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During the process of cleansing, the voice works with the hand. The spells which must be recited while the unclean one is cleansing himself have already been mentioned in the preceding Fargard, but we find here a detailed list of spells which are to be spoken twice, or thrice, or four times. The exact time when they are to be uttered is not mentioned, and we do not know whether they are to accompany those prescribed in the last Fargard, and are, therefore, to be repeated as often as the unclean one is washed, or whether they are only intended to close the whole ceremony.
These spells, like the former ones, are taken from the hymns or Gâthas, the oldest and holiest part of the Avesta. They were not written for this particular purpose, but, as happens in all religions, advantage was taken of whatever there might be in the old sacred hymns which could be more or less easily applied to the special circumstances of the case. The recitation of these lines is followed by an exorcism, written in the ordinary language of the Avesta, which has been expressly composed for the occasion.
1. Zarathustra asked Ahura Mazda: 'O Ahura Mazda! most beneficent spirit, Maker of the material world, thou Holy One! How shall I fight against that Drug who from the dead rushes upon the living? How shall I fight against that Drug who from the dead defiles the living?'
2 (3). Ahura Mazda answered: 'Say aloud those words in the Gâthas that are to be said twice[1]; say
[1. The so-called bis-âmrűta.]
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aloud those words in the Gâthas that are to be said thrice[1]; say aloud those words in the Gâthas that are to be said four times[2].'
3 (7). O Maker of the material world, thou Holy One! Which are those words in the Gâthas that are to be said twice?
4 (10). Ahura Mazda answered: 'These are the words in the Gâthas that are to be said twice, and thou shalt twice say them aloud:--
ahyâ yâsâ ... urvânem (Yasna XXVIII, 2),
humatenăm . . . mahî (Yas. XXXV, 2),
ashahyâ âad sairę . . . ahubyâ (Yas. XXXV, 8),
yathâ tű î . . . ahurâ (Yas. XXXIX, 4),
humâim thwâ. . . hudaustemâ (Yas. XLI, 3),
thwôi staotaraskâ . . . ahurâ (Yas. XLI, 5),
ustâ ahmâi ... mananghô (Yas. XLIII, 1),
spentâ mainyű . . . ahurô (Yas. XLVII, 1),
vohu khshathrem . . . vareshânę (Yas. LI, 1),
vahistâ îstis . . . skyaothanâkâ (Yas. LIII, 1).
5 (10). 'And after thou hast twice said those words, thou shalt say aloud these fiend-smiting and most-healing words:--
'"I drive away Angra Mainyu from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.
6 (12). '"I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement, from this house, from this borough, from this town,
[1. The thris-âmrűta.
2. The kathrus-âmrűta.]
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from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world."'
7 (13). O Maker of the material world, thou Holy One! Which are those words in the Gâthas that are to be said thrice?
8 (16). Ahura Mazda answered: 'These are the words in the Gâthas that are to be said thrice, and thou shalt thrice say them aloud:--
ashem vohu ... (Yas. XXVII, 14),
ye sevistô ... paitî (Yas. XXXIII, 11),
hukhshathrôtemâi . . . vahistâi (Yas. XXXV, 5),
duzvarenâis . . . vahyô (Yas. LIII, 9).
9 (16). 'After thou hast thrice said those words, thou shalt say aloud these fiend-smiting and most-healing words:--
'"I drive away Indra[1], I drive away Sauru[1], I drive away the daęva Naunghaithya[1], from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.
10 (18). I drive away Tauru[2], I drive away Zairi[2], from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the
[1. See Introd. IV, 41.
2. See Introd. IV, 34.]
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woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world."'
11 (19). O Maker of the material world, thou Holy One! Which are those words in the Gâthas that are to be said four times?
12 (22). Ahura Mazda answered These are the words in the Gâthas that are to be said four times, and-thou shalt four times say them aloud:--
yathâ ahű vairyô . . .[1] (Yas. XXVII, 13),
mazdâ ad môi . . . dau ahűm[2] (Yas. XXXIV, 15),
â airyamâ ishyô . . . masatâ mazdau[3] (Yas. LIV, 1).
13 (22). 'After thou hast said those words four times, thou shalt say aloud these fiend-smiting and most-healing words:--
'"I drive away Aęshma, the fiend of the wounding spear[4], I drive away the daęva Akatasha[5], from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.
14 (24). I drive away the Varenya daęvas[6], I drive away the wind-daęva[7], from this house, from
[1. Translated Farg. VIII, 19.
2. Translated Farg. XI, 14
3. Translated Farg. XX, 11.
4. See Introd. IV, 22.
5. 'The worker of evil,' a personification of the evil powers, it may be a mere name of Ahriman.
6. See Introd. IV, 23. The demon Vâteh, who raises storms (Brouillons d'Anquetil).]
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this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world."
15 (25). 'These are the words in the Gâthas that are to be said twice; these are the words in the Gâthas that are to be said thrice; these are the words in the Gâthas that are to be said four times.
