From the archive

Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)

English·1879–1910·trans. E. W. West·375 passages

The text · part 15 of 18

‘, . . . Owing to the performance of Khvéttidad there arises a destruction of demons equivalent 4o a stoppage of creation; and though, afterwards, some of those men and women shall become wizards, or unlawfully slaughter a thousand sheep and beasts of burden at one time, or shall present holy-water to the demons, yef, on account of that destruction axa vexation of the demons, which has occurred to them owing to the Khvétida4d, it does not become comfortable to them while completed; and z¢ is not believed by them that “the souls of those people will come to us.”

‘Whoever keeps one year in a marriage of Khvé-

? Or, as stated in the Appendix to the Shayast L&-sh4yast (Sls.
XVIII, 4), they ‘wz2// not become parted from the possession of
Aftharmasd and the archangels.’

Ill. MEANING OF KHVETOK-DaS. 421 tid4d becomes just as though one-third of all this world, with the water, with the trees, and with the corn, had been given by him, as a righteous gift, unto a righteous man. When he keeps two years in the marriage z¢ is as though two-thirds of this world, with the water, trees, and corn, had been given by him unto a righteous man. When he keeps three years in the marriage 7¢ is as though all this world, with the water, with the trees, azd with everything, had been given dy zm, as a righteous gift, unto a righteous man. xd when he keeps four years in his marriage, and his ritual! is performed, z¢ is known ¢hat hts soul thereby goes unto the supreme heaven (garéddm4n); and when the ritual zs not performed, it goes thereby to the ordinary heaven (vahist6).

‘Zaratist enquired of Adharmazd thus: “As fo the man who fractises Khvétddad, and his ritual is performed, and he also offers a ceremonial (yazisn6aé), is the good work of it such as 2f ove without Khvétidad had offered zt, oy which way is it?” Atharmazd said: “/¢ is just as though a hundred men without Khvétid4d had offered it.”

‘Zaratist enquired this, also, of Adhaymazd, that is: “ How is the benediction (4f7tn6) which a man who practises Khvéthdéd shall offer?” Atharmazd spoke thus: “As though a hundred men without Khvétid4d should offer the benediction.”

‘And this, too, was asked by him, that is: “As to them who render assistance, ad one meditates and attains to Khvétid4d through them, and one

1 The proper ceremonies after his death, or for his living soul during his lifetime (see Dd. XXVIII, LXXXI).

p. 422

performs Khvéttid4d on account of their statements, how is ¢heer good work?” Athaymazd spoke thus: “Like 42s who keeps in food and clothing, for one winter, a hundred priests—each of which priests has a hundred disciples—sauch is his good work.”

‘Zaratist enquired this, also, of Adhaymazd, that is: “.4s ¢o them who keep a man back from performing Khvétiidad, and owing to their statements he shall not perform Khvétdda4d, what is their sin ?” A ttharmazd spoke} thus: “ Their place is hell.”

‘In a passage 7¢ is declared that, wiser than the wise, ad more virtuous than the virtuous is 4e in whose thoughts, words, and deeds the demons are less predominant; axd Aharman and the demons are less predominant in the body of him who practises Khvétidad, and his ritual ? is performed.

‘It is declared by revelation that af the ¢2me when Zaratist came out from the presence of Atharmazd, the lord, into a worldly place where he travelled, he spoke this, that is: “ Extol the religion! and you should perform Khvétidad. I speak of the good and those existing 2” the religion; as ¢o the negligent, the vile, and those in perplexity, this is said, that a thing so wondrous and important as ¢hat which is in our law of Khvéthd4d could not be for performance. This is a sublime (&trag) custom, and, as the best of all things, ove asserts that it is necessary to perform it. Zo me, also, this is manifest when, through all faith #” the law of those existing 2 the religion®, that which is called by

1 The Pahlavi text is imperfect. ® See p. 421, note 1. * That is, the general law of Masda-worship, as distinguished from what he is advocating as a peculiarly religious law sanctioned

Ill, MEANING OF KHVETOK-DAS. 423

them a very heinous sin, through faith 2% this law of the good, is that which is called the most perfect and best good work of Mazda-worship.”

‘ This, too, is declared by revelation, that Atharmazd spoke unto Zarat(st thus: “You should cause the performance of duties axd good works.” And Zaratist spoke thus: “ Which duty azd good work shall 1 do first?” Atdharmazd spoke thus: “Khvétiidad; because that duty azd@ good work is to be performed in the foremost place of all, for, in the end, it happens through Khvétid4d, when all who are in the world attain unto the religion.”

‘This, too, is declared by revelation, that Zaratdst spoke unto Afhaymazd thus: “In my eyes z¢ is an evil (vad@6) which is performed, and z¢ zs perplexing that I should make Khvétidéd as zt were fully current among mankind.” Athaymazd spoke thus: “In my eyes, also, z¢ is just as zz thine; but for - this reason—when out of everything perfect ¢here is some miserable evil ? for thee—it should not seem so. Do thou be diligent in performing Khvétidad, and others, also, will perform z¢ diligently.”’

The unpopularity of the practice advocated could hardly be more fully admitted than in this last paragraph, nor the objection more irrationally and dogmatically disposed of. As for the numerous quotations, which the compiler of this Pahlavi Rivayat by the priests (‘the good’). This is evidently an admission that the practice advocated was contrary to the ordinary laws of Mazdaworship itself. ’ As Pahlavi writers expect them to do before the resurrection. 3 Reading vad6-f vésht; but it may be ‘something is difficu't and hard’ (tang va sakht).

p. 424

This is evidently an admission that the practice advocated was contrary to the ordinary laws of Mazdaworship itself. ’ As Pahlavi writers expect them to do before the resurrection. 3 Reading vad6-f vésht; but it may be ‘something is difficu't and hard’ (tang va sakht).

p. 424

professes to take from the Parsi scriptures, it is hardly necessary to remark that their authenticity must be accepted with great reserve.

Persian Rivayats, copied in the seventeenth century, advocate the marriage of first cousins, and allude vaguely to those between nearer relatives as long extinct, though most of their remarks merely recommend the performance of Khédyédath', without explaining the meaning of the term. Thus, we are informed that a person worthy of death can perform Khédyédath as a good work, but it is better if followed by the Bareshnim ceremony*% An unclean person can do the same, but the Bareshnim should precede the performance, so as to avoid sins arising from the uncleanness. The performance also destroys demons, wizards, and witches; and if arranged by any one, at his own expense, for another. person, it is as meritorious as if performed by himself. But the following quotations are more descriptive of the practice *:—

‘Again, whereas the great wisdom of the king and of the assembly of priests fully understands that the ceremony of all the religious rites‘ is a great good work, besides that which is called Khédyédath, yet, in these days, both have fallen out of ¢hey hands; but they will make an endeavour, so that they may form connection with their own, and on account of

} The Persian form of the word Khvétik-das. It is also written Khetyédath in some passages, and Khétvadat in others.

