § 68. If he employs another man to move the corpse merely because he is physically unable to do it himself, he escapes with less pollution than when he is able to do the work himself ; but the man employed suffers the same in both cases.
* See Chap. I, 1, 2. 5 See § 66.
p. 264
‘72, When one is going dy a place at night, and comes back there on the morrow, and a corpse lies there, and he does not know whether the evil (dis) was there when he came by’, or not, it is to be considered by him that it was not there.
73. Ofa flock in which is a sheep by whom dead matter is eaten, of a forest in which is a tree with which dead matter is mingled, and of a firewoodstand (aesamd4n) in which is a stick of firewood with which grease is mingled, Afarg said that it is not proper to make the flock and the forest fruitful, and the firewood is useless *.
74. About a door on which a corpse impinges; as to the door of a town and city they have been of the same opinion, that z¢ is to be discarded by 4zs comrades (hamk4r)’; as to a door which is mostly closed (badtim)* they have been of different opinions,
1 Literally, ‘when I came by ;’ the usual Persian idiom in such phrases.
* This statement of Afarg’s, so far as it relates to greasy firewood, will be found in Pahl. Vend. V, 14.
5 Or, ‘bythe community.’ The same rule is mentioned in Pahl. Vend. V, 14.
* This statement of Afarg’s, so far as it relates to greasy firewood, will be found in Pahl. Vend. V, 14.
5 Or, ‘bythe community.’ The same rule is mentioned in Pahl. Vend. V, 14.
* There is some uncertainty about this word. It is not the Pers. badtum, ‘ worst, vilest,’ because that is written vadttim or vatfiim in Pahlavi; besides, the rule must apply to other than the vilest doors, otherwise it would not harmonize with § 75. It is not a miswriting of nft(m, ‘lowest, most debased,’ for the same reason, and because it occurs elsewhere. It is not a miswriting of bétman, a possible variant of béta, ‘a house’ (although ‘a house-door’ would suit the context very well), because it occurs also in Pahl. Vend. V, 14, XI, 10, in which latter, place it is clearly an adjective partially translating Av. bendvé. And it would be hazardous to connect it with Pers. bidfin, ‘outside,’ which seems merely a corruption or misreading of birfn. The view taken here is that badtfim stands for bandtfim, ‘most shut up,’ the nasal being often dropped in Pahlavi, as in sag for sang, ‘stone,’ &c.
CHAPTER II, 72-78. 265
Gégésasp! said that discarding z¢ by 4z¢s comrades is likewise proper, and Sdshyans said that it is not proper; and as to other doors they have been of the same opinion, that it is not proper. 75. The door of one’s own chief apartment (shah-g4s) is fit for that of the place for menstruation (dast4nist4n), and that of the place for menstruation is fit for that of the depository for the dead (khaz4n6)?, and that of the depository of the dead is not fit for any purpose whatever?; that of the more pleasant is fit for that of the more grievous.
76. Any one who, through sinfulness, throws a corpse into the water, is worthy of death on the spot‘; when he throws only one z¢ zs one st worthy of death, and when he throws ten at one time z¢ zs then oné s¢z worthy of death; when he throws ¢hem separately z¢ zs a stz worthy of death for each one.
77. Of the water, into which one throws dead matter, the extent of pollution is three steps of three feet 2 the water advancing, nine steps of three feet zz the water passed over, and six steps of three feet 2 the water alongside 5; six steps of three feet in the depth of the water, and three steps of three feet in the water pouring over the dead matter are polluted as regards the depth®. 78. When it is thrown zzéo the midst of a great standing water, in like manner, the proportion it comes is ever as much as it goes, and
1 See Chap. I, 3.
* The Huz. equivalent of Paz. dakhmak (see § 6).
® See Pahl. Vend. V, 14.
* Compare Pahl. Vend. VII, 66. 5 See Vend. VI, 80.
* That is, the pollution extends about eight English feet up-stream and upwards, sixteen feet sideways and downwards, and twentyfour feet down-stream. Some of the latter part of the sentence is omitted in K2o by mistake.
p. 266
zs the proportion of it they should always carry away with the dead matter’,
Some of the latter part of the sentence is omitted in K2o by mistake.
p. 266
zs the proportion of it they should always carry away with the dead matter’,
79. And when a man comes forth, and a corpse lies in the water, when he is able to bring it out, and it is not an injury to him, it is not allowable to abandon z¢ except when he brings z# out 80. Sdéshyans said that, when it is an injury, it is allowable when ‘ he does not bring zé out; and when it is not an injury, and he does not bring 2¢, his sin is a Tandpdhar*®, 81. Kdshtand-bigéd® said that even in case of injury it is not allowable to abandon 2¢, except when he brings z¢ out; when he does not bring z¢ 4e is worthy of death. 82. And Gégésasp’ said that it is even in case of injury not allowable, except when he brings z# out; and when, in case of injury, he does not bring z¢ out his sin is’'a Tana- _ pahar; and when it is no injury to him, and he does not bring z¢, Ze is worthy of death.
