The Avesta - HudsonCress.net

THE ZEND-AVESTA
PART I
THE VENDIDAD
TRANSLATED BY
JAMES DARMESTETER
Sacred Books of the East, Volume 4.
Oxford University Press, 1880.
{scanned at sacred-texts.com January-May/2001}
{p. vii}
CONTENTS.
INTRODUCTION.
CHAPTER
I.
THE DISCOVERY OF THE ZEND-AVESTA
THE INTERPRETATION OF THE ZEND-AVESTA
x
III.
THE FORMATION OF THE ZEND-AVESTA
x
IV.
THE ORIGIN OF THE AVESTA RELIGION
II.
V.
THE VENDÎDÂD
TRANSLATION OF THE VENDIDAD.
FARGARD I.
AN ENUMERATION OF SIXTEEN LANDS CREATED BY AHURA MAZDA,
AND OF AS MANY PLAGUES CREATED IN OPPOSITION BY ANGRA
MAINYU
FARGARD II.
MYTHS OF YIMA
FARGARD III.
THE EARTH
I (1-6).
The five places where the Earth feels most joy
II (7-11).
The five places where the Earth feels most sorrow
III (12-35).
The five things which most rejoice the Earth
IV (36-42).
Corpses ought not to be buried in the Earth
FARGARD IV.
CONTRACTS AND OUTRAGES
I (1)
II a (2).
P
Classification of contracts
lx
II b (3-4).
Damages for breach of contract
II c (5-10).
Kinsmen responsible
II d (11-16).
Penalties for breach of Contract
III (17-55).
Outrages
(18).
Definitions
(18-21).
Menaces
(22-25).
Assaults
(26-29).
Blows
(30-33).
Wounds
(34-36).
Wounds causing blood to flow
(37-39).
Broken bones
(40-43).
Manslaughter
(44-45).
Contracts
(46, 49 [bis]-55).
False oaths
(47-49).
Praise of physical weal
{p. viii}
FARGARD V
I (1-7).
If a man defile the fire or the earth involuntarily, or unconsciously, it is no sin
II (8-9).
Water and fire do not kill
III (10-14)
Disposal of the dead during winter
IV (15-20).
How the Dakhmas are cleansed by water from the heavens
V (21-26).
On the excellence of purity and of the law that shows how to recover it, when lost
VI (27-38).
On the defiling power of the Nasu being greater or less, according to the greater or
less dignity of the being that dies
VII (39-44).
On the management of sacrificial implements defiled by the dead
VIII (45-62).
On the treatment of a woman who has been delivered of a still-born child and what
is to be done with her clothes
FARGARD VI.
I (1-9).
How long the earth remains unclean, when defiled by the dead
II (10-25).
Penalties for defiling the ground with dead matter
III (26-41).
Purification of the different sorts of water, when defiled by the dead
IV (42-43).
Purification of the Haoma
V (44-51).
The place for corpses; the Dakhmas
FARGARD VII.
I (1-5).
How long after death the Nasu falls upon the dead
II (6-9).
How far the defiling power of the Nasu extends
III (10-22).
Cleansing of clothes defiled by the dead
IV (23-24).
Eating of corpses an abomination
V (25-27).
Bringing corpses to fire or water an abomination
VI (28-35).
Cleansing of wood and corn defiled by the dead
VII a (36-40).
Physicians; their probation
VII b (41-44).
Their fees
VIII (45-49).
Purification of the earth, of the Dakhmas. The Dakhmas and the Daêvas
IX (60-72).
Treatment of a woman who has brought forth a still-born child
X (73-75).
Cleansing of vessels defiled by the dead
XI (76).
Cleansing of the cow
XII (77).
Unclean libations
{p. ix}
FARGARD VIII
I (1-3).
Purification of the house where a man has died
II (4-13).
Funerals
III (14-22).
Purification of the ways along which the corpse has been carried
IV (23-25).
No clothes to be wasted on a corpse
V (26-32).
Unlawful lusts
1
VI (33-34).
A corpse when dried up does not contaminate
1
VII (35-72).
Purification of the man defiled by the dead
1
VIII (73-80).
Purification of the fire defiled by the dead
1
IX (81-96).
The Bahrâm fire
1
X (97-107).
Purification in the wilderness
1
THE NINE NIGHTS' BARASHNÛM
1
I a (1-11).
Description of the place for cleansing the unclean (the Barashnûm-gâh)
1
I b (12-36).
Description of the cleansing
1
II (37-44).
Fees of the cleanser
1
FARGARD IX.
III (47-57).
The false cleanser; his punishment
1
FARGARD X.
SPELLS RECITED DURING THE PROCESS OF THE CLEANSING
1
FARGARD XI.
SPECIAL SPELLS FOR THE CLEANSING OF THE SEVERAL OBJECTS
1
FARGARD XII.
THE UPAMAN: HOW LONG IT LASTS FOR DIFFERENT RELATIVES
1
FARGARD XIII.
THE DOG
1
I (1-7).
The dog of Ormazd and the dog of Ahriman
1
I a (1-4).
The dog Vanghâpara (the hedge-hog)
1
I b (5-77).
The dog Zairimyangura (the tortoise)
1
II (8-16).
Offences against the dog
1
III (17-19).
On the several duties of the dog
1
IV (20-28).
On the food due to the dog
1
V (29-38).
On the mad dog; how he is to be kept, and cured
1
VI (39-40).
On the excellence of the dog
1
VII (41-43).
On the wolf-dog
1
VIII (44-48).
On the virtues and vices of the dog
1
IX (49-50).
Praise of the dog
1
X (50-54).
The water dog
1
THE ATONEMENT FOR THE MURDER OF A WATER DOG
1
FARGARD XIV.
FARGARD XV.
I (1-8).
1
On five sins the commission of which makes the sinner a Peshôtanu
1
II (9-19).
On unlawful unions and attempts to procure abortion
1
III (20-45).
On the treatment of a bitch big with young
1
IV (46-51).
On the breeding of dogs
1
{p. x}
FARGARD XVI.
1
I (1-11).
On the uncleanness of women during their sickness
1
II (11-12).
How it can be removed
1
III (13-18).
Sundry laws relating to the same matter
1
HAIR AND NAILS
1
FARGARD XVII.
FARGARD XVIII.
I (1-13).
1
On the unworthy priest and enticers to heresy
1
II (14-29).
The holiness of the cock
1
III (30-60).
The four paramours of the Drug
1
IV (61-71).
On unlawful lusts
2
FARGARD XIX.
2
I (1-10).
Angra Mainyu attempts first to kill, then to seduce Zarathustra
2
II (11-42).
Ahura Mazda reveals the law to Zarathustra
2
III (43-47).
Angra Mainyu flees down to hell
2
FARGARD XX.
THRITA AND THE ORIGIN OF MEDICINE
2
FARGARD XXI.
WATERS AND LIGHT
2
I (1).
Praise of the holy bull
2
II (2-3).
Invocation addressed to hail as a healing power
2
III a (4-7).
Joint invocation addressed to the waters and to the light of the sun
2
III b (8-11).
Joint invocation addressed to the waters and to the light of the moon
2
III c (12-17).
Joint invocation addressed to the waters and to the light of the stars
2
IV (18-21).
Spells against disease
2
ANGRA MAINYU CREATES 99,999 DISEASES: AHURA MAZDA APPLIES
FOR HEALING TO THE HOLY WORD AND TO AIRYAMAN
2
FARGARD XXII.
{p. xi}
INTRODUCTION.
CHAPTER I.
THE DISCOVERY OF THE ZEND-AVESTA.
THE Zend-Avesta is the sacred book of the Parsis, that is to say, of the few remaining followers of that religion which
feigned over Persia at the time when the second successor of Mohammed overthrew the Sassanian dynasty[1], and which
has been called Dualism, or Mazdeism, or Magism, or Zoroastrianism, or Fire-worship, according as its main tenet, or its
supreme God[2], or its priests, or its supposed founder, or its apparent object of worship has been most kept in view. In less
than a century after their defeat, nearly all the conquered people were brought over to the faith of their new rulers, either by
force, or policy, or the attractive power of a simpler form of creed. But many of those who clung to the faith of their
fathers, went and sought abroad for a new home, where they might freely worship their old gods, say their old prayers, and
perform their old rites. That home they found at last among the tolerant Hindus, on the western coast of India and in the
peninsula of Guzerat[3]. There they throve and there they live still, while the ranks of their co-religionists in Persia are
daily thinning and dwindling away[4].
As the Parsis are thc ruins of a people, so are their
[1. At the battle of Nihâvand (642 A.C.)
2. Ahura Mazda.
3. They settled first at Sangân, not far from Damân; thence they spread over Surat, Nowsâri, Broach, and Kambay; and within the last two
centuries they have settled at Bombay, which now contains the bulk of the Parsi people, nearly 150,000 souls.
4. A century ago, it is said, they still numbered nearly 100,000 souls; but there now remain no more than 8000 or 9000 souls, scattered in
Yezd and the surrounding villages (Dosabhoy Framjee, The Parsees).]
{p. xii}
sacred books the ruins of a religion. There has been no other great belief in the world that ever left such poor and meagre
monuments of its past splendour. Yet great is the value which that small book, the Avesta, and the belief of that scanty
people, the Parsis, have in the eyes of the historian and theologist, as they present to us the last reflex of the ideas which
prevailed in Iran during the five centuries which preceded and the seven which followed the birth of Christ, a period which
gave to the world & Gospels, the Talmud, and the Qur'ân. Persia, it is known, had much influence on each of the
movements which produced, or proceeded from, those three books; she lent much to the first heresiarchs, much to the
Rabbis, much to Mohammed. By help of the Parsi religion and the Avesta, we are enabled to go back to the very heart of
that most momentous period in the history of religious thought, which saw the blending of the Aryan mind with the
Semitic, and thus opened the second stage of Aryan thought.
Inquiries into the religion of ancient Persia began long ago, and it was the old foe of Persia, the Greek, who first studied it.
Aristotle[1], Hermippus[2]; and many others[3] wrote of it in books of which, unfortunately, nothing more than a few
fragments or merely the titles have come down to us. We find much valuable information about it, scattered in the accounts
of historians and travellers, extending over ten centuries, from Herodotus down to Agathias and Procopius. It was never
more eagerly studied than in the first centuries of the Christian era; but that study had no longer anything of the
disinterested and almost scientific character it had in earlier times. Religious and philosophic sects, in search of new
dogmas, eagerly received whatever came to them bearing the name of Zoroaster. As Xanthus the Lydian, who is said to
have lived before Herodotus, had mentioned Zoroastrian {Greek Lo'gia}[4], there. came to light, in those later times,
scores of oracles, styled {Greek Lo'gia tou^ Zwroa'strou},
[1. Diogenes Laertius, Prooemium 8.
2. Pliny, Hist. Nat. XXX, I, 2. CE infra, III, ii.
3 Dinon, Theopompus, Hermodorus, Heraclides; Cumanus.
4. See Nicolaus Damazcenus, Didot, Fragm. Hist. III, 409.]
{p. xiii}
or 'Oracula Chaldaïca sive Magica,' the work of Neo-Platonists who were but very remote disciples of the Median sage. As
his name had become the very emblem of wisdom, they would cover with it the latest inventions of their ever-deepening
theosophy. Zoroaster and Plato were treated as if they had been philosophers of the same school, and Hierocles expounded
their doctrines in the same book. Proclus collected seventy Tetrads of Zoroaster and wrote commentaries on them but we
need hardly say that Zoroaster commented on by Proclus was nothing more or less than Proclus commented on by Proclus.
Prodicus the Gnostic had secret books of Zoroaster[2]; and upon the whole it may be said that in the first centuries of
Christianity, the religion of, Persia was more studied and less understood than it had ever been before. The real object
aimed at, in studying the old religion, was to form a new one.
Throughout the Middle Ages nothing was known of Mazdeism but the name of its founder, who from a Magus was
converted into a magician and master of the hidden sciences. It was not until the Renaissance that real inquiry was
resumed. The first step was to collect all the information that could be gathered from Greek and Roman writers. That task
was undertaken and successfully completed by Barnabé Brisson[3]. A nearer approach to the original source was made in
the following century by Italian, English, and French travellers in Asia. Pietro della Valle, Henry Lord, Mandelslo,
Ovington, Chardin, Gabriel du Chinon, and Tavernier found Zoroaster's last followers in Persia and India, and made
known their existence, their manners, and the main features of their belief to Europe. Gabriel du Chinon saw their books
and recognised that they were not all written in the same language, their original holy writ being no longer understood
except
[1. Fabricius, Graeca Bibliotheca, fourth ad. p. 309 seq.
2. Clemens Alexandrinus, Stromata I. Cf. infra, III, 11, and Porphyrius, de vita Plotini, § 16.
3. 'De regio Persarum principatu libri tres,' Paris, 1590. The second book is devoted to the religion and manners of the ancient Persians.]
{p. xiv}
by means of translations and commentaries in another tongue.
In the year 1700, a professor at Oxford, Thomas Hyde, the greatest Orientalist of his time in Europe, made the first
systematic attempt to restore the history of the old Persian religion by combining the accounts of the Mohammedan writers
with 'the true and genuine monuments of ancient Persia[1].' Unfortunately the so-called genuine monuments of ancient
Persia were nothing more than recent. compilations referring to the last stage of Parsiism. But notwithstanding this defect,
which could hardly be avoided then, and notwithstanding its still worse fault, a strange want of critical acumen[2], the
book of Thomas Hyde was the first complete and true picture of modern Parsiism, and it made inquiry into its history the
order of the day. A warm appeal made by him to the zeal of travellers, to seek for and procure at any price the sacred books
of the. Parsis, did not remain ineffectual, and from that time scholars bethought themselves of studying, Parsiism in its own
home.
Eighteen years later, a countryman of Hyde, George Boucher, received from the Parsis in Surat a copy of the Vendîdâd
Sâdah, which was brought to England in 1723 by Richard Cobbe. But the old manuscript was a sealed book, and the most
that could then be made of it was to hang it by an iron chain to the wall of the Bodleian Library, as a curiosity to be shown
to foreigners. A few years later, a Scotch-man, named Fraser, went to Surat, with the view of obtaining from the Parsis, not
only their books, but also a knowledge of their contents. He was not very successful in the first undertaking, and utterly
failed in the second.
In 1754 a young man, twenty years old, Anquetil Duperron, a scholar of the Ecole des Langues Orientales in Paris,
happened to see a facsimile of four leaves of the
[1. Veterum Persarum et Parthorum et Medorum, religionis historia,' Oxford, 1700.
2. Thus he recognised in Abraham the first lawgiver of ancient Persia, in Magism a Sabean corruption of the primeval faith, and in
Zoroaster a had learnt the forgotten truth from the exiled Jews in Babylon.]
{p. xv}
Oxford Vendîdâd, which had been sent from England, a few years before, to Etienne Fourmont, the Orientalist. He
determined at once to give to France both the books and the first European translation of them. Impatient to set off, without
waiting for a mission from the government which had been promised to him, he enlisted as a private soldier in the service
of the French East India company; he embarked at Lorient on the 24th of February 1755, and after three years of endless
adventures and dangers through the whole breadth of Hindustan, at the very time when war was raging between France and
England, he arrived at last in Surat, where he stayed among the Parsis for three years more. Here began -another struggle,
not less hard, but more decisive, against that mistrust and ill-will of the Parsis which had disheartened Fraser; but he came
out of it victorious, and succeeded at last in winning from the Parsis both their books and their knowledge.. He came back
to Paris on the 14th of March 1764, and deposited on the following day at the Bibliothèque Royale the whole of the
Zend-Avesta and copies of most of the traditional books. He spent ten years in studying the material he had collected, and
published in 1771 the first European translation of the Zend-Avesta[1].
A violent dispute broke out at once, as half the learned world denied the authenticity of the Avesta, which it pronounced a
forgery. It was the future founder of the Royal Asiatic Society, William Jones, a young Oxonian then, who opened the war.
He had been wounded to the quick by the scornful tone adopted by Anquetil towards Hyde and a few other English
scholars: the Zend-Avesta suffered for the fault of its introducer, Zoroaster for Anquetil. In a pamphlet written in
French[2], with a verve and in a Style which showed him to be a good disciple of Voltaire, W. Jones pointed out, and dwelt
upon, the oddities and
[1. 'Zend-Avesta, ouvrage de Zoroastre, contenant les Ideés Théologiques, Physiques et Morales de ce Législateur. . . . Traduit en François
sur l'Original Zend.' Par M. Anquetil Du Perron, 3 vols. in 40, Paris, 1771.
2. 'Lettre à M. A*** du P*** dans laquelle est compris l'examen de sa traduction des livres attribués Zoroastre.']
{p. xvi}
absurdities with which the so-called sacred books of Zoroaster teemed. It is true that Anquetil had given full scope to satire
by the style he had adopted: he cared very little for literary elegance, and did not mind writing Zend and Persian in French;
so the new and strange ideas he had to express looked stranger still in the outlandish garb he gave them. Yet it was less the
style than the ideas that shocked the contemporary of Voltaire[1]. His main argument was that books, full of such silly
tales, of laws and rules so absurd, of descriptions of gods and demons so grotesque, could not be the work of a sage like
Zoroaster, nor the code of a religion so much celebrated for its simplicity, wisdom, and purity. His conclusion was that the
Avesta was a rhapsody of some modern Guebre. In fact the only thing in which Jones succeeded was to prove in a decisive
manner that the ancient Persians were not equal to the lumières of the eighteenth century, and that the authors of the Avesta
had not read the Encyclopédie.
Jones's censure was echoed in England by Sir John Chardin and Richardson, in Germany by Meiners. Richardson tried to
give a scientific character to the attacks of Jones by founding them on philological, grounds[2]. That the Avesta was a
fabrication of modern times was shown, he argued, by the number of Arabic words he fancied he found both in the Zend
and Pahlavi dialects, as no Arabic element was introduced into the Persian idioms earlier than the seventh century; also by
the harsh texture of the Zend, contrasted with the rare euphony of the Persian; and, lastly, by the radical difference between
the Zend and Persian, both in words and grammar. To these objections, drawn from the form, he added another derived
from the uncommon stupidity of the matter.
In Germany, Meiners, to the charges brought against the new found books, added another of a new and unexpected kind,
namely, that they spoke of ideas unheard of before, and made known new things. 'Pray, who would dare
[1. Cf. the article on Zoroaster in the Dictionnaire philosophique.
2. A Dissertation on the Languages, Literature, and Manners of Eastern Nations,' Oxford, 1777.]
{p. xvii}
ascribe to Zoroaster books in which are found numberless names of trees, animals, men, and demons unknown to the
Ancient Persians; in which are invoked an incredible number of pure animals and other things, which, as appears in the
silence of ancient writers, were never known, or at least never worshipped, in Persia? What Greek ever spoke of Hom, of
Jemshîd, and, of such other personages as the fabricators of that rhapsody exalt with every kind of praise, as divine
heroes[1]?' Yet, in the midst of his Ciceronian nonsense, Meiners inadvertently made a remark which, if correctly
interpreted, might have led to important discoveries. He noticed that many points of resemblance are to be found between
the, ideas of the Parsis and those of the Brahmans and Musulmans. He saw in this a proof that Parsîism is a medley of
Brahmanical and Musulman tales. Modern scholarship, starting from the same point, came to that twofold conclusion,. that,
on the one hard, Parsîism was one of the elements out of which Mohammed formed his religion, and, on the other hand,
that the old religions of India and Persia flowed from a common source. "Not only does the author of that rubbish tell the
same tales of numberless demons of either sex as the Indian priests do, but he also prescribes the same remedies in order to
drive them away, and to balk their attempts.' In these words there was something like the germ of comparative mythology;
seldom has a man approached the truth so closely and then departed from it so widely.
Anquetil and the Avesta found an eager champion in the person of Kleuker, professor in the University of Riga. As soon as
the French version of the Avesta appeared, he published a German translation of it, and also of Anquetil's historical
dissertations[2]. Then, in a series of dissertations of his own[3], he vindicated the authenticity of the Zend books. Anquetil
had already tried to show, in a memoir
[1. 'De Zoroastris vita, institutis, doctrina et libris,' in the Novi Comentarii Societatis Regiae, Goettingen, 1778-1779.
2 'Zend-Avesta . . . nach dem Franzoesischen des Herm Anquetil Du Perron,' vols. in 40, 1776.
3. 'Anhang zum Zend-Avesta,' 2 vols. in 40, 1781.]
{p. xviii}
on Plutarch, that the data of the Avesta fully agree with the account of the Magian religion given in the treatise on 'Isis and
Osiris.' Kleuker enlarged the circle of comparison to the whole of ancient literature. He tried also to appeal to internal
evidence, an attempt in which he was less successful. The strength of his defence was seldom greater than the strength of
the attack. Meiners had pointed out the mythical identity of the Mount Alborg, of the Parsis with the Mount Meru of the
Hindus, as a proof that the Parsis had borrowed their mythology from the Hindus: the conclusion was incorrect, but the
remark itself was not so. Kleuker fancied that he could remove the difficulty by stating that Mount Alborg is a real
mountain, nay, a doubly real mountain, since there are two mountains of that name, the one in Persia, the other in Armenia,
whereas Mount Meru is only to be found in Fairyland. Seldom were worse arguments used in the service of a good cause.
Meiners had said that the name of the Parsi demons was of Indian origin, as both languages knew them by the Latin name
'Deus.' This was an incorrect statement, and yet an important observation. The word which means 'a demon' in Persia,
means quite the contrary in India, and that radical difference is just a proof of the two systems being independent of one
another. Kleuker pointed out the incorrectness of the statement; but, being unable to account for the identity of the words,
he flatly denied it.
Kleuker was more successful in the field of philology: he showed, as Anquetil had done, that Zend has no Arabic elements
in it, and that Pahlavi itself, which is more modern than Zend, does not contain any Arabic, but only Semitic words of the
Aramean dialect, which are easily accounted for by the close relations of Persia with Aramean lands in the time of the
Sassanian kings. He showed, lastly, that Arabic words appear only in the very books which Parsi tradition itself considers
modern.
Another stanch upholder of the Avesta was the numismatologist Tychsen, who, having begun to read the book with a
prejudice against its authenticity, quitted it with a conviction to the contrary. 'There is nothing in it,' he
{p. xix}
said, 'but what befits remote ages, and a man philosophising in the infancy of the world. Such traces of a recent period as
they fancy to have found in it, are either understandings, or belong to its later portions. On the whole there is a marvellous
accordance between the Zend-Avesta and the accounts of the ancients with regard to the doctrine and institutions of
Zoroaster. Plutarch agrees so well with the Zend books that I think no one will deny the close resemblance of doctrines and
identity of origin. Add to all this the incontrovertible argument to be drawn from the language, the antiquity of which is
established by the fact that it was necessary to translate a part of the Zend books into Pahlavi, a language which was
obsolete as early as the time of the Sassanides. Lastly, it cannot be denied that Zoroaster left books, which were, through
centuries, the groundwork of the Magic religion, and which were preserved by the Magi, as shown by a series of
documents from the time of Hermippus. Therefore I am unable to see why we should not trust the Magi of our days when
they ascribe to Zoroaster those traditional books of their ancestors, in which nothing is found to indicate fraud or a modern
hand.
Two years afterwards, in 1793, was published in Paris a book which, without directly dealing with the Avesta, was the first
step taken to make its authenticity incontrovertible. It was the masterly memoir by Sylvestre de Sacy, in which the Pahlavi
inscriptions of the first Sassanides were deciphered for the first time and in a decisive manner. De Sacy, in his researches,
had chiefly relied on the Pahlavi lexicon published by Anquetil, whose work vindicated itself--better than by heaping up
arguments--by promoting discoveries. The Pahlavi inscriptions gave the key, as is well known, to the Persian cuneiform
inscriptions, which were in return to put beyond all doubt the genuineness of the Zend language.
Tychsen, in an appendix to his Commentaries, pointed
[1. 'Commentatio prior observationes historico-criticas de Zoroastre ejusque et placitis exhibens.' Goettingen, in the Novi Comment. Soc.
Reg. 1791.]
{p. xx}
to the importance of the new discovery: 'This,' he writes, 'is a proof that the Pahlavi was used during the reign of the
Sassanides, for it was from them that these inscriptions emanated, as it was by them--nay, by the first of them, Ardeshîr
Bâbagân--that the doctrine of Zoroaster was revived. One can now understand why the Zend books were translated into
Pahlavi. Here, too, everything agrees, and speaks loudly for their antiquity and genuineness.'
About the same time Sir William Jones, then president of the Royal Asiatic Society, which he had just founded, resumed in
a discourse delivered before that Society the same question he had solved in such an off-hand manner twenty years before.
He was no longer the man to say, 'Sied-il à un homme né dans ce siècle de s'infatuer de fables indiennes?' and although he
had still a spite against Anquetil, he spoke of him with more reserve than in 1771. However, his judgment on the Avesta
itself was not altered on the whole, although, as he himself declared, he had not thought it necessary to study the text. But a
glance at the Zend glossary published by Anquetil suggested to him a remark which makes Sir William Jones, in spite of
himself, the creator of the comparative grammar of Sanskrit and Zend. 'When I perused the Zend glossary,' he writes, 'I was
inexpressibly surprised to find that six or seven words in ten are pure Sanscrit, and even some of their inflexions formed by
the rules of the Vyácaran[1], as yushmácam, the genitive plural of yushmad. Now M. Anquetil most certainly and the
Persian compiler most probably, had no knowledge of Sanscrit, and could not, therefore, have invented a list of Sanscrit
words; it is, therefore, an authentic list of Zend words, which has been preserved in books or by tradition; it follows that
the language of the Zend was at least a dialect of the Sanscrit, approaching perhaps as nearly to it as the Prácrit, or other
popular idioms, which we know to have been spoken in India two thousand years ago[2]. 'This conclusion, that Zend is a
Sanskrit dialect, was incorrect, the connection assumed being too close; but it was a great
[1. The Sanskrit Grammar.
2 Asiatic Researches, II, § 3.]
{p. xxi}
thing that the near relationship of the two languages should have been brought to light.
In 1798 Father Paulo de St. Barthélemy further developed Jones's remark in an essay on the antiquity of the Zend
language[1]. He showed its affinity with the Sanskrit by a list of such Zend and Sanskrit words as were least likely to be
borrowed, viz. those that designate the degrees of relationship, the limbs of the body, and the most general and essential
ideas. Another list, intended to show, on a special topic, how closely connected the two languages are, contains eighteen
words taken from the liturgic language used in India and Persia. This list was not very happily drawn up, as out of the
eighteen instances there is not a single one that stands inquiry; yet it was a happy idea, and one which has not even yet
yielded all that it promised. His conclusions were that in a far remote antiquity Sanskrit was spoken in Persia and Media,
that it gave birth to the Zend language, and that the Zend-Avesta is authentic: 'Were it but a recent compilation,' he writes,
'as Jones asserts, how is it that the oldest rites of the Parsis, that the old inscriptions of the Persians, the accounts of the
Zoroastrian religion in the classical writers, the liturgic prayers of the Parsis, and, lastly, even their books do not reveal the
pure Sanskrit, as written in the land wherein the Parsis live, but a mixed language, which is as different from the other
dialects of India as French is from Italian?' This amounted, in fact, to saying that the Zend is not derived from the Sanskrit,
but .that both are derived from another and older language. "The Carmelite had a dim notion of that truth, but, as he failed
to express it distinctly, it was lost for years, and had to be re-discovered.
The first twenty-five years of this century were void of results, but the old and sterile discussions as to the authenticity of
the texts continued in England. In 1808 John Leyden regarded Zend as a Prakrit dialect, parallel to Pali; Pali being identical
with the Magadhi dialect and Zend with the
[1. 'De antiquitate et affinitate linguae samscredamicae et germanicae,' Rome, 1798.]
{p. xxii}
Sauraseni[1]. In the eyes of Erskine Zend was a Sanskrit dialect, imported from India by the founders of Mazdeism, but
never spoken in Persia[2]. His main argument was that Zend is not mentioned among the seven dialects which were current
in ancient Persia according to the Farhang-i Jehangiri[3], and that Pahlavi and Persian exhibit no close relationship with
Zend.
In Germany, Meiners had found no followers. The theologians appealed to the Avesta in their polemics[4], and Rhode
sketched the religious history of Persia after the translations of Anquetil[5].
Erskine's essay provoked a decisive answer[6] from Emmanuel Rask, one of. the most gifted minds in the new school of
philology, who had the honour of being a precursor of both Grimm and Burnouf. He showed that the list of the Jehangiri
referred to an epoch later than that to which Zend must have belonged, and to parts of Persia different from those where it
must have been spoken; he showed further that modern Persian is not derived from Zend, but from a dialect closely
connected with it; and, lastly, he showed what was still more important, that Zend was not derived from Sanskrit. As to the
system of its sounds, Zend approaches Persian rather than Sanskrit; and as to its grammatical forms, if they often remind
one of Sanskrit, they also often remind one of Greek and Latin, and frequently have a special character of their own. Rask
also gave the paradigm of three Zend nouns, belonging to different declensions, as well as the right pronunciation of the
Zend letters, several of which had been incorrectly given by Anquetil. This was the first essay on Zend grammar, and it
was a masterly one.
[1. Asiatic Researches, X.
2. Ibid. X.
3. A large Persian dictionary compiled in India in the reign of Jehangir.
4. 'Erläuterungen zum Neuen Testament aus einer neueröffneten Morgenländischen Quelle, {Greek I?dou` ma'goi a?po` a?natolw^n},'
Riga, 1775.
5. 'Die Heilige Sage . . . des Zend-Volks,' Francfort, 1820.
6. 'Ueber das Alter und die Echtheit der Zend-Sprache und des Zend Avesta' (übersetzt von F. H. von der Hagen), Berlin, 1826. Remarks
on the Zend Language and the Zend-Avesta (Transactions of the Bombay branch of the Royal Asiatic Society, III, 524).]
{p. xxiii}
The essay published in 1831 by Peter von Bohlen on the origin of the Zend language threw the matter forty years back.
According to him, Zend is a Prakrit dialect, as it had been pronounced by Jones, Leyden, and Erskine. His mistake
consisted in taking Anquetil's transcriptions of the words, which are often so incorrect as to make them look like corrupted
forms when compared with Sanskrit. And, what was worse, he took the proper names in their modern Parsi forms, which
often led him to comparisons that would have appalled Ménage. Thus Ahriman became a Sanskrit word ariman, which
would have meant 'the fiend;' yet Bohlen might have seen in Anquetil's work itself that Ahriman is the modern form of
Angra Mainyu, words which hardly remind one of the Sanskrit ariman. Again, the angel Vohu-manô, or 'good thought' was
reduced, by means of the Parsi form Bahman, to the Sanskrit bâhuman, 'a long-armed god.'
At last came Burnouf. From the time when Anquetil had published his translation, that is to say, during seventy years, no
real progress had been made in knowledge of the Avesta texts. The notion that Zend and Sanskrit are two kindred
languages was the only new idea that had been acquired, but no practical advantage for the interpretation of the texts had
resulted from it. Anquetil's translation was still the only guide, and as the doubts about the authenticity of the texts grew
fainter, the authority of the translation became greater, the trust reposed in the Avesta being reflected on to the work of its
interpreter. The Parsis had been the teachers of Anquetil; and who could ever understand the holy writ of the Parsis better
than the Parsis themselves? There was no one who even tried to read the texts by the light of Anquetil's translation, to
obtain a direct understanding of them.
About 1825 Eugène Burnouf was engaged in a course of researches on the geographical extent of the Aryan languages in
India. After he had defined the limits which divide the races speaking Aryan languages from the native non-brahmanical
tribes in the south, he wanted to know if a similar boundary had ever existed in the north-west; and
{p. xxiii}
if it is outside of India that the origin of the Indian languages and civilisation is to be sought for. He was thus led to study
the languages of Persia, and, first of all, the oldest of them, the Zend. But as he tried to read the texts by help of Anquetil's
translation, he was surprised to find that this was not the clue he bad expected. He saw that two causes had misled
Anquetil: on the one hand, his teachers, the Parsi dasturs, either knew little themselves or taught him imperfectly, not only
the Zend, but even the Pahlavi intended to explain the meaning of the Zend; so that the tradition on which his work rested,
being incorrect in itself, corrupted it from the very beginning; on the other hand, as Sanskrit was unknown to him and
comparative grammar did not as yet exist, he could not supply the defects of tradition by their aid. Burnouf, laying aside
tradition as found in Anquetil's translation, consulted it as found in a much older and purer form, in a Sanskrit translation
of the Yasna made in the fifteenth century by the Parsi Neriosengh in accordance with the old Pahlavi version. The
information given by Neriosengh he tested, and either confirmed or corrected, by a comparison of parallel passages and by
the help of comparative grammar, which had just been founded by Bopp, and applied by him successfully to the
explanation of Zend forms. Thus he succeeded in tracing the general outlines of the Zend lexicon and in fixing its
grammatical forms, and founded the only correct method of interpreting the Avesta. He also gave the first notions of a
comparative mythology of the Avesta and the Veda, by showing the identity of the Vedic Yama with the Avesta Yima, and
of Traitâna with Thraêtaona and Ferîdûn. Thus he made his 'Commentaire sur le Yasna' a marvellous and unparalleled
model of critical insight and steady good sense, equally opposed to the narrowness of mind which clings to matters of fact
without rising to their cause and connecting them with the series of associated phenomena, and to the wild and
uncontrolled spirit of comparison, which, by comparing everything, confounds everything. Never sacrificing either
tradition to comparison or comparison to tradition, he knew how to pass from the one
{p. xxv}
to the other, and was so enabled both to discover facts and explain them.
At the same time the ancient Persian inscriptions at Persepolis and Behistun were deciphered by Burnouf in Paris, by
Lassen in Bonn, and by Sir Henry Rawlinson in Persia. Thus was revealed the existence, at the time of the first
Achæmenian kings, of a language closely connected with that of the Avesta, and the last doubts as to the authenticity of the
Zend books were at length removed. It would have required more than an ordinary amount of scepticism to look still upon
the Zend as an artificial language, of foreign importation, without root in the land where it was written, and in the
conscience of the people for whom it was written, at the moment when a twin language, bearing a striking likeness to it in
nearly every feature, was suddenly making itself heard from the mouth of Darius, and speaking from the very tomb of the
first Acæmenian king. That unexpected voice silenced all controversies, and the last echoes of the loud discussion which
had been opened in 1771 died away unheeded[1].
CHAPTER II.
THE INTERPRETATION OF THE ZEND-AVESTA.
THE peace did not last long, and a year after the death of Burnouf a new controversy broke out, which still continues, the
battle of the methods, that is, the dispute between those who, to interpret the Avesta, rely chiefly or exclusively on
tradition, and those who rely only on comparison with the Vedas. The cause of the rupture was the rapid progress made in
the knowledge of the Vedic language and literature: the deeper one penetrated into that oldest form of Indian words and
thoughts, the more striking appeared its close affinity with the Avesta words and thoughts. Many a mysterious line in the
[1. The attacks of John Romer ('Zend: Is it an Original Language?' London, 1855) called forth a refutation only in Bombay (Dhanjibai
Framji, 'On the Origin and the Authenticity of the Aryan Family of Languages, the Zend-Avesta and the Huzvarash,' 1861).]
{p. xxvi}
Avesta received an unlooked-for light from the poems of the Indian Rishis, and the long-forgotten past and the origin of
many gods and heroes, whom the Parsi worships and extols without knowing who they were and whence they came, were
suddenly revealed by the Vedas. Emboldened by its bright discoveries, the comparative method took pity on its slower and
less brilliant rival, which was then making its first attempts to unravel the Pahlavi traditional books. Is it worth while, said
the Vedic scholars[1], to try slowly and painfully to extract the secret of the old book from that uncouth literature? Nay, is
there any hope that its secret is there? Translating the Avesta in accordance with the Pahlavi is not translating the Avesta,
but only translating the Pahlavi version, which, wherever it has been deciphered, is found to wander strangely from the true
meaning of the original text. Tradition, as a rule, is wont to enforce the ideas of its own ages into the books of past ages,
From the time when the Avesta was written to the time when it was translated, many ideas had undergone great changes:
such ideas, tradition must needs either misunderstand or not understand at all, and tradition is always either new sense or
nonsense. The key to the Avesta is not the Pahlavi, but the Veda. The Avesta and the Veda are two echoes of one and the
same voice, the reflex of one and the same thought: the Vedas, therefore, are both the best lexicon and the best commentary
to the Avesta.
The traditional school[2] replied that translating Zend by means of Sanskrit and the Avesta by means of the Vedas, because
Zend and the Avesta are closely related to Sanskrit and the Vedas, is forgetting that relationship is not identity, and that
what interests the Zend scholar is not to know how far Zend agrees with Sanskrit, but what it is in itself: what he seeks for
in the Avesta, is the Avesta, not the Veda. Both the Vedic language and the Vedas are quite unable to teach us what
became in Persia of those elements, which are common to the two systems, a thing which tradition alone can teach us. By
the comparative
[1. Roth, Benfey, Haug. Cf. Revue Critique, 1877, II, 81.
2 Spiegel, Justi.]
{p. xxvii}
method, the Zend meregha, which means 'a bird,' would assume the meaning of 'gazelle' to accord with the Sanskrit mriga;
ratu, 'a part of the day,' would be extended to 'a season' out of regard for ritu; mainyu, 'a spirit,' and dahyu, 'a province,'
would be degraded to 'anger' and to 'a set of thieves,' and 'the demons,' the Daêvas, would ascend from their dwelling in
hell up to heaven, to meet their philological brothers, the Indian Devas. The traditional. method, as it starts from matters of
facts, moves always in the field of reality; the comparative method starts from an hypothesis, moves in a vacuum, and
builds up a fanciful religion and a fanciful language.
Such being the methods of the two schools, it often happened that a passage, translated by two scholars, one of each
school, took so different an aspect that a layman would have been quite unable to suspect that it was one and the same
passage he had read twice. Yet the divergence between the two methods is more apparent than real, and proceeds from an
imperfect notion of the field in which each of them ought to work. They ought not to oppose, but assist one another, as they
are not intended to instruct us about the same kind of facts, but about two kinds of facts quite different and independent.
No language, no religion, that has lived long and changed much, can be understood at any moment of its development,
unless we know what it became afterwards, and what it was before. The language and religion of the Avesta record but a
moment in the long life of the Iranian language and thought, so that we are unable to understand them, unless we know
what they became and whence they came. What they became we learn directly from tradition, since the tradition arose from
the very ideas which the Avesta expresses; whence they came we learn indirectly from the Vedas, because the Vedas come
from the same source as the Avesta. Therefore it cannot happen that the tradition and the Veda will really contradict one
another, if we take care to ask from each only what it knows, from one the present, and the past from the other. Each
method is equally right and equally efficacious, at its proper time and in its right
{p. xxviii}
place. The first place belongs to tradition, as it comes straight from the Avesta. The second inquiry, to be successful,
requires infinite prudence and care: the Veda is not the past of the Avesta, as the Avesta is the past of tradition; the Avesta
and Veda are not derived from one another, but from one and the same original, diversely altered in each, and, therefore,
there are two stages of variation between them, whereas from the Avesta to tradition there is only one. The Veda, if first
interrogated, gives no valuable evidence, as the words and gods, common to the two systems, may not have retained in
both the same meaning they had in the Indo-Iranian period: they may have preserved it in one and lost it in the other, or
they may have both altered it, but each in a different way. The Veda, generally speaking, cannot help in discovering
matters of fact in the Avesta, but only in explaining them when discovered by tradition. If we review the discoveries made
by the masters of the comparative school, it will be seen that they have in reality started, without noticing it, from facts
formerly established by tradition. In fact tradition gives the materials, and comparison puts them in order. It is not possible,
either to know the Avesta without the former, or to understand it without the latter.
The traditional school, and especially its indefatigable and well-deserving leader, Spiegel, made us acquainted with the
nature of the old Iranian religion by gathering together all its materials; the comparative school tried to explain its growth.
The traditional school published the text and the traditional. translations, and produced the first Parsi grammar, the first
Pahlavi grammar, and the first translation of the Avesta which had been made since Anquetil. The danger with it is that it
shows itself too apt to stop at tradition, instead of going from it to comparison. When it undertakes to expound the history
of the religion, it cannot but be misled by tradition. Any living people, although its existing state of mind is but the result of
various and changing states through many successive ages, yet, at any particular moment of its life, keeps the remains of its
former stages of thought in order, under the control of the
{p. xxix}
principle that is then predominant. Thus it happens that their ideas are connected together in a way which seldom agrees
with their historical sequence: chronological order is lost to sight and replaced by logical order, and the past is read into the
present. Comparison alone can enable us to put things in their proper place, to trace their birth, their growth, their changes,
their former relations, and lead us from the logical order, which is a shadow, to the historical order, which is the substance.
The comparative school developed Indo-Iranian mythology. Roth showed after Burnouf how the epical history of Iran was
derived from the same source as the myths of Vedic India, and pointed out the primitive identity of Ahura Mazda, the
supreme god of Iran, with Varuna, the supreme god of the Vedic age. In the same direction Windischmann, in his
'Zoroastrian Essays' and in his studies on Mithra and Anâhita, displayed singular sagacity. But the dangers of the method
came to light in the works of Haug, who, giving a definite form to a system still fluctuating, converted Mazdeism, into a
religious revolution against Vedic polytheism, found historical allusions to that schism both in the Avesta and in the Veda,
pointed out curses against Zoroaster in the Vedas, and, in short, transformed, as it were, the two books into, historical
pamphlets[1].
In the contest about the authenticity of the Avesta, one party must necessarily have been right. and the other wrong; but in
the present struggle the issue is not so clear, as both parties are partly right and partly wrong. Both of them, by following
their principles, have rendered such services to science as seem to give each a right to cling to its own method more firmly
than ever. Yet it is to be hoped that they will see at last that they must be allies, not enemies, and that their common work
must be begun by the one and completed by the other.
[1. It would be unjust, when speaking of Haug, not to recall the invaluable services he rendered in the second part of his career, as a
Pahlavi scholar. He was the first who thought of illustrating the Pahlavi in the books by the Pahlavi in the inscriptions, and thus determined
the reading of the principal elements in the manuscript Pahlavi.]
{p. xxx}
CHAPTER III.
THE FORMATION OF THE ZEND-AVESTA.
§ 1. The collection of Zend fragments, known as the Zend-Avesta[1], is divided, in its usual form, into two parts.
The first part, or the Avesta properly so called, contains the Vendîdâd, the Vispêrad, and the Yasna. The Vendîdâd is a
compilation of religious laws and of mythical tales; the Vispêrad is a collection of litanies for the sacrifice; and the Yasna
is composed of litanies of the same kind and of five hymns or Gâthas written in a special dialect, older than the general
language of the Avesta.
These three books are found in manuscripts in two different forms: either each by itself, in which case they are generally
accompanied by a Pahlavi translation; or the three mingled together according to the requirements of the liturgy, as they
are not each recited separately in their entirety, but the chapters of the different books are intermingled; and in this case the
collection is called the Vendîdâd Sâdah or 'Vendîdâd pure,' as it exhibits the original text alone, without a translation.
The second part, generally known as the Khorda Avesta or 'Small Avesta,' is composed of short prayers which are recited
not only by the priests, but by all the faithful, at certain moments of the day, month, or year, and in presence of the
different elements; these prayers are the five Gâh, the thirty formulas of the Sîrôzah, the three Âfrigân, and the six Nyâyis.
But it is also usual to include in the Khorda Avesta, although forming no real part of it, the Yasts or hymns of praise and
glorification to the several
[1. A very improper designation, as Zend means 'a commentary or explanation,' and was applied only to explanatory texts, to the
translations of the Avesta. Avesta (from the old Persian âbastâ, 'the law;' see Oppert, Journal Asiatique, 1872, Mars) is the proper name of
the original texts. What it is customary to call, 'the Zend language' ought to be named, 'the Avesta language;' the Zend being no language at
all; and, if the word be used as the designation of one, it can be rightly applied only to the Pahlavi. The expression 'Avesta and Zend' is
often used in the Pahlavi commentary to designate 'the law with its traditional and revealed explanation.']
{p. xxxi}
and a number of fragments, the most important of which is the Hadhôkht Nosk.
§ 2. That the extent of the sacred literature of Mazdeism was formerly much greater than it is now, appears not only from
internal evidence, that is, from the fragmentary character of the book, but is also proved by historical evidence. In the first,
place, the Arab conquest proved fatal to the religious literature of the Sassanian ages, a great part of which was either
destroyed by the fanaticism of the conquerors and the new converts, or lost during the long exodus of the Parsis. Thus the
Pahlavi translation of the Vendîdâd, which was not finished before the latter end of the Sassanian dynasty, contains not a
few Zend quotations from books which are no longer in existence; other quotations, as remarkable in their importance as
in. their contents, are to be found in Pahlavi and Parsi tracts, like the Nîrangistân and the Aogemaidê. The Bundahis
contains much matter which is not spoken of in the existing Avesta, but which is very likely to have been taken from Zend
books which were still in the hands of its compiler. It is a tradition with the Parsis, that the Yasts were originally thirty in
number, there having been one for each of the thirty Izads who preside over the thirty days of the month; yet there are only
eighteen still extant.
The cause that preserved the Avesta is obvious; taken as a whole, it does not profess to be a religious encyclopedia, but
only a liturgical collection, and it bears more to a Prayer Book than to the Bible. It can be readily conceived that the
Vendîdâd Sâdah, which had to be recited every day, would be more carefully preserved than the Yasts, which are generally
recited once a month; and these again more carefully than other books, which, however sacred they might be, were not
used in the performance of worship. Many texts, no doubt, were lost in consequence of the Arab conquest, but mostly such
as would have more importance in the eyes of the theologian than in those of the priest. We have a fair specimen of what
these lost texts may have been in the few non-liturgical fragments which we still possess, such as the Vistâsp Yast and
{p. xxxii}
the blessing of Zoroaster upon King Vistâsp, which belong to, the old epic cycle of Iran, and the Hadhôkht Nosk, which
treats of the fate of the soul after death.
§ 3. But if we have lost much of the Sassanian sacred literature, Sassanian Persia herself, if we may trust Parsi tradition,
had lost still more of the original books. The primitive Avesta, as revealed by Ormazd to Zoroaster and by Zoroaster to
Vistâsp, king of Bactria, was supposed to have been composed of twenty-one Nosks or Books, the greater part of which
was burnt by Iskander the Rûmi (Alexander the Great). After his death the priests of the Zoroastrian religion met together,
and by collecting the various fragments that had escaped the ravages of the war and others that they knew by heart, they
formed the present collection, which is a very small part of the original book, as out of the twenty-one Nosks there was
only one that was preserved in its entirety, the Vendîdâd[1].
This tradition is very old, and may be traced back from the present period even to Sassanian times[2]. It involves the
assumption that the Avesta is the remnant of the sacred literature of Persia under the last Achæmenian kings. To ascertain
whether this inference is correct, and to what extent it may be so, we must first try to define, as. accurately as we can, the
exact time at which the collection, now in existence, was formed.
§ 4. The Ravâet quoted above states that it was formed 'after the death of Iskander,' which expression is rather vague, and
may as well mean 'centuries after his death' as 'immediately after his death.' It is, in fact, hardly to be doubted that the latter
was really what the writer meant; yet, as the date of that Ravâet is very recent, we had better look for older and more
precise traditions. We find such a one in the Dînkart, a Pahlavi book which enjoys great authority with the Parsis of our
days, and which, although it contains many things of late origin[3], also comprises many
[1. Ravâet ap. Anquetil, Mémoires de l'Acad. des Inscr. et Belles-Lettres XXXVIII, 216; Spiegel, Zeitschrift der Deutschen
Morgenländischen Gesellschaft IX, 174.
2. J. Darmesteter, La légende d'Alexandre chez les Parses.
3. We find in it a description of the four classes, which strikingly reminds {footnote p. xxxiii} one of the Brahmanical account of the
origin of the castes (Chap. XLII; cf. the first pages of the Shikan Gumânî), and which was certainly borrowed from India; whether at the
time of the last Sassanians, when Persia learnt so much from India, or since the settlement of the Parsis in India, we are unable to decide:
yet the former seems more probable.]
{p. xxxiii}
old and valuable traditions. According to a proclamation, ascribed to Khosrav Anôsharvân (531-579), the collection of the
Avesta fragments was begun in the reign of the last Arsacides, and was finished under Shapûr II (309-380). King Valkash
(Vologeses), it is said, first ordered all the fragments of the Avesta which might have escaped the ravages of Iskander, or
been preserved by oral tradition, to be searched for and collected together. The first Sassanian king, Ardeshîr Bâbagân,
made the Avesta the sacred book of Iran, and Mazdeism the state religion: at last, Âdarbâd under Shapûr II, purified the
Avesta and fixed the number of the Nasks, and Shapûr proclaimed to the heterodox[1]: 'Now that we have recognised the
law of the world here below, they shall not allow the infidelity of any one whatever[2], as I shall strive that it may be
so[3].'
§ 5. The authenticity of this record has been called in question, chiefly, I think, on account of the part that it ascribes to an
Arsacide prince, which seems hardly to agree with the ideas generally entertained about the character of the Sassanian
revolution[4]. Most Parsi and Muhammedan writers agree that it was the Sassanian dynasty which raised the Zoroastrian
religion from the state of humiliation into which the Greek invasion had made it sink, and, while it gave the signal for a
revival of the old national spirit, made Mazdeism one of the corner stones of the new establishment[5]. Therefore it seems
strange to hear that the first step taken to make Mazdeism a state religion was taken by one of those very Philhellenic
Parthian princes, who were so imbued with Greek ideas and manners. Yet this is the
[1. Gvêt rastakân. We are indebted to Mr. West for the right translation this word.
2. Thus translated by West (Glossary of the Book of Ardâ Vîrâf, p. 27).
3. Haug, Essay on Pahlavi p. 145 seq., 149 seq.
4. Spiegel, Eranische Alterthumskunde III, 782, n. 1.
5. S. de Sacy, Mémoires sur quelques antiquités de la Perse. Cf. Masudi, 125. II, 125.]
{p. xxxiv}
very reason why we ought to feel some hesitation in rejecting this document, and its being at variance with the general
Parsi view speaks rather for its authenticity; for as it was the general post-Sassanian tradition that the restoration of
Mazdeism was the work of the first Sassanian kings, no Parsi would ever have thought of making them share what was in
his eyes their first and best title of honour with any of the despised princes of the Parthian dynasty.
§ 6. It is difficult, of course, to prove directly the authenticity of this record, the more so as we do not even know who was
the king alluded to. There were, in fact, four kings at least who bore the name of Valkhash: the most celebrated and best
known of the four was Vologeses[1], the contemporary of Nero. Now that Zoroastrianism prevailed with him, or at least
with members of his family, we see from the conduct of his brother Tiridates, who was a Magian (Magus)[2]; and by this
term we must not understand a magician[3], but a priest, and one of the Zoroastrian religion. That he was a priest appears
from Tacitus' testimony[4]; that he was a Zoroastrian is shown by his scruples about the worship of the elements. When he
came from Asia to Rome to receive the crown of Armenia at the hands of Nero, he wanted not to come by sea, but rode
along the coasts,[5], because the Magi were forbidden to defile the sea[6]. This is quite in the spirit of later Zoroastrianism,
and savours much of Mazdeism. That Vologeses himself shared the religious scruples of his brother appears from his
answer to Nero,
[1. Perhaps five (see de Longpérier, Mémoire sur la Numismatique des Arsacides, p. 111).
2. 'Magus ad eum Tiridates venerat' (Pliny, Nat. Hist. XXX, 6).
3. Pliny very often confounds Magism and Magia, Magians and Magicians. We know from Pliny, too, that Tiridates refused to initiate
Nero into his art: but the cause was not, as he assumes, that it was 'a detestable, frivolous, and vain art,' but because Mazdean law forbids
the holy knowledge to be revealed to laymen, much more to foreigners (Yast IV, 10; cf. Philostrati Vita Soph. I, 10).
4. 'Nec recusaturum Tiridatem accipiendo diademati in urbem venire, nisi sacerdotii religione attineretur' (Ann. XV, 24).
5. He crossed only the Hellespont.
6. 'Navigare noluerat quoniam inspuere in maria, aliisque mortalium necessitatibus violare naturam eam fas non putant' (Pliny, 1. 1. Cf.
Introd. V, 8 seq.).]
{p. xxxv}
who insisted upon his coming to Rome also: 'Come yourself, it is easier for you to cross such immensity of sea[1].'
§ 7. Thus we hear on one hand from the Parsis that the first collection of the Avesta was made by an Arsacide named
Vologeses; and we hear, on the other hand, from a quite independent source, that an Arsacide named Vologeses behaved
himself as a follower of the Avesta might have done. In all this there is no evidence that it is Vologeses I who is mentioned
in the Dînkart, much less that he was really the first editor of the Avesta; but it shows at all events that the first attempt to
recover the sacred literature of Iran might very well have been made by an Arsacide, and that we may trust, in this matter,
to a document which has been written perhaps by a Sassanian king, but, at any rate, in a Sassanian spirit. In fact, in the
struggle between Ardavan and Ardeshîr, there was no religious interest at stake, but only a political one; and we are
expressly told by Hamza that between Ardeshîr and his adversaries there was perfect accordance in religious matters[2]. It
can, therefore, be fairly admitted that even in the time and at the court of the Philhellenic Parthians a Zoroastrian
movement may have originated, and that there came a time when they perceived that a national religion is a part of national
life. It was the merit of the Sassanides that they saw the drift of this idea which they had the good fortune to carry out; and
this would not be the only instance, in the history of the world, of an idea being sown by one party and its advantages
reaped by their adversaries.
[1. Dio Cassius, LXIII, 4. The answer was mistaken for an insult by Nero, and, as it seems, by Dio himself In fact Vologeses remained to
the last faithful to the memory of Nero (Suet. Nero, 57). What we know moreover of his personal character qualifies him for taking the
initiative in a religious work. He seems to have been a man of contemplative mind rather than a man of action, which often excited the
anger or scorn of his people against him; and he had the glory of breaking with the family policy of Parthian kings (Tacitus, Annales, XV,
I, 2). It was under his reign that the first interference of religion with politics, of which the history of Persia speaks, took place, as he was
called by the people of Adiabene against their king Izates, who had become a Jew (Josephus, Antiq. XX, 4, 2).
2. Hamzae Ispahensis Annales, ed. Gottwaldt, p. 31 (in the translation).]
{p. xxxvi}
§ 8. Another presumptive evidence of the groundwork of the Avesta being anterior to the age of the Sassanians is given by
the language in which it is written. That language not only was not, but had never been, the national language of Persia. It
is indeed closely connected with the ancient Persian, as found in the cuneiform inscriptions of the Achæmenian kings, from
which modern Persian is derived; but the relations between ancient Persian and Zend are of such a kind that neither
language can be conceived as being derived from the other; they are not one and the same language in two different stages
of its development, but two independent dialects in nearly the same stage, which is a proof that they did not belong to the
same country, and, therefore, that Zend was not the language of Persia. Now the language used in Persia after the death of
Alexander, under the Arsacides and Sassanides, that is, during the period in which the Avesta must have been edited, was
Pahlavi, which is not derived from Zend, but from ancient Persian, being the middle dialect between ancient and modern
Persian. Therefore, if the Sassanian kings had conceived the project of having religious books of their own written and
composed, it is not likely that they would have had them written in an old foreign dialect, but in the old national language,
the more so, because, owing both to their origin and their policy, they were bound to be the representatives of the genuine
old Persian tradition. Therefore, if they adopted Zend as the language of religion, it must have been because it was already
so when they appeared, that is to say, because the only remnants of sacred literature then extant were written in Zend, and
the editors of the Avesta had Zend writings before them.
This does not, of course, prove that all we find in the Avesta is pre-Sassanian, and that the editors did not compose new
Zend texts. Although Zend was not only a dead language, but also a foreign one, it was. not an unknown language: that it
was well understood by the learned class, the priests, appears from the Pahlavi translation, which was made by them, and
which, the deeper
{p. xxxvii}
one enters into the meaning of the text, has the fuller justice done to its merits. The earliest date that can be ascribed to that
translation, in its present form, is the last century of the Sassanian dynasty, as it contains an allusion to the death of the
heresiarch Mazdak, the son of Bâmdâd[1], who was put to death. in the beginning of the reign of Khosrav Anôsharvân
(about 531). Now the ability to translate a dead language is a good test of the ability to write in it, and in the question of the
age of the Zend texts the possibility of new ones having been composed by the editors cannot be excluded à priori. Nay, we
shall see further on that there are passages in these texts which look very modern, and may have been written at the time
when the book took its last and definitive form. But whatever may be the proportion of the new texts to the old ones (which
I believe to be very small), it is quite certain that the bulk of the Avesta is pre-Sassanian.
§ 9. The date assigned by the Dînkart to the final edition of the Avesta and to its promulgation as the sacred law of the
nation, agrees with what we know of the religious state of Iran in the times of Shapûr II. Mazdeism had just been
threatened with destruction by a new religion sprung from itself, the religion of Mânî, which for a while numbered a king
amongst its followers (Shapûr I, 240-270). Mazdeism was shaken for a long time, and when Mânî was put to death, his
work did not perish with him. In the Kissah-i Sangâh, Zoroaster is introduced prophesying that the holy religion will be
overthrown three times and restored three times; overthrown the first time by Iskander, it will be restored by Ardeshîr;
overthrown again, it will be restored by, Shapûr II and Âdarbâd Mahraspand; and, lastly, it will bc overthrown by the
Arabs and restored at the end of time by Soshyos. Thc Parsi traditions about Âdarbâd, although they are mixed with much
fable, allow some historical truth to show itself. He was a holy man under Shapûr II, who, as there were many religions and
heresies in Iran and the true religion
[1. Vide infra, p. xli, note 3.]
{p. xxxviii}
was falling into oblivion, restored it through a miracle, as he gave a sign of its truth by allowing melted brass to be poured
on his breast, without his being injured. Setting aside the miracle, which is most probably borrowed from the legend of
Zoroaster, this account receives its true interpretation from the passages in the Kissah-i Sangâh and the Dînkart, which
imply that Âdarbâd restored Mazdeism, which had been shaken by the Manichean heresy, and that in order to settle it upon
a solid and lasting base, he gave a definitive form to the religious book of Iran and closed the Holy Writ. And even
nowadays the Parsi, while reciting the Patet, acknowledges Âdarbâd as the third founder of the Avesta; the first being
Zoroaster, who received it from Ormazd; the second Gâmâsp, who received it from Zoroaster; and the third Âdarbâd, who
taught it and restored it to its purity.
Therefore, so far as we can trust to inferences that rest upon such scanty and vague testimonies, it seems likely that the
Avesta took its definitive form from the hands of Âdarbâd Mahraspand, under King Shapûr II, in consequence of the
dangers with which Mânî's heresy had threatened the national religion. As the death of Mânî and the first persecution of his
followers took place some thirty years before Shapûr's accession to the throne, it may be presumed that the last revision of
the Avesta was made in the first years of the new reign, when the agitation aroused by Mânî's doctrines and imperfectly
allayed by the persecution of his disciples had not yet subsided, and the old religion was still shaking on its base[1].
§ 10. It follows hence that Zend texts may have been composed even as late as the fourth century A.D. This is, of course, a
mere theoretical possibility, for although the liturgical parts of the Yasna, the Vispêrad, the Sîrôzah, and
[1. Shapûr II ascended the throne about 309 (before being born, as the tradition goes): and as he appears from the Dînkart to have taken a
personal part in the work of Âdarbâd, the promulgation of the Avesta can hardly have taken place at an earlier date than 325-330. Âdarbâd
and the Fathers at Nicaea lived and worked in the same age, and the Zoroastrian threats of the king of Iran and the Catholic anathemas of
the Kaisar of Rûm may have been issued on the same day.]
{p. xxxix}
the Khorda Avesta must be ascribed to a later time than the Gâthas, the Vendîdâd, and the Yasts, and may belong to some
period of revision, they certainly do not belong to the period of this last revision. Âdarbâd was only the last editor of the
Avesta, and it is likely, nay, it is beyond all question, that the doctors of the law, before his time, had tried to put the
fragments in order, to connect them, and to fill up the gaps as far as the practical purposes of liturgy required it. Therefore
instead of saying that there are parts of the Avesta that may belong to so late a period as the fourth century, it is more
correct to say that no part of it can belong to a later date.
There are two passages in the Vendîdâd which seem to contain internal evidence of their date, and in both cases it points to
Sassanian times, nay, the second of them points to the age of Manicheism. The first is found in the eighteenth Fargard (§
10): Ahura Mazda, while cursing those who teach a wrong law, exclaims:
'And he who would set that man at liberty, when bound in prison, does no better deed than if he should flay a man alive
and cut off his head.'
This anathema indicates a time when Mazdeism was a state religion and had to fight against heresy; it must, therefore,
belong to Sassanian times. These lines are fully illustrated by a Parsi book of the same period[1], the Mainyô-i-Khard:
'Good government is that which maintains and orders the true law and custom of the city people and poor untroubled, and
thrusts out improper law and custom; . . . and keeps in progress the worship of God, and duties, and good works; . . . and
will resign the body, and that also which [is] its own life, for the sake of the good religion of the Mazdayasnians. And if
[there] he any one who shall stay [away] from the way of God, then it orders him to return thereto, and makes him a
prisoner, and brings [him] back to the way of God; and will bestow, from the wealth that is his, the share of God, and the
worthy, and good works,
[1. See the book of the Mainyô-i-Khard, ed. West; Introduction, p. x seq.]
{p. xl}
and the poor; and will deliver up the body on account of the soul. A good king who [is] of that sort, is called like the
Yazads and the Ameshâspeñds[1].'
What doctrines are alluded to by the Vendîdâd is not explained: it appears from the context that it had in view such sects as
released the faithful from the yoke of religious practices, as it anathematizes, at the same time, those who have continued
for three years without wearing the sacred girdle. We know too little of the Manichean liturgy to guess if the Manicheans
are here alluded to: that Mânî should have rejected many Zoroastrian practices is not unlikely, as his aim was to found a
universal religion. While he pushed to extremes several of the Zoroastrian tenets, especially those which had taken, or
might receive, a moral or metaphysical meaning, he must have been very regardless of practices which could not be
ennobled into moral symbolism. However it may be with regard to the foregoing passage, it is difficult not to see a direct
allusion to Manicheism in lines like the following (IV, 47 seq.):
'Verily I say it unto thee, O Spitama Zarathustra! the man who has a wife is far above him who begets no sons; he who
keeps a house is far above him who has none; he who has children is far above the childless man, he who has riches is far
above him who has none.
'And of two men, he who fills himself with meat is filled with the good spirit much more than he who does not so; the latter
is all but dead; the former is above him by the worth of an Asperena, by the worth of a sheep, by the worth of an ox, by the
worth of a man.
'It is this man that can strive against the onsets of Astôvîdhôtu; that can strive against the self-moving arrow; that can strive
against the winter fiend, with thinnest garment on; that can strive against the wicked tyrant and smite him on the head; it is
this man that can strive against the ungodly Ashemaogha[2] who does not eat[3].'
[1. Chap. XV, 16 seq. as translated by West.
2. Ashemaogha, 'the confounder of Asha' (see IV, 37), is the name of the fiends and of the heretics. The Parsis distinguish two sorts of
Ashemaoghas, the deceiver and the deceived; the deceiver, while alive, is margarzân, {footnote p. xli} worthy of death,' and after death is
a darvand (a fiend, or one of the damned); the deceived one is only margarzân.
3. The Pahlavi translation illustrates the words 'who does not eat' by the gloss, 'like Mazdak, son of Bâmdâd,' which proves that this part of
the commentary is posterior to, or contemporary with the, crushing of the Mazdakian sect (in the first years of Khosrav Anôsharvân, about
531). The words 'against the wicked tyrant' are explained by the gloss, 'like Zarvândâd;' may it not be Kobâd, the heretic king, or
'Yazdgard the sinner,' the scorner of the Magi?]
{p. xli}
That this is a bit of religious polemics, and that it refers to definite doctrines and tenets which were held at the time when it
was written, can hardly be doubted. It may remind one of the Christian doctrines; and, in fact, it was nearly in the same
tone, and with the same expressions, that in the fifth century King Yazdgard branded the Christians in Armenia[4]. But
however eager the Christian propaganda may have been for a time in Persia, they never endangered the state religion. The
real enemy was the heresy sprung from Mazdeism itself; and Christianity, coming from abroad, was more of a political
than a religious foe. And, in point of fact, the description in the above passage agrees better with the Manichean doctrines
than with the Christian[5]. Like Mânî, Christian teachers held the single life holier than the state of matrimony, yet they
had not forbidden marriage, which Mânî did; they put poor Lazarus above Dives, but they never forbade trade and
husbandry, which Mânî did; and, lastly, they never prohibited the eating of flesh, which was one of the chief precepts of
Mânî[6]. We find, therefore, in this passage, an illustration, from the Avesta itself, of the celebrated doctrine of the three
seals with which Mânî had sealed the bosom, thc hand, and the mouth of his disciples (signaculum sinus, manus, oris)[6].
[4. Elisaeus, pp. 29, 52. in the French translation by Garabed.
5. At least with orthodox Christianity, which seems to have alone prevailed in Persia till the arrival of the Nestorians. The description
would apply very well to certain gnostic sects, especially that of Cerdo and Marcio, which is no wonder as it was through that channel that
Christianity became known to Mânî. Masudi makes Mânî a disciple of Kardûn (ed. B. de Meynard, II, 167), and the care which his
biographer (ap. Flügel, Mânî, pp. 51, 85) takes to determine the length of time which intervened between Marcio and Mânî seems to betray
some dim recollection of an historical connection between the two doctrines.
6. The patriarch of Alexandria, Timotheus, allowed the other patriarchs, {footnote p. xlii} bishops, and monks to eat meat on Sundays, in
order to recognise those who belonged to the Manichean sect (Flügel, p. 279).]
{p. xlii}
§11. We must now go a step farther back, and try to solve the question whence came the original texts out of which the
editors of the Avesta formed their collection. Setting aside the Dînkart, we have no oriental document to help us in tracing
them through the age of the Arsacides, a complete historical desert, and we are driven for information to the classical
writers who are, on this point, neither very clear nor always credible. The mention of books ascribed to Zoroaster occurs
not seldom during that period, but very often it applies to Alexandrian and Gnostic apocrypha[1]. Yet there are a few
passages which make it pretty certain that there was a Mazdean literature in existence in those times. Pausanias, travelling
through Lydia in the second century of our era, saw and heard Magian priests singing hymns from a book[2]; whether these
hymns were the same as the Gâthas, still extant, we cannot ascertain, but this shows that there were Gâthas. The existence
of a Zoroastrian literature might be traced back as far as the third century before Christ, if Pliny could be credited when he
says that Hermippus" had given an analysis of the books of Zoroaster, which are said to have amounted to 2,000,000
lines[4]. For want of external evidence for ascertaining whether the original texts were already in existence in the later
years of the Achæmenian. dynasty, we must seek for internal evidence. A comparison between the ideas expressed in our
texts and what we know of the ideas of Achæmenian Persia may perhaps lead to safer inferences.
§ 12. That all the Avesta ideas were already fully developed in the time, or, at least, at the end of the
[1. Those who follow the heresy of Prodicus boast of possessing secret books of Zoroaster,' Clemens Alex. Stromata I. Cf. the {Greek
a?pokalu'pseis Zwroa'strou} forged by Adelphius or Aquilinus (ap. Porphyr. Vita Plotini, § 16).
2.{Greek ?Epa'jdei de` e?pilego'menos e?k bibli'ou} (V, 27, 3).
3. See Windischmann, Zoroastrische Studien, 288.
4. 'Hermippus, qui de tota arte ea (magia) diligentissime scripsit et viciens centiens milia versuum a Zoroastre condita indicibus quoque
voluminum ejus positis explanavit.' . . . (Hist. Nat. XXX, I, 2). He had written a book {Greek peri` magwn} (Diog. Laert. Prooem. 8).]