? The great ceremony of purification (see App. IV).

’ The Persian Riv4yat from which all this information has been extracted is M1o (fol. 50). ,p. 425 the Musulmdns the connection is a medium one}, better than that of an infidel. And Ormazd has said that 6y as much as the connection is nearer z¢ ¢s more of a good work; and they display ther endeavour and effort, and give the son of a brother and daughter of a brother ¢o each other. And just as this zs satd: “I establish the performer of Khédyédath, I establish the patrol of the country,” even on this account they certainly display an endeavour.

* See Dd. XLIV, 2 n.

‘Query:—“ How are the connections that relations form?” Reply :—‘“A brother’s children with a brother’s children and a sister’s children, and relations with one another form connections, avd it is proper for them.”

‘Khédyédath is ‘hat which is a great good work, and has fallen out of their hands, owing to the reason that there is no king of the good religion; and if it be so they will make an endeavour, and will form connections with their own, and will give the son of a brother and daughter of a brother to each other, and if not it is not proper; and every such connection as is nearer is more of a good work. And the mode they will act who are at first without a king will be an infidel ome, and to form connections among themselves will be very difficult now he (the king) is a Musulman, éz¢ that which is nearer is better and more of a good work.’

’ This seems to be an allusion to some interference of the Muhammadan government with marriages of those next of kin. A similar allusion occurs in the next paragraph but one, which, with most of this paragraph, is also found in M7, fols. 229b, 2304.

* This Avesta quotation, from Visp. III, 18, 19, is as follows :— ‘koaétvadathem Astaya, danh4urvaésem Ast4ya;’ and the meaning of the last term is uncertain.

p. 426

These quotations indicate that a great change had crept over the meaning of Khvétik-das since the dark ages of the Pahlavi Rivayat, previously quoted, although a tradition of the old meaning still lingered in the minds of the writers. The modern meaning is, however, most completely explained in a passage, appended to a Persian version of Aéshm’s complaint to Aharman, regarding the difficulty of destroying the effect of the season-festivals, the sacred feast, and Khvétdk-das (Sls. XVIII). After Aharman has confessed his inability to suggest a means of destroying the merit of the last, the Persian writer adds the following particulars :—

‘Therefore it is necessary to understand, that the chief Khétvadat is that of a sister’s daughter and brother’s son; a medium Khétvadat is that of a brother’s son and a younger brother's daughter, or of a sister's son and a younger sister’s daughter ; and inferior to a medium Khétvadat is that of a sister's son and a younger brother's daughter. It is necessary to know that any person who performs Khétvadat, if 47s soul be /¢ for hell, will arrive among the ever-stationary!; if it be one of the ever- Stationary it will arrive at heaven. Another particular is to be added: if any one, in departing, settles and strives for the connection of Khétvadat of a next brother it is a good work of a thousand Tanapahars?; if any one strives to break off the connection of Khétvadat he is worthy of death.’

_ 7 See Dd. XX, 3.

Another particular is to be added: if any one, in departing, settles and strives for the connection of Khétvadat of a next brother it is a good work of a thousand Tanapahars?; if any one strives to break off the connection of Khétvadat he is worthy of death.’

_ 7 See Dd. XX, 3.

3 See Dd. LXXVIII, 13. Geldner in his Studien zum Avesta, I, pp. 3-12, suggests that the original meaning of Av. tanuperetha and peshétanu was ‘outcast ;’ but, although these words are translated by Pahl tanApfhar, it is doubtful whether this last

Ill, MEANING OF KHVETOK-DAS. 427

With this quotation, which occurs in a MS.? written A.D, 1723, we may conclude our examination of all passages in the Parsi scriptures referring to Khvétik-das, the result of which may be summarized as follows :—

First, the term does not occur at all in the oldest part of the Avesta, and when it is mentioned in the later portion it is noticed merely as a good work which is highly meritorious, without any allusion to its nature; only one passage (Vend. VIII, 36) indicating that both men and women can participate in it. So far, therefore, as can be ascertained from the extant fragments of the Avesta—the only internal authority regarding the ancient practices of Mazdaworship—the Parsis are perfectly justified in believing that their religion did not originally sanction marriages between those who are next of kin, provided they choose to ignore the statements of foreigners, as based upon imperfect information.

Second, when we descend to the Pahlavi translations and writings of the better class, which, in their present form, probably range from the sixth to the ninth century, we find many allusions to Khvétikdas between those next of kin, and only one obscure reference to the marriage of first cousins®. Marriages between the nearest relations are defended chiefly by reference to mythical and metaphorical word be a mere transcript of tanuperetha (which ought to have been tanfpfhar), or whether it expresses the different idea of tan-apfihar, ‘a person without a bridge /o heaven,’ which might have been that adopted by the Pahlavi translators of the Vendidad; an outcast in this world being very liable to be considered as an outcast from the next.

1 Ms, fols. 54, 55. 2 In Dk, III, Ixxxii (see p. 404).

p. 428

1 Ms, fols. 54, 55. 2 In Dk, III, Ixxxii (see p. 404).

p. 428

statements regarding the creation, and to the practice of the progenitors of mankind; they are also advocated with all the warmth and vehemence that usually indicate much difficulty in convincing the laity, and this zealous vehemence increases as we descend to the dark ages of the Pahlavi Rivdyat}, the compilation of which may perhaps be attributed to some writer of the thirteenth or fourteenth century. Unless, therefore, the Parsis determine to reject the evidence of such Pahlavi works as the Pahlavi Yasna, the book of Ard4-Viraf, the Dinkard, and the DAaaist4n-t Dintk, or to attribute those books to heretical writers, they must admit that their priests, in the later years of the Sasanian dynasty, and for some centuries subsequently, strongly advocated such next-of-kin marriages, though, probably, with little success. That a practice now reprobated by all Parsis should have been formerly advocated by their priests, as a religious duty, need not excite the surprise of those who consider how slavery has been advocated by many Christians, on scriptural grounds, within the present generation, and how the execution of supposed witches was similarly advocated a few generations ago.