83. And when he shall wish to bring z¢ his clothing is to be laid aside, for it makes the clothing
1 The sentence is obscure, but this seems to be the meaning; that is, when a corpse or any dead matter is thrown into a pond or tank, the pollution extends sixteen feet from it in all directions ; and that quantity of water ought to be drawn off, in order to purify the tank (see Vend. VI, 65-71). As the corpse, in nearly all cases, must be either at the bottom or on the surface, the quantity of polluted water to be drawn off must be a hemispherical mass sixteen feet in radius, or about forty-eight tons of water.
* See Pahl. Vend. VI, 64, where it states that bringing it out is a good work of one Tanfpfihar, and leaving it is a sin of the same amount.
3 See Chap. I, 3.
* Reading amat, ‘when,’ instead of mQn, ‘which’ (see Bund. I, 7, note).
5 See Chap. I, 1, 2. ® See Chap. I, 4, note.
7 See Chap. I, 3. ® See Pahl. Vend. VI, 64.
CHAPTER II, 79-87. 267
polluted, and whatever Ae is first able and best able to bring is to be brought out by him. 84. When, too, he is able to bring z¢ out through the breadth of the water, then also it is to be brought out so!; and when he is not able, it is to be brought out through the length of the water; and showing z¢ ¢o a dog and the two men are not to be waited for °.
85. And it is to be carried by him so much away from the neighbourhood of the water that, when he puts z¢ down, the water which comes out dropping from the corpse does not reach back to the water ; for when the water which comes out from the corpse reaches continuously back to the water 4e is worthy of death; and after that (min zak frAg) it is to be shown ¢o a dog, and it is to be carried away by two men. 86. And when he wishes to throw z¢ out from the water, Mard-bid® said it is allowable to throw z¢ out thus, so that the water of the dripping corpse does not reach continuously back to the water; Réshan said it would be allowable to throw z¢ out far.
86. And when he wishes to throw z¢ out from the water, Mard-bid® said it is allowable to throw z¢ out thus, so that the water of the dripping corpse does not reach continuously back to the water; Réshan said it would be allowable to throw z¢ out far.
87. To drag z¢ over the water is allowable, to grasp and relinquish z¢ is not allowable *; and when it is possible to act so that he may convey z¢ from a great water to a small water, when the water is
' So that less water may be polluted by the corpse taking the shortest route through it; but if that be impossible it must’ come out quickly, at any rate.
* That is, the otherwise indispensable dog’s gaze and two bearers must be dispensed with, if not at hand, in order to save time, until the corpse is out of the water (see § 85).
5 It might be, ‘there was a man who said,’ but Mard-bdd occurs in the Nirangistén as the name of a commentator (see Chap. I, 4, note).
* See Pahl. Vend. VI, 64 for this prohibition.
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connected z¢ is allowable, and when separated 7¢ is not allowable. 88. Afarg? said it is allowable to drag z¢ below through the water, but to drag #¢ over is not allowable, for this has come om the water as a danger ?, and that has not come on z¢ as a danger. 89. Médék-m4h? said it is allowable to drag 7¢ above, du¢ to drag z¢ below is not allowable, for the danger has gone out across the water, and the danger is not now to be brought upon it; and on that which is below, om which the danger has not come, the danger will at last arrive.
go. When he goes into the water he is to go into it with this idea, that ‘should there be many below, then I will even bring all;’ for whoever goes in not with this idea, and shall disturb any other one which lies there, will become polluted*. 91. And if the corpse be heavy avd it is not possible to bring z¢ out by one person, and he goes out with this idea, that ‘I will go and prepare means, and bring this corpse out of the water ;’ and when through sinfulness* he does not go back his body is polluted and worthy of
1 See Chap. I, 3.
* Or ‘fear.’ The difference of opinion between the two commentators on this question in casuistry, appears to have arisen from Afarg regarding the water merely as the representative of a spirit, who might be endangered or frightened by the source of impurity becoming more visible when above the water, while Méd6k-m4&h considered the water in its material aspect, and wished to save it from the further pollution consequent upon drawing the corpse through more of it.
3 See Pahl. Vend. VI, 64.
* These rules generally distinguish clearly between offences committed ‘through sinfulness,’ that is, wilfully, and those arising from accidental inability ; more stress being laid upon the intention than upon the. action.
CHAPTER II, 88-95. 269
death, and when he is unable to go back he is not polluted.
action.
CHAPTER II, 88-95. 269
death, and when he is unable to go back he is not polluted.
92. When the corpse is so decomposed (p(dak), when 2z¢ is thus necessary to bring it out, that he must cut off various fragments, even after he cuts them off they are to be brought out; and for every fragment his hands and knife are to be washed with bull’s urine (géméz), and with dust and moisture (nambd) ¢key are clean’. 93. And ¢hey are to be torn off? by him, and for every single fragment which he brings out his good work is one Tan4pthar.