16 (26). 'These are the words that smite down Angra Mainyu; these are the words that smite down Aęshma, the fiend of the wounding spear; these are the words that smite down the Mâzainya daęvas[1]; these are the words that smite down all the daęvas.
17 (30). 'These are the words that stand against that Drug, against that Nasu, who from the dead rushes upon the living, who from the dead defiles the living.
18 (32). 'Therefore, O Zarathustra! thou shalt dig nine holes[2] in the part of the ground where there is least water and where there are fewest trees; where there is nothing that may be food either for man or beast; for purity, is for man, next to life, the greatest good; that purity that is procured
[1. According to tradition, 'the Dîvs in Mazanderan;' Mazanderan is known, in fact, as a land of fiends and sorcerers; a reputation for which it is very likely indebted to the neighbouring mount Damâvand, to which Azis Dahâka is said to be bound. Yet one may doubt whether it gave its name to the Mâzainya daęvas, or if it took its name from them. Mâzainya was, most probably, like Varenya, an epithet of the Dîvs, which, in course of time, became the name of a class of demons.
2. The nine holes for the Barashnűm; see above, p. 120, § 6 seq.]
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by the law of Mazda for him who cleanses himself with good thoughts, words, and deeds.
19 (38). 'Make thyself pure, O righteous man! any one in the world here below can win purity for himself, namely, when he cleanses himself with good thoughts, words, and deeds.
20. 'The will of the Lord is the law of holiness,' &c.[1]
'Whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me?' &c.
'Who is he who will smite the fiend in order to maintain thy ordinances?" &c.
'Keep us from our hater, O Mazda and Ârmaiti Spenta! Perish, O fiendish Drug! . . . Perish away to the regions of the north, never more to give unto death the living world of the holy spirit!'
This chapter, like the preceding, is composed of spells intended to drive away the Nasu. But they are of a more special character, as they refer to the particular objects to be cleansed, such as the house, the fire, the water, &c. Each incantation consists of two parts, a line from the Gâthas which alludes, or rather is made to allude, to the particular object, and a general exorcism, in the usual dialect, which is the same for all the objects.
1. Zarathustra asked Ahura Mazda: 'O Ahura Mazda! most beneficent spirit, Maker of the material world, thou Holy One! How shall I cleanse the house? how the fire? how the water? how the earth? how the cow? how the tree? how the faithful man and the faithful woman? how the stars? how the moon? how the sun? how the boundless light?
[1. The rest as in Farg. VIII, 19, 20.]
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how all good things, made by Mazda, the offspring of the holy principle?'
2 (4). Ahura Mazda answered: 'Thou shalt chant the cleansing words, and the house shall be clean; clean shall be the fire, clean the water, clean the earth, clean the cow, clean the tree, clean the faithful man. and the faithful woman, clean the stars, clean the moon, clean the sun, clean the boundless light, clean all good things, made by Mazda, the offspring of the holy principle.
3 (7). 'So thou shalt say these fiend-smiting and most-healing words; thou shalt chant the Ahuna-Vairya five times: "The will of the Lord is the law of holiness," &c.
'The Ahuna-Vairya preserves the person of man: "The will of the Lord is the law of holiness," &c.
'"Whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me?" &c.
'"Who is he who will smite the fiend in order to maintain thy ordinances?" &c.
'"Keep us from our hater, O Mazda and Ârmaiti Spenta!" &c.,
4 (9). 'If thou wantest to cleanse the house, say these words aloud: "He is my greatest support as long as lasts this dreary world[2]."
'If thou wantest to cleanse the fire, say these words aloud: "Thy fire, first of all, do we approach with worship, O Ahura Mazda[3]!"
[1. As in Farg. VIII, 19, 20.
2. Yasna XLIX, 1, The allusion is not quite clear, but there seems to be a comparison between the small house of. man and that great house the world.
3. Yasna, XXXVI, 1.]
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5 (13). 'If thou wantest to cleanse the water, say these words aloud: "Waters we worship, the waters in the tree, the waters in the stream, the waters in the rain[1]."
'If thou wantest to cleanse the earth, say these words aloud: "This earth we worship, this earth with the women, this earth which bears us and those women who are thine, O Ahura[2]!"
6 (17). 'If thou wantest to cleanse the cow, say these words aloud: "For the cow we order thee to do these most excellent deeds, that she may have a resting place and fodder[3]."
'If thou wantest to cleanse the trees, say these words aloud: "Out of him[4], through his holiness Mazda made the plants grow up[5]."
7 (21). 'If thou wantest to cleanse the faithful man or the faithful woman, say these words aloud: "May the beloved Airyaman come hither, for the men and women of Zarathustra to rejoice, for the faithful to rejoice; with the desirable reward that is won by means of the law, and with that boon for holiness that is vouchsafed by Ahura[6]!"
[1. Yasna XXXVIII, 3.
2. Yasna XXXVIII, 1. 'Who are thine,' that is, 'who are thy wives;' these women are, or rather were, the rivers in heaven, which were considered as the wives of the heaven-god; the rain waters are called 'Ahura's spouses,' Ahurânîs (Yasna LXVIII); cf. Orm. Ahr. § 32 and Introd. IV. Tradition wrongly recognises in these women the Faroers of godly men.
