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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Nine Nights’ Barashndm. Ia (1-11). Description of the place for cleansing the unclean (the Barashniim-g4h). I b (12-36.. Description of the cleansing. II (37-44). Fees of the cleanser. TI] (47-57). The false cleanser ; his punishment. §§ 45, 46 belong better to the following Fargard. The ceremony described in this Fargard is known among the Parsis as Barashnfm nf shaba, or ‘nine nights’ Barashn(im,’ because it lasts for nine nights (see § 35)*. It is the great purification, the most efficacious of all; it not only makes the defiled man clean, but it opens to him the heavens (see Farg. XIX, 33). So, although it was formerly intended only for the man defiled by the dead, it became, during the Parsi period, a pious work which might be performed without any corpse having been touched ; nay, its performance was prescribed, once at least, at the time of the Nf zidf (at the age of fifteen, when the young Parsi becomes a member of the community), in order to wash away the natural uncleanness that has been contracted in the maternal womb (Saddar 36)*. It must also be undergone by a priest who wants 1 Hell. Imitated from Yasna XLIX, 11d. Cf. Farg. XIV, 18. * On the name Barashnfim, see p. 107, note 5. * For the plan of the Barashnim-g4h, see West, Pahlavi Texts, II, P. 435- FARGARD IX. 123 to appear before the Bahrim fire or perform the Yasna or the Vendidéd office. la. 1. Zarathustra asked Ahura Mazda: ‘O most beneficent Spirit, Maker of the material world, thou Holy One! To whom shall they apply here below, who want to cleanse their body defiled by the dead ?’ 2 (4). Ahura Mazda answered: ‘To a pious man', O Spitama Zarathustra! who knows how to speak, who speaks truth, who has learned the Holy Word, who is pious, and knows best the rites of cleansing . according to the law of Mazda. That man shall fell the trees off the surface of the ground on a space of nine Vib4zus? square ; 3 (9). ‘in that part of the ground where there is least water and where there are fewest trees, the part which is the cleanest and driest, and the least passed through by sheep and oxen, and by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful.’ 4 (11). How far from the fire? How far from the water? How far from the consecrated bundles of Baresma? How far from the faithful ? 5 (12). Ahura Mazda answered: ‘Thirty paces from the fire, thirty paces from the water, thirty paces from the consecrated bundles of Baresma, three paces from the faithful. 6 (13). ‘Then thou shalt dig a hole’, two fingers ) A priest. 3 Nine ells (?). See Farg. VII, 34. * Those holes are intended to receive the liquid trickling from the body. In summer, the air and the earth being dry the hole may be less deep, as it is certain that it will be empty and will have room enough for that liquid. 124 vEND{DAD. deep if the summer has come, four fingers deep if the winter and ice have come.
2In summer, the air and the earth being dry the hole may be less deep, as it is certain that it will be empty and will have room enough for that liquid. 124 vEND{DAD. deep if the summer has come, four fingers deep if the winter and ice have come. 7 (14). ‘Thou shalt dig a second hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come. ‘Thou shalt dig a third hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come. ‘Thou shalt dig a fourth hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come. ‘Thou shalt dig a fifth hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come. ‘Thou shalt dig a sixth hole’, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.’ 8 (14). How far from one another ? ‘One pace.’ How much is the pace? ‘As much as three feet. 9 (16). ‘Then thou shalt dig three holes more?*, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.’ How far from the former six ? ‘ Three paces.’ What sort of paces ? ‘Such as are taken in walking.’ How much are those (three) paces ? ‘As much as nine feet. 10 (22). ‘Then thou shalt draw a furrow all around with a metal knife.’ ? These six holes contain g6méz. ‘The holes must be dug from the north to the south’ (Comm.) 5 The three holes to contain water. FARGARD IX, 125 How far from the holes? ‘ Three paces.’ What sort of paces? ‘Such as are taken in walking.’ How much are those (three) paces ? ‘As much as nine feet. 11 (24). ‘Then thou shalt draw twelve furrows’; three of which thou shalt draw to surround and divide [from the rest} (the first) three holes; three thou shalt draw to surround and divide (the first) six holes; three thou shalt draw to surround and divide the nine holes; three thou shalt draw around the [three] inferior holes, outside the [six other] holes*. At each of the three times nine feet *, thou shalt place stones as steps to the holes; or potsherds, or stumps‘, or clods, or any hard matter °’