94. And when rain is falling the corpse lies in the water ; to take z¢ from the water to deposit z¢ in the rain is not ® allowable.
95. Clothing which is useless ¢, this is that in which they should carry a corpse, and that even when very much oy altogether useless ; of that on which they shall decompose (bar4 vishfipénd), and of that on which the excretions (hikhar) of the dead come, so much space is to be cut away °, and the rest is to be
1 See Pahl. Vend. VI, 64 for §§ 92, 93.
2 Or ‘ twisted off;’ the Huz. neskhfintand must be traced to Chald. "D3 ‘to pluck out, to tear away,’ and seems to have a similar meaning in Pahlavi; its Paz. equivalent vikhtanéd (Av. vig) ought to be compared rather with Pers. kikhtan, ‘to bruise or break,’ than with békhtan or pékhtan, ‘to twist.’
> This negative is omitted in M6 by mistake.
“ Compare Pahl. Vend. VII, 32.
5 Or ‘go to pieces;’ that this is the meaning of vishitpénd appears clearly from Pahl. Vend. VII, 123, but a Persian gloss in the modern MS. Mg explains it as ‘deposit fragments from the beak of a bird,’ meaning, of course, fragments of dead matter dropped by a carrion bird.
* As useless, being incapable of purification ; such cuttings are to be buried, according to the Avesta of Vend. VII, 32, though the Pahlavi commentary explains that they are to be thrown away.
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thoroughly washed for the six-months’ ferzod'. 96. That which a menstruous woman has in wear (mahmA4nth)? is to be discarded in like fashion.
97. The clothing which is to be washed for the six-months’ period is such as is declared in the Avesta*®, 98. If the clothing be leathern it is to be thoroughly washed three times with bull’s urine (géméz), every time to be made quite dry with dust, and to be thoroughly washed three times with water, and to be laid out three months in a place to be viewed by the sun‘; and then it is proper for an unclean person (armést)* who has not performed
1 Khshvas-m4ig6k is merely a corruption of the Av. khshvas maunghé, ‘six months,’ of Vend. VII, 36, where this form of cleansing is thus described: ‘If (the clothing) be woven, they should wash :/ out six times with bull’s urine, they should scour #4 six times with earth, they should wash :/ out six times with water, they should fumigate :# six months at the window of the house.’
2 See Pahl. Vend. VII, 32.
5 That is, woven clothing, as declared in Vend. VII, 36 (quoted above in note 1).
Vend. VII, 32.
5 That is, woven clothing, as declared in Vend. VII, 36 (quoted above in note 1).
“ See Vend. VII, 35.
5 A Persian gloss defines armést as ‘a woman who has brought forth a dead child,’ and this is the general opinion ; but that seems to be only a particular example of an unclean person who would be included under the general term armést, for according to Pahl. Vend. IX, 133, 137, 141 a man when only partially purified must remain apart in the place for the armést (Av. airima, compare Sans. il or rf) for a certain time. Néryésang, in his Sanskrit translation of Mkh. (XXXVII, 36, XXXIX, 40, LI, 7), explains armést as ‘lame, crippled, immobility ;’ it also means ‘stagnant,’ when applied to water; and its primitive signification was, probably, ‘most stationary,’ an appropriate term for such unclean persons as are required to remain in a particular place apart from all others, as well as for helpless cripples, and insane persons under restraint (see Chap. VI, 1). The meaning ‘most polluted’ would hardly apply to tank water.
CHAPTER II, 96-104. 271
worship, or it is proper for a menstruous woman. 99. Other clothing, when hair is on z¢}, is Zaé/e just like woven cloth (tadak); all the washing of wool, floss silk, silk, hair, and camel’s hair is just like chat of woven cloth; and woven clothing is to be washed six times”.
100. Wool which is connected together, when one part is twisted over another, and a corpse rests *® upon it, is all polluted on account of the connection ; and when fleece (mésh) rests upon fleece, then so much space as the corpse rests upon is polluted. tor. When one shall die upon a rich carpet (bap) when the carpet is on a coarse rug (namad) and is made connected, the rug and carpet are both polluted, and when separated the rug is clean. 102. When several cushions are heaped (niftd) one upon the other, and are not made connected, and dead matter comes upon them, they have been unanimous that only that one is polluted on which the dead matter came. 103. A cushion éogether with wool‘ is 4aéé just like a carpet with a rug’.
104. Of several cushions which are tied down together, when dead matter comes to the tie, both are polluted, the cord azd the cushions; and when the dead matter comes to a cushion, and does not come to the tie, the cushions are all polluted on account of the connection, and the tie is clean °,
1 Pahl. Vend. VII, 35 says ‘ when a single hair is on it.’
? As mentioned in a note on § g5.
® Literally, ‘impinges.’ Here, as in many other places, ‘ dead matter’ may be read instead of ‘corpse,’ as nas&i means both or either of them.