Third, as we come to the modern writings of the Persian Rivayats, which may have commenced about the fifteenth century, we find the present form of Khvétik-das, the marriage of first cousins (which was only slightly mentioned in the Dinkavd of the ninth century), the only form in use; though obscure allusions are made to the other forms as being long extinct.

1 See pp. 415-423.

Ill, MEANING OF KHVE£TOK-DAS. 429

At whatever period the practice of next-of-kin marriage may have originated there were evidently two reasons for its establishment and continuance ; one was the indispensable necessity of offspring}, unfettered by duties towards any other family, for the purpose of maintaining the necessary periodical ceremonies for the souls of those passed away; the other was the wish of preventing any risk of religious perversion consequent upon marrying into a family of strangers or infidels. Both of these reasons must have become intensified as the Mazda-worshippers diminished in numbers, hence the increasing vehemence of priestly advocacy, until the foreign conquerors probably interfered, and put a stop to the practice.

Both of these reasons must have become intensified as the Mazda-worshippers diminished in numbers, hence the increasing vehemence of priestly advocacy, until the foreign conquerors probably interfered, and put a stop to the practice.

That such marriages were not unusual among other races, in ancient times, we learn from many tales in Greek and Roman mythology, from the usual practice of the Greek dynasty of the Ptolemies in Egypt, and even from the laws prohibiting such connections in Lev. xviii. 6-16, which, as laws are not made to prohibit practices that do not exist, would hardly have been written unless the children of Israel had at one time adopted the custom to some slight extent. That Parsis now deny the existence of such marriages among their ancestors proves that they no longer approve the custom, but does not affect the historical evidence of its former

’ The oriental feeling of such a necessity, for the mere purpose of perpetuating the family, is abundantly manifested in the story of Lot’s daughters (Gen. xix. 30-38), which is related without reproval by its writer. Also by the exceptional law requiring a man to marry his brother’s wife, when the brother has died childless (Deut. xxv. 5-10).

p. 430

existence. Christians no longer approve the persecution and execution of women for the imaginary crime of witchcraft, but it would be both childish and useless for them to deny that their ancestors committed hundreds of such judicial murders less than two centuries ago.

—_—_— -- ——

p. 431

IV. Tue Baresuném CEREMONY.

THE great ceremony of purification for any Parsi man or woman who has become unclean by contact with the dead, or through any other serious defilement, lasts for nine nights, and is called the Bareshnim, which is the Avesta name for the ‘top’ of the head, the first part of the body appointed to be washed in the ceremony, after the hands. The description of this ceremony, given in Pahl. Vend. IX, 1-145, which does not differ very materially from the rite still in use, is as follows! :—

Pahl. Vend. IX, 1. Zaratist enquired of Athavmazd thus: ‘O Afharmazd, propitious spirit! creator of the material world! who art the righteous ome [of righteousness !’ that is, Afhaymazd is the righteous creator through invocation, avd the rest through praise]. 2. ‘How, when in the material existence they see a [clean] man together with [that which is polluted], (3) how shall they purify him clean who

who art the righteous ome [of righteousness !’ that is, Afhaymazd is the righteous creator through invocation, avd the rest through praise]. 2. ‘How, when in the material existence they see a [clean] man together with [that which is polluted], (3) how shall they purify him clean who

1 Observing that the passages in brackets do not occur in the Avesta text, but are added by the Pahlavi translators; and that the sections are numbered to correspond with the alternating Avesta and Pahlavi sections in the MSS., which is the division adopted in Spiegel’s edition of the texts. The readings adopted are those of L4, wherever they are not defective; this MS. was written about A.D. 1324, and differs occasionally from Spiegel’s printed text; it begins the ninth fargard with the following heading :—‘ May it be fortunate! may it destroy the corruption (nasf(is) which rushes on from a dead dog and men on to the living! May the pure, good religion of the Masda-worshippers be triumphant |’

p. 432

is with ¢ha¢ fraught with corruption [together with pollution] owing to that dead body ? [that is, how should they make 42m thoroughly clean ?]’

4. And Atharmazd spoke thus: ‘A righteous man, O Zaratist the Spitam4n! [a purifier], (5) who is a speaker [that is, it is possible for him to speak], a true-speaker [that is, falsehood is little spoken by him], an enquirer of the liturgy [that is, the ritual is performed by him], and righteous, (6) he who specially understands the purification of the religion of the Mazda-worshippers [that is, he knows the rite],
(7) such a one shall cut up the plants on the fruitful earth, (8) for a length of nine separate reeds? in every one of the four directions, (9) a¢ a@ place on this earth which is most devoid of water, most devoid of trees, land most purified [from bodily refuse]?, avd with the driest ground [that is, there is no damp in that extent of it}, 10. Even where least upon the paths do cattle and beasts of burden step forth, and the fire of Aftharymazd, the sacred twigs? spread forth with righteousness, and the righteous man‘ do least exist.’

11. ‘Creator of the material world! thou righteous one! how far from the fire? how far from the water ? how far from the sacred twigs spread forth

1 Which would be 42 feet (see Dd. XLIII, 5 n); but the phrase gvid nai (which, in Pahl. Vend.VII, 90, has become gvid han& by misreading gvid6-a&, and then substituting Huz. han4 for Paz. aé) is merely an attempted translation of Av. vib4zu, which latter appears to mean the ‘two arms’ outstretched, or a fathom. So the ‘separate reed’ should be understood as a longer kind of reed, equal to a fathom, instead of 4 feet 8 inches.

2 See Dd. XLVIII, 19 n. L¢ omits this clause altogether.

* See Dd. XLIII, gn.

* Any priest not engaged in the purification.

Iv. THE BARESHNOM CEREMONY. 433 with righteousness? how far from a man of the righteous ?’

2 See Dd. XLVIII, 19 n. L¢ omits this clause altogether.

* See Dd. XLIII, gn.

* Any priest not engaged in the purification.

Iv. THE BARESHNOM CEREMONY. 433 with righteousness? how far from a man of the righteous ?’

12. And Afhaymazd spoke thus: ‘Thirty steps! from the fire, thirty steps from the water, thirty steps from the sacred twigs spread forth with righteousness, and three steps? from the men of the righteous.
13. The cutting out for the first hole [for bull’s urine}, after the coming on of summer, is two finger-dreadths in excavation; after the coming on of hail-fraught (s6ngag 4n-hémand) winter 2¢ is as zt were a cup of four finger-dreadths*. 14. So also for the second hole, for the third hole, for the fourth hole, the fifth, avd the sixth.’

‘How much is ove such hole from another hole® ?’

‘As much as one step onwards.’