{p. xliii}
Achæmenian dynasty, appears from the perfect accordance of the account of Mazdeism in Theopompos[1] with the data of
the Zend books. All the main features of Mazdean belief, namely, the existence of two principles, a good and an evil one,
Ormazd and Ahriman, the antithetical creations of the two supreme powers, the division of all the beings in nature into two
corresponding classes, the limited duration of the world, the end of the struggle between Ormazd and Ahriman by the
defeat and destruction of the evil principle, the resurrection of the dead, and the everlasting life, all these tenets of the
Avesta had already been established at the time of Philip and Aristotle. Therefore we must admit that the religious
literature then in existence, if there were any, must have differed but little, so far as its contents were concerned, from the
Avesta; its extent was greater of course, and we have a proof of this in this very account of Theopompos, which gives us
details nowhere to be found in the present texts, and yet the authenticity of which is made quite certain by comparative
mythology[2]. Therefore there is nothing that forbids us to believe, with the Parsis, that the fragments of which the Avesta
is composed were already in existence before the Greek invasion[3].
§ 13. But it does not follow hence that the Achæmenian Avesta was the sacred book of the Achæmenians and of Persia,
and it must not be forgotten that the account in Plutarch is not about the religion of Persia, but about the belief of the Magi
and the lore of Zoroaster. Now if we consider that the two characteristic features of Avestean Magism are, so far as belief
goes, the admission of two principles, and so far as practice is concerned, the prohibition of burying the dead, we find that
there is no evidence
[1. In Plutarch, De Iside et Osiride, §§46-47,
2 Men, when raised from the dead, shall have no shadow any longer ({Greek mh'te skia`n poiou^ntas}) In India, gods have no shadows
(Nalus); in Persia, Râshidaddîn was recognised to be a god from his producing no shadow (Guyard, Un grand maitre, des Assassins,
Journal Asiatique, 1877, I, 392); the plant of eternal life, Haoma, has no shadow (Henry Lord).
3. Persian tradition cannot be much relied on, when it tries to go back beyond Alexander, and on that special point it seems to be more an
inference of later ages, than a real tradition; but the inference happens to be right.]
{p. xliv}
that Achæmenian Persia admitted the former, and there is evidence that she did not admit the latter. But, at the same time,
it appears that both the belief and the practice were already in existence, though peculiar to one class, the sacerdotal class,
the Magi.
The question whether the Achæmenian kings believed in dualism and knew of Ahriman, is not yet settled. Much stress has
often been laid on the absence of the name of Ahriman in the religious formulae engraved by Darius and Xerxes on the
rocks at Persepolis and Naqs-i Rustam[1]. But it is never safe to draw wide conclusions from negative facts: Darius and
Xerxes speak of Aurâmazda quite in the style of the Avesta, and their not speaking of Ahriman is no sufficient proof of
their not knowing him; they did not intend to publish a complete creed, nor had they to inscribe articles of faith.
The account of the Persian religion in Herodotus also leaves, or seems to leave, Ahriman unnoticed. But it must be borne in
mind that he does not expound the religious conceptions of the Persians, but only their religious customs; he describes their
worship more than their dogmas, and not a single tenet is mentioned. He seems even not to know anything of Ormazd, who
was, however, most certainly the most supreme god of Persia in his days; yet, in fact, he clearly alludes to Ormazd when he
states that the Persians worship Zeus on the summits of mountains, and call by the name of Zeus the whole circle of the
heavens, which exactly agrees with the character of Ormazd[2]. In the same way the existence of Ahriman is indirectly
pointed to by the duty enforced upon the faithful to persecute and kill noxious animals, as it was only on account of
[1. Professor Oppert thinks he has found in Darius' inscriptions an express mention of Ahriman (Le peuple et le langue des Mèdes, p. 199);
yet the philological interpretation of the passage seems to me still to obscure to allow of any decisive opinion. Plutarch introduces
Artaxerxes I speaking of {Greek A?reima'nios}, but whether the king is made to speak the language of his own time, or that of Plutarch's
time, is left doubtful. As to the allusions in Isaiah (xlv), they do not necessarily refer to dualism in particular, but to all religions not
monotheistic. (Cf. Ormazd et Ahriman, §241.)
2. Vide infra, IV, 5]
{p. xlv}
their being creatures of the evil principle and incarnations if of it, that this custom was enjoined as a religious duty[1]. It
appears, it is true, from the words of Herodotus, that it was only a custom peculiar to the Magi[2]; but is shows, at least,
that the belief in Ahriman was already then in existence, and that dualism was constituted, at least, as a Magian article of
faith.
If we pass now from dogma to practice, we find that the most important practice of the Avesta law was either disregarded
by the Achæmenian kings, or unknown to them. According to the Avesta burying corpses in the earth is one of the most
heinous sins that can be committed[3]; we know that under the Sassanians a prime minister, Seoses, paid with his life for
an infraction of that law . Corpses were to be laid down on the summits of mountains, there to be devoured by birds and
dogs; the exposure of corpses, was the most striking practice of Mazdean profession, and its adoption was the sign of
conversion[5]. Now under the Achæmenian rule, not only the burial of the dead was not forbidden, but it was the general
practice. Persians, says Herodotus, bury their dead in the earth, after having coated them with wax[6]. But Herodotus,
immediately after stating that the Persians inter their dead, adds that the Magi do not follow the general practice, but lay the
corpses down on the ground, to be devoured by birds. So what became a law for all people, whether laymen or priests,
under the rule of the Sassanians, was only the custom of the Achæmenians.
The obvious conclusion is that the ideas and customs which are found in the Avesta were already in existence under the
Achæmenian kings; but that taken as a whole, they were not the general ideas and customs of the whole of Persia, but only
of the sacerdotal caste[7]. There were
[1. Vide infra, IV, 35; cf. Fargard XIII, 5 seq.; XIV, 5.
2. Herod. I, 140.
3. Vide infra, V, 9.
4. Procopius, De Bello Persico, I, II.
5. Ibid. I, 12.
6. Herod. I. 140.
7. There are other features of the Avesta religion which appear to have been foreign to Persia, but are attributed to the Magi. The
hvaêtvôdatha, the holiness of marriage between next of kin, even to incest, was unknown to {footnote p. xlvi} Persia under Cambyses
(Herod. III, 31), but it is highly praised in the Avesta, and was practised under the Sassanians (Agathias II, 31); in the times before the
Sassanians it is mentioned only as a law of the Magi (Diog. Laert. Prooem. 6; Catullus, Carm. XC).]
therefore, practically, two religions in Iran, the one for laymen and the other for priests. The Avesta was originally the
sacred book only of the Magi, and the progress of the religious evolution was to extend to laymen what was the custom of
the priests.
§ 14. We are now able to understand how it was that the sacred book of Persia was written in a non-Persian dialect: it had
been written in the language of its composers, the Magi, who were not Persians. Between the priests and the people there
was not only a difference of calling, but also a difference of race, as the sacerdotal caste came from a non-Persian province.
What that province was we know both from Greek historians and from Parsi traditions.
All classical writers, from Herodotus down to Ammianus, agree in pointing to Media as the seat and native place of the
Magi. 'In Media,' says Marcellinus (XXIII, 6), 'are the fertile fields of the Magi . . . (having been taught in the magic
science by King Hystaspes) they handed it down to their posterity, and thus from Hystaspes to the present age an immense
family was developed, hereditarily devoted to the worship of the gods. . . . In former times their number was very scanty . .
. , but they grew up by and by into the number and name of a nation, and inhabiting towns without walls they were allowed
to live according to their own laws, protected by religious awe.' Putting aside the legendary account of their origin, one
sees from this passage that in the time of Marcellinus[1] (fourth cent. A.D.) there was in Media a tribe, called Magi, which
had the hereditary privilege of providing Iran with priests. Strabo, writing three centuries before Marcellinus, considered
the Magi as a sacerdotal tribe spread over the land[2] . Lastly, we see in Herodotus (III, 65) that the usurpation of the
Magian Smerdis was interpreted
[1. Or of the historians from whom he copies. Still he seems to speak from contemporary evidence. Sozomenus (Hist. Eccles. II, 9) states
that the care of worship belonged hereditarily to the Magi 'as to a sacerdotal race,' {Greek w!'sper ti fu^lon i!eratiko'n}.
2. {Greek To` tw^n Ma'gwn fu^lon} (XV, 14).]
{p. xlvii}
by Cambyses, as an attempt of the Medes to recover the hegemony they had lost, and when we learn from Herodotus (I,
101) that the Medes were divided into several tribes, Busae, Paraetakeni, Strouchates, Arizanti, Budii, and Magi, without
his making any remark on the last name, we can hardly have any doubt that the priests known as Magi belonged to the tribe
of the Magi, that they were named after their origin, and that the account of Marcellinus may be correct even for so early a
period as that of Herodotus.
§ 15. Parsi traditions agree with Greek testimonies.
That the priesthood was hereditary, we see from the statement in the Bundahis, that all the Maubeds are descendants from
King Minochihr[1], and even nowadays the priesthood cannot extend beyond the priestly families; the son of a Dastur is
not obliged to be a Dastur, but no one that is not the son of a Dastur can become one[2].
That they came from Media, we see from the traditions about the native place of Zoroaster, their chief and the founder of
their religion. Although epic legends place the cradle of Mazdean power in Bactria, at the court of King Vistâsp, Bactria
was only the first conquest of Zoroaster, it was neither his native place, nor the cradle of his religion. Although there are
two different traditions on this point, both agree in pointing to Media; according to the one be was born in Rai, that is in
Media, properly so called; according to the other he was born in Shîz, that is in Media Atropatene.
The former tradition seems to be the older; it is expressed directly in the Pahlavi Commentary to Vendîdâd I, 16[3]; and
there is in the Avesta itself (Yasna XIX, 18 (50)) a passage that either alludes to it or shows how it originated.
'How many masters are there?'
[1. Bundahis 79, 13.
2. Dosabhoy Framjee, The Parsees, &c. p. 277.
3. 'Ragha of the three races,' that is to say, Atropatene (vide infra); some say it is 'Rai.' It is 'of the three races' because the three classes,
priests, warriors, husbandmen, 'were well organized there. Some say that Zartust was born there . . ., those three classes were born from
him.' Cf. Bundahis 79, 15, and Farg. II, 43, n. 2. Rai is the Greek {Greek R!agai'}.]
{p. xlviii}
'There are the master of the house, the lord of the borough, the lord of the town, the lord of the province, and the
Zarathustra (the high-priest) as the fifth. So is it in all lands, except in the Zarathustrian realm; for there are there only four
masters, in Ragha, the Zarathustrian city[1].'
'Who are they?'
'They are the master of the house, the lord of the borough, the lord of the town, and Zarathustra is the fourth 2.'
This amounts to saying that the high-priest, the Maubedân Maubed, held in Rai the position of the dahvyuma, or lord of the
land, and was the chief magistrate. It may be suspected that this was the independent sacerdotal state which is spoken of in
Marcellinus, and this suspicion is raised to a certain degree of probability by the following lines in Yaqût:
'Ustûnâwand, a celebrated fortress in the district of Danbawand, in the province of Rai. It is very old, and was strongly
fortified. It is said to have been in existence more than 3000 years, and to have been the stronghold of the Masmoghân of
the land during the times of paganism. This word, which designates the high-priest of Zoroastrian religion, is composed of
mas, "great," and moghân, which means "magian." Khaled besieged it, and the power of the last of them[3].'
According to another tradition Zarathustra was born in Atropatene. The very same commentary which describes Ragha as
being identical with Rai, and the native place of Zartust, also informs us that Ragha was brought by others
[1. Or possibly, 'in the Zarathustrian Ragha.'
2. The Commentary has here: 'that is to say, he was the fourth master in his own land.'
Their spreading and wandering over Mazdean lands appears from Yasna XLII, 6 (XII, 34): 'We bless the coming of the Âthravans, who
come from afar to bring holiness to countries;' cf. infra, p. lii, note I, and Farg. XIII., 22.
3. Dictionnaire géographique de la Perse, traduit par Barbier de Meynard, p. 33. Cf. Spiegel, Eranische Alterthumskunde III, 565. A dim
recollection of this Magian dynasty seems to survive in the account ap. Diog. Laert. (Prooem. 2) that Zoroaster was followed by a long
series of Magi, Osthanae Astrampsychi, and Pazatae, till the destruction of the Persian empire by Alexander.]
{p. xlix}
to be Atropatene. Traditions, of which unfortunately we have only late records, make him a native of Shîz, the capital of
Atropatene[1]: 'In Shîz is the fire temple of Azerekhsh, the most celebrated of the Pyraea of the Magi; in the days of the
fire worship, the kings always came on foot, upon pilgrimage. The temple of Azerekhsh is ascribed to Zeratusht, the
founder of the Magian religion, who went, it is said, from Shîz to the mountain of Sebîlân, and, after remaining there some
time in retirement, returned with the Zend-Avesta, which, although written in the old Persian language, could not be
understood without a commentary. After this he declared himself to be a prophet[2].'
Now we read in the Bundahis that Zartust founded his religion by offering a sacrifice in Irân Vêg (Airyanem Vaêgô)[3].
Although this detail referred originally to the mythical character of Zoroaster, and Irân Vêg was primitively no real
country, yet as it was afterwards identified with the basin of the Aras (Vanguhi Dâitya)[4], this identification is a proof that
the cradle of the new religion was looked for on the banks of the Aras. In the Avesta itself we read that Zoroaster was born
and received the law from Ormazd on a mountain, by the river Darega[5], a name which strikingly reminds one of the
modern Darah river, which falls from the Sebîlân mount into the Aras.
To decide which of the two places, Rai or Atropatene, had the better claim to be called the native place of Zoroaster is of
course impossible. The conflict of the two traditions must be interpreted as an indication that both places were important
seats of the Magian worship. That both traditions may rely on the Avesta is perhaps a sign that the Avesta contains two
series of documents, the one emanating from the Magi of Ragha, and the other from the
[1. The Persian Gazn, the Byzantine Gaza Ganzaka, the site of which was identified by Sir Henry Rawlinson with Takht i Suleiman
(Memoir on the Site of the Atropatenian Ecbatana, in the journal of the Royal Geographical Society, X, 65).
2. Kazwini, and Rawlinson, l.c. p. 69.
3. Bund. 79, 12.
4. See Farg. I, p. 3.
5. See Farg. XIX, 4, 11.]
{p. l}
Magi of Atropatene[1]. Which of the two places had the older claim is also a question hardly to be settled in the present
state of our knowledge[2].
Whether Magism came from Ragha to Atropatene, or from Atropatene to Ragha, in either case it had its origin in Media[3].
That Persia should have submitted in religious matters to a foreign tribe will surprise no one who thinks of the influence of
the Etruscan augurs in Rome. The Magi might be hated as Medes, but they were respected and feared as priests. When
political revolutions gave vent to national hate, the Persian might willingly indulge it, and revel in the blood of the foreign
priest[4]; yet whenever he had to invoke the favour of the gods, he was obliged to acknowledge that he could not do
without the detested tribe, and that they alone knew how to make themselves beard by heaven[5]. When and how the
religious hegemony of Media arose we cannot say: it is but natural that Media[6],
[1. This would be a principle of classification which unfortunately applies only to a small part of the Avesta.
2. Still, if we follow the direction of the Zoroastrian legend, Magism must have spread from west to east, from Atropatene to Ragha, from
Ragha to Bactria; and Atropatene must thus have been the first cradle of Mazdeism. Its very name points to its sacred character; oriental
writers, starting from the modern form of the name, Adarbîgân, interpret it as 'the seed of fire,' with an allusion to the numerous fire
springs to be found there. Modern scholars have generally followed the historical etymology . given by Strabo, who states that, after the
death of Alexander, the satrap Atropates made himself an independent sovereign in his satrapy, which was named after him Atropatene.
This looks like a Greek etymology (scarcely more to be trusted than the etymology of {Greek R!agai'} , from {Greek r!h'gnumi}), and it is
hardly to be believed that the land should have lost its former name to take a new one from its king;, it was not a new-fangled geographical
division, like Lotharingia, and had lived a life of its own for a long time before. Its name Âtarpatakân seems to mean 'the land of the
descent of fire,' as it was there that fire came down front heaven (cf. Ammianus 1. c.)
2. The Pahlavi names of the cardinal points show that Media was the centre of orientation in Magian geography (Garrez, Journal
Asiatique, 1869, II).
4. Magophonia (Herod. III, 79).
5. {Greek O!s a?utou`s mo'nous a?kouome'nous} (Diog. Laert. Prooem.); cf. Herod. I, 132 Ammian. 1. 1.
6. An echo of the old political history of Media seems to linger in Yast V, 29, which shows Azi Dahâka reigning in Babylon (Bawru); as
Azi, in his legendary character, represents the foreign invader, this passage can hardly be anything but a far remote echo of the struggles
between Media and the Mesopotamian empires. The legend of Azi is localised only in Medic {footnote p. li} lands: he addresses his
prayers to Ahriman by the banks of the Sipît rût (Bundahis 52, 11), his adversary Ferîdûn is born in Ghilân, he is bound to Mount
Damâvand (near Rai).]
{p. li}
having risen sooner to a high degree of civilisation, should have given to religion and worship a more systematic and
elaborate form, and in religion, as in politics, the best organised power must sooner or later get the upper hand. It is likely
that it began with the conquest of Media by Cyrus: Media capta ferum victorem cepit. . . . Cyrus is said to have introduced
the Magian priesthood into Persia (Xenophon, Cyrop. VIII, I, 23), which agrees with the legend mentioned by Nikolaus
that it was on the occasion of the miraculous escape of Crœsus that the Persians remembered the old {Greek logi'a} of
Zoroaster forbidding the dead to be burnt.
The Medic origin of the Magi accounts for a fact which perplexes at first sight, namely, the absence of the name of the
Magi from the book written by themselves[1]; which is natural enough if the word Magu was not the name of the priest as
a priest, but as a member of the tribe of the Magi. The proper word for a priest in the Avesta is Âthravan, literally,
'fire-man,' and that this was his name with the Persians too appears from the statement in Strabo (XV, 733) that the Magi
are also called {Greek Pu'raiðoi}. It is easy to conceive that the Persians, especially in ordinary parlance, would rather
designate their priests after their origin than after their functions[2]; but the Magi themselves had no reason to follow the
Persian custom, which was not always free from an implication of spite or scorn. The only passage into which the word
found its way is just one that betrays the existence of this feeling: the enemy of the priests is
[1. In their own language, the Zend; of which the modern representatives, if there be any left, should therefore be looked for in Atropatene
or on the banks of the Caspian sea. The research is complicated by the growing intrusion of Persian words into the modern dialects, but as
far as I can see from a very inadequate study of the matter, the dialect which exhibits most Zend features is the Talis dialect, on the
southern bank of the Aras.
2. The Pahlavi has 'one who hates the Magu-men.' In the passage LIII (LII), 7, magéus is not a Magian, and it is translated by magi,
'holiness, godliness,' related to the Vedic magha. Afterwards the two words were confounded, whence came the Greek statement that
{Greek ma'gos} means sit the same time 'a priest' and 'a god' (Apollon. Tyan. Ep. XVII).]
{p. lii}
not called, as would be expected, an Âthrava-tbis, 'a hater of the Âthravans' (cf. the Indian Brahma-dvish), but a
Moghu-tbis, a hater of the Magi[1].' The name, it is true, became current in Pahlavi and modern Persian, but it was at a
time when the old national quarrels between Media and Persia were quenched, and the word could no longer carry any
offensive idea with it.
§ 16. The results of the foregoing research may be summed up as follows:-The original texts of the Avesta were not written by Persians, as they are in a language which was not used in Persia, they
prescribe certain customs which were unknown to Persia, and proscribe others which were current in Persia. They were
written in Media, by the priests of Ragha and Atropatene, in the language of Media, and they exhibit the ideas of the
sacerdotal class under the Achæmenian dynasty.
It does not necessarily follow from this, that the original fragments were already written at the time of Herodotus[2].
[1. A further echo of the anti-Magian feelings may be heard in Yasna IX, 24 (75): 'Haoma overthrew Keresâni, who rose up to seize
royalty, and he said, "No longer shall henceforth the Âthravans go through the lands and teach at their will."' This is a curious instance of
how easily legendary history may turn myths to its advantage, The struggle of Haoma against Keresâni is an old Indo-European myth,
Keresâni being the same as the Vedic Krisânu, who wants to keep away Soma from the hands of men. His name becomes in the Avesta the
name of an anti-Magian king [it may be Darius, the usurper (?)], and ten centuries later it was turned into an appellation of the Christian
Kaisars of Rûm (Kalasyâk = {Greek e?kklhsia[ko's] }; Tarsâka).
2. If the interpretation of the end of the Behistun inscription (preserved only in the Scythian version) as given by Professor Oppert be
correct, Darius must have made a collection of religious texts known as Avesta, whence it would follow, with great probability, that the
present Avesta proceeded from Darius. The translation of the celebrated scholar is as follows: 'J'ai fait une collection de textes (dippimas)
ailleurs en langue arienne qui autrefois n'existait pas. Et j'aì fait un texte de la Loi (de l'Avesta; Haduk ukku) et un commentaire de la Loi,
et Is Bénédiction (la prière, le Zend) et les Traductions.' (Le peuple et la langue des Mèdes, pp. 155, 186.) The authority of Oppert is so
great, and at the same time the passage is so obscure, that I hardly know if there be more temerity in rejecting his interpretation or in
adopting it. Yet I beg to observe that the word dippimas is the usual Scythian transliteration of the Persian dipi, 'an inscription,' and there is
no apparent reason for departing from that meaning in this passage; if the word translated 'la Loi,' ukku really represents here a Persian
word Abasta, it need not denote the Avesta, the religious book, as in that case the word would most certainly not have been translated in
the Scythian version, but only transliterated; the ideogram for 'Bénédiction, prière,' may refer to religious inscriptions like Persepolis I; the
import of the whole passage would therefore be that Darius caused other inscriptions to be engraved, and wrote other edicts and religious
formulae (the word, 'traductions' is only a guess).]
{p. liii}
But as the Magi of that time sang songs of their gods during sacrifice, it is very likely that there was already a sacred
literature in existence. The very fact that no sacrifice could be performed without the assistance of the Magi makes it
highly probable that they were in possession of rites, prayers, and hymns very well composed and arranged, and not unlike
those of the Brahmans; their authority can only be accounted for by the power of a strongly defined ritual and liturgy.
There must, therefore, have been a collection of formulae and hymns, and it is quite possible that Herodotus may have
heard the Magi sing, in the fifth century B. C., the very same Gâthas which are sung nowadays by the Mobeds in Bombay.
A part of the Avesta, the liturgical part, would therefore have been, in fact, a sacred book for the Persians. It had not been
written by them, but it was sung for their benefit. That Zend hymns should have been sung before a Persian-speaking
people is not stranger than Latin words being sung by Frenchmen, Germans, and Italians; the only difference being that,
owing to the close affinity of Zend to Persian, the Persians may have been able to understand the prayers of their priests.
§ 17. It may, therefore, be fairly admitted that, on the whole, the present texts are derived from texts already existing under
the Achæmenian kings. Some parts of the collection are undoubtedly older than others; thus, the Gâthas are certainly older
than the rest of the Avesta, as they are often quoted and praised in the Yasna and the Vendîdâd; but it is scarcely possibly
to go farther than a logical chronology. One might feel inclined, at first sight, to assign to a very recent date, perhaps to the
last revision of the Avesta, those long enumerations of gods so symmetrically elaborated in the Yasna, Vispêrad, and
Vendîdâd. But the Account of Mazdeism given by Plutarch shows that the
{p. liv}
work of co-ordination was already terminated at the end of the Achæmenian period, and there is no part of the Avesta
which, so far as the matter is concerned, may not have been written in those times. Nay, the Greek accounts of that period
present us, in some measure, with a later stage of thought, and are pervaded with a stronger sense of symmetry, than the
Avesta itself. Such passages as the latter end of the Zamyâd Yast and Vendîdâd X, 9 seq. prove that, when they were
composed, the seven Arch-Dêvs were not yet pointedly contrasted with the seven Amshaspands, and therefore those
passages might have been written long before the time of Philip. The theory of time and space as first principles of the
world, of which only the germs are found in the Avesta, was fully developed in the time of Eudemos, a disciple of
Aristotle.
§ 18. To what extent the Magian dogmatical conceptions were admitted by the whole of the Iranian population, or how and
by what process they spread among it, we cannot ascertain for want of documentary evidence. As regards their observances
we are better instructed, and can form an idea of how far and in what particulars they differed from the other Iranians. The
new principle they introduced, or, rather, developed into new consequences, was that of the purity of the elements. Fire,
earth, and water had always been considered sacred things, and had received worship[1]: the Magi drew from that principle
the conclusion that burying the dead or burning the dead was defiling a god: as early as Herodotus they had already
succeeded in preserving fire from that pollution, and cremation was a capital crime. The earth still continued to be defiled,
notwithstanding the example they set; and it was only under the Sassanians, when Mazdeism became the religion of the
state, that they won this point also.
The religious difference between the Persians and their Medic priests was therefore chiefly in observances. Out of the
principles upon which the popular religion rested, the sacerdotal class drew by dint of logic, in a puritan spirit,
[1. Cf. V, 8.]
{p. lv}
the necessity of strict observances, the yoke of which was not willingly endured by the mass of the people. Many acts,
insignificant in the eyes of the people, became repugnant to their consciences and their more refined logic. The people
resisted, and for a time Magian observances were observed only by the Magi. The slow triumph of Magism can be dimly
traced through the Achæmenian period. Introduced by Cyrus, it reigned supreme for a time with the Pseudo-Smerdis, and
was checked by Darius[1]. It seems to have resumed its progress under Xerxes; at least, it was reported that it was to carry
out Magian principles that he destroyed the Greek temples, and that the first who wrote on the Zoroastrian lore was a
Magian, named Osthanes, who had accompanied him to Greece[2]. New progress marked the reign of Artaxerxes
Longimanus. The epic history of Iran, as preserved in the Shah Nâmah, passes suddenly from the field of mythology to that
of history with the reign of that king, which makes it likely that it was in his time that the legends of Media became
national in Persia, and that his reign was an epoch in the political history of Magism[3]. But the real victory was not won
till six centuries later, when national interest required a national religion. Then, as happens in every revolution, the ultra
party, that had pushed to the extreme the principles common to all, took the lead; the Magi ascended the throne with
Ardeshîr, one of their pupils[4], and the Magian
[1. Darius rebuilt the temples which the Magus Gaumata had destroyed (Behistun I, 63). The Magi, it is said, wanted the gods not to be
imprisoned within four walls (Cic. de Legibus II, 10). Xerxes behaved himself as their disciple, at least in Greece. Still the Magi seem to
have at last given way on that point to the Perso-Assyrian customs, and there were temples even under the Sassanians.
2. Pliny, Hist. Nap., XXX, I, 8.
3. Cf. Westergaard, Preface to the Zend-Avesta, p. 17. This agrees with what we know of the fondness of Artaxerxes for religious
novelties, It was he who blended the worship of the Assyrian Anat-Mylitta with that of the Iranian Anâhita (the ascription of that
innovation to Artaxerxes Mnemon by Clemens Alexandrinus (Stromata 1) must rest on a clerical error, as in the time of Herodotus, who
wrote under Longimanus, the worship of Mylitta had already been introduced into Persia (I, 131)).
4. Agathias II, 26.]
{p. lvi}
observances became the law of all Iran. But their triumph was not to be a long one; their principles required an effort too
continuous and too severe to be ever made by any but priests, who might concentrate all their faculties in watching whether
they had not dropped a hair upon the ground. A working people could not be imprisoned in such a religion, though it might
be pure and high in its ethics. The triumph of Islam was a deliverance for the consciences of many[1], and Magism, by
enforcing its observances upon the nation, brought about the ruin of its dogmas, which were swept away at the same time:
its triumph was the cause and signal of its fall[2].
CHAPTER IV.
THE ORIGIN OF THE AVESTA RELIGION.
§ 1. What was the religion of the Magi which we find reflected in the Avesta? and whence did it arise?
Magism, in its general form, may be summed up as follows:-The world, such as it is now, is twofold, being the work of two hostile beings, Ahura Mazda, the good principle, and Angra
Mainyu, the evil principle; all that is good in the world comes from the former, all that is bad in it comes from the latter.
The history of the world is the history of their conflict, how Angra Mainyu invaded the world of Ahura Mazda and marred
it, and how he shall be expelled from it at last. Man is active in the conflict, his duty in it being laid before him in the law
revealed by Ahura Mazda to Zarathustra. When the appointed time is come, a son of the lawgiver, still unborn, named
Saoshyant, will appear, Angra Mainyu and hell will be destroyed, men will rise from the dead, and everlasting happiness
will reign over the world.
[1. De Göbineau, Histoire des Perses, II, 632 seq.
2. We ought to discuss here the Scythian theory of Magism; but thus far we have been unable to find anywhere a clear and consistent
account of its thesis and of its arguments. Nothing is known of any Scythian religion, and what is ascribed to a so-called Scythian
influence, the worship of the elements, is one of the oldest and most essential features of the Aryan religions.]
{p. lvii}
We have tried in another book[1] to show that the religion of the Magi- is derived from the same source as that of the
Indian Rishis, that is, from the religion followed by the common forefathers of the Iranians and Indians, the Indo-Iranian
religion. The Mazdean belief is, therefore, composed of two different strata; the one comprises all the gods, myths, and
ideas which were already in existence during the Indo-Iranian period, whatever changes they may have undergone during
the actual Iranian period; the other comprises the gods, myths, and ideas which were only developed after the separation of
the two religions.
§ 2. There were two general ideas at the bottom of the Indo-Iranian religion; first, that there is a law in nature, and,
secondly, that there is a war in nature.
There is a law in nature, because everything goes on in a serene and mighty order. Days after days, seasons after seasons,
years after years come and come again; there is a marvellous friendship between the sun and the moon, the dawn has never
missed its appointed time and place, and the stars that shine in the night know where to go when the day is breaking. There
is a God who fixed that never-failing law, and on whom it rests for ever[2].
There is a war in nature, because it contains powers that work for good and powers that work for evil: there are such beings
as benefit man, and such beings as injure him: there are gods and fiends. They struggle on, never and nowhere more
apparent than in the storm, in which, under our very eyes, the fiend that carries off the light and streams of heaven fights
with the god that gives them back to man and the thirsty earth.
There were, therefore, in the, Indo-Iranian religion a latent monotheism and an unconscious dualism[3]; both of which, in
the further development of Indian thought, slowly disappeared; but Mazdeism lost neither of these two notions,
[1. Ormazd et Ahriman, Paris, 1877. We beg, for the sake of brevity, to refer to that book for further demonstration.
2. Cf. Max Müller, Lectures on the Origin and Growth of Religion, p. 249.
3. J. Darmesteter, The Supreme God in the Indo-European Mythology, in the Contemporary Review, October, 1879, p. 283.]
{p. lviii}
nor did it add a new one, and its original action was to cling strongly and equally to both ideas and push them to an
extreme.
§ 3. The God that has established the laws in nature is the Heaven God. He is the greatest of gods, since there is nothing
above him nor outside of him; he has made every thing, since everything is produced or takes place . in him; he is the
wisest of all gods, since with his eyes, the sun, moon, and stars, he sees everything[1].
This god was named either after his bodily nature Varana, 'the all-embracing sky[2],' or after his spiritual attributes Asura,
'the Lord,' Asura visvavedas, 'the all-knowing Lord,' Asura Mazdhâ, 'the Lord of high knowledge[3].'
§ 4. The supreme Asura of the Indo-Iranian religion, the Heaven god, is called in the Avesta Ahura Mazda, 'the
all-knowing Lord[4];' his concrete name Varana, which became his usual name in India (Varuna), was lost in Iran, and
remained only as the name of the material heaven, and then of a mythical region, the Varena, which was the seat of the
mythical fight between a storm god and a storm fiend[5].
§ 5. The spiritual attributes of the Heaven god were daily more and more strongly defined, and his material attributes were
thrown farther into the background. Yet many features, though ever dimmer and dimmer, betray his former bodily or,
rather, his sky nature. He is white, bright, seen afar, and his body is the greatest and fairest of all bodies; he has the sun for
his eye, the rivers above for his spouses, the fire of lightning for his son; he wears the heaven as a star-spangled garment,
he puts on the hard stone of heaven, be is the hardest of all gods[6] . He dwells in the infinite luminous space, and the
infinite luminous space is his place,
[1. Ibid.
2. {Greek Ou?rano's}; or Dyaus, 'the shining sky' [{Greek Zeu's}, Jup-piter], or Svar.
3. Or perhaps 'the Lord who bestows intelligence' (Benfey, 'Asura Medhâ and Ahura Mazdâo').
4. This is, at least, the meaning that attached to the name in the consciences of the composers of the Avesta.
5. Vide infra, 12.
6. Orm. Ahr. 27-36.]
{p. lix}
his body[1]. In the time of Herodotus, Persians, while invoking Aurâmazda, the creator of earth and heaven, still knew who
he was, and called the whole vault of the sky Zeus, that is to say, called it the supreme god[2].
§ 6. In the Indo-Iranian religion, the supreme Asura, although he was the supreme god, was not the only god. There were
near him and within him many mighty beings, the sun, wind, lightning, thunder, rain, prayer, sacrifice, which as soon as
they struck the eye or the fancy of man, were at once turned into gods. If the Heaven Asura, greater in time and space,
eternal and universal, everlasting and ever present, was without effort raised to the supreme rank by his twofold infinitude,
there were other gods, of shorter but mightier life, who maintained against him their right to independence. The progress of
religious thought might as well have gone on to transfer power from him to any of these gods, as to make his authority
unrivalled. The former was the case in India: in the middle of the Vedic period. Indra, the dazzling god of storm, rose to
supremacy in the Indian Pantheon, and outshines Varuna with the roar and splendour of his feats; but soon to give way to a
new and mystic king, Prayer or Brahman[3].
Not so did Mazdeism, which struggled on towards unity. The Lord slowly brought everything under his unquestioned
supremacy, and the other gods became not only his subjects, but his creatures. This movement was completed as early as
the fourth century B.C. Nowhere can it be more clearly traced than in the Amesha Spentas and Mithra.
§ 7. The Indo-Iranian Asura was often conceived as sevenfold: by the play of certain mythical formulae and the strength of
certain mythical numbers, the ancestors of the Indo-Iranians had been led to speak of seven worlds, and the supreme god
was often made sevenfold, as well as the worlds over which he ruled[4]. The names and the several
[1. Bundahis I. 7; Yasna LVIII, 8 (LVII, 22).
2. Herod. I, 131.
3. Cf. 'The Supreme God,' I. 1. p. 287.
4. The seven worlds became in Persia the seven Karshvare of the earth: the earth is divided into seven Karshvare, only one of which is
known and {footnote p. lx} accessible to man, the one on which we live, namely, Hvaniratha; which amounts to saying that there are seven
earths. Parsi mythology knows also of seven heavens. Hvaniratha itself was divided into seven climes (Orm. Ahr. 172). An enumeration of
the seven Karshvare is to be found in Farg. XIX, .19.]
{p. lx}
attributes of the seven gods had not been as yet defined, nor could they be then; after the separation of the two religions,
these gods, named Âditya, 'the infinite ones,' in India, were by and by identified there with the sun, and their number was
afterwards raised to twelve, to correspond to the twelve successive aspects of the sun. In Persia, the seven gods are known
as Amesha Spentas, 'the undying and well-doing ones;' they by and by, according to the new spirit that breathed in the
religion, received the names of the deified abstractions', Vohu-manô (good thought), Asha Vahista (excellent holiness),
Khshathra vairya (perfect sovereignty), Spenta Ârmaiti (divine piety), Haurvatât and Ameretât (health and immortality).
The first of them all was and remained Ahura Mazda; but whereas formerly he had been only the first of them, he was now
their father. 'I invoke the glory of the Amesha Spentas, who all seven have one and the same thinking, one and the same
speaking, one and the same doing, one and the same father and lord, Ahura Mazda[2].'
§ 8. In the Indo-Iranian religion, the Asura of Heaven was often invoked in company with Mitra[3], the god of the
heavenly light, and he let him share with himself the universal sovereignty. In the Veda, they are invoked as a pair
(Mitrâ-Varunâ), which enjoys the same power and rights as Varuna alone, as there is nothing more in Mitrâ-Varunâ than in
Varuna alone, Mitra being the light of Heaven, that is, the light of Varuna. But Ahura Mazda could no longer bear an
equal, and Mithra became one of his
[1. Most of which were already either divine or holy in the Indo-Iranian period: health and immortality are invoked in the Vedas as in the
Avesta (see J. Darmesteter, Haurvatât et Ameretât, §§ 49 seq.); Asha Vahista is revered in the Vedas as Rita (vide infra, § 30); Spenta
Ârmaiti is the Vedic goddess Aramati (§ 30); Khshathra vairya is the same as the Brahmanical Kshatra; Vohu-manô is a personification of
the Vedic sumati (Orm. Abr. §§ 196-201).
2. Yast XIX, 16.
3. Mitra means literally, a friend;' it is the light as friendly to man (Orm. Ahr. §§ 59-61).]
{p. lxi}
creatures: 'This Mithra, the lord of wide pastures, I have created as worthy of sacrifice, as worthy of glorification, as I,
Ahura Mazda, am myself[1].' But old formulae, no longer understood, in which Mithra and Ahura, or, rather,
Mithra-Ahura, are invoked in an indivisible unity, dimly remind one that the Creator was formerly a brother to his creature.
§ 9. Thus came a time when Ahura was not only the maker of the world, the creator of the earth, water, trees, mountains,
roads,. wind, sleep, and light, was not only he who gives to man life, shape, and food, but was also the father of Tistrya, the
rain-bestowing god, of Verethraghna, the fiend-smiting god, and of Haoma, the tree of eternal life, the father of the six
Amesha. Spentas, the father of all gods[2].
Yet, with all his might, he still needs the help of some god, of such as free the oppressed heavens from the grasp of the
fiend. When storm rages in the atmosphere he offers up a sacrifice to Vayu, the bright storm god, who moves in the wind,
he entreats him: 'Grant me the favour, thou Vayu whose action is most high[3], that I may smite the world of Angra
Mainyu, and that he may not smite mine! Vayu, whose action is most high, granted the asked-for favour to the creator
Ahura Mazda[4].' And when Zoroaster is born, Ahura entreats Ardvî Sûra Anâhita that the new-born hero may stand by
him in the fight[5] (see § 40).
[1. He preserved, however, a high situation, both in the concrete and in the abstract mythology. As the god of the heavenly light, the lord
of vast luminous spaces of the wide pastures above (cf. § 16), he became later the god of the sun (Deo invicto Soli Mithrae; in Persian
Mihr is the Sun). As light and truth are one and the same thing, viewed with. the eyes of the body and of the mind, he became the god of
truth and faith. He punishes the Mithra-drug, 'him who lies to Mithra' (or 'who lies to the contract.' since Mithra as a neuter noun meant
'friendship, agreement, contract'); he is a judge in hell, in company with Rashnu, 'the true one,' the god of truth, a mere offshoot of Mithra
in his moral character (Farg. IV, 54).
2. Cf. Plut. de Iside, XLVII
3. Or, who workest, in the heights above.
4. Yt. XV, 3.
5 In the same way his Greek counterpart, Zeus, the god of heaven, the lord and father both of gods and men, when besieged by the Titans,
calls Thetis, Prometheus and the Hecatonchirs to help him.]
{p. lxii}
§ 10. Whereas in India the fiends were daily driven farther and farther into the background, and by the prevalence of the
metaphysical spirit gods and fiends came to be nothing more than changing and fleeting creatures of the everlasting,
indifferent Being, Persia took her demons in real earnest; she feared them, she hated them, and the vague and unconscious
dualism that lay at the bottom of the Indo-Iranian religion has. its unsteady outlines sharply defined, and became the very
form and frame of Mazdeism. The conflict was no more seen and heard in the passing storm only, but it raged through all
the avenues of space and time. The Evil became a power of itself, engaged in an open and never-ceasing warfare with the
Good. The Good was centred in the supreme god, in Ahura Mazda, the bright god of Heaven, the all-knowing Lord, the
Maker, Who, as the author of every good thing, was 'the good Spirit,' Spenta Mainyu. In front of him and opposed to him
slowly rose the evil Spirit, Angra Mainyu.
We will briefly explain what became, in Mazdeism, of the several elements of the Indo-Iranian dualism, and then we Will
show how the -whole system took a regular form.
§ 11. The war in nature was waged in the storm. The Vedas describe it as a battle fought by a god, Indra, armed with the
lightning and thunder, against a serpent, Ahi, who has carried off the dawns or the rivers, described as goddesses or as
milch cows, and who keeps them captive in the folds of the cloud.
This myth appears in a still simpler form in the Avesta: it is a fight for the possession of the light of hvarenô between Âtar
and Azi Dahâka[1].
Âtar means 'fire;' he is both a thing and a person. He is sometimes described as the weapon of Ahura[2], but usually as his
son[3], as the fire that springs from heaven can be conceived either as flung by it, or as born of it[4].
Azi Dahâka, 'the fiendish snake,' is a three-headed
[1. Yt. XIX, 47-.52.
2. Yasna LI (L), 9.
3. Farg. III, 15; V, 10; XV, 26, &c.
4. Cf. Clermont-Ganneau, in the Revue Critique, 1877, No. 52.]
{p. lxiii}
dragon, who strives to seize and put out the hvarenô: he takes hold of it, but Âtar frightens him away and recovers the light.
The scene of the fight is the sea Vouru-kasha, a sea from which all the waters on the earth fall down with the winds and the
clouds; in other words, they fight in the sea above[1], in the atmospheric field of battle[2].
§ 12. The same myth in the Vedas was described as a feat of Traitana or Trita Âptya, 'Trita, the son of waters,' who killed
the three-headed, six-eyed fiend, and let loose the cows[3]. 'The son of waters[4]' is both in the Vedas and in the Avesta a
name of the fire-god, as born from the cloud, in the lightning. The same tale is told in the same terms in the Avesta:
Thraêtaona Âthwya killed Azi Dahâka (the fiendish snake), the three-mouthed, three-headed, six-eyed, . . . the most
dreadful Drug created by Angra Mainyu[5]. The scene of the battle is 'the four-cornered Varena[6],' which afterwards
became a country on the earth, when Thraêtaona himself and Azi became earthly kings, but which was formerly nothing
less than 'the four-pointed Varuna[7],' that is, 'the four-sided {Greek Ou?rano's},' the Heavens.
§ 13. The fight for the waters was described in a myth of later growth, a sort of refacimento, the myth of Tistrya and
Apaosha. Apaosha[8] keeps away the rain: Tistrya[9], worsted at first, then strengthened by a sacrifice which has been
offered to him by Mazda, knocks, clown Apaosha[10] with his club, the fire Vâzista[11], and the waters stream freely
[1. The hvarenô, Persian khurrah and farr, is properly the light of sovereignty, the glory from above which makes the king an earthly god.
He who possesses it reigns, he who loses it falls (town; when Yima lost it he perished and Azi Dahâka reigned; as when light disappears,
the fiend rules supreme. Vide infra, § 39; and cf. Yt. XIX, 32 seq.
2. See Farg. V, 15 seq.
3. Rv. I, 158, 5; X, 99, 6.
4. Generally, apâm napât.
5. Yasna IX, 8 (25).
6. Cathru-gaosho Varenô; v. Vendîdâd I, 18.
7. Catur-asrir Varuno, Rv. I, 152, 2. Cf. Orm. Ahr. § 6.;.
8. 'The extinguisher' (?).
9. Cf. § 36.
10. Called also Spengaghra (Farg. XIX, 40).
11. It is the groaning of the fiend under the stroke of that club that is heard in thunder (Bundahis 17, II; cf. Farg. XIX, 40).]
{p. lxiv}
down the seven Karshvare, led by the winds, by the son of the waters, and by the light that dwells in the waters[1].
§ 14. The god that conquers light is chiefly praised in the Vedas under the name of Indra Vritrahan, 'Indra the fiend-smiter.'
His Iranian brother is named Verethraghna, which became by and by the genius of Victory (Bahrâm). Yet although he
assumed a more abstract character than Indra, he retained the mythical features of the storm god[2], and his original nature
was so little forgotten that he was worshipped on earth as a fire, the Bahrâm fire, which was believed to be an emanation
from the fire above[3], and the most powerful protector of the land against foes and fiends.
§ 15. In the Indo-Iranian mythology, Vâyu was the word for both the atmosphere and the bright god who fights and
conquers in it.
As a god, Vâyu became in Mazdeism Vayu, 'a god conqueror of light, a smiter of the fiends, all made of light, who moves
in a golden car, with sonorous rings[4].' Ahura Mazda invokes him for help against Angra Mainyu[5].
§ 16. Another name of Vayu is Râma hvâstra: this word meant originally 'the god of the resting-place with good pastures,'
the clouds in the atmosphere being often viewed as a herd of cows', and the Indian Vâyu as a good shepherd[7]. Hence
came the connection of Râma hvâstra with Mithra, 'the lord of the wide pastures[8].' In later times, chiefly owing to a
mistake in language (hvâstra being thought to be related to the root hvarez, 'to taste'), Râma hvâstra became the god who
gives a good flavour to aliments[9].
§ 17. Considered as a thing, as the atmosphere, Vayu is the place where the god and the fiend meet: there is therefore a part
of it which belongs to the good and another part which belongs to the evil[10]. Hence came the later notion that between
Ormazd and Ahriman there is a void space, Vâi, in which their meeting takes place[11].
[1. Vt. VIII.
2. Vt. XIV.
3 Cf. V, 8.
4. Vt. XV.
5. Cf. above, p. lxi.
6. See above, § 11.
7. Cf. Atharva-veda II, 26, 1; Rv. I, 134, 4.
8. Farg. III, 2; Yasna I, 3 (9).
9. Neriosengh ad Yasna, I. l.
10. Yt. XV, Bundahis I, 15.]
{p. lxv}
Hence came also the distinction of two Vai[1], the good One and the bad one, which, probably by the natural connection of
Vayu, the atmosphere, with the heavens[2] whose movement is Destiny[3], became at last the good Fate and the bad Fate,
or Destiny bringing good and evil, life and death[4].
§ 18. Azi is not always vanquished; he may also conquer; and it is just because the serpent has seized upon the sky and
darkened the light, that the battle breaks out. Azi has carried off the sovereign light, the hvarenô, from Yima Khshaêta, 'the
shining Yima[5].
In the course of time Thraêtaona, Yima, and Azi Dahâka became historical: it was told how King Jemshid (Yima Khshâeta)
had been overthrown and killed by the usurper Zohâk (Dahâka), a man with two snakes' heads upon his shoulders, and how
Zohâk himself had been overthrown by a prince of the royal blood, Feridûn (Thraêtaona). Yet Zohâk, though vanquished,
could not be killed; he was bound to Mount Damâvand, there to lie in bonds till the end of the world, when he shall be let
loose, and then killed by Keresâspa[6]. The fiend is as long-lifed as the world, since as often as he is vanquished he
appears again, as dark and fearful as ever[7].
§ 19. While the serpent passed thus from mythology into legend, he still continued under another name, or, more correctly,
under another form of his name, âzi, a word which the Parsis converted into a pallid and lifeless, abstraction by identifying
it with a similar word from the same root, meaning 'want.' But that he was the very same being as Azi, the snake, appears
from his adversaries: like Azi, he fights against Âtar, the fire, and strives to extinguish it[8], and together with the Pairikas,
he wants to carry off the rain-floods, like the Indian Ahi[9].
§ 20. Mazdeism, as might be expected from its main
[1. Mainyô i-Khard II, 115; cf. Farg. 8, n. 3.
2. Cf. Farg. XIX, 16.
3. Orm. Ahr. § 257.
4. Farg. V, 8-9, text and notes.
5. See above. p. lxiii, n. I, and Yast XIX.
6. Cf. § 39.
7. Cf. Roth, Zeitschrift der Deutschen Morgenl. Gesellschaft II, 216.
8. Farg, XVIII, 19 seq.
9. Yasna LXVIII, 7 (LXVII, 18).]
{p. lxvi}
principle, is very rich in demons. There are whole classes of them which belong to the Indo-Iranian mythology.
The Vedic Yâtus are found unaltered in the Avesta. The Yâtu in the Vedas is the demon taking any form he pleases, the
fiend as a wizard: so he is in the Avesta also, where the name is likewise extended to the Yâtu-man, the sorcerer.
§ 21. With the Yâtus are often associated the Pairikas (the Paris)[1].
The Pairika corresponds in her origin (and perhaps as to her name) to the Indian Apsaras[2].
The light for which the storm god struggled was often compared, as is well known, to a fair maid or bride carried off by the
fiend. There was a class of myths, in which, instead of being carried off, she was supposed to have given herself up, of her
own free will, to the demon, and to have betrayed the god, her lover. In another form of myth, still more distant from the
naturalistic origin, the Pairikas were 'nymphs of a fair, but erring line,' who seduced the heroes to lead them to their ruin.
Afterwards the Pari became at length the seduction of idolatry[3].
In their oldest Avesta form they are still demoniac nymphs, who rob the gods and men of the heavenly waters: they hover
between heaven and earth, in the midst of the sea Vouru-kasha, to keep off the rain-floods, and they work together with
Âzi and Apaosha[4].
Then we see the Pairika, under the name of Knãthaiti, cleave to Keresâspa[5]. Keresâspa, like Thraêtaona, is a great smiter
of demons, who killed the snake Srvara, a twin-brother of Azi Dahâka[6]. It was related in later tales that he was born
immortal, but that having despised the holy religion he was killed, during his sleep, by a Turk, Niyâz[7], which, being
translated into old myth, would mean that he
[1. Farg. VIII, 80.
2. Orm. Ahr. § 142.
3. Ibid. p, 176, n. 6. Then pairikãm, the accusative of pairika, was interpreted as a Pahlavi compound, pari-kâm, 'love of the Paris' (Comm.
ad Farg. XIX 5).
4. Yast VIII, 8, 39, 49-56; Yasna XVI, 8 (XVII, 46).
5. Farg. I, 10.
6. Yasna IX, 11 (34); Yast XIX, 40.
7. Bundahis 69, 13. On Niyâz, see Orm. Ahr. p. 2 16, n. 9.]
{p. lxvii}
gave himself up to the Pairika Khnãthaiti, who delivered, him asleep to the fiend. Yet he must rise from his sleep, at the
end of time, to kill Azi, and Khnãthaiti will be killed at the same time by Saoshyant[1], the son of Zarathustra, which shows
her to be a genuine sister of Azi.
§ 22. Then come the host of storm fiends, the Drvants, the Dvarants, the Dregvants, all names meaning 'the running ones,'
and referring to the headlong course of the fiends in storm, 'the onsets of the wounding crew.'
One of the foremost amongst the Drvants, their leader in their onsets, is Aêshma, 'the raving,' 'a fiend with the wounding
spear.' Originally a mere epithet of the storm fiend, Aêshma was afterwards converted into an abstract, the demon of rage
and anger, and became an expression for all moral wickedness, a mere name of Ahriman.
§ 23. A class of demons particularly interesting are the Varenya daêvas 2. The phrase, an old one belonging to the
Indo-European mythology, meant originally 'the gods in heaven,' {Greek ou?ranioi ðeoi'}; when the daêvas were converted
into demons (see § 41), they became 'the fiends in the heavens,' the fiends who assail the sky; and later on, as the meaning
of the word Varena was lost, 'the fiends of the Varena land;' and finally, nowadays, as their relation to Varena is lost to
sight, they are turned by popular etymology, now into demons of lust, and now into demons of doubt[3].
§ 24. To the Pairika is closely related Bûshyãsta the yellow, the long-handed[4]. She lulls back to sleep the world as soon
as awaked, and makes the faithful forget in slumber the hour of prayer[5]. But as at the same time she is said to have fallen
upon Keresâspa[6], one sees that she belonged before to a more concrete sort of mythology, and was a sister to Khnãthaiti
and to the Pairikas.
§ 25. A member of the same family is Gahi, who was
[1. Farg. XIX, 5.
2. Farg. X, 14. The Mâzainya daêva (see Farg. X, 16n.) are often invoked with them (Yast V, 22; XIII, 37; XX, 8).
3. Aspendiârji.
4. Farg. XI, 9.
5. Farg. XVIII; 16 seq.
6. Bundahis 69, 15.]
{p. lxviii}
originally the god's bride giving herself up to the demon, and became then, by the progress of abstraction, the demon of
unlawful love and unchastity[1]. The courtezan is her incarnation, as the sorcerer is that of the Yâtu.
§ 26. Death gave rise to several personations.
Sauru, which in our texts is only the proper name of a demon[2], was probably identical in meaning, as he is in name, with
the Vedic Saru, 'the arrow,' a personification of the arrow of death as a godlike being[3].
The same idea seems to be conveyed by Ishus hvâthakhtô, 'the self-moving arrow[4],' a designation to be accounted for by
the fact that Saru, in India, before becoming the arrow of death, was the arrow of lightning with which the god killed his
foe.
A more abstract personification is Ithyêgô marshaonem[5], 'the unseen death,' death which creeps unawares.
Astô vîdôtus, 'the bone-divider[6],' who, like the Yama of the Sanskrit epic, holds a noose around the neck of all living
creatures[7].
§ 27. In the conflict between gods and fiends man is active: he takes a part in it through the sacrifice.
The sacrifice is more than an act of worship, it is an act of assistance to the gods. Gods, like men, need drink and food to be
strong; like men, they need praise and encouragement to-be of good cheer[8]. When not strengthened by the sacrifice, they
fly helpless before their foes. Tistrya, worsted by Apaosha, cries to Ahura: 'O Ahura Mazda! men do not worship me with
sacrifice and praise: should they worship me with sacrifice and praise, they would bring me the strength of ten horses, ten
bulls, ten mountains, ten rivers.' Ahura offers him a sacrifice, he brings him thereby the
[1. Orm. Ahr. § 145. Cf. Farg. XXI, 1.
2. Vide infra, § 41; Farg. X, 9; Bundahis 5, 19.
3. Orm. Ahr. § 212.
4. Farg. IV, 49.
5. Farg. XIX, 1.
6. Farg. IV, 49. His mythical description might probably be completed by the Rabbinical and Arabian tales about the Breaking of the
Sepulchre and the angels Monkir and Nakir (Sale, the Coran, Introd. p. 60, and Bargès, Journal Asiatique, 1843).
7. See Farg. XIX, 29, n. 2. Closely related to Astô-vîdôtu is Vîzaresha (ibid.); on Bûiti, see Farg. XIX, i, n. 3.
8. See Orm. Ahr. §§ 87-88.]
{p. lxix}
strength of ten horses, ten bulls, ten mountains, ten rivers, Tistrya runs back to the battle-field and Apaosha flies before
him[1].
§ 28. The sacrifice is composed of two elements, offerings and spells.
The offerings are libations of holy water (zaothra)[2], holy meat (myazda)[3], and Haoma. The last offering is the most
sacred and powerful of all.
Haoma, the Indian Soma, is an intoxicating plant, the juice of which is drunk by the faithful for their own benefit and for
the benefit of their gods. It comprises in it the powers of life of all the vegetable kingdom.
There are two Haomas: one is the yellow or golden Haoma, which is the earthly Haoma, and which, when prepared for the
sacrifice, is the king of healing plants[4]; the other is the white Haoma or Gaokerena, which grows up in the middle of the
sea Vouru-kasha, surrounded by the ten thousand healing plants[5]. It is by the drinking of Gaokerena that men, on the day
of the resurrection, will become immortal[6].
§ 29. Spell or prayer is not less powerful than the offerings. In the beginning of the world, it was by reciting the Honover
(Ahuna Vairya) that Ormazd confounded Ahriman[7]. Man, too, sends his prayer between the earth and the heavens, there
to smite the fiends, the Kahvaredhas and the Kahvaredhis, the Kayadhas and the Kayadhis, the Zandas and the Yâtus[8].
§ 30. A number of divinities sprang from the hearth of the altar, most of which were already in existence during the
Indo-Iranian period.
Piety, which every day brings offerings and prayers to the fire of the altar, was worshipped in the Vedas as Aramati, the
goddess who every day, morning and evening,
[1. Yt. VIII, 23 seq.
2. Prepared with certain rites and prayers; it is the Vedic hotrâ.
3. A piece of meat placed on the draona (Farg. V, 25, n. 3).
4. Bundahis 58, 10.
5. Farg. XX, 4.
6. Bundahis 42, 12; 59, 4
7. Bundahis. Cf. Farg. XIX, 9, 43; Yasna XIX.
8. Yasna LXI (LX).]
{p. lxx}
streaming with the sacred butter, goes and gives up herself to Agni[1]. She was praised in the Avesta in a more sober
manner as the abstract genius of piety; yet a few practices preserved evident traces of old myths on her union with Âtar, the
fire-god[2].
Agni, as a messenger between gods and men, was known to the Vedas as Narâ-sansa; hence came the Avesta messenger of
Ahura, Nairyô-sangha[3].
The riches that go up from earth to heaven in the offerings of man and come down from heaven to earth in the gifts of the
gods were deified as Râta[4], the gift, Ashi, the felicity[5], and more vividly in Pârendi[6], the keeper of treasures, who
comes on a sounding chariot, a sister to the Vedic Puramdhi.
The order of the world, the Vedic Rita, the Zend Asha, was deified as Asha Vahista, 'the excellent Asha[7].'
§ 31. Sraosha is the priest god[8]: he first tied the Baresma into bundles, and offered up sacrifice to Ahura; be first sang the
holy hymns: his weapons are the Ahuna-Vairya and the Yasna, and thrice in each day, in each night, he descends upon this
Karshvare to smite Angra Mainyu and his crew of demons. It is he who, with his club uplifted, protects the living world
from the terrors of the night, when the fiends rush upon the earth; it is he who protects the dead from the terrors of death,
from the assaults of Angra Mainyu and Vîdôtus[9]. It is through a sacrifice performed by Ormazd, as a Zôti, and Sraosha,
as a Raspî[10], that at the end of time Ahriman will be for ever vanquished and brought to nought[11].
§ 32. Thus far, the single elements of Mazdeism do not essentially differ from those of the Vedic and Indo-European
mythologies generally. Yet Mazdeism, as a wholes took an aspect of its own by grouping these elements in a new order,
since by referring everything either
[1. Orm. Ahr. § 205.
2. Farg. XVIII, 51 seq.
3. Farg. XXII, 7.
4. Farg. XIX, 19.
5. Neriosengh.
6. Orm. Ahr. § 200.
7. Parsi Ardibehest.
8. Yasna LVI.
9. Farg. VII, 52, n. 4; XIX, 46, n. 8.
10. Cf. Farg. V, 57, n.
11. Bundahis 76, 11.]
{p. lxxi}
Angra Mainyu as its source, it came to divide the world into two symmetrical halves, in both of which a strong unity
prevailed. The change was summed up in the rising of Angra Mainyu, a being of mixed nature, who was produced by
abstract speculation from the old Indo-European storm fiend, and who borrowed his form from the supreme god himself.
on the one hand. as the world battle is only an enlarged form of the mythical storm fight, Angra Mainyu, the fiend of fiends
and the leader of the evil powers, is partly an abstract embodiment of their energies and feats; on the other hand, as the
antagonist of Ahura, he is modelled after him, and partly, as it were, a negative projection of Ahura[1].
Ahura is all light, truth, goodness, and knowledge; Angra Mainyu is all darkness, falsehood, wickedness, and ignorance[2].
Ahura dwells in the infinite light; Angra Mainyu dwells in the infinite night.
Whatever the good Spirit makes, the evil Spirit mars. When the world was created. Angra Mainyu broke into it[3], opposed
every creation of Ahura's with a plague of his own[4], killed the first-born bull that had been the first offspring and source
of life on earth[5], he mixed poison with plants, smoke with fire, sin with man, and death with life.
§ 33, Under Ahura were ranged the six Amesha Spentas. They were at first mere personifications of virtues and moral or
liturgical powers[6]; but as their lord and father ruled over the whole of the world, they took by and by each a part of the
world under their care. The choice was not altogether artificial, but partly natural and spontaneous. The empire of waters
and trees was vested in Haurvatât and Ameretât, health and immortality, through the influence of old Indo-Iranian
formulae, in which waters and trees were invoked as the springs of health and life. More complex trains of ideas and partly
the influence of analogy fixed the
[1. Orm. Ahr. § 85.
2. Bundahis. I; cf. Yasna XXX.
3. Yast XIII, 77.
4. Cf. Farg. I.
5. Cf. Farg. XXI. 1.
6. See above, p. lx.]
{p. lxxii}
field of action of the others. Khshathra Vairya, the perfect sovereignty, had molten brass for its emblem, as the god in the
storm established his empire by means of that 'molten brass,' the fire of lightning; he thus became the king of metals in
general. Asha Vahista, the holy order of the world, as maintained chiefly by the sacrificial fire, became the genius of fire.
Ârmaiti seems to have become a goddess of the earth as early as the Indo-Iranian period, and Vohu-manô had the living
creation left to his superintendence[1].
§ 34. The Amesha Spentas projected, as it were, out of themselves, as many Daêvas or demons, who, either in their being
or functions, were, most of them, hardly more than dim inverted images of the very gods they were to oppose, and whom
they followed through all their successive evolutions. Haurvatât and Ameretât, health and life, were opposed by Tauru and
Zairi, sickness and decay, who changed into rulers of thirst and hunger when Haurvatât and Ameretât had become the
Amshaspands of waters and trees.
Vohu-manô, or good thought, was reflected in Akô-manô, evil thought. Sauru, the arrow of death[2], Indra, a name or
epithet of fire as destructive[3], Nâunhaithya, an old Indo-Iranian divinity, whose meaning was forgotten in Iran and
misinterpreted by popular etymology[4], were opposed, respectively, to Khshathra Vairya, Asha Vahista, and Spenta
Ârmaiti, and became the demons of tyranny, corruption, and impiety.
Then came the symmetrical armies of the numberless gods and fiends, Yazatas and Drvants.
§ 35. Everything in the world was engaged in the conflict. Whatever works, or is fancied to work, for the good of man or
for his harm, for the wider spread of life or against it, comes from, and strives for, either Ahura or Angra Mainyu.
Animals are enlisted under the standards of either the one spirit or the other[5]. In the eyes of the Parsis, they
[1. Orm. Ahr. §§ 202-206.
2. See above, p. lxviii.
3. See § 41.
4. Ibid.
5. A strict discipline prevails among them. Every class of animals has a chief or ratu above it (Bund. XXIV). The same organisation
extends to all the beings {footnote p. lxxiii} in nature: stars, men, gods have their respective ratus, Tistrya, Zoroaster, Ahura.]
{p. lxxiii}
belong either to Ormazd or Ahriman according as they are useful or hurtful to man; but, in fact, they belonged originally to
either the one or the other, according as they had been incarnations of the god or of the fiend, that is, as they chanced to
have lent their forms to either in the storm tales[1]. In a few cases, of course, the habits of the animal had not been without
influence upon its mythic destiny: but the determinative cause was different. The fiend was not described as a serpent
because the serpent is a subtle and crafty reptile, but because the storm fiend envelops the goddess of light, or the milch
cows of the raining heavens, with the coils of the cloud as with a snake's folds. It was not animal psychology that disguised
gods and fiends as dogs, otters, hedge-hogs, and cocks, or as snakes, tortoises, frogs, and ants, but the accidents of physical
qualities and the caprice of popular fancy, as both the god and the fiend might be compared with, and transformed into, any
object, the idea of which was suggested by the uproar of the storm, the blazing of the lightning, the streaming of the water,
or the hue and shape of the clouds.
Killing the Ahrimanian creatures, the Khrafstras[2], is killing Ahriman himself, and sin may be atoned for by this
means[3]. Killing an Ormazdean animal is an abomination, it is killing God himself. Persia was on the brink of zoolatry,
and escaped it only by misunderstanding the principle she followed[4].
[1. Orm. Ahr. §§ 227-231.
2. Farg. III, 10; XIV, 5 seq., 8, n. 8; XVIII, 70, &c.
3. There is scarcely any religious custom that can be followed through so continuous a series of historical evidence: fifth century B.C.,
Herodotus I, 140; first century A. D., Plutarch, De Isid. XLVI; Quaest. Conviv. IV, 5, 2; sixth century, Agathias II, 24; seventeenth
century, G. du Chinon.
4. Thus arose a classification which was often at variance with its supposed principle. As the god who rushes in the lightning was said to
move on a raven's wings, with a hawk's flight, birds of prey belonged to the realm of Ormazd. The Parsi theologians were puzzled at this
fact, but their ingenuity proved equal to the emergency: Ormazd, while creating the hunting hawk, said to him: 'O thou hunting hawk! I
have created thee; but I ought rather to be sorry than glad of it; for thou doest the will of Ahriman much more than mine: like a wicked
man who never has money enough, thou art never satisfied with killing birds. {footnote p. lxxiv} But hadst thou not been made by me,
Ahriman, bloody Ahriman, would have made thee with the size of a man, and there would no more be any small creature left alive'
(Bundahis XIV). Inversely Ahriman created a lovely bird, the peacock, to show that he did not do evil from any incapacity of doing well,
but through wilful wickedness (Eznik); Satan is still nowadays invoked by the Yezidis as Melek Taus ('angel peacock').]
{p. lxxiv}
§ 36. The fulgurating conqueror of Apaosha, Tistrya, was described in mythic tales sometimes as a boar with golden horns,
sometimes as a horse with yellow cars, sometimes as a beautiful youth. But as he had been compared to a shining star on
account of the gleaming of lightning, the, stars joined in the fray, where they stood with Tistrya on Ahura's side; and partly
for the sake of symmetry, partly owing to Chaldaean influences, the planets passed into the army of Ahriman.
§ 37. Man, according to his deeds, belongs to Ormazd or to Ahriman. He belongs to Ormazd, he is a man of Asha, a holy
one, if he offers sacrifice to Ormazd and the gods, if he helps them by good thoughts, words, and deeds, if he enlarges the
world of Ormazd by spreading life over the world, and if he makes the realm of Ahriman narrower by destroying his
creatures. A man of Asha is the Âthravan (priest) who drives away fiends and diseases by spells, the Rathaêsta (warrior)
who with his club crushes the head of the impious, the Vâstryô (husbandman) who makes good and plentiful harvests grow
up out of the earth. He who does the contrary is a Drvant, 'demon,' an Anashavan, 'foe of Asha,' an Ashemaogha,
'confounder of Asha.'
The man of Asha who has lived for Ahura Mazda will have a seat near him in heaven, in the same way as in India the man
of Rita, the faithful one, goes to the palace of Varuna, there to live with the forefathers, the Pitris, a life of everlasting
happiness[1]. Thence he will go out, at the end of time, when the dead shall rise, and live a new and all-happy life on the
earth freed from evil and death.
[1. From the worship of the Pitris was developed in Iran the worship of the Fravashis, who being at first identical with the Pitris, with the
souls of the departed, became by and by a distinct principle. The Fravashi was independent of the circumstances of life or death, in
immortal part of the individual which existed before man and outlived him. Not only man was endowed with a Fravashi, but gods too, and
the sky, fire, waters, and plants (Orm. Ahr. §§ 112-113).]
{p. lxxv}
§ 38. This brings us to speak of a series of myths which have done much towards obscuring the close connection between
the Avesta and the Vedic mythologies: I mean the myths about the heavenly life of Yima.
In the Veda Yama, the son of Vivasvat, is the first man and, therefore, the first of the dead, the king of the dead. As such he
is the centre of gathering for the departed, and he presides over them in heaven, in the Yamasâdanam, as king of men, near
Varuna the king of gods.
His Avesta twin-brother, Yima, the son of Vîvanghat, is no longer the first man, as this character had been transferred to
another hero, of later growth, Gayô Maratan; yet he has kept nearly all the attributes which were derived from his former
character: on the one hand he is the first king, and the founder of civilisation; on the other hand, 'the best mortals' gather
around him in a marvellous palace, in Airyanem Vaêgô, which appears to be identical with the Yamasâdanam from Yama
meeting there with Ahura and the gods, and making his people live there a blessed life[1]. But, by and by, as it was
forgotten that Yima was the first man and the first of the dead, it was also forgotten that his people were nothing else than
the dead going to their common ancestor above and to the king of heaven: the people in the Vara were no longer
recognised as the human race, but became a race of a supernatural character, different from those who continued going, day
by day, from earth to heaven to join Ahura Mazda[2].
§ 39. But the life of the world is limited, the struggle is not to last for ever, and Ahriman will be defeated at last.
The world was imagined as lasting a long year of twelve millenniums. There had been an old myth, connected with that
notion, which made the world end in a frightful winter[3], to be succeeded by an eternal spring, when the blessed would
come down from the Vara of Yima to repeople the earth. But as storm was the ordinary and more dramatic form of the
strife, there was another version, according to
[1. See Farg II.
2. Farg. XIX, 28 seq.
3. Cf. Farg. II, Introd. and § 21 seq.]
{p. lxxvi}
which the world ended in a storm, and this version became the definitive one.