‘ That is, laid upon wool.
5 See § ror.
* See Pahl. Vend. VII, 27.
p. 272
As mentioned in a note on § g5.
® Literally, ‘impinges.’ Here, as in many other places, ‘ dead matter’ may be read instead of ‘corpse,’ as nas&i means both or either of them.
‘ That is, laid upon wool.
5 See § ror.
* See Pahl. Vend. VII, 27.
p. 272
105. A pregnant woman who devours dead matter through sinfulness is polluted and worthy of death, and there is no washing for her’; and as for the child, when it 4as become acquainted with duties (ptsak-shin4s), ashes? and bull’s urine are for its eating and for its washing. 106. 4s for a child who is born of solitary carriers of the dead *, although its father and mother may both have devoured dead matter through sinfulness, that which is born is clean on the spot, for it does not become polluted éy birth.
107. Réshan * said that every one, who, through sinfulness, has become polluted by means of dead matter, is worthy of death, and his polluted body never becomes clean; for this ome is more wretched than the fox which ove throws into the water living, and in the water it will die. 108. Oxe worthy of death never becomes clean; avd a solitary carrier of the dead is to be kept at thirty steps from ceremonial ablution (padty4zth).
109. Whichsoever of the animal species has eaten their dead matter’, its milk, dung, hair, azd wool are polluted the length of a year; and zf pregnant when it has eaten z¢, the young one has also eaten z¢, and the young one is clean after the length of a year from being born of the mother. 110. When a male which has eaten 7¢ mounts a female, the female is not polluted. 111. When dead matter is eaten by it,
1 That is, she cannot be purified.
* Reading var (see note on § 49).
* Carrying a corpse by a single person being prohibited (see §§ 7, 8); but why he is supposed to devour it is not clear,
* See Chap. I, 4, note.
® Compare Pahl. Vend. VII, 192.
CHAPTER II, 105-116. 273
and even while it is not digested it shall die, it is 4iable just like a leathern bag (anb4n) in which is dead matter.
112. Gold, when dead matter comes upon it, is to be once thoroughly washed with bull’s urine (g6méz), to be once made quite dry with dust, and to be once thoroughly washed with water, and z¢ zs clean’. 113. Silver is to be twice thoroughly washed with bull's urine, and to be made quite dry with dust, and is to be twice thoroughly washed with water, and zf zs clean®, 4114. And iron, 22 “ke manner, three times, steel four times, and stone six times®, 115. Afarg said: ‘Should it be quicksilver (Avginak)* it is “adde just like gold, and amber (kahrupat) just like stone, and all jewels just like iron. 116. The pearl (marv4rid)®, amber, the
1 The purification here detailed is prescribed for golden vesscls in Vend. VII, 186.
Afarg said: ‘Should it be quicksilver (Avginak)* it is “adde just like gold, and amber (kahrupat) just like stone, and all jewels just like iron. 116. The pearl (marv4rid)®, amber, the
1 The purification here detailed is prescribed for golden vesscls in Vend. VII, 186.
* This is the purification prescribed for silver vessels in Vend. VII, 74 W.; it is found in the Vendidad Sadah, but is omitted (evidently by mistake) in the Vendidad with Pahlavi translation, and has, therefore, been omitted in Spiegel’s edition of the texts. By this accidental omission in the MSS. silver is connected with the purification for stone (see § 114).
5 See Vend. VII, 75 W., much of which is omitted in the Vendidad with Pahlavi translation, and in Spiegel’s edition (see the preceding note), the sixfold washing of stone being erroneously applied to silver (see Vend. VII, 187 Sp.), owing to this omission of the intervening text. It appears from this section that the Av. haosafna, which has usually been translated as ‘copper,’ was understood to be pfilazd, ‘steel, by the Pahlavi translators.
* Or ‘a mirror’ (Pers. Abgfnah), but the word is evidently used for a metal in SZS. X, 2, and very likely here also.
5 Most of the substances mentioned in §§ 115, 116 are detailed in Pahl. Vend. VII, 188, where it is stated that ‘as to the pearl there have been different opinions, some say that it is ‘ade just like gold, some say that it is just like the other jewels, and some say that there is no washing for 4.’
(s] Tp. 274 ruby (yAkand) gem, the turquoise’, the agate (shapak), coral-stone (vasadin sag), bone, and other substances (géhar) which are not particularly mentioned, are to be washed just like wood ?; and when they are taken into use there is no washing 3, and when they are not taken their washing is once. 117. Of earthen and horny articles there is no washing; and of other substances which are not taken for use the washing is once, and ¢hey are declared out of use.