1 As the step is three feet (see § 15), and the foot, being fourteen finger-breadths (see Bd. XXVI, 3 n), may be taken as 10} inches, these thirty steps would be nearly 79 English feet.

? That is, 7 feet 104 inches. This diminution of distance enables a purifying priest to stand near enough to an unclean person to hand him the purifying liquid in a ladle tied to a stick (see §§ 40-42), without going within the furrows traced around the holes or ablution seats at the same distance of three steps (see §§ 21-23).

* That is, at which the unclean person is sprinkled with the urine (see §§ 48-116). The urine should be that of a bull, according to Vend. XIX, 70; but Vend. VIII, 35, 36 state that it may be that of cattle or draught oxen, generally, or even that of those who perform Khvétfik-das (see p. 391). At the present time the term magh, which means ‘a hole’ in the Avesta, is applied to the stones which are used as ablution seats for squatting upon.

“ The greater depth of the hole for catching the ablution droppings in the winter, would provide for the larger quantity of liquid that could not sink into the soil, or evaporate, during the tedious washing, owing to the soil and air being damper than in summer.

5 The probable positions of these holes, and of the furrows enclosing them, are shown upon the plan of the Bareshnim Gah on p. 435, which differs but little from the plan still in use.

[18] Ff

p. 434

15. ‘What kind of one step ?’

‘Just like three feet.’

16. ‘The cutting out of the three other holes [which are for water], (17) after the coming on of summer, is as much as two finger-dreadths in excavation; after the coming on of hail-fraught winter z¢ is as much as four finger-dveadths.’

18. ‘How much from those former ones [for bull’s urine] ?’

‘As much as three steps.’

19. ‘What kind of three steps ?’

‘As much as the steps ove plants in walking with the steps he would take.’

20. ‘ What kind of walking with steps ?’

‘Just like nine feet.’

21. ‘ Thou shalt also plough up a furrow with the blade due to Shatvyévair!.’

22. ‘How much from the holes ?’

‘As much as three steps.’

‘ What kind of walking with steps ?’

‘Just like nine feet.’

21. ‘ Thou shalt also plough up a furrow with the blade due to Shatvyévair!.’

22. ‘How much from the holes ?’

‘As much as three steps.’

‘What kind of three steps ?’

‘As much as z# walking with the steps owe would take and plant.’

23. ‘ How much is the walking with steps ?’

‘As much as nine feet.’

24. ‘ Then, afterwards, is the ploughing up of the twelve furrows. 25. By the ploughing up of three from among ¢hem three holes are separated within them. 26. Thou shalt plough up three from among them with six holes separated within. 27. Thou shalt plough up three from among ¢hem with nine holes separated within. 28. Amd thou shalt plough

1 That is, made of metal, which is under the special protection of the archangel Shatryévair or Shatvair6 (see Dd. XLVIII, 17 n).

South

North

O, 0, 0, O, O, O, six northern holes, for bull's urine, one step apart.

O, O, O, three southern holes, for water, one step apart and three steps from the others. S, S, S, three loads of stones on the three spaces of three steps.

D, place for collecting fifteen handfuls of dust for drying the body.

Pian oF Baresuntm GAuH.

IV. THE BARESHNOM CEREMONY.

p. 435

p. 436

up three, within which are the [three] holes that are apart, [which are for water, and] beyond [¢hose within, which are for bull’s urine]}.

29. ‘Thou shalt carry three loads of stones on to those spaces of nine feet?, as an approach /o the holes; (30) ov potsherds, or knotty amd massive blocks, or a clod of the earth of Vistasp, or [a pot or something of] any hard earth whatever.

31. ‘Afterwards, he who has deen by the dead shall come to that approach, which is the approach to the holes. 32. Thereupon thou, O Zaratdst! hast to stand up more aside, by the furrows’.

1 The arrangement, here described, is that of six holes in a row, one step apart; then an interval of three steps, followed by three more holes, one step apart, in the same line. This row of nine holes, from north to south (see § 132, ¢), is surrounded by three furrows, the first six holes and the last three are both surrounded by a second series of three furrows, and the first three holes are surrounded by a third series of three furrows. And these furrows are not less than three steps from the holes in any place, except where they separate the three series of holes from each other. The object of the furrows, which are scored during the recitation of certain formulas (see § 132, f, g), is to prevent the fiend of corruption from forcing its way from the unclean person within the furrows to any other person outside them. And, as the fiend is supposed to be strongest at first, and to become gradually weakened by the progress of the purification (see § 119), the first three holes are surrounded by the strongest barrier of nine furrows.

And, as the fiend is supposed to be strongest at first, and to become gradually weakened by the progress of the purification (see § 119), the first three holes are surrounded by the strongest barrier of nine furrows.

2 There were three such spaces, one between the furrows and the first hole, one between the sixth and seventh holes, and one between the last hole and the furrows (see the plan). It is not distinctly stated that these stones were to be distributed, as ablution seats, to each of the nine stations, as at present; but this was probably intended. At the present time an additional group of stones is placed outside the furrows, at the entrance to the north, as a station for the preliminary washing.

® That is, the priest is to stand outside, to the right (see § 132, 2), but close to the furrows.

p. 437

33. Then these words are to be murmured [éy ¢hee, that is]: “ Praise to Spendaymag’, the propitious!”
34. And he who has deen by the dead shall speak in reply to it thus: “ Praise to Spendaymad, the propitious!” 35. Then the fiend becomes disabled by every word [of each repetition]; (36) the smiting of the evil spirit, the wicked one, is owing to it ; (37) the smiting of Aeshm?, the impetuous assailant, is owing to it; (38) the smiting of the M4zintk4én demons? is owing to it; (39) the smiting of all the demons is owing to it.

40. ‘Afterwards, thou shalt sprinkle bull’s urine upon 42m with an iron, or with a leaden, /adle, 41. If thou shalt sprinkle upon 42m with a leaden one*, thou shalt strongly demand, O Zaratdst! the stem of a reed whose nine customary parts (ptsak) you have mentioned ° [as nine knots]; (42) axd one should tie that leaden /ad/e strongly on z¢s foremost part ®.

43. ‘He shall first wash over his hands [even to the elbows]. 44. When he does not wash over his hands, (45) he then makes all his own body impure [and polluted], 46. When he shall have washed over his hands for three times, (47) then, when ¢/y hands

1 See p. 393, note 2. This exclamation is a Pahlavi version of a quotation from the G&thas (Yas. XLVIII, 10, c).

* The demon of wrath (see Dd. XXXVII, 44).