The serpent, Asi Dahâka, let loose, takes hold of the world again. As the temporary disappearance of the light was often
mythically described either as the sleeping of the god, or as his absence, or death, its reappearance was indicative of the
awakening of the hero, or his return, or the arrival of a son born to him. Hence came the tales about Keresâspa awakening
from his sleep to kill the snake finally[1]; the tales about Peshôtanu, Aghraêratha, Khumbya, and others living in remote
countries till the day of the last fight is come[2]; and, lastly, the tales about Saoshyant, the son who is to be born to
Zarathustra at the end of time, and to bring eternal light and life to mankind, as his father brought them the law and the
truth. This brings us to the question whether any historical reality underlies the legend of Zarathustra or Zoroaster.
§ 40. Mazdeism. has often been called Zoroaster's religion, in the same sense as Islam is called Muhammed's religion, that
is, as being the work of a man named Zoroaster, a view which was favoured, not only by the Parsi and Greek accounts, but
by the strong unity and symmetry of the whole system. Moreover, as the moral and abstract spirit which pervades
Mazdeism. is different from the Vedic spirit, and as the word deva, which means a god in Sanskrit, means a demon in the
Avesta, it was thought that Zoroaster's work had been a work of reaction against Indian polytheism, in fact, a religious
schism. When he lived no one knows, and every one agrees that all that the Parsis and the Greeks tell of him is mere
legend, through which no solid historical facts can be arrived at. The question is whether Zoroaster was a man converted
into a god, or a god converted into a man. No one who reads, with a mind free from the yoke of classical recollections, I do
not say the Book of Zoroaster (which may be charged with being a modern romance of recent invention), but the Avesta
itself, will have any doubt that Zoroaster is no less an essential
[1. See above, p. lxv.
2. Bundahis XXX.]
{p. lxxvii}
part of the Mazdean mythology than the son expected to be born to him, at the end of time, to destroy Ahriman[1].
Zoroaster is not described as one who brings new truth and drives away error, but as one who overthrows the demons: he is
a smiter of fiends, like Verethraghna, Apâm Napât, Tistrya, Vayu, or Keresâspa, and he is stronger and more valiant than
Keresâspa himself[2]; the difference between him and them is that, whereas they smite the fiend with material weapons, he
smites them chiefly with a spiritual one, the word or prayer. We say 'chiefly' because the holy word is not his only weapon;
he repels the assaults of Ahriman with stones as big as a house which Ahura has given to him[1], and which were
furnished, no doubt, from the same quarry as the stones which are cast at their enemies by Indra, by Agni, by the Maruts,
or by Thor, and which are 'the flame, wherewith, as with a stone[4],' the storm god aims at the fiend. Therefore his birth[5],
like the birth of every storm god, is longed for and hailed with joy as the signal of its deliverance by the whole living
creation, because it is the end of the dark and arid reign of the demon: 'In his birth, in his growth did the floods and trees
rejoice in his birth, in his growth the floods and trees did grow up in his birth, in his birth the floods and trees exclaimed
with joy[6].' Ahura himself longs for him and fears lest the hero about to be born may not stand by him: 'He offered up a
sacrifice to Ardvî Sûra Anâhita, he, the Maker, Ahura Mazda; he offered up the Haoma, the Myazda, the Baresma, the holy
words, he besought her, saying: Vouchsafe me that boon, O high, mighty, undefiled goddess, that I may bring about the
son of Pourushaspa, the holy Zarathustra,
[1. The same view as to the mythological character of Zoroaster was maintained, although with different arguments, by Professor Kern in
an essay 'Over het woord Zarathustra,' as I see from a short abstract of it which Professor Max Müller kindly wrote for me.
2. Yast XIX, 39.
3. Farg. XIX, 4.
4. Rig-Veda II, 30, 4.
5. A singular trait of his birth, according to Pliny, who is on this point in perfect accordance with later Parsi tradition, is that, alone of
mortals, he laughed while being born: this shows that his native place is in the very same regions where the Vedic Maruts are born, those
storm genii 'born of the laughter of the lightning' ('I laugh as I pass in thunder' says the Cloud in Shelley; cf. the Persian Khandah i barq,
'the laughter of the lightning').
6 Yast XIII, 93.]
{p. lxxviii}
to think according to the law, to speak according to the law, to work according to the law!' Ardvî Surâ Anâhita granted that
boon to him who was offering up libations, sacrificing and beseeching[1].
Zarathustra stands by Ahura. The fiends come rushing along from hell to kill him, and fly away terrified by his hvarenô:
Angra Mainyu himself is driven away by the stones he hurls at him[2]. But the great weapon of Zarathustra is neither the
thunder-stones he hurls, nor the glory with which he is surrounded, it is the Word[2].
In the voice of the thunder the Greeks recognised the warning of a god which the wise understand, and they worshipped it
as {Greek O?'ssa Dio`s a?'ggelos} 'the Word, messenger of Zeus;' the Romans worshipped it as a goddess, Fama; India
adores it as 'the Voice in the cloud,' Vâk Âmbbrinî, which issues from the waters, from the forehead of the father, and hurls
the deadly arrow against the foe of Brahman, So the word from above is either a weapon that kills, or a revelation that
teaches: in the mouth of Zarathustra it is both: now he smites down Angra Mainyu with the Ahuna vairya (Honover) as he
would do with stones as big as a house, and he burns him up with the Ashem vohu as with melted brass[3];' now he
converses with Ahura, on the mountain of the holy questions, in the forest of the holy questions[4]. Any storm god, whose
voice descends from above to the earth, may become a godlike messenger, a lawgiver, a Zarathustra. Nor is Zarathustra the
only lawgiver, the only prophet, of whom the Avesta knows: Gayô Maratan, Yima, the bird Karsiptan[5], each of whom,
under different names, forms, and functions, are one and the same being with Zarathustra, that is to say, the godlike
champion in the struggle for light, knew the law as well as Zarathustra. But as mythology, like language and life, likes to
reduce every organ to one function, Zarathustra became the titulary lawgiver[6].
[1. Yast V, 18.
2. Orm. Ahr. § 162 seq.
3. Yast XVII, 18.
4. Farg. XXII, 19.
5. Farg. II, 3, 42; Yast XIII, 87.
6. The law is generally known as Dâtem vîdaêvô-dâtem (cf. V, i); as emanating from Ahura it is Mathra Spenta, 'the holy word,' which is
the soul of Ahura (Farg. XIX, 4).]
{p. lxxix}
As he overwhelmed Angra Mainyu during his lifetime by his spell, he is to overwhelm him at the end of time by the hands
of a son yet unborn. 'Three times he came near unto his wife Hrôgvi, and three times the seed fell upon the ground, The
Ized Neriosengh took what was bright and strong in it and intrusted it to the Ized Anâhita. At the appointed time, it will be
united again with a maternal womb: 99,999 Fravashis of the faithful watch over it, lest the fiends destroy it[1].' A maid
bathing in the lake Kãsava will conceive by it and bring forth the victorious Saoshyant (Sôshyôs), who will come from the
region of the dawn to free the world from death and decay, from corruption and rottenness, ever living and ever thriving,
when the dead shall rise and immortality commence[2].
All the features in Zarathustra point to a god: that the god may have grown up from a man, that pre-existent mythic
elements may have gathered around the name of a man, born on earth, and by and by surrounded the human face with the
aureole of a god, . may of course be maintained, but only on condition that one may distinctly express what was the real
work of Zoroaster. That he, raised a new religion against the Vedic religion, and cast down into hell the gods of older days
can no longer be maintained, since the gods, the ideas, and the worship of Mazdeism are shown to emanate directly from
the old religion, and have nothing more of a reaction against it than Zend has against Sanskrit.
§ 41. The only evidence in favour of the old hypothesis of a religious schism is reduced to the evidence of a few words
which might à priori be challenged, as the life of words is not the same as the life of the things they express, the nature of
things does not change with the meaning of the syllables which were attached to them for a while, and the history of the
world is not a chapter of grammar. And, in fact, the evidence appealed to, when more closely considered, proves to speak
against the very theory it is meant
[1. Bund. XXXIII; Eznik. The whole of the myth belongs to the Avesta period, as appears from Yast XIII, 61; Vendîdâd XIX, 5.
2. Yast XIX, 89 seq.]
{p. lxxx}
to support. The word Asura, which in the Avesta means 'the Lord,' and is the name of the supreme God, means 'a demon' in
the Brahmanical literature; but in the older religion of the Vedas it is quite as august as in the Avesta, and is applied to the
highest deities, and particularly to Varuna, the Indian brother of Ahura. This shows that when the Iranians and Indians
sallied forth from their common native land, the Asura continued for a long time to be the Lord in India as well as in
Persia; and the change took place, not in Iran, but in India. The descent of the word daêva from 'a god' to 'a demon' is a
mere accident of language. There were in the Indo-Iranian language three words expressive of divinity: Asura, 'the Lord,'
Yagata, 'the one who is worthy of sacrifice,' Daêva, the shining one.' Asura became the name of the supreme God, Yagata
was the general name of all gods. Now as there were old Indo-Iranian formulae which deprecated the wrath of both men
and devas (gods), or invoked the aid of some god against the hate and oppression of both men and devas[1], that word
daêva, which had become obsolete (because Asura and Yagata met all the wants of religious language), took by and by
from formulae of this kind a dark and fiendish meaning. What favoured the change was the want of a technical word for
expressing the general notion of a fiend, a want the more felt as the dualistic idea acquired greater strength and
distinctness. Etymology was unable to preserve the Daêvas from this degradation, as the root div, 'to shine,' was lost in
Zend, and thus the primitive meaning being forgotten, the word was ready to take any new meaning which chance or
necessity should give to it. But only the word descended into hell, not the beings it denoted; neither Varu na, nor Mitra, nor
the Âdityas, nor Agni, nor Soma, in fact none of the old Aryan deities fell or tottered. Though the word Indra is the name
of a fiend in the Avesta, the Vedic god it denotes was as bright and as mighty in Iran as in India under the name of
Verethraghna: and as we do not know the etymological meaning
[1. Rig-veda VI, 62, 8; VII, 52, 1; VIII, 19, 6; Yast X, 34; Yasna IX (60).]
{p. lxxxi}
of the name, it may have been such epithet as could be applied to a fiend as well as to a god. The same can be said of
Naunghaithya. Moreover, both Indra and Naunghaithya are in the Avesta mere names: neither the Avesta nor old tradition
knows anything about them, which would look very strange, had they been vanquished in a religious struggle, as they
should have played the foremost part at the head of the fiends. As to the third comparison established between the Iranian
demon Sauru and the Indian god Sarva, it fails utterly, as Sauru is the Vedic Saru, a symbol of death, and both are therefore
beings of the same nature.
§ 42. Therefore, so far as the Vedic religion and the Avesta religion are concerned, there is not the abyss of a schism
between them. They are quite different, and must be so, since each of them lived its own life, and living is changing; but
nowhere is the link broken that binds both to their common source. Nowhere in the Avesta is the effort of any man felt
who, standing against the belief of his people, enforces upon them a new creed, by the ascendancy of his genius, and turns
the stream of their thoughts from the bed wherein it had flowed for centuries. There was no religious revolution: there was
only a long and slow movement which led, by insensible degrees, the vague and unconscious dualism of the Indo-Iranian
religion onwards to the sharply defined dualism of the Magi.
It does not follow hence, of course, that there was nothing left to individual genius in the formation of Mazdeism.; the
contrary is evident à priori from the fact that Mazdeism expresses the ideas of a sacerdotal caste. It sprang from the long
elaboration of successive generations of priests, and that elaboration is so far from having been the work of one day and of
one man that the exact symmetry which is the chief characteristic of Mazdeism is still imperfect in the Avesta on certain
most important points. For instance, the opposition of six arch-fiends to the six arch-gods which we find in Plutarch and in
the Bundahis was still unknown when the Xth Fargard of the Vendîdâd and the XIXth Yast were composed, and the stars
were not yet members
{p. lxxxii}
of the Ormazdean army when the bulk of the VIIIth Yast was written.
The reflective spirit that had given rise to Mazdeism never rested, but continued to produce new systems; and there is
hardly any religion in which slow growth and continual change is more apparent. When the Magi had accounted for the
existence of evil by the existence of two principles, there arose the question how there could be two principles, and a
longing for unity was felt, which found its satisfaction in the assumption that both are derived from one and the same
principle. This principle was, according to divers sects, either Space, or Infinite Light, or Boundless Time, or Fate[1]. Of
most of these systems no direct trace is found in the Avesta[2], yet they existed already in the time of Aristotle[3].
They came at last to pure monotheism. Some forty years ago when the Rev. Dr. Wilson was engaged in his controversy
with the Parsis, some of his opponents repelled the charge of dualism by denying to Ahriman any real existence, and
making him a symbolical personification of bad instincts in man. It was not difficult for the Doctor to show that they were
at variance with their sacred books, and critics in Europe occasionally wondered at the progress made by the Parsis in
rationalism of the school of Voltaire and Gibbon. Yet there was no European influence at the bottom; and long before the
Parsis had heard of Europe and Christianity, commentators, explaining the myth of Tahmurath, who rode for thirty years
on Ahriman as a horse, interpreted the feat of the old legendary king as the
[1. All these four principles are only abstract forms of Ormazd himself, at least in his first naturalistic character of the Heaven God.
Heaven is Infinite Space, it is Infinite Light, and by its movement it gives rise to Time and to Fate (Orm. Ahr. §§ 244-259). Time is
twofold: there is the limited time that measures the duration of the world (see above, § 39) and lasts 12,000 years, which is Zrvan
dareghô-hvadâta, 'the Sovereign Time of the long period;' and there is 'the Boundless Time,' Zrvan akarana (Farg. XIX, 9).
2. When Vendîdâd XIX, 9 was written, the Zervanitic system seems to have been, if not fully developed, at least already existent.
3. Eudemos (ap. Damascius, ed. Kopp, 384) knows of {Greek xro'nos} and {Greek to'pos} as the first principles of the Magi; Boundless
Time is already transformed into a legendary hero in Berosus (third century B.C.)]
{p. lxxxiii}
curbing of evil passion and restraining the Ahriman in the heart of man[1]. That idealistic interpretation was current as
early as the fifteenth century, and is prevalent now with most of the Dasturs[2] . To what extent that alteration may have
been influenced by Islamism, can hardly be decided; there are even some faint signs that it began at a time when the old
religion was still flourishing; at any rate, no one can think of ascribing to one man, or to one time, that slow change from
dualism to monotheism, which is, however, really deeper and wider than the movement which, in prehistoric times,
brought the Magi from an imperfect form of dualism to one more perfect.
CHAPTER V.
THE VENDÎDÂD.
§ 1. According to Parsi tradition the Vendîdâd[3] is the only Nosk, out of the twenty-one, that was preserved in its
entirety[4]. This is a statement to which it is difficult to trust; for, if there is anything that shows how right the Parsis are in
admitting that the Avesta is only a collection of fragments, it is just the fragmentary character of the Vendîdâd.
The Vendîdâd has often been described as the book of the laws of the Parsis; it may be more exactly called the code, of
purification, a description, however, which is itself only so far correct that the laws of purification are the object of the
largest part of the book.
[1. Aogemaidê, ed. Geiger, p. 36, § 92; Mirkhond, History of the Early Kings Of Persia, tr. Shea, p. 98. Cf. Revue Critique, 1879, II, 163.
2. 'The Parsis are now strict monotheists, and whatever may have been the views of former philosophical writings, their one supreme deity
is Ahura Mazda. Their views of Angra Mainyu seem to differ in no respect from what is supposed to be the orthodox Christian view of the
devil.' Haug's Essays, 2nd ed. p. 53, Mandelslo, in the seventeenth century, speaks of Parsiism as a monotheistic religion.
3 The word Vendîdâd is a corruption of Vîdaêvô-dâtem (dâtem), the anti-demoniac law.' It is sometimes applied to the whole of the law
(Vendîdâd Sâdah).
4. See above, p. xxxii.]
{p. lxxxiv}
The first two chapters deal with mythical matter, without any direct connection with the general object of the Vendîdâd,
and are remnants of an old epic and cosmogonic literature. The first deals with the creations and counter-creations of Ahura
Mazda and Angra Mainyu; the second speaks of Yima, the founder of civilisation. Although there was no particular reason
for placing them in the Vendîdâd, as soon as they were admitted into it they were put at the beginning, because they
referred to the first ages of the world. Three chapters of a mythical character, about the origin of medicine, were put at the
end of the book, for want of any better place, but might as well have been kept apart[1], as was the so-called Hadhokht
Nosk fragment. There is also another mythical Fargard, the nineteenth, which, as it treats of the revelation of the law by
Ahura to Zarathustra, would have been more suitably placed at the beginning of the Vendîdâd proper, that is, as the third
Fargard.
The other seventeen chapters deal chiefly with religious observances, although mythical fragments, or moral digressions,
are met with here and there, which are more or less artificially connected with the text, and which were most probably not
written along with the passages which they follow[2].
§ 2. A rough attempt at regular order appears in these seventeen chapters: nearly all the matter contained in the eight
chapters from V to XII deals chiefly with impurity from the dead and the way of dispelling it; but the subject is again
treated, here and there, in other Fargards[3], and matter irrelevant to the subject has also found its way into these same
eight Fargards[4]. Fargards XIII and XIV are devoted to the dog, but must be completed with a part of the XVth. Fargards
XVI, XVII, and most part of XVIII deal with several sorts of uncleanness, and their proper
[1. As an introduction to a code of laws on physicians; see Farg. VII, 36-44.
2. For instance, Farg. V, 15-20; III, 24-29; 30-32; 33; IV, 47-49.
3. III, 14-22; 36 seq.; XIX, 11-25.
4. The passages on medicine (VII, 36-44), and on the sea Vouru-kasha 15-20).]
{p. lxxxv}
place should rather have been after the XIIth Fargard. Fargard III is devoted to the earth[1]; Fargard IV stands by itself, as
it deals with a matter which is treated only there, namely, civil and penal laws[2].
No better order prevails within these several parts prescriptions on one and the same subject are scattered about through
several Fargards, without any subject being treated at once in a full and exhaustive way; and this occasions needless
repetitions[3].
The main cause of this disorder was, of course, that the advantage of order is rarely felt by Orientals; but it was further
promoted by the very form of exposition adopted by the first composers of the Vendîdâd. The law is revealed by Ahura in
a series of answers to questions put to him by Zarathustra[4]; and as these questions are not of a general character, but refer
to details, the matter is much broken into fragments, each of which, consisting of a question with its answer, stands by
itself, as an independent passage.
We shall treat in the following pages, first of the laws of purification, then of the civil laws, and, lastly, of the penalties
both religious and civil.
A.
§ 3. The first object of man is purity, yaozdau purity is for man, next to life, the greatest good[5].'
Purity and impurity have not in the Vendîdâd the exclusively spiritual meaning which they have in our languages: they do
not refer to an inward state of the
[1. It contains two digressions, the one on funeral laws, the other on husbandry. See Farg. III, Introd.
2. It contains one digression on physical weal, which must have belonged originally to Farg. III. See Farg. IV. Introd.
3. V, 27-30 = VII, 6-9; V, 45-54 = VII, 60-69; V, 57-62 = VII, 17-22.
4. The outward form of the Vendîdâd has been often compared with that of the Books of Moses. But in reality, in the Bible, there is no
conversation between God and the lawgiver: the law comes down unasked, and God gives commands, but gives no answers. In the
Vendîdâd, on the contrary, it is the wish of man, not the will of God, that is the first cause of the revelation. Man must ask of Ahura, who
knows everything, and is pleased to answer (XVIII, 13 seq.); the law is 'the question to Ahura,' âhuri frasnô.
5. Farg. V, 21, from Yasna XLVIII (XLVII), 5.]
{p. lxxxvi}
person, but chiefly to a physical state of the body. Impurity or uncleanness may be described as the state of a person or
thing that is possessed of the demon; and the object of purification is to expel the demon.
The principal means by which uncleanness enters man is death, as death is the triumph of the demon.
When a man dies, as soon as the soul has parted from the body, the Drug Nasu or Corpse-Drug falls upon the dead from
the regions of hell, and whoever thenceforth touches the corpse becomes unclean, and makes unclean whomsoever he
touches[1].
The Drug is expelled from the dead by means of the Sag-dîd, 'the look of the dog:' 'a four-eyed dog' or a white one with
yellow ears' is brought near the body and is made to look at the dead; as soon as he has done so, the Dru g flees back to
hell[2].
The Drug is expelled from the living, whom she has seized through their contact with the dead, by a process of washings
with ox's urine (gômêz or nîrang) and with water, combined with the Sag-dîd[3].
The real import of these ceremonies is shown by the spells which accompany their performance: '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!'
Thus, in the death of a man, there is more involved than the death of one man: the power of death, called forth from hell,
threatens from the corpse, as from a stronghold, the whole world of the living, ready to seize whatever may fall within his
reach, and 'from the dead defiles the living, from the living rushes upon the living.' When a man dies in a house, there is
danger for three days lest somebody else should die in that house[4].
[1. Farg. VII, 1 seq.
2. In the shape of a fly. 'The fly that came to the smell of the dead body was thought to be the corpse-spirit that came to take possession of
the dead in the name of Ahriman' (Justi, Persien, p. 88).
3. Farg. VIII, 35-72; IX, 12-36.
4. Saddar 78.]
{p. lxxxvii}
The notion or feeling, out of which these ceremonies grew was far from unknown to the other Indo-European peoples what
was peculiar to Mazdeism was that it carried it to an extreme, and preserved a clearer sense of it, while elsewhere it grew
dimmer and dimmer, and faded away. In fact, when the Greek, going out of a house where a dead man lay, sprinkled
himself with water from the {Greek a?rdani'on} at the door, it was death that he drove away from himself. The Vedic
Indian, too, although his rites were intended chiefly for the benefit of the dead, considered himself in danger and, while
burning the corpse, cried aloud: 'Away, go away, O Death! injure not our sons and our men!' (Rig-veda X, 18, 1.)
§ 4. As to the rites by means of which the Drug is expelled, they are the performance of myths. There is nothing in worship
but what existed before in mythology. What we call a practice is only an imitation of gods, an {Greek o!moi'wsis ðew^j},
as man fancies he can bring about the things he wants, by performing the acts which are supposed to have brought about
things of the same kind when practised by the gods.
The Parsis, being at a loss to find four-eyed dogs, interpret the name as meaning a dog with two spots above the eyes[1]:
but it is clear that the two-spotted dog's services are only accepted for want of a four-eyed one; or of a white one with
yellow ears, which amounts to saying that there were myths, according to which the death-fiend was driven away by dogs
of that description. This reminds one at once of the three-headed Kerberos, watching at the doors of hell, and, still more, of
the two brown, four-eyed dogs of Yama, who guard the ways to the realm of death[2].
The identity of the four-eyed dog of the Parsi with Kerberos and Yama's dogs appears, moreover, from the Parsi tradition
that the yellow-eared dog watches at the
[1. In practice they are still less particular: 'the Sag-dîd may be performed by a shepherd's dog, by a house dog, by a Vohunazga dog (see
Farg. XIII, 19, n.), or by a young dog (a dog four months old), Comm. ad Farg. VII, 2. As birds of prey are as fiend-smiting as the dog (see
above, p. lxxiii, n. 4), they are Nasu-smiters like him, and one may appeal to their services, when there is no dog at hand (see Farg. VII, 3,
n. 5).
2 Rig-veda X, 14, 10 seq.]
{p. lxxxviii}
head of the Kinvat bridge, which leads from this to the next world, and with his barking drives away the fiend from the
souls of the holy ones, lest he should drag them to hell[1].
Wherever the corpse passes by, death walks with it; all along the way it has gone, from the house to its last resting-place, a
spirit of death is breathing and threatening the living. Therefore, no man, no flock, no being whatever that belongs to the
world of Ahura, is allowed to pass by that way until the deadly breath, that blows through it, has been blown away to
hell[2]. The four-eyed dog is made to go through the way three times, or six times, or nine times, while the priest helps the
look of the dog with his spells, dreaded by the Drug.
§ 5. The use of gômêz in cleansing the unclean is also derived from old mythic conceptions[3]. The storm floods that
cleanse the sky of the dark fiends in it were described in a class of myths as the urine of a gigantic animal in the heavens.
As the floods from the bull above drive away the fiend from the god, so they do from man here below, they make him 'free
from the death-demon' (frânasu), and the death-fiend flees away hellwards, pursued by the fiend-smiting spell: 'Perish thou,
O Drug . . ., never more to give over to Death the living world of the good spirit!'
§ 6. As uncleanness is nothing else than the contagion of death, it is at its greatest intensity when life is just departing. The
Nasu at that moment defiles ten persons around the
[1. Gr. Rav. p. 592. Allusions to this myth are found in Farg. XIII, 9, and XIX, 30. The Commentary ad Farg. XIII, 17 has: 'There are dogs
who watch over the earthly regions: there are others who watch over the fourteen heavenly regions.' The birth of the yellow-eared dog is
described in the Ravâet (l.c.) as follows: 'Ormazd, wishing to keep the body of the first man, Gayômart, from the assaults of Ahriman, who
tried to kill him, cried out: "O thou-yellow-eared dog, arise!" and directly the dog barked and shook his two ears; and the unclean Satan
and the fiends, when they saw the dreadful looks of the yellow-eared dog, and heard his barking, were sore afraid and fled down to hell.'
2. Farg. VIII, 14-22.
3. Orm. Ahr. §124. The use of gômêz has been lately found to be known in Basse-Bretagne (Luzel, Le Nirang des Parsis en
Basse-Bretagne, Mélusine, 493).]
{p. lxxxix}
corpse[1] when a year is over, the corpse defiles no longer[2].
Thus the notion of uncleanness is quite the reverse of what thought elsewhere: the corpse, when rotten, is less unclean than
the body still all but warm with life; death defiles least when it looks most hideous, and defiles most when it might look
majestic. The cause is that in the latter case the death-demon has just arrived in the fulness of his strength, whereas in the
former case time has exhausted his power.
§ 7. As the focus of the contagion is in the corpse, it must be disposed of so that death may not spread abroad. On this point
the old Indo-European customs have been completely changed by Mazdeism. The Indo-Europeans either burnt the corpse
or buried it: both customs are held to be sacrilegious in the Avesta.
§ 8. This view originated from the notion of the holiness of the elements being pushed to an extreme. The elements, fire,
earth, and water are holy, and during the Indo-Iranian period they were already considered so, and in the Vedas they are
worshipped as godlike beings. Yet this did not prevent the Indian from burning his dead; death did not appear to him so
decidedly a work of the demon, and the dead man was a traveller to the other world, whom the fire kindly carried to his
heavenly abode 'on his undecaying, flying pinions, wherewith he killed the demons.' The fire was in that, as in the
sacrifice, the god that goes from earth to heaven, from man to god, the mediator, the god most friendly to man. In Persia it
remains more distant from him; being an earthly form of the eternal, infinite, godly light[3], no death, no uncleanness can
be allowed to enter it, as it is here below the purest offspring of the good spirit, the purest part of his pure creation. Its only
function is to repel the fiends with its bright blazing. In every place where Parsis are settled, an everlasting fire is kept, the
Bahrâm fire, -which, 'preserved by a more than Vestal
[1. Farg. V, 27; cf. n. 5.
2. Farg. VIII, 33-340
3. Ignem coelitus delapsum (Ammian. Marcel. XXVII, 6); Cedrenus; Elisaeus; Recogn. Clement. IV, 29; Clem. Homil. IX, 6; Henry
Lord.]
{p. xc}
care[1],' and ever fed with perfumes and dry well-blazing wood, whichever side its flames are brought by the wind, it goes
and kills thousands and thousands of fiends, as Bahrâm does in heaven[2]. If the necessities of life oblige us to employ fire
for profane uses, it must be only for a time an exile on our hearth, or in the oven of the potter, and it must go thence to the
Right-Place of the fire (Dâityô Gâtu), the altar of the Bahrâm fire, there to be restored to the dignity and rights of its
nature[3].
At least, let no gratuitous and wanton degradation be inflicted upon it: even blowing it with the breath of the mouth is a
crime[4]; burning the dead is the most heinous of sins: in the times of Strabo it was a capital crime[5], and the Avesta
expresses the same, when putting it in the number of those sins for which there is no atonement[6].
Water was looked upon in the same light. Bringing dead matter to it is as bad as bringing it to the fire[7]. The Magi are said
to have overthrown a king for having built bath-houses, as they cared more for the cleanness of water than for their own[8].
§ 9. Not less holy was the earth, or, at least, it became so. There was a goddess who lived in her, Spenta Ârmaiti[9]; no
corpse ought to defile her sacred breast: burying the dead is, like burning the dead, a deed for which there is no
atonement[10]. It was not always so in Persia. the burning of the dead had been forbidden for
[1. J. Fryer, A New Account of East India and Persia, 1698, p. 265.
2. Farg. VIII, 81-96; 79-80. Cf. above, p. lxiv.
3. Extinguishing it is a mortal sin (Ravâets; Elisaeus; cf. Strabo XV, 14).
4. A custom still existing with the Tâzîk, an Iranian tribe in Eastern Persia (de Khanikoff, Ethnographie de la Perse). Strabo XV, 14. Manu
has the same prescription (IV, 53). Cf. Farg. XIV, 8, n. 7.
5. Strabo XV, 14; cf. Herod. III, 16.
6. Farg. I, 17; cf. Farg. VIII, 74.
7. Farg. VII, 25-27; Strabo XV, 14; Herod. I, 138.
8. King Balash (Josué le Stylite, traduction Martin, § xx). It seems as if there were a confusion between Balash and Kavât; at any rate, it
shows that bathing smacked of heresy. Jews were forbidden to perform the legal ablutions (Fürst, Culturgeschichte der Juden, 9).
9. See above, p. lxxii.
10. Farg. I, 13.]
{p. xci}
years[1], while the burying was still general[2]. Cambyses had roused the indignation of the Persians by burning the corpse
of Amasis: yet, years later, Persians still buried their dead. But the priests already felt scruples, and feared to defile a god.
Later on, with the ascendancy of the Magian religion, the sacerdotal observances became the general law[3].
§ 10. Therefore the corpse is laid on the summit of a mountain, far from man, from water, from tree, from fire, and from the
earth itself, as it is separated from it by a layer of stones or bricks[4]. Special buildings, the Dakhmas, were erected for this
purpose[5]. There far from the world the dead were left to lie, beholding the sun[6].
§ ix. Not every corpse defiles man, but only those of such beings as belong to the world of Ahura. They are the only ones
in whose death the demon triumphs, The corpse of an Ahrimanian creature does not defile; as its life was incarnate death,
the spring of death that was in it is dried up with its last breath: it killed while alive, it can
[1. From the reign of Cyrus (cf. above, p. li).
2. Cf. above, p . xlv.
3. Still the worship of the earth seems not to have so deeply penetrated the general religion as the worship of fire, The laws about the
disposal of the dead were interpreted by many, it would seem, as intended only to secure the purity of water and fire, and they thought that
they might be at peace with religion if they had taken care to bury the corpse, so that no part of it might be taken by animals to fire or
water (Farg. III, 41, n, 7).
4. Farg, VI, 44 seq.; VIII, 10, seq. Cf. IX, 11, n 4. Moreover, the Dakhma is ideally separated from the ground by means of a golden
thread, which is supposed to keep it suspended in the air (Ravâet, ap. Spiegel, Uebersetzung des Avesta II, XXXVI).
5 'The Dakhma is a round building, and is designated by some writers, "The Tower of Silence." A round pit, about six feet deep, is
surrounded by an annular stone pavement, about seven feet wide, on which the dead bodies are placed. This place is enclosed all round by
a stone wall some twenty feet high, with a small door on one side for taking the body in. The whole is built up of and paved with stone.
The pit has communication with three or more closed pits, at some distance into which the rain washes out the liquids and the remains of
the dead bodies' (Dadabhai Naoroji, The Manners and Customs of the Parsecs, Bombay, 1864, p. 16). Cf. Farg. VI. 50. A Dakhma is the
first building the Parsis erect when settling on a new place (Dosabhoy Framjee).
4 The Avesta and the Commentator attach great importance to that point: it is as if the dead man's life were thus prolonged, since he can
still behold the sun. 'Grant us that we may long behold the sun,' said the Indian Rishi.]
{p. xcii}
do so no more when dead; it becomes clean by dying[1]. None of the faithful are defiled by the corpse of an Ashemaogha
or of a Khrafstra. Nay, killing them is a pious work, as it is killing Ahriman himself[2].
§ 12. Not only real death makes one unclean, but partial death too. Everything that goes out of the body of man is dead,
and becomes the property of the demon. The going breath is unclean, it is forbidden to blow the fire with it[3], and even to
approach the fire without screening it from the contagion with a Penôm[4]. Parings of nails and cuttings or shavings of hair
are unclean, and become weapons in the hands of the demons unless they have been protected by certain rites and spells[5].
Any phenomenon by which the bodily nature is altered, whether accompanied with danger to health or not, was viewed as
a work of the demon, and made the person unclean in whom it took place. One of these phenomena, which is a special
object of attention in the Vendîdâd, is the uncleanness of women during their menses. The menses are sent by Ahriman[6],
especially when they last beyond the usual time: therefore a woman, as long as they last, is unclean and possessed of the
demon: she must be kept confined, apart from the faithful whom her touch would defile, and from the fire which her very
look would injure; she is not allowed to eat as much as she wishes, as the strength she might acquire would accrue to the
fiends. Her food is not given to her from hand to hand, but is passed to her from a distance[7], in a long leaden spoon. The
origin of all these notions is in certain physical instincts, in physiological psychology, which is the reason why they are
found among peoples very far removed from one another by race or religion[8]. But they took in Persia a new meaning as
they were made a logical part of the whole religious system.
§ 13. A woman that has been just delivered of a child
[1. Farg. V, 35 seq.
2 See above, p. lxxiii.
3. See above, p. xc.
4. See Farg. XIV, 8, n. 7.
5. Farg. XVII.
6. Farg. I, 18-19; XVI, II. Cf. Bund. III.
7. Farg XVI, 15,
6. Cf. Leviticus. See Pliny VII, 13.]
{p. xciii}
is also unclean[1], although it would seem that she ought to be considered pure amongst the pure, since life has been
increased by her in the world, and she has enlarged the realm of Ormazd. But the strength of old instincts overcame the
drift of new principles. Only the case when the woman has been delivered of a still-born child is examined in the
Vendîdâd. She is unclean as having been in contact with a dead creature; and she must first drink gômêz to wash over the
grave in her womb. So utterly unclean is she, that she is not even allowed to drink water, unless she is in danger of death;
and even then, as the sacred element has been defiled, she is liable to the penalty of a Peshôtanu[2]. It appears from modern
customs that the treatment is the same when the child is born alive: the reason of which is that, in any case, during the first
three days after delivery she is in danger of death[3]. A great fire is lighted to keep away the fiends, who use then their
utmost efforts to kill her and her child[4]. She is unclean only because the death-fiend is in her.
§ 14. Logic required that the sick man should be treated as an unclean one, that is, as one possessed. Sickness, being sent
by Ahriman, ought to be cured like all his other works, by washings and spells. In fact, the medicine of spells was
considered the most powerful of all[5], and although it did not oust the medicine of the lancet and that of drugs, yet it was
more highly esteemed and less mistrusted. The commentator on the Vendîdâd very sensibly observes that if it does not
relieve, it will surely do no harm[6], which seems not to have been a matter of course with those who heal by the knife and
physic. It
[1. Farg. V, 45, seq.
2. Farg. VII, 70 seq.
3. 'When there is a pregnant woman in a house, one must take care that there be fire continually in it; when the child is brought forth, one
must burn a candle, or, better still, a fire, for three days and three nights, to render the Dêvs and Drugs unable to harm the child; for there
is great danger during those three days and nights after the birth of the child' (Saddar 16).
4. 'When the child is being born, one brandishes a sword on the four sides, lest fairy Aal kill it' (Polack, Persien I, 223). In Rome, three
gods, Intercidona, Pilumnus, and Deverra, keep her threshold, lest Sylvanus come in and harm her (Augustinus, De Civ. D. VI, 9).
5. Farg. VII, 44.
6. Ibid. p. 96, n. 1.]
{p. xciv}
appears from the last Fargard that all or, at least, many diseases might be cured by spells and Barashnûm washing. It
appears from Herodotus and Agathias that contagious diseases required the same treatment as uncleanness: the sick man
was excluded from the community of the faithful[1], until cured and cleansed according to the rites[2].
§ 15. The unclean are confined in a particular place, apart from all clean persons and objects, the Armêst-gâh[3], which
may be described, therefore, as the Dakhma for the living. All the unclean, all those struck with temporary death, the man
who has touched dead matter, the woman in her menses, or just delivered of child, the leper[4], or the man who has made
himself unclean for ever by carrying a corpse alone[5], stay there all the time of their uncleanness.
§ 16. Thus far for general principles. From the diversity of circumstances arises a system of casuistry, the development of
which may be followed first through the glosses to the Vendîdâd, in which the labours of several generations of
theologians are embodied, and, later on, through the Ravâets. We will give a few instances of it, as found in the Vendîdâd
itself.
The process of the cleansing varies according to the degree of uncleanness; and, again, the degree of uncleanness depends
on the state of the thing that defiles and the nature of the thing that is defiled.
The uncleanness from the dead is the worst of all, and it is at its utmost when contracted before the Nasu has been expelled
from the corpse by the Sag-dîd[6]: it can be cured only by means of the most complicated system of cleansing, the nine
nights' Barashnûm[7].
[1. Herod. I, 138.
2. Agathias II, 23.
3. The Armêst-gâh for women in their menses is called Dashtânistân.
4. Herod. I. 1.; Farg. II, 29.
5. Farg. III, 21, n. 2.
6. Farg. VIII, 35-36; 98-99; cf. VII, 29-30, and p. 1 to 30.
7. Farg. IX. The Barashnûm, originally meant to remove the uncleanness from the dead, became a general instrument of holiness. Children
when putting on the Kôstî (Farg. XVIII, 9, n. 4) perform it to be cleansed from the natural uncleanness they have contracted in the womb
of their mothers. It is good for every one to perform it once a year.]
{p. xcv}
If the Nasu has already been expelled from the corpse, as the defiling power was less, a simple washing once made, the
Ghosel, is enough[1].
The defiling power of the Nasu reaches farther, if the death has just taken place, and if the dying creature occupied a higher
rank in the scale of beings[2]; for the more recent the victory of the demon, or the higher the being he has overcome, the
stronger he must have been himself.
Menstruous women are cleansed by the Ghosel[3].
As for things they are more or less deeply defiled according to their degree of penetrability: metal vessels, can be cleansed,
earthen vessels cannot[4]; leather is more easily cleansed than woven cloth[5]; dry wood than soft wood[6]. Wet matter is a
better conductor of uncleanness than dry matter, and corpses cease to defile after a year[7].
B.
§ 17. In the cases heretofore reviewed, only religious purposes are concerned. There is another order of laws, in which,
although religion interferes, yet it is not at the root; namely, the laws about contracts and assaults, to, which the fourth
Fargard is devoted, and which are the only remains extant of the civil and penal legislation of Zoroastrianism.
The contracts were divided into two classes, according to their mode of being entered into, and according to the value of
their object[8]. As to their mode they are word-contracts or hand-contracts: as to their object, they are sheep-contracts,
ox-contracts, man-contracts, or field-contracts, which being estimated in money value are contracts to the amount of 3, 12,
500 istîrs, and upwards[9].
No contract can be made void by the will of one party
[1. Farg. VIII, 36.
2. Farg. V, 27 seq.; VII, 1 seq.
3. Farg. XVI, 12.
4. Farg. VII, 73 seq.
5. Farg. VII, 14 seq.
6. Farg. VII, 28 seq.
7. Farg VIII, 33-34.
8. See p. 34, n. 3.
9. An istîr ({Greek stath'r}) is as much as four dirhems ({Greek draxmh'}). The dirhem is estimated by modern tradition a little more than
a rupee.]
{p. xcvi}
alone; he who breaks a contract is obliged to pay the value of the contract next higher in value.
The family and the next of kin are, it would seem, answerable for the fulfilment of a contract, a principle of the old
Indo-European civil law[1].
§ 18. Assaults are of seven degrees: âgerepta, avaoirista[2], stroke, sore wound, bloody wound, broken bone, and
manslaughter. The gravity of the guilt does not depend on the gravity of the deed only, but also on its frequency. Each of
these seven crimes amounts, by its being repeated without having been atoned for, to the crime that immediately follows in
the scale, so that an âgerepta seven times repeated amounts to manslaughter.
C.
§ 19. Every crime makes the guilty man liable to two penalties, one here below, and another in the next world.
The penalty here below consists of a certain number of stripes with the Aspahê-astra or the Sraoshô-karana[3].
The unit for heavy penalties is two hundred stripes; the crime and the criminal thus punished are called Peshôtanu or
Tanu-peretha (Parsi: Tanâfûhr). The two words literally mean, 'one who pays with his own body,' and 'payment with one's
body,' and seem to have originally amounted to
[1. Farg. IV, 5 seq.
2. Two different sorts of menaces; see IV, 54.
3. The general formula is literally 'Let (the priest; probably, the Sraoshâ-varez) strike so many strokes with the Aspahê-astra, so many
strokes with the Sraoshô-karana.' Astra means in Sanskrit 'a goad,' so that Aspahê-astra may mean 'a horse-goad;' but Aspendiârji translates
it by durra, 'a thong,' which suits the sense better, and agrees with etymology too ('an instrument to drive a horse, a whip;' astra, from the
root az, 'to drive;' it is the Aspahê-astra which is referred to by Sozomenos II, 13: {Greek i!ma'sin w!moi^s xalepw^s au?ton e?basa'nisan
oi! ma'goi} (the Sraoshâ-varez), {Greek Biakso'menoi proskuh^sai to`n h!'lion}). Sraoshô karana is translated by kâbuk, 'a whip,' which
agrees with the Sanskrit translation of the sî-srôshkaranâm sin, 'yat tribhir gokarmasataghâtâis prâyaskityam bhavati tâvanmâtram, a sin to
be punished with three strokes with a whip.' It seems to follow that Aspahê-astra and Sraoshô-karana are one and the same instrument.
designated with two names, first in reference to its shape, and then to its use (Sraoshô-karana meaning 'the instrument for penalty,' or 'the
instrument of the Sraoshâ-varez?). The Aspahê-astra is once called astra mairya, 'the astra for the account to be given,' that is, 'for the
payment of the penalty' (Farg. XVIII, 4).]
{p. xcvii}
worthy of death, worthiness of death;' and in effect the word Peshôtanu is often interpreted in the Pahlavi Commentary by
margarzân, 'worthy of death.' But, on the whole, it was attached to the technical meaning of 'one who has to receive two
hundred strokes with the horse-whip[1].' The lowest penalty in the Vendîdâd is five stripes, and the degrees from five
stripes to Peshôtanu are ten, fifteen, thirty, fifty, seventy, ninety, two hundred. For instance, âgerepta is punished with five
stripes, avaoirista with ten, stroke with fifteen, sore wound with thirty, bloody wound with fifty, broken bone with seventy,
manslaughter with ninety; a second manslaughter, committed without the former being atoned for, is punished with the
Peshôtanu penalty. In the same way the six other crimes, repeated eight, or seven, or six, or five, or four, or three times
make the committer go through the whole series of penalties up to the Peshôtanu penalty.
§ 20. If one reviews the different crimes described in the Vendîdâd, and the respective penalties prescribed for them, one
cannot but wonder at first sight at the strange inequality between crime and penalty. Beccaria would have felt
uncomfortable while reading the Vendîdâd. It is safer to kill a man than to serve bad food to a shepherd's dog, for the
manslayer gets off with ninety stripes, whereas the bad master is at once a Peshôtanu[2], and will receive two hundred
stripes. Two hundred stripes are awarded if one tills land in which a corpse has been buried within the year[3], if a woman
just delivered of child drinks water[4], if one suppresses the menses of a woman[5], if one performs a sacrifice in a house
where a man has just died[6], if one neglects fastening the corpse of a dead man so that birds or dogs may not take dead
matter to trees and rivers[7]. Two hundred stripes if one throws on the ground a bone of a man's corpse, of a dog's carcase
as big as two ribs, four
[1. Farg. IV, 20, 21, 24, 25, 28, 29, 32, 33, 35, 36, 38, 39, 41 ,42; V, 44; VI, 5, 9, 19, 48, &c.
2. Farg. IV, 40, and XIII, 24.
3. Farg. VI, 5.
4. Farg. VII, 70 seq.
5. Farg. XVI, 13 seq.
6. Farg. V, 39.
7. Farg. VI, 47 seq.]
{p. xcviii}
hundred if one throws a bone as big as a breast bone, six hundred if one throws a skull, one thousand if the whole
corpse[1]. Four hundred stripes if one, being in a state of uncleanness, touches water or trees[2], four hundred if one covers
with cloth a dead man's feet, six hundred if one covers his legs, eight hundred if the whole body[3]. Five hundred stripes
for killing a whelp, six hundred for killing a stray dog, seven hundred for a house dog, eight hundred for a shepherd's
dog[4], one thousand stripes for killing a Vanhâpara dog, ten thousand stripes for killing a water dog[5].
Capital punishment is expressly pronounced only against the false cleanser[6] and the 'carrier alone[7].'
Yet any one who bethinks himself of the spirit of the old Aryan legislation will easily conceive that there may be in its eyes
many crimes more heinous, and to be punished more severely, than manslaughter: offences against man injure only one
man; offences against gods endanger all mankind. No one should wonder at the unqualified cleanser being put to death
who reads Demosthenes' Neaera; the Persians who defiled the ground by burying a corpse were not more severely
punished than the Greeks were for defiling with corpses the holy ground of Delos[8], or than the conquerors at Arginousae;
nor would the Athenians, who put to death Atarbes[9], have much stared at the awful revenge taken for the murder of the
sacred dog. There is hardly any prescription in the Vendîdâd, however odd and absurd it may seem, but has its counterpart
or its explanation in other Aryan legislations: if we had a Latin or a Greek Vendîdâd, I doubt whether it would look more
rational.
§ 21. Yet, if theoretically the very absurdity of its principles is nothing peculiar to the Mazdean law, nay, is a proof of its
authenticity, it may be doubted whether it could
[1. Farg. VI, 10 seq.
2. Farg. VIII, 104 seq.
3. Farg. VIII, 23 seq.
4. Farg, XIII, 8 seq.
5. Farg. XIV, 1 seq.
6. Farg. IX, 47 seq.
7. Farg. III, 14 seq.
8. Yet there were other capital crimes. See below, § 23.
9. Diodor. XII, 58.
9. Aelianus, Hist. Var. V, 17.]
{p. xcix}
ever have been actually applied in the form stated in the texts. It may be doubted whether the murder of a shepherd's dog
could have been actually punished with eight hundred stripes, much more whether the murder of a water dog could have
been really punished with ten thousand stripes, unless we suppose that human endurance was different in ancient Persia
from what it is elsewhere, or even in modern Persia herself[1]. Now as we see that in modern tradition bodily punishment
is estimated in money value, that is to say, converted into fines, a conversion which is alluded to in the Pahlavi
translation[2], it may readily be admitted that as early as the time of the last edition of the Vendîdâd, that conversion had
already been made. In the Ravâets, two hundred stripes, or a Tanâfûhr, are estimated as equal to three hundred istîrs or
twelve hundred dirhems, or thirteen hundred and fifty rupees; a stripe is therefore about equal to six rupees[3]. How far that
system prevailed in practice, whether the guilty might take advantage of this commutation of his own accord, or only with
the assent of the judge, we cannot decide. It is very likely that the riches of the fire-temples came for the most part from
that source, and that the sound of the dirhems often made the Sraoshô-karana fall from the hands of the Mobeds. That the
system of financial penalties did not, however, suppress the system of bodily penalties, appears from the customs of the
Parsis who apply both, and from the Pahlavi Commentary which expressly distinguishes three sorts of atonement: the
atonement by money (khvâstak), the atonement by the Sraoshô-karana, and the atonement by cleansing.
§ 22. This third element of atonement is strictly religious. It consists in repentance, which is manifested by avowal of the
guilt and by the recital of a formula of repentance,
[1. In the time of Chardin, the number of stripes inflicted on the guilty never exceeded three hundred; in the old German law, two hundred;
in the Hebrew law, forty.
2 Ad Farg. XIV, 2.
3. In later Parsîism every sin (and every good deed) has its value in money fixed, and may thus be weighed in the scales of Rashnu. If the
number of sin dirhems outweigh the number of the good deed dirhems, the soul is saved. Herodotus noticed the same principle of
compensation in the Persian law of his time (I, 137; cf. VII, 194).]
{p. c}
the Patet. The performance of the Patet has only a religious effect: it saves the sinner from penalties in the other world, but
not from those here below: it delivers him before God, but not before man. When the sacrilegious cleanser has repented his
sin, he is not the less flayed and beheaded, but his soul is saved[1]. Yet, although it has no efficacy in causing the sin to be
remitted, the absence of it has power to cause it to be aggravated[2].
§ 23. Thus far for sins that can be atoned for. There are some that are anâperetha, 'inexpiable,' which means, as it seems,
that they are punished with death here below, and with torments in the other world.
Amongst the anâperetha sins are named the burning of the dead, the burying of the dead[3], the eating dead matter[4],
unnatural sin[5], and self-pollution[6]. Although it is not expressly declared hat these sins were punished with death, yet
we know it of several of them, either from Greek accounts or from Parsi tradition. There are also whole classes of sinners
whose life, it would seem, can be taken by any one who detects them in the act, such as the courtezan, the highwayman, the
Sodomite, and the corpse-burner[7].
§ 24. Such are the most important principles of the Mazdean law that can be gathered from the Vendîdâd. These details,
incomplete as they are, may give us an idea, if not of the Sassanian practice, at least of the Sassanian ideal. That it was an
ideal which intended to pass into practice, we know from the religious wars against Armenia, and from the fact that very
often the superintendence of justice and the highest offices of the state were committed to Mobeds.
We must now add a few words on the plan of the following translation. As to our method we beg to refer to the second
chapter above. It rests on the Parsi tradition, corrected or confirmed by the comparative method. The
[1. Farg. IX, 49, n.; Cf. III, 20 seq.
2. Farg. IV, 20, 24, 28, 32, 35, &c.
3. Farg. I, 13, 17; Strabo XV, 14.
4. Farg. VII, 23 seq.
5. Farg. I, 12; Cf. VIII, 32.
6. Farg. VIII, 27.
7. See p. iii, n. 1; Farg. XVIII, 64.]
{p. ci}
Parsi tradition is found in the Pahlavi Commentary[1], the understanding of which was facilitated to us first by the
Gujarathi translation and paraphrase of Aspendiârji[2], and by a Persian transliteration and translation belonging to the
Haug collection in Munich, for the use of which we were indebted to the obliging kindness of the Director of the State
Library in Munich, Professor von Halm. The Ravâets and the Saddar[4] frequently gave us valuable information as to the
traditional meaning of doubtful passages. As for the works of European scholars, we are much indebted to the Commentary
on the Avesta by Professor Spiegel, and to the translations in the second edition of Martin Haug's Essays.
We have followed the text of the Avesta as given by Westergaard; the division into paragraphs is according to
Westergaard; but we have given in brackets the corresponding divisions of Professor Spiegel's edition.
Many passages in the Vendîdâd Sâdah are mere quotations from the Pahlavi Commentary which have crept into the Sâdah
text: we have not admitted them into the text. They are generally known to be spurious from their not being translated in
the Commentary[5]: yet the absence of a Pahlavi translation is not always an unmistakable sign of such spuriousness.
Sometimes the translation has been lost in our manuscripts, or omitted as having already been given in identical or nearly
identical terms. When we thought
[1. Our quotations refer to the text given in Spiegel's edition, but corrected after the London manuscript.
2. Bombay, 1842, 2 Vols. in 8°.
3. Unfortunately the copy is incomplete: there are two lacunae, one from I, 11 to the end of the chapter; the other, more extensive, from VI,
26 to IX. The perfect accordance of this Persian translation with the Gujarathi of Aspendiârji shows that both are derived from one and the
same source. Their accordance is striking even in mistakes; for instance, the Pahlavi avâstâr ###, a transliteration of the Zend a-vâstra,
'without pastures' (VII. 28), is misread by the Persian translator hvâstâr, ###. 'he who wishes,' owing to the ambiguity of the Pahlavi letter
### (av or hv), and it is translated by Aspendiârji Kâhânâr, 'the wisher.'
4. The prose Saddar (as found in the Great Ravâet), which differs considerably from the Saddar in verse, as translated by Hyde.
5 Without speaking of their not being connected with the context. See Farg. I, 4, 15, 20; II, 6, 20; V, 1; VII, 53-54.]
{p. cii}
that this was the case, we have admitted the untranslated passages into the text, but in brackets[1].
We have divided the principal Fargards into several sections according to the matter they contain: this division, which is
meant as an attempt to resolve the Vendîdâd into its primitive fragments, has, of course, no traditional authority, the
divisions into paragraphs being the only ones that rest upon the authority of the manuscripts.
The translation will be found, in many passages, to differ greatly from the translations published heretofore[2]. The nature
of this series of translations did not allow us to give full justificatory notes, but we have endeavoured in most cases to make
the explanatory notes account to scholars for the new meanings we have adopted, and, in some cases, we hope that the
original text, read anew, will by itself justify our translation[3].
We must not conclude this introduction without tendering our warmest thanks to Mr. E. W. West, who kindly revised the
MS. of the translation before it went to press, and who has, we hope, succeeded in making our often imperfect English
more -acceptable to English readers.
JAMES DARMESTETER.
PARIS,
November, 1879.
[1. Farg. VII, 3; VIII, 95. Formulae and enumerations are often left untranslated, although they must be considered part of the text (VIII,
72: XI, 9, 12; XX, 6, &c.)
2. Complete translations of the Vendîdâd have been published by Anquetil Duperron in France (Paris, 1771), by Professor Spiegel in
Germany (Leipzig, 1852), by Canon de Harlez in Belgium (Louvain, 1877). The translation of Professor Spiegel was translated into
English by Professor Bleeck, who added useful information from inedited Gujarathi translations (Hertford, 1864).
3 The following is a list of the principal abbreviations used in this volume:-Asp. = Aspendiârji's translation.
Bund. = Bundahis; Arabic numbers refer to the chapter (according to Justi's edition); Roman numbers refer to the page and line.
Comm. = The Pahlavi Commentary.
Gr. Rav. = Le Grand Ravâet (in the Bibliothèque Nationale in Paris, Supplément Persan, No. 47).
Orm. Ahr. = Ormazd et Ahriman, Paris, Vieweg, 1877.]
{p. 1}
VENDIDAD.
FARGARD I.
THIS chapter is an enumeration of sixteen lands created by Ahura Mazda, and of as many plagues created in opposition by
Angra Mainyu.
Many attempts have been made, not only to identify these sixteen lands, but also to draw historical conclusions from their
order of succession, as representing the actual order of the migrations and settlements of the old Iranian tribes[1]. But there
is nothing in the text that would authorise us to look to it even for legendary records, much less for real history. We have
here nothing more than a geographical description of Iran, such as might be expected in a religious work like the Vendîdâd,
that is to say, one that contains mythical lands as well as real countries. It is not easy to decide with perfect certainty, in
every case, whether we have to do with a land of the former or of the latter kind, owing partly to our deficient knowledge
of the geography of ancient Iran, partly to the fact that names, originally belonging to mythical lands, are often in later
times attached to real ones.
Of these sixteen lands there are certainly nine which have really existed, and of which we know the geographical position,
as we are able to follow their names from the records of the Achæmenian kings or the works of classical writers down to
the map of modern Iran. They are the following:--
[1. Rhode, Die heilige Sage des Zendvolks, p. 61; Heeren, Ideen zur Geschichte, I, p. 498; Lassen, Indische Alterthumskunde I, p. 526;
Haug in Bunsen's work, Aegypten's Stellung, V, 2nd part, p. 104; Kiepert, Monatsberichte der Berliner Akademie, 1856, p. 621.--New
light was thrown on this record by M. Bréal in his paper 'De la géographie de l'Avesta' (in the Mêlanges de mythologie et de linguistique,
p. 187 seq.)]
{p. 2}
ZEND NAME.
OLD PERSIAN.
GREEK.
MODERN NAME.
Sughdha(2)
Suguda
Sogdianh'
(Samarkand)
Môuru (3)
Margu
Margianh'
Merv
Bâkhdhi (4)
Bâkhtri
Ba'ktra
Balkh
Harôyu (6)
Haraiva
A?'reia
Hari-rûd
Vehrkâna (9)
Varkâna
U!rkani'a
Gorgân
Harahvaiti (16)
Harauvati
A?ra'xwtos
Harût
E!tu'mandros
Helmend
Haêtumant (11)
Ragha (12)
Raga
R!agai'
Raï
Hapta hindu (15)
Hindavas
I?ndoi'
(Pañgâb)
The real existence of Nisâya (5) is certain, although its position cannot be exactly determined (see the note to § 8).
For the other lands we are confined for information to the Pahlavi Commentary. Kakhra(13) is only transliterated, whether
the name was then too much known to require any further explanation or too little to allow of any. Urva (8) is described as
being Masân ('the land of Masân' or 'the land of the Great'), a name which applied, in the Sassanian ages, to the land
around Ispahân (Firdausi, ed. Mohl, V, 270).
For 'Varena, the four-cornered' (14), the Commentary hesitates between the Padashkhvârgar mountains (the Elborz) and
Kirmân, a hesitation easily accounted for by the fact that Varena is the seat of the struggle between Azis Dahâka and
Thraêtaona, between the storm serpent and the storm god, and was formerly 'the four-sided Heaven' (see Introd. IV, 12,
23). Modern tradition decides in favour of Padashkhvârgar, probably because the serpent was at last bound to Demavand,
the highest peak in that chain. The claims of Kirmân were probably founded on the popular etymology of its name, 'the
land of snakes.'
'Vaêkereta, of the evil shadows' (8), is identified with Kapul (Cabul); whether rightly or wrongly, we are unable to decide;
yet, as it is spoken of only as the seat of the adventures of Keresâspa (see Introd. IV, 2 1), it may be suspected that this
assimilation rests merely on the fact that, in later tradition, the legend of Keresâspa was localised in the table-land of
Peshyansâi, in Kabulistan (Bund. XXX).
In the enumeration there is no apparent order whatever, and Ormazd, in his creations, seems to travel all over the map,
forward and backward, without the slightest regard to the cardinal points. Yet, the starting point and the final point have
not been arbitrarily chosen: the first land created was 'the Airyana Vaêgô by the Vanguhi Dâitya,' and the last was the land
by the Rangha. Now,
{p. 3}
the Vanguhi and the Rangha were originally the celestial rivers that came down from heaven (as two heavenly Ganggâs) to
surround the earth, the one in the east, the other in the west (Bund. XX); this is why the creation begins with a land by the
Vanguhi and ends with a land by the Rangha.
In the Sassanian ages, when the Tigris was definitively the border of Iran in the west, the Rangha was identified with it,
and the sixteenth land is accordingly described in the Commentary as being Arvastân-i-Rûm, or Roman Mesopotamia. But
all the Avesta passages in which the Rangha is cited refer to its mythical nature, as the river in the far-off horizon, as the
surrounding Okeanos, and, now and then, still resembling its Vedic homonym, the Rasa, as the river that divides the gods
from the fiends.
The first land, the Airyana Vaêgô by the Vanguhi Dâitya, remained to the last a mythical region. It was originally the
abode of Yima and of the righteous, that is to say, a particular-form of paradise (see Introd. IV, 38, and Farg. II). Later on,
it was looked for in the countries north of Adarbaijan, probably in order that it should be as near as possible to the seat of
the Zoroastrian religion, yet. without losing its supernatural character by the counter-evidence of facts. This brought about
the division of the Vanguhi Dâitya into two rivers: as the Airyana Vaêgô was localised in the country north of Adarbaijan,
the river in it must become identified with the Araxes (Aras); but, at the same time, it continued to surround the world
eastward under the name of Veh (Vanguhi), which was the Sassanian name of the Oxus--Indus[1]. It seems that in the time
of Herodotus, the Araxes and the Oxus were considered one and the same river[2], as the Oxus and the Indus were later on;
this would account for his strange statement that the Araxes, which is confessedly with him the Oxus or Yaxartes, springs
from the land of the Matianians, like the Gyndes, and flows eastwards (I, 202; IV, 40; cf. III, 36; IV, 11); and, at the same
time, this would account both for how the Airyana Vaêgô could be localised in the basin of the Araxes and how the Oxus
could flow eastwards to fall into the Arabian sea.
[1. The Oxus and the Indus were believed to be one and the same river (Bund. l.c.; see Garrez, journal Asiatique, 1869, II, 195 seq.)
2 Running under the Caspian sea, as Arethusa runs under the Sicilian sea and the Rangha itself under the Persian gulf (Bund. XX; cf.
Garrez 1.c.)
3. Whether in the time when this Fargard was written, the Airyana {footnote p. 4} Vaêgô was still believed to be in the far-off lands of the
rising sun, or already on the banks of the Aras, we leave undecided.]
{p. 4}
It follows hence that no historical conclusions can be drawn from this description: it was necessary that it should begin
with the Vanguhi and end with the Rangha. To look to it for an account of geographical migrations, is converting
cosmology into history.
Of the counter-creations of Angra Mainyu there is little to be said: they are different vices and plagues, which are generally
unconnected with the country to the creation of which they answer. Some of them are expressed by {Greek a?'paks
lego'mena}, the meaning of which is doubtful or unknown.
If we assume that only lands belonging to the Iranian world were admitted into the list, the mention of the Seven Rivers
would indicate that the first Fargard was not composed earlier than the time when the basin of the Indus became a part of
Iran, that is, not earlier than the reign of Darius the First.
1. Ahura Mazda[1] spake unto Spitama[2] Zarathustra[3], saying:
2. I have made every land dear to its dwellers, even though it had no charms whatever in it[4]: had I not made every land
dear to its dwellers, even though it had no charms whatever in it, then the whole living world would have invaded the
Airyana Vaêgô[5].
3 (5). The first of the good lands and countries
[1. See Introd. IV, 4.
2. Literally 'the most beneficent,' an epithet of Zarathustra, which was later mistaken for a family name, 'the Spitamide.'
3. See Introd. IV, 40.
4. 'Every one fancies that the land where he is born and has been brought up is the best and fairest land that I have created.' (Comm.)
5. See following clause. Clause 2 belongs to the Commentary; it is composed of quotations that illustrate the alternative process of the
creation: 'First, Ahura Mazda would create a land of such kind that its dwellers might like it, and there could be nothing more delightful.
Then he who is all death would bring against it a counter-creation.']
{p. 5}
which I, Ahura Mazda, created, was the Airyana Vaêgô[1], by the good river Dâitya[2].
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the serpent in the river[3] and
winter, a work of the Daêvas[4].
4 (9). There are ten winter months there, two summer months[5]; and those are cold for the waters[6], cold for the earth,
cold for the trees[7]. Winter falls there, with the worst of its plagues.
5 (13). The second of the good lands and countries which I, Ahura Mazda, created, was the plains[8] in Sughdha[9].
[1. See the Introd. to the Fargard.
2. 'The good Dâitya.' 'The Dâitîk (Dâitya) comes from Irân Vêg (Airyana Vaêgô), it flows through the mountains of Gorgistân (Georgia,'
Bund. p. 51, 19). It was therefore, in the time of the Sassanides, a name of the Araxes.
3. There are many Khrafstras in the Dâitîk, as it is said, The Dâitîk full of Khrafstras' (Bund. p. 51, 20). The serpent in the river was
originally the mythical Serpent, Azis, who overthrew and killed the king of Irân Vêg, Yima (see Introd. IV, 18); then it was identified, as
appears from the Bundahis, with the snakes that abound on the banks of the Araxes (Morier, A Second journey, p. 250).
4 As Irân Vêg is a place of refuge for mankind and all life from the winter that is to destroy the world (see Farg. II, 21 seq.), winter was
thought, by a mythical misunderstanding, to be the counter-creation of Irân Vêg: hence the glacial description of that strange paradise (see
the following clause).
5. 'Vendîdâd Sâdah: 'It is known that [in the ordinary course of nature] there are seven months of summer and five of winter' (see Bund.
XXV).
6. Some say: 'Even those two months of summer are cold for the waters . . .' (Comm.; cf. Mainyô-i-khard XLIV, 20, and above, n. 4).
7. Vend. Sâdah: 'There reigns the core and heart of winter.'
8. Doubtful: possibly the name of a river (the Zarafshand).
9. Suguda; Sogdiana.]
{p. 6}
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the fly Skaitya[1], which brings
death to the cattle.
6 (17). The third of the good lands and countries which I, Ahura Mazda, created, was the strong, holy Môuru[2].
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft sinful lusts[3].
7 (21). The fourth of the good lands and countries which I, Ahura Mazda, created, was the beautiful Bâkhdhi[4] with
high-lifted banners.
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the Bravara[5].
8 (25). The fifth of the good lands and countries which I, Ahura Mazda, created, was Nisâya[6], that lies between Môuru
and Bâkhdhi.
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the sin of unbelief[7].
9 (29). The sixth of the good lands and countries
[1. A word unknown: possibly 'the cattle fly.' It is a fly that hides itself among the corn and the fodder, and, thence stings with a venomous
sting the ox that eats of it (Comm. and Asp.)
2. Margu; Margiana; Merv.
3. Translated according to the Comm. and Asp.
4. Bâkhtri; Bactra; Balkh.
5. 'The corn-carrying ants' (Asp.; cf. Farg. XIV, 5).
6. 'There were several towns of this name, but none between Môuru and Bâkhdhi. But the sentence may be translated also., 'Nisâya
between which and Bâkhdhi Môuru lies,' which would point to {Greek Nisai'a}, the capital of Parthia ({Greek Parðau'nisa} Isid. of Charax
12); cf. Pliny 6, 25 (29).
7 'One must believe in the law, and have no doubt whatever about it in the heart, and firmly believe that the good and right law that
Ormazd sent to the world is the same law that was brought to us by Zardust' (Saddar I).]
{p. 7}
which I, Ahura Mazda, created, was Harôyu[1] with its lake[2].
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the stained mosquito[3].
10 (33). The seventh of the good lands and countries which I, Ahura Mazda, created, was Vaêkereta[4], of the evil
shadows.
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the Pairika Knãthaiti, who clave
unto Keresâspa[5].
11 (37). The eighth of the good lands and countries which I, Ahura Mazda, created, was Urva of the rich pastures[6].
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the sin of pride[7].
12 (41). The ninth of the good lands and countries which I, Ahura Mazda) created, was Khnenta in Vehrkâna[8].
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft a sin for which there is no
atonement, the unnatural sin[9].
13 (45). The tenth of the good lands and countries which I, Ahura Mazda created, was the beautiful Harahvaiti[10].
[1. Haraiva; Areia; the basin of the Hari river, or Herat.
2. Doubtful.
3. Doubtful.
4. 'Kapul' (Comm.; see the Introd. to the Fargard).
5. See Introd. IV, 21.
6. According to Asp. Tus (in Khorasan); more probably the land around Ispahan. See the Introd. to the Fargard.
7. Or better, tyranny: 'the great are proud there' (Comm.)
8. Varkâna; Hyrcania. 'Khnenta is a river in Vehrkâna' (Comm.); consequently the river Gorgân.
9. See Farg. VIII, 31.
10. Harauvati; {Greek A?ra'xwtos}; Harût.]
{p. 8}
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft a sin for which there is no
atonement, the burying of the dead[1].
14 (49). The eleventh of the good lands and countries which I, Ahura Mazda, created, was the bright, glorious
Haêtumant[2].
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the evil witchcraft of the
Yâtus[3].
15 (53). And this is how the Yâtu's nature shows itself: it shows itself by the look[4]; and then, whenever the wizard goes
and howls forth his spells[5], most deadly works of witchcraft go forth[6].
16 (59). The twelfth of the good lands and countries which I, Ahura Mazda, created, was Ragha of the three races[7].
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the sin of utter unbelief[8].
17 (63). The thirteenth of the good lands and
[1. See Farg. III, 36 seq.