118. Firewood, when green, is to be cut off the length of a span (vitast), one by one, as many sticks as there are—and when dry one span and two finger-4rcadthst— and is to be deposited 7% some place the length of a year, and water is not to be dropped upon 7z¢; and z¢ zs drawn out after the length of a year; Séshyans® said that it is proper as firewood for ordinary fires, and Kdshtand-bigéd* said that z¢ zs just as declared in the Avesta: ‘ The
1 This is doubtful; the word can be read pirfnak, and has the Pers. gloss pirfizah, ‘turquoise,’ in some MSS. If read pilfnak it might perhaps be taken for ‘ivory.’ But in Pahl. Vend. VII, 188 it is vafarind, ‘snowy,’ and the reading there seems to be ‘jetblack and snow-white stone-coral ;’ so here the original meaning may have been ‘ snow-white and jet-black coral-stone.’
? Vend. VII, 188 says that ‘earthen or wooden or porcelain vessels are impure for everlasting.’
* Meaning, apparently, that they cannot be purified for immediate use.
Vend. VII, 188 says that ‘earthen or wooden or porcelain vessels are impure for everlasting.’
* Meaning, apparently, that they cannot be purified for immediate use.
* That is, one-sixth longer than when green, the vitast being twelve finger-dreadshs, or nine inches (see Bund. XXVI, 3, note). The purification of firewood, here prescribed, is simply drying it for a year in short lengths; but Vend. VII, 72-82 requires it also to be sprinkled once with water, and to be cut into longer pieces.
5 See Chap. I, 3.
* See Chap. I, 4, note.
CHAPTER I, 117-122. 275
washed one, even then, is proper in dried clothing .’ 119. About corn? they have been unanimous that so much space is polluted as the dead matter comes upon; and of that which is lowered into pits’, or is wanted ¢o ée so, and of that which is scattered (afstd) at such a place ¢here are different opinions ; Séshyans said: ‘Should it be of such a place 7? is polluted as much as the dead matter Zas come upon
" and Gégésasp* said: ‘Should it be so 2 is all polluted, azd the straw is all polluted.’
121. A pomegranate also is of such nature as a walnut. 122. As éo the date, when its stalk® is not connected the date is polluted and the stalk and stone (Astak) are clean; the washing of the date is just like ¢hat of corn; and when it is touched upon the stalk, when the stalk, stone, and date are connected, the whole is polluted; as ¢o the date when not connected with the stalk, amd touched at the
1 Something similar is said in Pahl. Vend. VI, 71.
* According to Vend. VII, 83-93 polluted corn and fodder are to be treated like polluted firewood, but to be cut into pieces of about double the length.
* Reading dén g6p4n faréstak; the practice of storing corn in dry pits underground is common in the East and in some parts of Europe. In Pahl. Vend. VII, 93 it is dén gép4n 4vist, ‘ concealed in pits.’
* See Chap. I, 3.
5 Pahl. Vend. VII, 93 classes the almond with the walnut as a connected fruit, and the date with the pomegranate as a separated one.
* The word is kfrApak or _kdrdsak, but its meaning is doubtful.
T 2
p. 276
stalk, the date is clean, and the washing of the stone is just like ¢ha¢ of wood. 123. The pomegranate, citron, quince, apple, pear, and other fruit, when in bearing and the rind (pazAvisn5) is perceptible on it, when dead matter comes upon it ¢here is no pollution of it; and when the rind (paz4misn6) is not perceptible on it, its washing is just like chat of corn; and rind is ever with the citron’. 124. For meat, butter, milk, cheese, and preserves (ri#ar) there is no washing *%.
Cuapter III.
124. For meat, butter, milk, cheese, and preserves (ri#ar) there is no washing *%.
Cuapter III.
1. The clothing of a menstruous woman which they shall take new for her use is polluted, and that which is in use is not polluted®*. 2. When a bedchamber (sh4d-afdrvAn) is overspread, and a carpet (bap) is laid upon it and a cushion om the two‘, and
' Pahl. Vend. VII, 93 says, ‘ fruit whose rind (paz4v) exists is also just like that in a pod (kfvak), and /or that which does not remain in a rind, when pollution shall come upon it, /Aere is no cleansing whatever. Afarg said that ¢here is ever a rind (pazavisn6) with the citron.’
® Pahl. Vend. VII, 93 says, ‘for everything separated shere is a washing, except meat and milk.’ Articles for which there is no washing cannot be purified. .
* Pahl. Vend. XVI, 5 says, ‘when in the place she remains in for the purpose, she does not make the clothing she wears on her body polluted, it remains for use within the place. The meaning is, probably, that clothing already set apart for the purpose does not become further polluted, so as to be unfit for her use. It appears also (Pahl. Vend. XVI, 5) that on the spot where menstruation first appears, not even the twigs uplifted in the sacred ceremony are polluted, unless the circumstances are abnormal.
‘ This phrase, about the carpet and cushion, is omitted in K2o by mistake.