5 See Dd. XXXVII, 81. This passage (§§ 36-39) is quoted from Yas. XXVII, 2, LVI, xii, 5.

* These words are omitted in the Pahlavi text, but occur in the Avesta. .

® Or, perhaps, ‘murmured over’ with prayers.

* This nine-knotted reed, or stick, must be so long that the ladle, tied to its end, can easily reach the unclean person at the holes, when the stick is held by the priest who stands outside the furrows.

p. 438

shall have been washed over, (48) thou shalt sprinkle him on the front of the top of his head, [as far as the hair has grown.] 49. Then the fiend of corruption! rushes in front, upon some of the space between the brows of that man.

p. 438

50. ‘Thou shalt sprinkle in front, on some of the space between the brows of that man, [from the place where the hair has grown, as far as to the ears backwards, avd both cheeks at the bottom.]
51. Then the fiend of corruption rushes upon the back of his head.

52. ‘Thou shalt sprinkle on the back of his head,
[from the place where the hair has grown, casting
(stunak) one-fourth to the spine.] 53. Then the
fiend of corruption rushes in front upon his jaws.

54. ‘Thou shalt sprinkle in front, on his jaws, [both cheeks as far as to the ears backwards, casting one-fourth unto the throat.] 55. Then the fiend of corruption rushes upon his right ear.

56. ‘Thou shalt sprinkle on his right ear. 57.
Then the fiend of corruption rushes upon his left
ear.

58. ‘Thou shalt sprinkle on his left ear, [just as the ear is turned, casting one-fourth to the liquid?.]

? The Nasfis fiend (see Dd. XVII, 7).

* The word, both here and in § 68, must be Av. fs, ‘water,’ and not a Pazand term for any part of the body, as any such term would be inadmissible in § 68. It would seem as if a smaller supply of liquid were requisite for the ears than for the other customary parts, so that a quarter of the supply is directed to be returned to the vessel holding the liquid. The remarks made by the Pahlavi translator, upon the sprinkling of the left-hand members of the body, are evidently intended also to apply, in nearly all cases, to the sprinkling of the right-hand members.

p. 439

59. Then the fiend of corruption rushes upon’ his right shoulder.

60. ‘Thou shalt sprinkle on his right shoulder.
61. Then the fiend of corruption rushes upon his left shoulder.

62. ‘Thou shalt sprinkle on his left shoulder, [ox the side in front, just as it is turned, even unto the elbow.] 63. Then the fiend of corruption rushes upon his right armpit.

64. ‘Thou shalt sprinkle on his right armpit.
65. Then the fiend of corruption rushes upon his left armpit.

66. ‘Thou shalt sprinkle on his left armpit, [as far as the hair has grown.] 67. Then the fiend of corruption rushes in front upon his chest.

68. ‘Thou shalt sprinkle in front on his chest, [half the liquid to the shoulders, and half to the region of the throat, within three finger-dreadths of the face'.] 69. Then the fiend of corruption rushes upon his back.

70. ‘Thou shalt sprinkle on his back, [from the slender part of the spine unto the anus.] 71. Then the fiend of corruption rushes upon his right nipple.

72. ‘Thou shalt sprinkle on his right nipple. 73.
Then the fiend of corruption rushes upon his left
nipple.

70. ‘Thou shalt sprinkle on his back, [from the slender part of the spine unto the anus.] 71. Then the fiend of corruption rushes upon his right nipple.

72. ‘Thou shalt sprinkle on his right nipple. 73.
Then the fiend of corruption rushes upon his left
nipple.

74. ‘Thou shalt sprinkle on his left nipple, [just as the nipple shall be turned; ad those of women (zanag4n®) are to be held up.] 75. Then the fiend of corruption rushes upon his right side.

76. ‘Thou shalt sprinkle on his right side. 77. Then the fiend of corruption rushes upon his left side.

- 1 Reading dfmak, but it may be g4mak (compare Pers. g4m, ‘jaw’). L4¢ has gfmak.

p. 440

78. ‘Thou shalt sprinkle on his left side; [this, moreover, is because one specially recites for ever on that side.) 79. Then the fiend of corruption rushes upon his right hip’.

80. ‘Thou shalt sprinkle on his right hip. 81.
Then the fiend of corruption rushes upon his left
hip.

82. ‘Thou shalt sprinkle on his left hip, [just as it is turned, as far as to the hollow? of it (giyak-t valman) below the thigh.] 83. Then the fiend of corruption rushes upon his sexual part.

84. ‘ Thou shalt sprinkle on his sexual part. 85. If it be a male, thou shalt sprinkle behind it beforehand, and in front of it afterwards; (86) and if it be a female, thou shalt sprinkle in front of it beforehand, and behind it afterwards; [om this occasion half is for the front azd half for behind, and it is rubbed in in front.] 87. Then the fiend of corruption rushes upon his right thigh.

88. ‘Thou shalt sprinkle on his right thigh.
89. Then the fiend of corruption rushes upon his left thigh.

go. ‘Thou shalt sprinkle on his left thigh, [from the prominence (g6h4k) below the thigh to the knee.] 91. Then the fiend of corruption rushes upon his right knee.

92. ‘Thou shalt sprinkle on his right knee. 93.
Then the fiend of corruption rushes upon his left
knee.

1 Reading srfnak, as in Pahl. Vend. VIII, 178-182; but here the word is four times written sinak.

* Or, perhaps, ‘prominence’ is meant, as in § 90; although the two words giyak and géhak are written differently, they refer probably to the same part.

p. 441

94. ‘Thou shalt sprinkle on his left knee, [above just as it is turned, avd below the slender part ; there are some who would say thus: “As much above it as below.”] 95. Then the fiend of corruption rushes upon his right shin.

96. ‘Thou shalt sprinkle on his right shin. 97.
Then the fiend of corruption rushes upon his left
shin.

98. ‘Thou shalt sprinkle on his left shin, [from the knee unto the place where the leg and foot unite.] 99. Then the fiend of corruption rushes upon his right ankle’.

100. ‘Thou shalt sprinkle on his right ankle.
101. Then the fiend of corruption rushes upon his left ankle.

98. ‘Thou shalt sprinkle on his left shin, [from the knee unto the place where the leg and foot unite.] 99. Then the fiend of corruption rushes upon his right ankle’.

100. ‘Thou shalt sprinkle on his right ankle.
101. Then the fiend of corruption rushes upon his left ankle.

102. ‘Thou shalt sprinkle on his left ankle, [just as the leg and foot unite, that is, while the ten toes are back to the ground.] 103. Then the fiend of corruption rushes upon his right instep.