3. Yasna XXXV, 4. 'Let those excellent deeds be done for the behoof of cattle, that is to say, let stables be made, and water and fodder be given' (Comm.)
4. The first-born bull from whose body, after his death, grew up all kinds of plants (Bund. IV; cf. Orm. Ahr. § 129 seq.)
5. Yasna XLVIII, 6.
6. Cf. Farg. XVII, 5.
7. Yasna LIV, 1. Cf. Farg. XX, 11. There is no special spell for the cleansing of the sun, the moon, the stars, and the boundless {footnote p. 141} light (see §§ I, 2), because they are not defiled by the unclean one, they are only pained by seeing him (Farg. IX, 41); as soon as he is clean, they are freed from the pain.]
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8 (25). 'Then thou shalt say these fiend-smiting and most-healing words. Thou shalt chant the Ahuna-Vairya eight times:--
'"The will of the Lord is the law of holiness," &c.
'"Whom hast thou placed to protect me, O Mazda?" &c.
'"Who is he who will smite the fiend?" &c.
"'Keep us from our hater, O Mazda!" &c.[1]
9 (26). 'I drive away Aęshma[2], I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement.
[I drive away Khrű, I drive away Khrűighni[3]; I drive away Bűidhi, I drive away Bűidhiza[4]; I drive away Kundi, I drive away Kundiza.[5]]
'I drive away the yellow Bűshyăsta, I drive away the long-handed Bűshyăsta[6]; [I drive away Műidhi[7], I drive away Kapasti.[8]]
[1. As in Farg. VIII, 19, 20.
2. See Introd. IV, 22.
3. 'Khrű and Khrűighni are not met with elsewhere; their names mean, apparently, 'wound' and 'the wounding one;' whether they belonged to concrete mythology, or were mere abstractions, is difficult to decide. They may have been mere names or epithets of Aęshma khrűidru, 'Aęshma of the wounding spear.'
4. Bűidhiza is 'the offspring of Bűidhi,' but the meaning of Bűidhi is unknown.
5. Kundiza is 'the offspring of Kundi;' Kundi is contracted from Kavandi or Kavanda; the Indian homonym kavandha means literally 'a tub,' and by a mythical metaphor 'a raining cloud' (Rig-veda V, 85, 3; IX, 74, 7); he becomes then the demon in the cloud (Farg, XIX, 41). He is known in Greek mythology under the name of {Greek Ka'avđos}; (Kuhn, Herabkunft des Feuers, p. 134).
6. See Introd. IV, 24; cf. Farg. XVIII, 16.
7. A demon unknown. Aspendiârji translates it by 'Destruction.'
8. Unknown. Aspendiârji calls it 'Revenge.']
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'I drive away the Pairika[1] that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. I drive away the demon of uncleanness that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree.
10 (32). 'I drive thee away, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle.
11 (33). 'Then thou shalt say these fiend-smiting and most-healing -words; thou shalt chant four Ahuna-Vairyas:--
'"The will of the Lord is the law of holiness," &c.
'"Whom hast thou placed to protect me?" &c.
'"Who is he who will smite the fiend?" &c.
'"Keep us from our hater, O Mazda!" &c.[2]
12 (34). 'Away is Aęshma driven; away is the Nasu driven; away is direct defilement; away is indirect defilement driven.
['Away is Khrű, away is Khrűighni driven; away is Bűidhi, away is Bűidhiza driven; away is Kundi, away is Kundiza driven.]
'Away is Bűshyăsta driven, the yellow; away is Bűshyăsta driven, the long-handed; [away is Műidhi, away is Kapasti driven.]
'Away is the Pairika driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. Away is the demon of uncleanness driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree.
[1. See Introd, IV, 21.
2. As in Farg. VIII, 19, 20.]
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13 (40). 'Away art thou driven, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle.
14 (41). 'Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant "Mazdâ ad môi" four times: "O Mazda! teach me excellent words and excellent works, that through the good thought and the holiness of him who offers thee due praise, thou mayest, O Lord! make the world thrive for ever and ever, at thy will, under thy sovereign rule[1]."
15. 'I drive away Aęshma, I drive away the Nasu,' &c.[2]
16. 'I drive thee away, O mischievous Angra Mainyu! from the fire, from the water,' &c.[3]
17. 'Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant the Airyama-ishyô four times: "May the beloved Airyaman come hither!" &c.[4]
18. 'Away is Aęshma driven; away is the Nasu driven,' &c.[5]
19. 'Away art thou driven, O mischievous Angra Mainyu! from the fire, from the water,' &c.[6]
20. 'Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant five Ahuna-Vairyas:--
"The will of the Lord is the law of holiness," &c.
[1. Yasna XXXIV, 15.
2. The rest as in § 9.
3. The rest as in § 10.
4 As in § 7.
5. As in § 12.
6. As in § 13.]
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'"Whom hast thou placed to protect me?" &c.