CHAPTER II, 123-IU, 6. 277
a woman sits upon z¢ and menstruation occurs, when she puts a foot from the cushion on to the carpet, and from the carpet out into the bed-chamber, the carpet and bed-chamber are both polluted, for ¢hey ave taken newly for her use, dx¢ of the cushion ¢here is no pollution for this reason, because z¢ zs in use. 3. And when she sits on the cushion so that she shall have both the carpet and cushion in use, the bed-chamber is polluted by itself; and when all three shall be in use ¢here is no pollution whatever ?.
4. Just as she knows that z¢ zs menstruation, in the place she zs in for the purpose ’, first the necklace, then the ear-rings, then the head-fillet (4ambar), and then the outer garments (gamak) are to be put off by her. 5. When in the place she remains in for the purpose, even though she may remain a very long time for that purpose, yet then the outer garments are clean, and there is no need of leather covering and leather shoes *.
6. When she knows for certain (aévar) that 7¢ zs menstruation, until the complete changing (gdharidan6) of all er garments, and she shall Aave sat down in the place for menstruation‘, a prayer is to
1 § 2, 3 are merely corollaries from § 1.
* Or, possibly, ‘on the spot she #s in on the occasion ;’ although it would appear from § 5 that the place referred to is the dashtanistn, or place of retirement for the unclean.
* Or, possibly, ‘on the spot she #s in on the occasion ;’ although it would appear from § 5 that the place referred to is the dashtanistn, or place of retirement for the unclean.
® Reading mask va salmth4, but both reading and meaning are doubtful. The first word may be muské, ‘ musk,’ and the other can be read sharmga4h, but, if so, the construction of the sentence is defective, as it stands in the MSS.
* The dashtanist4n, a comfortless room or cell provided in every Parsi house for unclean persons to retire to, where they can see neither sun, moon, stars, fire, water, sacred vessels, nor righteous men; it ought to be fifteen steps (394 feet) from fire,p. 278 be retained znwardly. 7. When worship is celebrated a prayer is to be retained* zxwardly, and should menstruation occur the prayer is to be spoken out by her. 8. When in speaking ou¢ the prayer should menstruation occur, both afterwards, when the time was certain (avtgim4n), and now she is certain’, 9. When she retains a prayer z7wardly, and a call of nature arises, there is no need for her to speak ow the prayer, for the formula for the call is to be spoken by her ‘.
10. Hands sprinkled in ceremonial ablution (padiy4v), when a menstruous woman sees ¢hem, become quite unclean (apddity4v) by her look ®, and even when she looks hastily, and does not see the sacred twigs (bares6m), it is the same. 11. And om the subject of a house (khanak-1 baba), when a menstruous woman is above 2m it, and the sacred twigs water, and the sacred twigs, and three steps (8 feet) from righteous men (see § 33 and Vend. XVI, 1-10).
1 This kind of prayer (Av. v4, ‘a word or phrase,’ Pahl. v4g, Pers. baz) is a short formula, the beginning of which is to be muttered in a kind of whisper, or (according to the Pahlavi idiom) it ‘is to be taken’ and ‘ retained’ inwardly (as a protection while eating, praying, or performing other necessary acts) by strictly abstaining from all conversation, until the completion of the act, when the prayer or vag ‘is to be spoken out,’ that is, the conclusion of the formula is to be uttered aloud, and the person is then free to speak as he likes. Different formulas are used on different occasions.
® Kao has, ‘she retains a prayer.’ See Pahl. Vend. XVI, 5.
* The meaning is, however, uncertain.
* The Pahlavi text is as follows: Amat vag yakhsenunéd, pésinkaér (Pers. pésydr) bara yAtOnéd, as vag gfiftand kar l6it mamanas nask-i pavan amisn yemalelunisnd. Compare Pahl. Vend. XVI, 5.
® See Pahl. Vend. XVI, 10.
CHAPTER III, 7-I4. 279
Vend. XVI, 5.
* The meaning is, however, uncertain.
* The Pahlavi text is as follows: Amat vag yakhsenunéd, pésinkaér (Pers. pésydr) bara yAtOnéd, as vag gfiftand kar l6it mamanas nask-i pavan amisn yemalelunisnd. Compare Pahl. Vend. XVI, 5.
® See Pahl. Vend. XVI, 10.
CHAPTER III, 7-I4. 279
stand right below, if even fully fifteen steps below, even then the sacred twigs are unclean (ap4dty4z)?; but when not right de/ow fifteen steps are plenty. 12. Prepared food which is within three steps of a menstruous woman is polluted by her, and food which she delivers up (bar4 pardazéd@) from her morning meal (44sht) is not fit for the evening meal (s4m), nor that which she delivers up from her evening meal for the morning meal; it is not fit even for the same woman?; and water which is within three steps of her, when they shall put z¢ into a pail (dabal) or ablution-vessel (p4dtyAvd4n), and shall do z¢ without handling (ayadman), is f¢ for the hands in ceremonial ablution. 13. When she touches the bedding * and garments of any one, Sdshyans * said that so much space is to be washed with bull’s urine (g6méz) and water; her bedding which touches the bedding of any one does not make z¢ polluted. 14. A menstruous woman who becomes clean in three nights is not to be washed till the fifth day; from the fifth day onwards to the ninth day, when-
’ Pahl. Vend. XVI, 10 says, ‘everything, when at the right distance, is proper, except only that one case, when uncleanness is above and cleanness also right below; although it be even much below, yet it is not proper.’ In such a case the prescribed distance of fifteen steps is not sufficient; therefore, the dasht4nistan should be on the ground floor, not over an underground watertank, nor within fifteen steps of the water in such a tank.