104. ‘Thou shalt sprinkle on his right instep.
105. Then the fiend of corruption rushes upon his left instep.

106. ‘Thou shalt sprinkle on his left instep, [from the place where the leg avd foot unite, to the end of his toes.] 107. Then the fiend of corruption turns dejected under the sole of the foot, and its likeness is as 2¢ were the wing of a fly’s body.

108. ‘The toes deimg held quite in union with the ground, his heel is held up from the ground.
109. Thou shalt sprinkle on his right sole. 110, Then the fiend of corruption rushes upon his left sole.

1 The word zang means rather ‘the lower part of the leg.’

p. 442

111. ‘Thou shalt sprinkle on his left sole. 112. Then the fiend of corruption turns dejected under the toes, avd its likeness is as 7¢ were the wing of a fly.

113. ‘ The heel dezzg held quite in union with the ground, his toes are held up from the ground. 114. Thou shalt sprinkle on his right toes. 115. Then the fiend of corruption rushes upon his left toes.

116. ‘Thou shalt sprinkle on his left toes. 117. Then the fiend of corruption returns dejected to the northern quarter in the shape of a raging fly, bandy-legged, lean-hipped, illimitably spotted, so that spot is joined to spot, like the most tawdry! noxious creature, axd most filthy.

118. ‘Then these words are to be murmured, which are most triumphant aad most healing? :—

‘“ As is the will of the patron spirit [as is the will of Athaymazd], so should be the earthly master [so should be the high priest], owing to whatever are the duty aad good works of righteousness ; [that is, he is always to perform duty and good works as authoritatively as the will of Adharymazd.] That which is the gift of good thought is the work of both existences [and the work] of Adhaymaza ; [that is, the reward and recompense they give to good thought, they give also to him; there are some who would say thus: ‘It is the possession of good thought.’]

1 Reading bég-A4kfnt(im, ‘most stuffed with ostentation,’ as in
L4. In AV. XVII, r2 the word can be read basak-dyfntim,
‘most sin-accustomed.’ .

? Only the initial and final words of the Avesta of the following passages are given in the MSS. here, but they are given at length, with their Pahlavi translation, in Vend. VIII, 49-62, whence the Pahlavi version is here taken.

Iv. THE BARESHNOM CEREMONY. 443

The sovereignty is given to Atharymazd, [that is,
Athaymazd has made the ruler for himself,] who
has given protection azd nourishment to the poor,
[that is, he would provide assistance and intercession
for them.]?

‘““Who is given to me by thee, O Adhaymazd! as a protection? [when? I shall do duty azd good works, who would provide me protection ?}—when I am in custody of the malice of that wicked [Aharman, that is, he retains malice with me in 4zs thoughts}—other than thy fire ad good thought ? [this I know, that they would do so on account of you; but, apart from you, who would provide me protection ?] When in their employ I invoke righteousness, O Afharmazd ! [that is, I shall do duty axd good works, who would provide me protection ?] That which thou shalt proclaim to me as religion through a high-priest [this I say, that is, preach religion through a highpriest]®.

‘“Who is the smiter with triumph, through this thy teaching of protection? [that is, so far as is declared by the revelation of scripture, who should inflict the punishment for sinners ?] With clearness the superintendence (ra@th) of the creation in both existences is to be taught to me, [that is, it is necessary for thee to give unto me the high-priesthood here and there*.] The arrival of virtuous obedience (Srésh), with good thought (Vohiman), is here,

* This paragraph is the Pahlavi version of the Ahunavar, or Yatha-ahd-vairy6 formula (see p. 385).

* Reading amat, instead of mfin, ‘ who,’ (see Dd. LXII, 4 n.)

* This paragraph is the Pahlavi version of the Kem-n4-mazd4 stanza of the Gathas (Yas. XLV, 7).

* Both in this world and the next.

p. 444

[that is, it is necessary for thee to give Vist4sp? unto me as assistance.] O Adharmazd! [the arrival of] that one [is according to my wish], who is he according to the wish of every one, [¢ha¢ Séshans? that shall be necessary for every one, so that they may thereby convey away their misery, the misery z¢ is possible he should convey away from every one.]®

[the arrival of] that one [is according to my wish], who is he according to the wish of every one, [¢ha¢ Séshans? that shall be necessary for every one, so that they may thereby convey away their misery, the misery z¢ is possible he should convey away from every one.]®

‘“Zet us be guarded from the most afflicting one [here, avd apart from the sinners], O Adhaymazd and Spendarmad?! [that is, keep us away from the harm of the evil spirit !] Perish, thou demon fiend! [as I speak in front of thee.) Perish, thou race of the demons! [that is, their race is from that place.]® Perish, thou woré transformed by the demons [for uselessness]! Perish, thou work produced by the demons [Aeretofore and hereafter! this produced without the sacred beings, and produced by them (the demons) even for uselessness}. Perish utterly, thou fiend! [that is, mayst thou become invisible !] Perish utterly, thou fiend! [that is, rush away from here, and mayst thou become invisible on any path !] Perish utterly and apart, thou fiend! [that is, stand not again on any path!] Thou shalt perish again to the north! [the path was mentioned thus: ‘Go zm the direction of the north!’] do not destroy the material world of righteousness?!”

1 The king in the time of Zaratfst (see Dd. XXXVII, 36).

* The last of the future apostles (see Dd. II, ro).

* This paragraph is the Pahlavi version of a passage in the G&thas (Yas. XLIII, 16, b-e).

* See p. 393, note 2.

5 From hell, the place of the demons.

* It appears from what follows, in § 120, that the whole of the sprinklings and exorcisms, detailed in §§ 33-118, are to be repeated at each of the first six holes.

p. 445

119. ‘At the first hole the man becomes freer from the /iend of corruption, [that is, it shall depart a little from his body, like a flock when they disperse it.]

120. ‘Then these words are to be murmured by thee, Cre. [as tn §§ 33-118. AZ] the second [hole, &c., as in §119. And the same routine is to be followed at] the third, fourth, fifth, and sixth [holes}}.

‘Afterwards he shall sit—he who as deen by the dead—within the precinct (sit 4) of the holes? apart from those holes [which are for bull’s urine}. 121. So much from that [of the previous oves for bull’s urine] as four finger-dveadths*, 122. They shall also dig up those full diggings up of this earth, [they should accomplish this well.] 123. They shall scrape together fifteen handfuls of the earth, [so that they shall quite dislodge the damp purely.]* 124. And they shall remain about it the whole ferzod from that time until ¢he time when the hair on his head shall become dry, (125) and until the ‘ome when the wet earth on his body shall become dry.

