1 See § 7. 2 See § 123. § See § 7
* He who has been by the dead, as stated in § 132, in connec- tion with which this sentence is to be read; the foregoing §$ a—s being interpolated by the Pahlavi translators.
® The original meaning of armést was probably ‘most sta- tionary,’ 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).
Iv. the Bareshnum Ceremony. 453
woman, (135) at all from that tme, until the time when his three nights shall fully elapse.
140. ‘After those six nights’ he shall wash over
his body, and fzs clothes ave purified over ix such a
way as with bull’s urine and also with water. 141-—
143. He shall sit in the place of the secluded [just
as has been written zz §) 133-135] wztel the time when
his nine nights shall fully elapse.
144. ‘ Then, after the nine nights, he shall wash
over fis body, and his clothes are purified over in
such a way as with bulls urine and also with
water. 145. Then he shall come with authoriza-
tion unto fire, unto water, unto earth, unto animals,
unto plants, unto a righteous man, unto a righteous
woman.
Besides the above fully detailed description of
the Bareshnfiim ceremony we find two other accounts
of the rite, in the Vendidad. Of these the most
detailed is contained in Vend. VIII, 117-228, which
mentions the use of the dog’, the nine holes, the
washing with bull's urine and water, and all the
1 The MSS. omit several words, when sentences are repeated,
for the sake of brevity.
2 See § / avove.
454 APPENDIX.
detail of driving the fiend of corruption from one
part of the body to another (by sprinkling with ‘the
good waters’) till it flies away to the north as in
Vend. IX, 117. But it omits the description of the
purifier, the dimensions of the purifying place, the
scoring of the furrows, the placing of the stones,
the exorcism, the seclusion for nine nights, and all
the washings after the first day.
The other account, which is much shorter, is given
in Vend, XIX, 67-84. It specifies that the urine
must be that of a young bull, and that the purifier
must score a furrow; it mentions the recitation of a
hundred Ashem-vohis and two hundred Yatha-aht-
vairyés, four washings with bull’s urine and two
with water, nine nights’ exposure, followed by atten-
tion to the fire and fumigation, when the man
clothes himself while paying homage to the sacred
beings, and is clean; but no other details are given.
4 That is, the exorcism is not found in the Pahlavi version, but is introduced in the Vendidad sadah in an abbreviated form, pos- sibly copied from Vend. IX, 118.
V. Finding a Corpse in the Wilderness. 455
V. Frnpinc Aa Corpse IN THE WILDERNESS.
THE controversy between MAants#ihar and his
brother, Zad-sparam, of which the Epistles of Mant-
skihar are the only portion extant, turned chiefly
upon the meaning to be attached to Vend. VIII,
271-2991, and whether the mode of purification
therein detailed was a sufficient substitute, or merely
a preparation, for the Bareshnfim ceremony. The
following is a translation of the Pahlavi version of
this passage ?:—
Pahl. Vend. VIII, 271. ‘O creator! how are those
men purified, O righteous Atthaymazd! who shall
stand by a corpse, in a distant place, upon a wild
spot $?’
272. And Afthaymazd spoke thus: ‘They are purified, O righteous Zaratist!’
273. ‘But when so? [that is, how will such a one become clean ?]’
274. ‘If a corpse-eating dog, or a corpse-eating
bird, Zas attacked that corpse, (275) ¢#e man shall
then purify over his own body with bull’s urine,
(276) thirty times by washing forwards [wz¢h the
bull’s urine], avd thirty times by washing over ‘, [and
? See Sacred Books of the East, vol. iv, pp. 116-118.
? Subject to the same observations as those detailed in p. 431 n.
* Reading pavan vaskar, but the MSS., by omitting a stroke, have pavan sikar, ‘ on the chase.’
* So here, but ‘washing backwards’ in § 279; and in Ep, II, iv, 2 we find ‘upwards’ and ‘downwards,’ instead of ‘forwards’ and ‘backwards.’ The Pahlavi translators were evidently doubtful whether the Av. upasnAteé (see Ep. II, iii, 2) meant ‘ washing over, back-vards, or downwards.’
456 APPENDIX.
his hand shall rub over it.] 277. Of the topmost
part of him is the washing over, [that is, the wash-
ing of his head is that regarding which ¢here is
a mention through this study-causing (htishkar)
exclamation. |?
278. ‘If a corpse-eating dog, or a corpse-eating
bird, 4as not attacked that corpse, (279) Ze shall
purify fifteen times by washing forwards, and fifteen
times by washing backwards, [and 4zs hand shall rub
over it.|
280. ‘He shall run the first mile (hasar)*, 281.