* Or, possibly, ham nésman may mean ‘a companion woman,’ when two or more are secluded at the same time. Pahl. Vend. XVI, 17 says, ‘food delivered up by a menstruous woman is of no use whatever, it is not proper; in par/s free from pollution (gavidvasnd), in those likewise it is not proper ;’ the reading gavidvasnd (proposed by Dastir Hoshangji) is, however, doubtful.
5 Or ‘clothing,’ vistarg.
* See Chap. I, 3.
°p. 280 ever she becomes clean, she is to sit down in cleanliness one day for the sake of her depletion (tihtk), and then she is /i¢ for washing; and after nine nights the depletion is no matter’.
15. A woman who 4as brought forth or miscarried (nas4i), during forty days sees whenever sfe is polluted ; but when she knows for certain that she is Sree from menstruation she is, thereupon, to be associated with meanwhile (vadas), from the forty days? onward; but when she knows for certain that ¢here 7s something of it, she is to be considered meanwhile as menstruous.
onward; but when she knows for certain that ¢here 7s something of it, she is to be considered meanwhile as menstruous.
16. A menstruous woman when she as sat one month as menstruous, and becomes clean on the thirtieth day, when at the very same time she became quite clean she also becomes again menstruous, her depletion (tihtk) is from z¢s beginning, and till the fifth day washing is not allowable. 17. And when she is washed from the menstruation, and has sat three days in cleanliness, and again becomes menstruous as from the beginning, four days are to be watched through by her, and the fifth day is for washing*®. 18. When she has become free
1 See Pahl. Vend. XVI, 22. The Hebrew law (Lev. xv. 1g) prescribes a fixed period of seven days, except in abnormal cases.
2 The same period of seclusion as appointed by the Hebrew
“ Jaw, after the birth of a man child (see Lev. xii. 2-4). The Avesta law (Vend. V, 135-159) prescribes only twelve nights’ seclusion, divided into two periods of three and nine nights respectively, as the Hebrew woman’s seclusion is divided into periods of seven and thirty-three days. ,
5 The substance of §§ 16, 17 is given in Pahl. Vend. XVI, 22, but in language even more obscure than here. The washing mentioned here is merely for the first menstruation ; that for the second one being prescribed in § 18.
CHAPTER III, 15-22. 281
from the second menstruation she is not in cleanliness for nine days and nights,—these days and nights are for watching,—azd then she is to be washed; when the nine days avd nights are completed, on the same day washing is good’.
19. Of leucorrhoea (Atharak)*, when it as quite changed colour, that which comes on before and also that which is after menstruation, the pollution is just like ¢hat of menstruation.
20. When she as become so completely clean from menstruation that her, washing may be as usual (dastébarag hae), she does not make the sacred twigs (baresém), or even other things, polluted when beyond three steps.
21, On account of severe cold it is allowable for her to sit out towards® the fire; and while she washes a prayer (v4g) is to be taken zxwardly by her‘, and the washing of her hands, except with bull’s urine (géméz), is not proper till ken; and when ¢hey are washed by her, two hundred noxious creatures are to be destroyed by her as atonement for sin.
22. A woman who goes beyond the period of menstruation 5, and, afterwards, sees she is polluted, when her pregnancy is certain—except when her
1 In such abnormal cases the Hebrew law (Lev. xv. 25-28) prescribes seven days’ seclusion after recovery.
3 Av. Aithra, see explanation of siharak-hémand (Av. dithravand) in Pahl. Vend. XVI, 1, 34.
> Dastir Jam4spji reads val bavan-i 4t4sh, ‘to the part of the fire.’ From what follows it would seem doubtful whether this distant approach to the fire is allowable until she is ready for washing.
* See § 6, note.
® Or, ‘goes up from the place of menstruation.’
p. 282
> Dastir Jam4spji reads val bavan-i 4t4sh, ‘to the part of the fire.’ From what follows it would seem doubtful whether this distant approach to the fire is allowable until she is ready for washing.
* See § 6, note.
® Or, ‘goes up from the place of menstruation.’
p. 282
miscarriage (nasA4t yeheviintand) is evident—is then to be washed with bull’s urine and water; when her pregnancy is not certain she is to be considered as menstruous. 23. Some say', moreover, that when miscarriage is certainly manifest she is, meanwhile, to be considered as menstruous. 24. Some say that when she is doubtful about the miscarriage she is to be washed with ceremony ®.