126. ‘Then he who has deen by the dead shall come to that approach to those other holes [which are for water]. 127. At the first hole he shall then purify over his own body once with water. 128. At the second hole he shall then purify over his own

1 This paragraph is omitted in the Pahlavi text, being merely given in the Avesta (for the sake of brevity) so far as the words are not included in the brackets.

* The three holes for washing with water.

* That is, three English inches south of the six furrows which separate the first six holes from the last three, at the point D on the plan.

‘ That is, the person undergoing purification shall be rubbed with dust until he is quite dry.

p. 446

body twice with water. 129. At the third hole he shall then purify over his own body thrice with water.

130. ‘Afterwards, he who is perfumed with sandarac (r4sn6)?, or benzoin, or aloes*, or any other of the most odoriferous of plants, (131) shall then put on zs clothes. 132. Then he who has been by the dead shall come to that approach, the approach to his abode®’

[a. The clothing is always cleansed by the
Khshvash-maunghé (“the six-months’ process”) *.

5. Afarg® said two purifiers are requisite*, and of the two he is suitable who has performed the ritual ; thus they have been very unanimous; when he scores the furrow, washes that unclean person in the customary f/aces, and utters the Avesta he has performed it; the other, when he has not performed 2¢,

1 Av. urvasna (which is translated by Pahl. résn6) is supposed, in India, to mean sandal-wood.

* These are supposed, in India, to be the two substances meant by the Av. vohf-gaona and vohf-kereti, which are merely transcribed by the Pahl. hfi-gén and hfi-keret. The Avesta text adds a fourth perfume, named hadh4 naépata, which is understood to mean the pomegranate bush, although that plant seems to yield no perfume.

* For the continuation of the instructions see § 133; the text being here interrupted by a long Pahlavi commentary on the whole of the foregoing description of the ceremony.

‘ This sentence is evidently incomplete in the Pahlavi text. The process is thus described in Pahl. Vend. VII, 36 :—‘ If it be that s# is woven, they shall wash #/ over six times with bull’s urine, they shall scrape together six times on the earth wth :# [so that they quite dislodge its moisture purely], they shall wash ¢¢ over six times with water, and they shall perfume over 3/ six months at a window in the house.’ For the Avesta version of this description, which is nearly the same, see Sls. II, 95 n.

5 See Ep. I, v, 1. ® See Ep. I, vi, 4, I, ii, 7.

p. 447

is unsuitable; when Z¢here shall also be one who is suitable! he fully solemnizes a Vendidad service, for this purpose, with a dedication (shnuman6) 4 Srésh.

II, 95 n.

5 See Ep. I, v, 1. ® See Ep. I, vi, 4, I, ii, 7.

p. 447

is unsuitable; when Z¢here shall also be one who is suitable! he fully solemnizes a Vendidad service, for this purpose, with a dedication (shnuman6) 4 Srésh.

c. For every single person, at the least, one cup, alike of water and bull’s urine, is to be set down zz that place’, and at the beginning of its consecration z¢ is to be thoroughly inspected, and at the Vendidad zt is to be thoroughly inspected’; afterwards, when it is covered, z¢ is also well; the pebbles cast into z¢4 they should carry back to the holy-water, there is no use for them; when thoroughly consecrated it is always suitable, until it becomes quite fetid’.

a, For the avoidance of an unsecluded (agib4l) menstruous woman nava vibazva drag6 (‘the length of nine fathoms’)* from her is necessary, when she stands nearest ; in a wild spot the herbage is to be dug up”; when they shall make che purifying place in the town, and a path, or a stream, or a wall does not extend into it, it is suitable ; and the cleanly plucking up of its small trees, extracting ¢em in the daytime with recttation of the Avesta of Zaratdst® —those which are thick not existing among the holes—is proper.

e. And every one who digs the holes, with whatever he digs, avd whenever he digs, is suitable; four finger-6readths and two finger-dreadths® is no matter;

1 See Ep. I, vi, 7. * See Ep. I, vii, 1.

* L4 has ‘i# is to be taken up,’ by omitting the first letter of nikfrisnd.

* See Ep. I, vii, 16, II, iii, 2. 5 See Ep. I, viii, 1-6.

® See § 8. 7 See § 7.

® These twelve words do not occur in L4.

® See § 13.

p. 448

each hole is at a minimum aizstance of three feet!, at a maximum as much as one thoroughly purifies his body in; and ¢Key are to be formed in it from the north, and are to be dug in the direction towards its more southern side.

jf. In the day/cme is the purifiers scoring of the furrows, and with a blade ¢hey are to be scored ; with the recital of the Avesta? they are to be scored; in the day ¢hey are to be scored’; in that day ¢hey are to be scored, when a furrow is scored, three Ashemvohis‘, the Fravarané®, whatever period of the day one considers 1¢ fo ée, the dedication 4o Srésh®, and its zzward prayer’ are to be taken up zawardly.

g. It is also to be done inside it from the north, and its end is to be passed back at the end; for every single furrow ¢here is one Yath4-ahd-vairyé * at the least, and at the most as many as are possible for it; a furrow is not to be scored again for a furrow, until z¢ is to be put into use; whenever it is fully disturbed z¢ is to be scored again with the recital of its Avesta; when prepared for use and one scores 7¢ again it is no matter.

1 See §§ 14, 15.

3 The Ahunavar or Yath4-ahfi-vairy6 (see § g).

® So in L4. * See Dd. LXXIX, 1, note.

1 See §§ 14, 15.

3 The Ahunavar or Yath4-ahfi-vairy6 (see § g).

® So in L4. * See Dd. LXXIX, 1, note.

* That is, the profession of faith (Yas. I, 65), which is as follows :—‘I will profess myself a Zarathustrian Masda-worshipper, opposed to the demons and of the Ahura faith.’ This is followed by the dedication to the period of the day, which is given for the first period only in Yas. I, 66, 67; the dedications for the other periods will be found in G4h II-V, 1.

* Sir. I, 17.

7 See Dd. XL, 5, note. All the prayers here detailed are to be murmured merely as a preliminary spell, but while each furrow is being scored a further formula is to be recited (see § g).