3At each of the three times nine feet *, thou shalt place stones as steps to the holes; or potsherds, or stumps‘, or clods, or any hard matter °’ 1 ‘The furrows must be drawn during the day; they must be drawn with a knife ; they must be drawn with recitation of spells. While drawing the furrows the cleanser recites three Ashem-vohus (“holiness is the best of all good,” &c.), the Fravarané (“I declare myself a worshipper of Mazda, a follower of Zarathustra, a foe of the fiend,” &c.), the Khshnfiman of Serosh, and the Bag of Serosh ; they must be drawn from the north’ (Comm. ad § 32). The furrow, or kesh, plays a greater part in the Mazdean liturgy than in any other. By means of the furrow, drawn with proper spells, and according to the laws of spiritual war, man either besieges the fiend or intrenches himself against him (cf. Farg. XVII, 5). In the present case the Drug, being shut up inside the kesh and thus excluded from the world outside, and being driven back, step by step, by the strength of the holy water and spells, finds at last no place of refuge but hell. * «The three holes for water, the six holes for gsméz’ (Comm.) * The nine feet between the holes containing g6méz and those containing water, the nine feet between the first holes and the furrows, and the nine feet between the last hole and the furrows. « DAdara. 5 That the foot of the unclean one may not touch the earth. 126 _ VEND{DAD. Ib. 12 (31). ‘Then the man defiled shall walk to the holes; thou, O Zarathustra! shalt stand outside by the furrow, and thou shalt recite, Nemas&A& yA armaitis {z44'; and the man defiled shall repeat, Nemas&A y4 Armaitis 1z444. 13 (35). ‘The Drug becomes weaker and weaker at every one of those words which are a weapon to smite the fiend Angra Mainyu, to smite Aéshma of the murderous spear?, to smite the Mazainya fiends 8, to smite all the fiends. 14 (40). ‘Then thou shalt take for the géméz a spoon of brass or of lead. When thou takest a stick with nine knots‘, O Spitama Zarathustra! to sprinkle (the géméz) from that spoon, thou shalt fasten the spoon to the end of the stick. 15 (43). ‘ They shall wash his hands first. If his hands be not washed first, he makes his whole body unclean. When he has washed his hands three times, after his hands have been washed, thou shalt sprinkle the forepart of his skull®; then the Drug Nasu rushes in front, between his brows ®. 16 (50). ‘Thou shalt sprinkle him in front between the brows; then the Drug Nasu rushes upon the back part of the skull. ‘Thou shalt sprinkle the back part of the skull; then the Drug Nasu rushes upon the jaws. 1 Yasna XLIX, toc. ® See Farg. X, 13. 5 See Farg. X, 16. * So long that the cleanser may take g6méz or water from the holes and sprinkle the unclean one, without touching him and without going inside the furrows, 5 With géméz at the first six holes, with water at the next three. * Cf, Farg. VIII, 40-71. FARGARD IX. 127
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Nine Nights’ Barashndm. Ia (1-11). Description of the place for cleansing the unclean (the Barashniim-g4h). I b (12-36.. Description of the cleansing. II (37-44). Fees of the cleanser. TI] (47-57). The false cleanser ; his punishment. §§ 45, 46 belong better to the following Fargard. The ceremony described in this Fargard is known among the Parsis as Barashnfm nf shaba, or ‘nine nights’ Barashn(im,’ because it lasts for nine nights (see § 35)*. It is the great purification, the most efficacious of all; it not only makes the defiled man clean, but it opens to him the heavens (see Farg. XIX, 33). So, although it was formerly intended only for the man defiled by the dead, it became, during the Parsi period, a pious work which might be performed without any corpse having been touched ; nay, its performance was prescribed, once at least, at the time of the Nf zidf (at the age of fifteen, when the young Parsi becomes a member of the community), in order to wash away the natural uncleanness that has been contracted in the maternal womb (Saddar 36)*. It must also be undergone by a priest who wants 1 Hell. Imitated from Yasna XLIX, 11d. Cf. Farg. XIV, 18. * On the name Barashnfim, see p. 107, note 5. * For the plan of the Barashnim-g4h, see West, Pahlavi Texts, II, P. 435- FARGARD IX. 123 to appear before the Bahrim fire or perform the Yasna or the Vendidéd office. la. 1. Zarathustra asked Ahura Mazda: ‘O most beneficent Spirit, Maker of the material world, thou Holy One! To whom shall they apply here below, who want to cleanse their body defiled by the dead ?’ 2 (4). Ahura Mazda answered: ‘To a pious man', O Spitama Zarathustra! who knows how to speak, who speaks truth, who has learned the Holy Word, who is pious, and knows best the rites of cleansing . according to the law of Mazda. That man shall fell the trees off the surface of the ground on a space of nine Vib4zus? square ; 3 (9). ‘in that part of the ground where there is least water and where there are fewest trees, the part which is the cleanest and driest, and the least passed through by sheep and oxen, and by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful.’ 4 (11). How far from the fire? How far from the water? How far from the consecrated bundles of Baresma? How far from the faithful ? 5 (12). Ahura Mazda answered: ‘Thirty paces from the fire, thirty paces from the water, thirty paces from the consecrated bundles of Baresma, three paces from the faithful. 6 (13). ‘Then thou shalt dig a hole’, two fingers ) A priest. 3 Nine ells (?). See Farg. VII, 34. * Those holes are intended to receive the liquid trickling from the body. In summer, the air and the earth being dry the hole may be less deep, as it is certain that it will be empty and will have room enough for that liquid. 124 vEND{DAD. deep if the summer has come, four fingers deep if the winter and ice have come.