2. The basin of the {Greek E?tu'mandros} or Erymanthus; now Helmend. Cf. Farg. XIX, 39.
3. The wizards; see Introd. IV, 20. The evil eye.
4. As a {Greek Go'es}. Witchcraft is exercised either by the eye or by the voice (Asp.)
5. Vendîdâd Sâdah: 'Then they come forth to kill and to strike to the heart! A gloss cites, as productions of the wizard, I snow and hail' (cf.
Hippocrates, De Morbo Sacro I, and Pausanias 2, 34, 4). To that gloss seems to belong the corrupt Zend sentence that follows, and that
may mean 'they increase the plague of locusts' (cf. Farg. VII, 2 6).
6. Raï. See Introd. III. 15.
7. They doubt themselves and cause other people to doubt' (Comm.)]
{p. 9}
countries which I, Ahura Mazda, created, was the strong, holy Kakhra[1].
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft a sin for which there is no
atonement, the burning of corpses[2].
18 (67). The fourteenth of the good lands and countries which I, Ahura Mazda, created, was the four-cornered Varena[3],
for which was born Thraêtaona, who smote Azis Dahâka.
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft abnormal issues in women[4]
and the oppression of foreign rulers[5].
19 (72). The fifteenth of the good lands and countries which I, Ahura Mazda, created, was the Seven Rivers[6].
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft abnormal issues in women and
excessive heat.
20 (76). The sixteenth of the good lands and countries which I, Ahura Mazda, created, was the land by the floods of the
Rangha[7], where people live without a head[8].
[1. A land unknown. Asp.: China, which is certainly wrong. There was a town of that name in Khorasan (Karkh).
2. See Farg. VIII, 73.
3. See the Introd. to the Farg.
4. Farg. XVI, 11 seq.
5. Possibly an allusion to Azis Dahâka (Zohâk), who, as a king, represents the foreign conqueror (in later tradition the Tâzî or Arab;
possibly in older tradition the Assyrian).
6. The basin of the affluents of the Indus, the modern Pañgâb (= the Five Rivers).
7. 'Arvastân-i-Rûm (Roman Mesopotamia),' (Comm.; see the Introd. to the Farg.)
8. It is interpreted in a figurative sense as meaning 'people who {footnote p. 10} do not hold the chief for a chief' (Comm.), which is the
translation for asraosha (Comm. ad XVI, 18), 'rebel against the law,' and would well apply in the Sassanian ages to the non-Mazdean
people of Arvastân-i-Rûm. I think we must adopt the literal meaning, and recognise in this passage the source, or at least the oldest form,
of those tales about people without a head, with eyes on their shoulders, which Pliny received from the half-Persian Ctesias (Hist. N. VII,
2; V, 8; cf. Aul. Gell. IX, 4; Sanct. August. De Civit. Dei, XVI, 8). Persian geographers mention such people, they place them in the
Oriental islands near China, whence they sent ambassadors to the Khan of the Tatars (Ouseley, Catalogue). The mythical origin of those
tales may be traced in Indian and Greek mythology (Orm. Ahr. § 222; cf. Pausanias IX, 20).]
{p. 10}
Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft winter, a work of the Daêvas[1].
21 (81). There are still other lands and countries, beautiful and deep, desirable and bright, and thriving.
FARGARD II.
Yima (Gamshêd).
This Fargard may be divided into two parts.
First part (1-20). Ahura Mazda proposes to Yima, the son of Vîvanghat, to receive the law from him and to bring it to men.
On his refusal, he bids him keep his creatures and make them prosper. Yima accordingly makes them thrive and increase,
keeps death and disease away from them, and three times enlarges the earth, which bad become too narrow for its
inhabitants.
Second part (21 to the end). On the approach of a dire winter, which is to destroy every living creature, Yima, being
advised by Ahura, builds a Vara to keep there the seeds of every kind of animals and plants, and the blessed live there a
most happy life under his rule.
The tale in the first part refers to Yima as the first man, the first king, and the founder of civilisation (see Introd. IV, 38);
the tale in
[1. Vendîdâd Sâdah: 'And the oppression of the land that comes from taoza(?).']
{p. 11}
the second part is a combination of the myths of Yima, as the first dead and the king of the dead over whom he rules in a
region of bliss, and of old myths about the end of the world. The world, lasting a long year of twelve millenniums, was to
end by a dire winter, like the Eddic Fimbul winter, to be followed by an everlasting spring, when men, sent back to earth
from the heavens, should enjoy, in an eternal earthly life, the same happiness that they had enjoyed after their death in the
realm of Yima. But as in the definitive form which was taken by Mazdean cosmology the world was made to end by fire,
its destruction by winter was no longer the last incident of its life, and therefore, the Var of Yima, instead of remaining, as
it was originally, the paradise that gives back to earth its inhabitants, came to be nothing more than a sort of Noah's ark
(see Introd. IV, 39, and Orm. Ahr. §§ 94, 131, 184, 185).
1.
1. Zarathustra asked Ahura Mazda:
O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Who was the first mortal, before myself, Zarathustra, with whom thou, Ahura Mazda, didst converse[1], whom thou didst
teach the law of Ahura, the law of Zarathustra?
2 (4). Ahura Mazda answered:
The fair Yima, the great shepherd, O holy Zarathustra! he was the first mortal, before thee, Zarathustra, with whom I,
Ahura Mazda, did converse, whom I taught the law of Ahura, the law of Zarathustra.
3 (7) Unto him, O Zarathustra, I, Ahura Mazda, spake, saying: 'Well, fair Yima, son of Vîvanghat, be thou the preacher and
the bearer of my law!'
And the fair Yima, O Zarathustra, replied unto me, saying:
[1. 'On the law' (Comm.)]
{p. 12}
was not born, I was not taught to be the preacher and the bearer of thy law[1].'
4 (11). Then I, Ahura Mazda, said thus unto him, O Zarathustra:
'Since thou wantest not to be the preacher and the bearer of my law, then make thou my worlds thrive, make my worlds
increase: undertake thou to nourish, to rule, and to watch over my world.'
5 (14). And the fair Yima replied unto me, O Zarathustra, saying:
'Yes! I will make thy worlds thrive, I will make thy worlds increase. Yes! I will nourish, and rule, and watch over thy
world. There shall be, while I am king, neither cold wind nor hot wind, neither disease nor death.'
7 (17)[2]. Then I, Ahura Mazda, brought two implements unto him: a golden ring and a poniard inlaid with gold[3].
Behold, here Yima bears the royal sway!
8 (20). Thus, under the sway of Yima, three hundred winters passed away, and the earth was replenished with flocks and
herds, with men and
[1. In the Vedas, Yama, as the first man, is the first priest too; he brought worship here below as well as life, and 'first he stretched out the
thread of sacrifice.' Yima had once the same right as his Indian brother to the title of a founder of religion: he lost it as, in the course of the
development of Mazdeism, Zarathustra became the titular law-giver (cf. Introd. IV, 40; Orm. Ahr. § x56).
2. The § 6 is composed of unconnected Zend quotations, that are no part of the text and are introduced by the commentator for the purpose
of showing that 'although Yima did not teach the law and train pupils, he was nevertheless a faithful and a holy man, and rendered men
holy too (?).'
3. As the symbol and the instrument of sovereignty. 'He reigned supreme by the strength of the ring and of the poniard' (Asp.)]
{p. 13}
dogs and birds and with red blazing fires, and there was no more room for flocks, herds, and men.
9. Then I warned the fair Yima, saying: 'O fair Yima, son of Vîvanghat, the earth has become full of flocks and herds, of
men and dogs and birds and of red blazing fires, and there is no more room for flocks, herds, and men.'
10. Then Yima stepped forward, towards the luminous space, southwards, to meet the sun[1], and (afterwards) he pressed
the earth with the golden ring, and bored it with the poniard, speaking thus:
'O Spenta Ârmaiti[2], kindly open asunder and stretch thyself afar, to bear flocks and herds and men.
11. And Yima made the earth grow larger by one-third than it was before, and there came flocks and herds and men, at his
will and wish, as many as he wished[3].
[1. Thence is derived the following tradition recorded by G. du Chinon: 'Ils en nomment un qui s'allait tous les jours promener dans le Ciel
du Soleil d'où il aportait la sciance des Astres, aprez les avoir visités de si prez. Ils nomment ce grand persormage Gemachid' (Relations
nouvelles du Levant, Lyon, 1671, p. 478). There is no direct connexion, as it seems, between the two acts of Yima, namely, between his
going to the heaven of the sun and his enlarging the surface of the earth. The meaning of the first is given, perhaps, by the tale about the
dream of Cyrus: 'He saw in a dream the sun at his feet: thrice he tried vainly to seize it with his hands, as the sun was rolling and sliding
away. The Magi said to him that the threefold effort to seize the sun presaged to him a reign of thirty years' (Dino ap. Cicero, De Divin. I,
23)Yima goes three times to the sun, to take thence royal power for three times three hundred years. In Aryan mythology, the sun is, as is
well known, the symbol and source of royalty: Persian kings in particular are 'the brothers of the sun.'
2. The genius of the earth (see Introd. IV, 33).
3. The happiness which Yima made reign on the earth is also {footnote p. 14} described Ys. IX, 4; Yt. IX, 8 seq.; Yt. XV, 15. In the Shâh
Nâmah he is the founder of civilisation, of social order, of arts and sciences, and the first builder (cf. § 25 seq.)]
{p. 14}
12 (23). Thus, under the sway of Yima, six hundred winters passed away, and the earth was replenished with flocks and
herds, with men and dogs and birds and with red blazing fires, and there was no more room for flocks, herds, and men.
13. And I warned the fair Yima, saying: 'O fair Yima, son of Vîvanghat, the earth has become full of flocks and herds, of
men and dogs and birds and of red blazing fires, and there is no more room for flocks, herds, and men.'
14. Then Yima stepped forward, towards the luminous space, southwards, to meet the sun, and (afterwards) he pressed the
earth with the golden ring, and bored it with the poniard, speaking thus:
'O Spenta Ârmaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.'
15. And Yima made the earth grow larger by two-thirds than it was before, and there came flocks and herds and men, at his
will and wish, as many as he wished.
16 (26). Thus, under the sway of Yima, nine hundred winters passed away, and the earth was replenished with flocks and
herds, with men and dogs and birds and with red blazing fires, and there was no more room for flocks, herds, and men.
17 (28). And I warned the fair Yima, saying: 'O fair Yima, son of Vîvanghat, the earth has become full of flocks and, herds,
of men and dogs and birds and of red blazing fires, and there is no more room for flocks, herds, and men.'
{p. 15}
18 (31). Then Yima stepped forward, towards the luminous space, southwards, to meet the sun, and (afterwards) he pressed
the earth with the golden ring, and bored it with the poniard, speaking thus:
'O Spenta Ârmaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.)
19 (37). And Yima made the earth grow larger by three-thirds than it was before, and there came flocks and herds and men,
at his will and wish, as many as he wished.
II.
21 (42)[1]. The Maker, Ahura Mazda, of high renown[2] in the Airyana Vaêgô, by the good river Dâitya[3], called together
a meeting of the celestial gods.
The fair Yima, the good shepherd, of high renown[2] in the Airyana Vaêgô, by the good river Dâitya, called together a
meeting of the excellent mortals[4].
To that meeting came Ahura Mazda, of high renown in the Airyana Vaêgô, by the good river Dâitya; he came together
with the celestial gods.
To that meeting came, the fair Yima, the good shepherd, of high renown in the Airyana Vaêgô, by the good river Dâitya;
he came together with the excellent mortals.
22 (46). And Ahura Mazda spake unto Yima, saying:
'O fair Yima, son of Vîvanghat! Upon the material
[1. § 20 belongs to the Commentary.
2. Or perhaps, 'whose voice was loud,' &c. (while proclaiming the law).
3. See Farg. I, Introd., and notes to § 2.
4. Primitively the souls of the righteous (see Introd. IV, 38).]
{p. 16}
world the fatal winters are going to fall, that shall bring the fierce, foul frost; upon the material world the fatal winters[1]
are going to fall, that shall make snow-flakes fall thick, even an aredvî deep on the highest tops of mountains[2].
23 (52). And all the three sorts of beasts shall perish, those that live in the wilderness, and those that live on the tops of the
mountains, and those that live in the bosom of the dale, under the shelter of stables.
24 (57). Before that winter, those fields would bear plenty of grass for cattle: now with floods that stream, with snows that
melt, it will seem a happy land in the world, the land wherein footprints even of sheep may still be seen[3].
25 (61). Therefore make thee a Vara[4], long as a
[1. The Commentary has here: Malkôsân, which is the plural of the Hebrew Malkôs, 'rain;' this seems to be an attempt to identify the
Iranian legend with the biblical tradition of the deluge. The attempt was both a success and a failure; Malkôs entered the Iranian
mythology and became naturalised there, but it was mistaken for a proper noun, and became the name of a demon, who by witchcraft will
let loose a furious winter on the earth to destroy it (Saddar 9). What may be called the diluvial version of the myth is thus summed up in
the Mainyô-i-khard: 'By him (Gamshîd) the enclosure of Jam-kard was made; when there is that rain of Malakosãn, as it is declared in the
religion, that mankind and the remaining creatures and creations of Hôrmezd, the lord, will mostly perish; then they will open the gate of
that enclosure of Jam-kard, and men and cattle and the remaining creatures and creation of the creator Hôrmezd will come from that
enclosure and arrange the world again' (XXVII, 27 seq.; edited and translated by E. West).
2. Even where it (the snow) is least, it will be one Vîtasti two fingers deep' (Comm.); that is, fourteen fingers deep.
3. Doubtful.
4. Literally, 'an enclosure.' This Vara is known in later mythology as the Var-Gam-kard, 'the Var made by Yima.']
{p. 17}
riding-ground on every side of the square[1], and thither bring the seeds of sheep and oxen, of men, of dogs, of birds, and
of red blazing fires.
Therefore make thee a Vara, long as a riding-ground on every side of the square, to be an abode for men; a Vara, long. as a
riding-ground on every side of the square, to be a fold for flocks.
26 (65). There thou shalt make waters flow in a bed a hâthra long; there thou shalt settle birds, by the ever-green banks that
bear never-failing food. There thou shalt establish dwelling places, consisting of a house with a balcony, a courtyard, and a
gallery[2].
27 (70). Thither thou shalt bring the seeds[3] of men and women, of the greatest, best, and finest kinds on this earth; thither
thou shalt bring the seeds of every kind of cattle, of the greatest, best, and finest kinds on this earth.
28 (74). Thither thou shalt bring the seeds of every kind of tree, of the greatest, best, and finest kinds on this earth; thither
thou shalt bring the seeds of every kind of fruit, the fullest of food and sweetest of odour. All those seeds shalt thou bring,
two of ever), kind, to be kept inexhaustible there, so .long as those men shall stay in the Vara.
29 (80). There shall be no humpbacked, none bulged forward there; no impotent, no lunatic; no poverty, no lying; no
meanness, no jealousy; no
[1. Two hâthras long on every side' (Comm.) A hâthra is about an English mile.
2. The last three words are {Greek a!'paks lego'mena} of doubtful meaning.
3. To be sown in the ground, and to grow up into life in due time (?see § 41, text and note).]
{p. 18}
decayed tooth, no leprous to be confined[1], nor any of the brands wherewith Angra Mainyu stamps the bodies of mortals.
30 (87). In the largest part of the place thou shalt make nine streets, six in the middle part, three in the smallest. To the
streets of the largest part thou shalt bring a thousand seeds of men and women; to the streets of the middle part, six
hundred; to the streets of the smallest part, three hundred. That Vara thou shalt seal up with the golden ring[2], and thou
shalt make a door, and a window self-shining within.
31 (93). Then Yima said within himself: 'How shall I manage to make that Vara which Ahura Mazda has commanded me
to make?'
And Ahura Mazda said unto Yima: 'O fair Yima, son of Vîvanghat! Crush the earth with a stamp of thy heel, and then
knead it with thy hands, as the potter does when kneading the potter's clay[3].'
[32. And Yima did as Ahura Mazda wished; he crushed the earth with a stamp of his heel, he kneaded it with his hands, as
the potter does when kneading the potter's clay[4].]
33 (97). And Yima made a Vara, long as a riding-ground on every side of the square. There he brought the seeds of sheep
and oxen, of men, of
[1. See Introd, V, 14.
2. Doubtful.
3. In the Shah Nâmah Gamshîd teaches the Dîvs to make and knead clay; and they build palaces at his bidding. It was his renown, both as
a wise king and a great builder, that caused the Musulmans to identify him with Solomon.
4. From the Vendîdâd Sâdah.]
{p. 19}
dogs, of birds, and of red blazing fires. He made Vara, long as a riding-ground on every side of the square, to be an abode
for men; a Vara, long as a riding-ground on every side of the square, to be a fold for flocks.
34 (101). There he made waters flow in a bed a hâthra long; there he settled birds, by the evergreen banks that bear
never-failing food. There he established dwelling places, consisting of a house with a balcony, a courtyard, and a gallery.
35 (106). There he brought the seeds of men and women, of the greatest, best, and finest kinds on this earth; there he
brought the seeds of every kind of cattle, of the greatest, best, and finest kinds on this earth.
36 (110). There he brought the seeds of every kind of tree, of the greatest, best, and finest kinds on this earth; there he
brought the seeds of every kind of fruit, the fullest of food and sweetest of odour. All those seeds he brought, two of every
kind, to be kept inexhaustible there, so long as those men shall stay in the Vara.
37 (116) And there were no humpbacked, none bulged forward there; no impotent, no lunatic; no poverty, no lying; no
meanness, no jealousy; no decayed tooth, no leprous to be confined, nor any of the brands wherewith Angra Mainyu
stamps the bodies of mortals.
38 (123). In the largest part of the place he made nine streets, six in the middle part, three in the smallest. To the streets of
the largest part he brought a thousand seeds of men and women; to the streets of the middle part, six hundred; to the streets
of the smallest. part, three hundred. That
{p. 20}
Vara he sealed up with the golden ring, and he made a door, and a window self-shining within.
39 (129). O Maker of the material world, thou Holy One! What [lights are there to give light[1]] in the Vara which Yima
made?
40 (131). Ahura Mazda answered: 'There are uncreated lights and created lights[2]. There the stars, the moon, and the sun
are only once (a year) seen to rise and set[3], and a year seems only as a day.
41 (33). 'Every fortieth year, to every couple two are born, a male and a female[4]. And thus it is for every sort of cattle.
And the men in the Vara which Yima made live the happiest life[5].'
[1. From the Vendîdâd Sâdah.
2 Heavenly lights and material lights. The Commentary has here the following Zend quotation: 'All uncreated light shines from above; all
the created lights shine from below.'
We give here the description of Irân-vêg according to a later source, the Mainyô-i-khard (as translated by West): 'Hôrmezd created Erã-vêz
better than the remaining places and districts; and its goodness was this, that men's life is three hundred years; and cattle and sheep, one
hundred and fifty years; and their pain and sickness are little, and they do not circulate falsehood, and they make no lamentation and
weeping; and the sovereignty of the demon of Avarice, in their body, is little, and in ten men, if they eat one loaf, they are satisfied; and in
every forty years, from one woman and one man, one child is born; and their law is goodness, and religion the primeval religion, and when
they die, they are righteous (=blessed); and their chief is Gôpatshâh, and the ruler and king is Srôsh' (XLIV, 24).
3. Doubtful.
4. From the seeds deposited in the Vara (see §§ 27 seq., 35 seq.); in the same way as the first human couple grew up, after forty years, in
the shape of a Reivas shrub, from the seed of Gayômard received by Spenta Ârmaiti (the Earth. See Bund. XV).
5. 'They live there for 150 years; some say, they never die.' (Comm.) The latter are right, that is to say, are nearer the mythical {footnote p.
21} truth, as the inhabitants of the Vara were primitively the departed and therefore immortal.]
{p. 21}
42 (137). O Maker of the material world, thou Holy One! Who is he who brought the law of Mazda into the Vara which
Yima made?
Ahura Mazda answered: 'It was the bird Karshipta[1], O holy Zarathustra!'
43 (140). O Maker of the material world, thou Holy One! Who is the lord and ruler there?
Ahura Mazda answered: 'Urvatad-nara[2], O Zarathustra! and thyself, Zarathustra.'
FARGARD III.
The Earth.
I (1-6). The five places where the Earth feels most joy.
II (7-11). The five places where the Earth feels most sorrow.
III (12-35). The five things which most rejoice the Earth.
IV (36-42). Corpses ought not to be buried in the Earth.
There is a resemblance as to words between the first and
[1. 'The bird Karshipta dwells in the heavens: were he living on the earth, he would be the king of birds. He brought the law into the Var of
Yima, and recites the Avesta in the language of birds' (Bund. XIX and XXIV). As the bird, because of the swiftness of his flight, was often
considered an incarnation of lighting, and as thunder was supposed to be the voice of a god speaking from above, the song of the bird was
often thought to be the utterance of a god and a revelation (see Orm. Ahr. § 157).
2 Zarathustra had three sons during his lifetime (cf. Introd. IV, 40), Isad-vâstra, Hvare-kithra, and Urvatad-nara, who were respectively the
fathers and chiefs of the three classes, priests, warriors, and husbandmen. They play no great part in Mazdean mythology, and are little
more than three subdivisions of Zarathustra himself, who was I the first priest, the first warrior, the first husbandman' (Yt. XIII, 88).
Zarathustra, as a heavenly priest, was, by right, the ratu in Airyana Vaêgô, where he founded the religion by a sacrifice (Bund. XXXIII and
Introd. III, 15).]
{p. 22}
second parts, but there is none as to matter; no clause in the former has its counterpart in the latter. There is more
resemblance between the second part and the third; as the first three clauses of the third part (§§ 12, 13, 22) relate to the
same things as the second, third, and fourth clauses of the second part (§§ 8, 9, 10).
Parts I and 11 are nothing more than dry enumerations. Part III is more interesting, as it contains two long digressions, the
one (§§ 14-21) on funeral laws, the other (§§ 24-33) on the holiness of husbandry. The fourth part of the chapter may he
considered as a digression relating to the first clause of the third part (§ 12).
The things which rejoice or grieve the Earth are those that produce fertility and life or sterility and death, either in it or on
it.
The subject of this chapter has become a commonplace topic with the Parsis, who have treated it more or less antithetically
in the Mainyô-i-khard (chaps. V and VI) and in the Ravaets (Gr. Rav. pp. 434-437).
The second digression (§§ 24-33) is translated in Haug's Essays, p. 235 seq.
I.
1. O Maker of the material world, thou Holy One! Which is the first place where the Earth feels most happy?
Ahura Mazda answered: 'It is the place whereon one of the faithful steps forward, O Spitama Zarathustra! with the holy
wood in his hand[1], the baresma[2] in his hand, the holy meat in his hand,
[1. The wood for the fire altar.
2. The baresma (now called barsom) is a bundle of sacred twigs which the priest holds in his hand while reciting the prayers. They were
formerly twigs of the pomegranate, date, or tamarind tree, or of any tree that had no thorns, and were plucked with particular ceremonies,
which alone made them fit to be used for liturgic purposes (cf. Farg. XIX, 18 seq.) The Parsis in India found it convenient to replace them
by brass wires, which, when once consecrated, can be used for an indefinite period. It is the baresma which is alluded to by Strabo, when
speaking of the bundle of thin twigs of heath, which the Magi hold in their hand {footnote p. 23} while reciting their hymns ({Greek ta`s
dh` e?pfa`s poiou^ntai polu`n xro'non r!a'bdwn muriki'nwn leptw^n de'smhn kate'xoutes, XV, 3, 14).]
{p. 23}
the holy mortar[1] in his hand, fulfilling the law with love, and beseeching aloud Mithra, the lord of wide pastures, and
Râma Hvâstra[2].'
2, 3 (6-10). O Maker of the material world, thou Holy One! Which is the second place where the Earth feels most happy?
Ahura Mazda answered: 'It is the place whereon one of the faithful erects a house with a priest within, with cattle, with a
wife, with children, and good herds within; and wherein afterwards the cattle go on thriving, holiness is thriving[3], fodder
is thriving, the dog is thriving, the wife is thriving, the child is thriving, the fire is thriving, and every blessing of life is
thriving.'
4 (11). O Maker of the material world, thou Holy One! Which is the third place where the Earth feels most happy?
Ahura Mazda answered: 'It is the place where one of the faithful cultivates most corn, grass, and fruit, O Spitama
Zarathustra! where he waters ground that is dry, or dries ground that is too wet.'
5 (15). O Maker of the material world, thou Holy One! Which is the fourth place where the Earth feels most happy?
Ahura Mazda answered: 'It is the place where there is most increase of flocks and herds.'
[1. The Hâvana or mortar used in crushing the Haoma or Hom (see Introd. IV, 28).
2. The god that gives good folds and good pastures to cattle (see Introd. IV, 16).
3. By the performance of worship.]
{p. 24}
6 (18). O Maker of the material world, thou Holy One! Which is the fifth place where the Earth feels most happy?
Ahura Mazda answered: 'It is the place where flocks and herds yield most dung.'
II.
7 (21). O Maker of the material world, thou Holy One! Which is the first place where the Earth feels sorest grief?
Ahura Mazda answered: 'It is the neck of Arezûra[1], whereon the hosts of fiends rush forth from the burrow of the
Drug[2].'
8 (25). O Maker of the material world, thou Holy One! Which is the second place where the Earth feels sorest grief?
Ahura Mazda answered: 'It is the place wherein most corpses of dogs and of men lie buried[3].
9 (28). O Maker of the material world, thou Holy One! Which is the third place where the Earth feels sorest grief?
Ahura Mazda answered: 'It is the place whereon stand most of those Dakhmas on which corpses of men are deposited[4].'
10. (3 1). O Maker of the material world, thou
[1. The neck of Arezûra (Arezûrahê grîva) is 'a mount at the gate of hell, whence the demons rush forth' (Bund. 22, 16); it is also called I
the head of Arezûra' (Farg. XIX, 45), or , the back of Arezûra' (Bund. 21,17). Arezûra was first the name of a fiend who was killed by
Gayômard (Mainyô-i-khard XXVII, 15); and mount Arezûra was most likely the mountain to which he was bound, as Azi Dahâka was to
Demâvend (see Introd. IV, 18).
2. Hell.
3. See Introd. V, 9.
4. With regard to Dakhmas, see Introd. V, 10. 'Nor is the Earth happy at that place whereon stands a Dakhma with corpses upon it; for that
patch of ground will never be clean again fill the day of {footnote p. 25} resurrection' (Gr. Rav. 435, 437). Although the erection of
Dakhmas is enjoined by the law, yet the Dakhma in itself is as unclean as any spot on the earth can be, since it is always in contact with
the dead (cf. Farg. VII, 55). The impurity which would otherwise be scattered over the whole world, is thus brought together to one and the
same spot. Yet even that spot, in spite of the Ravaet, is not to lie defiled for ever, as every fifty years the Dakhmas ought to be pulled
down, so that their sites may be restored to their natural purity (V. i. Farg. V11, 49 seq. and this Farg. § 13).]
{p. 25}
Holy One! Which is the fourth place where the Earth feels sorest grief?
Ahura Mazda answered: 'It is the place wherein are most burrows of the creatures of Angra Mainyu[1].'
11 (34). O Maker of the material world, thou Holy One! Which is the fifth place where the Earth feels sorest grief?
Ahura Mazda answered: 'It is the place whereon the wife and children of one of the faithful[2], O Spitama Zarathustra! are
driven along the way of captivity, the dry, the dusty way, and lift up a voice of wailing.'
III.
12 (38). O Maker of the material world, thou Holy One! Who is the first that rejoices the Earth with greatest joy?
Ahura Mazda answered: 'It is he who digs out of it most corpses of dogs and men[3].'
13 (41). O Maker of the material world, thou
[1. 'Where there are most Khrafstras' (Comm.); cf. Introd. V, II.
2. Killed by an enemy.
3. There is no counterpart given to the first grief (§ 7), because, as the Commentary naively expresses it, 'it is not possible so to dig out
hell, which will be done at the end of the world' (Bund. XXXI, sub fin.)]
{p. 26}
Holy One! Who is the second that rejoices the Earth with greatest joy?
Ahura Mazda answered: 'It is he who pulls down most of those Dakhmas on which corpses of men are deposited.'
14 (44). Let no man alone by himself carry a corpse[1]. If a man alone by himself carry a corpse, the Nasu[2] rushes upon
him, to defile him, from the nose of the dead, from the eye, from the tongue, from the jaws, from the sexual organ, from the
hinder parts. This Drug, this Nasu, falls upon him, stains him even to the end of the nails, and he is unclean, thenceforth,
for ever and ever.
15 (49). O Maker of the material world, thou Holy One! What shall be the place of that man who has carried a corpse
alone[3]?
Ahura Mazda answered: 'It shall be the place on this earth wherein is least water and fewest plants, whereof the ground is
the cleanest and the driest and the least passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the
consecrated bundles of baresma, and by the faithful.'
[1. No ceremony in general can be performed by one man alone. Two Mobeds are wanted to perform the Vendîdâd service, two priests for
the Barashnûm, two persons for the Sag-dîd (Anquetil, II, 584 n.) It is never good that the faithful should be alone, as the fiend is always
lurking about, ready to take advantage of any moment of inattention. If the faithful be alone, there is no one to make up for any negligence
and to prevent mischief arising from it. Never is the danger greater than in the present case, when the fiend is close at hand, and in direct
contact with the faithful.
2. See Introd. V, 3.
3. As the Nasu has taken hold of him, he has become a Nasu incarnate, and must no longer be allowed to come into contact with men,
whom he would defile.]
{p. 27}
6 (55). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the
consecrated bundles of baresma? How far from the faithful?
17 (5 7). 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.
18, 19 (58-63). 'There, on that place, shall the Worshippers of Mazda erect an enclosure', and therein shall they establish
him with food, therein shall they establish him with clothes, with the coarsest food and with the most worn-out clothes.
That food he shall live on, those clothes he shall wear, and thus shall they let him live, until he has grown to the age of a
Hana, or of a Zaurura, or of a Pairista-khshudra[2].
20, 21 (64-71). 'And when he has grown to the age of a Hana, or of a Zaurura, or of a Pairista-khshudra, then the
worshippers of Mazda shall order a man strong, vigorous, and skilful[3], to flay the skin off his body and cut the head off
his neck[4], on the top of the mountain: and they shall deliver his corpse unto the greediest of the corpse-eating creatures
made by Ahura Mazda, to the greedy ravens, with these words: "The man here has repented of all his evil thoughts, words,
and deeds.
[1. The Armest-gâh, the place for the unclean; see Introd. V, 15.
2. Hana means, literally, 'an old man;' Zaurura, 'a man broken down by age;' Pairista-khshudra, 'one whose seed is dried up.' These words
seem to have acquired the technical meanings of 'fifty, sixty, and seventy years old.'
3. 'Trained to operations of that sort' (Comm.); a headsman.
4. Cf. Farg. IX, 49, text and note.]
{p. 28}
If he has committed any other evil. deed, it is remitted by his repentance[1]: if he has committed no other evil deed, he is
absolved by his repentance, for ever and ever[2]."'
22 (72). O Maker of the material world, thou Holy One! Who is the third that rejoices the Earth with greatest joy?
Ahura Mazda answered: 'It is he who fills up most burrows of the creatures of Angra Mainyu.'
23 (75). O Maker of the material world, thou Holy One! Who is the fourth that rejoices the Earth with greatest joy?
Ahura Mazda answered: 'It is he who cultivates most corn, grass, and fruit, O Spitama Zarathustra! who waters ground that
is dry, or dries ground that is too wet[3].
24 (79). 'Unhappy is the land that has long lain unsown with the seed of the sower and wants a good husbandman, like a
well-shapen maiden who has long gone childless and wants a good husband.
25 (84). 'He who would till the earth, O Spitama Zarathustra! with the left arm and the right, with the right arm and the left,
unto him will she bring
[1. The performance of the Patet. See Introd. V, 22.
2. It seems as if the law had formerly directed that he should be immediately put to death; but that afterwards, when the rigour of the law
had abated, the object which had previously been fulfilled by his death, was then attained by his confinement. He was allowed to live in
confinement till he was old and all but dead, and he was put to death by the law, just before he would have died in the usual course of
nature (see §§ 19, 20). Certain Ravaets put the 'carrier alone' among the number of the margarzân (East India Office Library, Zend MSS.
VIII, 144); he is not only to be punished in this world, but in the other too; he is condemned to feed in hell on corpses of men (Ardâ Vîrâf
XXXVIII).
3. Cf. § 4.]
{p. 29}
forth plenty, like a loving bride on her bed, unto her beloved; the bride will bring forth children, the earth will bring forth
plenty of fruit.
26, 27 (87-90). 'He who would till the earth, O Spitama Zarathustra! with the left arm and the right, with the right arm and
the left, unto him thus says the Earth: "O thou man! who dost till me with the left arm and the right, with the right arm and
the left [hither shall people ever come and beg (for bread[1])], here shall I ever go on bearing, bringing forth all manner of
food, bringing forth profusion of corn[2]. "
28, 29 (91-95). 'He who does not till the earth, O Spitama Zarathustra! with the left arm and the right, with the right arm
and the left, unto him thus says the Earth: "O thou man I who dost not till me with the left arm and the right, with the right
arm and the left, ever shalt thou stand at the door of the stranger, among those who beg for bread; ever shalt thou wait there
for the refuse that is brought unto thee[3], brought by those who have profusion of wealth."'
30 (96). O Maker of the material world, thou Holy One! What is the food that fills the law of Mazda[4]?
Ahura Mazda answered: 'It is sowing corn again and again, O Spitama Zarathustra!
31 (99). 'He who sows corn, sows holiness: he
[1. From the Vendîdâd Sâdah.
2. Or 'bearing corn first for thee.' 'When something good grows up, it will grow up for thee first' (Comm.)
3. They take for themselves what is good and send to thee what is bad' (Comm.)
4. Literally, 'What is the stomach of the law?']
{p. 30}
makes the law of Mazda grow higher and higher: he makes the law of Mazda as fat as he can with a hundred acts of
adoration, a thousand oblations, ten thousand sacrifices[1].
32 (105). 'When barley is coming forth, the Daêvas start up[2]; when the corn is growing rank[3], then faint the Daêvas
hearts; when the corn is being ground[4], the Daêvas groan; when wheat is coming forth, the Daêvas are destroyed. In that
house they can no longer stay, from that house they are beaten away, wherein wheat is thus coming forth[5]. It is as though
red hot iron were turned about in their throats, when there is plenty of corn.
33 (111). 'Then let (the priest) teach people this holy saying: "No one who does not eat, has strength to do works of
holiness, strength to do works of husbandry, strength to beget children. By eating every material creature lives, by not
eating it dies away[6]."'
34 (116). O Maker of the material world, thou Holy One! Who is the fifth that rejoices the Earth with greatest joy?
[1. The translation 'acts of adoration' and 'oblations' is doubtful: the words in the text {Greek a?'paks lego'mena}, which are traditionally
translated 'feet' and 'breasts.' The Commentary has as follows: 'He makes the law of Mazda as fat as a child could be made by means of a
hundred feet, that is to say, of fifty servants walking to rock him; of a thousand breasts, that is, of five hundred nurses; of ten thousand
sacrifices performed for his weal.'
2.
John Barleycorn got up again,
And sore surpris'd them all.
3. Doubtful; possibly, 'When sudhus (a sort of grain) is coming forth.'
4. Doubtful; possibly, 'When pistra (a sort of grain) is coming forth.'
5. Doubtful.
6. See Farg. IV, 47.]
{p. 31}
Ahura Mazda answered: '[It is he who tilling the earth, O Spitama Zarathustra! kindly and piously gives[1] to one of the
faithful.]
35 (118). 'He who tilling the earth, O Spitama Zarathustra! would not kindly and piously give to one of the faithful, he
shall fall down into the darkness of Spenta Ârmaiti[2], down into the world of woe, the dismal realm, down into the house
of hell.'
IV.
36 (122). O Maker of the material world, thou Holy One! If a man shall bury in the earth either the corpse of a dog or the
corpse of a man, and if he shall not disinter it within half a year, what is the penalty that he shall pay?
Ahura Mazda answered: 'Five hundred stripes with the Aspahê-astra[3], five hundred stripes with the Sraoshô-karana.'
37 (126). O Maker of the material world, thou Holy One! If a man shall bury in the earth either the corpse of a dog or the
corpse of a man, and if he shall not disinter it within a year, what is the penalty that he shall pay?
Ahura Mazda answered: 'A thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana.'
38 (130). O Maker of the material world, thou Holy One! If a man shall bury in the earth either the corpse of a dog or the
corpse of a man, and if he shall not disinter it within the second year, what
[1. The Ashô-dâd or alms. The bracketed clause is from the Vendîdâd Sâdah.
2. The earth.
3. See Introd. V, 19.]
{p. 32}
is the penalty for it? What is the atonement for it? What is the cleansing from it?
39 (135). Ahura Mazda answered: 'For that deed there is nothing that can pay, nothing that can atone, nothing that can
cleanse from it; it is a trespass for which there is no atonement, for ever and ever.'
40 (137). When is it so?
'It is so, if the sinner be a professor of the law of Mazda, or one who has been taught in it[1]. But if he be not a professor of
the law of Mazda, nor one who has been taught in it[2], then this law of Mazda takes his sin from him, if he confesses it[3]
and resolves never to commit again such forbidden deeds.
41 (142). 'The law of Mazda indeed, O Spitama Zarathustra! takes away from him who confesses it the bonds of his sin[4];
it takes away (the sin of) breach of trust[5]; it takes away (the sin of) murdering one of the faithful[6]; it takes away (the sin
of) burying a corpse[7]; it takes away (the sin of)
[1. As he must have known that he was committing sin.
2. If he did not know that he was committing sin.
3. If he makes Patet (see Introd. V, 22), and says to himself, 'I will never henceforth sin again' (Comm.)
4. If not knowingly committed; see § 40 and the following notes.
5. Draosha: refusing to give back a deposit (Comm. ad IV, x): 'He knows that it is forbidden to steal, but he fancies that robbing the rich to
give to the poor is a pious deed' (Comm.)
6. Or better, 'a Mazdean,' but one who has committed a capital crime; I he knows that it is allowed to kill the margarzân, but he does not
know that it is not allowed to do so without an order from the judge! Cf. VIII, 74 note.
7. 'He knows that it is forbidden to bury a corpse; but he fancies that if one manages so that dogs or foxes may not take it to the fire and to
the water, he behaves piously' (Comm.) See Introd. V, 9.]
{p. 33}
deeds for which, there is no atonement; it takes away the heaviest -penalties of sin[1]; it takes away any sin that may be
sinned.
42 (149). 'In the same way the law of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word,
and deed, as a swift-rushing mighty wind cleanses the plain[2].
'So let all the deeds thou doest be henceforth good, O Zarathustra! a full atonement for thy sin is effected by means of
the-law of Mazda.'
FARGARD IV.
Contracts and Outrages.
1-16. Contracts (see Introd. V, 17):-2. Classification of contracts;
3-4. Damages for breach of contract;
5-10. Kinsmen responsible;
11-16. Penalties for breach of contract.
17-55. Outrages (see Introd. V, 18)
18-21. Menaces;
22-25. Assaults;
26-29. Blows;
30-33. Wounds;
34-36. Wounds causing blood to flow;
37-39. Broken bones;
40-43. Manslaughter;
46, 49 (bis)-55. False oaths.
Clauses 44-45 refer to contracts, and ought to be placed after § 16. Clauses 47-49, which are in praise of physical weal,
have been probably misplaced here from the preceding Fargard (see Farg. III, 33). The right order of this chapter would,
therefore, seem to be as follows: 1-16; 44-45 17-43; 46; 49 (bis)-55.
[1. Or, possibly, 'the sin of usury.' He knows that it is lawful to take high interest' but 'he does not know that it is not lawful to do so from
the faithful, (Comm.)
2 'From chaff' (Comm.)]
{p. 34}
I.
1. He that does not restore (a thing lent), when it is asked for back again, steals the thing; he robs the man[1]. So he does
every day, every night, as long as he keeps in his house his neighbour's property, as. though it were his own[2].
II a.
2 (4). O Maker of 'the material world, thou Holy One! How many in number are thy contracts, O Ahura Mazda?
Ahura Mazda answered: 'They are six in number[3]. The first is the word-contract[4]; the second
[1. 'He is a thief when he takes with a view not to restore; he is a robber when, being asked to restore, he answers, I will not'(Comm.)
2. Every moment that he holds it unlawfully, he steals it anew. 'The basest thing with Persians is to lie; the next to it is to be in debt, for
this reason among many others, that he who is so, must needs sink to lying at last' (Herod. I, x83). The debtor in question is of course the
debtor of bad faith, 'he who says to a man, Give me this, I will restore it to thee at the proper time, and he says to himself, I will not restore
it' (Comm.)
The following classification is in fact twofold, the contracts being defined in the first two clauses by their mode of being entered into, and
in the last four by their amount. Yet it appears from the following clauses that even the word-contract and the hand-contract became at last,
or were misunderstood as, indicative of a certain amount. The commentators, however, were unable to determine that amount, or, at least,
they do not state how much it was, which they do with regard to the last four.
4. The contract entered into by simple word of mouth. 'The immortal Zartust Isfitamân asked of the good, beneficent Hormazd, "Which is
the worst of the sins that men commit?" The good, beneficent Hormazd answered, "There is no sin worse than when a man, having given
his word to another, there being no witness but myself, Hormazd, one of them breaks his word and says, I don't know anything about
it...there is no sin worse than this?' (Gr. Rav. 94).]
{p. 35}
is the hand-contract[1]; the third is the contract to the amount of a sheep[2]; the fourth is the contract to the amount of an
ox[3] the fifth is the contract to the amount of a man[4] the sixth is the contract to the amount of a field[5], a field in good
land, a fruitful one, in good bearing[6]."
II b.
3 (13). If a man make the Word-contract a mere word[7], it shall be redeemed by the hand-contract; he shall give in
pledge[8] the amount of the hand-contract.
4 (16). The hand-contract[9] shall be redeemed by the sheep-contract; he shall give in pledge the amount of the
sheep-contract. The sheep-contract shall be redeemed by the ox-contract; he shall give in pledge the amount of the
ox-contract. The ox-contract shall be redeemed by the man-contract; he
[1. 'When they strike hand in hand and make then agreement by word' (Gr. Rav. 1. 1.) It would be of interest to know whether word and
hand are to be taken in the strict meaning or if they allude to certain formulas and gestures like those in the Roman stipulatio.
2. 'Viz. to the amount of 3 istîrs [in weight],' (Comm.) An istîr ({Greek stath'r}) is as much as 4 dirhems ({Greek draxmh'}). On the value
of the dirhem, see Introd. V, 22.
3. 'To the amount of 12 istîrs (=48 dirhems),' (Comm.)
4. 'To the amount of 500 istîrs. (= 2000 dirhems).' The exact translation would be rather, 'The contract to the amount of a human being,' as
the term is applied to promises of marriage and to the contract between teacher and pupil.
5. 'Upwards of 500 istîrs.'
6. A sort of gloss added to define more accurately the value of the object and to indicate that it is greater than that of the preceding one.
7. If he fail to fulfil it.
8. Or, 'as damages (?).'
9. 'The breach of the hand-contract.']
{p. 36}
shall give in pledge the amount of the man-contract. The man-contract shall be redeemed by the field-contract; he shall
give in pledge the amount of the field-contract.
II c.
5 (24). O Maker of the material world, thou Holy One! If a man break the word-contract, how many are involved in his
sin[1]?
Ahura Mazda answered: 'His sin makes, his Nabânazdistas[2] answerable for the[3] three hundred-fold atonement.'
6 (26). O Maker of the material world, thou Holy One! If a man break the hand-contract, how many are involved in his sin?
Ahura Mazda answered: 'His sin makes his Nabânazdistas answerable for the six hundred-fold atonement[4].'
[1. Literally, how much is involved? The joint responsibility of the family was a principle in the Persian law, as it was in the old German
law, which agrees with the statement in Am. Marcellinus: 'Leges apud eos impendio formidatae, et abominandae aliae, per quas ob noxam
unius omnis propinquitas perit' (XXIII, 6).
2. The next of kin to the ninth degree.
3. See § 11. This passage seems to have puzzled tradition. The Commentary says, 'How long, how many years, has one to fear for the
breach of a word-contract?--the Nabânazdistas have to fear for three hundred years;' but it does not explain farther the nature of that fear; it
only tries to reduce the circle of that liability to narrower limits: 'only the son born after the breach is liable for it; the righteous are not
liable for it; when the father dies, the son, if righteous, has nothing to fear from it.' And finally, the Ravaets leave the kinsmen wholly
aside; the penalty falling entirely upon the real offender, and the number denoting only the duration of his punishment in hell: 'He who
breaks a word-contract, his soul shall abide for three hundred years in hell' (Gr. Rav. 94).
4. See § 12. 'His soul shall abide for six hundred years in hell' (Gr. Rav. 1. 1.)]
{p. 37}
7 (28). O Maker of the material world, thou Holy One! If a man break the sheep-contract, how many are involved in his
sin?
Ahura Mazda answered: 'His sin makes his Nabânazdistas answerable for the seven hundred-fold atonement[1]!
8 (30). O Maker of the material world, thou Holy One! If a man break the ox-contract, how many are involved in his sin?
Ahura Mazda answered: 'His sin makes his Nabânazdistas answerable for the eight hundred-fold atonement[2].'
9 (32). O Maker of the material world, thou Holy One! If a man break the man-contract, how many are involved in his sin?
Ahura Mazda answered: 'His sin makes his Nabânazdistas answerable for the nine hundred-fold atonement[3].'
10 (34). O Maker of the material world, thou Holy One! If a man break the field-contract, how many are involved in his
sin?
Ahura Mazda answered: 'His sin makes his Nabânazdistas answerable for the thousand-fold atonement[4].'
II d.
11 (36). O Maker of the material world, thou Holy One! If a man break the word-contract, what is the penalty that he shall
pay?
Ahura Mazda answered: 'Three hundred stripes
[1. See § 13. 'His soul shall abide for seven hundred years in hell' (Gr. Rav. 1. 1.)
2. See § 14. 'His soul shall abide for eight hundred years in hell.'
3. See § 15. His soul shall abide for nine hundred years in hell.'
4. See § 16. His soul shall abide for a 'thousand years in hell.']
{p. 38}
with the Aspahê-astra, three hundred stripes with the Sraoshô-karana[1].'
12 (39). O Maker of the material world, thou Holy One[1] If a man break the hand-contract, what is the penalty that he
shall pay?
Ahura Mazda answered: 'Six hundred stripes with the Aspahê-astra, six hundred stripes with the Sraoshô-karana[2].'
13 (42). O Maker of the material world, thou Holy One! If a man break the sheep-contract, what is the penalty that he shall
pay?
Ahura Mazda answered: 'Seven hundred stripes with the Aspahê-astra, seven hundred stripes with the Sraoshô-karana[3].'
14 (45). O Maker of the material world, thou Holy One! If a man break the ox-contract, what is the penalty that he shall
pay?
Ahura Mazda answered: 'Eight hundred stripes with the Aspahê-astra, eight hundred stripes with the Sraoshô-karana[4].'
15 (48). O Maker of the material world, thou Holy One! If a man break the man-contract, what is the penalty that he shall
pay?
Ahura Mazda answered: 'Nine hundred stripes with the Aspahê-astra, nine hundred stripes with the Sraoshô-karana[5].'
16 (51). O Maker of the material world, thou Holy One! If a man break the field-contract, what is the penalty that he shall
pay?
[1. One tanâfûhr and a half, that is 1800, dirhems.
2. Three tanâfûhrs, or 3600 dirhems.
3. Three tanâfûhrs and a half, or 4200 dirhems.
4. Four tanâfûhrs, or 4800 dirhems.
5. Four tanâfûhrs and a half, or 5400 dirhems.]
{p. 39}
Ahura Mazda answered: 'A thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana[1].'
III a.
17 (54). If a man rise up to smite a man, it is an Âgerepta[2]. If a man come upon a man to smite him, it is an Avaoirista. If
a man actually smite a man with evil aforethought, it is an Aredus. Upon the fifth Aredus[3] he becomes a Peshôtanu[4].
18 (58). O Maker of the material world, thou Holy One! He that committeth an Âgerepta, what penalty shall he pay?
Ahura Mazda answered: 'Five stripes with the Aspahê-astra, five stripes with the Sraoshô-karana; on the second Âgerepta,
ten stripes with the Aspahê-astra, ten stripes with the Sraoshô-karana; on the third, fifteen stripes with the Aspahê-astra,
fifteen stripes with the Sraoshô-karana.
19 (63). 'On the fourth, thirty stripes with the
[1. Five tanâfûhrs, or 6000 dirhems.
In this paragraph are defined the first three of the eight outrages with which the rest of the Fargard deals. Only these three are defined,
because they are designated by technical terms. We subjoin the definitions of them found in a Sanskrit translation of a Patet (Paris, Bibl.
Nat. f. B. 5, 154), in which their etymological meanings are better preserved than in the Zend definition itself:-Âgerepta, 'seizing,' is when a man seizes a weapon with a view to smite another.
Avaoirista, 'brandishing,' is when a man brandishes a weapon with a view to smite another.
Aredus is when a man actually smites another with a weapon, but without wounding him, or inflicts a wound which is healed within three
days.
3. Viz. on the sixth commission of it, as appears from § 28.
4. He shall receive two hundred stripes, or shall pay 1200 dirhems (see Introd. V, 19).]
{p. 40}
Aspahê-astra, thirty stripes with the Sraoshô-karana; on the fifth, fifty stripes with the Aspahê-astra, fifty stripes with the
Sraoshô-karana; on the sixth, sixty stripes with the Aspahê-astra, sixty stripes with the Sraoshô-karana; on the seventh,
ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.'
20 (67). If a man commit an Âgerepta for the eighth time, without having atoned for the preceding, what penalty shall he
pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
21 (70). If a man commit an Âgerepta[1] and refuse to atone for it[2], what penalty shall he pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
22 (73). O Maker of the material world, thou Holy One! If a man commit an Avaoirista, what penalty shall he pay?
Ahura Mazda answered: 'Ten stripes with the Aspahê-astra, ten stripes with the Sraoshô-karana; on the second Avaoirista,
fifteen stripes with the Aspahê-astra, fifteen stripes with the Sraoshô-karana.
23 (75). 'On the third, thirty stripes with the Aspahê-astra, thirty stripes with the Sraoshô-karana; on the fourth, fifty stripes
with the Aspahê-astra, fifty stripes with the Sraoshô-karana; on the fifth, seventy stripes with the Aspahê-astra, seventy
[1. Even though the Âgerepta has been committed for the first time.
2. If he does not offer himself to bear the penalty, and does not perform the Patet (see Introd. V, 22).]
{p. 41}
stripes with the Sraoshô-karana; on the sixth, ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.'
24 (76). O Maker of the material world, thou Holy One! If a man commit an Avaoirista for the seventh time, without
having atoned for the preceding, what penalty shall he pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
25 (77). O Maker of the material world, thou Holy One! If a man commit an Avaoirista, and refuse to atone for it, what
penalty shall he pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.
26 (79). O Maker of the material world, thou Holy One! If a man commit an Aredus, what penalty shall he pay?
Ahura Mazda answered: 'Fifteen stripes with the Aspahê-astra, fifteen stripes with the Sraoshô-karana.
27 (81). 'On the second Aredus, thirty stripes with the Aspahê-astra, thirty stripes with the Sraoshô-karana; on the third,
fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; on the fourth, seventy stripes, with the
Aspahê-astra, seventy stripes with the Sraoshô-karana; on the fifth, ninety stripes with the Aspahê-astra, ninety stripes with
the Sraoshô-karana.
28. O Maker of the material world, thou Holy One! If a man commit an Aredus for the sixth time, without having atoned
for the preceding, what penalty shall he pay?
{p. 42}
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
29 (82). O Maker of the material world, thou Holy One! If a man commit an Aredus, and refuse to atone for it, what
penalty shall he pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
30 (85). O Maker of the material world, thou Holy One! If a man smite another and hurt him sorely, what is the penalty
that he shall pay?
31 (87). Ahura Mazda answered: 'Thirty stripes with the Aspahê-astra, thirty stripes with the Sraoshô-karana; the second
time, fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; the third time, seventy stripes with the
Aspahê-astra, seventy stripes with the Sraoshô-karana; the fourth time, ninety stripes with the Aspahê-astra, ninety stripes
with the Sraoshô-karana.'
32 (89). If a man commit that deed for the fifth time, without having atoned for the preceding, what is the penalty that he
shall pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
33 (90). If a man commit that deed and refuse to atone for it, what is the penalty that he shall pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
34 (93). O Maker of the material world, thou Holy One! If a man smite another so that the
{p. 41}
blood comes, what is the penalty that he shall pay?
Ahura Mazda answered: 'Fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; the second time, seventy
stripes with the Aspahê-astra, seventy stripes with the Sraoshô-karana; the third time, ninety stripes with the Aspahê-astra,
ninety stripes with the Sraoshô-karana.'
35 (95). If he commit that deed for the fourth time, without having atoned for the preceding, what is the penalty that he
shall pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
36 (96). O Maker of the material world, thou Holy One! If a man smite another so that the blood comes, and if he refuse to
atone for it, what is the penalty that he shall pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
57 (99). O Maker of the material world, thou Holy One! If a man smite another so that he breaks a bone, what is the
penalty that he shall pay?
Ahura Mazda answered: 'Seventy stripes with the Aspahê-astra, seventy stripes with the Sraoshô-karana; the second time,
ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.'
38 (102). If he commit that deed for the third time, without having atoned for the preceding, what is the penalty that he
shall pay?
Ahura Mazda answered: 'He is a Peshôtanu:
{p. 44}
two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.'
39 (104). O Maker of the material world, thou Holy One! If a man smite another so that he breaks a bone, and if he refuse
to atone for it, what is the penalty that he shall pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
40 (106). O Maker of the material world, thou Holy One! If a man smite another so that he ,gives up the ghost, what is the
penalty that he shall pay?
Ahura Mazda answered: 'Ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.'
41 (109). If he commit that deed again, without having atoned for the preceding, what is the penalty that he shall pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
42 (112). O Maker of the material world, thou Holy One! If a man smite another so that he gives up the ghost, and if he
refuse to atone for it, what is the penalty that he shall pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
43 (115). And they shall thenceforth in their doings walk after the way of holiness, after the word of holiness, after the
ordinance of holiness.
{p. 45}
II e[1].
44 (118). If men of the same fait h, either friends or brothers, come to an agreement together, that one may obtain from the
other, either goods[2], or a wife[3], or knowledge[4], let him who wants to have goods have them delivered to him; let him
who wants to have a wife receive and wed her; let him who wants to have knowledge be taught the holy word.
45 (123). He shall learn on, during the first part of the day and the last, during the first part of the night and the last, that his
mind may be increased in knowledge and wax strong in holiness: so shall he sit up, giving thanks and praying to the gods,
that he may be increased in knowledge: he shall rest during the middle part of the day, during the middle part of the night,
and thus shall he continue until he can say all the words which former Aêthrapaitis[5] have said.
III b.
46 (128). Before the water and the blazing fire
[1. We return here to contracts; the proper place of §§ 44-45 is after § 16.
2. The goods-contract is a general expression for the sheep, ox, and field-contracts (see above, § 2).
3. Woman is an object of contract, like cattle or fields; she is disposed of by contracts of the fifth sort, being more valuable than cattle and
less so than fields. She is sold by her father or her guardian, often from the cradle. 'Instances are not wanting of the betrothal of a boy of
three years of age to a girl of two' (see Dosabhoy Framjee's work on The Parsecs, p. 77; cf. 'A Bill to Define and Amend the Law relating
to Succession, Inheritance, Marriage, &c.,' Bombay, 1864).
4 The contract between pupil and teacher falls into the same class (the man-contract, see p. 35, n. 4).
5. A teaching priest (Parsi Hêrbad).
6. Doubtful. This clause is intended, as it seems, against false {footnote p. 46} oaths. The water and the blazing fire are the water and the
fire before which the oath is taken (see § 54 n.); putting aside §§ 47-49, which are misplaced from Farg. III, 34, one comes to § 50, in
which the penalty for a false oath is described.]
{p. 46}
O Spitama Zarathustra! let no one make bold to deny having received from his neighbour the ox or the garment (he has
received from him).
47 (130).... Verily I say it unto thee, O Spitama Zarathustra! the man who has a wife is far above him who begets no
sons[1]; he who keeps a house is far above him who has none; he who has children is far above the childless man; he who
has riches is far above him who has none.
48 (1324). And of two men, he who fills himself with meat is filled with the good spirit[2] much more than he who does
not do so[3]; the latter is all but dead; the former is above him by the worth of an Asperena[4] , by the worth of a sheep, by
the worth of an ox, by the worth of a man.
49 (137). It is this man that can strive against the onsets of Astô-vîdhôtu[5]; that can strive against
[1. 'In Persia there are prizes given by the king to those who have most children' (Herod. I, 136). . 'He who has no child, the bridge (of
paradise) shall be barred to him. The first question the angels there will ask him is, whether he has left in this world a substitute for
himself; if he answers, No, they will pass by and he will stay at the head of the bridge, full of grief and sorrow'(Saddar 18; Hyde 19). The
primitive meaning of this belief is explained by Brahmanical doctrine; the man without a son falls into hell, because there is nobody to pay
him the family worship.
2. Or, 'with Vôhu Manô,' who is at the same time the god of good thoughts and the god of cattle (see Introd. IV, 33).
3. 'There are people who strive to pass a day without eating, and who abstain from any meat; we strive too and abstain, namely, from any
sin in deed, thought, or word: ... in other religions, they fast from bread; in ours, we fast from sin' (Saddar 83; Hyde 25).
4. A dirhem.
5. See Introd. IV, 26.]
{p. 47}
the self-moving arrow[1]; that can strive against the winter fiend, with thinnest garment on; that can strive against the
wicked tyrant and smite him on the head; it is this man that can strive against the ungodly Ashemaogha who does not
eat[2].'
49 (bis).... The very first time when that deed[3] has been done, without waiting until it is done again[4].
50 (143). Down there[5] the pain for that deed shall be as hard as any in this world: should one cut off the limbs from his
perishable body with knives of brass, yet still worse shall it be.
51 (146). Down there the pain for that deed shall be as hard as any in this world: should one nail[6] his perishable body
with nails of brass, yet still worse shall it be.
52 (149). Down there the pain for that deed shall be as hard as any in this world: should one by force throw his perishable
body headlong down a precipice a hundred times the height of a man, yet still worse shall it be.
53 052). Down there the pain or that deed shall be as hard as any in this world: should one by force impale[7] his
perishable body, yet still worse shall it be.
54 (154). Down there the pain for that deed shall be as hard as any in this world: to wit, that deed which is done, when a
man, knowingly lying, confronts the brimstoned, golden[8], truth-knowing[9]
[1. See Introd. IV, 26.
2 See Introd. III, 10.
3. The taking of a false oath.
4. See Introd. V, 18.
5. In hell.
6. Doubtful.
7. Doubtful.
8. The water before which the oath is taken contains some incense, brimstone, and one danak of molten gold (Gr. Rav. 101).
9. Doubtful. Possibly 'bright!]
{p. 48}
water with an appeal unto Rashnu[1] and a lie unto Mithra[2].
55 (156). O Maker of the material world, thou Holy One! He who, knowingly lying, confronts the brimstoned, golden,
truth-knowing water with an appeal unto Rashnu and a lie unto Mithra, what is the penalty that he shall pay[3]?
Ahura Mazda answered: 'Seven hundred stripes with the Aspahê-astra, seven hundred stripes with the Sraoshô-karana.'
FARGARD V.
This chapter and the following ones, to the end of the twelfth, deal chiefly with uncleanness arising from the dead, and
with the means of removing it from men and things.
The subjects treated in this Fargard are as follows:-I (1-7). If a man defile the fire or the earth involuntarily, or unconsciously, it is no sin.
II (8-9). Water and fire do not kill.
III (10-14). Disposal of the dead during winter.
IV (15-20). How the Dakhmas are cleansed by water from the heavens.
V (21-26). On the excellence of purity and of the law that shows how to recover it, when lost.
VI (27-38). On the defiling power of the Nasu being greater or less, according to the greater or less dignity of the being
that dies.
VII (39-44). On the management of sacrificial implements defiled by the dead.
[1. The god of truth. The formula is as follows: 'Before the Amshaspand Bahman, before the Amshaspand Ardibehesht, here lighted up . . .
&c., I swear that I have nothing of what is thine, N. son of N., neither gold, nor silver, nor brass, nor clothes, nor an), of the things created
by Ormazd' (l. l. 96).
2. See Introd. IV, 8. He is a Mithra-drug, 'one who lies to Mithra.'
3. In this world.]
{p. 49}
VIII (45-62). On the treatment of a woman who has been delivered of a still-born child; and what is to be done with her
clothes.
I a.
1. There dies a man in the depths of the vale: a bird takes flight from the top of the mountain down into the depths of the
vale, and it eats up the corpse of the dead man there: then, up it flies from the depths of the vale to the top of the mountain:
it flies to some one of the trees there, of the hard-wooded or the soft-wooded, and upon that tree it vomits, it deposits dung,
it drops pieces from the corpse.
2 (7). Now, lo! here is a man coming up from the depths of the vale to the top of the mountain; he comes to the tree
whereon the bird is sitting; from that tree he wants to take wood for the fire. He fells the tree, he hews the tree, he splits it
into logs, and then he lights it in the. fire, the son of Ahura Mazda. What is the penalty that he shall pay[1]?
3 (11). Ahura Mazda answered: 'There is no sin upon a man for any dead matter that has been brought by dogs, by birds,
by wolves, by winds, or by flies.
4 (12). 'For were there sin upon a man for any dead matter that might have been brought by dogs, by birds, by wolves, by
winds, or by flies, how soon this material world of mine would have in it only Peshôtanus, shut out from the way of
holiness,
[1. For defiling the fire by bringing dead matter into it, see Farg. VII, 25 seq. The Vendîdâd Sâdah has here, 'Put ye only proper and
well-examined fuel (in the fire).' For the purification of unclean wood, see Farg. VII, 28 seq.
2. 'People. guilty of death' (Comm.; cf. Introd. V, 19).]
{p. 50}
whose souls will cry and wail[1]! so numberless are the beings that die upon the face of the earth.'
I b.
5 (15). O Maker of the material world, thou Holy One! Here is a man watering a corn field. The water streams down the
field; it streams again; it streams a third time; and the fourth time, a dog, a fox, or a wolf carries a corpse into the bed of the
stream: what is the penalty that the man shall pay[2]?
6 (19). Ahura Mazda answered: 'There is no sin upon a man for any dead matter that has been brought by dogs, by birds,
by wolves, by winds, or by flies.
7 (20). 'For were there sin upon a man for any dead matter that might have been brought by dogs, by birds, by wolves, by
winds, or by flies, how soon this material world of mine would have in it only Peshôtanus, shut out from the way of,
holiness, whose souls will cry and wail! so numberless are the beings that die upon the face of the earth.'
II a.
8 (23). O Maker of the material world, thou Holy One! Does water kill[3]?
[1. After their death, 'When the soul, crying and beaten off, is driven far away from paradise' (Comm.) Possibly, 'Whose soul shall fly
(from paradise) amid howls' (cf. Farg. XIII, 8).
2. For defiling the earth and the water: 'If a man wants to irrigate a field, he must first look after the water-channel, whether there is dead
matter in it or not . . . . . If the water, unknown to him, comes to a corpse, there is no sin upon him. If he has not looked after the rivulet
and the stream, he is unclean' (Saddar 75; Hyde 85).
3. Water and fire belong to the holy part of the world, and come {footnote p. 51} from God: how then is it that they kill? 'Let a Gueber
light a sacred fire for a hundred years, if he once fall into it, he shall be burnt.' Even the Mobeds, if we may trust Elisaeus, complained that
the fire would burn them without regard for their piety, when to adore it they came too near (Vartan's War, p. 211 of the French translation
by l'Abeeé Garabed). The answer was that it is not the fire nor the water that kills, but the demon of Death and Fate. 'Nothing whatever
that I created in the world, said Ormazd, does harm to man; it is the bad Nâi (lege Vâi) that kills the man' (Gr. Rav. 124).]
{p. 51}
Ahura Mazda answered: 'Water kills no man: Astô-vîdhôtu[1] ties the noose around his neck , and, thus tied, Vaya[2]
carries him off: then the flood takes him up[3], the flood takes him down[4], the flood throws him ashore; then birds feed
upon him, and chance brings him here, or brings him there[5].'
II b.
9 (29). O Maker of the material world, thou Holy One! Does fire kill?
Ahura Mazda answered: 'Fire kills no man: Astô-vîdhôtu ties the noose around his neck, and, thus tied, Vaya carries him
off The fire burns up life and limb, and then chance brings him here, or brings him there[6].'
10 (34). O Maker of the material world, thou Holy One! If the summer is past and the winter has come, what shall the
worshippers of Mazda do[7]?
[1. Literally, 'binds him;' see Introd. IV, 26; cf. Farg. XIX, 29. 2 'The bad Vâi' (Comm.); see Introd. IV, 17.
3. To the surface.
4 To the bottom.
5. Or perhaps, 'When he departs, it is by the will of Destiny that he departs' (Comm.)
6. See preceding note.
7 In case a man dies during the snowy season, while it is difficult {footnote p. 52} or impossible to take the corpse to the Dakhma, which
usually stands far from inhabited places. The same case is treated more clearly and fully in Farg. VIII, 4 seq.]
{p. 52}
Ahura Mazda answered: 'In every house? in every borough[1], they shall raise three small houses for the dead[2].'
11 (37). O Maker of the material world, thou Holy One! How large shall be those houses for the dead?
Ahura Mazda answered: 'Large enough not to strike the skull, or the feet, or the hands of the man, if he[3] should stand
erect, and hold out his feet, and stretch out his hands: such shall be, according to the law, the houses for the dead.
12 (41). 'And they shall let the lifeless body lie there, for two nights, or for three nights, or a month long, until the
birds-begin to fly[4], the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth[5].
13 (44). 'And as soon as the birds begin to fly, the plants to grow, the floods to flow, and the wind to dry up the waters
from off the earth, then the worshippers of Mazda shall lay down the dead (on the Dakhma) his eyes towards the sun.
14 (46). 'If the worshippers of Mazda have not, within a year, laid down the dead (on the Dakhma),
[1. In every isolated house, in every group of houses.
Thence is derived the modern usage of the Zâd-marg, a small mud house where the corpse is laid, to lie there till it can be taken to the
Dakhma (Anquetil, Zend-Avesta II, 583). The object of that provision is to remove the uncleanness of the dead from the place of the
living. An older form of the same provision is found in Farg. VIII, 8.
2. 'Being in life' (Comm.)
3. To come back.
4. 'Until the winter is past' (Comm.)]
{p. 53}
his eyes towards the sun, thou shalt prescribe for that trespass the same penalty as for the murder of one of the faithful.
[And there shall it lie] until the corpse has been rained on, until the Dakhma has been rained on, until the unclean remains
have been rained on, until the birds have eaten up the corpse.
IV.
15 (49). O Maker of the material world, thou Holy One! Is it true that thou, Ahura Mazda, sendest the waters from the sea
Vouru-kasha[1] down with the wind and with the clouds?
16 (51). That thou, Ahura Mazda, makest them flow down to the corpses[2]? that thou, Ahura Mazda, makest them flow
down to the Dakhmas? that thou, Ahura Mazda, makest them flow down to the unclean remains? that thou, Ahura Mazda,
makest them flow down to the bones? and that then thou, Ahura Mazda, makest them flow back unseen? that thou, Ahura
Mazda, makest them flow back to the sea Pûitika[3]?
17 (53). Ahura Mazda answered It is even so
[1. The sea above, the clouds. See Introd. IV, 11.
2. Zoroaster seems to wonder that Ormazd fears so little to infringe his own laws by defiling waters with the dead. In a Ravaet, he asks him
bluntly why he forbids, men to take corpses to the water, while he himself sends rain to the Dakhmas (Gr. Rav. 125).
3. The sea where waters are purified before going back to their heavenly seat, the sea Vouru-kasha (see § 19). Pûitika, 'the clean,' is very
likely to have been originally a name or epithet of the sea Vouru-kasha. When the mythic geography of Mazdeism was reduced into a
system, the epithet took a separate existence, as it gave a ready answer to that question, which, it may be, was raised first by the name
itself: 'Where are the waters cleansed which have been defiled her below, and which we see falling again to us pure and clean?']
{p. 54}
as thou hast said, O righteous Zarathustra! I, Ahura Mazda, send the waters from the sea Vouru-kasha down with the wind
and with the clouds.