® See pp. 385-386.

p. 449

A. Once the outside of the body is to be made quite clean from the bodily refuse! of the world ; axd the hair deng tied up—it is no use to cut the pubes (nihand)—e is also to be brought into it (the precinct) from the north to the holes.

z. The purifier stands up on the right-hand side, and when he retains the zazward prayer from scoring the furrows? it is proper; when not, the prayer to be taken zxwardly by him—which is his utterance of Nemasé#4 ya 4rmaitis 1z4#4 (‘and the homage which is devotion and nourishment’)*—is also that which is to be uttered dy the unclean person; and when he is not able to speak, z¢ is both times to be uttered for him.

j. And his hands are to be thoroughly washed three times, not in the inside; as ¢o the other customary farts (ptsak) Afarg has said three times, not in the inside, du¢ Médék-mdh* one time; also the water and bull's urine, such as are necessary for him, are to be conveyed on to him; and a portion (bahrak) is to be preserved for him away from the body, and, when anything comes upon him, a little bull's urine is to be dropped down upon him; likewise,

1 See Dd. XLVIII, 19 n.

* That is, when he has not broken its spell by talking, since he began the scoring.

® These are the Avesta words from Yas. XLVIII, ro, c, of which the Pahlavi version is given in §§ 33, 34.

* Written Médy6dk-mah in Ep. I, v,1. The statement here attributed to Méd6k-mi4h is ascribed to Afarg in Ep. I, vi, 7, 9, IL, ii, 6, but Afarg is there said to be ‘the prior deponent,’ as he is here ; we should, therefore, probably transpose the ‘three times’ and ‘one time’ in our text; the blunder having originated from the frequent substitution of han4 for aé@ in Pahlavi, both meaning ‘ this,’ while aé also means ‘one’ and is the cipher for ‘ 3.’

[18] Ggp. 450 any customary part, while being washed by him, is to be preserved from that which is not washed ; when it comes upon it, it is improper.

any customary part, while being washed by him, is to be preserved from that which is not washed ; when it comes upon it, it is improper.

k. When a drop of water (4v yigak6-1) shall remain upon Azm, zs hand is to be thoroughly rubbed over it; when at the same hole and he becomes doubtful as to a customary fart', when he knows which, it is to be washed by him again, and from that onwards ¢hey are always to be washed again by him; when he does not know which, the beginning of the washing at the hole is to be done again by him, and when he comes unto that which he did before, when he knows z¢, he is also to go again to that after it, from his doing again of the beginning of the washing at the hole; when he becomes doubtful as to the hole, he is to go back to that which is not doubtful.

2, And when they go from hole to hole, the dog? is to be held once, the Avesta’ of the purifier is to be spoken, and it is to be done by him thus :—When he arrives at the place, z¢ is done by him; when not, the head is to be done thoroughly—there are some who would say thus: ‘In the same hole the head is to be done thoroughly’—and all four feet of the dog are to be put by him into the hole; he is also to sit down within four finger-6veadths*, and the Paxzadasa zem6 hazkanayen (‘fifteen fmes of earth they shall

1 That is, when he is doubtful which he washed last.

? The dog is not mentioned in the Avesta account of the Bareshnfim in Vend. IX, but it is ordered to be brought before the unclean person in another such account in Vend. VIII, 120,123. The use of the dog is that its sight or touch is supposed to destroy or drive away the Nasfis, or fiend of corruption.

* The exorcism in § 118. * See § 121.

p. 451

scrape together’)! are to be well completed by him, z¢ is also to be thoroughly done by him, and 4e is to be fully guarded while he properly amd thoroughly well perseveres.

m. And, after it, he is to go unto the holes for water; the different times with water are just like the different holes for bull’s urine, except holding the dog; the dog, too, works for 42m inside.

nm. When he seeks for it, 2¢# is to be thoroughly warmed for him; when he hungers for it, bread is to be given to him; when ¢he necessity of making water arises, something is to be held unto him; when, on account of his imperfect strength (vad zérth), he is quite unable to wash, some one is to sit down inside with him; when 4e is only just*® washed, he is to come into his position therein before, the zxward prayer is to be spoken out by him, and the zxward prayer is to be again offered by him, his customary parts are also washed, and are to be considered as — washed.

o. When he shall keep on for three washings‘, though not clean, it is not improper; when he does Not attain three washings, it is not proper; when the enclosure is not to be formed to the north 4, it is not proper; when one shall not solemnize the Vendidad service *, it is not proper.

p. When the purifier shall not have performed the ritual, it is not proper; when the purifier is not a man, it is not proper.

1 The Avesta version of § 123.

* The water, apparently. : ® Perhaps it should be Aand t4k, ‘several times,’ instead of Aigfin tak, ‘only just.’
* See §§ 136, 140, 144. ® See § e. * See § 3. Gg2

p. 452

g. When he shall not wash on the customary parts, it is not proper; when he does not utter the Avesta, it is not proper; and when the dog’? is not held, it is not proper; when ¢here is no digging of the holes, it is not proper; when he does not perform the Pazsadasa zemé hazkanayen (‘fifteen times of earth they shall scrape together’)?, it is not proper.

vy. When 7z¢ is not the purifier who scores the furrows, and he does not score them with a blade, nor does he score ¢hem with the recitation of the Avesta, nor does he score ¢hem in the day/zme, it is not proper.

s. When he shall see axything impure in the hole, it is not proper; when they shall cause rain fo come within a hole for bull’s urine, it is not proper; when night shall come in upon him, it is not proper; when in everything ¢here is suitableness, but as to one thing doubt arises, through that suitableness it is not proper. ]

133. ‘AZe* is to sit down in the place of the secluded (armést4n6) 5, within the precinct (sit74) of Azs abode, apart from the other Mazda-worshippers. 134. He shall not come with authorization to fire, nor to water, nor to earth, nor to animals, nor to plants, nor to a righteous man, nor to a righteous

1 See § 4 * See § 123. 5 See §7

« He who has been by the dead, as stated in § 132, in connection with which this sentence is to be read; the foregoing §§ a-s being interpolated by the Pahlavi translators.

5 The original meaning of armést was probably ‘most stationary,’ as it is a term applied to water in tanks, helpless cripples, and insane people, as well as to unclean persons who have to remain apart from their friends (see Sls. II, 98 n).

p. 453

woman, (135) at all from that “me, until the time when his three nights shall fully elapse.

136. ‘After those three nights he shall wash over fas body, and £zs clothes are purified over in such a way as with bull’s urine and also with water. 137. He shall sit in the place of the secluded, within the precinct of 4zs abode, apart from the other Mazdaworshippers. 138. He shall not come with authorization to fire, Gc. [just as has deen written 7 § 134],
(139) at all from that ¢2me, until ¢he time when his six nights shall fully elapse.