'"Who is he who will smite the fiend?" &c.[1]
'"Keep us from our hater, O Mazda and Ârmaiti Spenta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Rush away, O Drug! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of the holy spirit! "'
This chapter is found only in the Vendîdâd Sâdah; it is missing in the Zend-Pahlavi Vendîdâd. This is owing, as it seems, only to the accidental loss of some folios in the one manuscript from which all the copies as yet known have been derived; and, in fact, even in the most ancient manuscripts the following Fargard is numbered the thirteenth (Westergaard, Zend-Avesta, preface, p. 5).
The directions in the preceding chapter are general, and do not depend on the relationship of the faithful with the deceased person; but those in this Fargard are of a special character, and apply only to the near relatives of the dead. Their object is to determine how long the time of 'staying' (upaman) should last for different relatives. What is meant by this word is not explained; but, as the word upaman is usually employed to indicate the staying of the unclean in the Armęst-gâh, apart from the faithful and from every clean object, it seems to follow that the relatives of a dead person were considered unclean from the mere fact of being related to him, and were, on this account, shut out of the frequented parts of the house. So, besides the general uncleanness arising from actual contact with a corpse, there was another form of uncleanness arising from relationship with the dead. The natural link that connects the members of one and the same family is of such a kind that no one can die without death entering all of them. Whether this is the primitive form of mourning, or only a later form of it, we will not discuss here.
[1. See Farg. VIII, 19, 20.]
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On the other hand, the house is unclean too, at least with regard to the relatives; for the time of 'staying' is followed by a purification of the house, that is not to be confounded with that described in the eighth Fargard, which takes place directly after the death and, as it appears, opens the house again only to those who were not connected with the dead man. Even nowadays, in Persia, the house where a relative has died is unlucky, and is looked upon with even more repugnance than is shown in the Avesta. The son deserts the house where his father has died; he could not live and walk in it, 'the unlucky step,' the bad qadîm is in it; 'every man's house must die with him;' therefore, he lets it fall into ruin, and builds another house farther off[1]; a custom to which there seems to be some allusion in the Pahlavi Commentary (ad I, 9).
1. If one's father or mother dies, how long shall they stay[2], the son for the father, the daughter for her mother? How long for the righteous? How long for the sinners[3]?
Ahura Mazda answered: 'They shall stay thirty days for the righteous, sixty days for the sinners.'
2 (5). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter[4], O Spitama Zarathustra!'
[1. Chardin, Voyages, III, p. 7, 33 (ed. d'Amsterdam, 1711). Cf. Polack, Persien (I, p. 52).
2. See the Introd. to the Farg.
3. How long if the dead person died in a state of holiness? Now long if in the state of a Peshôtanu?
4. All the other objects over which the Amesha-Spentas preside (such as the cow, the metals, &c.)]
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(9). If one's son or daughter dies, how long shall they stay, the father for his son, the mother for her daughter? How long for the righteous? How long for the sinners?
Ahura Mazda answered: 'They shall stay thirty days for the righteous, sixty days for the sinners.'
4 (13). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!'
5 (17). If one's brother or sister dies, how long shall they stay, the brother for his brother, the sister for her sister? How long for the righteous? How long for the sinners?
Ahura Mazda answered: 'They shall stay thirty days for the righteous, sixty days for the sinners.'
6 (21). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then
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the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!'
7 (25). If the master of the house[1] dies, or if the mistress of the house dies, how long shall they stay? How long for the righteous? How long for the sinners?
Ahura Mazda answered: 'They[2] shall stay six months for the righteous, a year for the sinners.'
8 (28). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!'
9 (31). If one's grandfather or grandmother dies, how long shall they stay, the grandson for his grandfather, the granddaughter for her grandmother? How long for the righteous? How long for the sinners?
Ahura Mazda answered: 'They shall stay twenty-five days for the righteous, fifty days for the sinners.'
10 (34). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'They shall wash their
[1. The chief of the family, the pater familias.
2. All the familia, both relatives and servants.]
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bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!'
11 (37). If one's grandson or granddaughter dies, how long shall they stay, the grandfather for his grandson, the grandmother for her granddaughter? How long for the righteous? How long for the sinners?
Ahura Mazda answered: 'They shall stay twenty-five days for the righteous, fifty days for the sinners.'
12 (40). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters-may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!'
13 (43). If one's uncle or aunt dies, how long shall they stay, the nephew for his uncle, the niece for her aunt? How long for the righteous? How long for the sinners?
Ahura Mazda answered: 'They shall stay twenty days for the righteous, forty days for the sinners.'
14 (45). O Maker of the material world, thou
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Holy One! How shall I cleanse the house? How shall it be clean again?'
Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!'
15 (48). If one's male cousin or female cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?
Ahura Mazda answered: 'They shall stay fifteen days for the righteous, thirty days for the sinners.'
16 (50). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!'
17 (53). If the son or the daughter of a cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?
Ahura Mazda answered: 'They shall stay ten days for the righteous, twenty days for the sinners.'
18 (55). O Maker of the material world, thou
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Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall, offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!'
19 (58). If the grandson of a cousin or the granddaughter of a cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?
Ahura Mazda answered: 'They shall stay five days for the righteous, ten days for the sinners.'