He shall then run forwards, [when the Pazadasa
(“fifteen ¢2mes”’)shall be performedbyhim.] 282. dzd
when he shall thus stop opposite any one whomso-
ever of the material existence *, he shall be prepared
with a loud issue of words, (283) thus*: “I have thus
stood close by the body of him who is dead; I am
no wisher for z¢ by thought, I am no wisher for z¢ by
word, I am no wisher for zt by deed, [that is, z¢ is
not possible for me Zo de as though washed.| 284. It
demands purification for me, [that is, wash me
thoroughly!]” 285. When he runs, the first he shall
reach, (286) if they do not grant him purification,
share one-third of that deed of his, [that is, of all that
sin, not possible for him ¢o dcar, except when they
shall perform zs purification, one paré in three is
theirs at z¢s origin. ]
287. ‘He runs the second mile [while he runs for
* Implying that the Pahlavi translators had found the use of Av. aghrya for ‘ head’ rather perplexing.
* The hasar was ‘a thousand steps of the two feet’ (see Bd. XXVI, 1, note), and was, therefore, about an English mile.
* That is, any human being.
‘ See Epa vicie.
V. Finding a Corpse in the Wilderness. 457
z¢|. 288. He runs, avd a second time he reaches
people. 289. If they do not grant him purification,
(290) they share a half! of that deed of his, [that is,
of all that sin, not possible for him Zo dear, except
when they shall perform 42s purzfcation, as tt were a
half is even for them at z¢s origin. ]
291. ‘He shall run the third mile [while he runs
for 2¢|. 292. When he runs, the third he shall reach,
(293) if they do not grant him purification, share all?
that deed of his, [that is, all that sin which z¢ is
not possible for him fo dear, except when they
shall perform zs purzfication, is ever theirs at tts
origin. |
294. ‘He shall then run forwards*. 295. He
shall thus stop opposite some people of the next
house, village, tribe, or district, azd he shall be
prepared with a loud issue of words, (296) thus:
“T have thus stood close by the body of him who is
dead; (297) I am no wisher for z¢ by thought, I am
no wisher for zt by word, I am no wisher for z¢ by
deed, [that is, z¢ is not possible to dear without
washing.] 298. It demands purification for me,
[that is, wash me thoroughly!]” 299. If they do
not grant him purification, he shall then purify over
his own body with bull’s urine, azd also with water;
thus he shall be thoroughly purified over *.’
(a. He shall go three miles; it is not allowable to walk back to Azs district, until he as fully striven
1 That is, half of the two-thirds remaining with him, or one- third of the whole original trespass.
* That is, all the remaining one-third of the original trespass.
* See Ep. Il, iii, 3.
* What follows is a commentary, by the Pahlavi translators, on the whole passage.
458 APPENDIX.
with three persons, and all that sin, not possible for
him ¢o dear, except when they shall perform “zs
purification, is theirs at z¢s origin.
6. When thus thoroughly washed by himsedf,
his duty even then is the work frakairi frakere-
naod, vastré verezydéid (‘he should accomplish
with perseverance, he should cultivate in the pas-
tures !’); there are some who would say thus: ‘He is
always for the performance of work, and abstinence
from the ceremonies of others is for him?.’]
1 Quoted from Vend. XIX, 140, where the words ‘sheep’s food and food for oxen’ are added.
2 A person so purified by himself, after vainly seeking a proper purifier, is, therefore, only fit for the ordinary labours of life, and must avoid all religious celebrations till properly purified by the Bareshnim ceremony. ‘This was the opinion of Mantisfihar, but it is based upon a Pahlavi commentary, and not upon the Avesta text, which is not clear upon this point.
INDEX,
GBSERV ALTON S,
tr. The references in this index are to the pages of the introduction and appendix, and to the chapters and sections of the translations; the chapters being denoted by the larger ciphers, or by roman type.
2. References to passages which contain special information are given in parentheses, when the reference is not the first one.
3. Though different forms of the same name may occur in the trans- lations, only one form is usually given in the index, to which the references to all forms are attached; except when the forms differ so much as to require to be widely separated in the index.
4. Pazand forms are printed in italics, as their orthography is usually corrupt. In all such italicised names any letters which would elsewhere be italic are printed in roman type.