18 (55). I, Ahura Mazda, make them stream down to the corpses; I, Ahura Mazda, make them stream down to the
Dakhmas; I, Ahura Mazda, make them stream down to the unclean remains; I, Ahura Mazda, make them stream down to
the bones; then I, Ahura Mazda, make them flow back unseen; I, Ahura Mazda, make them flow back to the sea Pûitika[1].
19 (56). 'The waters stand there boiling, boiling up in the heart of, the sea Pûitika, and, when cleansed there, they run back
again from the sea Pûitika to the sea Vouru-kasha, towards the well-watered tree[2], whereon grow the seeds of my plants
of every kind [by hundreds, by thousands, by hundreds of thousands].
20(60). 'Those plants, I, Ahura Mazda, rain down upon the earth[2], to bring food to the faithful, and fodder to the
beneficent cow; to bring food to my people that they may live on it, and fodder to the beneficent cow.'
[1. In later mythology, the sea Vouru-kasha and the sea Pûitika were assimilated to the Arabian sea and to the gulf of Oman: the moving to
and fro of the waters from heaven to earth and from the earth to heaven was interpreted as the coming and going of the tide (Bund. XIII).
2. The tree of all seeds (Harvisptokhm), which grows in the middle of the sea Vouru-kasha; the seeds of all plants are on it. There is a
godlike bird, the Sinamru, sitting on that tree; whenever he flies off the tree, there grow out of it a thousand boughs; whenever he alights
on it, there break a thousand boughs, the seeds of which are scattered about, and rained down on the earth by Ti star (Tistrya), the rain-god
(Yt. XII, 17; Minokhired LXII, 37 seq.; Bundahis XXVII; cf. Farg. XX, 4 seq.)]
{p. 55}
V
21 (63). 'This[1] is the best of all things, this is the fairest of all things, even as thou hast said, O righteous Zarathustra!'
With these words the holy Ahura Mazda rejoiced the holy Zarathustra[2]: 'Purity is for man, next to life, the greatest
good[3], that purity that is procured by the law of Mazda to him who cleanses his own self with good thoughts, words, and
deeds[4].'
22 (68). O Maker of the material world, thou Holy One! This law, this fiend-destroying law of Zarathustra, by what
greatness, goodness, and fairness is it great, good, and fair above all other utterances?
23 (69). Ahura Mazda answered: 'As much above all other floods as is the sea Vouru-kasha, so much above all other
utterances in greatness, goodness, and fairness is this law, this fiend-destroying law of Zarathustra.
24 (70). 'As much as a great stream flows swifter than a slender rivulet, so much above all other utterances in greatness,
goodness, and fairness is this law, this fiend-destroying law of Zarathustra.
'As high as the great tree[5] stands above the small plants it overshadows, so high above all other
[1. The cleansing, the purification.
2. 'When Zoroaster saw that man is able to escape sin by performing good works, he was filled with joy' (Comm.)
3. As uncleanness is nothing less than a form of death (see Introd. V, 3).
4. That is to say, 'Who performs the rites of cleansing according to the prescriptions of the law.'
5. 'The royal cypress above small herbs' (Comm.)]
{p. 56}
utterances in greatness, goodness, and fairness is this law, this fiend-destroying law of Zarathustra.
25, 26 (73-81). 'As high as heaven is above the earth that it compasses around, so high above all other utterances is this
law, this fiend-destroying law of Mazda.
'[Therefore], when the Ratu has been applied to when the Sraoshâ-varez has been applied to[2]; whether for a
draona-service[3] that has been undertaken[4], or for one that has not been undertaken[5]; whether for a draona that has
been offered up, or for one that has not been offered up; whether for a draona that has been shared, or for one that has not
been shared[6]; the Ratu has power to remit him
[1. 'To take the rule' (Comm.), which probably means, 'to know what sort of penance he must undergo;' as, when a man has sinned with the
tongue or with the hand, the Dastur (or Ratu) must prescribe for him the expiation that the sin requires. The Ratu is the chief priest, the
spiritual head of the community.
2. 'To weep for his crime' (Comm.), which may mean, 'to recite to him the Patet, or, to receive at his hand the proper number of stripes.' It
is difficult to say exactly what were the functions of the Sraoshâ-varez, which seem to have been twofold. The cock is compared to him, as
being 'the one who sets the world in motion,' and wakes men for prayer (Farg. XVIII, 14, text and note), which would make him a sort of
Zoroastrian Muezzin; at the same time he is the priest of penance. His name may refer to either of his functions, according as, it is
translated, 'the one who causes hearing,' or 'the executor of punishment;' in the, first case he would be the priest who pronounces the favete
linguis, the srâushat; in the other case he would be the priest who wields the Sraoshô-karana (see Introd. V, 19).
3 A service in honour of any of the angels, or of deceased persons, in which small cakes, called draona, are consecrated in their names, and
then. given to those present to eat.
4 When it ought not to be.
5. When it ought to be.
6. The meaning of the sentence is not certain; it alludes to {footnote p. 57} religious customs which are not well known. The Commentary
interprets it as amounting to, 'Whether he has thought what he ought not to have thought, or has not "thought what he ought to have
thought; whether he has said what he ought not to have said, or has not said what he ought to have said; whether he has done what he
ought not to have done, or has not done what he ought to have done.']
{p. 57}
one-third of the penalty he had to pay[1]: if he has committed any other evil deed, it is remitted by his repentance; if he has
committed, no other evil deed, he is absolved by his repentance for ever and ever[2].'
VI.
27 (82). O Maker of the material world, thou Holy One! If there be a number of men resting in the same place, on
adjoining carpets, on adjoining pillows, be there two men near one another, or five, or fifty, or a hundred, close by one
another; and of those people one happens to die; how many of them does the Drug Nasu envelope with infection, pollution,
and uncleanness[3]?
28 (86). Ahura Mazda answered: 'If the dead one be a priest, the Drug-Nasu rushes forth[4], O Spitama Zarathustra! she
falls on the eleventh and defiles the ten[5].
[1. When the Ratu remits one-third of the sin, God remits the whole of it (Saddar 29).
2. Cf. Farg. III, 21.
3. See Introd. V, 3.
4. In opposition to the. case when the dead one is an Ashemaogha (§ 35), as no Nasu issues then.
5. Literally, 'If she falls on the eleventh, she defiles the tenth.' The word if refers to the 'supposition that there are eleven persons at least,
and the words 'she defiles the tenth' must be understood to mean 'she defiles to the tenth.' In the Ravaets, the Avesta distinctions are lost,
and the defiling power of the Nasu is the same, whatever may have been the rank of the dead: 'If there be a {footnote p. 58} number of
people sleeping in the same place, and if one of them happen to die, all those around him, in any direction, as far as the eleventh, become
unclean if they have been in contact with one another' (Gr. Rav. 470).]
{p. 58}
'If the dead one be a warrior, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the tenth and defiles the nine.
'If the dead one be a husbandman, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the ninth and defiles the
eight.
29 (92). 'If it be a shepherd's dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the eighth and defiles the
seven.
'If it be a house dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the seventh and defiles the six.
30 (96). 'If it be a Vohunazga dog[1], the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the sixth and defiles
the five.
'If it be a young dog[2], the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the fifth and defiles the four.
31 000). 'If it be a Sukuruna dog[3], the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the fourth and defiles
the three.
'If it be a Gazu dog[4], the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the third and defiles the two.
32 (104). 'If it be an Aiwizu dog, the Drug
[1. A dog without a master (see Farg. XIII, 19). A dog not more than four months old.
3 According to Aspendiârji, a siyâ-gosh, or 'black-eared' lynx, the messenger of the lion.
4 This name and the two following, Aiwizu and Vîzu, are left untranslated, not being clear, in the Pahlavi translation.]
{p. 59}
Nasu rushes forth, O Spitama Zarathustra! she falls on the second and defiles the next.
'If it be a Vîzu dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the next, she defiles the next.'
33 (108). O Maker of the material world, thou Holy One! If it be an Urupi dog[1], how many of the creatures of the good
spirit does it directly defile, how many does it indirectly defile in dying?
34 (110). Ahura Mazda answered: 'An Urupi dog does neither directly nor indirectly defile any of the creatures of the good
spirit, but him who smites and kills it; to him the uncleanness clings for ever and ever[2].'
35 (113). O Maker of the material world, thou Holy One! If the dead one be a wicked, two-footed ruffian, an ungodly
Ashemaogha[3] how many of the creatures of the good spirit does he directly defile, how many does he indirectly defile in
dying?
36 (115). Ahura Mazda answered: 'No more than a frog does whose venom is dried up, and that has been dead more than a
year[4]. Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged
[1. A weasel. The weasel is one of the creatures of Ahura, for 'it has been created to fight against the serpent garza and the other khrafstras
that live in holes' (Bund. 47, 8).
2. Not that the unclean one cannot be cleansed, but that his uncleanness does not pass from him to another.
3. See Introd. IV, 10; V, 11.
4. The frog is a creature of Ahriman's, and one of the most hateful; for, in the sea Vouru-kasha, it goes swimming around the white Hom,
the tree of everlasting life, and would gnaw it down, but for the godlike fish Kar-mâhî, that keeps watch and guards the tree wherever the
frog would slip in (Bund. XVIII; cf. Orm. Ahr. § 146).]
{p. 60}
ruffian, that ungodly Ashemaogha, directly defiles the creatures of the good spirit, and indirectly defiles them.
37 (119). 'Whilst alive he smites the water[1]; whilst alive he blows out the fire[2]; whilst alive he carries off the cow[3];
whilst alive he smites the faithful man with a deadly blow, that parts the soul from the body[4]; not so will he do when
dead.
38 (120). '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[5]; not so will he do
when dead.'
VII.
39 (122). O Maker of the material world, thou Holy One! When into Our houses here below we have brought the fire, the
baresma, the cups, the Haoma, and the mortar[6], O holy Ahura Mazda! if it come to pass that either a dog or a man dies
there, what shall the worshippers of Mazda do?
40 (125). Ahura Mazda answered: 'Out of the house, O Spitama Zarathustra! shall they take the fire, the baresma, the cups,
the Haoma, and the mortar; they shall take the dead one out to the proper place[7] whereto, according to the law, corpses
must be brought, to be devoured there.'
41 (128). O Maker of the material world, thou
[1. By defiling it (a capital crime; see Introd. V, 8, and Farg. VII, 25).
2. He extinguishes the Bahrâm fire (a capital crime; Introd. V, 9).
3. As a cattle-lifter.
4 As an assassin.
5. By defiling or by stealing them.
6. In order to perform a sacrifice.
7 The Dakhma.]
{p. 61}
Holy One! When shall they bring back the fire into the house wherein the man has died?
42 (129). Ahura Mazda answered: 'They shall wait for nine nights in winter, for a month in summer, and then they shall
bring back the fire to the house wherein the man has died.'
43 030. O Maker of the material world, thou Holy One! And if they shall bring back the fire to the house wherein the man
has died, within the nine nights, or within the month, what penalty shall they pay?
44 (134). Ahura Mazda answered: 'They shall be Peshôtanus: two hundred stripes with the Aspahê-astra, two hundred
stripes with the Sraoshô-karana.'
VIII.
45 (135)[1]. O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda there be a woman
with child, and if being a month gone, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten months
gone, she bring forth a still-born child, what shall the worshippers of Mazda do?
40 (139). Ahura Mazda answered: 'The place in that Mazdean house whereof the ground is the cleanest and the driest, and
the least passed through by. flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and
by the faithful;'-47 (143). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from
the consecrated bundles of baresma? How far from the faithful?
[1. §§ 45-54 = Farg. VII, 60-69.]
{p. 62}
48 (144). 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;-49 (145). 'On that place shall the worshippers of Mazda erect an enclosure[1], and therein shall they establish her with
food, therein shall they establish her with clothes.'
50 (147). O Maker of the material world, thou Holy One! What is the food that the woman shall first take?
51 (148). Ahura Mazda answered: 'She shall drink gômêz[2] mixed with ashes, three cups of it, or six, or nine, to wash
over the grave within her womb.
52 (151). 'Afterwards she may drink boiling[3] milk of mares, cows, sheep, or goats, with pap or without pap[4]; she may
take cooked meat without water, bread without wafer, and wine without water[5].'
53 (154). O Maker of the material world, thou Holy One! How long shall she remain so? How long shall she live only on
that sort of meat, bread, and wine?
54 (155). Ahura Mazda answered: 'Three nights
[1. The Armêst-gâh (cf. Farg. III, 15 seq., and Introd. V, 15).
2. Urine of the ox: it destroys the Nasu in her womb (Introd. V, 5). The ashes work to the same end, as they are taken from the Bahrâm fire
(Comm.), the earthly representative of the fire of lightning, and the most powerful destroyer of fiends (see Introd. V, 8, and Farg. VIII, 80
seq.) Three cups, or six, or nine, according to her strength' (Asp.)
3. Doubtful.
4. Doubtful.
5. See Introd. V, 13. 'The water would be defiled;' cf. Farg. VII, 70 seq.]
{p. 63}
long shall she remain so; three nights long shall she live on that sort of meat, bread, and wine. Then, when three nights
have passed, she shall wash her body, she shall wash her clothes, with gômêz and water, by the nine holes[1], and thus
shall she be clean.'
55 (15 7). O Maker of the material world, thou Holy One! How long shall she remain so? How long, after the three nights
have gone, shall she sit confined, and live separated from the rest of the worshippers of Mazda, as to her seat, her food, and
her clothing?
56 (158). Ahura Mazda answered: 'Nine nights long shall she remain so: nine nights long, after the three nights have gone,
shall she sit confined, and live separated from the rest of the worshippers of Mazda, as to her seat, her food, and her
clothing. Then, when the nine nights have gone, she shall wash her body, and cleanse her clothes with gômêz and
water[2].'
57 (160)[3]. O Maker of the material world, thou Holy One! Can those clothes, when once washed and cleansed, ever be
used either by a Zaotar, or by a Hâvanan, or by an Âtare-vakhsha, or by a Frabaretar, or by an Âbered, or by an Âsnâtar, or
by a
[1. She shall perform the nine nights' Barashnûm, for the details of which see Farg. IX.
2. The modern custom is somewhat different: 'If a woman brings forth a still-born child, after a pregnancy of one month to ten months, the
first food she shall take is nîrang (= gômêz) ... fire and ashes; and she is not allowed until the fourth day to take water or salt, or any food
that is cooked with water or salt: on the fourth day they give her nîrang, that she may cleanse herself and wash her clothes with it, and she
is not allowed to wash herself and her clothes with water until the forty-first day' (Gr. Rav. 568).
3. §§ 57-62 = Farg. VII, 7-22.]
{p. 64}
Rathwiskar, or by a Sraoshâ-varez[1], or by any priest, warrior, or husbandman[2]?
58 (162). Ahura Mazda answered: 'Never can those clothes, even when washed and cleansed, be used either by a Zaotar, or
by a Hâvanan, or by an Âtare-vakhsha, or by a Frabaretar, or by an Âbered, or by an Âsnâtar, or by w Rathwiskar, or by a
Sraoshâ-varez, or by any priest, warrior, or husbandman.
59 (164). 'But if there be in a Mazdean house a woman who is in her sickness, or a man who has become unfit for work[3],
and who must sit in the place of infirmity[4], those clothes shall serve for their coverings and for their sheets[5], until they
can withdraw and move their hands[6].
[1. These are the names of the different priests who were engaged in the sacrifices. The Hâvanan strains the Haoma; the Âtare-vakhsha
kindles the fire; the Frabaretar brings all that is necessary for the sacrifice (Anquetil); the Âbered brings the water (Anquetil and
Zand-Pahlavi Glossary, 21); the Âsnâtar cleanses the vessels. Those are the priests who are entrusted with the preparatory or accessory
proceedings; the essential duties are performed by the Zaotar and the Rathwiskar, the former chanting the hymns and saying the prayers,
the latter performing the various operations during the sacrifice. Nowadays there are only two priests, the Zaotar (Zûtî) and the Rathwiskar
(Raspî), the latter performing all the accessory services formerly performed by several priests. As to the Sraoshâ-varez, see above, § 25,
note 2.
2 In short, by any of the faithful, when in state of purity.
3 An Armêst; literally, 'an infirm person,' that is to say, one who is unclean, during the time of his uncleanness (Farg. IX, 33 seq.), when all
work is forbidden to him (cf. Introd. V, 15).
4. The Armêst-gâh (cf. Introd. V, x5).
5. The clothing defiled by the dead can only serve for Dashtân women, even after it has been washed and exposed for six months to the
light of the sun and of the moon (Saddar 91 , cf. Farg. VII, 10 seq.)
6. Until they are clean. The unclean must have their hands {footnote p. 65} wrapped in an old piece of linen, lest they should touch and
defile anything clean.]
{p. 65}
60 (168). 'Ahura Mazda, indeed, does not allow us to waste anything of value that we may have, not even so much as an
Asperena's[1] weight of thread, not even so much as a maid lets fall in spinning.
61 (170). 'Whosoever throws any clothing on a dead body[2], even so much as a maid lets fall in spinning, is not a pious
man whilst alive, nor shall he, when dead, have a place in the happy realm[3].
62 (174). 'He shall go away into the world of the fiends, into that dark world[4], made of darkness, the offspring of
darkness[5]. To that world, to the
[1. See Farg. IV, 48, note 4.
2. Cf. Farg. VIII, 23 seq. It appears from those passages that the dead must lie on the mountain naked, or 'clothed only with the light or
heaven' (Farg. VI, 51). The modern custom is to clothe them with old clothing (Dadabhai Naoroji, Manners and Customs of the Parsis, p.
15). 'When a man dies and receives the order (to depart), the older the shroud they make for him, the better. It must be old, worn out, but
well washed: they must not lay anything new on the dead. For it is said in the Zend Vendîdâd, If they put on the dead even so much as a
thread from the distaff more than is necessary, every thread shall become in the other world a black snake clinging to the heart of him who
made that shroud, and even the dead shall rise against him and seize him by the skirt, and say, That shroud which thou madest for me has
become food for worms and vermin' (Saddar 12). The Greeks entertained quite different ideas, and dressed the dead in their gayest attire,
as if for a feast. Yet the difference is only in appearance; for, after the fourth day, when the soul is in heaven, then rich garments are
offered up to it, which it will wear in its celestial life (Saddar 87, Hyde 64).
3. The Behesht or paradise.
4. 'Where darkness can be seized with the hand' (Comm.; cf. Aogemaidê 28); something more than the 'visible darkness.'
5. The Commentary has, 'the place of those who impregnate {footnote p. 66} darkness, for the Drug who conceives seed from the sinner
comes from that place' (cf. Farg. XVIII, 30 seq.)]
{p. 66}
dismal realm, you are delivered by your own doings, by your own souls, O sinners!'
FARGARD VI.
I (1-9). How long the earth remains unclean, when defiled by the dead.
II (10-25). Penalties for defiling the ground with dead matter.
III (26-41). Purification of the different sorts of water, when defiled by the dead.
IV (42-43). Purification of the Haoma.
V (44-51). The place for corpses; the Dakhmas.
I.
1. How long shall the ground lie fallow whereon dogs or men have died?
Ahura Mazda answered: 'A year long shall the ground lie fallow whereon dogs or men have died, O holy Zarathustra!
2 (3). 'A year long shall no worshipper of Mazda sow or water that part of the ground whereon dogs or men have died; he
may sow as he likes the rest of the ground; he may water it as he likes[1].
3 (5). 'If within the year they shall sow or water the ground whereon dogs or men have died, the sin is the same as if they
had brought dead matter to the water, to the earth., and to the plants[2].'
4 (7). O 'Maker of the material world, thou Holy One! If worshippers of Mazda shall sow or water,
[1. Cf. Farg. VII, 45 seq.
2. To the water which they pour out, to the earth which they plough, to the plants which they sow' (Comm.)]
{p. 67}
within the year, the ground whereon dogs or men have died, what is the penalty that they shall pay?
5 (9). Ahura Mazda answered: 'They are Peshôtanus: two hundred stripes with the Aspahê-astra, two hundred stripes with
the Sraoshô-karana.
6 (10). O Maker of the material world, thou Holy One! If worshippers of Mazda want to make the ground fit to be tilled
again[2], that they may water it, sow it, and plough it, what shall they do?
7 (12). Ahura Mazda answered: 'They shall look on the ground for any bones, hair, flesh, dung, or ,blood that may be
there.'
8 (13). O Maker of the material world, thou Holy One! If they shall not look on the ground for any bones, hair, flesh, dung,
or blood that may be there, what is the penalty that they shall pay?
9 (15). Ahura Mazda answered: 'They are Peshôtanus: two hundred stripes with the Aspahê-astra, two hundred stripes with
the Sraoshô-karana.'
II.
10. (16). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a
dead man, as large as the top joint of the little finger, and if grease or marrow flow from it on to the ground, what penalty
shall he pay?
11 (18). Ahura Mazda answered: 'Thirty stripes with the Aspahê-astra, thirty stripes with the Sraoshô-karana.'
[1. 'If they plough and sow it, one tanâfûhr (see Introd. V, 19); if they pour water on it, one tanâfûhr; if they, plough, sow, and water it 'two
tanâfûhrs' (Comm.)
2 Even when a year's space is past, the ground is not free ipso facto.]
{p. 68}
12 (20). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a
dead man, as large as the top joint of the fore-finger, and if grease or marrow flow from it on to the ground, what penalty
shall he pay?
13 (24). Ahura Mazda answered: 'Fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana.'
14 (25). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a
dead man, as large as the top joint of the middle finger, and if grease or marrow flow from it on to the ground, what penalty
shall he pay?
15 (29). Ahura Mazda answered: 'Seventy stripes with the Aspahê-astra, seventy stripes with the Sraoshô-karana.'
16 (30). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a
dead man, as large as a finger or as a rib, and if grease or marrow flow from it on to the ground, what penalty shall he pay?
17 (34). Ahura Mazda answered: 'Ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.'
18 (35). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a
dead man, as large as two fingers or as two ribs, and if grease or marrow flow from it on to the ground, what penalty shall
he pay?
19 (39). Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with
the Sraoshô-karana.'
{p. 69}
20 (40). ( Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a
dead man, as large as an arm-bone or as a thigh-bone, and if grease or marrow flow from it on to the ground, what penalty
shall he pay?
21 (44). Ahura Mazda answered . 'Four hundred stripes with the Aspahê-astra, four hundred stripes with the
Sraoshô-karana.'
22 (45). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a
dead man, as large as a man's skull, and if grease or marrow flow from it on to the ground, what penalty shall he pay?
23 (49). Ahura Mazda answered: 'Six hundred stripes with the Aspahê-astra, six hundred stripes with the Sraoshô-karana.'
24 (50). O Maker of the material world, thou Holy One! If a man shall throw on the ground the whole body of a dead dog,
or of a dead man, and if grease or marrow flow from it on to the ground, what penalty shall he pay?
25 (53). Ahura Mazda answered: 'A thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana.'
III.
26 (54). O Maker of the material world, thou Holy One! If a worshipper of Mazda, walking, or running, or riding, or
driving, come upon a corpse in a stream of running water, what shall he do?
27 (56). Ahura Mazda answered: 'Taking off his shoes, putting off his clothes, boldly, O Zarathustra! he shall enter the
river, and take the dead out of the water; he shall go down into the water
{p. 70}
ankle-deep, knee-deep, waist-deep, or a man's full depth, till he can reach the dead body[1].'
28 (61). O Maker of the material world, thou Holy One! If, however, the body be already falling to pieces and rotting, what
shall the worshipper of Mazda do?
29 (63). Ahura Mazda answered: 'He shall draw out of the water as much of the corpse as he can grasp with both hands,
and he shall lay it down on the dry ground; no sin attaches to him for any bone, hair, grease, flesh, dung, or blood that may
drop back into the water.'
30 (65). O Maker of the material world, thou Holy One! What part of the water in a pond does the Drug Nasu defile with
infection, pollution, and uncleanness?
31 (66). Ahura Mazda answered: 'Six steps on each of the four sides. As long as the corpse has not been taken out of the
water, so long shall that water be unclean and unfit to drink. They shall, therefore, take the corpse out of the pond, and lay
it down on the dry ground.
32 (69). 'And of the water they shalt draw off the half, or the, third, or the fourth, or the fifth part, according as they are
able; and after the corpse has been taken out and the water has been drawn off, the rest of the water is clean, and both cattle
and men may drink of it at their pleasure, as before.'
33 (72). O Maker of the material world, thou
[1. If he is able to draw out the corpse and does so, it is a pious deed worth a tanâfûhr (that is, one by which a tanâfûhr sin can be
cancelled); if he is able to draw it out and does not do so, it is a tanâfûhr sin. Gûgôsasp says, It is a margarzân sin (a capital crime).'
(Comm.)]
{p. 71}
Holy One! What part of the water in a well does the Drug Nasu defile with infection, pollution, and uncleanness?
34 (73). Ahura Mazda answered: 'As long as the corpse has not been taken out of the water[1], so long shall that water be
unclean and unfit to drink. They shall, therefore, take the corpse out of the well, and lay it down on the dry ground.
35 (73). 'And of the water in the well they shall draw off the half, or the third, or the fourth, or the fifth part, according as
they are able; and after the corpse has been taken out and the water has been .drawn off, the rest of the water is clean, and
both cattle and men may drink of it at their pleasure, as before.'
36 (74). O Maker of the material world, thou Holy One! What part of a sheet of snow or hail does the Drug Nasu defile
with infection, pollution, and uncleanness?
37 (75). Ahura Mazda answered: 'Three steps on each of the four sides. As long as the corpse has not been taken out of the
water, so long shall that water be unclean and unfit to drink. They shall, therefore, take the corpse out of the water, and lay
it down on the dry ground.
38 (78). 'After the corpse has been taken out, and the snow or the hail has melted, the water is clean, and both cattle and
men may drink of it at their pleasure, as before.'
39 (79). O Maker of the material world, thou Holy One! What part of the water of a running
[1. All the water in the well is unclean, 'as the well has the length and breadth of a man's stature' (Brouillons d'Anquetil, Vendîdâd, p.
206).]
{p. 72}
does the Drug Nasu defile with infection pollution, and uncleanness?
40 (80). Ahura Mazda answered: 'Three steps down the stream, nine steps tip the stream, six steps across. As long as the
corpse has not been taken out of the water, so long shall the water be unclean and unfit to drink. They shall, therefore, take
the corpse out of the water, and lay it down on the dry ground.
41 (83). 'After the corpse has been taken out and the stream has flowed three times', the water is clean, and both cattle and
men may drink of it at their pleasure, as before.'
IV.
42 (84). O Maker of the material world, thou Holy One! Can the Haoma that has been touched by the corpse of a dead dog,
or the corpse of a dead man, be made clean again?
40 (85). Ahura Mazda answered: 'It can, O holy Zarathustra! If it has been strained for the Sacrifice, no corpse that has
been brought unto it, makes corruption or death enter it[2]. If it has not been strained for the sacrifice, the stem is defiled
the length of four fingers. That length of stem shall be buried in the ground, in the middle of the house, for a year long.
When the year is passed, the faithful may drink of its juice at their pleasure, as before.'
V.
44 (92). O Maker of the material world, thou
[1. When three waves have passed.
2. Because the Haoma is the plant of life; when strained for the sacrifice, it is the king of healing plants (Bund. XXIV); the dead shall
become immortal by tasting of the white Haoma (ib. XXXI).]
{p. 73}
Holy One! Whither shall we bring, where shall we lay the bodies of the dead, O Ahura Mazda?
45 (93). Ahura Mazda answered: 'On the highest summits[1], where they know there are always corpse-eating dogs and
corpse-eating birds, O holy Zarathustra!
46 (95). 'There shall the worshippers of Mazda fasten the corpse, by the feet and by the hair, with brass, stones, or lead, lest
the corpse-eating dogs and the corpse-eating birds shall go and carry the bones to the water and to the trees.
47 (98). 'If they shall not fasten the corpse, so that the corpse-eating dogs and the corpse-eating birds may go and carry the
bones to the water and to the trees, what is the penalty that they shall pay?'
48 (100). Ahura Mazda answered: 'They shall be Peshôtanus: two hundred stripes with the Aspahê-astra, two hundred
stripes with the Sraoshô-karana.'
49 (101). O Maker of the material world, thou Holy-one[2]! Whither shall we bring, where shall we lay the bones of the
dead, O Ahura Mazda?
50 (102). Ahura Mazda answered: the worshippers of Mazda shall erect a building[3] out of the reach of the dog, of the
fox, and of the wolf, and wherein rain-water cannot stay[4].
[1. 'On the top of a mountain' (Comm.) See Introd. V, 10; cf. VIII, 10.
2. The foregoing clauses (§§ 44-47) refer to the place where the corpse must be laid; the following (49-51) refer to the building, which
must be erected on that place, if possible, to receive the corpse.
3. The Dakhma.
4. The rain-water that washes away the remains of corpses (V, 16 seq.) must not remain on the Dakhmas (cf. Comm. ad VIII, 7), {footnote
p. 74} but is brought out through trenches dug , for that purpose (cf. Introd. V,10).]
{p. 74}
51 (105). 'Such a building shall they erect, if they can afford it, with stones, mortar, and earth'; if they cannot afford it, they
shall lay down the dead man on the ground, on his carpet and his pillow, clothed with the light of heaven, and beholding
the sun.'
FARGARD VII.
I (1-5). How long after death the Nasu falls upon the dead.
II (6-9). How far the defiling power of the Nasu extends.
III (10-22). Cleansing of clothes defiled by the dead.
IV (23-24). Eating of corpses an abomination.
V (25-27). Bringing corpses to fire or water an abomination.
VI (28-35). Cleansing of wood and corn defiled by the dead.
VII a (36-40). Physicians; their probation.
VII b (40-44). Their fees.
VIII (45-59). Purification of the earth, of the Dakhmas. The Dakhmas and the Daêvas.
IX (60-72). Treatment of a woman who has brought forth a still-born child.
X (73-75). Cleansing of vessels defiled by the dead.
XI (76). Cleansing of the cow.
XII (77). Unclean libations.
This chapter would offer tolerable unity, but for a digression on medicine, which would be better placed as an introduction
to the last three chapters, Sections II and IX, parts of which have already been found in Fargard V, are more suitably placed
here. This chapter, as a whole, deals with the action of the Drug Nasu, from the moment she takes hold of the corpse, and
shows how and when the several objects she has defiled become clean, namely, clothes, wood, corn, earth, women, vessels,
and cows.
I.
1. Zarathustra asked Ahura Mazda: 'O Ahura Mazda, most beneficent Spirit, Maker of the material
[1. This word is doubtful.]
{p. 75}
world, thou Holy One! When a man dies, at what moment does the Drug Nasu rush upon him[1]?'
2 (3). Ahura Mazda answered: 'Directly after death, as soon as the soul has left the body, O Spitama Zarathustra! the Drug
Nasu comes and rushes upon him, from the regions of the north[2], in the shape of a raging fly, with knees and tail sticking
out, all stained with stains, and like unto the foulest Khrafstras[3].
[3. 'On him she stays until the dog has seen the corpse[4] or eaten it up, or until the flesh-eating birds have taken flight
towards it[5]. When the dog has seen it or eaten it up, or when the flesh-eating birds have taken flight towards it, then the
Drug Nasu rushes away to the regions of the north in the shape of a raging fly, with knees and tail sticking out, all stained
with stains, and like unto the foulest Khrafstras.']
4 (5). O Maker of the material world, thou Holy One! If the man has been killed by a dog, or by a wolf, or by witchcraft, or
by the artifices of hatred[6], or by falling down a precipice, or by the law[7], or by a murderer, or by the noose[8], how
long after death does the Drug Nasu come and rush upon the dead?
[1. See Introd. V, 3.
2. Hell lies in the north; cf. XIX, 1; Yt. XXII, 25; Bundahis 36, 12.
3. See Introd. V, 3.
4. Until the Sag-dîd has been performed (see Introd. V, 4).
5. The Sag-dîd may be performed by birds of prey as well as by dogs (see Introd. V, 4). The dog smites the Nasu when it brings its muzzle
near to the dead, the bird (mountain hawk, sparrow or eagle) when its shadow passes over the body (Comm. ad § 2; Cf. § 29). § 3 is from
the Vendîdâd Sâdah.
6. 'By poison' (Comm.).
7. Literally, 'by men;' that is to say, put to death by the community according to law (Comm.)
8. If he has strangled himself. Or possibly, 'by want.']
{p. 76}
5 (6). Ahura Mazda answered: 'At the next watch after death[1], the Drug Nasu comes and rushes upon the dead, from the
regions of the north, in the shape of a raging fly, with knees and tail sticking out, all stained with stains, and like unto the
foulest Khrafstras.'
II[2].
6 (7). O Maker of the material world, thou Holy One! If there be a number of men resting in the same place, on adjoining
carpets, on adjoining pillows, be there two men near one another, or five, or fifty, or a hundred, close by one another; and
of those people one happens to die; how many of them does the Drug Nasu envelope with infection, pollution, and
uncleanness?
7 (11). Ahura Mazda answered If the dead one be a priest, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on
the eleventh and defiles the ten.
'If the dead one be a warrior, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the tenth and defiles the nine.
'If the dead one be a husbandman, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the ninth and defiles the
eight.
8 (17). 'If it be a shepherd's dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the eighth and defiles the
seven.
[1. The day is divided into five watches or ratu. If the man dies a natural death, the Drug comes directly; if the death be violent and
unlocked for, the Drug is taken unawares, and it requires time for her to be warned of it and to come.
2. §§ 6-9 = Farg. V, 27-30.]
{p. 77}
If it be a house dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the seventh and defiles the six.
9 (21). 'If it be a Vohunazga dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the sixth and defiles the
five.
If it be a young dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the fifth and defiles the four[1].'
. . . 'those clothes shall serve for their coverings and for their sheets[2].' . . .
10 (26). O Maker of the material world, thou Holy One! What part of his bedding[3] and pillow does the Drug Nasu defile
with infection, uncleanness, and pollution?
11 (27). Ahura Mazda answered: 'The Drug Nasu defiles with infection, uncleanness, and pollution the upper sheet and the
inner garment[4].'
12 (28). O Maker of the material world, thou Holy One! Can that garment be made clean, O holy Ahura Mazda! that has
been touched by the carcase of a dog or the corpse of a man?
13 (29). Ahura Mazda answered: 'It can, O holy Zarathustra!'
How so?
[1. This enumeration is less complete than that in the fifth Fargard, as it comprises only the first four sorts of dogs, viz. only those that can
perform the Sag-dîd (Comm. ad § 2).
2. This phrase, which forms part of § 19, is wrongly inserted here.
3. The bedding on which he has died.
4. That is to say, only those clothes which have been in direct contact with the dead.]
{p. 78}
'If, indeed, the garment has been defiled with seed, or sweat, or dirt, or vomit, the worshippers of Mazda shall rend it to
pieces, and bury it under the ground[1].
14 (33). 'But if it has not been defiled with seed, or sweat, or dirt, or vomit, then the worshippers of Mazda shall wash it
with gômêz.
15 (35). 'If it be leather, they shall wash it with gômêz three times, they shall rub it with earth three times, they shall wash it
with water three times, and afterwards they shall expose it to the air for three months at the window of the house.
'If it be woven cloth, they shall wash it with gômêz six times[2], they shall rub it with earth six times, they shall wash it
with water six times, and afterwards they shall expose it to the air for six months at the window of the house.
16 (37). 'The spring named Ardvî Sûra, O Spitama Zarathustra! that spring of mine, purifies the seed in man, the fruit in a
woman's womb, the milk in a woman's breast[3].'
17[4] (41). O Maker of the material world, thou Holy One! Can those clothes, when once washed and cleansed, ever be
used either by a Zaotar, or by a Hâvanan, or by an Âtare-vakhsha, or by a Frabaretar, or by an Âbered, or by an Âsnâtar, or
by a Rathwiskar, or by a Sraoshâ-varez, or by any priest, warrior, or husbandman?
[1. According to the Commentary only that part which has been defiled is rent off; the rest may still be used.
2. See Introd. V, 16.
3. This clause is a quotation from Yasna LXV, 5, intended {to} illustrate the cleansing power of water. Ardvî Sûra is the Goddess of the
waters.
4. §§ 17-22 = Farg. V, 57-62.]
{p. 79}
18 (43). Ahura Mazda answered: 'Never can those clothes, even when washed and cleansed, be used either by a Zaotar, or
by a Hâvanan, or by an Âtare-vakhsha, or by a Frabaretar, or by an Âbered, or by an Âsnâtar, or by a Rathwiskar, or by a
Sraoshâ-varez, or by any priest, warrior, or husbandman.
19 (45). 'But if there be in a Mazdean house a woman who is in her sickness, or a man who has become unfit for work, and
who must sit in the place of infirmity, those clothes shall serve for their coverings and for their sheets, until they can
withdraw and move their hands.
20 (49). 'Ahura Mazda, indeed, does not allow us to waste anything of value that we may have, not even so much as an
Asperena's weight of thread, not even so much as a maid lets fall in spinning.
21 (52). 'Whosoever throws any clothing on a dead body, even so much as a maid lets fall in spinning, is not a pious man
whilst alive, nor shall he, when dead, have a place in the happy realm.
22 (55). 'He shall go away into the world of the fiends, into that dark world, made of darkness, the offspring of darkness.
To that world, to the dismal realm, you are delivered by your own doings, by your own souls, O sinners!'
IV.
2 (59). O 'Maker of the material world, thou Holy One! Can he be clean again who has eaten of the carcase of a dog or of
the carcase of a man[1]?
[1. The carcase-eater lodges the Nasu in himself; he becomes a Nasu, and therefore must be destroyed; cf. infra § 76 seq.]
{p. 80}
24 (60). Ahura Mazda answered: 'He cannot, O holy Zarathustra! His burrow[1] shall be dug out, his life shall be torn out,
his bright eyes shall be put out; the Drug Nasu falls upon him, takes hold of him even to the end of the nails, and he is
unclean, thenceforth, for ever and ever[2].'
V.
25 (65). O Maker of the material world, thou Holy One! Can he be clean again, O holy Ahura Mazda! who has brought a
corpse with filth into the waters, or unto the fire, and made either unclean?
26 (66). Ahura Mazda answered: 'He cannot, O holy Zarathustra! Those wicked ones it is, those men turned to Nasus[3],
that most increase gnats and locusts,; those wicked ones it is, those men turned to Nasus, that most increase the
grass-destroying drought.
27 (69). 'Those wicked ones it is, those men turned to Nasus, that increase most the power of the winter, produced by the
fiends, the cattle-killing, thick-snowing, overflowing, the piercing,
[1. His house, as he is assimilated to a devouring Khrafstra.
2 Till the resurrection. 'It is prescribed in the Vendîdâd that if a man shall eat of a carcase, his house and family shall be destroyed, his
heart shall be torn out of his body, his eyes shall be put out, and his soul shall abide in hell till the resurrection' (Saddar 71, Hyde 7 9). 'He
who eats of a carcase with sinful intent is both unclean and margarzân; Barashnûm and Nîreng are of no avail for him, he must die. If there
has been no sinful intent, he may wash himself; one may give him the ashes and the gômêz (Comm.); he is unclean, he is not margarzân'
(Old Rav. 115 b).
3. Doubtful; possibly, 'those Nasu-makers.'
4. 'It is said in the Avesta that when there are many gnats and locusts it is owing to corpses having been brought to water and to fire'
(Saddar 72, Hyde 80).]
{p. 81}
fierce, mischievous winter[1]. Upon them comes and rushes the Drug Nasu, she takes hold of them even to the end of the
nails, and they are unclean, thenceforth, for ever and ever[2].
VI.
28 (72). O Maker of the material world, thou Holy One! Can the wood be made clean, O holy Ahura Mazda! whereunto
dead matter has been brought from a dead dog, or from a dead man?
29 (73). Ahura Mazda answered: 'It can, O holy Zarathustra!'
How so?
'If the Nasu has not yet been smitten[3] by the corpse-eating dogs, or by the corpse-eating birds[4], they shall lay down,
apart on the (,round, the wood on the length of a Vîtasti[5] all around the dead matter, if the wood be dry; on the length of a
Frârâthni[6] all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean[7].
[1. 'In the same way (by the bringing of corpses to water and to fire), winter grows colder, and summer grows warmer' (Saddar 72, Hyde
80).
2 Whoever shall do that deed, shall pay for it in this world and in the next; they shall flay his body in the presence of the assembly, they
shall tear him limb from limb, and his corpse shall be thrown away to dogs and ravens, . . . and when his soul comes to the other world, he
shall suffer tortures from the dêvs (Gr. Rav. p. 123).
3. That is to say, if the Sag-dîd has not yet been performed.
4. See above, p. 75, n. 5.
5. Twelve fingers.
6. The Frârâthni is, as it seems, as much. as one foot (fourteen fingers, Vd. II, 22, Comm.)
7. 'After a year,' according to the Commentary.]
{p. 82}
30 (78). 'But if the Nasu has already been smitten[1] by the corpse-eating dogs, or by the corpse-eating birds, they shall lay
down, apart on the ground, the wood on the length of a Frârâthni all around the dead matter, if the wood be dry; on the
length of a Frâbâzu[2] all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean.
31 (81). 'This is the quantity of wood around the dead matter, that they shall lay down, apart on the ground, according as
the wood is dry or wet; according as it is hard or soft; they shall sprinkle it once over with water, and it shall be clean.'
32 (83). O Maker of the material world, thou Holy One! Can the corn or the fodder be made clean, O holy Ahura Mazda!
whereunto dead matter has been brought from a dead dog, or from a dead man?
33 (84). Ahura Mazda answered: 'It can, O holy Zarathustra!'
How so?
'If the Nasu has not yet been smitten by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on
the ground, the corn on the length of a Frârâthni all around the dead matter, if the corn be dry; on the length of a Frâbâzu
all
[1. It appears from the similar passages (VIII, 35, 36, and 98, 99) and from the general principles of uncleanness (see Introd. V, 16) that
the words 'If the Nasu has not yet been smitten,' in § 29, have been misplaced there from § 30, and that the corresponding words in § 30
belong to § 29; because uncleanness spreads less far, when the Sag-dîd has taken place.
2 A measure of unknown extent; 'an arm's length,' it would seem.]
{p. 83}
around if it be wet; then they shall sprinkle it once over with water, and it shall be clean.
34 (89). 'But if the Nasu has already been smitten[1] by the corpse-eating dogs, or by the corpse-eating birds, they shall lay
down, apart on the ground, the corn on the length of a Frâbâzu all around the dead matter, if the corn be dry; on the length
of a Vîbâzu[2] all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean.
35 (92). 'This is the quantity of corn around the dead matter, that they shall lay down, apart on the ground, according as the
corn is dry or wet; according as it is sown or not sown; according as it is reaped or not reaped; according as it is ground or
not ground[3]; according as it is (kneaded)[4] or not kneaded; they shall sprinkle it once over with water, And it shall be
clean.'
VII a.
36 (94). O Maker of the material world, thou Holy One! If a worshipper of Mazda want to practice the art of healing, on
whom shall he first his skill? on worshippers of Mazda or on worshippers of the Daêvas?
37 (96). Ahura Mazda answered: 'On worshippers of the Daêvas shall he first prove himself,
[1. The same observation applies to the first words of §§ 33, 34, as was observed of §§ 29, 30.
2. A measure of unknown extent; 'an ell,' it would seem.
3. This clause is preceded and followed, in the Vendîdâd Sâdah, by clauses which seem to refer to the process of grinding being more or
less advanced.
4. This word is supplied, as it appears, from the context, and from the Pahlavi translation, to be wanting.]
{p. 84}
rather than on worshippers of Mazda. If he treat with the knife a worshipper of the Daêvas and he die; if he treat with the
knife a second worshipper of the Daêvas and he die; if he treat with the knife for the third time a worshipper of the Daêvas
and he die, he is unfit to practise the art of healing for ever and ever.
38 (99). 'Let him therefore never attend any worshipper of Mazda; let him never treat with the knife any worshipper of
Mazda, nor wound him with the knife. If he shall ever attend any worshipper of Mazda, if he shall ever treat with the knife
any worshipper of Mazda, and wound him with the knife, he shall pay for it the same penalty as is paid for wilful
murder[1].
39 (102). 'If he treat with the knife a worshipper of the Daêvas and he recover; if he treat with the knife a second
worshipper of the Daêvas and he recover; if for the third time he treat with the knife a worshipper of the Daêvas and he
recover; then he is fit to practise the art of healing for ever and ever[2].
40 (104). 'He may henceforth at his will, attend worshippers of Mazda; he may at his will treat with the knife worshippers
of Mazda, and heal them with the knife.
VII b.
41 (105). 'A healer shall heal a priest for a holy
[1. For baodhô-varsta, which word is wrongly understood by the Parsis as the designation of a penalty, consisting in the amputation of six
fingers (Asp.)
2. 'Some say, One who has been qualified may become disqualified; one who has been disqualified shall never become qualified' (Comm.
ad § 43).]
{p. 85}
blessing[1]; he shall heal the master of a house for the value of an ox of low value; he shall heal the lord of a borough[2]
for the value of an ox of average value; he shall heal the lord of a town for the value of an ox of high value; he shall heal
the lord of a province for the value of a chariot and four[3].
42 (110). 'He shall heal the wife of the master of a house for the value of a she-ass; he shall heal the wife of the lord of a
borough for the value of a cow; he shall heal the wife of the lord of a town for the value of a mare; he shall heal the wife of
the lord of a province for the value of a she-camel.
43 (114) 'He shall heal the son of the lord of a borough for the value of an ox of high value; he shall heal an ox of high
value for the value of an ox of average value; he shall heal an ox of average value for that of an ox of low value; he shall
heal an ox of low value for the value of a sheep; he shall heal a sheep for the value of a meal of meat[4].
44 (118). 'If several healers offer themselves together, O Spitama Zarathustra! namely, one who heals with the knife, one
who heals with herbs, and one who heals with the holy word[5], it is this one
[1. 'Thus he will become holy (i.e. he will go to paradise); there no equivalent in money. Some say, It is given when the priest has not 3000
stîrs' (Comm.)
2. A group of several houses; Aspendiârji and Anquetil say, 'a street.'
3. 'A value of seventy stîrs' (Comm.)
4. Cf. the tariff of fees for the. cleanser, Farg. IX, 37 seq.
5. 'By spells' (Comm.; cf. Odyssea XIX, 457). This classification was not unknown to Asclepios: he relieved the sick 'now with caressing
spells, now with soothing drink or balsam, now with the knife' (Pindaros, Pyth. III, 51).]
{p. 86}
who will best drive away sickness from the body of the faithful[1].'
VIII.
45 (122). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on
the ground, clothed with the light of heaven and beholding the sun, Is the ground itself again[2]?
46 (123). Ahura Mazda answered: 'When the corpse of a dead man has lain on the ground for a year, clothed with the light
of heaven, and beholding the sun, then the ground is itself again, O holy Zarathustra[3]!'
47 (124). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been buried in the
earth, is the earth itself again?
48 (125). Ahura Mazda answered: 'When the corpse of a dead man has lain buried in the earth for fifty years, O Spitama
Zarathustra! then the earth is itself again[4].'
49 (126). O Maker of the material world, thou Holy One! How long after the corpse of a dead
[1. 'It may be that he may not relieve, but he will not harm' (Comm.) The Vendîdâd Sâdah, instead of 'it is this one,' &c, reads as follows:
'Let them address themselves to the one who heals with the holy word; for he is the best healer among all healers, who heals by the holy
word; this one it is who will drive away sickness from the body of the faithful.' The treatment by the holy word seems not to consist only
in the recitation of spells, but the spells must be accompanied by the ceremony of the Barashnûm (see Farg. XXII and Introd. V, 14).
2. Restored to the purity of its nature, and fit to till; as it remains Nasu till that time.
3. See Farg. VI, 1 seq.
4. Cf. Farg. III, 36 seq.]
{p. 87}
man has been laid down on a Dakhma, is the ground, whereon the Dakhma stands, itself again?
50 (127). Ahura Mazda answered: 'Not until the dust of the corpse, O Spitama Zarathustra! has mingled with the dust of the
earth'. Urge every one in the material world, O Spitama Zarathustra! to pull down Dakhmas[2].
51 (129). 'He who should pull down Dakhmas, even so much thereof as the size of his own body, his sins in thought, word,
and deed are remitted as they would be by a Patet; his sins in thought, word, and deed are atoned for[3]
52 (132). 'Not for his soul shall the two spirits ,wage war with one another[4]; and when he enters the blissful world, the
stars, the moon, and the sun shall rejoice in him; and I, Ahura Mazda, shall rejoice in him, saying: "Hail, O man! thou who
hast just passed from the decaying world into the undecaying one!"'
55[5] (137). O Maker of the material world, thou
[1. A space of time estimated at fifty years (Comm.) Cf. Farg. III, 13.
2. Cf. Farg. III, 9, text and note, and § 13.
3. 'A tanâfûhr sin is remitted thereby' (Comm.)
4 When a man dies, hell and paradise, fiends and gods struggle for the possession of his soul: Astôvîdhôtus, Vîzaresha, and the bad Vayu
drag the souls of the wicked to hell; Mithra, Sraosha, Rashnu, and the good Vayu take the souls of the good to paradise (see Farg. XIX, 29
seq.; Yt. XXII; Mainyô-i-khard II). The struggle lasts for three days and three nights (the sadis), during which time the relatives of the
dead offer up prayers and sacrifices to Sraosha, Rashnu, and Vayu, to assure him their protection (cf. IX, 56).
5. §§ 53, 54 belong to the Commentary; they are composed of disconnected quotations, part of which refers to the different deeds by which
a tanâfûhr sin may be redeemed, while the other part refers to the rules of what may be called the book-keeping of good actions and sins.]
{p. 88}
Holy One! Where are the fiends? Where are the worshippers of the fiends? What is the place whereon the troops of fiends
rush together? What is the place whereon the troops of fiends come rushing along? What is the place whereon they rush
together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of
thousands, their tens of thousands and their myriads of myriads?
56 (138). Ahura Mazda answered: 'Those Dakhmas that are built upon the face of the earth, O Spitama Zarathustra! and
whereon are laid the corpses Of dead men, that is the place where the fiends are, that is the place whereon the troops of
fiends rush together, that is the place whereon the troops of fiends come rushing along, that is the place whereon they rush
together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of
thousands, their tens of thousands and their myriads of myriads.
57 (140). 'On those Dakhmas, O Spitama Zarathustra! those fiends take food and void filth, (eating up corpses) in the same
way as you, men, in the material world, eat cooked meal and cooked meat. It is, as it were, the smell of their feeding that
you smell there, O men!
58 (143). 'Thus the fiends revel on there, until that stench is rooted in the Dakhmas. Thus from the Dakhmas arise the
infection of diseases, itch, hot fever, humours[1], cold fever, rickets, and hair untimely white. There death has most power
on man, from the hour when the sun is down.
[1. Doubtful (naêza).]
{p. 89}
59 (148). 'And if there be people of evil spirit who do not seek for better spirit, the Gainis[1] make those diseases grow
stronger by a third[2], on their thighs, on their hands, on their plaited hair[3].'
IX.
60[4] (151). O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda there be a woman
with child, and if being a month gone, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten months
gone, she bring forth a still-born child, what shall the worshippers of Mazda do?
61 (155). Ahura Mazda answered: 'The place in that Mazdean house whereof the ground is the cleanest and the driest, and
the least passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and
by the faithful;'-62 (158). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from
the consecrated bundles of baresma? How far from the faithful?
63 (159). 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;'-[1. 'The Gahi' (Comm.) The Gaini seems to be the Gahi as bringing sickness (cf. Farg. XXI, 2).
2. The general meaning of the sentence is that the Dakhmas are seats of infection, of which the action becomes worse and stronger when
people live in impiety and vices.
3 Doubtful.
4. §§ 60-69 = Farg. V, 45-54.]
{p. 90}
64 (160). 'On that place shall the worshippers of Mazda erect an enclosure, and therein shall they establish her with food,
therein shall they establish her with clothes.'
65 (162). O Maker of the material world, thou Holy One! What is the food that the woman shall first take?
66 (163). Ahura Mazda answered: 'She shall drink gômêz mixed with ashes, three cups of it, or six, or nine, to wash over
the grave in her womb.
67 (166). 'Afterwards she may drink boiling milk of mares, cows, sheep, or goats, with pap or without pap; she may take
cooked meat without water, bread without water, and wine without water.'
68 (169). O Maker of the material world, thou Holy One! How long shall she remain so? How long shall she live only on
that sort of meat, bread, and wine?
69 (170). Ahura Mazda answered: 'Three nights long shall she remain so; three nights long shall she live on that sort of
meat, bread, and wine. Then, when three nights have passed, she shall wash her body, she shall wash her clothes, with
gômêz and water, by the nine holes, and thus shall she be clean.'
70 O 72). O Maker of the material world, thou Holy One! But if fever befall her unclean body, if that twofold plague,
hunger and thirst, befall her, may she be allowed to drink water?
71 (175). Ahura Mazda answered: 'She may; the first thing for her is to have her life saved. Having been allowed by one of
the holy men, by a holy faithful man, who knows the holy
{p. 91}
knowledge[1], she shall drink of the strength-giving water. But you, worshippers of Mazda, fix ye the penalty for it. The
Ratu being applied to, the Sraoshâ-varez being applied to[2], shall prescribe the penalty to be paid[3].'
72 (181). What is the penalty to be paid?
Ahura Mazda answered: 'The deed is that of a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes
with the Sraoshô-karana[4].'
X.
73 (183). O Maker of the material world, thou Holy One! Can the eating vessels be made clean that have been touched by
the carcase of a dog, or by the corpse of a man?
74 (184). Ahura Mazda answered: 'They can, O holy Zarathustra!'
How so?
'If they be of gold, you shall wash them once with gômêz, you shall rub them once with earth, you shall wash them once
with water, and they shall be clean.
'If they be of silver, you shall wash them twice with gômêz, you shall rub them twice with earth, you shall wash them twice
with water, and they shall be clean.
[75. 'If they be of brass, you shall wash them thrice with gômêz, you shall rub them thrice with
[1. The Dastur.
2. See Farg. V, 25.
3. For the water having been defiled.
4. A penalty to be undergone by the husband, at least in modern practice: 'If through fear of death or of serious illness she has drunk water
before the appointed time, her husband shall make Patet for her fault before the Dastur' (Old Rav. 98 b).]
{p. 92}
earth, you shall wash them thrice with water, and they shall be clean.
'If they be of steel, you shall wash them four times with gômêz, you shall rub them four times with earth, you shall wash
them four times with water, and they shall be clean.
'If they be of stone, you shall wash them six times with gômêz, you shall rub them six times with earth, you shall wash
them six times with water, and they shall be clean[1].]
'If they be of earth, of wood, or of clay, they are unclean for ever and ever[2].'
XI.
76 (189). O Maker of the material world, thou Holy One! Can the cow be made clean that has eaten of the carcase of a dog,
or of the corpse of a mail?
77 (190). Ahura Mazda answered: 'She can, O holy Zarathustra! The priest shall not, within a year, take from her to the
baresma neither the milk and cheese that accompany the libation, nor the meat that accompanies the libation[3]. When a
year has passed, then the faithful may eat of her as before[4].'
XII.
78 (193), Who is he, O holy Ahura Mazda! who,
[1. From the Vendîdâd Sâdah.
2 See Introd. V, 16.
3. The offering of the libation waters (Zaothra) is accompanied with offerings of milk, cheese, and meat, which the priest eats holding the
baresma in his hand.
4. 'Whatever comes from her, if dropped, is clean; if taken, unclean. If she be big with young, the young is born clean, if conceived before
her eating of the corpse; if conceived afterwards, it is born unclean' (Comm.)]
{P. 93}
with a godly intent, with a godly wish, goes astray from the ways of God? Who is he who, with a godly intent, falls into the
ways of the Drug[1]?
79 (194). Ahura Mazda answered: 'The one who, with a godly intent, with a godly wish, goes astray from the ways of God;
the one who with a godly intent falls into the ways of the Drug, is he who offers up for libation water defiled by the dead;
or who 'Offers up libations in the dead of the night[2].'
FARGARD VIII.
I (1-3). Purification of the house where a man has died.
II (4-13). Funerals.
III (14-22). Purification of the ways along which the corps-has been carried.
IV (23-25). No clothes to be wasted on a corpse.
V (26-32). Unlawful lusts.
VI (33-34). A corpse when dried up does not contaminate.
VII (35-72). Purification of the man defiled by the dead.
VIII (73-80). Purification of the fire defiled by the dead.
IX (81-96). The Bahrâm fire.
X (97-107). Purification in the wilderness.
This chapter, putting aside section V, may be entitled: Funerals and Purification. Logical order may easily be introduced
into it, by arranging the sections as follows: I, IV, II, III, VI, VII, X, VIII, IX.
I.
1. If a dog or a man die under the timber-work of a house or the wattlings of a hut, what shall the worshippers of Mazda
do?
[1. Possibly, works for the Drug.
2. 'From what hour may the good waters be offered up? From sunrise to sunset. He who offers up the good waters after sunset, before
sunrise, does no better deed than if he should shed them downright into the jaws of the venomous snake' (Nîrangistân, in the Zand-Pahlavi
Glossary, p. 76).]
{p. 94}
2 (4). Ahura Mazda answered: 'They shall look for a Dakhma, they shall look for a Dakhma all around. If they find it
easier, to remove the dead than to remove the house, they shall take out the dead, they shall let the house stand, and shall
perfume it with Urvâsni, or Vohu-gaona, or Vohu-kereti, or Hadhâ-naêpata, or any other sweet-smelling plant[1].
3 (8). 'If they find it easier to remove the house than to remove the dead[2], they shall take away the house, they shall let
the dead lie on the spot, and shall perfume the house with Urvâsni, or Vohu-gaona, or Vohu-kereti, or Hadhâ-naêpata, or
any other sweet-smelling plant.'
II.
4 (11). O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda a dog or a man happens to
die, and it is raining[3], or snowing, or blowing[4], or the darkness is coming on, when flocks and men lose their way, what
shall the worshippers of Mazda do[4]?
[1. 'So, when a dog or a man dies, the first thing to do is to take the corpse out (from the house), and to purify the house, inside and
outside, with perfumes burnt on the fire' (Comm.) Cf. XI, 4. Urvâsni is the râsan plant, a sort of garlic; Vohu-gaona, Vohu-kereti, and
Hadhâ-naêpata are respectively (according to Aspendiârji) benzoin, aloe, and pomegranate.
2. If the house is simply a hut or a tent.
3. 'No corpse must be taken to the Dakhma when rain is falling, or threatening. If one is overtaken by rain on the way, if there be a place to
lay it down, they shall lay it down; if there be none, they must go on and take it to the Dakhma, they must not retrace their steps. . . . When
arrived at the Dakhma, if they find it full of water, they may nevertheless lay down the corpse' (Comm.)
4. If it is the season of rain or snow, Cf. V, 10. seq.]
{p. 95}
5 (14). Ahura Mazda answered: 'The place in that house whereof the ground is the cleanest and the driest, and the least
passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the
faithful;'-6 (16). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the
consecrated bundles of baresma? How far from the faithful?
7 (17). 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;-8 (18). 'On that place they shall dig a grave, half a foot deep if the earth be hard, half the height of a man if it be soft; [they
shall cover the surface of the grave with ashes or cowdung][1]; they shall cover the surface of it with dust of bricks, of
stones, or of dry earth[2].
9 (21). 'And they shall let the lifeless body lie there, for two nights, or three nights, or a month long, until the birds begin to
fly, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth.
10 (23). 'And when the birds begin to fly, the plants to grow, the floods to flow, and the wind to dry up the waters from off
the earth, then the worshippers of Mazda shall make a breach in the wall
[1. Vendîdâd Sâdah.
2. In the similar case in V, 10, it is prescribed to isolate the corpse in a permanent dead house (the Zâd-marg); the rule prescribed here
seems to be older, as it is now obsolete; it was besides less convenient.]
{p. 96}
of the house[1], and they shall call for two men, strong and skilful[2], and those, having stripped their clothes off[3], shall
take the body to the building of clay, stones, and mortar[4], raised on a place where they know there are always
corpse-eating dogs and corpse-eating birds.
11 (29). 'Afterwards the corpse-bearers shall sit down, three paces from the dead; then the holy Ratu[5] shall proclaim to
the worshippers of Mazda thus: "Let the worshippers of Mazda here bring the urine wherewith the corpse-bearers there
shall wash their hair and their bodies!"'
12 (32). O Maker of the material world, thou Holy One! Which is the urine wherewith the corpse-bearers shall wash their
hair and their bodies? Is it of sheep or of oxen? Is it of man or of woman?
13 (35). Ahura Mazda answered: 'It is of sheep or of oxen; not of man nor of woman, except these two: the nearest kinsman
(of the dead) or his nearest kinswoman. The worshippers of Mazda
[1. 'The master and mistress of the house are carried away through a breach (made in the wall of the house); others through the door'
(Comm.) In some parts of Germany the dead must not be carried away through the usual house-door, as the dead and the living must not
pass through the same door.
2. The corpse-bearers or nasu-kasha. 'The corpse must be carried by two persons (see Farg. III, 13 seq.), no matter who they are; they may
be a man and a woman, or two women' (Comm.)
3. 'As they are exchanged for the special clothes in which they carry corpses' (Comm.), the so-called gâmah-i dakhma, 'the Dakhma
clothes.'
4. The Dakhma (see Farg. VI, 50 seq.)
5. The priest who directs the funerals, the chief of the Nasu-kashas' (Comm.)]
{p. 97}
shall therefore procure the urine wherewith the corpse-bearers shall wash their hair and their bodies[1].'
III.
14 (38). O Maker of the material world, thou Holy One! Can the way, whereon the carcases of dogs or corpses of men have
been carried, be passed through again by flocks and herds, by men and women, by Fire, the son of Ahura Mazda, by the
consecrated bundles of baresma, and by the faithful?
15 (40). Ahura Mazda answered: 'It cannot be passed through again by flocks and herds, nor by men and women, nor by
Fire, the son of Ahura Mazda, nor by the consecrated bundles of baresma, nor by the faithful.
16 (41). 'You shall therefore cause the yellow dog with four eyes, or the white dog with yellow ears[2], to go three times
through that way[3]. When either the yellow dog with four eyes, or the white dog with yellow ears, is brought there, then
the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail sticking out, all
stained with stains, and like unto the foulest Khrafstras[4].
17 (45). 'If the dog goes unwillingly, they shall use the yellow dog with four eyes, or the white
[1. When back in the village they perform the regular Barashnûm with consecrated gômêz (Comm.)
2. See Introd. V, 4.
3. 'Afrag says, the dog goes straight along the length of the way. Maidyô-mâh says, he goes across it from side to side' (Comm.)
4. Cf. Farg. VII, 3.]
{p. 98}
dog with yellow ears: to go six times[1] through that way. When either the yellow dog with four eyes, or the white dog
with yellow ears, is brought there, then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly,
with knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras.
18 (47). 'If the dog goes unwillingly, they shall cause the yellow dog with four eyes, or the white dog with yellow ears, to
go nine times through that way. When either the yellow dog with four eyes, or. the white dog with yellow ears, has been
brought there, then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail
sticking out, all stained with stains, and like unto the foulest Khrafstras.
19 (49). 'An Âthravan shall first go along the way and shall say aloud these fiend-smiting words: "Yathâ ahû
vairyô[2]:--the will of the Lord is the law of holiness; the riches of Vohu-manô[3] shall be given to him who works in this
world for Mazda, and wields according to the will of Ahura the power he gave to him to relieve the poor.
20 (52). '"Kem nâ mazdâ:--whom hast thou placed to protect me, O Mazda! while the hate of
[1. 'Three times suffice if the dog goes of his own accord; if he goes by force, it counts as nothing; if he goes but with reluctance, that shall
suffice' (Comm. ad § 18).
2. A prayer in frequent use, and considered of great efficacy, generally known as the Ahuna Vairya or Honover. It was by reciting it that
Ormazd in his first conflict with Ahriman drove him back to hell (Bund. I).
3. Of paradise, as Vohu-manô (Good Thought) is the doorkeeper of heaven (cf. Farg. XIX, 31).]
{p. 99}
the fiend is grasping me? Whom but thy Âtar and Vohu-manô[1], by whose work the holy world goes on? Reveal to me the
rules of thy law!
'"Ke verethrem gâ:--who is he who will smite the fiend in order to maintain thy ordinances? Teach me clearly thy rules for
this world and for the next, that Sraosha[2] may come with Vohu-manô and help whomsoever thou pleasest.
21 (60). '"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!"
22.(63). 'Then the worshippers of Mazda may at their will bring by those ways sheep and oxen, men and women, and Fire,
the son of Ahura Mazda, the consecrated bundles of baresma, and the faithful.
'The worshippers of Mazda may afterwards[3] prepare meals with meat and wine in that house; it shall be clean, and there
will be no sin, as before.'
IV.
23 (65). O Maker of the material world, thou Holy One! If a man shall throw clothes, either of
[1. When Ahriman broke into the world he was repelled by Âtar and Vohu-manô (Yasht XIII, 77; cf. Orm. Ahr. § 107).
2. Sraosha fights for the soul of the good after death (see p. 87, note 4). Kem nâ mazdâ and ke verethrem gâ are lines taken the Gâthas
(Yasna XLVI, 7; XLIV, 16) and diverted from their primitive meaning to suit the present case.
3. On the fourth day. For three days and nights after the death it is forbidden to cook meat in the house (Comm.)]
{p. 100}
skin or woven, upon a dead body, enough to cover the feet, what is the penalty that he shall pay[1]?
Ahura Mazda answered: 'Four hundred stripes with the Aspahê-astra, four hundred stripes with the Sraoshô-karana.'
24 (68). O Maker of the material world, thou Holy One! If a man shall throw clothes, either of skin or woven, upon a dead
body, enough to cover both legs, what is the penalty that he shall pay?
Ahura Mazda answered: 'Six hundred stripes with the Aspahê-astra, six hundred stripes with the Sraoshô-karana.'
25 (71). O Maker of the material world, thou Holy One! If a man shall throw clothes, either of skin or woven, upon a dead
body, enough to cover the whole body, what is the penalty that he shall pay?
Ahura Mazda answered: 'A thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana.'
V.
26 (74). O Maker of the material world, thou Holy One! If a man involuntarily emits his seed, what is the penalty that he
shall pay?
Ahura Mazda answered: 'Eight hundred stripes with the Aspahê-astra, eight hundred stripes with the Sraoshô-karana.'
27 (77). O Maker of the material world, thou Holy One! If a man voluntarily emits his seed, what is the penalty for it?
What is the atonement for it? What is the cleansing from it?
[1. See Farg. V, 60; VII, 2 0.]
{p. 101}
Ahura Mazda answered: 'For that deed there is nothing that can pay, nothing that can atone, nothing that can cleanse from
it; it is a trespass for which there is no atonement, for ever and ever.'
28 (83). When is it so?
'It is so, if the sinner be a professor of the law of Mazda, or one who has been taught in it. But if he be not a professor of
the law of Mazda, nor one who has been taught in it, then this law of Mazda takes his sin from him, if he confesses it and
resolves never to commit again such forbidden deeds.
29 (88). 'The law of Mazda indeed, O Spitama Zarathustra! takes away from him who confesses it the bonds of his sin; it
takes away (the sin of) breach of trust; it takes away (the sin of) murdering one of the faithful; it takes away (the sin of)
burying a corpse; it takes away (the sin of) deeds for which there is no atonement; it takes away the heaviest penalties of
sin; it takes away any sin that may be sinned.
30 (95). 'In the same way the law of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word,
and deed, as a swift-rushing mighty wind cleanses the plain.
'So let all the deeds thou doest be henceforth good, O Zarathustra! a full atonement for thy sin is effected by means of the
law of Mazda[1].'
31 (98). O Maker of the material world, thou only One! Who is the man that is a Daêva? Who is he that is a worshipper of
the Daêva? that is a male paramour of the Daêvas? that is a female paramour of the Daêvas? that is a she-Daêva?
[1. See Farg. III, 38-42, text and notes.]
{p. 102} that is in his inmost self a Daêva? that is in his whole being a Daêva[1]? Who is he that is a Daêva before he dies,
and becomes one of the unseen Daêvas after death[2]?