20 (60). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!'
21 (63). If a stranger dies who does not profess the true faith, or the true law[1], what part of the
[1. The case of a stranger (no relative) who professes the true faith is not provided for here, because it has been sufficiently considered in the preceding chapters.]
{p. 151}
creation of the good spirit does he directly defile (in dying)? What part does he indirectly defile?
22[1] (65). Ahura Mazda answered: 'No more than a frog does whose venom is dried up, and that has been dead more than a year. Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged ruffian, that ungodly Ashemaogha, directly defiles the creatures of the good spirit, and indirectly defiles them.
23 (70). 'Whilst alive he smites the, water; whilst alive he blows out the fire; Whilst alive he carries off the cow; whilst alive he smites the faithful man with a deadly blow, that parts the soul from the body; not so will he do when dead.
24 (71). 'Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged ruffian, that ungodly Ashemaogha, never ceases depriving the faithful man of his food, of his clothing, of his house, of his bed, of his vessels; not so will he do when dead.'
I (1-7). The dog of Ormazd and the dog of Ahriman.
(a. 1-4). The dog Vanghâpara ('the hedge-hog').
(b. 4-7). The dog Zairimyangura (' the tortoise').
II (8-16). Offences against the dog.
III (17-19). On the several duties of the dog.
IV (20-28). On the food due to the dog.
V (29-38). On the mad dog; how he is to be kept, and cured.
VI (39-40). On the excellence of the dog.
VII (41-43). On the wolf-dog.
[1. §§ 22-24 are the same as Farg. V, 36-38.]
{p. 152}
VIII (44-48). On the virtues and vices of the dog.
IX (49-50). Praise of the dog.
X (50-54). The water dog.
See Introd. IV, 35.
1. Which is the good creature among the creatures of the good spirit that from midnight till the sun is up goes and kills thousands of the creatures of the evil spirit?
2 (3). Ahura Mazda answered: 'The dog with the prickly back, with the long and thin muzzle, the dog Vanghâpara[1], which evil-speaking people call the Duzaka[2]; this is the good creature among the creatures of the good spirit that from midnight till the sun is up goes and kills thousands of the creatures of the evil spirit.
3 (6). 'And whosoever, O Zarathustra! shall kill, the dog with the prickly back, with the long and thin muzzle, the dog Vanghâpara, which evil-speaking people call the Duzaka, kills his own soul for nine generations, nor shall he find a way over the Kinvad bridge[3], unless he has, while alive, atoned for his sin by offering up a sacrifice to Sraosha[4].
[1. The hedge-hog. As it struggles from midnight till the dawn, this supposes the existence of a myth, in which the rays of the sun, beginning from midnight to pierce the veil of darkness, were compared to the prickles of a heavenly hedge-hog.
2. Duzaka is the popular name of the hedge-hog (Pets. zuzah). The name Vanghâpara must have referred to its mythical qualities. It is not without importance which name is given to it: 'When called by its high name, it is powerful' (Comm.); cf. § 6, and Farg. XVIII, 15. The nature of every being lies partly in its name.
3 The bridge leading to paradise; see Farg. XIX, 30.
4. Cf. § 54. Aspendiârji translates: 'He cannot atone for it in his life even by performing a sacrifice to Sraosha.']
{p. 153}
4 (10). O Maker of the material world, thou Holy One! If a man kill the dog with the prickly back, with the long and thin muzzle, the dog Vanghâpara, which evil-speaking people call the Duzaka, what is the penalty that he shall pay?
Ahura Mazda answered: 'A thousand stripes with the Aspahę-astra, a thousand stripes with the Sraoshô-karana.'
5 (13). Which is the evil creature among the creatures of the evil spirit that from midnight till the sun is up goes and kills thousands of the creatures of the good spirit?
6 (15). Ahura Mazda answered: "The daęva Zairimyangura[1], which evil-speaking people call the Zairimyâka[2], this is the evil creature among the creatures of the evil spirit that from midnight till the sun is up goes and kills thousands of the creatures of the good spirit.
7 (18). 'And whosoever, O Zarathustra! shall kill the daęva Zairimyangura, which evil-speaking people call the Zairimyâka, his sins in thought, word, and deed are redeemed as they would be by a Patet; his sins in thought, word, and deed are atoned for.
8 (21). 'Whosoever shall smite either a shepherd's dog, or a house dog, or a Vohunazga dog[3], or
[1. The tortoise (Asp.)
2. 'When not so called it is less strong' (Comm.) Zairimyâka is a lucky name, as it is connected with a word (zairimya) which denotes the freshness of water and verdure; and it seems to designate the tortoise as 'the fresh-water creature' (Asp.); therefore the name is corrected into I the injurer (?) of fresh water.'
3. See § 19 n.]
{p. 154}
a trained dog[1], his soul when passing to the other world, shall fly[2] amid louder howling and fiercer pursuing than the sheep does when the wolf rushes upon it in the lofty forest.
9 (24). 'No soul will come and meet his departing soul and help it through the howls and pursuit[3] in the other world; nor will the dogs that keep the Kinvad bridge[4] help his departing soul through the howls and pursuit in the other world.