5. Abbreviations used are :—Ap. for Appendix; AV. for Arda-Viraf; Av. for Avesta word; Byt. for Bahman Yast; com. for commentator; Cor. for Corrections; Dd. for D&distan-i-Dinik ; Dk. for Dinkard; Dr. for Doctor; Ep. for Epistle; ins. for inscription; lun. man. for lunar mansion; m. for mountain; meas. for measure; Mkh. for Mainyé-i Khard; n for foot-note; Pahl. for Pahlavi; Pers. for Persian; Prof. for Professor; r. for river; Riv. for Rivayat ; Sans. for Sanskrit word ; trans, for translation ; Vend. for Vendidad; Visp. for Visparad; Yas. for Yasna.
ee). X.
Aban nyayis, Dd. 78, 19n.
Abode of fires, Dd. 48, 11; 81, 17, 18,
Abortion, Dd. 78, 7.
Abraham, Dd. 37, 90.
Abyss, Dd. 87, 9, 24.
Account of the soul, Dd. 8, 6; 18,
2; 14,1-5; 20, 3; 22,2; 24,5;
25,5; 28, 5,6; 30, 3; 381, z,
10, If; 32, 4.
Adam, Dd. 44, 16 n.
Adarbigan, land, Dd. 21, 2n.
Ad-fravakhshy4, Av. Ap. 370.
Adharmah, man, Dd. On.
Adopted daughter, Dd. 56, 6.
— son, Dd. 54, 4, 9, 13; 56, 2, 5, 6,
8; 58, 3-5; 59, 1-3; 60, 1, 3;
61, 3; 62, 6, 7.
— sonship, Dd. 54, 13,14; 56, 1-3; 60, 2, 3.
Adoption, Dd. 56, 2, 6; 57, 1-4; 58,1, 5; 59, 3; 61, 2.
Adést, see Fire-stand.
Adultery, Dd, 72, 5; 78, 1-19.
Adversary, Dd. 37, 31; 94, 7.
Aérpat, Int. 13; Dd. On. See Priest.
— khfidai, Int. 13; Dd. On. See
Priestly lordship.
Aéshm, demon, Dd, 37, 44, 52, 104; 94,1n; Ap. 426, 437.
Afarg, com., Ep. I, ii, 5, v, 1, 6, vi, 1,
25 45 75 9, II, Vil, I, 18, ix, I, 5,
6, 10, 15, x, 133 II, ii, 5-8, iii,
on; Ill,7; Ap. 446, 449.
Afrasiyab, king, Dd. 70, 3 n.
Afrin, see Benediction.
—{ dahman, Dd. 31, 1 n. Blessing of the holy.
See
Afringan, rite, Dd. 47, rn.
Aghrێrad, man, Dd. 90, 3 n.
Aharman, Dd. 19, 1, 2, 5-7; 27, 6;
37, 10, 20, 59; 65, 5; 72, 2;
U7, 11, 134-04, 8;405 Ap. 374;
376- he 384, 392, 417, 418,
Aharméké, Da. 72,9n. See Apos- tate.
Ahunavar, Dd. 48, 30n; Ap. 386 n, 443 N, 448 n.
Ahura, Av., Ap. 448 n.
Ahura-mazda, Ay., Dd.'79, 1n; Ap.
374n, 385, 387. See Athar-
mazd.
Ahv6, Dd.) 260307,.7320).13- 8157. See Patron spirit.
Ahvoth, Dd. 5, 5. See Spiritual life.
Aindar, demon, Ep. I, x, 9.
Airan-vég, land, Dd. 21, 2; 90, 3 n, 4, 8n.
Airyema, Av., Ep. I, vii, ro.
Akhrtirag, man, Ap. 375.
Ak6mané, demon, Dd. 37, 44, 53; 94, 1n; Ep. I, x, gn.
Albfirz m., Dd. 20,33: Bly.23 ‘37, 118 Nn; 92, Si
Aloes, Ap. "446,
Amerddad, angel, Dd. 48, 1n; Ap. 415.
Amesha-spentas, Dd. 31, 5n. See Archangels.
Anahita, angel, Dd. 31, 7 n.
Andarvaé, Dd. 93, 7.
Andreas, Dr., Ap. 399 n.
Angel of wind, Ap. 372 n.
os nn a ae
See
Aquarius, Ep. IT, ii, 9 n.
Arab horse, Ap. 403.
Archangel, Dd. 14, 2; 31, 5; 72,
ton; Ep. 1, ili, rn; Ap. 380'n,
434Nn; female, Dd. 94, 2n; Ap.