32 (102). Ahura Mazda answered: 'The man that lies with mankind as man lies with womankind, or as woman lies with
mankind, is the man that is a Daêva; this one is the man that is a worshipper of the Daêvas, that is a male paramour of the
Daêvas, that is a female paramour of the Daêva, that is a she-Daêva; this is the man that is in his inmost self a Daêva, that
is in his whole being a Daêva; this is the man that is a Daêva before he dies, and becomes one of the unseen Daêvas after
death: so is he, whether he has lain with mankind as mankind, or as womankind[3].'
[1. The text has a Vîspô-daêva, a curious expression which comes from the time when daêva still meant 'a god' (see Introd. IV, 4I). In the
time of the Indo-Iranian, nay, as early as the time of the Indo-European religion, it was the custom, beside special invocations to the
several gods, to address one to all the gods, for fear of the resentment of those who might have been forgotten or ignored; thus the Greeks
never failed to invoke all gods and goddesses ({Greek ðeoi^s pa^si kai` pa'sais}); in the same way the Indian invoked visvê devâs, 'all the
gods,' which, in course of time, gave rise to a special class of gods. Hence, in Mazdeism, arose a class of fiends, the vîspê daêva; but
tradition lost the meaning of the word, and the vîspô daêva became 'one who is entirely a Daêva by his wickedness' (Comm.)
2 Demons are often the restless souls of the wicked, excluded from heaven. The Persian sect of the Mahâbâdians believed that the soul that
had not spoken and done good became an Ahriman or gin (Dabistân).
3. The guilty may be killed by any one, without an order from the Dastur (see § 74 n.), and by this execution, an ordinary capital crime
may be redeemed (Comm. ad VII, 52).]
{p. 103}
VI.
33 (107). O Maker of the material world, thou Holy One! Shall the man be clean who has touched a corpse that has been
dried up and dead more than a year?
34 (108). Ahura Mazda answered: 'He shall. The dry mingles not with the dry[1]. Should the dry mingle with the dry, how
soon this material world of mine would have in it only Peshôtanus, shut out from the way of holiness, and whose souls will
cry and wail! so numberless are the beings that die upon the face of the earth[2].'
VII.
35 (111). O Maker of the material world, thou Holy One! Can the man be made clean that is touched the corpse of a dog or
the corpse of a man?
36 (113). Ahura Mazda answered: 'He can, O holy Zarathustra!'
How so?
'If the Nasu has already been smitten by the corpse-eating dogs, or by the corpse-eating birds,
[1. See Introd. V. This principle still prevails even with Musulman Persians: 'Pour encourir leur immondicité dans l'attouchement des
Chretiens et autres idolatres, il est nécessaire que s'ils les touchent, leurs vétements soient mouillés. C'est à cause, disent-ils, qu'étans secs
l'immondicité ne s'attache pas; . . . . ce qui est cause que dans les villes où leurs Mullas et Docteurs ont plus d'autorité, ils font par fois
défendre par leurs Kans que lorsqu'il pleut, les Chrétiens ne sortent pas de leurs maisons, de crainte que par accident, venans à les heurter,
ils ne soient rendus immondes' (G. du Chinon, p. 88 seq.; cf. Chardin).
2. See Farg. V, 4.]
{p. 104}
he shall cleanse his body with gômêz and water, and he shall be clean[1].
37 (117). 'If the Nasu has not yet been smitten by the corpse-eating dogs, or by the corpse-eating birds[2], then the
worshippers of Mazda shall dig three holes in the ground[3], and he shall thereupon wash his body with gômêz, not with
water. They shall then lift and bring my dog[4], they shall bring him (thus shall it be done and not otherwise) in front of the
man[5].
38 (121). 'The worshippers of Mazda shall dig three other holes[6] in the ground, and he shall thereupon, wash his body
with gômêz, not with water. They shall then lift and bring my dog, they shall bring him (thus shall it be done and not
otherwise) in front of the man. Then they shall wait until he is dried[7] even to the last hair on the top of his head.
39 (125). 'They shall dig three more holes[8] in the ground, and he shall thereupon wash his body with water, not with
gômêz.
40 (127). 'He shall first wash his hands; if his
[1. If the Sag-dîd has been performed, a simple ghosel is enough (see Introd. V, 16).
2. If the Sag-dîd has not been performed, the Barashnûm is necessary (see Introd. V, 16).
3. The first three holes, which contain gômêz. For the disposition of the holes, see the following Fargard.
4. Three times; every time that the unclean one passes from one hole to another (Comm. ad IX, 32).
5. To look at him, or, rather, at the Nasu in him, whilst the priest sings the 'fiend-smiting spells.'
6. Containing gômêz too.
7. He rubs himself dry with handfuls of dust (see IX, 29 seq.)
8. Containing water.]
{p. 105}
hands be not first washed, he makes the whole of his body unclean. When he has washed his hands three times, after his
hands have been washed, thou shalt sprinkle with water the forepart of his skull.'
41 (131). O Maker of the material world, thou Holy One! When the good waters reach the forepart of the skull, whereon
does the Drug Nasu rush[1]?
Ahura Mazda answered: 'In front, between the brows, the Drug Nasu rushes.'
42 (134). O Maker of the material world, thou Holy One! When the good waters reach in front between the brows,
whereon does the Drug Nasu rush?
Ahura Mazda answered: 'On the back part of the skull the Drug Nasu rushes.'
43 (13 7). O Maker of the material world, thou Holy One! When the good waters reach the back part of the skull, whereon
does the Drug Nasu rush?
Ahura Mazda answered: 'In front, on the jaws, the Drug Nasu rushes.'
44 (140). O Maker of the material world, thou Holy One! When the good waters reach in front, on the jaws, whereon does
the Drug Nasu rush?
Ahura Mazda answered: 'Upon the right ear the Drug Nasu rushes.'
45 (143). O Maker of the material world, thou Holy One! When the good waters reach the right ear, whereon does the Drug
Nasu rush?
[1. The Nasu is expelled symmetrically, from limb to limb, from the right side of the body to the left, from the forepart to the back parts,
and she flies, thus pursued, downwards from the top of the head to the tips of the toes.]
{p. 106}
Ahura Mazda answered: 'Upon the left ear the Drug Nasu rushes.'
46 (146). O Maker of the material world, thou Holy One! When the good waters reach the left ear, whereon does the Drug
Nasu rush?
Ahura Mazda answered: 'Upon the right shoulder the Drug Nasu rushes.'
47 (149). O Maker of the material world, thou Holy One! When the good waters reach the right shoulder, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the left shoulder the Drug Nasu rushes.'
48 (152). O Maker of the material world, thou Holy One! When the good waters reach the left shoulder, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the right arm-pit the Drug Nasu rushes.'
49 (155). O Maker of the material world, thou Holy One! When the good waters reach the right arm-pit, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the left arm-pit the Drug Nasu rushes.'
50 (158). O Maker of the material world, thou Holy One! When the good waters reach the left arm-pit, whereon does the
Drug Nasu rush?
Ahura Mazda answered In front, upon the chest, the Drug Nasu rushes.'
51 (161). O Maker of the material world, thou Holy One! When the good waters reach the chest in front, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the back the Drug Nasu rushes.'
52 (164). O Maker of the material world, thou
{p. 107}
Holy One! When the good waters reach the back, whereon does the Drug Nasu rush?
Ahura Mazda answered: 'Upon the right nipple the Drug Nasu rushes.'
53 (167). O Maker of the material world, thou Holy One! When the good waters reach the right nipple, whereon does the
Drug Nasu rush?'
Ahura Mazda answered: 'Upon the left nipple the Drug Nasu rushes.'
54 (170). O Maker of the material world, thou Holy One! When the good waters reach the left nipple, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the right rib the Drug Nasu rushes.'
55 (173). O Maker of the material world, thou Holy One! When the good waters reach the right rib, whereon does the Drug
Nasu rush?
Ahura Mazda answered: 'Upon the left rib the Drug Nasu rushes.'
56 (176). O Maker of the material world, thou Holy One! When the good waters reach the left rib, whereon does the Drug
Nasu rush?
Ahura Mazda answered: 'Upon the right hip the Drug Nasu rushes.'
57 (179). O Maker of the material world, thou Holy One! When the good waters reach the right hip, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the left hip the Drug Nasu rushes.'
58 (182). O Maker of the material world, thou Holy One! When the good waters reach the left hip, whereon does the Drug
Nasu rush?
Ahura Mazda answered: 'Upon the sexual parts the Drug Nasu rushes. If the unclean one be a
{p. 108}
man, thou shalt sprinkle him first behind, then before; if the unclean one be a woman, thou shalt sprinkle her first before,
then behind.
59 (187). O Maker of the material world, thou Holy One! When the good waters reach the sexual parts, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the right thigh the Drug Nasu rushes.'
60 (190). O Maker of the material world, thou Holy One! When the good waters reach the right thigh, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the left thigh the Drug Nasu rushes.'
61 (193). O Maker of the material world, thou Holy One! When the good waters reach the left thigh, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the right knee the Drug Nasu rushes.'
62 (196). O Maker of the material world, thou Holy One! When the good waters reach the right knee, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the left knee the Drug Nasu rushes.'
63 (199). O Maker of the material world, thou Holy One! When the good waters reach the left knee, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the right leg the Drug Nasu rushes.'
64 (202). O Maker of the material world, thou Holy One! When the good waters reach the right leg, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the left leg the Drug Nasu rushes.'
65 (205). O Maker of the material world, thou
{p. 109}
Holy One! When the good waters reach the left leg, whereon does the Drug Nasu rush?
Ahura Mazda answered: 'Upon the right ankle the Drug Nasu rushes.'
66 (208). O Maker of the material world, thou Holy One! When the good waters reach the right ankle, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the left ankle the Drug Nasu rushes.'
67 (211). O Maker of the material world, thou Holy One! When the good waters reach the left ankle, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the right instep the Drug Nasu rushes.'
68 (214). O Maker of the material world, thou Holy One! When the good waters reach the right instep, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'Upon the left instep the Drug Nasu rushes.'
69 (217). O Maker of the material world, thou Holy One! When the good waters reach the left instep, whereon does the
Drug Nasu rush?
Ahura Mazda answered: 'She is driven to the sole of the foot, where what is seen of her is like the wing of a fly.
70 (220). 'He shall press his toes upon the ground, and shall raise up his heels; thou shalt sprinkle his right sole with water;
then the Drug Nasu rushes upon the left sole. Thou shalt sprinkle the left sole with water; then the Drug Nasu is driven to
the toes, where what is seen of her is like the wing of a fly.
71 (225). 'He shall press his heels upon the ground and shall raise up his toes; thou shalt
{p. 110}
sprinkle his right toe with water; then the Drug Nasu rushes upon the left toe. Thou shalt sprinkle the left toe with water;
then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail sticking out, all
stained with stains, and like unto the foulest Khrafstras.
[72. 'And thou shalt say aloud these fiend-smiting and most-healing words:
'"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.[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[2]!"']
VIII.
73 (229). O Maker of the material world, thou Holy One! If worshippers of Mazda, walking, or running, or riding, or
driving, come upon a corpse-burning fire, whereon a corpse is being cooked or roasted, what shall they do?
74(233). Ahura Mazda answered: 'They shall kill the man that burns the corpse; surely they shall
[1. As in §§ 19, 20. From the Vendîdâd Sâdah.]
{p. 111}
kill him[1]. They shall take off the cauldron, they shall take off the tripod.
75 (237). 'Then they shall kindle wood from that fire; either wood of those trees that have the seed of fire in them, or
bundles of the very wood that was prepared for that fire; and they shall separate and disperse it, that it may die out the
sooner.
76 (242). 'Thus they shall lay a first bundle on the ground[2], a Vîtasti[3] away from the corpse-burning fire, and they shall
separate and disperse it, that it may die out the sooner.
77 (245). 'They shall lay down, a second bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall
separate and disperse it, that it may die out the sooner.
'They shall lay down a third bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and
disperse it, that it may die out the sooner.
'They shall lay down a fourth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate
and disperse it, that it may die out the sooner.
[1. 'He who burns Nasâ (dead matter) must be killed. Burning or roasting Nasâ from the dead is a capital crime. . . . Four men can be put to
death by any one without an order from the Dastur: the Nasâ-burner, the highwayman, the Sodomite, and the criminal taken in the deed'
(Comm.)
2. In a hole dug for that purpose; such is at least the custom nowadays. The ceremony seems to be an imitation of the Barashnûm. The
unclean fire, represented by the nine bundles, passes through the nine holes, as the unclean man does (see above, § 37 seq. and Farg. IX,
12 seq.), and leaves at each of them some of the uncleanness it has contracted.
3. A span of twelve fingers.]
{p. 112}
'They shall lay down a fifth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and
disperse it, that it may die out the sooner.
'They shall lay down a sixth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and
disperse it, that it -may die out the sooner.
'They shall lay down a seventh bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate
and disperse it, that it may die out the sooner.
'They shall lay down an eighth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate
and disperse it, that it may die out the sooner.
78 (245). 'They shall lay down a ninth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall
separate and disperse it, that it may die out the sooner.
79, 80 (246). 'If a man shall then piously bring unto the fire, O Spitama Zarathustra! wood of Urvâsna, or Vohu-gaona, or
Vohu-kereti, or Hadhâ-naêpata, or any other sweet-smelling wood, wheresoever the wind shall bring the perfume of the
fire, thereunto Fire, the son of Ahura Mazda, shall go and kill thousands of unseen Daêvas, thousands of fiends, the brood
of darkness, thousands of couples of Yâtus and Pairikas[1].'
IX.
81 (251) O Maker of the material world, thou Holy One! If a man bring a corpse-burning fire
[1. See Introd. IV, 20-21.]
{p. 113}
to the Dâityô-gâtu[1], what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought ten thousand fire-brands to the
Dâityô-gâtu.'
82 (254). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire wherein excrement has
been burnt[2], what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought a thousand fire-brands to the
Dâityô-gâtu.'
83 (257). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire wherein cowdung has
been burnt[3], what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought five hundred fire-brands to the
Dâityô-gâtu.'
84 (258). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire from the kiln of a
brick-maker[4], what shall be
[1. 'The proper abode,' the Bahrâm fire (see Introd. V, 8). The Bahrâm fire is composed of a thousand and one fires belonging to sixteen
different classes (ninety-one corpse-burning fires, eighty dyers' fires, &c.) As the earthly representative of the heavenly fire, it is the sacred
centre to which every earthly fire longs to return, in order to be united again, as much as possible, with its native abode. The more it has
been defiled by worldly uses, the greater is the merit acquired by freeing it from defilement.
2. 'The fire of the lac-makers and of the dyers' (Asp. and Gr. Rav. 120).
3. 'The fire of a bath,' according, to Aspendiârji; but see Introd. V, 8.
4. Or, 'from a lime-kiln' (Comm.)]
{p. 114}
his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought four hundred fire-brands to the
Dâityô-gâtu'
85 (259). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire from a potter's kiln,
what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought to the Dâityô-gâtu as many
fire-brands as there were pots baked in that fire[1].'
86 (260). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of the reapers[1], what
shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought to the Dâityô-gâtu as many
fire-brands as there were plants in the crop[1].'
87 (261). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of a goldsmith, what
shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought a hundred fire-brands to the
Dâityô-gâtu.'
88 (262). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of a silversmith, what
shall be his reward when his soul has parted with his body?
[1. Doubtful.]
{p. 115}
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought ninety fire-brands to the
Dâityô-gâtu.'
89 (263). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of a worker in brass,
what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought eighty fire-brands to the
Dâityô-gâtu.'
go (264). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of a blacksmith, what
shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought seventy fire-brands to the
Dâityô-gâtu.'
91 (265). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of an oven[1], what
shall be his reward when his soul has parted from his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought sixty fire-brands to the
Dâityô-gâtu.'
92 (266). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire from under a
cauldron[2], what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought fifty fire-brands to the
Dâityô-gâtu.'
93 (267). O Maker of the material world, thou
[1. A baker's fire.
2. The kitchen-fire.]
{p. 116}
Holy One! If a man bring to the Dâityô-gâtu the fire from an encampment[1], what shall be his reward when his soul has
parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought forty fire-brands to the
Dâityô-gâtu.'
94 (268). O Maker of the material world, thou Holy One! If a man bring a herdsman's fire to the Dâityô-gâtu, what shall be
his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as it he had, here below, brought thirty fire-brands to the
Dâityô-gâtu.'
[95 (269)[2]. O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of the field[3], what
shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought twenty fire-brands to the
Dâityô-gâtu.']
96 (270). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of his own hearth, what
shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had, here below, brought ten fire-brands to the Dâityô-gâtu.'
X.
97 (270) O Maker of the material world, thou Holy One! Can a man be made clean, O holy
[1. Doubtful.
2. From the Vendîdâd Sâdah.
3. The hunter's fire.]
{p. 117}
Ahura Mazda! who has touched a corpse in a distant place in the fields[1]?
98 (272). Ahura Mazda answered: 'He can, O holy Zarathustra.'
How so?
'If the Nasu has already been smitten by the corpse-eating dogs or the corpse-eating birds, he shall wash his body with
gômêz; he shall wash it thirty times, he shall rub it dry with the hand thirty times, beginning every time with the head[2].
99 (278). 'If the Nasu has not yet been smitten by the corpse-eating dogs or the corpse-eating birds, he shall wash his body
with gômêz; he shall wash it fifteen times, he shall rub it dry with the hand fifteen times 3.
100 (280). Then he shall run a distance of a Hâthra[4]. He shall run until he meets some man on his way, then he shall cry
out aloud: "Here am I, one who has touched the corpse of a man, without any wilful sin of mind, tongue, or hand, and who
wishes to be made clean." Thus shall he run until he overtakes the man. If the man will not cleanse him, he takes upon his
own head the third of his trespass.
101 (287). 'Then he shall run another Hâthra, he shall run off again until he overtakes a man; if
[1. Where the regular process of purification cannot be performed.
2. If the Sag-dîd has been performed, the Sî-shû (thirtyfold washing) is enough. Cf. above, ff. 35, 36.
3. If the Sag-dîd has not been performed, he cleanses himself in a summary way till he comes to a place where the Barashnûm can be
performed.
4. See p. 17, n. 1.]
{p. 118}
the man will not cleanse him, he takes upon his own head the half of his trespass.
102 (291). 'Then he shall run a third Hâthra, he shall run off a third time until he overtakes a man; if the man will not
cleanse him, he takes upon his own head the whole of his trespass.
103 (294). 'Thus shall he run forwards until he comes near a house, a borough, a town, an inhabited district, and he shall
cry out with a loud voice: "Here am I, one who has touched the corpse of a man, without any wilful sin of mind, tongue, or
hand, and who wishes to be made clean." If they will not cleanse him, he shall cleanse his body with gômêz and water; thus
shall he be clean[1].'
104 (300). O Maker of the material world, thou Holy One! If he found water on his way, the water requires an
atonement[2]; what is the penalty that he shall pay?
105 (303). Ahura Mazda answered: 'Four hundred stripes with the Aspahê-astra, four hundred stripes with the
Sraoshô-karana. '
106 (304). O Maker of the material world, thou Holy One! If he found trees[3] on his way, the fire requires an atonement;
what is the penalty he shall pay?
Ahura Mazda answered: 'Four hundred stripes with the Aspahê-astra, four hundred stripes with the Sraoshô-karana.
[1. 'He may then attend to his business; be may work and till; some say he must abstain from sacrifice (till he has undergone the
Barashnûm),' (Comm.)
2. As he defiled it by crossing it.
3. 'Trees fit for the fire' (Comm.) If he touches those trees, the fire to which they are brought becomes unclean by his fault.]
{p. 119}
107 (308). 'This is the penalty, this is the atonement, which saves him who submits to it; he who does not submit to it, shall
surely be an inhabitant in the mansion of the Drug[1].'
FARGARD IX.
The nine nights' Barashnûm.
I a (1-11). Description of the place for cleansing the unclean (the Barashnûm-gâh).
I b (12-36). Description of the cleansing.
II (37-44). Fees of the cleanser.
III (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 Barashnûm nû shaba, or 'nine nights' Barashnûm,
because it lasts for nine nights (see § 35)[2]. 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; cf. Introd. V, 16). 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 Nû zûdî (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, Hyde 40)[3].
I a.
1. Zarathustra asked Ahura Mazda: 'O most
[1. Hell. cf. Farg. XIV, 18.
2. As to the word Barashnûm, it seems not to refer to the ceremony itself, and to be nothing more than the Zend word bareshnûm, 'the top
of the head, the skull,' the part of the body that is first to be washed (§ 15).
3. For the plan of the Barashnûm-gâh, see Anquetil II, p. 450.]
{p. 120}
beneficent Spirit, Maker of the material world, thou Holy One! How shall they manage here below; who want to cleanse
the body of one defiled by the dead?'
2 (4). Ahura Mazda answered: 'A godly man, O Spitama Zarathustra! who speaks truth, who learns the Holy Word, and
who knows best the rites of cleansing according to the law of Mazda[1], such a man shall fell the trees off the surface of
the ground on a space of nine Vîbâzus[2] square.
3 (9). 'It should be the 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 Fire, the son 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 deep if the summer has come, four fingers deep if the winter and ice have
come[3].
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
[1. A priest.
2. The Vîbâzu seems to have been as much as ten paces. See Introd. V, 16.]
{p. 121}
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[1], 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[2], 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.'
How far from the holes?
'Three paces.'
What sort of paces?
'Such as are taken in walking.'
[1. These six holes contain gômêz. 'The holes must be dug from the north to the south' (Comm.)
2. The three holes to contain water.]
{p. 122}
How much are those (three) paces?
9 As much as nine feet.
11 (24). 'Thou shalt draw twelve furrows[1]; three of which thou shalt draw around (the first) three holes; three thou shalt
draw around (the first) six holes; three thou shalt draw around the nine holes; three thou shalt draw around the three holes,
outside the six holes[2] . At each of the three times nine feet[3], thou shalt place stones as steps to the holes; or potsherds,
or stumps, or clods, or any hard matter[4].'
I b.
12 (31). 'Then the unclean one shall walk to the holes; thou, O Zarathustra! shalt stand outside by the furrow, and thou
shalt recite, Nemaskâ yâ
[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 Fravarânê ("I declare myself a
worshipper of Mazda, a follower of Zarathustra, a foe of the fiend," &c.), the Khshnûman of Serosh, and the Big 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, and the world is freed from
her presence.
2. 'The three holes for water, the six holes for gômêz' (Comm.)
3. The nine feet between the holes containing gômêz 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.
4. That the foot of the unclean one may not touch the earth (see Introd. V, 10).]
{p. 123}
ârmaitis îzâkâ[1]; and the unclean one shall repeat, Nemaskâ yâ ârmaitis îzâkâ.
13 (35). 'The Drug becomes weaker and weaker at every one of those words which are to smite the fiend Angra Mainyu, to
smite Aêshma of the bloody spear[2], to smite the Mâzainya fiends[3], to smite all the fiends.
14 (40). 'Then thou shalt sprinkle him with gômêz from a spoon of brass or of lead; thou shalt take a stick with nine
knots[4], O Spitama Zarathustra! and thou shalt fasten the leaden spoon to the upper part 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[5].
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.
'Thou shalt sprinkle the jaws; then the Drug Nasu rushes upon the right ear.
17 (56). 'Thou shalt sprinkle the right ear; then the Drug Nasu rushes upon the left ear.
'Thou shalt sprinkle the left ear; then the Drug Nasu rushes upon the right shoulder.
[1. Yasna XLIX, 10.
2. See Introd. IV, 22.
3. See Introd. IV, 23.
4. So long that the cleanser may take gômêz or water from the holes, and sprinkle the unclean one, without touching him and without
going inside the furrows.
5. Cf. Farg. VIII, 40-71.]
{p. 124}
'Thou shalt sprinkle the right shoulder; then the Drug Nasu rushes upon the left shoulder.
'Thou shalt sprinkle the left shoulder; then the Drug Nasu rushes upon the right arm-pit.
18 (64). 'Thou shalt sprinkle the right armpit; then the Drug Nasu rushes upon the left arm-pit.
'Thou shalt sprinkle the left arm-pit; then the Drug Nasu rushes upon the chest.
'Thou shalt sprinkle the chest; then the Drug Nasu rushes upon the back.
19 (70). 'Thou shalt sprinkle the back; then the Drug Nasu rushes upon the right nipple.
'Thou shalt sprinkle the right nipple; then the Drug Nasu rushes upon the left nipple.
'Thou shalt sprinkle the left nipple; then the Drug Nasu rushes upon the right rib.
20 (76). 'Thou shalt sprinkle the right rib; then the Drug Nasu rushes upon the left rib.
'Thou shalt sprinkle the left rib; then the Drug Nasu rushes upon the right hip.
'Thou shalt sprinkle the right hip; then the Drug Nasu rushes upon the left hip.
21 (82). 'Thou shalt sprinkle the left hip; then the Drug Nasu rushes upon the sexual parts.
'Thou shalt sprinkle the sexual parts. If the unclean one be a man, thou shalt sprinkle him first behind, then before; if the
unclean one be a woman, thou shalt sprinkle her first before, then behind; then the Drug Nasu rushes upon the right thigh.
22 (88). 'Thou shalt sprinkle the right thigh; then the Drug Nasu rushes upon the left thigh.
'Thou shalt sprinkle the left thigh; then the Drug Nasu rushes upon the right knee.
{p. 125}
Thou shalt sprinkle the right knee; then the Drug Nasu rushes upon the left knee.
23 (94). 'Thou shalt sprinkle the left knee; then the Drug Nasu rushes upon the right leg.
'Thou shalt sprinkle the right leg; then the Drug Nasu rushes upon the left leg.
'Thou shalt sprinkle the left leg; then the Drug Nasu rushes upon the right ankle.
'Thou shalt sprinkle the right ankle; then the Drug Nasu rushes upon the left ankle.
24 (102). 'Thou shalt sprinkle the left ankle; then the Drug Nasu rushes upon the right instep.
'Thou shalt sprinkle the right instep; then the Drug Nasu rushes upon the left instep.
'Thou shalt sprinkle the left instep; then the Drug Nasu is driven to the sole of the foot, where what is seen of her is like the
wing of a fly.
25 (108). 'He shall press his toes upon the ground and shall raise up his heels; thou shalt sprinkle his right sole; then the
Drug Nasu rushes upon the left sole.
'Thou shalt sprinkle the left sole; then the Drug Nasu is driven to the toes, where what is seen of her is like the wing of a
fly.
26 (113). 'He shall press his heels upon the ground And shall raise up his toes; thou shalt sprinkle his right toe; then the
Drug Nasu rushes upon the left toe.
'Thou shalt sprinkle the left toe; then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with
knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras.
{p. 126}
27 (118). 'And thou shalt say those fiend-smiting and most-healing words:-'"Yathâ ahû vairyô:--The will of the Lord is the law of holiness; the riches of Vohu-manô shall be given to him who works
in this world for Mazda, and wields according to the will of Ahura the power he gave to him to relieve the poor.
'"Kem nâ mazdâ':--Whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me? Whom, but
thy Âtar and Vohu-manô, by whose work the holy world goes on? Reveal to me the rules of thy law!
'"Ke verethrem gâ:--Who is he who will smite the fiend in order to maintain thy ordinances.? Teach me clearly thy rules for
this world and for the next, that Sraosha may come with Vohu-manô and help whomsoever thou pleasest.
'"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[1]!"
28 (119). 'At the first hole the man becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing
words:--"Yathâ ahû vairyô," &c.[2]
'At the second hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing
words:--"Yathâ ahû vairyô," &c.
[1. Cf. Farg. VIII, 19-21.
2. As in preceding clause.]
{p. 127}
'At the third hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words:--"Yathâ
ahû vairyô," &c.
'At the fourth hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing
words:--"Yathâ ahû vairyô," &c.
'At the fifth hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words:--"Yathâ
ahû vairyô," &c.
'At the sixth hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words:--"Yathâ
ahû vairyô," &c.
29 (120). 'Afterwards the unclean one shall sit down, inside the furrows[1], outside the furrows of the six holes, four
fingers from those furrows. There he shall cleanse his body with thick handfuls of dust.
30 (123). 'Fifteen times shall they take up dust from the ground for him to rub his body, and they shall wait there until he is
dry even to the last hair on his head.
31 (125). 'When his body is dry, then he shall step over the holes (containing water). At the first hole he shall wash his
body once with water; at the second hole he shall wash his body twice with water; at the third hole he shall wash his body
thrice with water.
32 (130). 'Then he shall perfume (his body)[2] with perfumes from Urvâsna, or Vohu-gaona, or Vohu-kereti, or
Hadhâ-naêpata, or from any sweet-smelling
[1. Between the furrows of the six holes containing gômêz and the furrows of the holes containing water.
2. Or, possibly, 'his clothes' (see Farg. XIX, 24).]
{p. 128}
plant; then he shall put on his clothes, and shall go back to his house.
33 (133). 'He shall sit down there in the place of infirmity[1], inside the house, apart from the other worshippers of Mazda.
He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the
faithful, either man or woman. Thus shall he continue until three nights have passed. When three nights have passed, he
shall wash his body, he shall wash his clothes with gômêz and water to make them clean.
34 (137). 'Then he shall sit down again in the place of infirmity, inside the house, apart from the other worshippers of
Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near
the faithful, either man or woman. Thus shall he continue until six nights have passed. When six nights have passed, he
shall wash his body, he shall wash his clothes with gômêz and water to make them clean.
35 (141). 'Then he shall sit down again in the place of infirmity, inside the house, apart from the other worshippers of
Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near
the faithful, either man or woman. Thus shall he continue, until nine nights have passed. When nine nights have passed, he
shall wash his body, he shall wash his clothes with gômêz and water to make them clean.
36 (145). 'He may thenceforth go near the fire, near the water, near the earth, near the cow, near
[1. The Armêst-gâh (see Introd. V, 15).]
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the trees, and near the faithful, either man or woman.
II.[1]
37 (146). 'Thou shalt cleanse a priest for a holy blessing[2]; thou shalt cleanse the lord of a province for the value of a
camel of high value; thou shalt cleanse the lord of a town for the value of a stallion; thou shalt cleanse the lord of a
borough for the value of a bull; thou shalt cleanse the master of a house for the value of a cow three years old.
38 (150). 'Thou shalt cleanse the wife of the master of a house for the value of a ploughing[3] cow; thou shalt cleanse a
menial for the value of a draught cow[4]; thou shalt cleanse a young child for the value of a lamb.
39 (154). 'These are the different cattle that the worshippers of Mazda shall give to him who has cleansed them, if they can
afford it; if they cannot afford it, they shall give him any other reward that may make him leave their houses well-pleased
with them, and free from anger.
40 (157). 'For if the man who has cleansed them leave their houses displeased with them, and full of anger, then the Drug
Nasu enters them by the nose, by the eyes, by the tongue, by the jaws, by the sexual organs, by the hinder parts.
41 (159). 'And the Drug Nasu rushes upon them even to the end of the nails, and they are unclean thenceforth for ever and
ever.
'It grieves the sun indeed, O Spitama Zarathustra!
[1. Cf. the tariff for the fees of physicians, Farg. VII, 41-43.
2. See Farg. VII, 41, note.
3. Doubtful.
4. Doubtful.]
{p. 130}
to shine upon a man defiled by the dead; it grieves the moon, it grieves the stars.
42 (162). 'That man delights them, O Spitama Zarathustra! who cleanses from the Nasu those whom she has defiled; he
delights the fire, he delights the water, he delights the earth, he delights the cow, he delights the trees, he delights the
faithful, both men and women.'
43 (164). Zarathustra asked Ahura Mazda: 'O Maker of the material world, thou Holy One! What shall be his reward, after
his soul has parted from his body, who has cleansed from the Nasu any one defiled by her?'
44 (166). Ahura Mazda answered: 'The welfare of the blessed abode thou canst promise to that man, for his reward in the
other world.'
45[1] (167). Zarathustra asked Ahura Mazda: 'O 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 Nasu who from the dead defiles the
living?'
46 (169). Ahura Mazda answered: 'Say aloud those words in the Gâthas that are to be said twice; say aloud those words in
the Gâthas that are to be said thrice; say aloud those words in the Gâthas that are to be said four times; and the Drug shall
fade away like the self-moving arrow[2], like the carpet of the earth[3] when the year is over like its garment[3] which lasts
a season.'
[1. This clause and the following one as far as 'and the Drug' are further developed in the following Fargard.
2. See Introd. IV, 26.
3. The grass.]
{p. 131}
III.
47 (172). O Maker of the material world, thou Holy One! If a man who does not know the rites of cleansing according to
the law of Mazda, offers to cleanse the unclean, what shall the worshippers of Mazda do? How shall I then 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?'
48 (175). Ahura Mazda answered: 'Then, O Spitama Zarathustra! the Drug Nasu waxes stronger than she was before.
Stronger then are sickness and death and the working of the fiend than they were before.'
49 (177). O Maker of the material world, thou Holy One! What is the penalty that he shall pay?
Ahura Mazda answered: 'The worshippers of Mazda shall bind him; they shall bind his hands first; then they shall strip him
of his clothes, they shall flay him alive, they shall cut off his head, and they shall give over his corpse unto the greediest of
the birds of the beneficent spirit, unto the corpse-eating birds, unto the ravens, with these words[1]:-'"The man here has repented of all his evil thoughts, words, and deeds.
50 (183). '"If he has committed any other evil
[1. 'The cleanser who has not performed the cleansing according to the rites, shall be taken to a desert place; there they shall nail him with
four nails, they shall take off the skin from his body, and cut off his head. If he has performed Patet for his sin, he shall be holy (that is, he
shall go to paradise); if he has not performed Patet, he shall stay in hell till the day of resurrection' (Fraser Ravaet, p. 398). Cf. Farg. III, 20
seq.]
{p. 132}
deed it is remitted by his repentance; if he has committed no other evil deed, he is absolved by his repentance for ever and
ever[1]."'
51 (18 7). Who is he, O Ahura Mazda! who threatens to take away fulness and increase from the world, and to bring in
sickness and death?
52 (188). Ahura Mazda answered: 'It is the ungodly Ashemaogha[2], O Spitama Zarathustra! who in this material world
cleanses the unclean without knowing the rites of cleansing according to the law of Mazda.
53 (190). 'For until then, 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[3].'
54 (191). 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?
55, 56 (192, 193). 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 that ungodly
Ashemaogha has been put to death, and the holy Sraosha has been in that place, offered up a sacrifice[4], for three
[1. See Farg. III, 20 seq., and Introd. V.
2. See Introd. IV.
3. Cf. XIII, 52 seq.
4. The so-called zanda ravân, 'the sacrifice that makes the soul living,' that is to say, that makes it enter heaven. It is probably to be
performed only in case the sinner has performed the Patet (see the note to § 49).]
{p. 133}
days and three nights, with fire blazing, with baresma tied up, and with Haoma uplifted.
57 (196). 'Then sweetness and fatness will 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.'
FARGARD X.
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-âmrûta.]
{p. 134}
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),
humatenãm . . . mahî (Yas. XXXV, 2),
ashahyâ âad sairê . . . ahubyâ (Yas. XXXV, 8),
yathâ tû î . . . ahurâ (Yas. XXXIX, 4),
humâim thwâ. . . hudaustemâ (Yas. XLI, 3),
thwôi staotaraskâ . . . ahurâ (Yas. XLI, 5),
ustâ ahmâi ... mananghô (Yas. XLIII, 1),
spentâ mainyû . . . ahurô (Yas. XLVII, 1),
vohu khshathrem . . . vareshânê (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-âmrûta.
2. The kathrus-âmrûta.]
{p. 135}
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 daêva 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.]
{p. 136}
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 ahû vairyô . . .[1] (Yas. XXVII, 13),
mazdâ ad môi . . . dau ahûm[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 Aêshma, the fiend of the wounding spear[4], I drive away the daêva 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 daêvas[6], I drive away the wind-daêva[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).]
{p. 137}
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 Aêshma, the fiend of the
wounding spear; these are the words that smite down the Mâzainya daêvas[1]; these are the words that smite down all the
daêvas.
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 daêvas, 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 Barashnûm; see above, p. 120, § 6 seq.]
{p. 138}
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!'
FARGARD XI.
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.]
{p. 139}
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.]
{p. 140}
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.]
{p. 141}
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 Aêshma[2], I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement.
[I drive away Khrû, I drive away Khrûighni[3]; I drive away Bûidhi, I drive away Bûidhiza[4]; I drive away Kundi, I drive
away Kundiza.[5]]
'I drive away the yellow Bûshyãsta, I drive away the long-handed Bûshyãsta[6]; [I drive away Mûidhi[7], I drive away
Kapasti.[8]]
[1. As in Farg. VIII, 19, 20.
2. See Introd. IV, 22.
3. 'Khrû and Khrûighni 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 Aêshma khrûidru,
'Aêshma of the wounding spear.'
4. Bûidhiza is 'the offspring of Bûidhi,' but the meaning of Bûidhi 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'avðos}; (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.']
{p. 142}
'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 Aêshma driven; away is the Nasu driven; away is direct defilement; away is indirect defilement driven.
['Away is Khrû, away is Khrûighni driven; away is Bûidhi, away is Bûidhiza driven; away is Kundi, away is Kundiza
driven.]
'Away is Bûshyãsta driven, the yellow; away is Bûshyãsta driven, the long-handed; [away is Mûidhi, 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.]
{p. 143}
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 Aêshma, 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 Aêshma 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.]
{p. 144}
'"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! "'
FARGARD XII.
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 Armêst-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.]
{p. 145}
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.)]
{p. 146}
(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
{p. 147}
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.]
{p. 148}
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
{p. 149}
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
{p. 150}
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.'
FARGARD XIII.
The Dog.
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.
I a.
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 Aspahê-astra, a thousand stripes with the Sraoshô-karana.'
I b.
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 daêva 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 daêva 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.
II.
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 Aspahê-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 Aspahê-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 Aspahê-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 Aspahê-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}
III.
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 Yugyêsti[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].'
IV.
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 Aspahê-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 nû-zûd, 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 Aspahê-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 Aspahê-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 Aspahê-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}
V.
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 a sti
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.
VI.
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.'
VII.
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.
VIII.
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.
IX.
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].'
X.
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 Sûra, 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].]
FARGARD XIV.
This Fargard is nothing more than an appendix to the last clauses in the preceding Fargard (§ 50 seq.) How the murder of a
water dog may be atoned for is described in it at full length. As the water dog is the holiest of all dogs[3], and, as it were, a
link between the dog and God, the process of atonement must be one of an extraordinary character. It is this chapter, more
than any other, which may make it doubtful whether the legislation of the Vendîdâd has ever existed as real and living law.
See, however, Introduction V, 20.
1. Zarathustra asked Ahura Mazda: 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
He who smites one of those water dogs that are born one from a thousand dogs and a thousand she-dogs[4], so that he
gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?'
2 (4). Ahura Mazda answered: 'He shall pay ten thousand stripes with the Aspahê-astra, ten thousand stripes with the
Sraoshô-karana[6].
[1. The zanda ravân, the same sacrifice as is offered up for three days and three nights after the death of a man for the salvation of his soul.
Cf. p. 132, n. 4.
2. Cf. Farg. IX, 53-57.
3. See preceding page; cf. Introd. IV, 35, and Orm. Ahr. § 230.
4. See preceding Fargard, § 51.
5. He shall pay 50 tanâfûhrs (= 15000 istîrs = 60000 dirhems; {footnote p. 166} see Introd. V, 2 1). 'If he can afford it, he will alone in the
manner stated in the Avesta; if he cannot afford it, it will be sufficient to perform a complete Izasnê (sacrifice),' (Comm.)]
{p. 166}
'He shall godly and piously bring unto the fire of Ahura Mazda[1] ten thousand loads of hard, well dried, well examined[2]
wood, as an atonement unto the soul (of the water dog).
3 (6). 'He shall godly and piously bring unto the fire of Ahura Mazda ten thousand loads of soft wood, of Urvâsna,
Vohu-gaona, Vohu-kereti, Hadhâ-naêpata[3], or any sweet-scented plant, as an atonement unto the soul (of the water dog).
4 (7). 'He shall godly and piously tie and consecrate ten thousand bundles of baresma; he shall offer up to the good waters
ten thousand Zaothra libations with the Haoma and the sacred meat[4], cleanly prepared and well strained, cleanly prepared
and well strained by a pious man[5], as an atonement unto the soul (of the water dog).
5 (9). 'He shall kill ten thousand snakes of those that go upon the belly; he shall kill ten thousand
[1. To the altar of the Bahrâm fire.
2. It is forbidden to take any ill-smelling thing to the fire and to kindle it on it; it is forbidden to kindle green wood, and even though the
wood were hard and dry, one must examine it three times, lest there may be any hair or any unclean matter upon it' (Gr. Rav.) Although
the pious Ardâ Virâf had always taken the utmost care never to put on the fire any wood but such as was seven years old, yet, when he
entered paradise, Atar, the genius of fire, shewed him reproachfully a large tank full of the water which that wood had exuded (see Ardâ
Virâf X).
3. See above, p. 94, n. 1.
4. Possibly milk.
5. A Mobed called sardâr, 'chief,' who prepares, cleanses, and disposes everything for the performance of the Yasna (Comm. and Anquetil,
Brouillons ad Farg. XVIII, 72).]
{p. 167}
snakes of those that have the shape of a dog[1]; he shall kill ten thousand tortoises; he shall kill ten thousand land frogs[2];
he shall kill ten thousand water frogs; he shall kill ten thousand corn-carrying ants[3]; he shall kill ten thousand ants of
those that bite and dig holes and work mischief[4].
6 (16). 'He shall kill ten thousand earth worms; he shall kill ten thousand horrid flies[5].
'He shall fill up ten thousand holes for the unclean[6].
[1. 'Mâr bânak snakes: they are dog-like, because they sit on their hindparts' (Comm.) The cat seems to be the animal intended by this
name. In a paraphrase of this passage in a Parsi Ravaet, the cat is numbered amongst the Khrafstras which it is enjoined to kill to redeem a
sin (India Office Library, VIII, 13); cf. G. du Chinon, p. 462: 'Les animaux que les Gaures ont en horreur sont les serpents, les couleuvres,
les lezars, et autres de cette espece, les crapaux, les grenouïlles, les écrevisses, les rats et souris, et sur tout le chat.'
2. 'Those that can go out of water and live on the dry ground' (Comm.) 'Pour les grenouïlles et crapaux, ils disent que ce sont ceux (eux?)
qui sont cause de ce que les hommes meurent, gâtans les eaus où ils habitent continuellement, et que d'autant plus qu'il y en a dans le païs,
d'autant plus les eaus causent-elles des maladies et enfin la mort,' G. du Chinon, p. 465.
3. 'Un jour que j'étois surpris de la guerre qu'ils font aux fourmis, ils me dirent que ces animaux ne faisaient que voler par des amas des
grains plus qu'il n'étoit nécessaire pour leur nourriture,' G. du Chinon, p. 464. Firdusi protested against the proscription: 'Do no harm to the
corn-carrying ant; a living thing it is, and its life is dear to it.' The celebrated high-priest of the Parsis, the late Moola Firooz, entered those
lines into his Pand Nâmah, which may be token better days for this wise and careful creature.
4. Doubtful. The Commentary has, 'that is, dârak ants (wood ants; termites?).'
5. Corpse flies.
6. 'The holes at which the unclean are washed' (Comm.; cf. IX, 6 seq.)]
{p. 168}
'He shall godly and piously give to godly men twice seven sets of implements for the fire, as an atonement unto the soul (of
the water dog), namely:
7 (20). 'Two (loads of the) proper materials for fire[1]; a broom[2]; a pair of tongs; a pair of round bellows[3] extended at
the bottom, contracted at the top; an adze with a sharp edge and a sharp-pointed handle[4], a saw with sharp teeth and a
sharp-pointed handle, by means of which the worshippers of Mazda procure wood for the fire of Ahura Mazda.
8 (26). 'He shall godly and piously give to godly men a set of the priestly instruments of which the priests make use, as an
atonement unto the soul (of the water dog), namely: The Astra[5], the meat-vessel[6], the Paitidâna[7], the
Khrafstraghna[8], the
[1. Doubtful: the intended materials would be two loads of wood, and two loads of incense to burn upon the wood (Asp.)
2. To cleanse the Atash-dân or fire-vessel (Yasna IX, 1).
3. Or, a fan.
4. Asp.; literally, 'sharp-kneed.'
5. The Aspahê-astra; see Introd. V, 19.
6. Possibly, the milk-vessel.
7. As everything that goes out of man is unclean, his breath defiles all that it touches; priests, therefore, while on duty, and even laymen,
while praying or eating, must wear a mouth-veil, the Paitidâna (Parsi Penôm), consisting 'of two pieces of white cotton cloth, hanging
loosely from the bridge of the nose to, at least, two inches below the mouth, and tied with two strings at the back of the head' (Haug,
Essays, 2nd ed. p. 243, n. 1; cf. Comm. ad Farg. XVIII, 1, and Anquetil II, 530). This principle appears not to have been peculiar to the
Zoroastrian Aryans, for the Slavonian priest in Arkona was enjoined to go out of the temple, whenever he wanted to draw breath, 'lest the
presence of the god should be defiled by contact with mortal breath' (ne dei presentia mortalis spiritus contagio pollueretur, Saxo
Grammaticus, ap. Klek, Einleitung in die Slavische Literatur, p. 105). Cf. Introd. V, 8.
8. The 'Khrafstra-killer;' an instrument for killing snakes, &c.]
{p. 169}
Sraoshô-karana[1], the cup for the Myazda[2], the cups for the juice[3], the mortar made according to the rules, the Haoma
cups[4], and the baresma.
9 (32). 'He shall godly and piously give to godly men a set of all the war implements of which the warriors make use[5], as
an atonement unto the soul (of the water dog); the first being a javelin[6], the second a knife[7], the third a club, the fourth
a bow[8], the fifth a quiver[9] with shoulder-belt and thirty brass-headed arrows[10], the sixth a sling with arm-string and
with thirty sling stones, the seventh a cuirass[11], the eighth a hauberk[12], the ninth a tunic[13], the tenth a helmet, the
eleventh a girdle, the twelfth a pair of greaves[14].
[1. See Introd. V; 19.
2. Doubtful.
3. The cup in which the juice of the hom and of the urvarân (the twigs of hadhâ-naêpata which are pounded together with the hom) is
received from the mortar (Comm.)
4. The cup on which twigs of Haoma are laid before being pounded, the so-called tashtah (Anquetil II, 533); 'some say, the hom-strainer' [a
saucer with nine holes], Comm.
5. The armament detailed in the text agrees partly with that of the Persians and Medians described by Herodotos (VII, 61, 62). It would be
desirable for archaeologists to ascertain to what time and, if possible, to what province this description refers, as such information might
throw some light upon the age of this part of the Avesta at least.
6. {Greek Ai?xmu`s de` Braxe'as ei^xon.}
7. {Greek E?gxeiri'dia para` to`n deksio`n mhro`n paraiwpeu'mena e?k th^s zw'nhs.}
8. {Greek To'ksa de` mega'la.}
9. Doubtful.
10. {Greek O?ïstou`s de` kalami'nous.}
11. {Greek Lepi'dos sidhre'hs o?'psin i?xðuoeide'os.}
12. 'Going from the helm to the cuirass' (Comm.)
13. 'Under the cuirass' (Comm.);{Greek peri` de` to` sw^ma kiðw^nas xeiri dwtou`s poiki'lous}.
14. {Greek Peri` de` ta` ske'lea a?naksuri'das.}]
{p. 170}
10 (41). 'He shall godly and piously give to godly men a set of all the implements of which the husbandmen make use, as
an atonement unto the soul (of the water dog), namely: A plough with share and yoke[1], an ox whip[2], a mortar of stone,
a hand-mill for grinding corn,
11 (48). 'A spade for digging and tilling; one measure of silver and one measure of gold.'
O Maker of the material world, thou Holy One! How much silver?
Ahura Mazda answered: 'The price of a stallion:'
O Maker of the material world, thou Holy One! How much gold?
Ahura Mazda answered: 'The price of a camel.
12 (54). 'He shall godly and piously procure a rill of running water for godly husbandmen, as an atonement unto the soul
(of the water dog).'
O Maker of the material world, thou Holy One! How large is the rill?
Ahura Mazda answered: 'The depth of a dog, and the breadth of a dog[3].
13 (57). 'He shall godly and piously give a piece of arable land to godly men, as an atonement unto the soul (of the water
dog).'
O Maker of the material world, thou Holy One! How large is the piece of land?
Ahura Mazda answered: 'As much as can be watered with such a rill on both sides[4].
14 (60). 'He shall godly and piously procure for godly men a house with ox-stalls, with nine
[1. Doubtful.
2. Doubtful.
3. Which is estimated 'a foot deep, a foot broad,' (Comm.)
4. Doubtful.]
{p. 171}
hâthras and nine nematas[1], as an atonement unto the soul (of the water dog)[2].'
O Maker of the material world, thou Holy One I How large is the house?
Ahura Mazda answered: 'Twelve Vîtâras[3] in the largest part of the house, nine Vîtâras in the middle part, six Vîtâras in
the smallest part.
'He shall godly and piously give to godly men godly beds with cushions, as an atonement unto the soul (of the water dog),
15 (64). 'He shall godly and piously give to a godly man a virgin maid, whom no man has known, as an atonement unto the
soul (of the water dog).'
O Maker of the material world, thou Holy One! What maid?
Ahura Mazda answered: 'A sister or a daughter of his, at the age of puberty, with ear-rings in her ears, and past her
fifteenth year.
16 (67). 'He shall godly and piously give to holy men twice seven head of small cattle, as an atonement unto the soul (of
the water dog).
He shall bring up twice seven whelps.
He shall throw twice seven bridges over canals.
17 (70). 'He shall put into repair twice nine stables that are out of repair.
'He shall cleanse twice nine dogs from skin humours, hair wax, vermin[4], and all the diseases that are produced on the
body of a dog.
[1. Meaning unknown.
2. He shall build a caravansary, which is considered a pious work (Mainyô-i-khard IV, 6; XXXVII, 36).
3. A word of unknown meaning; probably a measure, but possibly 'a passage or alley.'
4. Those three words are doubtful.]
{p. 172}
'He shall treat twice nine godly men to their fill of meat, bread, strong, drink, and wine.
18 (73). 'This is the atonement, this is the penalty that he shall undergo to atone for the deed that he has done.
'If he shall undergo it, he shall enter the world of the holy ones: if he shall not undergo it, he shall fall down into the world
of the wicked, into that dark world, made of darkness, the offspring of darkness[1].'
FARGARD XV.
I (1-8). On five sins the commission of which makes the sinner a Peshôtanu.
II (9-19). On unlawful unions and attempts to procure miscarriage.
III (20-45). On the treatment of a bitch big with young.
IV (46-51). On the breeding of dogs.
I.
1. How many are the sins that men commit and that, being committed and not confessed, nor atoned for, make their
committer a Peshôtanu[2]?
2 (4). Ahura Mazda answered: 'There are five such sins, O holy Zarathustra! It is the first of these sins that men commit
when a man teaches one of the faithful a foreign, wrong creed[3], a foreign wrong law, and he does so with a full
knowledge and conscience of the sin: this is a sin that makes him a Peshôtanu.
[1. Cf. Farg. V, 62.
2 See Introd. V, 19.
3 Literally, 'another wrong creed;' the Commentary has, that is, a creed that is not ours.' See Introd. III, 10.]'
{p. 173}
3 (9). 'It is the second of these sins that men commit when a man gives too hard bones or too hot food to a shepherd's dog
or to a house dog;
4 (11). 'If the bones stick in the dog's. teeth or stop in his throat, or if the hot food burn his mouth or his tongue, so that
mischief follows therefrom, and the dog dies, this is a sin that makes the man a Peshôtanu[1].
5 (16). "It is the third of these sins that men commit when a man smites a bitch big with young or affrights her by running
after her, with shouting or with clapping of hands[2];
6 (18). 'If the bitch fall into a hole, or a well, or a precipice, or a river, or a canal, so that mischief follows therefrom, and
she dies, this is a sin that makes the man a Peshôtanu 3.
7 (22). 'It is the fourth of these sins that men commit when a man has intercourse with a woman who has an issue of blood,
either out of the ordinary course or at the usual period: this is a sin that makes him a Peshôtanu[4].
8 (25). 'It is the fifth of these sins that men commit when a man has intercourse with a woman quick with child[5], whether
the milk has already
[1. He who gives too hot food to a dog, so as to burn his throat is margarzân (guilty of death); he who gives bones to a dog so as to tear his
throat is margarzân (Gr. Rav. 639).
2. Or, 'with stamping on the ground' (? Saddar 31).
3. If a bitch is big with young and a man shouts or throws stones at her, so that the whelps come to mischief and die, he is margarzân (Gr.
Rav. 639).
4. See Farg. XVI, 14 seq.
5. When she has been pregnant for four months and ten days, as it is then that the child is formed and a soul is added to its body (Anquetil
11, 563).]
{p. 174}
come to her breasts or has not yet come: if mischief follow therefrom, and she die, this is a sin that makes the man a
Peshôtanu[1].
II.
9 (30). 'If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered
unto a husband or not delivered[2] , and she conceives by him, let her not, from dread of the people, produce in herself the
menses, against the course of nature, by means of water and plants[3].
10 (34). 'And if the damsel, from dread of the people, shall produce in herself the menses against the course of nature, by
means of water and plants, there is a sin upon her head[4].
11 (36). 'If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered
unto a husband or not delivered, and she conceives by him, let her not,
[1. Or better, 'if the child die.' 'If a man come to his wife [during her pregnancy] so that she is injured and bring forth a still-born child, he
is margarzân' (Old Rav. 115 b).
2. Whether she has a husband in the house of her own parents or has none; whether she has entered from the house of her own parents into
the house of a husband [depending on another chief of family] or has not' (Comm.)
3. By means of drugs.
4. 'It is a tanâfûhr sin for her: it is sin on sin' (the first sin being to have allowed herself to be seduced), Comm. 'If there has been no sin in
her (if she has been forced), and if a man, knowing her shame, wants to take it off her; he shall call together her father, mother, sisters,
brothers, husband, the servants, the menials, and the master and the mistress of the house, and he shall say, "This woman is with child by
me, and I rejoice in it;" and they shall answer, "We know it, and we are glad that her shame is taken off her;" and he shall support her as a
husband does' (Comm.)]
{p. 175}
from dread of the people, destroy the fruit in her womb.
12 (38). 'And if the damsel, from dread of the people, shall destroy the fruit in her womb, the sin is on both the father and
herself, the murder is on both the father and herself; both the father and herself shall pay the penalty for wilful murder[1].
13 (40). 'If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered
unto a husband or not delivered, and she conceives by him, and she says, "I have conceived by thee;" and he replies, "Go
then to the old woman[2] and apply to her that she may procure thee miscarriage;"
14 (43). 'And the damsel goes to the old woman and applies to her that she may procure her miscarriage; and the old
woman brings her some Banga, or Shaêta, or Ghnâna, or Fraspâta[3], or some other of the drugs that produce miscarriage
and [the man says], "Cause thy fruit to perish!" and she causes her fruit to perish; the sin is on the head of all three, the
man, the damsel, and the old woman.
III.
15 (49). 'If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered
unto. a husband or not
[1. For baodhô-varsta; see above, p. 84, § 38, and n. 1.
2. The nurse (Asp.)
3. Banga is bang or mang, a narcotic made from hempseed; shaêta means literally gold, and must have been some yellow plant or liquor;
ghnâna is 'that which kills [the fruit in the womb];' fraspâta is 'that which expels [the fruit] so that it perishes' (Comm.)]
{p. 176 }
delivered, and she conceives by him, so long shall he support her, until the child is born.
16 (54). 'If he shall not support her, so that the child comes to mischief[1], for want of proper support, he shall pay the
penalty for wilful murder.'
17 (54). O Maker of the material world, thou Holy One! If she be near her time and be lying on the high road, which is the
worshipper of Mazda that shall support her?
18 (56). Ahura Mazda answered: 'It a man come near unto a damsel, either dependent on the chief of the family or not
dependent, either delivered unto a husband or not delivered, and she conceives by him, so long shall he support her, until
the child is born[2].
19 (58). 'If he shall not support her[3] . . . .
'It lies with the faithful to look in the same way after every pregnant female, either two-footed or four-footed, either woman
or bitch.'
20 (61). O Maker of the material world, thou Holy One! If (a bitch[4]) be near her time and be lying on the high road,
which is the worshipper of Mazda that shall support her?
21 (63). Ahura Mazda answered: 'He whose house stands-nearest, the care of supporting her is
[1. And dies.
2. § 18 = § 15.
3. The sentence is left unfinished: Aspendiârji fills it with the words in § 16, 'so that the child,' &c. It seems as if §§ 17, 18 were no part of
the original text, and as if § 17 were a mere repetition of § 20, which being wrongly interpreted as referring to a woman would have
brought about the repetition of § 15 as an answer. See § 20.
4. The subject is wanting in the text: it is supplied from the Commentary as the sense requires it.]
{p. 177}
his[1]; so long shall he support her until the whelps are born.
22 (65). 'If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the
penalty for wilful murder.'
23 (68). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a camel-stall, which is
the worshipper of Mazda. that shall support her?
24 (70) Ahura Mazda answered: 'He who built the camel-stall or who holds it[2], the care of supporting her is his; so long
shall he support her, until the whelps are born.
25 (76). 'If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the
penalty for wilful murder.'
26 (77). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a horse-stall, which is
the worshipper of Mazda that shall support her?
27 (78). Ahura Mazda answered: 'He who built the horse-stall or who holds it, the care of supporting her is his; so long
shall he support her, until the whelps are born.
28 (81). 'If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the
penalty for wilful murder.'
29 (84). O Maker of the material world, thou
[1. The bitch is lying on the high road: the man whose house has its door nearest shall take care of her. If she dies, be shall carry her off [to
dispose of the body according to the law]. One must support her for at least three nights: if one cannot support her any longer, one intrusts
her to a richer man'(Comm. and Asp.)
2. 'In pledge or for rent' (Asp.; cf. Comm. ad § 42).]
{p. 178}
Holy One! If a bitch be near her time and be lying in an ox-stall, which is the worshipper of Mazda that shall support her?
30 (86). Ahura Mazda answered: 'He who built the ox-stall or who holds it, the care of supporting her is his; so long shall
he support her, until the whelps are born.
31 (89). 'If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the
penalty for wilful murder.'
32 (92). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a sheep-fold, which is
the worshipper of Mazda that shall support her?
33 (94). Ahura Mazda answered: 'He who built the sheep-fold or who holds it, the care of supporting her is his; so long
shall he support her, until the whelps are born.
34 (97). 'If he shall not support her so that the whelps come to mischief, for want of proper support, he shall pay the penalty
for wilful murder.'
35 (100). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying on the earth-wall[1],
which is the worshipper of Mazda that shall support her?
36 (102). Ahura Mazda answered: 'He who erected the wall or who holds it, the care of supporting her is his; so long shall
he support her, until the whelps are born.
37 (105). 'If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the
penalty for wilful murder.'
[1. The wall around the house.]
{p. 179}
38 (108). O Maker of the Material world, thou Holy One! If a bitch be near her time and be lying in the moat[1], which is
the worshipper of Mazda that shall support her?
39 (110). Ahura Mazda answered: 'He who dug the moat or who holds it, the care of supporting her is his; so long shall he
support her, until the whelps are born.
40 (112). 'If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the
penalty for wilful murder.'
41 (113). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in the middle of a
pasture-field, which is the worshipper of Mazda that shall support her?
42 (115). Ahura Mazda answered: 'He who sowed the pasture-field or who holds it, the care of supporting her is his.
413 (117). 'He shall with kind charity[2] take her to rest upon a litter of any foliage fit for a litter; so long shall he support
her, until the young dogs are capable of self-defence and self-subsistence.'
44 (122). O Maker of the material world, thou Holy One! When are the dogs capable of self-defence and self-subsistence?
45 (123). Ahura Mazda answered: 'When they are able to run about in a circuit of twice seven houses around[3]. Then they
may be let loose, whether it be winter or summer.
'Young dogs ought to be supported for six months, children for seven years.
[1. The moat before the earth-wall.
2. Doubtful.
3. Probably the distance of one yugyêsti; cf. Farg. XIII, 17.]
{p. 180}
'Âtar[1], the son of Ahura Mazda, watches as well (over a pregnant bitch) as he does over a woman.'
IV.
46 (127). O Maker of the material world, thou Holy One! If worshippers of Mazda want to have a bitch so covered that the
offspring shall be one of a strong nature, what shall they do?
47 (129). Ahura Mazda answered: 'They shall dig a hole in the earth, in the middle of the fold, half a foot deep if the earth
be hard, half the height of a man if the earth be soft.
48 (131). 'They shall first tie up the bitch there, far from children and from the Fire, the son of Ahura Mazda[2], and they
shall watch by her until a dog comes there from anywhere. They shall afterwards let another dog come near her, and then a
third besides[3], each being kept apart from the former, lest they should assail one another.
49 (134)[4]. 'The bitch being thus covered by three dogs, grows big with young, and the milk comes to her teats and she
brings forth a young one that is born from (three) dogs.'
50 (135). He who smites a bitch who has been covered by three dogs, and who has already milk, and who shall bring forth
a young one born from (three) dogs, what is the penalty that he shall pay?
[1. The fire: when a woman is in labour, one lights up a great fire in order to protect her and her child from the fiends (Introd.. V, 13).
2. 'From children, lest she shall bite them; from the fire, lest it shall hurt her' (Comm.)
3. Cf. Justinus III, 4: maturiorem fiaturam conceptionern rati, si earn singulae per plures viros experirentur.
4. The text of this and the following clause is corrupt, and the meaning doubtful.]
{p. 181}
51 (137). Ahura Mazda answered: 'Seven hundred stripes with the Aspahê-astra, seven hundred stripes with the
Sraoshô-karana.'
FARGARD XVI.
I (1-11). On the uncleanness of women during their sickness.
II (11-12). How it can be removed.
III (13-18). Sundry laws relating to the same matter. See Introd. V, 12.
I.
1. O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a woman who has an
issue of blood, either out of the ordinary course or at the usual period, what shall the worshippers of Mazda do?
2 (3). Ahura Mazda answered: 'They shall clear the way[1] of the wood there, both in growing trees and in logs[2]; they
shall strew dry dust on the ground[3]; and they shall erect a building there[4], higher than the house by a half, or a third, or
a fourth, or a fifth part, lest her look should fall upon the fire[5].'
3 (9). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the
consecrated bundles of baresma? How far from the faithful?
4 (10). Ahura Mazda answered: 'Fifteen paces from the fire, fifteen paces from the water, fifteen
[1. The way to the Dashtânistân (see Introd. V, 12).
2. Lest the wood shall be touched and defiled by the woman on her way to the Dashtânistân.
3. Lest the earth shall be touched and defiled by her. Cf. Farg. IX, 11, and Introd. V, 10.
4. The Dashtânistân.
5. See Introd. V, 12.]
{p. 182}
paces from the consecrated bundles of baresma, three paces from the faithful.'
5 (11). O Maker of the material world, thou Holy One! How far from her shall he stay, who brings food to a woman who
has an issue of blood, either out of the ordinary course or at the usual period?
6 (12). Ahura Mazda answered: 'Three paces[1] from her shall he stay, who brings food to a woman who has an issue of
blood, either out of the ordinary course or at the usual period.'
In what kind of vessels shall he bring the food? In what kind of vessels shall he bring the bread?
'In vessels of brass, or of lead, or of any common metal[2].'
7 (15). How much food shall he bring to her? How much bread shall he bring?
'(Only) two danares[3] of long bread, and one danare of milk pap, lest she should gather strength[4].
'If a child has just touched her, they shall first wash his hands and then his body[5].
8 (21). 'If she still see blood after three nights
[1. The food is held out to her from a distance in a metal spoon.
2. Earthen vessels, when defiled, cannot be made clean; but metal vessels can (see Farg. VII, 73 seq.)
3. A danare is, according to Anquetil, as much as four tolas, a tola is from 105 to 175 grains.
4. 'Sôshyôs says: For three nights cooked meat is not allowed to her, lest the issue shall grow stronger.' As the fiend is in her, any strength
she may gain accrues to Ahriman.
5. A child whom she suckles. The meaning is, Even a child, if he has touched her, must undergo the rites of cleansing. The general rule is
given in the Commentary: 'Whoever has touched a Dashtân woman must wash his body and his clothes with gômêz and water.' The
ceremony in question is the simple Ghosel, not the Barashnûm, since the woman herself performs the former only (vide infra, § 11 seq.; cf.
Introd. V, 16).]
{p. 183}
have passed, she shall it in the place of infirmity until four nights have passed.
If she still see blood after four nights have passed, she shall sit in the place of infirmity until five nights, have passed.
9. 'If she still see blood after five nights have passed, she shall sit in the place of infirmity until six nights have passed.
'If she still see blood after six nights have passed, she shall sit in the place of infirmity until seven nights have passed.
10. 'If she still see blood after seven nights have passed, she shall sit in the place of infirmity until eight nights have passed.
'If she still see, blood after, eight nights have passed, she shall sit in the place of infirmity until nine nights have passed.
11. 'If she still see blood after nine nights have passed, this is a work of the Daêvas which they have performed for the
worship and glorification of the Daêvas[1].'
II.
'The worshippers of Mazda shall clear the way[2] of the wood there, both in growing trees and in logs;
12 (26). 'They shall dig three holes in the earth, and they shall wash the woman with gômêz by two of those holes and with
water by the third.
'They shall kill Khrafstras, to wit: two hundred corn-carrying ants, if it be summer; two hundred of
[1. See Introd. V, 12.
2. The way to , the Barashnûm-gâh, where the cleansing takes place.]
{p. 184}
any other sort of the Khrafstras made by Angra Mainyu, if it be winter[1].'
III.
13 (30). If a worshipper of Mazda shall suppress the issue of a woman who has an issue of blood, either out of the ordinary
course or at the usual period, what is the penalty that he shall pay?
Ahura Mazda answered: 'He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the
Sraoshô-karana.'
14 (33). O Maker of the material world, thou Holy One! If a man shall again and again wilfully touch the body of a woman
who has an issue of blood, either out of the ordinary course or at the usual period, so that the ordinary issue turns to the dye
of the unusual one, or the unusual issue to the dye of the ordinary one, what is the penalty that he shall pay?
15 (36). Ahura Mazda answered: 'For the first time he comes near unto her, for the first time he lies by her, thirty stripes
with the Aspahê-astra, thirty stripes with the Sraoshô-karana; for the second time he comes near unto her, for the second
time he lies by her, fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; for the third time he comes
near unto her, for the third time he lies by her, seventy stripes with the Aspahê-astra, seventy stripes with the
Sraoshô-karana.'
16. For the fourth time he comes near unto her, for the fourth time he lies by her, if he shall press the body under her
clothes, if he shall press the
[1. See Introd. IV, 35.]
{p. 185}
unclean thigh, but without sexual intercourse) what is the penalty that he shall pay?
Ahura Mazda answered: 'Ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.
17 (39). 'Whosoever shall lie in sexual inter course with a woman who has an issue of blood, either out of the ordinary
course or at the usual period, does no better deed than if he should burn the corpse of his own son, born of his own body
and dead of naêza[1], and drop its fat into the fire[2].
18 (41). All such sinners, embodiments of the Drug, are scorners of the law: all scorners of the law are rebels against the
Lord; all rebels against the Lord are ungodly men; and any ungodly man shall pay for it with his life[3].'
FARGARD XVII.
Hair and Nails.
Anything that has been separated from the body of man is considered dead matter (Introd. V, 12), and is accordingly
supposed to fall into the possession of the demon and to become the abode of death and uncleanness. Therefore, hair and
nails, as soon as cut off, are at once the property of Ahriman, and the demon has to be driven away from them by spells, in
the same way as he is from the bodies of the dead. They are withdrawn from his power by
[1. A disease (Farg. VII, 58). There is another word naêza, 'a spear,' so that one may translate also 'killed by the spear' (Asp.)
2. 'Not that the two deeds are equal, but neither is good' (Comm.) The sin in question is a simple tanâfûhr (Farg. XV, 7), and therefore can
be atoned for by punishment and repentance, whereas the burning of a corpse is a crime for which there is no atonement (Farg. I, 17; VIII,
73 seq.; Introd. V, 8).
3. Literally, 'is a Peshôtanu;' 'he is a tanâfûhr sinner, that is to say, margarzân (worthy of death),' Comm.]
{p. 186}
the recital of certain prayers, and by being deposited in the earth inside consecrated circles, which are drawn around them
as an intrenchment against the fiend (see above, p. 122, n. 1).
