* 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).
8 See Vend. VII, 75 W., much of which is omitted in the Ven- didad 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. 4bginah), 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 /ad/e just like gold, some say that it is just like the other jewels, avd some say that there is no washing for 74.’
274 SHAYAST LA-SHAYAST.
ruby (yakand) gem, the turquoise’, the agate (sha-
pak), coral-stone (vasadin sag), bone, and other
substances (ghar) which are not particularly men-
tioned, are to be washed just like wood ?; and when
they are taken into use there is no washing’, and
when they are not taken their washing is once. 117.
Of earthen avd 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-dreadths*— and is to be deposited zz some
place the length of a year, and water is not to be
dropped upon 7¢; and 2z¢ zs drawn out afler the
‘length of a year; Sdéshyans® said that it is proper
as firewood for ordinary fires, and Kishtand-biigéd ®
said that z¢ zs just as declared in the Avesta: ‘ The
' This is doubtful; the word can be read pirfnak, and has the Pers. gloss piraizah, ‘ 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 ‘jet- black and snow-white stone-coral ;’ so here the original meaning may have been ‘ snow-white and jet-black coral-stone.’
* Vend. VI, 188 says that ‘earthen or wooden or porcelain vesse/s are impure for everlasting.’
* Meaning, apparently, that they cannot be purified for imme- diate use.
* That is, one-sixth longer than when green, the vitast being twelve finger-dreadths, 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.
° See Chap. I, 3.
° See Chap. I, 4, note.
ur
Chapter I, 117-122. 27
LL CCL TL Lt tne tg = rr
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 Zo de so, and of that which is scattered
(afsid) at such a place ¢here are different opinions ;
Séshyans said: ‘Should it be of such a place #¢ is
polluted as much as the dead matter as come upon
it; and Gégésasp* said: ‘Should it be so ¢ is
all polluted, azd the straw is all polluted.’
120. A walnut 5, through zs mode of connection,
is all polluted, and the washing of both its shell and
kernel (pdst va mazg) is just like that of wood.
121. A pomegranate also is of such nature as a
walnut. 122. As ¢o 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 con-
nected, the whole is polluted; as fo the date when
not connected with the stalk, awd touched at the
? Something similar is said in Pahl. Vend. VI, 71.
4 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 gép4n fardstak; 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 gépan Avist, ‘ con- cealed in pits.’
5 Pahl. Vend. VII, 93 classes the almond with the walnut as a connected fruit, and the date with the pomegranate as a sepa- rated one.
‘The werd is kfrdpak or kfirdzak, but its meaning is doubtful.
T's
276 SHAYAST LA-SHAYAST.
stalk, the date is clean, and the washing of the
stone is just like ¢hat of wood, 123. The pome-
granate, citron, quince, apple, pear, and other fruit,
when in bearing and the rind (pazdvisn6) is per-
ceptible on it, when dead matter comes upon it ¢here
is no pollution of it; and when the rind (paza-
misn6) is not perceptible on it, its washing is just
like ¢hat of corn; and rind is ever with the citron’.
124. for meat, butter, milk, cheese, and preserves
(riéar) 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 bed-
chamber (shad-atirvan) is overspread, and a carpet
(bap) is laid upon it and a cushion oz the two *, and
' Pahl. Vend. VII, 93 says, ‘ fruit whose rind (pazav) exists is also just like that in a pod (kQvak), and_/or that which does not remain in a rind, when fod/ufion shall come upon it, ¢here is no cleansing whatever. Afarg said that /Aere is ever a rind (paza- visn6) with the citron.’
* Pahl. Vend. VII, 93 says, ‘/or everything separated /here 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 HU, 123—I1I, 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
are taken newly for her use, du of the cushion here
is no pollution for this reason, because 7/ ¢s 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 ¢Aere is no pollution whatever '.
4. Just as she knows that 7¢ zs menstruation, in the
place she zs in for the purpose ?, first the necklace,
then the ear-rings, then the head-fillet (£ambar),
and then the ouéer 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 ouéer gar-
ments are clean, and there is no need of leather
covering and leather shoes *.
6. When she knows for certain (aévar) that 7¢ ¢s
menstruation, until the complete changing (gtihari-
dan6) of all Zerx garments, and she shall Aave sat
down in the place for menstruation‘, a prayer is to
1 §§ 2, 3 are merely corollaries from § r.
2 Or, possibly, ‘on the spot she zs in on the occasion ;’ although it would appear from § 5 that the place referred to is the dashtin- istan, or place of retirement for the unclean.
* The dashtdnistan, 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 (393 feet) from fire,
278 SHAYAST LA-SHAYAST.
be retained zxwardly'. 7. When worship is cele-
brated a prayer is to be retained? zxwardly, and
should menstruation occur the prayer is to be
spoken out by her. 8. When in speaking ow the
prayer should menstruation occur, both afterwards,
when the time was certain (avigfiman), and now
‘she is certain*. 9. When she retains a prayer 7-
wardly, and a call of nature arises, there is no need
for her to speak ové the prayer, for the formula for
the call is to be spoken by her‘.
10. Hands sprinkled in ceremonial ablution (padi-
yav), when a menstruous woman sees ¢hem, become
quite unclean (apadiyav) by Aer look®, and even
when she looks hastily, and does not see the sacred
twigs (baresém), it is the same. 11. And om the
subject of a house (khanak-1 baba), when a men-
struous woman is above 7x 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).
' This kind of prayer (Av. v4, ‘a word or phrase,’ Pahl. vag, 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 vig ‘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,
* K2o has, ‘ she retains a prayer.’ See Pahl. Vend. XVI, 5.
* The meaning is, however, uncertain.
* The Pahlavi text is as follows: Amat vag yakhsenunéd, pé- sinkér (Pers. pésyar) bard yatdnéd, as vag giftand kar ldit mamanas nask-i pavan amisn yemalelunisnd. Compare Pahl. Vend. XVI, 5.
* See Pahl. Vend. XVI, ro,
Chapter Iii, 7—I4. 279
* Pahl. Vend. XVI, 10 says, ‘everything, when at the right dis- tance, 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 dashtanistan should be on the ground floor, not over an underground water- tank, nor within fifteen steps of the water in such a tank,
2 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 far/s free from pollution (gavid- vasno), in those likewise it is not proper;’ the reading gavid- zasn6 (proposed by Dastir Hoshangji) is, however, doubtful.
* Or ‘clothing,’ vistarg.
280 SHAYAST LA-SHAYAST.
ever she becomes clean, she is to sit down in cleanli-
ness one day for the sake of her depletion (tihtk),
and then she is ft for washing; and after nine nights
the depletion is no matter’.
15. A woman who fas brought forth or miscarried
(nasAi), during forty days sees whenever she is pol-
luted; but when she knows for certain that she is
free from menstruation she is, thereupon, to be asso-
ciated with meanwhile (vadas), from the forty days?
onward; but when she knows for certain that ‘here
2s 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 be-
came quite clean she also becomes again men-
struous, her depletion (tihik) 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 be-
comes menstruous as from the beginning, four days
are to be watched through by her, and the fifth day
is for washing*. 18. When she Aas become /ree