10 (26). 'If a man shall smite a shepherd's dog so that it becomes unfit for work, if he shall cut off its ear or its paw, and thereupon a thief or a wolf break in and carry away sheep from the fold, without the dog giving any warning, the man shall pay for the lost sheep, and he shall pay for the wound of the dog as for wilful wounding[5].
11 (31). 'If a man shall smite a house dog so that it becomes unfit for work, if he shall cut off its ear or its paw, and thereupon a thief or a wolf break in and carry away goods from the house, without the dog giving any warning, the man shall pay for the lost goods, and he shall pay for the wound of the dog as for wilful wounding.'
12 (36). O Maker of the material world, thou Holy One! If a man shall smite a shepherd's dog. so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?
Ahura Mazda answered: 'Eight hundred stripes with the Aspahę-astra, eight hundred stripes with the Sraoshô-karana.'
[1. A hunting dog(?).
2 'From paradise'(Comm.)
3. Of the Dîvs.
4. See Introd. V, 4.
5. 'Baodhô-varsta; see Farg. VII, 38 n.]
{p. 155}
13 (39). O Maker of the material world, thou Holy One! If a man shall smite a house dog so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?
Ahura Mazda answered: 'Seven hundred stripes with the Aspahę-astra, seven hundred stripes with the Sraoshô-karana.'
14 (42). O Maker of the material world, thou Holy One! If a man shall smite a Vohunazga dog so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?
Ahura Mazda answered: 'Six hundred stripes with the Aspahę-astra, six hundred stripes with the Sraoshô-karana.'
15 (45). O Maker of the material world, thou Holy One! If a man shall smite a young dog[1] so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?
Ahura Mazda answered: 'Five hundred stripes with the Aspahę-astra, five hundred stripes with the Sraoshô-karana.'
16 (48). 'This is the penalty for the murder of a Gazu dog, of a Vîzu dog[2], of a Sukuruna dog[3], of a sharp-toothed Urupi dog[4], of a swift-running Raopi[5] dog; this is the penalty for the murder of any kind of dog but the water dog[6]'
[1. A dog not older than four months.
2. Unknown. Cf. V, 31, 32.
3. A lynx. Cf. V, 3
4. A weazel. Cf. V, 33.
5. A fox. The fox belongs to the good creation, as he fights against the demon Khava (Bund. XIX; cf. Orm. Ahr. § 228).
6. The beaver. 'For the penalty in that case is most heavy' (Comm.) Cf. § 52 seq. and Farg. XIV.]
{p. 156}
17 (49). O Maker of the material world, thou Holy One! Which is the dog that must be called a shepherd's dog?
Ahura Mazda answered: 'It is the dog who goes a Yugyęsti[1] round about the fold, watching for the thief and the wolf.'
18 (51). O Maker of the material world, thou Holy One! Which is the dog that must be called a house dog?
Ahura Mazda answered: 'It is the dog who goes a Hâthra round about the house, watching for the thief and the wolf.'
19 (53). O Maker of the material world, thou Holy One! Which is the dog that must be called a Vohunazga dog?
Ahura Mazda answered: 'It is the dog who claims none of those talents, and only seeks for his subsistence[2].'
20 (55). O Maker of the material world, thou Holy One! If a man give bad food to a shepherd's dog, of what sin is he guilty?
Ahura Mazda answered: 'It is the same guilt as though he should serve bad food to a master of a house of the first rank[3].'
[1. A measure unknown; it seems to have been the average distance of fourteen houses (see the gloss ad § 17 in the Introd. V, 4, Farg. XV, 45, and Bund. p. 31, 7).
2. 'He cannot do the same as the shepherd's dog and the house dog do, but he catches Khrafstras and smites the Nasu' (Comm.) It is 'the dog without a master' (gharîb), the vagrant dog; he is held in great esteem (§ 22) and is one of the dogs who can be used for the Sag-dîd (Introd. V, 4).
3. Invited as a guest.]
{p. 157}
21 (57). O Maker of the material world, thou Holy One! If a man give bad food to a house dog, of what sin is he guilty?
Ahura Mazda answered: 'It is the same guilt as though he should serve bad food to a master of a house of middle rank.'
22 (59). O Maker of the material world, thou Holy One! If a man give bad food to a Vohunazga dog, of what sin is he guilty?
Ahura Mazda answered: 'It is the same guilt as though he should serve bad food to a holy man, in the character of a priest[1], who should come to his house.'
23 (61). O Maker of the material world, thou Holy One! If a man give bad food to a young dog, of what sin is he guilty?
Ahura Mazda answered: 'It is the same guilt as though he should serve bad food to a young man, born of pious parents, and who can answer for himself[2].'
24 (63). O Maker of the material world, thou Holy One! If a man shall give bad food to a shepherd's dog, what is the penalty that he shall pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahę-astra, two hundred stripes with the Sraoshô-karana[3].'
[1. The Vohunazga dog has no domicile, therefore he is not compared with the master of a house; as he smites the Nasu, he is like a holy man, of the wandering class, a sort of begging friar.