This chapter, which has given full scope to the ironical humour of many, is an invaluable document in the eyes of the
mythologist, as he finds in it, if not the origin and explanation, at least the oldest record of world-wide superstitions. Not
only in Bombay, but all over the world, people are found who believe that hair and nails are weapons in the hands of the
evil one. The Esthonians, on the shores of the Baltic, take the utmost care not to drop the parings of their nails on the
ground, lest the devil should pick them up, to make a visor to his cap, which will give him full power to injure men, unless
the sign of the cross has been made over them[1]. The Gauchos in the Chilian pampas fear to throw their hair to the winds,
but deposit it in holes dug in a wall[2]. In Liége good people are advised not to throw away their hair, nor to leave it in the
teeth of the comb, lest a witch take hold of it and cast a spell over them[3].
I.
1. Zarathustra asked Ahura Mazda: 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Which is the most deadly deed whereby a man increases most the baleful strength of the Daêvas, as he would do by
offering them a sacrifice?'
2 (3). Ahura Mazda answered: 'It is when a man here below combing his hair or shaving it off, or paring off his nails drops
them[4] in a hole or in a crack[5].
[1. Cf. infra, 'Thou shalt chant the Ahuna-Vairya,' &c., §§ 6, 8, 9.
2. Cf. infra, §§ 5, 7.
3. Mélusine, Recueil de Mythologie populaire, publié par H. Gaidoz et E. Rolland, Paris, 1878; pp. 79, 549, 583. To the same train of ideas
seems to belong the Eddic myth of Naglfar, the fatal ship wrought out of the nails of the dead, which is to take the crew of the demon to
the shore of the earth when the last day of the world is come (Gylfaginning, 51).
4. Without performing the requisite ceremonies.
5. Doubtful.]
{p. 187}
3 (6). 'Then for want of the lawful rites being observed, Daêvas are produced in the earth; for want of the lawful rites being
observed, those Khrafstras are produced in the earth which men call lice, and which eat up the corn in the corn-field and
the clothes in the wardrobe.
4 (10). 'Therefore, O Zarathustra! whenever here below thou shalt comb thy hair or shave it off, or pare off thy nails, thou
shalt take them away ten paces from the faithful, twenty paces from the fire, thirty paces from the water, fifty paces from
the consecrated bundles of baresma.
5 (13). 'Then thou shalt dig a hole, a disti[1] deep if the earth be hard, a vîtasti deep if it be soft; thou shalt take the hair
down there and thou shalt say aloud these fiend-smiting words: "Out of him by his piety Mazda made the plants grow
up[2]."
6 (17). 'Thereupon thou shalt draw three furrows with a knife of metal around the hole, or six furrows or nine, and thou
shall chant the Ahuna-Vairya three times, or six, or nine.
II.
7 (19). 'For the nails, thou shalt dig a hole, out
[1. A disti = ten fingers. A vîtasti = twelve fingers.
2. See above, X1, 6; the choice of this line was determined by the presence of the word plants in it: man was considered a microcosm, and
every element in him was supposed to come from a similar element in nature, to which it was to return after death, and whence it was to
come back again at the time of the resurrection: his bones from the earth, his blood from the water, his hair from the trees, his life from the
fire (Bundahis XXXI, Ulamâi Islâm); an old Aryan theory, traces of which are also to be found in India (Rig-veda XL, 16, 3), in Greece
(Ilias VII. 99; Empedocles, fr. 3 7 8; cf. Epicharmus ap. Plut. Consol. ad Apoll. 15), and in Scandinavia (Edda, Grimnismal 40).]
{p. 188}
of the house, as deep as the top joint of the little finger; thou shalt take the nails down there and thou shalt say aloud these
fiend-smiting words: "The words that are heard from the pious in holiness and good thought[1]."
8 (24). 'Then thou shalt draw three furrows with a knife of metal around the hole, or six furrows or nine, and thou shalt
chant the Ahuna-Vairya three times, or six, or nine.
9 (26). 'And then: "Look here, O Ashô-zusta bird[2]! here are the nails for thee: look at the nails here! May they be for thee
so many spears, knives, bows, falcon-winged arrows, and sling-stones against the Mâzainya Daêvas[3]!"
10 (29). 'If those nails have not been dedicated (to the bird), they shall be in the hands of the Mâzainya Daêva so many
spears, knives, bows, falcon-winged arrows, and sling stones (against the Mâzainya Daêvas)[4].
[1. Yasna XXXIII, 7. There is here only a play upon the word sruyê, 'is heard,' which chances to be homonymous with the dual of srva,
'nails of both hands.'
2. 'The owl,' according to modern tradition. The word literally means 'friend of holiness.' 'For the bird Ashôzusta they recite the Avesta
formula; if they recite it, the fiends tremble and do not take up the nails; but if the nails have had no spell uttered over them, the fiends and
wizards use them as arrows against the bird Ashôzusta and kill him. Therefore, when the nails have had a spell uttered over them, the bird
takes and eats them up, that the fiends may not do any harm by their means' (Bundahis XIX).
3. See above, p. 137, n. 1. The nails are cut in two and the fragments are put in the hole with the point directed towards the north, that is to
say, against the breasts of the Dêvs (see above, p. 75, n. 2). See Anquetil, Zend-Avesta II, 117; India Office Library, VIII, 80.
4. Repeated by mistake from § 10.]
{p. 189}
11 (30). 'All such sinners, embodiments of the Drug, are scorners of the law: all scorners of the law are rebels against the
Lord: all rebels against the Lord are ungodly men; and any ungodly man shall pay for it with his life[1].'
FARGARD XVIII.
I (1-13). On the unworthy priest and enticers to heresy.
II (14-29). The holiness of the cock.
III (30-60). The four paramours of the Drug.
IV (61-71). On unlawful lusts. The text and the Pahlavi commentary of this Fargard are translated in Haug's Essays, pp.
243 seq., 364 seq.
I.
1. There is many a one, O holy Zarathustra!' said Ahura Mazda, 'who wears a Paitidâna[2] but who has not girded his loins
with the law[3]; when such a man says, "I am an Âthravan," he lies; do not call him an Âthravan, O holy Zarathustra!' thus
said Ahura Mazda.
2 He holds a Khrafstraghna in his hand, but he has not girded his loins with the law; when he says, "I am an Âthravan," he
lies; do not call him an Âthravan, O holy Zarathustra!' thus said Ahura Mazda.
[1. See preceding Fargard, § 18.
2. See above, p. 168, n. 7.
3. The word translated girded is the word used of the Kôstî, the sacred girdle which the Parsi must never part with (see § 54); the full
meaning, therefore, is, 'girded with the law as with a Kôstî' (cf. Yasna IX, 26 [81]), that is to say, 'never forsaking the law,' or, as the
Commentary expresses it, 'one whose thought is all on the law' (cf. § 5).
4. See above, p. 168, n. 8.]
{p. 190}
3 (7). 'He holds a twig[1] in his hand, but he has not girded his loins with the law; when he says, "I am an Âthravan," he
lies; do not call him an Âthravan, O holy Zarathustra!' thus said Ahura Mazda.
4 (9). 'He wields the Astra mairya[2], but he has not girded his loins with the law; when he says, "I am an Âthravan," he
lies; do not call him an Âthravan, O holy Zarathustra!' thus said Ahura Mazda.
5 (11). 'He who sleeps {on--? jbh} throughout the night, who does not perform the Yasna nor chant the hymns, who does
not worship by word or by deed, who does neither learn nor teach, with a longing for (everlasting) life, he lies when he
says, "I am an Âthravan," do not call him an Âthravan, O holy Zarathustra!' thus said Ahura Mazda.
6 (14). 'Him thou shalt call an Âthravan, O holy Zarathustra! who throughout the night sits up and demands of the holy
Wisdom[3], which makes man free from anxiety, with dilated heart, and cheerful at the head of the Kinvat bridge[4], and
which makes him reach that world, that holy world. that excellent world, the world of paradise.
7 (18). '(Therefore) demand of me, thou upright one! of me, who am the Maker, the best of all beings, the most knowing,
the most pleased in answering what is asked of me; demand of me, that
[1. The bundles of baresma or the urvarân (see p. 22, n. 2; p. 169, n. 3).
2. The Aspahê-astra; see Introd. V, 19.
3. That is to say, studies the law and learns from those who know it (cf. Introd. V, 2).
4. See Farg. XIX, 30. 'It gives him a stout heart, when standing before the Kinvat bridge' (Comm.)]
{p. 191}
thou mayst be the better, that thou mayst be the happier[1].'
8 (21). Zarathustra asked Ahura Mazda: 'O Maker of the material world, thou Holy One! What is it that makes the unseen
power of Death increase?'
9 (22). Ahura Mazda answered: 'It is the man that teaches a wrong law[2]; it is the man who continues for three years[3]
without wearing the sacred girdle[4], without chanting the Gâthas, without worshipping the good waters.
10 (25). 'And he who should set that man at
[1. See Introd. V, 2.
2. 'The deceiver Ashemaogha' (Comm.); the heretic. Cf. Farg. XV, 2, and Introd. III, 10.
3. Doubtful.
4. The Kôstî, which must be worn by every Parsi, man or woman, from their fifteenth year of age (see below, § 54 seq.); it is the badge of
the faithful, the girdle by which he is united both with Ormazd and with his fellow believers. He who does not wear it must be refused
water and bread by the members of the community; he who wears it becomes a participator in the merit of all the good deeds performed all
over the Zarathustrian world (Saddar 10 and 46; Hyde 10 and 50). The Kôstî consists 'of seventy-two interwoven filaments, and should
three times circumvent the waist. . . . Each of the threads is equal in value to one of the seventy-two Hâhs of the Izashnê; each of the
twelve threads in the six lesser cords is equal in value to the dawâzdih hamâist . . .; each of the lesser cords is equal in value to one of the
six Gahanbârs; each of the three circumventions of the loins is equal in value to humat, good thought, hukhat, good speech, huaresta, good
work; the binding of each of the four knots upon it confers pleasure on each of the four elements, fire, air, water, and the earth' (Edal Daru,
apud Wilson, The Parsi Religion Unfolded, p. 163). In the Brahmanical system also the faithful are bound to their god by means of a
sacred girdle, the Mekhalâ.
Another piece of clothing which every Parsi is enjoined to wear is the Sadarah, or sacred shirt, a muslin shirt with short sleeves, that does
not reach lower than the hips, with a small pocket at the opening in front of the shirt (see § 54 seq.)]
{p. 192}
liberty, when bound in prison[1], does no better deed than if he should flay a man alive and cut off his head[2].
11 (2 7). 'The blessing uttered on a wicked, ungodly Ashemaogha does not go past the mouth (of the blesser); the blessing
for two Ashemaoghas does not go past his tongue; the blessing for three is no word at all; the blessing for four is a curse
against himself.
12 (29). 'Whosoever should give some Haoma juice to a wicked, ungodly Ashemaogha, or some Myazda consecrated with
blessings, does no better deed than if he should lead a thousand horse against the cities of the worshippers of Mazda, and
should slaughter the men thereof, and drive off the cattle as plunder.
II.
13 (32). 'Demand of me, thou upright one! of me, who am the Maker, the best of all beings, the most knowing, the most
pleased in answering what is asked of me; demand of me, that thou mayst be the better, that thou mayst be the happier.'
14 (33). Zarathustra asked Ahura Mazda: 'Who is the Sraosha-varez[3] of Sraosha? the holy, strong Sraosha, who is the
incarnate Word, a mighty-speared and lordly god.'
[1. See Introd. III, 10. Cf. § 12.
2. Doubtful. The Commentary seems to understand the sentence as follows: 'He who should free him from hell would thus perform no less
a feat than if he should cut off the head of a man and then make him alive again.'
3. 'Who is he who sets the world in motion?'(Comm.) See above, p. 56, n. 2.
4. See Introd. IV, 31.]
{p. 193}
15 (34). Ahura Mazda answered: 'It is the bird named Parôdars[1], which. ill-speaking people call Kahrkatâs[2], O holy
Zarathustra! the bird that lifts up his voice against the mighty dawn:
16 (37). '"Arise, O men! recite the Ashem yad vahistem that smites down the Daêvas[3]. Lo! here is Bûshyãsta, the
long-handed[4], coming upon you, who lulls to sleep again the whole living world, as soon as it has awoke: 'Sleep!' she
says, 'sleep on, O man! the time[5] is not yet come.'"
17 (41). 'For the three excellent things be never slack, namely, good thoughts, good words, and good deeds; for the three
abominable things be ever slack, namely, bad thoughts, bad words, and bad deeds."
18 (43). 'In the first part of the night, Fire, the son of Ahura Mazda, calls the master of the house for help, saying:
19 (43). '"Up! arise, thou master of the house! put on thy girdle on thy clothes, wash thy hands, take wood, bring it unto
me, and let me burn bright
[1. 'He who foresees' the coming dawn; the cock.
2 'When he is not called so, he is powerful' (Comm.) Cf. XIII, 2, 6.
3. The cock is called 'the drum of the world.' As crowing in the dawn that dazzles away the fiends, he shared with it the honour of the
victory, and was believed to crow away the demons: 'The cock was created to fight against the fiends and wizards; ... he is with the dog an
ally of Srôsh against demons' (Bundahis XIX) 'No demon can enter a house in which there is a cock: and, above all, should this bird come
to the residence of a demon, and move his tongue to chaunt the praise's of the glorious and exalted Creator, that instant the evil spirit takes
to flight' (Mirkhond, History of the Early Kings of Persia, translated by Shea, p. 57; cf. Saddar 32, Hyde 35, and J. Ovington, A Voyage to
Suratt, 1696, p. 371).
4. See Introd. IV, 24.
5. 'To perform thy religious duties' (Comm.)]
{p. 194}
with the clean wood, carried by thy well-washed hands[1]. Here comes Âzi[2], made by the Daêvas, who is about to strive
against me, and wants to put out my life."
20 (46). 'In the second part of the night, Fire, the son of Ahura Mazda, calls the husbandman for help, saying:
21 (46). '"Up! arise, thou husbandman! Put on thy girdle on thy clothes, wash thy hands, take wood, bring it unto me, and
let me burn bright with the clean wood, carried by thy well-washed hands. Here comes Âzi, made by the Daêvas, who is
about to strive against me, and wants to put out my life."
22 (48). 'In the third part of the night, Fire, the son of Ahura Mazda, calls the holy Sraosha for help, saying: "Come thou,
holy, tall-formed Sraosha, [then he brings unto me some clean wood with his well-washed hands][3]: here comes Âzi,
made by the Daêvas, who is about to strive against me, and wants to put out my life."
23 (50). 'And then the holy Sraosha wakes up the bird named Parôdars, which ill-speaking people call Kahrkatâs, and the
bird lifts up his voice against the mighty dawn:
24 (52). '"Arise, O men! recite the Ashem yad vahistem that smites down the Daêvas. Lo! here is Bûshyãsta, the
long-handed, coming upon you, who lulls to sleep again the whole living world as
[1. The Parsi, as soon as he has risen, must put on the Kôstî, wash his hands, and put wood on the fire.
2 See Introd. IV, 19.
3. The text seems to be corrupt: it must probably be emendated into I bring into me . . .']
{p. 195}
soon as it has awoke: 'Sleep!' she says, 'sleep on, O man! the time is not yet come."'
25 (52). '"For the three excellent things be never slack, namely, good thoughts, good words, and good deeds; for the three
abominable things be ever slack, namely, bad thoughts, bad words, and bad deeds."
26 (53). 'And then bed-fellows address one another: "Rise up, here is the cock calling me up." Whichever of the two first
gets up shall first enter paradise: whichever of the two shall first, with well-washed hands, bring clean wood unto the Fire,
the son of Ahura Mazda, the Fire, well pleased with him and not angry, and fed as it required, will thus bless him:
27 (58). '"May herds of oxen grow for thee, and increase of sons: may thy mind be master of its vow, may thy soul be
master of its vow, and mayst thou live on in the joy of the soul all the nights of thy life."
'This is the blessing which the Fire speaks unto him who brings him dry wood, well examined by the light of the day, well
cleansed with godly intent.
28 (64). 'And whosoever will kindly and piously present one of the faithful with a pair of these my Parôdars birds, a male
and a female, it is as though he had given[1] a house with a hundred columns, a thousand beams, ten thousand large
windows, ten thousand small windows.
29 (67). 'And whosoever shall give to my Parôdars bird his fill of meat, I, Ahura Mazda, need not
[1. 'In the day of recompense' (Comm.); he shall be rewarded as though he had given a house, &c. . . . he shall receive such a house in
paradise.]
{p. 196}
interrogate him any longer; he shall directly go to paradise.'
III.
30 (70). The holy Sraosha asked the Drug, with his club uplifted against her: 'O thou wretched and wicked Drug! Thou
then, alone in the material world, dost bear offspring without any male coming unto thee?'
31 (74). Then the Drug demon, the guileful one, answered: 'O holy, tall-formed Sraosha! It is not so, nor do I, alone in the
material world, bear offspring without any male coming unto me.
32 (77). 'There are four males who are mine.
'And they make me conceive progeny as other males make their females.'
33 (78). The holy Sraosha asked the Drug, with his club uplifted against her: 'O thou wretched and wicked Drug! Who is
the first of those males of thine?'
34 (79). Then the Drug demon, the guileful one, answered: 'O holy, tall-formed Sraosha! He is the first of my males who,
being entreated by one of the faithful, does not give him anything, be it ever so little, of the riches he has treasured up'.
35 (82). 'That man makes me conceive progeny as other males make their females.'
36 (83). The holy Sraosha asked the Drug, with his club uplifted against her: 'O thou wretched and wicked Drug! What is
the thing that can counteract that?'
37 (84). Then the Drug demon, the guileful one, answered: 'O holy, tall-formed Sraosha! This is
[1. Cf. Farg. III, 34.]
{p. 197}
the thing that counteracts it, namely, when a man unasked, kindly and piously, gives to one of the faithful something, be it
ever so little, of the riches he has treasured up.
38 (87). 'He does thereby as thoroughly destroy the fruit of my womb as a four-footed wolf does, who tears the child out of
a mother's womb.'
39 (88). The holy Sraosha asked the Drug, with his club uplifted against her: 'O thou wretched and wicked Drug! Who is
the second of those males of thine?'
40 (89). Then the Drug demon, the guileful one, answered 'O holy, tall-formed Sraosha! He is the second of my males who,
making water, lets it fall along the upper forepart of his foot.
41 (92). 'That man makes me conceive progeny as other males make their females.'
42 (93). The holy Sraosha asked the Drug, with his club uplifted against her: 'O thou wretched and wicked Drug! What is
the thing that can counteract that?'
43 (94). Then the Drug demon, the guileful one, answered: 'O holy, tall-formed Sraosha! This is the thing that counteracts
it, namely, when the man rising up[1] and stepping three steps further off, shall say three Ahuna-Vairya, two humatanãm,
three hukhshathrôtemãm, and then chant the Ahuna-Vairya and offer up one Yênhê hâtãm.
[1. 'Nec stando mingens . . . facile visitur Persa' (Amm. Marc. XXIII, 6); Ardâ Virâf XXIV; Mainyô-i-khard II, 39; Saddar 56, Hyde 60.
Cf. Manu IV, 47 seq., and Polack, Persien I, 67: 'Von einem in Paris weilenden Perser hinterbrachte man dem König, um seine
Emancipation und Abtrünnigkeit vom Gesetz zu beweisen. dass er Schweinefleisch esse und stehend die Function verrichte.']
{p. 198}
44 (98). 'He does thereby as thoroughly destroy the fruit of my womb as a four-footed wolf does, who tears the child out of
a mother's womb.'
45 (99). The holy Sraosha asked the Drug, with his club uplifted against her: 'O thou wretched and wicked Drug! Who is
the third of those males of thine?'
46 (100). Then the Drug demon, the guileful one, answered: 'O holy, tall-formed Sraosha! He is the third of my males who
during his sleep emits seed.
47 (102). 'That man makes me conceive progeny as other males make their females.'
48 (103). The holy Sraosha asked the Drug, with his club uplifted against her: 'O thou wretched and wicked Drug! What is
the thing that can counteract that?'
49 (104). Then the Drug demon, the guileful one, answered: 'O holy, tall-formed Sraosha! this is the thing that counteracts
it, namely, if the man, when he has risen from sleep, shall say three Ahuna-Vairya, two humatanãm, three
hukhshathrôtemãm, and then chant the Ahuna-Vairya and offer up one Yênhê hâtãm.
50 (107). 'He does thereby as thoroughly destroy the fruit of my womb as a four-footed wolf does who tears the child out
of a mother's womb.'
51 (108). Then he shall speak unto Spenta Ârmaiti[1], saying: 'O Spenta Ârmaiti, this man do I deliver unto thee; this man
deliver thou back unto me, against the mighty day of resurrection; deliver him back as one who knows the Gâthas, who
[1. The genius of the earth (cf. Farg. II, 10).]
{p. 199}
knows the Yasna, and the revealed law[1], a wise and clever man, who is the Word incarnate.
52 (112). 'Then thou shalt call his name "Fire-creature, Fire-seed, Fire-offspring, Fire-land," or any name wherein is the
word Fire[1].'
53 (113). The holy Sraosha asked the Drug, with his club uplifted against her: 'O thou wretched and wicked Drug! Who is
the fourth of those males of thine?'
54 (114). Then the Drug demon, the guileful one, answered: 'O holy, tall-formed Sraosha! This one is my fourth male who,
either man or woman, being more than fifteen years of age, walks without wearing the sacred girdle and the sacred shirt[3].
55 (115). 'At the fourth step[4] we Daêvas, at once, wither him even to the tongue and the marrow, and he goes thenceforth
with power to destroy the world of the holy spirit, and he destroys it like the Yâtus and the Zandas[5].'
56 (117). The holy Sraosha asked the Drug, with his club uplifted against her: 'O thou wretched and wicked Drug, what is
the thing that can counteract that?'
57 (118). Then the Drug demon, the guileful one, answered: 'O holy, tall-formed Sraosha! There is no means of
counteracting it;
[1. Literally, 'the answers made to the questions (of Zarathustra).'
2. Cf. Introd. IV, 30, and Orm. Ahr. § 205.
3. The Kôstî and the Sadarah; see above, p. 191, n. 4. It is the sin known as kushâd duvârisnî (Mainyô-i-khard II, 35; Ardâ Vîrâf XXV, 6).
4. 'Going three steps without Kôstî is only a three Sraoshô-karana sin; from the fourth step, it is a tanâfûhr sin' (Comm.)
5. For the Yâtus, see Introd. IV, 20; the zanda is a hobgoblin.]
{p. 200}
58 (120). 'When a man or a woman, being more than fifteen years of age, walks without wearing the sacred girdle or the
sacred shirt.
59 (120). 'At the fourth step we Daêvas, at once, wither him even to the tongue and the marrow, and he goes thenceforth
with power to destroy the world of the holy spirit, and he destroys it like the Yâtus and the Zandas.'
IV.
60 (122). Demand of me, thou upright one! of me who am the Maker, the best of all beings, the most knowing, the most
pleased in answering what is asked of me; demand of me that thou mayst be the better, that thou mayst be the happier.
61 (123). Zarathustra asked Ahura Mazda: 'Who grieves thee with the sorest grief? Who pains thee with the sorest pain?'
62 (124). Ahura Mazda answered: 'It is the Gahi[1], O Spitama Zarathustra! who goes a-whoring after the faithful and the
unfaithful, after the worshippers of Mazda and the worshippers of the Daêvas, after the wicked and the righteous[2].
6 3 (12 5). 'Her look dries up one third of the mighty floods that run from the mountains; her look withers one third of the
beautiful, golden hued, growing plants;
64 (12 7). 'Her look withers one third of the grass
[1. The courtezan, as an incarnation of the female demon Gahi (see Introd. IV, 15).
2 '[Whether she gives up her body to the faithful or to the unfaithful], there is no difference; when she has been with three men, she is
guilty of death' (Comm.)]
{p. 201}
wherewith Spenta Ârmaiti[1] is clad[2], and her touch withers in the faithful one third of his good thoughts, of his good
words, of his good deeds, one third of his strength, of his fiend-killing power, and of his holiness[3].
65 (129). 'Verily I say unto thee, O Spitama Zarathustra! such creatures ought to be killed even more than gliding
snakes[4], than howling wolves, than the wild she-wolf that falls upon the fold, or than the she-frog that falls upon the
waters with her thousandfold brood.'
66 (133). Demand of me, thou upright one! of me who am the Maker, the best of all beings, the most knowing, the most
pleased in answering what is asked of me; demand of me that thou mayst be the better, that thou mayst be the happier.
67-68 (133). Zarathustra asked Ahura Mazda: 'If a man shall come unto a woman who has an issue of blood, either out of
the ordinary course or at the usual period, and he does so wittingly and knowingly[5], and she allows it wilfully, wittingly,
and
[1. The earth.
2. Doubtful. The Pahlavi translation has, 'One third of the strength of Spenta Ârmaiti.'
3. 'If a Gahi (courtezan) look at running waters, they fall; if at trees, they are stunted; if she converse with a pious man, his intelligence and
his holiness are withered by it' (Saddar 67; Hyde 74). Cf. Manu IV, 40 seq.
4. It is written in the law (the Avesta): 'O Zartust Isfitamân! with regard to woman, I say to thee that any woman that has given up her body
to two men in one day is sooner to be killed than a wolf, a lion, or a snake: any one who kills such a woman will gain as much merit by it
as if he had provided with wood a thousand fire-temples, or destroyed the dens of adders, scorpions, lions, wolves, or snakes' (Old Rav. 59
b).
5. 'Knowing her state and knowing that it is a sin' (Comm.)]
{p. 202}
knowingly, what is the atonement for it, what is the penalty that he shall pay to atone for the deed they have done?'
69 (136). Ahura Mazda answered: 'If a man shall come unto a woman who has an issue of blood, either out of the ordinary
course or at the usual period, and he does so wittingly and knowingly, and she allows it wilfully, wittingly, and knowingly;
70 (137). 'He shall slay a thousand head of small cattle; he shall godly and piously offer up to the fire[1] the entrails[2]
thereof together with Zaothra-libations; he shall bring the shoulder bones to the good waters[3].
71 (140). 'He shall godly and piously bring unto the fire a thousand loads of soft wood, of Urvâsna, Vohu-gaona,
Vohu-kereti, Hadhâ-naêpata, or of any sweet-scented plant[4].
72 (142). 'He shall tie and consecrate a thousand bundles of baresma; he shall godly and piously offer up to the good
waters a thousand Zaothra-libations, together with the Haoma and the meat, cleanly prepared and well strained by a pious
man, together with the roots of the tree known as Hadhâ-naêpata[5].
73 (144). 'He shall kill a thousand snakes of
[1. To the Bahrain fire.
2. The ômentum (afsman) or epipleon. Strabo, XV, 13: {Greek tou^ e?pi'plou ti mikro`n tiðe'ssi, w!s le'gousi' tines, e?pi` to' pu^r}.
'Ascending six steps they showed me in a Room adjoining to the temple, their Fire which they fed with Wood, and sometimes Burn on it
the Fat of the Sheep's Tail.' A Voyage Round the World, Dr. J. F. Gemelli, 1698.
3. The meat is eaten by the faithful (Asp.); cf. Herod. I, 132.
4. Cf. Farg. XIV, 3 seq.
5. See above, p. 94, n. 1.]
{p. 203}
those that go upon the belly, two thousand of the other kind[1]: he shall kill a thousand land frogs and two thousand water
frogs; he shall kill a thousand corn-carrying ants and two thousand of the other kind[2].
74 (147). 'He shall throw thirty bridges over canals; he shall undergo a thousand stripes with the Aspahê-a stra, a thousand
stripes with the Sraoshô-karana[3].
75 (149). 'This is the atonement, this is the penalty that he shall pay to atone for the deed that he has done.
76 (i50). 'If he shall pay it, he shall enter the world of the holy ones; if he shall not pay it, he shall fall down into the world
of the wicked, into that dark world, made of darkness, the offspring of darkness[4].'
FARGARD XIX.
I (1-11). Angra Mainyu attempts to kill Zarathustra, and, when he fails, tempts him. Zarathustra withstands both assaults
with weapons both material and spiritual.
II (I1-43). Zarathustra applies to Ahura Mazda for a revelation of the law. He is taught how the fiend may be repelled, how
the creation of Mazda is to be worshipped, how uncleanness is to be washed away, and what becomes of the soul after
death.
III (43-47). Angra Mainyu and his host, driven to despair, and feeling themselves powerless, flee down into hell.
This chapter may be entitled 'The Revelation,' and considered as the frame-work of the Vendîdâd, the remainder of which
should have its place between the first and the third part; as the first part
[1. 'Two thousand mâr bânak' (Comm.) See above, p. 157, n. 1.
2. 'Two thousand dârak' (Comm.) See above, p. 157, n. 4.
3. Five tanâfûhrs, that is, six thousand dirhems.
4. §§ 75, 76 = Farg. XIV, 18.]
{p. 204}
shows the fiend's struggles to prevent the revelation, and the third shows the effects of it; the second being, as it were, an
abstract of the law, an abridged Vendîdâd.
The text and the Pahlavi commentary of this Fargard are translated in Haug's Essays, p. 253 seq., p. 333 seq., and p. 379
seq.
I.
1. From the region of the north, from the regions of the north I, forth rushed Angra Mainyu, the deadly, the Daêva of the
Daêvas[2]. And thus spake the guileful one, he the evil-doer Angra Mainyu, the deadly: 'Drug, rush down upon him!
destroy the holy Zarathustra!' The Drug came rushing along, the demon Bûiti[3], the unseen death, the hell-born.
2 (5). Zarathustra chanted aloud the Ahuna-Vairya[4]: 'The will of the Lord is the law of holiness; the riches of Vohu-manô
shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave to
him to relieve the poor.'
(He added): 'Offer up prayers to the good waters of the good Dâitya[5]!
'Profess the law of the worshippers of Mazda!'
The Drug dismayed, rushed away, the demon Bûiti, the unseen death, the hell-born.
[1. From hell; cf. p. 75, n. 2.
2 'The fiend of fiends,' the arch-fiend.
3. 'How does death enter the body of man? There are several Druges from Ahriman, who come into the body and the soul of man: one of
whom is a Drug known as Bût; she is the forerunner of death; when the time of the end is at hand, she produces in the body of man such
excessive heat that he falls ill' (Dâdâr i Dâdûkht, British Museum, Add. 8994, 130 a).
4. See above, p. 98, n. 2.
5. The river in Airyana Vaêgô; see Farg. I, 3, and Introd. III, 15.]
{p. 205}
3 (7). And the Drug, the guileful one, said unto Angra Mainyu: 'O baneful Angra Mainyu! I see no way to kill him, so great
is the glory of the holy Zarathustra.'
Zarathustra saw (all this) from within his soul: 'The evil-doing Daêvas and Drvants[1] (thought he) take counsel together
for my death.'
4 (11). Up started Zarathustra, forward went Zarathustra, unshaken by the evil spirit, by the hardness of his malignant
riddles[2], swinging stones in his hand, stones as big as a house[3], which he obtained from the Maker, Ahura Mazda, he
the holy Zarathustra.
'At what on this wide, round earth, whose ends lie afar, at what dost thou swing (those stones), thou who standest by the
river Darega[4], upon the mountains, in the mansion of Pourusaspa[5]?'
5 (16). Thus Zarathustra answered Angra Mainyu: 'O evil-doer, Angra Mainyu! I will smite the creation of the Daêva; I
will smite the Nasu, a creature of the Daêva; I will smite the Pairika Knãthaiti[6], till the fiend-smiter Saoshyant come up
to life out
[1. See Introd. IV, 22.
2. This is a fragment of an old myth in which Zarathustra and Angra Mainyu played respectively the parts of Oedipus and the Sphinx. See,
for further explanation, Orm. Ahr. §§ 163-165.
3. See Introd. IV, 40. The Commentary has, 'Some say, those stones are the Ahuna-Vairya.' In another attempt to account for a mythical
expression, which was no longer understood, those thunderbolts were turned into the nine-knotted stick used in the Barashnûm. (see Farg.
IX, 14; Comm and Asp.)
4. See Introd. III, 15.
5. The father of Zarathustra.
6. Cf. Farg. I, 10, and Introd. IV, 21.]
{p. 206}
of the lake Kãsava, from the region of the dawn, from the regions of the dawn[1].'
6 (20). Again to him said the guileful one, the
Maker of the evil world, Angra Mainyu: 'Do not destroy my creatures, O holy Zarathustra! Thou art the son of
Pourusaspa[2], just born of thy mother[3]. Renounce the good law of the worshippers of Mazda, and thou shalt gain such a
boon as the murderer[4] gained, the ruler of the nations.'
7 (24). Thus in answer to him said Spitama Zarathustra: 'No! never will I renounce the good law of the worshippers of
Mazda, though my body, my life, my soul should burst!'
8 (27). Again to him said the guileful one, the Maker of the evil world, Angra Mainyu: 'By whose Word wilt thou strike, by
whose Word wilt thou repel, by whose weapon will the good creatures (strike and repel) my creation who am Angra
Mainyu?'
9 (29). Thus in answer to him said Spitama Zarathustra: 'The sacred mortar, the sacred cup, the Haoma, the Words taught
by Mazda, these are my weapons, my best weapons! By this Word will I strike, by this Word will I repel, by this weapon
the good creatures (will strike and repel thee), O evil-doer, Angra Mainyu! To me Spenta Mainyu gave it, he gave it to me
in the boundless Time[5];
[1. See Introd. IV, 39-40.
2. 'I know thee' (Comm.)
3. Doubtful (cf. § 46); possibly, 'I was invoked by thy mother.' The Commentary has, 'Some explain thus: Thy forefathers worshipped me:
worship me also.'
4. Ajis Dahâka or Zohâk, who, as a legendary king, is said to have ruled the world for a thousand years (Introd. IV, 11).
5. See Introd. IV, 42. The Ahuna-Vairya was revealed before {footnote p. 207} the creation of the world (Yasna XIX), and consequently
in the boundless Time.]
{p. 207}
to me the Amesha Spentas, the all-ruling, the all-beneficent, gave it.'
10 (35). Zarathustra chanted aloud the Ahuna-Vairya. The holy Zarathustra said aloud 'This I ask thee: teach me the truth,
O Lord[1]! . . .
II.
11 (37). Zarathustra asked Ahura Mazda: 'O Ahura Mazda, most beneficent spirit, Maker of the, material world, thou Holy
One! [he was sitting by the Darega, on the mountain[2], praying to Ahura Mazda, to the good Vohu-manô, to Asha
Vahista, Khshathra Vairya, and Spenta. Ârmaiti;]
12 (39). How shall I make the world free from that Drug, from the evil-doer Angra Mainyu? How shall I drive away direct
defilement? How-indirect defilement? How shall I drive the Nasu from the house of the worshippers of Mazda? How shall
I cleanse the faithful man? How shall I cleanse the faithful woman?'
13 (42). Ahura Mazda answered. 'Invoke, O Zarathustra! the good law of Mazda.
'Invoke, O Zarathustra! the Amesha Spentas who rule over the seven Karshvares of the earth[3].
'Invoke, O Zarathustra! the sovereign Heaven, the boundless Time[4], and Vayu[5], whose action is most high.
[1. This verse is the beginning of a Gâtha (Yasna XLIV), in which Zarathustra applies to Ahura Mazda to be taught the mysteries of the
world and of the law.
2. See § 4 and Introd. III, 15.
3. See Introd. IV, 7.
4. See Introd. IV, 42.
5 See Introd, IV, 15.]
{p. 208}
'Invoke, O Zarathustra! the powerful Wind, made by Mazda, and Spenta [Ârmaiti][1], the fair daughter of Ahura Mazda.
14 (46). 'Invoke, O Zarathustra! my Fravashi[2], who am Ahura Mazda, the greatest, the best, the fairest of all beings, the
most solid[3], the most intelligent, the best shapen, the highest in holiness, and whose soul is the holy Word[4]!
'Invoke, O Zarathustra! this creation of mine, who am Ahura Mazda.'
15 (50). Zarathustra took those words from me, (and said): 'I invoke the holy creation of Ahura Mazda.
'I invoke Mithra[5]', the lord of wide pastures, a god armed with beautiful weapons, with the most glorious of all weapons,
with the most fiend-smiting of all weapons.
'I invoke the holy, tall-formed Sraosha[6], who wields a club in his hand, to bear upon the heads of the fiends.
16 (54). 'I invoke the most glorious holy Word.
'I invoke the sovereign Heaven, the boundless Time, and Vayu, whose action is most high.
'I invoke the mighty Wind, made by Mazda, and Spenta (Ârmaiti), the fair daughter of Ahura Mazda.
'I invoke the good law of Mazda, the fiend-destroying law of Zarathustra.'
17 (58). Zarathustra asked Ahura Mazda: 'O Maker of the good world, Ahura Mazda! With
[1. See Introd. IV, 30.
2. See Introd. IV, 37.
3. See Introd. IV, 5.
4. Mãthra Spenta; see Introd. IV, 40.
5. See Introd. IV, 8.
6. See Introd. IV, 31, and cf. Farg. XVIII, 22 seq.]
{p. 209}
what manner of sacrifice shall I worship, with what manner of sacrifice shall I worship and forward this creation of Ahura
Mazda?'
18 (60). Ahura Mazda answered: 'Go, O Spitama Zarathustra! towards that tree[1] that is beautiful, high-growing, and
mighty amongst the high-growing trees, and say thou these words: "Hail to thee! O good, holy tree, made by Mazda!
Ashem, vohu[2]!"
19 (63). 'Let the faithful man cut off a twig of baresma, long as a ploughshare, thick as a barley-corn[3]. The faithful one,
holding it in his left hand, shall not leave off keeping his eyes upon it[4], whilst he is offering up the sacrifice to Ahura
Mazda and to the Amesha-Spentas, and to the high and beautiful golden Haomas, and to Vohu-manô[5] and to the good
Râta[6], made by Mazda, holy and excellent[7].'
20 (67). Zarathustra asked Ahura Mazda: 'O thou, all-knowing Ahura Mazda! thou art never asleep, never intoxicated, thou
Ahura Mazda! Vohu-manô[5] gets directly defiled: Vohu-manô gets indirectly defiled;
[1. The tree, whatever it is, from which the baresma is taken. See p. 22, n. 2.
2. See § 22.
3. Doubtful.
4. The Parsis are recommended to keep their eyes on the baresma during the sacrifice: 'A man is offering the Darûn, he has said all the
required Avesta, but be has not looked at the baresma: what is the rule? It would have been better if he had looked at it: however he may
proceed to the meal' (Old Rav. 97 b).
5. See Introd. IV, 7.
6. See Introd. IV, 30.
7. Doubtful. Possibly, 'While he is offering up the high and beautiful Haomas, and Vohu-manô (good thoughts) and the good Râta
(sacrificial presents).'
8. Vohu-manô is often used as a designation of the faithful one, literally, 'the good-minded;' this is the meaning which is given to it in this
passage by the Commentary, and it certainly belongs {footnote p. 210} to it in the second part of § 25; but in the first part of the same
clause it is translated 'clothes,' a meaning which is not unlikely in itself, as Vohu-manô, being the Amshaspand of cattle, may designate,
and in fact did designate, the skins of cattle and leather (Comm. ad Farg. XVIII, 2). On the whole the description in the text applies to the
cleansing both of the man and of the clothes, and Vohu-manô sometimes means the one, and sometimes the other.]
{p. 210}
the Daêvas defile him from the bodies smitten by the Daêvas[1]: let Vohu-manô be made clean.'
21 (70). Ahura Mazda answered: 'Thou shalt take some gômêz from a bull ungelded and such as the law requires it[2]; thou
shalt take the man who is to be cleansed[3] to the field made by Ahura[4], and the man that is to cleanse him shall draw the
furrows[5].
22 (73). 'He shall recite a hundred Ashem vohu: "Holiness is the best of all good. Happy, happy the man who is holy with
perfect holiness!"
'He shall chant two, hundred Ahuna-Vairya:
"The will of the Lord is the law of holiness; the riches of Vohu-manô shall be given to him who works in this world for
Mazda, and wields according to the will of Ahura the power he gave to him to relieve the poor."
'He shall wash Vohu-manô four times with the gômêz from the ox, and twice with the water made by Mazda[6].
[1. From dead bodies.
2. The so-called Varasiô: 'it must be of a white colour; if a single hair on its body be found other than white, the animal is rejected as unfit
for the purpose' (Sorâbji Kâvasji Khambâtâ, in the Indian Antiquary, VII, i 80).
3. Or better, 'the things that are to be cleansed.'
4. The place of the cleansing, the Barashnûm-gâh (see Farg. IX, 3).
5. See Farg. IX, 10.
6. This can hardly refer to the cleansing of the man, as the man {footnote p. 211} ought to be washed six times with gômêz and three times
with water (see Farg. VIII, 37 seq.; IX, 28 seq.)]
{p. 211}
23 (76). 'Thus Vohu-manô shall be made clean, and clean shall be the man. Then he shall take up Vohu-manô[1] with his
left arm and his right, with his right arm and his left: and thou shalt lay down Vohu-manô under the mighty structure of the
bright heavens, by the light of the stars made by the gods, until nine nights have passed away[2].
24 (80). 'When nine nights have passed away, thou shalt bring libations unto the fire, thou shalt bring hard wood unto the
fire, thou shalt bring incense of Vohu-gaona unto the fire, and thou shalt perfume Vohu-manô therewith.
25 (82). 'Thus shall Vohu-manô become clean, thus shall the man be clean[3]: he shall take up Vohu-manô with the right
arm and the left, with the left arm and the right, and Vohu-manô[4] shall say aloud: "Glory be to Ahura Mazda! Glory be to
the Amesha-Spentas! Glory be to all the other holy beings."'
26 (85). Zarathustra asked Ahura Mazda: 'O thou all-knowing Ahura Mazda: Should I urge upon the godly man, should I
urge upon the godly woman, should I urge upon the wicked Daêva-worshipper who lives in sin, that they have once to
leave behind them the earth made by Ahura,
[1. 'The clothes' (Comm.)
2. The clothes of the unclean shall be exposed to the air for nine nights, all the time while he himself is confined in the Armêst-gâh. The
rules for the cleansing of clothes that have been worn by the dead himself are different (see Farg. VII, 12 seq.)
3. 'Thus Vohu-manô shall be clean--the clothes; thus the man shall be clean--he who wears those clothes' (Comm.)
4. The faithful one.]
{p. 212}
that they have to leave the water that runs, the corn that grows, and all the rest of their wealth[1]?'
Ahura Mazda answered: 'Thou shouldst, O holy Zarathustra.'
27 (89). O Maker of the material world, thou Holy One! Where are the rewards given? Where does the rewarding take
place? Where is the rewarding fulfilled? Whereto do men come to take the reward that, in their life in the material world,
they have won for their souls?
28 (90). Ahura Mazda answered: 'When the man is dead, when his time is over, then the hellish, evil-doing Daêvas assail
him; and when the third night is gone, when the dawn appears and brightens up, and makes Mithra, the god with beautiful
weapons, reach the all-happy mountains, and the sun is rising:
29 (94). 'Then the fiend, named Vîzaresha, carries off in bonds[2] the souls of the wicked Daêva-worshippers who live in
sin. The soul enters the way made by Time, and open both to the wicked and to the righteous. At the head of the Kinvad
bridge, the holy bridge made by Mazda[3], they ask for their spirits and souls the
[1.
'Linquenda tellus, et domus et placens
Uxor, nec harum, quas colis arborum. . . .'
The translation is doubtful in its details; yet there is little doubt that the sentence refers to future life (cf. § 227). Aspendiârji translates,
'Shall the godly man . . . arise (from the dead) . . . ?' which seems to be the meaning of the Pahlavi Commentary too.
2. 'Every one has a noose cast around his neck: when a man dies, if he has been a righteous man, the noose falls from his neck; if a wicked,
they drag him with that noose down into hell' (Comm.; cf. Farg. V, 8, and Introd. IV, 26).
The Kinvad bridge extends over hell and leads to paradise: for the souls of the righteous it widens to the length of nine javelins; {footnote
p. 213} for the souls of the wicked it narrows to a thread, and they fall down into hell (cf. Ardâ Virâf V, 1). This bridge is known in many
mythologies; it is the Sirath bridge of the Musulmans; not long ago they sang in Yorkshire of 'the Brig o' Dread, na brader than a thread'
(Thoms, Anecdotes, 89), and even nowadays the peasant in Nièvre tells of a little board-'Pas pu longue, pas pu large
Qu'un ch'veu de la Sainte Viarge,'
which was put by Saint Jean d'Archange between the earth and paradise:
'Ceux qu'saront la raison (= l'oraison?) d'Dieu
Par dessus passeront.
Ceux qu'la sauront pas
An bout mourront.' (Mélusine, p. 70.)
]
{p. 213}
reward for the worldly goods which they gave away here below[1].
30 (98) Then comes the well-shapen, strong and tall formed maid[2], with the dogs at her sides[3], one who can
distinguish[4], who is graceful[5], who does what she wants, and is of high understanding.
'She makes the soul of the righteous one go up above the Hara-berezati[6]; above the Kinvad bridge she places it in the
presence of the heavenly gods themselves.
31 (102). up rises Vohu-manô[7] from his golden seat: Vohu-manô exclaims: "How hast thou come to us, thou holy one,
from that decaying world into this undecaying one[8]?"
[1. Cf. Farg. III, 34, 35; XVIII, 33 seq.
2. The soul of the dead, on the fourth day, finds itself in the presence of a maid, of divine beauty or fiendish ugliness, according as he
himself was good or bad, and she leads him into heaven or hell: this maid is his own conscience (Yasht XXII).
3. The dogs that keep the Kinvad bridge (see Farg. XIII, 9).
4. The good from the wicked.
5. Doubtful.
6. The heavenly mountain, whence the sun rises, and upon which the abode of the gods rests.
7. The door-keeper of paradise; a Zoroastrian Saint-Pierre.
8 Cf. Farg. VII, 52.]
{p. 214}
32 (105). 'Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the
Amesha-Spentas, to the Garô-nmânem[1], the abode of Ahura Mazda, the abode of the Amesha-Spentas, the abode of all
the other holy beings.
33 (108). 'As to the godly man that has been cleansed[2], the wicked evil-doing Daêvas tremble in the perfume of his soul
after death, as a sheep does on which a wolf is falling[3].
34 (110). 'The souls of the righteous are gathered together there: Nairyô-sangha[4] is with them; a friend of Ahura Mazda
is Nairyô-sangha.
'Do thou thyself invoke, O Zarathustra! this world of Ahura Mazda.'
35 (114). Zarathustra took those words from Ahura Mazda: 'I invoke the holy world, made by Ahura Mazda.
'I invoke the earth made by Ahura, the water made by Mazda, the holy trees.
'I invoke the sea Vouru-kasha,[5]
'I invoke the shining sky.
'I invoke the eternal and sovereign luminous space[6].
[1. The Garothmân of the Parsis; literally, 'the house of songs.'
2. That has performed the Barashnûm.
3. 'Ormazd is all perfume, Ahriman is infection and stench (Bundahis I; Eznig, Refutatio Haeresiarum II); the souls of their followers
partake of the same qualities, and by the performance of the Barashnûm both the body and the soul are perfumed and sweetened.
4. The messenger of Ahura Mazda (cf. Farg. XXII, 7).
5. See Introd. IV, 11.
6. See Introd. IV, 42.]
{p. 215}
36 (120). 'I invoke the bright, all glorious, blissful abode of the holy ones.
'I invoke the Garô-nmânem, the abode of Ahura Mazda, the abode invoke of the Amesha-Spentas, the abode of all the other
holy beings.
'I invoke the sovereign place of eternal weal[1], and the Kinvad bridge made by Mazda.
37 (123) 'I invoke the good Saoka[2], whose looks go far and wide.
'I invoke the mighty Fravashis[3] of the righteous.
'I invoke the whole creation of weal.
'I invoke Verethraghna[4], made by Ahura, who, wears the glory made by Mazda[5].
'I invoke Tistrya[6], the bright and glorious star, in the shape of a golden-horned bull.
38 (127). , I invoke the holy, beneficent Gâthas[7], who rule over the ratus[8]:
'I invoke the Ahunavaiti Gâtha;
'I invoke the Ustavaiti Gâtha;
'I invoke the Spenta-mainyu Gâtha;
'I invoke the Vohu-khshathra Gâtha; it
[1. Misvâna gâtva, another name of the heavenly spaces; it designates heaven as the abode and source Of all blessings, of all savah, or
saoka.
2. A personification of the Ormazdean weal,
3. See Introd. IV, 37.
4. See Introd. IV, 14, and Yasht XIV.
5 The hvarenô or light of sovereignty (Introd. IV, 11).
6. See Introd. IV, 13, and Yasht VIII.
7. The five collections of hymns which form the oldest and holiest part of the Yasna and of the Avesta (Yasna XXVIII-XXXIV;
XLIII-XLVI; XLVII-L; LI; LIII); they are named after their first words.
8. The chiefs of creation (Introd. IV, 35); 'they rule over the their means that other beings are ratus insomuch as it is by invoked' (Comm.)]
{p. 216}
'I invoke the Vahistôisti Gâtha.
39 (129). 'I invoke the Karshvares of Arzahê and Savahê;
'I invoke the Karshvares of Fradadhafshu and Vidadhafshu;
'I invoke the Karshvares of Vourubaresti and Vouruzaresti;
'I invoke the bright Hvaniratha[1];
'I invoke the bright, glorious Haêtumant[2];
'I invoke the good Ashi[3];
['I invoke the good Kisti[4]]
'I invoke the most right Kista[5];
'I invoke the glory of the Aryan regions[6];
'I invoke the glory of the bright Yima, the great shepherd[7].
40 (133). 'Let him be worshipped with sacrifice, let him be gladdened, gratified, and satisfied, the holy Sraosha, the
tall-formed, fiend-smiting, holy Sraosha[8].
'Bring libations unto the Fire, bring hard wood unto the Fire, bring incense of Vohu-gaona unto the Fire.
'Offer up the sacrifice to the Vâzista fire, which
[1. See Introd. IV, 7.
2. See Farg. I, 14.
3. See Introd. IV, 30.
4. An angel of knowledge; the clause is found only in the Vendîdâd Sâdah.
5. Religious knowledge.
6. The light of sovereignty, hvarenô, which if secured by the Aryans makes them rule over their enemies (cf. Introd. IV, 11).
7. See Introd. IV, 18, and Farg. II.
6. This praise of Sraosha was probably introduced here with reference to the great part he plays in the fate of the soul after death, and to
the performance of the sadis ritual (see above, p. 87, n. 4).]
{p. 217}
smites the fiend Spengaghra[1]: bring unto it the cooked meat and the offerings of boiling milk[2].
4, (137). Offer up the sacrifice to the holy Sraosha, that the holy Sraosha may smite down the fiend Kunda[3], who is
drunken without drinking. He will fall upon the men of the Drug, the slothful ones[4], the wicked, Daêva-worshippers, who
live in sin.
[42[5]. 'I invoke the Kara fish[6], who lives beneath waters in the bottom of the deep lakes.
I invoke the ancient and sovereign Merezu[7], the greatest seat of battle in the creation of the two spirits[8].
'I invoke the seven bright Sravah[9] with their sons and their flocks.
III.
43. They run about to and fro, their minds waver to and fro[10], Angra Mainyu the deadly, the
[1. See Introd. IV. 13.
2. Doubtful.
3. The same as Kundi; see Farg. XI, 9.
4. Those who neglect their religious duties. The translation is doubtful.
5. From the Vendîdâd Sâdah. The clause may have belonged to the original text; it, is preceded by another clause which certainly did not
belong to it, and part of which is cited in the Commentary ad Farg. VIII, 103, where it would have been more suitably placed: 'When he
has been cleansed in the next inhabited place, he may then sow and till the pasture fields, as food for the sheep and as food for the ox.'
6. The Kar-mâhî (see above, p. 59, n. 4).
7. According to Professor Justi, 'the milky way' (Handbuch der Zendsprache s. v.), an Iranian representative of the Eddic Bifrost. There is
much probability in that translation.
8. Doubtful.
9. A word of unknown meaning.
10. Up and down, in hope and despair.]
{p. 218}
Daêva of the Daêvas; Indra the Daêva, Sâuru the Daêva, Naunghaithya the Daêva, Taurvi and Zairi[1], Aêshma of the
wounding spear[2], Akatasha the Daêva[3], Zaurva[4], baneful to the fathers, Bûiti the Daêva[5], Driwi[6] the Daêva,
Daiwi[7] the Daêva, Kasvi[8] the Daêva, Paitisha[8] the most Daêva-like amongst the Daêvas.]
44 (140). 'And he said, the guileful, the evildoing Daêva, Angra Mainyu the deadly: "What! let the wicked, evil-doing
Daêvas gather together at the head of Arezûra[10]."
45 (141). 'They rush, they run away, the wicked, evil-doing Daêvas; they run away with shouts, the wicked, evil-doing
Daêvas; they run away casting the evil eye, the wicked, evil-doing Daêvas: "Let us gather together at the head of Arezûra!
46 (143). '"For he is just born the holy Zarathustra, in the house of Pourushaspa. How can we procure his death? He is the
stroke that fells the fiends: he is a counter-fiend to the fiends; he is a Drug to the Drug. Down are the Daêva-worshippers,
the Nasu made by the Daêva, the false-speaking Lie!"
47 (147). 'They run away, they rush away, the wicked, evil-doing Daêvas, into the depths of the dark, horrid world of hell.
[1. See Introd. IV, 34.
2. See Introd. IV, 22.
3. See above, p. 136, n. 5.
4. Old age.
5. See above, p. 204, n. 3.
6. Poverty; see above, Farg. II, 29.
7. Lying; see above, Farg. II, 29.
8. Meanness; see above, Farg. II, 29.
9. 'Opposition, or counter-action,' a personification of the doings of Ahriman and of his marring power.
10. At the gate of hell; see above, p. 24, n. 1.]
{p. 219}
'Ashem vohu: Holiness is the best of all good.'
FARGARD XX.
Thrita, the First Healer.
Thrita was the first who drove back death and disease, as Ahura Mazda had brought to him down from heaven ten
thousand healing plants that bad been growing up around the tree of eternal life, the white Hôm or Gaokerena.
This Thrita is mentioned only once again in the Avesta, in Yasna IX, 7, where he appears to have been one of the first
priests of Haoma. This accounts for his medical skill; as Haoma is a source of life and health, his first priests must have
been the first healers.
Thrita was originally the same as Thraêtaona[1]. On one hand, we see that in the Rig-veda the great feat of Thraêtaona is
ascribed to Trita as well as to Traitâna, and Trita Âptya, 'the son of the waters,' was as well the celestial priest who pours
Haoma into rain as the celestial hero who kills the snake in storms. On the other hand, we see that Thraêtaona fulfilled the
same functions as Thrita: according to Hamza he was the inventor of medicine[2]; the Tavids[3] against sickness are
inscribed with his name, and we find in the Avesta itself the Fravashi of Thraêtaona invoked 'against itch, hot fever,
humours, cold fever[4], vâvareshi, against the plagues created by the serpent[5].' We see from this passage that disease was
understood as coming from the serpent; in other words, that it was considered a sort of poisoning[6], and this is the reason
why the
[1. See Introd. IV, 14.
2. Ed. Gottwaldt, p. 23; cf. Mirkhond, Early Kings of Persia, Shea, p. 152.
3. Formulas of exorcism.
4. Cf. Farg. VII, 58.
5. Yasht XIII, 131.
6. This theory, which modern science would not utterly reject, accounts for the great part which the serpent plays in the worship of
Asklepios; as sickness comes from him, from him too must or may come the healing.]
{p. 220}
killer of the serpent was invoked to act against it. Thus Thrita-Thraêtaona had a double right to the title of the first of the
healers, both as a priest of Haoma and as the conqueror of the serpent[1].
1. Zarathustra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Who was he who first of the healthful[2], the wise, the happy, the wealthy, the glorious, the strong men of yore[3], drove
back sickness to sickness, drove back death to death[4], and first turned away the point of the poniard and the fire of fever
from the bodies of mortals.'
2 (11). Ahura Mazda answered: 'Thrita it was who first of the healthful, the wise, the happy, the wealthy, the glorious, the
strong man of yore, drove back sickness to sickness, drove back death to death, and first turned away the point of the
poniard and the fire of fever from the bodies of mortals.
3 (12). 'He asked for a source of remedies[5]; he obtained it from Khshathra-Vairya[6], to withstand sickness and to
withstand death, to withstand pain and fever, to withstand the disease[7], rottenness and
[1. It seems as if in the Vedas, too, Trita had been a healing god (Rig-veda VIII, 47, 13 seq.)
2. Whom no weapon could wound, like Isfendiâr (Comm.)
3. Or better, Paradhâta (or Pêshdâd), 'the kings of yore,' which became the name of the first Iranian dynasty.
4. 'That is to say, who kept sickness in bonds, who kept death in bonds' (Comm.)
5. Doubtful.
6. As Khshathra-Vairya presides over metals, it was a knife he received, 'of which the point and the base were set in gold.' He was
therefore the first who healed with the knife (cf. Farg. VII, 44); and it appears from § 4 that he was also the first who healed with herbs, As
for the healing with the holy word, see Farg. XXII.
7. Doubtful.]
{p. 221}
infection which Angra Mainyu had created witchcraft against the bodies of mortals[1].
4 (15). 'And I Ahura Mazda brought down the healing plants that, by many hundreds, by many thousands, by many
myriads, grow up all around the one Gaokerena[2].
5 (18). All this (health) do we call by our blessing-spells, by our prayers, by our praises, upon the bodies of mortals[3].
7 (19)[4]. 'To thee, O Sickness, I say avaunt! to thee, O Death, I say avaunt! to thee, O Pain, I say avaunt! to thee, O Fever,
I say avaunt! to thee, O Disease, I say avaunt[5]!
[1. The Vendîdâd Sâdah has here eight names of diseases: to withstand Sârana (head-ache), to withstand Sârastya (cold fever), to
withstand Azana, to withstand Azahva, to withstand Kurugha, to withstand Azivâka, to withstand Duruka, and to withstand Astairya.
2 The white Hôm, which is the king of healing plants (see Introd. IV, 28). The healing plants are said to have been created ten thousand in
number, in order to oppose so many diseases that had been created by Ahriman (Bundahis IX; cf. Farg XXII, 2). In India also, healing
plants are said to have come down from heaven: 'Whilst coming down from heaven, the plants said: He will never suffer any wound, the
mortal whom we both touch' (Rig-veda X, 97, 17; cf. Haurvatât et Ameretât, §§ 46-47).
3. Or possibly, All those (plants) do we bless, all those (plants) do we pray, all those (plants) do we praise, for (the weal of) the bodies of
mortals.
4 Vendîdâd Sâdah: 6. To withstand sickness, to withstand death, to withstand pain, to withstand fever, to withstand Sârana, to withstand
Sârastya, to withstand Azana, to withstand Azahva, to withstand Kurugha, to withstand Azivâka, to withstand Duruka, to withstand
Astairya, to withstand the. disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of
mortals.
5. Vendîdâd Sâdah: To thee O Sârana, I say avaunt I to thee, {footnote p. 222} O Sârastya, I say avaunt! to thee, O Azana, I say avaunt! to
thee, O Azahva, I say avaunt! to thee, O Kurugha, I say avaunt! to thee, O Azivâka, I say avaunt! to thee, O Duruka, I say avaunt! to thee,
O Astairya, I say avaunt!]
{p. 222}
8 (21). 'By their might may we smite down the Drug! By their might may we smite the Drug! May they give to us strength
and power, O Ahura[1]!
9[2] (23). 'I drive away sickness, I drive away death, I drive away pain and fever[3], I drive away the disease, rottenness,
and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals.
10 (25). 'I drive away all manner of diseases and deaths, all the Yâtus and Pairikas[4], and all the wicked Gainis[5].
11 (26). 'May the much-desired Airyaman[6]; come here, 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!
12 (29). 'May the much-desired Airyaman smite
[1. This clause is borrowed, with some alteration, from Yasna XXXI, 4; the original text is, 'May the strong power come to me, by the
might of which we may smite down the Drug!'
2. The Vendîdâd Sâdah has, 'I drive away Ishirê, I drive away Aghûirê, I drive away Aghra, I drive away Ughra.'
3. The Vendîdâd Sâdah has, 'I drive away Sârana, I drive away Sârastya, I drive away Azana, I drive away Azahva, I drive away Kurugha,
I drive away Azivâka, I drive away Duruka, I drive away Astairya.'
4. See Introd. IV, 20-21.
5. 'Gai' (Comm.), that is Gahi (see Introd. IV, 5); cf. p. 89, note 1, and Farg. XXII, 2, note.
6. Or better, 'Airyaman, the bestower of good.' On Airyaman, see Farg. XXII. Clauses 11-12 are borrowed from Yasna LIV, 1, and form
the prayer known as Airyama-ishyô.]
{p. 223}
all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked Gainis.'
[13. Yathâ ahû vairyô:--the will of the Lord is the law of holiness; the riches of Vohu-manô shall be given to him who
works in this world for Mazda, and wields according to the will of Ahura the power he gave to him to relieve the poor.
Kem nâ mazdâ:--whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me? Whom but thy
Atar and Vohu-manô, by whose work the holy world goes on? Reveal to me the rules of thy law!
Ke verethrem gâ:--who is he who will smite the fiend in order to maintain thy ordinances? Teach me clearly thy rules for
this world and for the next, that Sraosha may come with Vohu-manô and help whomsoever thou pleasest.
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! Perish away to the regions of the north, never more to give unto death the living
world of the holy spirit!][1]
FARGARD XXI.
Waters and Light.
I (1). Praise of the holy bull.
II (2-3). Invocation addressed to rain as a healing power.
III a (4-7). Joint invocation addressed to the waters and to the light of the sun.
III b (8-11). Joint invocation addressed to the waters and to the light of the moon.
[1. From the Vendîdâd Sâdah.]
{p. 224}
III c (12-17). Joint invocation addressed to the waters and to the light of the stars.
IV (18-21). Spells against disease.
I.
1. Hail, holy bull[1]! Hail to thee, beneficent bull! Hail to thee, who makest increase! Flail to thee, who makest growth!
Hail to thee, who dost bestow thy gifts upon the excellent faithful, and who wilt bestow them on the faithful yet unborn!
Hail to thee, whom the Gahi kills[2] , and the ungodly Ashemaogha, and the wicked tyrant.
II.
2 (3). 'Come, come on, O clouds, along the sky, through the air, down on the earth, by thousands of drops, by myriads of
drops:' thus say, O holy Zarathustra! 'to destroy sickness altogether, to destroy death altogether, to destroy altogether the
sickness made by the Gaini[3], to destroy altogether the death made by the Gaini, to destroy altogether Gadha and
Apagadha[4].
3 (9). 'If death come at eve, may healing come at daybreak!
'If death come at daybreak, may healing come at night!
[1. The primeval bull who was created by Ormazd and killed by Ahriman with the help of the Gahi. The praise of the holy bull serves as an
introduction to the praise of the waters. There were old myths in which a cloud was compared to a bull in the atmosphere, from whom rain
was supposed to come. (See Orm. Ahr. § 122 seq.; cf. Introd. V, 5. Clause 1 is to be recited when one meets an ox or any kind of cattle,
Gr. Rav. 386.)
2. Possibly, 'who dost kill the Gahi' (by means of gômêz).
3 The Gahi (see Farg. XX, 10) as bringing sickness (cf. Farg. VII, 59).
4 Names of diseases.]
{p. 225}
'If death come at night, may healing come at dawn!
'Let showers shower down new waters, new earth, new trees, new health, and new healing powers.
III a.
4 (15). 'As the sea Vouru-kasha is the gathering place of waters[1], rise up, go up the aerial way and go down on the earth;
go down on the earth and go up the aerial way[2]. Rise up and roll along! thou in whose rising and growing Ahura Mazda
made the aerial way[3].
5 (20). 'Up! rise up and roll along! thou swift-horsed sun, above Hara Berezaiti, and produce light for the world (and mayst
thou [O man!] rise up there, if thou art to abide in Garô-nmânem[4])[5], along the path made by Mazda, along the way
made by the gods, the watery way they opened.
[1. Waters and light are believed to flow from the same spring and in the same bed: 'As light rises up from Hara Berezaiti [Alborz, the
mountain by which the earth is surrounded], so waters spring up from it and come back to it' (Bund. XX); every day the sun, moon, and
stars rise up from Alborz, and every day all the waters on the earth come back together to the sea Vouru-kasha, and there collected come
down again to the earth from the peaks of Alborz (Bund. VII, Gr. Rav. 431; cf. Farg. V, 15 seq.) As light comes from three different
sources, the sun, the moon, and the stars, the waters are invoked three times, first in company with the sun, then with the moon, lastly with
the stars, as if there should be three different movements of the rain connected with the three movements of light.
2. Waters come down from the sky to the earth and come up back from the earth to the sky (see Farg. V, 15 seq.)
3. Doubtful.
4. 'If thou art a righteous man' (Comm.)
5. The translation of this clause is doubtful.]
{p. 226}
6 (23). 'And thou shalt keep away the evil by this holy spell[1]: Of thee [O child!] I will cleanse the birth and growth; of
thee [O woman!] I will make the body and the strength pure; I make thee a woman rich in children and rich in milk;
7 (27). 'A woman[2] rich in seed, in milk, in fat, in marrow, and in offspring. I shall make for thee a thousand springs flow
and run towards the pastures that will give food to the child.
III b.
8 (30). 'As the sea Vouru-kasha is the gathering place of waters, rise up, go up the aerial way, and go down on the earth; go
down on the earth and go up the aerial way, Rise up and roll along! thou in whose rising and growing Ahura Mazda made
the earth[3].
9 (31). Up! rise up, thou moon, that dost keep in thee the seed of the bull[4], rise up above Hara Berezaiti, and produce
light for the world (and mayst thou [O man!] rise up there, if thou art to
[1. Doubtful; the text is corrupt. The spell refers to the cleansing and generative power of the waters; cf. the invocation to Ardvî Sûra,
Farg. VII, 16: the waters are supposed to make females fertile as they make the earth. This spell was probably pronounced to facilitate
childbirth.
2. Or better, 'a female;' there are, in the text, two words for 'milk,' the one referring to the milk of women, the other to the milk of cows.
3. Doubtful.
4. When the bull died, 'what was bright and strong in his seed was brought to the sphere of the moon, and when it was cleansed there in the
light of the astre, two creatures were shaped with it, a male and a female, from which came two hundred and seventy-two kinds of animals'
(Bund. IV, X; cf. Orm. Ahr. §§ 125 and 127).]
{p. 227}
abide in Garô-nmânem), along the path made by Mazda, along the way made by the gods, the watery way they opened.
10 (32). And thou shalt keep away the evil by this holy spell: Of thee [O child!] I will cleanse the birth and growth; of thee
[O woman!] I will make the body and the strength pure; I make thee a woman rich in children and rich in milk;
11 (32). A woman rich in seed, in milk, in fat, in marrow, and in offspring. I shall make for thee a thousand springs flow
and run towards the pastures that will give food to the child.
III c.
12 (32). 'As the sea Vouru-kasha is the gathering place of waters, rise up, go up the aerial way, and go down on the earth;
go down on the earth and go up the aerial way. Rise up and roll along! thou in whose rising and growing Ahura Mazda
made everything grow[1].
13 (33). 'Up! rise up, ye stars, that have in you the seed of waters[2] , rise up above Hara Berezaiti, and produce light for
the world (and mayst thou [O man!] rise up there, if thou art to abide in Garô-nmânem), along the path made by Mazda,
along the way made by the gods, the watery way they opened.
14 (34). 'And thou shalt keep away the evil by this holy spell: Of thee [O child!] I will cleanse the birth and growth; of thee
[O woman!] I will make
[1. Doubtful.
2. When Tistrya, the storm god who gives rain, became a star (see Introd. IV, 36), it was thought that there was a relation between the stars
and rain.]
{p. 228}
the body and the strength pure; I make thee a woman rich in children and rich in milk;
15 (34). 'A woman rich in seed, in milk, in fat, in marrow, and in offspring. I shall make for thee a thousand springs flow
and run towards the pastures that will give food to the child.
16(34). 'As the sea Vouru-kasha is the gathering place of waters, rise up and gather together, go up the aerial way and go
down on the earth; go down on the earth and go up the aerial way. Rise up and roll along!