2In summer, the air and the earth being dry the hole may be less deep, as it is certain that it will be empty and will have room enough for that liquid. 124 vEND{DAD. deep if the summer has come, four fingers deep if the winter and ice have come. 7 (14). ‘Thou shalt dig a second hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come. ‘Thou shalt dig a third hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come. ‘Thou shalt dig a fourth hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come. ‘Thou shalt dig a fifth hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come. ‘Thou shalt dig a sixth hole’, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.’ 8 (14). How far from one another ? ‘One pace.’ How much is the pace? ‘As much as three feet. 9 (16). ‘Then thou shalt dig three holes more?*, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.’ How far from the former six ? ‘ Three paces.’ What sort of paces ? ‘Such as are taken in walking.’ How much are those (three) paces ? ‘As much as nine feet. 10 (22). ‘Then thou shalt draw a furrow all around with a metal knife.’ ? These six holes contain g6méz. ‘The holes must be dug from the north to the south’ (Comm.) 5 The three holes to contain water. FARGARD IX, 125 How far from the holes? ‘ Three paces.’ What sort of paces? ‘Such as are taken in walking.’ How much are those (three) paces ? ‘As much as nine feet. 11 (24). ‘Then thou shalt draw twelve furrows’; three of which thou shalt draw to surround and divide [from the rest} (the first) three holes; three thou shalt draw to surround and divide (the first) six holes; three thou shalt draw to surround and divide the nine holes; three thou shalt draw around the [three] inferior holes, outside the [six other] holes*. At each of the three times nine feet *, thou shalt place stones as steps to the holes; or potsherds, or stumps‘, or clods, or any hard matter °’
3At each of the three times nine feet *, thou shalt place stones as steps to the holes; or potsherds, or stumps‘, or clods, or any hard matter °’ 1 ‘The furrows must be drawn during the day; they must be drawn with a knife ; they must be drawn with recitation of spells. While drawing the furrows the cleanser recites three Ashem-vohus (“holiness is the best of all good,” &c.), the Fravarané (“I declare myself a worshipper of Mazda, a follower of Zarathustra, a foe of the fiend,” &c.), the Khshnfiman of Serosh, and the Bag of Serosh ; they must be drawn from the north’ (Comm. ad § 32). The furrow, or kesh, plays a greater part in the Mazdean liturgy than in any other. By means of the furrow, drawn with proper spells, and according to the laws of spiritual war, man either besieges the fiend or intrenches himself against him (cf. Farg. XVII, 5). In the present case the Drug, being shut up inside the kesh and thus excluded from the world outside, and being driven back, step by step, by the strength of the holy water and spells, finds at last no place of refuge but hell. * «The three holes for water, the six holes for gsméz’ (Comm.) * The nine feet between the holes containing g6méz and those containing water, the nine feet between the first holes and the furrows, and the nine feet between the last hole and the furrows. « DAdara. 5 That the foot of the unclean one may not touch the earth. 126 _ VEND{DAD. Ib. 12 (31). ‘Then the man defiled shall walk to the holes; thou, O Zarathustra! shalt stand outside by the furrow, and thou shalt recite, Nemas&A& yA armaitis {z44'; and the man defiled shall repeat, Nemas&A y4 Armaitis 1z444. 13 (35). ‘The Drug becomes weaker and weaker at every one of those words which are a weapon to smite the fiend Angra Mainyu, to smite Aéshma of the murderous spear?, to smite the Mazainya fiends 8, to smite all the fiends. 14 (40). ‘Then thou shalt take for the géméz a spoon of brass or of lead. When thou takest a stick with nine knots‘, O Spitama Zarathustra! to sprinkle (the géméz) from that spoon, thou shalt fasten the spoon to the end of the stick. 15 (43). ‘ They shall wash his hands first. If his hands be not washed first, he makes his whole body unclean. When he has washed his hands three times, after his hands have been washed, thou shalt sprinkle the forepart of his skull®; then the Drug Nasu rushes in front, between his brows ®. 16 (50). ‘Thou shalt sprinkle him in front between the brows; then the Drug Nasu rushes upon the back part of the skull. ‘Thou shalt sprinkle the back part of the skull; then the Drug Nasu rushes upon the jaws. 1 Yasna XLIX, toc. ® See Farg. X, 13. 5 See Farg. X, 16. * So long that the cleanser may take g6méz or water from the holes and sprinkle the unclean one, without touching him and without going inside the furrows, 5 With géméz at the first six holes, with water at the next three. * Cf, Farg. VIII, 40-71. FARGARD IX. 127
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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