25. And for any one? who comes in contact with a menstruous woman, or with the person whom it is necessary to wash with water and bull's urine, ¢¢ is the root of a sin of sixty sttrs*. 26. And for whomever knowingly has sexual intercourse with a menstruous woman 7¢ is the root of a sin of fifteen Tanapthars and sixty sttrs 5
27. Of a menstruous woman who sees a fire the sin is one Farman £, and when she goes within three steps z/ is one Tandpfhar, and when she puts a hand on the fire itself? z¢ is a sin of fifteen Tan4pahars; and zz like manner as fo the ashes® and water goblet®. 28. When she looks at water z¢ is a
1 Literally, ‘there is one who says thus.’
* See Chap. II, 65.
* Reading ais instead of adinas, ‘then for him.’
‘ That is, the sin is a Khér (see Chap. I, 2).
® According to the Avesta (Vend. XV, 23, 24) he becomes a peshétanu (Pahl. tanapfhar). The Hebrew law (Lev. xv. 24) makes him unclean for seven days.
® See Chap. I, 2. That it was sinful for her to look at fire, even in Avesta times, appears from Vend. XVI, 8.
7 Literally, ‘on the body of the fire.’
* That libfsy4 means ‘ashes’ appears from Pahl. Vend. V, 150; literally it is Huzvaris for ‘clothing or covering,’ and is so used in Pahl. Vend. VI, 106, VII, 122. Metaphorically, ashes are the clothing of the fire.
® Reading dfibalak; but the word is doubtful. Possibly it
CHAPTER III, 23-32. 283
sin of one Farman; when she sits in water z¢ is a sin of fifteen Tan4pfhars; and when through disobedience she walks out in the rain every single drop is a sin of fifteen Tanapdhars for her. 29. And the sun and other luminaries are not to be looked at by her, and animals and plants are not to be looked at by her, and conversation with a righteous man is not to be held by her; for a fiend so violent is that fiend of menstruation!, ¢4a¢, where another fiend does not smite anything with a look (akhsh), it smites with a look.
30. As fo a house? in which is a menstruous woman, the fire of that house is not to be kindled; food which is delivered up from before a menstruous woman is not proper for the same woman *,
31. A tray-cloth (khv4né gamak) which stands before 4er, when it is not in contact with her, is not polluted; a table-napkin (pataskhdr) when apart from her thigh, and contact does not occur, is proper +.
A tray-cloth (khv4né gamak) which stands before 4er, when it is not in contact with her, is not polluted; a table-napkin (pataskhdr) when apart from her thigh, and contact does not occur, is proper +.
32. When one® wishes to consecrate the sacred cakes (drén)*, when one holds up the sacred twigs should be read gébarak for gav-bar, ‘bull’s produce,’ referring to the bull’s urine which, with ashes, is prescribed (Vend. V, 148) as the first food for a woman after miscarriage.
* The demoness Géh (see Bund. III, 3-9).
* By khanak, ‘house, abode,’ must here be understood merely the woman’s place of seclusion. Kzo inserts 4taés dén after mfin, which renders it possible (by assuming another preposition) to translate as follows: ‘As fo a house in which is a fire, the fire in that house is not to be kindled by a menstruous woman.’
5 See § 12.
* Fit to use again.
* Perhaps we should read ‘she’ throughout this section, as a woman can perform these rites among women (see Chap. X, 35).
* The drén (Av. draona, corrupted into drain or darfin by
p. 284
(baresém)' from the twig-stand (baresém-d4n), and menstruation occurs, and just as it came to one’s knowledge one puts down the sacred twigs and goes out, the sacred twigs are not polluted.
P4z. writers) is a small round pancake or wafer of unleavened bread, about the size of the palm of the hand. It is made of wheaten flour and water, with a little clarified butter, and is flexible. A drén is converted into a frasast by marking it on one side, before frying, with nine superficial cuts (in three rows of three each) made with a finger-nail while thrice repeating the words humat hfikht huvarst, ‘well-thought, well-said, well-done,’ one word to each of the nine cuts. Any drén or frasast that is torn must not be used in any ceremony. In the dr6én ceremony two dréns are placed separately by the priest upon a very low table before him, on its left side, the nearer one having a small piece of butter (g4us hudhau) upon it; two frasasts are similarly placed upon its right-hand side, the farther one having a pomegranate twig (urvardém) upon it; and between this and the farther drén an egg is placed. The sacred twigs (baresém) must also be present on their stand to the left of the priest, and a fire or lamp must stand opposite him, on the other side of the table. The ptiest recites a certain formula of consecration (chiefly Yas. III, 1~VIII, 9), during which he uplifts the sacred twigs, and mentions the name of the angel, or of the guardian spirit of a deceased person, in whose honour the ceremony is performed. After consecration, pieces are broken off the dréns by the officiating priest, and are eaten by himself and those present, beginning with the priests (see Haug’s Essays, pp. 396, 407, 408, AV. p. 147).