2. Probably, 'Who has performed the nű-zűd, fifteen years old.' The young dog enters the community of the faithful at the age of four months, when he can smite the Nasu.
3. 'I also saw the soul of a man, whom demons, just like dogs, ever tear. That man gives bread to the dogs, and they eat it not; {footnote p. 158} but they ever devour the breast, legs, belly, and thighs of the man. And I asked thus: What sin was committed by this body, whose soul suffers so severe a punishment? Srôsh the pious and Âtarô the angel said thus: This is the soul of that wicked man who, in the world, kept back the food of the dogs of shepherds and householders; or beat and killed them' (Ardai Virâf XLVIII, translated by Haug).]
{p. 158}
25 (66). O Maker of the material world, thou Holy One! If a man shall give bad food to a house dog, what is the penalty that he shall pay?
Ahura Mazda answered: 'Ninety stripes with the Aspahę-astra, ninety stripes with the Sraoshô-karana.'
26 (69). O Maker of the material world, thou Holy One! If a man shall give bad food to a Vohunazga dog, what is the penalty that he shall pay?
Ahura Mazda answered: 'Seventy stripes with the Aspahę-astra, seventy stripes with the Sraoshô-karana.'
27 (72). O Maker of the material world, thou Holy One! If a man shall give bad food to a young dog, what is the penalty that he shall pay?
Ahura Mazda answered: 'Fifty stripes with the Aspahę-astra, fifty stripes with the Sraoshô-karana.
28 (75). 'For it is the dog, of all the creatures of the good spirit, that most quickly decays into age, while not eating near eating people, and watching goods none of which it receives. Bring ye unto him milk and fat with meat; this is the right food for the dog[1].'
[1. 'Whenever one eats bread one must put aside three mouthfuls and give them to the dog . . . for among all the poor there is none poorer than the dog' (Saddar V; Hyde 35).]
{p. 159}
29 (80). O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a mad dog, or one that bites without barking, what shall the worshippers of Mazda do?
30 (82). Ahura Mazda answered: 'They shall put a wooden collar around his neck, and they shall tie him to a post, an asti[1] thick if the wood be hard, two astis thick if it be soft. To that post they shall tie him; by the two sides[2] of the collar they shall tie him.
31 (86). 'If they shall not do so, and the mad dog, or the dog that bites without barking, smite a sheep or wound a man, the dog shall pay for it as for wilful murder[3].
32 (88). 'If the dog shall smite a sheep or wound a man, they shall cut off his right ear. If he shall smite another sheep or wound another man, they shall cut off his left ear.
33 (90). If he shalt smite a third sheep or wound a third man, they shall cut off his right foot[4]. If he shall smite a fourth sheep or wound a fourth man, they shall cut off his left foot.
[1. A measure of unknown amount. Aspendiârji reads isti, 'a brick' thick.
2. By the forepart and the back part of it.
3. As there is no essential difference between man and beast, the beast must answer for its guilt. According to Solon's law, the dog who has bitten any one must be delivered to him tied up to a block four cubits long (Plutarchus, Solon 24); the horse who has killed a man is put to death (Eusebius, Prep. Evang. 5).
4. They only cut off a piece of flesh from the foot' (Brouillons d'Anquetil).]
{p. 160}
34 (92). 'If he shall for the fifth time smite a sheep or wound a man, they shall cut off his tail.
'Therefore they shall tie him to the post; by the two sides of the collar they shall tie him. If they shall not do so, and the mad dog, or the dog that bites without barking, smite a sheep or wound a man, he shall pay for it as for wilful murder.'
35 (97). O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a scentless dog, or a mad dog, what shall the worshippers of Mazda do?
Ahura Mazda answered: 'They shall attend him to heal him, in the same manner as they would do for one of the faithful.'
36 (100). O Maker of the material world, thou Holy One! If they try to heal him and fail, what shall the worshippers of Mazda do?
37 (102). Ahura Mazda answered: 'They shall put a wooden collar around his neck, and they shall tie him to a post, an asti thick if the wood be hard, two astis thick if it be soft. To that post they shall tie him; by the two sides of the collar they shall tie him.
38 (102). 'If they shall not do so, and the scentless dog fall into a hole, or a well, or a precipice, or a river, or a canal, and he be wounded and die thereof, they shall be Peshôtanus.
39 (106). 'The dog, O Spitama Zarathustra! I, Ahura Mazda, have made self-clothed and self-shod, watchful, wakeful, and sharp-toothed, born to take his food from man and to watch over man's goods. I, Ahura Mazda, have made the dog strong of body
{p. 161}
against the evil-doer, and watchful over your goods, when he is of sound mind.
40 (112). 'And whosoever shall awake at his voice, neither shall the thief nor the wolf steal anything from his house, without his being warned, the. wolf shall be smitten and torn to pieces; he is driven away, he flees away.'
41 (115). O Maker of the material world, thou Holy One! Which, of the two wolves deserves more to be killed, the one that is born of a he-dog and of a she-wolf, or the one that is born of a she-dog and of a he-wolf?
Ahura Mazda answered: 'Of these two wolves, the one that is born of a he-dog and of a she-wolf deserves more to be killed than the one that is born of a she-dog and of a he-wolf.
42 (117). 'For there are born of a he-dog and of a she-wolf such dogs as fall on the shepherd's dog, on the house dog, on the Vohunazga dog, on the trained dog, and destroy the folds; such dogs are born as are more murderous, more mischievous, more destructive to the folds than any other dogs.
43 (121). 'And there are born of a he-dog and of a she-wolf such wolves as fall on the shepherd's dog, on the house dog, on the Vohunazga dog, on the trained dog, and destroy the folds; such wolves are born as are more murderous, more mischievous, more destructive to the folds than any other wolves.
44 (124). 'A dog has the characters of eight different sorts of people --
He has the character of a priest,
{p. 162}
'He has the character of a warrior,
'He has the character of a husbandman,
'He has the character of a strolling singer,
'He has the character of a thief,
'He has the character of a wild beast,
'He has the character of a courtezan,
'He has the character of a child.
45 (126). 'He eats broken food, like a priest[1]; he is grateful, like a priest; he is easily satisfied[2], like a priest; he wants only a small piece of bread, like a priest; in these things he is like unto a priest.
'He marches in front, like a warrior; he fights for the beneficent cow, like a warrior[3]; he goes first out of the house, like a warrior[4]; in these things he is like unto a warrior.
46 (135). 'He is watchful and sleeps lightly, like a husbandman; he goes first out of the house, like a husbandman[5]; he returns last into the house, like a husbandman[6]; in these things he is like unto a husbandman.
'He sings like a strolling singer; he is intrusive[7], like a strolling singer; he is meagre, like a strolling singer; he is poor, like a strolling singer; in these things he is like unto a strolling singer.
47 (143). 'He likes darkness, like a thief; he prowls about in darkness, like a thief; he is a shameless
[1. A wandering priest (see p. 157, n. 1).
2. Doubtful.
3. 'He keeps away the wolf and the thief' (Comm.)
4. This clause is, as it seems, repeated here by mistake from § 46.
5. When taking the cattle out of the stables.
6. When bringing the cattle back to the stables.
7. Doubtful.]
{p. 163}
eater, like a thief;. he is an unfaithful keeper, like a thief[1]; in these things he is like unto a thief
'He likes darkness, like a wild beast[2]; he prowls about in darkness, like a wild beast; he is a shameless eater, like a wild beast; he is an unfaithful keeper, like a wild beast; in these things he is like unto a wild beast.
48 (153). 'He sings, like a courtezan; he is intrusive, like a courtezan; he walks about the roads, like a courtezan; he is meagre, like a courtezan; he is poor, like a courtezan; in these things he is like unto a courtezan.
'He likes sleeping, like a child; he is apt to run away[3], like a child; he is full of tongue, like a child; he goes on all fours[4], like a child; in these things he is like unto a child.
49 (163). 'If those two dogs of mine, the shepherd's dog and the house dog, pass by the house of any of my faithful people, let them never be kept away from it.
'For no house could subsist on the earth made by Ahura, but for those two dogs of mine, the shepherd's dog and the house dog[5].'
50 (166). O Maker of the material world, thou
[1. 'When one trusts him with something, he eats it' (Comm.)
2. According to Asp.
3. He is fearful.
4. Doubtful.
5. 'But for the dog not a single head of cattle would remain in existence' (Saddar 31; Hyde 35).]
{p. 164}
Holy One! When a dog dies, with marrow and seed[1] dried up, whereto does his ghost go?
5 1 (167). Ahura Mazda answered: 'It passes to the spring of the waters[2], O Spitama Zarathustra! and there out of every thousand dogs and every thousand she-dogs, two water dogs are formed, a water dog and a water she-dog[3].
52 (170). 'He who kills a water dog brings about a drought that dries up pastures. Before that time, O Spitama Zarathustra! sweetness and fatness would flow out from that land and from those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass.
53 (171). O Maker of the material world, thou Holy One! When are sweetness and fatness to come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass?
54, 55 (172). Ahura Mazda answered: 'Sweetness and fatness will never come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass, until the murderer of the water dog has been smitten to death and the holy soul of the dog has been offered up a sacrifice, for three days
[1. Marrow is the seat of life, the spine is 'the column and the spring of life' (Yt. X, 7 1); the sperm comes from it (Bundahis XVI). The same theory prevailed in India, where the sperm 'is called maggâ-samudbhava, 'what is born from marrow;' it was followed by Plato (Timaeus 74, 91; cf. Plut. De Plac. Philos. V, 3, 4), and disproved by Aristotle (De Part. Anim. III, 7).
2. To the spring of Ardvî Sűra, the goddess of waters.
3. There is therefore in a single water dog as much life and holiness as in a thousand dogs. This accounts for the following.]
{p. 165}
and three nights with fire blazing, with baresma tied up, and with Haoma uplifted[1].
56 (174). ['Then sweetness and fatness will come back again to the land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass[2].]
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