17 (35). 'Up! rise up! away will the Kahvuzi[1] fly and cry, away will Ayêhi[2] fly and cry, away will the Gahi, who is
addicted to the Yâtu, fly and cry.
IV.
[18. 'I drive away Ishirê, I drive away Aghûirê, I drive away Aghra, I drive away Ughra; I drive away sickness, I drive
away death, I drive away pain and fever; I drive away Sârana, I drive away Sârasti, I drive away Azana, I drive away
Azahva, I drive away Kurugha, I drive away Azivâka, I drive away Duruka, I drive away Astairya; I drive away the
disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals.
19. 'I drive away all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked Gainis.
20. 'May the much-desired Airyaman come here, for the men and women of Zarathustra to rejoice, for the faithful to
rejoice; with the desirable reward
[1. 'He who diminishes light, Ahriman' (Comm.)
2. 'Sterility, Ahriman' (Comm.)]
{p. 229}
that is won by means of the law, and with that boon for holiness that is vouchsafed by Ahura!
21. 'May the much-desired Airyaman smite all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked
Gainis.
22. 'Yathâ ahû vairyô:--the will of the Lord . . . [1].
'Kem nâ mazdâ:--whom hast thou placed to protect me . . . [1]?
'Ke verethrem gâ:--who is he who will smite the fiend . . . [1]?
23. '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! Perish, away to the regions of the north, never more to give unto death the living
world of the holy spirit!'
FARGARD XXII.
Angra Mainyu creates 99,999 diseases: Ahura Mazda applies for healing to the holy word and to Airyaman.
Airyaman is an old Indo-Iranian god: in the Rig-veda he is an Âditya (Aryaman), who is seldom invoked alone, but nearly
always in company with Mitra and Varuna. His name, like Mitra's, means, 'the friend,' and, like Mitra, he is the god of
heavenly light, kind, beneficent, and helpful to man.
In the Avesta the word Airyaman has the same meaning as in the Veda; but. the character of the god is more fully
developed, and whereas he has no distinct personality in the Vedic hymns, he appears here in the character of a healing
god, which is derived in a very natural manner from his primitive and general character.
Airyaman abides in a mansion called the mansion of Airyaman (Airyamnô nmânem), which is the same as 'the bright
mansion in
[1. As in preceding Fargard, § 13.]
{p. 230}
which Mitra, Aryaman, Varuna abide,' according to the Vedas, that is to say, the sky. In later Parsism, Airyaman appears as
'the Ized of Heaven[1].'
This Fargard is unfinished or, more correctly, the end of it is understood. Airyaman, called out from his mansion, comes
and digs nine furrows. It is no doubt in order to perform the Barashnûm[2] or some ceremony of that kind, in order to
cleanse the unclean, that is to say, the sick man, and to restore him to health by virtue of the Nirang and of the holy word.
The Fargard ends therefore with spells against sickness and against death.
I.
1. Ahura Mazda spake unto Spitama Zarathustra, saying: 'I, Ahura Mazda, the Maker of all good things, when I made this
mansion[4], the beautiful, the shining, seen afar (there may I go up, there may I pass!)
2 (5). 'Then the ruffian looked at me[5]; the ruffian Angra Mainyu, the deadly, wrought by his witchcraft nine diseases, and
ninety, and nine hundred, and nine thousand, and nine times ten thousand diseases. So mayst thou heal me, O Mãthra
Spenta[6], thou most glorious one!
3 (8). 'Unto thee will I give in return a thousand fleet, swift-running steeds; offer them up[7] as a sacrifice unto the good
Saoka[8], made by Mazda and holy.
'Unto thee will I give in return a thousand fleet,
[1. Aspendiârji.
2. See Farg. IX; cf. infra, § 20, n.
3. See Introd. V, 14.
4. 'The Garotman' (Comm.), paradise.
5. And cast on me the evil eye; 'it was by casting the evil eye on the good creatures of Ormazd that Ahriman corrupted them' (Eznig,
Refutatio Haeresiarum. II).
6. The holy word.
7. Possibly, 'I offer them up as a sacrifice.'
8. An incarnation of weal; here invoked as procuring health.]
{p. 231}
high-humped camels; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.
4 (12). 'Unto thee will I give in return a thousand brown oxen that do not push I; offer them up as a sacrifice unto the good
Saoka, made by Mazda and holy.
'Unto thee will I give in return a thousand young of all species of small cattle; offer them up as a sacrifice unto Saoka,
made by Mazda and holy.
5 (16). 'And I will bless thee with the fair, holy blessing-spell, the friendly, holy blessing-spell, that makes the empty swell
to fulness and the full to overflowing, that comes to help him who was sickening, and makes the sick man sound again.
6 (20). 'Mãthra Spenta, the all-glorious, replied unto me: "How shall I heal thee? How shall I drive away from thee those
nine diseases, and those ninety, those nine hundred, those nine thousand, and those nine times ten thousand diseases?"'
II.
7 (22). The Maker Ahura Mazda called for Nairyô-sangha[2]: Go thou, Nairyô-sangha, the herald, and drive towards the
mansion of Airyaman, and speak thus unto him:
8 (23). Thus speaks Ahura Mazda, the Holy One, unto thee: 'I, Ahura Mazda, the Maker of all good things when I made
this mansion, the
[1. Possibly, 'in which there is no blemish.'
2. The messenger of Ahura Mazda. He was originally the same as the Vedic Narâ-sansa, a name of Agni, chiefly as the sacrificial fire, that
is, as the messenger that goes from the heavens to the earth, and from the earth to the heavens. Mazdeism still knows that he is a form of
Âtar, the Fire (Yasna XVII. 11 [68]).]
{p. 232}
beautiful, the shining, seen afar (there may I go up, there may I pass!)
9 (24). 'Then the ruffian looked at me; the ruffian Angra Mainyu, the deadly, wrought by his witchcraft nine diseases, and
ninety, and nine hundred, and nine thousand, and nine times ten thousand diseases. So mayst thou heal me, O Airyaman,
the much-desired!
10 (26). 'Unto thee will I give in return a thousand fleet, swift-running steeds; offer them up as a sacrifice unto the good
Saoka, made by Mazda and holy.
'Unto thee will I give in return a thousand fleet, high-humped camels; offer them up as a sacrifice unto the good Saoka,
made by Mazda and holy.
11 (30). 'Unto thee will I give in return a thousand brown oxen that do not push; offer them up as a sacrifice unto the good
Saoka, made by Mazda and holy.
'Unto thee will I give in return a thousand young of all species of small cattle; offer them up as a sacrifice unto the good
Saoka, made by Mazda and holy.
12 (34). 'And I will bless thee with the fair, holy blessing-spell, the friendly, holy blessing-spell, that makes the empty
swell to fulness and the full to overflowing, that comes to help him who was sickening, and makes the sick man sound
again.'
III.
13 (38). In obedience to Ahura's words he went, Nairyô-sangha, the herald; he drove towards the mansion of Airyaman, he
spake unto Airyaman, saying:
{p. 233}
14 (38). Thus speaks Ahura Mazda, the Holy One, unto thee: 'I, Ahura Mazda, the Maker of all good things, when I made
this mansion, the beautiful, the shining, seen afar (there may I go up, there may I pass!)
15 (39). 'Then the ruffian looked at me; the ruffian Angra Mainyu the deadly, wrought by his witchcraft nine diseases, and
ninety, and nine hundred, and nine thousand, and nine times ten thousand diseases. So mayst thou heal me, O Airyaman,
the much-desired!
16 (40). 'Unto thee will I give in return a thousand fleet, swift-running steeds; offer them up as a sacrifice unto the good
Saoka, made by Mazda and holy.
Unto thee will I give in return a thousand fleet, high-humped camels; offer them up as a sacrifice unto the good Saoka,
made by Mazda and holy.
17 (44). 'Unto thee will I give in return a thousand brown oxen that do not push; offer them up as a sacrifice unto the good
Saoka, made by Mazda and holy.
'Unto thee will I give in return a thousand young of all species of small cattle; offer them up as a sacrifice unto the good
Saoka, made by Mazda and holy.
18 (48). 'And I will bless thee with the fair, holy blessing-spell, the friendly, holy blessing-spell, that makes the empty
swell to fulness and the full to overflowing, that comes to help him who was sickening, and makes the sick man sound
again.'
IV.
19 (52). Quickly was it done, nor was it long, eagerly set off the much-desired Airyaman, towards
{p. 234}
the mountain of the holy questions[1], towards the forest of the holy questions.
20 (54). Nine stallions brought he with him, the much-desired Airyaman[2].
Nine camels brought he with him, the much desired Airyaman.
Nine bulls brought he with him, the much desired Airyaman.
Nine head of small cattle brought he with him, the much-desired Airyaman.
He brought with him the nine twigs[3]; he drew along nine furrows[4].
[21[5]. 'I drive away Ishirê!, I drive away Aghûirê, I drive away Aghra, I drive away Ughra; I drive away sickness, I drive
away death, I drive away pain and fever; I drive away Sârana, I drive away Sârastya, I drive away Azana, I drive away
Asahva, I drive away Kurugha, I drive away Azivâka, I drive away Duruka, I drive away Astairya; I drive away the
disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals.
22. A drive away all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked Gainis.
[1. The mountain where 'the holy conversations' between Ormazd and Zoroaster took place (cf. Farg. XIX, 11, and Introd. 40).
2. According to Aspendiârji, 'He brought with him the strength of nine stallions,' to infuse it into the sick man (cf. Yasht VIII, 2 4).
3. That is to say, 'the nine-knotted stick' (Asp.; cf. Farg. IX, 14).
4. To perform the Barashnûm, 'the great service of the Nirang-Dîn, through which all evil, moral and natural, including evil passions,
disease, and death will be removed' (Wilson, The Parsi Religion, p. 341).
5. From the Vendîdâd Sâdah.]
{p. 235}
23. 'May the much-desired Airyaman come here 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.
24. 'May the much-desired Airyaman smite all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked
Gainis.
25. 'Yathâ ahû vairyô:--the will of the Lord is the law of holiness; the riches of Vohu-manô shall be given to him who
works in this world for Mazda, and wields according to the will of Ahura the power he gave him to relieve the poor.
'Kem nâ mazdâ:--whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me? Whom but
thy Âtar and Vohu-manô, by whose work the holy world goes on? Reveal to me the rules of thy law!
'Ke verethrem gâ:--who is he who will smite the fiend in order to maintain thy ordinances? Teach me clearly thy rules for
this world and for the next, that Sraosha may come with Vohu-manô and help whomsoever thou pleasest.
'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! Perish away to the regions of the north, never more to give unto death the living
world of the holy spirit!']
AVESTA: Vendidad
Translated by James Darmesteter
AVESTA: Vendidad
Table of Contents
AVESTA: Vendidad...........................................................................................................................................1
Translated by James Darmesteter............................................................................................................1
FARGARD 1. Sixteen perfect lands created by Ahura Mazda, and as many plagues created by
Angra Mainyu. ........................................................................................................................................1
FARGARD 2. Myths of Yima ................................................................................................................4
FARGARD 3. The Earth.........................................................................................................................9
FARGARD 4. Contracts and offenses ..................................................................................................13
FARGARD 5. Purity laws ....................................................................................................................20
FARGARD 6. Purity laws ....................................................................................................................27
FARGARD 7. Purity laws ....................................................................................................................32
FARGARD 8. Purity laws ....................................................................................................................40
FARGARD 9. The Nine Nights' Barashnum.........................................................................................53
FARGARD 10. Formulas recited during the process of cleansing........................................................61
FARGARD 11. Special formulas for cleansing several objects ...........................................................64
FARGARD 12. The Upaman: how long it lasts for different relatives.................................................67
FARGARD 13. The Dog.......................................................................................................................71
FARGARD 14. Atoning for the murder of a water−dog ......................................................................78
FARGARD 15. Regarding certain sins and obligations .......................................................................80
FARGARD 16. Purity laws regarding menstruation ............................................................................85
FARGARD 17. Hair and nails ..............................................................................................................88
FARGARD 18.......................................................................................................................................89
FARGARD 19.......................................................................................................................................96
FARGARD 20. Thrita, the First Healer...............................................................................................103
FARGARD 21.....................................................................................................................................104
FARGARD 22. Angra Mainyu creates 99,999 diseases; Ahura Mazda counters with the Holy
Manthra and with Airyaman ...............................................................................................................107
i
AVESTA: Vendidad
Translated by James Darmesteter
• Fargard 1: Sixteen perfect lands created by Ahura Mazda, and as many plagues created by Angra Mainyu
• Fargard 2: Myths of Yima
• Fargard 3: The Earth
• Fargard 4: Contracts and offenses
• Fargard 5: Purity laws
• Fargard 6: Purity laws
• Fargard 7: Purity laws
• Fargard 8: Purity laws
• Fargard 9: The Nine Nights' Barashnum
• Fargard 10: Formulas recited during the process of cleansing
• Fargard 11: Special formulas for cleansing several objects
• Fargard 12: The Upaman: how long it lasts for different relatives
• Fargard 13: The dog
• Fargard 14: Atoning for the murder of a water−dog
• Fargard 15: Regarding certain sins and obligations
• Fargard 16: Purity laws regarding menstruation
• Fargard 17: Disposing of hair and nails
• Fargard 18
• Fargard 19
• Fargard 20: Thrita and the origin of medicine
• Fargard 21:
• Fargard 22: Angra Mainyu creates 99,999 diseases; Ahura Mazda counters with the Holy Manthra and
with Airyaman
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FARGARD 1. Sixteen perfect lands created by Ahura Mazda, and as
many plagues created by Angra Mainyu.
1.
Ahura Mazda spake unto Spitama Zarathushtra, saying: I have
made every land dear (to its people), even though it had no charms
whatever in it: had I not made every land dear (to its people),
even though it had no charms whatever in it, then the whole living
world would have invaded the Airyana Vaeja.
2.
[Clause 2 in the Vendidad Sada is composed of Zend quotations
in the Commentary that illustrate the alternative process of creation:
'First, Ahura Mazda would create a land of such kind that its
dwellers might like it, and there could be nothing more delightful.
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Then he who is all death would bring against it a counter−creation.']
The first of the good lands and countries which I, Ahura Mazda,
created, was the Airyana Vaeja, by the Vanguhi Daitya.
Thereupon came Angra Mainyu, who is all death, and he counter−created
the serpent in the river and Winter, a work of the Daevas.
3.
There are ten winter months there, two summer months; and
those are cold for the waters, cold for the earth, cold for the
trees. Winter falls there, the worst of all plagues.
4.
The second of the good lands and countries which I, Ahura
Mazda, created, was the plain [Doubtful] which the Sughdhas inhabit.
Thereupon came Angra Mainyu, who is all death, and he counter−created
the locust, which brings death unto cattle and plants.
5.
The third of the good lands and countries which I, Ahura Mazda,
created, was the strong, holy Mouru.
Thereupon came Angra Mainyu, who is all death, and he counter−created
plunder and sin [Doubtful].
6.
The fourth of the good lands and countries which I, Ahura
Mazda, created, was the beautiful Bakhdhi with high−lifted banner.
Thereupon came Angra Mainyu, who is all death, and he counter−created
the ants and the ant−hills.
7.
The fifth of the good lands and countries which I, Ahura Mazda,
created, was Nisaya, that lies between the Mouru and Bakhdhi.
Thereupon came Angra Mainyu, who is all death, and he counter−created
the sin of unbelief.
8.
The sixth of the good lands and countries which I, Ahura Mazda,
created, was the house−deserting Haroyu.
Thereupon came Angra Mainyu, who is all death, and he counter−created
tears and wailing.
9.
The seventh of the good lands and countries which I, Ahura
Mazda, created, was Vaekereta, of the evil shadows.
Thereupon came Angra Mainyu, who is all death, and he counter−created
the Pairika Knathaiti, who claves unto Keresaspa.
10.
The eighth of the good lands and countries which I, Ahura
Mazda, created, was Urva of the rich pastures.
Thereupon came Angra Mainyu, who is all death, and he counter−created
the sin of pride.
11.
The ninth of the good lands and countries which I, Ahura Mazda,
created, was Khnenta which the Vehrkanas inhabit.
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Thereupon came Angra Mainyu, who is all death, and he counter−created
a sin for which there is no atonement, the unnatural sin.
12.
The tenth of the good lands and countries which I, Ahura Mazda,
created, was the beautiful Harahvaiti.
Thereupon came Angra Mainyu, who is all death, and he counter−created
a sin for which there is no atonement, the burying of the dead.
13.
The eleventh of the good lands and countries which I, Ahura
Mazda, created, was the bright, glorious Haetumant.
Thereupon came Angra Mainyu, who is all death, and he counter−created
the evil work of witchcraft.
14.
And this is the sign by which it is known, this is that by
which it is seen at once: wheresoever they may go and raise a
cry of sorcery, there the worst works of witchcraft go forth.
From there they come to kill and strike at heart, and they bring
locusts as many as they want.
15.
The twelfth of the good lands and countries which I, Ahura
Mazda, created, was Ragha of the three races.
Thereupon came Angra Mainyu, who is all death, and he counter−created
the sin of utter unbelief.
16.
The thirteenth of the good lands and countries which I, Ahura
Mazda, created, was the strong, holy Chakhra.
Thereupon came Angra Mainyu, who is all death, and he counter−created
a sin for which there is no atonement, the cooking of corpses.
17.
The fourteenth of the good lands and countries which I, Ahura
Mazda, created, was the four−cornered Varena, for which was born
Thraetaona, who smote Azi Dahaka.
Thereupon came Angra Mainyu, who is all death, and he counter−created
abnormal issues in women, and barbarian oppression.
18.
The fifteenth of the good lands and countries which I, Ahura
Mazda, created, was the Seven Rivers.
Thereupon came Angra Mainyu, who is all death, and he counter−created
abnormal issues in women, and excessive heat.
19.
The sixteenth of the good lands and countries which I, Ahura
Mazda, created, was the land by the sources (?) of the Rangha,
where people live who have no chiefs.
Thereupon came Angra Mainyu, who is all death, and he counter−created
Winter, a work of the Daevas.
20.
There are still other lands and countries, beautiful and deep,
longing and asking for the good, and bright.
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FARGARD 2. Myths of Yima
1.
Zarathushtra asked Ahura Mazda: O Ahura Mazda, most beneficent
Spirit, Maker of the material world, thou Holy One! Who was the
first mortal, before myself, Zarathushtra, with whom thou, Ahura
Mazda, didst converse, whom thou didst teach the Religion of Ahura,
the Religion of Zarathushtra? 2. Ahura Mazda answered: The fair
Yima, the good shepherd, O holy Zarathushtra! he was the first
mortal, before thee, Zarathushtra, with whom I, Ahura Mazda, did
converse, whom I taught the Religion of Ahura, the Religion of
Zarathushtra. 3. Unto him, O Zarathushtra, I, Ahura Mazda, spake,
saying: 'Well, fair Yima, son of Vivanghat, be thou the preacher
and the bearer of my Religion!' And the fair Yima, O Zarathushtra,
replied unto me, saying: 'I was not born, I was not taught to
be the preacher and the bearer of thy Religion.'
4.
Then I, Ahura Mazda, said thus unto him, O Zarathushtra: 'Since
thou dost not consent to be the preacher and the bearer of my
Religion, then make thou my world increase, make my world grow:
consent thou to nourish, to rule, and to watch over my world.'
5.
And the fair Yima replied unto me, O Zarathushtra, saying:
'Yes! I will make thy world increase, I will make thy world grow.
Yes! I will nourish, and rule, and watch over thy world. There
shall be, while I am king, neither cold wind not hot wind, neither
disease nor death.'
6.
[] Vd2.6 is composed of unconnected Zend quotations,
which are no part of the text and are introduced by the commentator
for the purpose of showing that 'although Yima did not teach the
law and train pupils, he was nevertheless a faithful and a holy
man, and rendered men holy too (?).' See Fragments of the Vendidad.
Then I, Ahura Mazda, brought two implements unto him: a golden
seal and a poniard inlaid with gold. Behold, here Yima bears the
royal sway!
7.
[Obscure.]
8.
Thus, under the sway of Yima, three hundred winters passed
away, and the earth was replenished with flocks and herds, with
men and dogs and birds and with red blazing fires, and there was
room no more for flocks, herds, and men.
9.
Then I warned the fair Yima, saying: 'O fair Yima, son of
Vivanghat, the earth has become full of flocks and herds, of men
and dogs and birds and of red blazing fires, and there is room
no more for flocks, herds, and men.'
10.
FARGARD 2. Myths of Yima
4
AVESTA: Vendidad
Then Yima stepped forward, in light, southwards, on the way
of the sun, and (afterwards) he pressed the earth with the golden
seal, and bored it with the poniard, speaking thus: 'O Spenta
Armaiti, kindly 'Do this out of kindness to the creatures'
(Comm.) open asunder and stretch thyself afar, to
bear flocks and herds and men.'
11.
And Yima made the earth grow larger by one−third than it was
before, and there came flocks and herds and men, at their will
and wish, as many as he wished.
12.
Thus, under the sway of Yima, six hundred winters passed away,
and the earth was replenished with flocks and herds, with men
and dogs and birds and with red blazing fires, and there was room
no more for flocks, herds, and men.
13.
And I warned the fair Yima, saying: 'O fair Yima, son of Vivanghat,
the earth has become full of flocks and herds, of men and dogs
and birds and of red blazing fires, and there is room no more
for flocks, herds, and men.'
14.
Then Yima stepped forward, in light, southwards, on the way
of the sun, and (afterwards) he pressed the earth with the golden
seal, and bored it with the poniard, speaking thus: 'O Spenta
Armaiti, kindly) open asunder and stretch thyself afar, to bear
flocks and herds and men.'
15.
And Yima made the earth grow larger by two−thirds than it
was before, and there came flocks and herds and men, at their
will and wish, as many as he wished.
16.
Thus, under the sway of Yima, nine hundred winters passed
away, and the earth was replenished with flocks and herds, with
men and dogs and birds and with red blazing fires, and there was
room no more for flocks, herds, and men.
17.
And I warned the fair Yima, saying: 'O fair Yima, son of Vivanghat,
the earth has become full of flocks and herds, of men and dogs
and birds and of red blazing fires, and there is room no more
for flocks, herds, and men.'
18.
Then Yima stepped forward, in light, southwards, on the way
of the sun, and (afterwards) he pressed the earth with the golden
seal, and bored it with the poniard, speaking thus: 'O Spenta
Armaiti, kindly) open asunder and stretch thyself afar, to bear
flocks and herds and men.'
19.
And Yima made the earth grow larger by two−thirds than it
was before, and there came flocks and herds and men, at their
will and wish, as many as he wished.
20.
FARGARD 2. Myths of Yima
5
AVESTA: Vendidad
The Maker, Ahura Mazda, called together a meeting of the celestial
Yazatas in the Airyana Vaejo of high renown, by the Vanguhi Dairya.
The fair Yima, the good shepherd, called together a meeting of
the best of the mortals, in the Airyana Vaejo of high renown,
by the Vanguhi Daitya.
21.
To that meeting came Ahura Mazda, in the Airyana Vaejo of
high renown, by the Vanguhi Daitya; he came together with the
celestial Yazatas.
To that meeting came the fair Yima, the good shepherd, in the
Airyana Vaejo of high renown, by the Vanguhi Daitya; he came together
with the best of the mortals.
22.
And Ahura Mazda spake unto Yima, saying: 'O fair Yima, son
of Vivanghat! Upon the material world the evil winters are about
to fall, that shall bring the fierce, deadly frost; upon the material
world the evil winters are about to fall, that shall make snow−flakes
fall thick, even an aredvi deep on the highest tops of mountains 'Even
where it (the snow) is least, it will be one Vitasti two fingers
deep' (Comm.); that is, fourteen fingers deep .
23.
'And the beasts that live in the wilderness The
Comm. has, strangely enough, 'for instance, Ispahan.' ,
and those that live on the tops of the mountains 'For
instance, Aparsen (the Upairisaena or Hindu−Kush).' ,
and those that live in the bosom of the dale 'For
instance, Khorastan (the plain of Khorasan).' shall
take shelter in underground abodes.
24.
'Before that winter, the country would bear plenty of grass
for cattle, before the waters had flooded it. Now after the melting
of the snow, O Yima, a place wherein the footprint of a sheep
may be seen will be a wonder in the world.
25.
'Therefore make thee a Vara, long as a riding−ground on every
side of the square 'Two hathras long on every side'
(Comm.) A hathra is about an English mile. , and
thither bring the seeds of sheep and oxen, of men, of dogs, of
birds, and of red blazing fires. Therefore make thee a Vara, long
as a riding−ground on every side of the square, to be an abode
for man; a Vara, long as a riding−ground on every side of the
square, for oxen and sheep.
26.
'There thou shalt make waters flow in a bed a hathra long;
there thou shalt settle birds, on the green that never fades,
with food that never fails. There thou shalt establish dwelling−places,
consisting of a house with a balcony, a courtyard, and as gallery The
last three words are of doubtful meaning. .
27.
'Thither thou shalt bring the seeds of men and women, of the
FARGARD 2. Myths of Yima
6
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greatest, best, and finest on this earth; thither thou shalt bring
the seeds of every kind of cattle, of the greatest, best, and
finest on this earth.
28.
'Thither thou shalt bring the seeds of every kind of tree,
of the highest of size and sweetest of odor on this earth 'The
highest of size, like the cypress and the plane−tree; the sweetest
of odor, like the rose and the jessamine' (Comm.) ;
thither thou shalt bring the seeds of every kind of fruit, the
best of savor and sweetest of odor 'The best of savor,
like the date; the sweetest of odor, like the citron' (Comm.) .
All those seeds shalt thou bring, two of every kind, to be kept
inexhaustible there, so long as those men shall stay in the Vara.
29. 'There shall be no humpbacked, none bulged forward there;
no impotent, no lunatic; no malicious, no liar; no one spiteful,
none jealous; no one with decayed tooth, no leprous to be pent
up, nor any of the brands wherewith Angra Mainyu stamps the bodies
of mortals.
30.
'In the largest part of the place thou shalt make nine streets,
six in the middle part, three in the smallest. To the streets
of the largest part thou shalt bring a thousand seeds of men and
women; to the streets of the middle part, six hundred; to the
streets of the smallest part, three hundred. That Vara thou shalt
seal up with thy golden seal, and thou shalt make a door, and
a window self−shining within.'
31.
Then Yima said within himself: 'How shall I manage to make
that Vara which Ahura Mazda has commanded me to make?' And Ahura
Mazda said unto Yima: 'O fair Yima, son of Vivanghat! Crush the
earth with a stamp of thy heel, and then knead it with thy hands,
as the potter does when kneading the potter's clay.'
32.
[And Yima did as Ahura Mazda wished; he crushed the earth
with a stamp of his heel, he kneaded it with his hands, as the
potter does when kneading the potter's clay From the
Vendidad Sada. .]
33.
And Yima made a Vara, long as a riding−ground on every side
of the square. There he brought the seeds of sheep and oxen, of
men, of dogs, of birds, and of red blazing fires. He made a Vara,
long as a riding−ground on every side of the square, to be an
abode for men; a Vara, long as a riding−ground on every side of
the square, for oxen and sheep.
34.
There he made waters flow in a bed a hathra long; there he
settled birds, on the green that never fades, with food that never
fails. There he established dwelling−places, consisting of a house
with a balcony, a courtyard, and a gallery.
35.
There he brought the seeds of men and women, of the greatest,
FARGARD 2. Myths of Yima
7
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best, and finest on this earth; there he brought the seeds of
every kind of cattle, of the greatest, best, and finest on this
earth.
36.
There he brought the seeds of every kind of tree, of the highest
of size and sweetest of odor on this earth; there he brought the
seeds of every kind of fruit, the best of savor and sweetest of
odor. All those seeds he brought, two of every kind, to be kept
inexhaustible there, so long as those men shall stay in the Vara.
37.
And there were no humpbacked, none bulged forward there; no
impotent, no lunatic; no one malicious, no liar; no one spiteful,
none jealous; no one with decayed tooth, no leprous to be pent
up, nor any of the brands wherewith Angra Mainyu stamps the bodies
of mortals.
38.
In the largest part of the place he made nine streets, six
in the middle part, three in the smallest. To the streets of the
largest part he brought a thousand seeds of men and women; to
the streets of the middle part, six hundred; to the streets of
the smallest part, three hundred. That Vara he sealed up with
the golden ring, and he made a door, and a window self−shining
within.
39.
O Maker of the material world, thou Holy One! What are the
lights that give light in the Vara which Yima made?
40.
Ahura Mazda answered: 'There are uncreated lights and created
lights The Commentary has here the following Avestan
quotation: 'The uncreated light shines from above; all the created
lights shine from below.' . The one thing missed
there is the sight of the stars, the moon, and the sun, and a
year seems only as a day.
41.
'Every fortieth year, to every couple two are born, a male
and a female. And thus it is for every sort of cattle. And the
men in the Vara which Yima made live the happiest life 'They
live there for 150 years; some say, they never die' (Comm.) .'
42.
O Maker of the material world, thou Holy One! Who is he who
brought the Religion of Mazda into the Vara which Yima made? Ahura
Mazda answered: 'It was the bird Karshipta, O holy Zarathushtra!'
43.
O Maker of the material world, thou Holy One! Who are the
Lord and the Master there? Ahura Mazda answered: 'Urvatat−nara,
O Zarathushtra! and thyself, Zarathushtra.'
FARGARD 2. Myths of Yima
8
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FARGARD 3. The Earth
1.
O Maker of the material world, thou Holy one! Which is the
first place where the Earth feels most happy? Ahura Mazda answered:
'It is the place whereon one of the faithful steps forward, O
Spitama Zarathushtra! with the log in his hand, the Baresma in
his hand, the milk in his hand, the mortar in his hand, lifting
up his voice in good accord with religion, and beseeching Mithra,
the lord of the rolling country−side, and Rama Hvastra.'
2,3.
O Maker of the material world, thou Holy one! Which is the
second place where the Earth feels most happy? Ahura Mazda answered:
'It is the place whereon one of the faithful erects a house with
a priest within, with cattle, with a wife, with children, and
good herds within; and wherein afterwards the cattle continue
to thrive, virtue to thrive, fodder to thrive, the dog to thrive,
the wife to thrive, the child to thrive, the fire to thrive, and
every blessing of life to thrive.'
4.
O Maker of the material world, thou Holy one! Which is the
third place where the Earth feels most happy? Ahura Mazda answered:
'It is the place where one of the faithful sows most corn, grass,
and fruit, O Spitama Zarathushtra! where he waters ground that
is dry, or drains ground that is too wet.'
5.
O Maker of the material world, thou Holy one! Which is the
fourth place where the Earth feels most happy? Ahura Mazda answered:
'It is the place where there is most increase of flocks and herds.'
6.
O Maker of the material world, thou Holy one! Which is the
fifth place where the Earth feels most happy? Ahura Mazda answered:
'It is the place where flocks and herds yield most dung.'
7.
O Maker of the material world, thou Holy one! Which is the
first place where the Earth feels sorest grief? Ahura Mazda answered:
'It is the neck of Arezura, whereon the hosts of fiends rush forth
from the burrow of the Druj.'
8.
O Maker of the material world, thou Holy one! Which is the
second place where the Earth feels sorest grief? Ahura Mazda answered:
'It is the place wherein most corpses of dogs and of men lie buried.'
9.
O Maker of the material world, thou Holy one! Which is the
third place where the Earth feels sorest grief? Ahura Mazda answered:
'It is the place whereon stand most of those Dakhmas on which
the corpses of men are deposited.'
10.
O Maker of the material world, thou Holy one! Which is the
fourth place where the Earth feels sorest grief? Ahura Mazda answered:
FARGARD 3. The Earth
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'It is the place wherein are most burrows of the creatures of
Angra Mainyu 'Where there are most Khrafstras' (noxious
animals). .
11.
O Maker of the material world, thou Holy one! Which is the
fifth place where the Earth feels sorest grief? Ahura Mazda answered:
'It is the place whereon the wife and children of one of the faithful,
O Spitama Zarathushtra! are driven along the way of captivity,
the dry, the dusty way, and lift up a voice of wailing.'
12.
O Maker of the material world, thou Holy one! Who is the first
that rejoices the Earth with greatest joy? Ahura Mazda answered:
'It is he who digs out of it most corpses of dogs and men.' See
8 above.
13.
O Maker of the material world, thou Holy one! Who is the second
that rejoices the Earth with greatest joy? Ahura Mazda answered:
'It is he who pulls down most of those Dakhmas on which the corpses
of men are deposited.'
14.
Let no man alone by himself carry a corpse. If a man alone
by himself carry a corpse, the Nasu rushes upon him, to defile
him, from the nose of the dead, from the eye, from the tongue,
from the jaws, from the sexual organs, from the hinder parts.
This Druj Nasu falls upon him, [stains him] even to the end of
the nails, and he is unclean, thenceforth, for ever and ever.
15.
O Maker of the material world, thou Holy one! What shall be
the place of that man who has carried a corpse [alone]? Ahura
Mazda answered: 'It shall be the place on this earth wherein is
least water and fewest plants, whereof the ground is the cleanest
and the dryest and the least passed through by flocks and herds,
by the fire of Ahura Mazda, by the consecrated bundles of Baresma,
and by the faithful.'
16.
O Maker of the material world, thou Holy one! How far from
the fire? How far from the water? How far from the consecrated
bundles of Baresma? How far from the faithful?
17.
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.
18,19.
'There, on that place, shall the worshippers of Mazda erect
an enclosure, and therein shall they establish him with food,
therein shall they establish him with clothes, with the coarsest
food and with the most worn−out clothes. That food he shall live
on, those clothes he shall wear, and thus shall they let him live,
FARGARD 3. The Earth
10
AVESTA: Vendidad
until he has grown to the age of a Hana, or of a Zaurura, or of
a Pairishta−khshudra.
20,21.
'And when he has grown to the age of a Hana, or of a Zaurura,
or of a Pairishta−khshudra, then the worshippers of Mazda shall
order a man strong, vigorous, and skillful 'Trained
to operations of that sort' (Comm.) , to cut the
head off his neck, in his enclosure on the top of the mountain:
and they shall deliver his corpse unto the greediest of the corpse−eating
creatures made by the beneficent Spirit, unto the vultures, with
these words: "The man here has repented of all his evil thoughts,
words, and deeds. If he has committed any other evil deed, it
is remitted by his repentance: if he has committed no other evil
deed, he is absolved by his repentance, for ever and ever."'
22.
O Maker of the material world, thou Holy one! Who is the third
that rejoices the Earth with greatest joy? Ahura Mazda answered:
'It is he who fills up most burrows of the creatures of Angra
Mainyu.'
23.
O Maker of the material world, thou Holy one! Who is the fourth
that rejoices the Earth with greatest joy? Ahura Mazda answered:
'It is he who sows most corn, grass, and fruit, O Spitama Zarathushtra!
who waters ground that is dry, or drains ground that is too wet.
24.
'Unhappy is the land that has long lain unsown with the seed
of the sower and wants a good husbandman, like a well−shapen maiden
who has long gone childless and wants a good husband.
25.
'He who would till the earth, O Spitama Zarathushtra! with
the left arm and the right, with the right arm and the left, unto
him will she bring forth plenty of fruit: even as it were a lover
sleeping with his bride on her bed; the bride will bring forth
children, (the earth will bring forth) plenty of fruit.
26,27.
'He who would till the earth, O Spitama Zarathushtra! with
the left arm and the right, with the right arm and the left, unto
him thus says the Earth: "O thou man! who dost till me with
the left arm and the right, with the right arm and the left, here
shall I ever go on bearing, bringing forth all manner of food,
bringing corn first to thee 'When something good grows
up, it will grow up for thee first' (Comm.) Perhaps: 'bringing
to thee profusion of corn' ('some say, she will bring to thee
15 for 10;' Comm.) ."
28,29.
'He who does not till the earth, O Spitama Zarathushtra! with
the left arm and the right, with the right arm and the left, unto
him thus says the Earth: "O thou man! who dost not till me
with the left arm and the right, with the right arm and the left,
ever shalt thou stand at the door of the stranger, among those
who beg for bread; the refuse and the crumbs of the bread are
FARGARD 3. The Earth
11
AVESTA: Vendidad
brought unto thee 'They take for themselves what is
good and send to thee what is bad' (Comm.) , brought
by those who have profusion of wealth."'
30.
O Maker of the material world, thou Holy one! What is the
food that fills the Religion of Mazda [lit: what is the stomach
of the law?]? Ahura Mazda answered: 'It is sowing corn again and
again, O Spitama Zarathushtra!
31.
'He who sows corn, sows righteousness: he makes the Religion
of Mazda walk, he suckles the Religion of Mazda; as well as he
could do with a hundred man's feet, with a thousand woman's breasts 'He
makes the Religion of Mazda as fat as a child could be made by
means of a hundred feet, that is to say, of fifty servants walking
to rock him; of a thousand breasts, that is, of five hundred nurses'
(Comm.) , with ten thousand sacrificial formulas.
32.
'When barley was created, the Daevas started up; when it grew doubtful ,
then fainted the Daevas' hearts; when the knots came doubtful ,
the Daevas groaned; when the ear came, the Daevas flew away. In
that house the Daevas stay, wherein wheat perishes doubtful .
It is as though red hot iron were turned about in their throats,
when there is plenty of corn doubtful .
33.
'Then let people learn by heart this holy saying: "No
one who does not eat, has strength to do heavy works of holiness,
strength to do works of husbandry, strength to beget children.
By eating every material creature lives, by not eating it dies
away."'
34.
O Maker of the material world, thou Holy one! Who is the fifth
that rejoices the Earth with greatest joy?
Ahura Mazda answered: '[It is he who kindly and piously gives The
Asho−dad or alms. The bracketed clause is from the Vendidad Sada.
to one of the faithful who tills the earth,] O Spitama Zarathushtra!
35.
'He who would not kindly and piously give to one of the faithful
who tills the earth, O Spitama Zarathushtra! Spenta Armaiti will
throw him down into darkness, down into the world of woe, the
world of hell, down into the deep abyss Conjectural
translation. .'
36.
O Maker of the material world, thou Holy one! If a man shall
bury in the earth either the corpse of a dog or the corpse of
a man, and if he shall not disinter it within half a year, what
is the penalty that he shall pay?
Ahura Mazda answered: 'Five hundred stripes with the Aspahe−ashtra,
five hundred stripes with the Sraosho−charana.'
37.
O Maker of the material world, thou Holy one! If a man shall
bury in the earth either the corpse of a dog or the corpse of
FARGARD 3. The Earth
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a man, and if he shall not disinter it within a year, what is
the penalty that he shall pay?
Ahura Mazda answered: 'A thousand stripes with the Aspahe−ashtra,
a thousand stripes with the Sraosho−charana.'
38.
O Maker of the material world, thou Holy one! If a man shall
bury in the earth either the corpse of a dog or the corpse of
a man, and if he shall not disinter it within the second year,
what is the penalty for it? What is the atonement for it? What
is the cleansing from it?
39.
Ahura Mazda answered: 'For that deed there is nothing that
can pay, nothing that can atone, nothing that can cleanse from
it; it is a trespass for which there is no atonement, for ever
and ever.'
40.
When is it so?
'It is so, if the sinner be a professor of the Religion of Mazda,
or one who has been taught in it.
'But if he be not a professor of the Religion of Mazda, nor one
who has been taught in it, then his sin is taken from him, if
he makes confession of the Religion of Mazda and resolves never
to commit again such forbidden deeds.
41.
'The Religion of Mazda indeed, O Spitama Zarathushtra! takes
away from him who makes confession of it the bonds of his sin;
it takes away (the sin of) breach of trust Doubtful.
From the commentary it appears that draosha must have meant a
different sort of robbery: 'He knows that it is forbidden to steal,
but he fancies that robbing the rich to give to the poor is a
pious deed' (Comm.) ; it takes away (the sin of)
murdering one of the faithful; it takes away (the sin of) deeds
for which there is no atonement; it takes away the worst sin of
usury; it takes away any sin that may be sinned.
42.
'In the same way the Religion of Mazda, O Spitama Zarathushtra!
cleanses the faithful from every evil thought, word, and deed,
as a swift−rushing mighty wind cleanses the plain 'From
chaff' (Comm.) .
'So let all the deeds he doeth be henceforth good, O Zarathushtra!
a full atonement for his sin is effected by means of the Religion
of Mazda.'
FARGARD 4. Contracts and offenses
I.
1.
He that does not restore a loan to the man who lent it, steals
the thing and robs the man "He is a thief when
FARGARD 4. Contracts and offenses
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he takes a view not to restore; he is a robber when, being asked
to restore, he answers, I will not" (Comm.) .
This he doeth every day, every night, as long as he keep in his
house his neighbour's property, as though it were his own.
Ia.
2.
O Maker of the material world, thou Holy One! How many in
number are thy contracts, O Ahura Mazda? Ahura Mazda answered:
'They are six in number, O holy Zarathushtra. The first is the
word−contract; the second is the hand−contract; the third is the
contract to the amount of a sheep; the fourth is the contract
to the amount of an ox; the fifth is the contract to the amount
of a man; the sixth is the contract to the amount of a field,
a field in good land, a fruitful one, in good bearing.'
3.
The word−contract is fulfilled by words of mouth. It is canceled
by the hand−contract; he shall give as damages the amount of the
hand−contract.
4.
The hand−contract is canceled by the sheep−contract; he shall
give as damages the amount of the sheep−contract. The sheep−contract
is canceled by the ox−contract; he shall give as damages the amount
of the ox−contract. The ox−contract is canceled by the man−contract;
he shall give as damages the amount of the man−contract. The man−contract
is canceled by the field−contract; he shall give as damages the
amount of the field−contract.
5.
O Maker of the material world, thou Holy One! If a man break
the word−contract, how many are involved in his sin? Ahura Mazda
answered: 'His sin makes his Nabanazdishtas answerable for three
hundred (years).'
6.
O Maker of the material world, thou Holy One! If a man break
the hand−contract, how many are involved in his sin? Ahura Mazda
answered: 'His sin makes his Nabanazdishtas answerable for six
hundred (years).'
7.
O Maker of the material world, thou Holy One! If a man break
the sheep−contract, how many are involved in his sin? Ahura Mazda
answered: 'His sin makes his Nabanazdishtas answerable for seven
hundred (years).'
8.
O Maker of the material world, thou Holy One! If a man break
the ox−contract, how many are involved in his sin? Ahura Mazda
answered: 'His sin makes his Nabanazdishtas answerable for eight
hundred (years).'
9.
O Maker of the material world, thou Holy One! If a man break
the man−contract, how many are involved in his sin? Ahura Mazda
FARGARD 4. Contracts and offenses
14
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answered: 'His sin makes his Nabanazdishtas answerable for nine
hundred (years).'
10.
O Maker of the material world, thou Holy One! If a man break
the field−contract, how many are involved in his sin? Ahura Mazda
answered: 'His sin makes his Nabanazdishtas answerable for a thousand
(years).'
11.
O Maker of the material world, thou Holy One! If a man break
the word−contract, what is the penalty that he shall pay? Ahura
Mazda answered: 'Three hundred stripes with the Aspahe−ashtra,
three hundred stripes with the Sraosho−charana.'
12.
O Maker of the material world, thou Holy One! If a man break
the hand−contract, what is the penalty that he shall pay? Ahura
Mazda answered: 'Six hundred stripes with the Aspahe−ashtra, six
hundred stripes with the Sraosho−charana.'
13.
O Maker of the material world, thou Holy One! If a man break
the sheep−contract, what is the penalty that he shall pay? Ahura
Mazda answered: 'Seven hundred stripes with the Aspahe−ashtra,
seven hundred stripes with the Sraosho−charana.'
14.
O Maker of the material world, thou Holy One! If a man break
the ox−contract, what is the penalty that he shall pay? Ahura
Mazda answered: 'Eight hundred stripes with the Aspahe−ashtra,
eight hundred stripes with the Sraosho−charana.'
15.
O Maker of the material world, thou Holy One! If a man break
the man−contract, what is the penalty that he shall pay? Ahura
Mazda answered: 'Nine hundred stripes with the Aspahe−ashtra,
Nine hundred stripes with the Sraosho−charana.'
16.
O Maker of the material world, thou Holy One! If a man break
the field−contract, what is the penalty that he shall pay? Ahura
Mazda answered: 'A thousand stripes with the Aspahe−ashtra, a
thousand stripes with the Sraosho−charana.'
IIa.
17.
If a man rise up with a weapon in his hand, it is an Agerepta.
If he brandish it, it is an Avaoirishta. If he actually smite
a man with malicious aforethought, it is an Aredush. Upon the
fifth Aredush he becomes a Peshotanu.
18.
O Maker of the material world, thou Holy One! He that committeth
an Agerepta, what penalty shall he pay? Ahura Mazda answered:
'Five stripes with the Aspahe−ashtra, five stripes with the Sraosho−charana;
'On the second Agerepta, ten stripes with the Aspahe−ashtra, ten
FARGARD 4. Contracts and offenses
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stripes with the Sraosho−charana;
'On the third, fifteen stripes with the Aspahe−ashtra, fifteen
stripes with the Sraosho−charana;
19.
'On the fourth, thirty stripes with the Aspahe−ashtra, thirty
stripes with the Sraosho−charana;
'On the fifth, fifty stripes with the Aspahe−ashtra, fifty stripes
with the Sraosho−charana;
'On the sixth, sixty stripes with the Aspahe−ashtra, sixty stripes
with the Sraosho−charana;
'On the seventh, ninety stripes with the Aspahe−ashtra, ninety
stripes with the Sraosho−charana.'
20.
If a man commit an Agerepta for the eighth time, without having
atoned for the preceding, what penalty shall he pay?
Ahura Mazda answered: 'He is a Peshotanu: two hundred stripes
with the Aspahe−ashtra, two hundred stripes with the Sraosho−charana.'
21.
If a man commit an Agerepta, and refuse to atone for it, what
penalty shall he pay? Ahura Mazda answered: 'He is a Peshotanu:
two hundred stripes with the Aspahe−ashtra, two hundred stripes
with the Sraosho−charana.'
22.
O Maker of the material world, thou Holy One! If a man commit
an Avaoirishta, what penalty shall he pay? Ahura Mazda answered:
'Ten stripes with the Aspahe−ashtra, ten stripes with the Sraosho−charana;
'On the second Avaoirishta, fifteen stripes with the Aspahe−ashtra,
fifteen stripes with the Sraosho−charana;
23.
'On the third, thirty stripes with the Aspahe−ashtra, thirty
stripes with the Sraosho−charana;
'On the fourth, fifty stripes with the Aspahe−ashtra, fifty stripes
with the Sraosho−charana;
'On the fifth, seventy stripes with the Aspahe−ashtra, seventy
stripes with the Sraosho−charana;
'On the sixth, ninety stripes with the Aspahe−ashtra, ninety stripes
with the Sraosho−charana.'
24.
O Maker of the material world, thou Holy One! If a man commit
an Avaoirishta for the seventh time, without having atoned for
the preceding, what penalty shall he pay? Ahura Mazda answered:
'He is a Peshotanu: two hundred stripes with the Aspahe−ashtra,
two hundred stripes with the Sraosho−charana.'
25.
O Maker of the material world, thou Holy One! If a man commit
an Avaoirishta, and refuse to atone for it, what penalty shall
he pay? Ahura Mazda answered: 'He is a Peshotanu: two hundred
stripes with the Aspahe−ashtra, two hundred stripes with the Sraosho−charana.'
26.
O Maker of the material world, thou Holy One! If a man commit
FARGARD 4. Contracts and offenses
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an Aredush, what penalty shall he pay? Ahura Mazda answered: 'Fifteen
stripes with the Aspahe−ashtra, fifteen stripes with the Sraosho−charana;
27.
'On the second Aredush, thirty stripes with the Aspahe−ashtra,
thirty stripes with the Sraosho−charana;
'On the third, fifty stripes with the Aspahe−ashtra, fifty stripes
with the Sraosho−charana;
'On the fourth, seventy stripes with the Aspahe−ashtra, seventy
stripes with the Sraosho−charana;
'On the fifth, ninety stripes with the Aspahe−ashtra, ninety stripes
with the Sraosho−charana;
28.
O Maker of the material world, thou Holy One! If a man commit
an Aredush for the sixth time, without having atoned for the preceding,
what penalty shall he pay? Ahura Mazda answered: 'He is a Peshotanu:
two hundred stripes with the Aspahe−ashtra, two hundred stripes
with the Sraosho−charana.'
29.
O Maker of the material world, thou Holy One! If a man commit
an Aredush, and refuse to atone for it, what penalty shall he
pay? Ahura Mazda answered: 'He is a Peshotanu: two hundred stripes
with the Aspahe−ashtra, two hundred stripes with the Sraosho−charana.'
30.
O Maker of the material world, thou Holy One! If a man smite
another and hurt him sorely, what is the penalty that he shall
pay?
31.
Ahura Mazda answered: 'Thirty stripes with the Aspahe−ashtra,
thirty stripes with the Sraosho−charana;
'The second time, fifty stripes with the Aspahe−ashtra, fifty
stripes with the Sraosho−charana;
'The third time, seventy stripes with the Aspahe−ashtra, seventy
stripes with the Sraosho−charana;
'The fourth time, ninety stripes with the Aspahe−ashtra, ninety
stripes with the Sraosho−charana;
32.
If a man commit that deed for the fifth time, without having
atoned for the preceding, what penalty shall he pay? Ahura Mazda
answered: 'He is a Peshotanu: two hundred stripes with the Aspahe−ashtra,
two hundred stripes with the Sraosho−charana.'
33.
If a man commit that deed and refuse to atone for it, what
penalty shall he pay? Ahura Mazda answered: 'He is a Peshotanu:
two hundred stripes with the Aspahe−ashtra, two hundred stripes
with the Sraosho−charana.'
34.
O Maker of the material world, thou Holy One! If a man smite
another so that the blood come, what is the penalty that he shall
pay? Ahura Mazda answered: 'Fifty stripes with the Aspahe−ashtra,
fifty stripes with the Sraosho−charana;
'The second time, seventy stripes with the Aspahe−ashtra, seventy
FARGARD 4. Contracts and offenses
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stripes with the Sraosho−charana;
'The third time, ninety stripes with the Aspahe−ashtra, ninety
stripes with the Sraosho−charana;
35.
If a man commit that deed for the fourth time, without having
atoned for the preceding, what penalty shall he pay? Ahura Mazda
answered: 'He is a Peshotanu: two hundred stripes with the Aspahe−ashtra,
two hundred stripes with the Sraosho−charana.'
36.
O Maker of the material world, thou Holy One! If a man smite
another so that the blood come, and if he refuse to atone for
it, what penalty shall he pay? Ahura Mazda answered: 'He is a
Peshotanu: two hundred stripes with the Aspahe−ashtra, two hundred
stripes with the Sraosho−charana.'
37.
O Maker of the material world, thou Holy One! If a man smite
another so that he break a bone, what is the penalty that he shall
pay? Ahura Mazda answered: 'Seventy stripes with the Aspahe−ashtra,
seventy stripes with the Sraosho−charana;
'The second time, ninety stripes with the Aspahe−ashtra, ninety
stripes with the Sraosho−charana;
38.
If he commit that deed for the third time, without having
atoned for the preceding, what penalty shall he pay? Ahura Mazda
answered: 'He is a Peshotanu: two hundred stripes with the Aspahe−ashtra,
two hundred stripes with the Sraosho−charana.'
39.
O Maker of the material world, thou Holy One! If a man smite
another so that he break a bone, and if he refuse to atone for
it, what is the penalty he shall pay? Ahura Mazda answered: 'He
is a Peshotanu: two hundred stripes with the Aspahe−ashtra, two
hundred stripes with the Sraosho−charana.'
40.
O Maker of the material world, thou Holy One! If a man smite
another so that he give up the ghost, what is the penalty that
he shall pay? Ahura Mazda answered: 'Ninety stripes with the Aspahe−ashtra,
seventy stripes with the Sraosho−charana;
41.
If he commit that deed again, without having atoned for the
preceding, what is the penalty that he shall pay? Ahura Mazda
answered: 'He is a Peshotanu: two hundred stripes with the Aspahe−ashtra,
two hundred stripes with the Sraosho−charana.'
42.
O Maker of the material world, thou Holy One! If a man smite
another so that he give up the ghost, and if he refuse to atone
for it, what is the penalty he shall pay? Ahura Mazda answered:
'He is a Peshotanu: two hundred stripes with the Aspahe−ashtra,
two hundred stripes with the Sraosho−charana.'
43.
And they shall thenceforth in their doings walk after the
way of holiness, after the word of holiness, after the ordinance
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of holiness.
IIIa.
44.
If men of the same faith, either friends or brothers, come
to an agreement together, that one may obtain from the other,
either goods, or a wife, or knowledge, let him who desires goods
have them delivered to him; let him who desires a wife receive
and wed her; let him who desires knowledge be taught the holy
word,
45.
during the first part of the day and the last, during the
first part of the night and the last, that his mind may be increased
in intelligence and wax strong in holiness. So shall he sit up,
in devotion and prayers, that he may be increased in intelligence:
he shall rest during the middle part of the day, during the middle
part of the night, and thus shall he continue until he can say
all the words which former Aethrapaitis have said.
IVa.
46.
Before the boiling water publicly prepared This
clause is intended against false oaths taken in the so−called
Var−ordeal (see par. 54 n.) It ought to be placed before par.
49 bis, where the penalty for a false oath is given. ,
O Spitama Zarathushtra! let no one make bold to deny having received
[from his neighbor] the ox or the garment in his possession.
47.
Verily I say it unto thee, O Spitama Zarathushtra! the man
who has a wife is far above him who lives in continence; he who
keeps a house is far above him who has none; he who has children
is far above the childless man; he who has riches is far above
him who has none.
48.
And of two men, he who fills himself with meat receives in
him Vohu Mano much better than he who does not do so; the latter
is all but dead; the former is above him by the worth of an Asperena,
by the worth of a sheep, by the worth of an ox, by the worth of
a man.
49.
This man can strive against the onsets of Asto−vidhotu; he
can strive against the well−darted arrow; he can strive against
the winter fiend, with thinnest garment on; he can strive against
the wicked tyrant and smite him on the head; he can strive against
the ungodly fasting Ashemaogha.
IVb.
49 (bis).
FARGARD 4. Contracts and offenses
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On the very first time when that deed has been done, without
waiting until it is done again,
50.
down there In hell. the pain for
that deed shall be as hard as any in this world: even as if one
should cut off the limbs from his perishable body with knives
of brass, or still worse;
51.
down there the pain for that deed shall be as hard as any
in this world: even as if one should nail doubtful
his perishable body with nails of brass, or still worse;
52.
down there the pain for that deed shall be as hard as any
in this world: even as if one should by force throw his perishable
body headlong down a precipice a hundred times the height of a
man, or still worse;
53.
down there the pain for that deed shall be as hard as any
in this world: even as if one should by force impale doubtful
his perishable body, or still worse.
54.
Down there the pain for that deed shall be as hard as any
in this world: to wit, the deed of a man, who knowingly lying,
confronts the brimstoned, golden, truth−knowing water with an
appeal unto Rashnu and a lie unto Mithra.
55.
O Maker of the material world, thou Holy One! He who, knowingly
lying, confronts the brimstoned, golden, truth−knowing water with
an appeal unto Rashnu and a lie unto Mithra, what is the penalty
that he shall pay In this world. ? Ahura
Mazda answered: 'Seven hundred stripes with the Aspahe−ashtra,
seven hundred stripes with the Sraosho−charana.'
FARGARD 5. Purity laws
I
1.
There dies a man in the depths of the vale: a bird takes flight
from the top of the mountain down into the depths of the vale,
and it feeds on the corpse of the dead man there: then, up it
flies from the depths of the vale to the top of the mountain:
it flies to some one of the trees there, of the hard−wooded or
the soft−wooded, and upon that tree it vomits and deposits dung.
2.
Now, lo! here is a man coming up from the depths of the vale
to the top of the mountain; he comes to the tree whereon the bird
is sitting; from that tree he intends to take wood for the fire.
He fells the tree, he hews the tree, he splits it into logs, and
FARGARD 5. Purity laws
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then he lights it in the fire, the son of Ahura Mazda. What is
the penalty he shall pay?
3.
Ahura Mazda answered: 'There is no sin upon a man for any
Nasu that has been brought by dogs, by birds, by wolves, by winds,
or by flies.
4.
'For were there sin upon a man for any Nasu that might have
been brought by dogs, by birds, by wolves, by winds, or by flies,
how soon all this material world of mine would be only one Peshotanu,
bent on the destruction of righteousness, and whose soul will
cry and wail! so numberless are the beings that die upon the face
of the earth.'
5.
O Maker of the material world, thou Holy One! Here is a man
watering a corn−field. The water streams down the field; it streams
again; it streams a third time; and the fourth time, a dog, a
fox, or a wolf carries some Nasu into the bed of the stream: what
is the penalty that the man shall pay?
6.
[Repeat st. 3.]
7.
[Repeat st. 4.]
8.
O Maker of the material world, thou Holy One! Does water kill?
Ahura Mazda answered: 'Water kills no man: Asto−vidhotu binds
him, and, thus bound, Vayu carries him off; and the flood takes
him up, the flood takes him down, the flood throws him ashore;
then birds feed upon him. When he goes away, it is by the will
of Fate he goes.'
IIb.
9.
O Maker of the material world, thou Holy One! Does fire kill?
Ahura Mazda answered: 'Fire kills no man: Asto−vidhotu binds him,
and, thus bound, Vayu carries him off; and the fire burns up life
and limb. When he goes away, it is by the will of Fate he goes.'
III.
10.
O Maker of the material world, thou Holy One! If the summer
is past and the winter has come, what shall the worshippers of
Mazda do? Ahura Mazda answered: 'In every house, in every borough,
they shall raise three rooms for the dead.'
11.
O Maker of the material world, thou Holy One! How large shall
be those rooms for the dead? Ahura Mazda answered: 'Large enough
not to strike the skull of the man, if he should stand erect,
or his feet or his hands stretched out: such shall be, according
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to the law, the rooms for the dead.
12.
'And they shall let the lifeless body lie there, for two nights,
or for three nights, or a month long, until the birds begin to
fly, the plants to grow, the hidden floods to flow, and the wind
to dry up the earth.
13.
'And as soon as the birds begin to fly, the plants to grow,
the hidden floods to flow, and the wind to dry up the earth, then
the worshippers of Mazda shall lay down the dead (on the Dakhma),
his eyes towards the sun.
14.
'If the worshippers of Mazda have not, within a year, laid
down the dead (on the Dakhma), his eyes towards the sun, thou
shalt prescribe for that trespass the same penalty as for the
murder of one of the faithful; until the corpse has been rained
on, until the Dakhma has been rained on, until the unclean remains
have been rained on, until the birds have eaten up the corpse.'
IV.
15.
O Maker of the material world, thou Holy One! Is it true at
thou, Ahura Mazda, seizest the waters from the sea Vouru−kasha
with the wind and the clouds?
16.
That thou, Ahura Mazda, takest them down to the corpses? that
thou, Ahura Mazda, takest them down to the Dakhmas? that thou,
Ahura Mazda, takest them down to the unclean remains? that thou,
Ahura Mazda, takest them down to the bones? and that then thou,
Ahura Mazda, makest them flow back unseen? that thou, Ahura Mazda,
makest them flow back to the sea Puitika?
17.
Ahura Mazda answered: 'It is even so as thou hast said, O
righteous Zarathushtra! I, Ahura Mazda, seize the waters from
the sea Vouru−kasha with the wind and the clouds.
18.
'I, Ahura Mazda, take them to the corpses; I, Ahura Mazda,
take them down to the Dakhmas; I, Ahura Mazda, take them down
to the unclean remains; I, Ahura Mazda, take them down to the
bones; then I, Ahura Mazda, make them flow back unseen; I, Ahura
Mazda, make them flow back to the sea Puitika.
19.
'The waters stand there boiling, boiling up in the heart of
the sea Puitika, and, when cleansed there, they run back again
from the sea Puitika to the sea Vouru−kasha, towards the well−watered
tree, whereon grow the seeds of my plants of every kind by hundreds,
by thousands, by hundreds of thousands.
20.
'Those plants, I, Ahura Mazda, rain down upon the earth, to
bring food to the faithful, and fodder to the beneficent cow;
FARGARD 5. Purity laws
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to bring food to my people that they may live on it, and fodder
to the beneficent cow.'
V.
21.
'This is the best, this is the fairest of all things, even
as thou hast said, O pure [Zarathushtra]!'
With these words the holy, Ahura Mazda rejoiced the holy Zarathushtra:
'Purity is for man, next to life, the greatest good, that purity,
O Zarathushtra, that is in the Religion of Mazda for him who cleanses
his own self with good thoughts, words, and deeds.'
22.
O Maker of the material world, thou Holy One! This Law, this
fiend−destroying Law of Zarathushtra, by what greatness, goodness,
and fairness is it great, good, and fair above all other utterances?
23.
Ahura Mazda answered: 'As much above all other floods as is
the sea Vouru−kasha, so much above all other utterances in greatness,
goodness, and fairness is this Law, this fiend−destroying Law
of Zarathushtra.
24.
'As much as a great stream flows swifter than a slender rivulet,
so much above all other utterances in greatness, goodness, and
fairness is this Law, this fiend−destroying Law of Zarathushtra.
'As high as the great tree stands above the small plants it overshadows,
so high above all other utterances in greatness, goodness, and
fairness is this Law, this fiend−destroying Law of Zarathushtra.
25.
'As high as heaven is above the earth that it compasses around,
so high above all other utterances is this Law, this fiend−destroying
Law of Mazda.
'[Therefore], he will apply to the Ratu, he will apply to the
Sraosha−varez; whether for a draona−service that should have been
undertaken and has not been undertaken; or for a draona that should
have been offered up and has not been offered up; or for a draona
that should have been entrusted and has not been entrusted.
26.
'The Ratu has power to remit him one−third of his penalty:
if he has committed any other evil deed, it is remitted by his
repentance; if he has committed no other evil deed, he is absolved
by his repentance for ever and ever.'
VI.
27.
O Maker of the material world, thou Holy One! If there be
a number of men resting in the same place, on the same carpet,
on the same pillows, be there two men near one another, or five,
or fifty, or a hundred, close by one another; and of those people
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one happens to die; how many of them does the Druj Nasu envelope
with corruption, infection, and pollution?
28.
Ahura Mazda answered: 'If the dead one be a priest, the Druj
Nasu rushes forth, O Spitama Zarathushtra! she goes as far as
the eleventh and defiles the ten.
'If the dead one be a warrior, the Druj Nasu rushes forth, O Spitama
Zarathushtra! she goes as far as the tenth and defiles the nine.
'If the dead one be a husbandman, the Druj Nasu rushes forth,
O Spitama Zarathushtra! she goes as far as the ninth and defiles
the eight.
29.
'If it be a shepherd's dog, the Druj Nasu rushes forth, O
Spitama Zarathushtra! she goes as far as the eighth and defiles
the seven.
'If it be a house−dog, the Druj Nasu rushes forth, O Spitama Zarathushtra!
she goes as far as the seventh and defiles the six.
30.
'If it be a Vohunazga dog, the Druj Nasu rushes forth, O Spitama
Zarathushtra! she goes as far as the sixth and defiles the five.
'If it be a Tauruna dog, the Druj Nasu rushes forth, O Spitama
Zarathushtra! she goes as far as the fifth and defiles the four.
31.
'If it be a porcupine dog, the Druj Nasu rushes forth, O Spitama
Zarathushtra! she goes as far as the fourth and defiles the three.
'If it be a Gazu dog, the Druj Nasu rushes forth, O Spitama Zarathushtra!
she goes as far as the third and defiles the two.
32.
'If it be an Aiwizu dog, the Druj Nasu rushes forth, O Spitama
Zarathushtra! she goes as far as the second and defiles the next.
'If it be a Vizu dog, the Druj Nasu rushes forth, O Spitama Zarathushtra!
she goes as far as the next, she defiles the next.'
33.
O Maker of the material world, thou Holy One! If it be a weasel,
how many of the creatures of the good spirit does it directly
defile, how many does it indirectly defile?
34.
Ahura Mazda answered : 'A weasel does neither directly nor
indirectly defile any of the creatures of the good spirit, but
him who smites and kills it; to him the uncleanness clings for
ever and ever.'
35.
O Maker of the material world, thou Holy One! If the dead
one be such a wicked, two−footed ruffian, as an ungodly Ashemaogha,
how many of the creatures of the good spirit does he directly
defile, how many does he indirectly defile?
36.
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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 Zarathushtra! such a wicked, two−legged ruffian
as an ungodly Ashemaogha, directly defiles the creatures of the
good spirit, and indirectly defiles them.
37.
'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.
38.
'Whilst alive, indeed, O Spitama Zarathushtra! such a wicked,
two−legged ruffian as an ungodly Ashemaogha robs the faithful
man of the full possession of his food, of his clothing, of his
wood, of his bed, of his vessels; not so will he do when dead.'
VII.
39.
O Maker of the material world, thou Holy One! When into our
houses here below we have brought the fire, the Baresma, the cups,
the Haoma, and the mortar, O holy Ahura Mazda! if it come to pass
that either a dog or a man dies there, what shall the worshippers
of Mazda do?
40.
Ahura Mazda answered: 'Out of the house, O Spitama Zarathushtra!
shall they take the fire, the Baresma, the cups, the Haoma, and
the mortar; they shall take the dead one out to the proper place
whereto, according to the law, corpses must be brought, to be
devoured there.'
41.
O Maker of the material world, thou Holy One! When shall they
bring back the fire into the house wherein the man has died? 42.
Ahura Mazda answered: 'They shall wait for nine nights in winter,
for a month in summer, and then they shall bring back the fire
to the house wherein the man has died.'
43.
O Maker of the material world, thou Holy One! And if they
shall bring back the fire to the house wherein the man has died,
within the nine nights, or within the month, what penalty shall
they pay?
44.
Ahura Mazda answered: 'They shall be Peshotanus: two hundred
stripes with the Aspahe−astra, two hundred stripes with the Sraosho−karana.'
VIII.
45.
O Maker of the material world, thou Holy One! If in the house
of a worshipper of Mazda there be a woman with child, and if being
a month gone, or two, or three, or four, or five, or six, or seven,
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or eight, or nine, or ten months gone, she bring forth a still−born
child, what shall the worshippers of Mazda do?
46.
Ahura Mazda answered: 'The place in that Mazdean house whereof
the ground is the cleanest and the driest, and the least passed
through by flocks and herds, by the fire of Ahura Mazda, by the
consecrated bundles of Baresma, and by the faithful;'
47.
O Maker of the material world, thou Holy One! How far from
the fire? How far from the water? How far from the consecrated
bundles of Baresma? How far from the faithful?
48.
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;−
49.
'On that place shall the worshippers of Mazda erect an enclosure,
and therein shall they establish her with food, therein shall
they establish her with clothes.'
50.
O Maker of the material world, thou Holy One! What is the
food that the woman shall first take?
51.
Ahura Mazda answered: 'Gomez mixed with ashes, three draughts
of it, or six, or nine, to send down the Dakhma within her womb.
52.
'Afterwards she may drink boiling milk of mares, cows, sheep,
or goats, with pap or without pap; she may take cooked milk without
water, meal without water, and wine without water.'
53.
O Maker of the material world, thou Holy One! How long shall
she remain so? How long shall she live thus on milk, meal, and
wine?
54.
Ahura Mazda answered: 'Three nights long shall she remain
so; three nights long shall she live thus on milk, meal, and wine.
Then, when three nights have passed, she shall wash her body,
she shall wash her clothes, with gomez and water, by the nine
holes, and thus shall she be clean.'
55.
O Maker of the material world, thou Holy One! How long shall
she remain so? How long, after the three nights have gone, shall
she sit confined, and live separated from the rest of the worshippers
of Mazda, as to her seat, her food, and her clothing?
56.
Ahura Mazda answered: 'Nine nights long shall she remain so:
nine nights long, after the three nights have gone, shall she
sit confined, and live separated from the rest of the worshippers
of Mazda, as to her seat, her food, and her clothing. Then, when
the nine nights have gone, she shall wash her body, and cleanse
her clothes with gomez and water.'
FARGARD 5. Purity laws
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57.
O Maker of the material world, thou Holy One! Can those clothes,
when once washed and cleansed, ever be used either by a Zaotar,
or by a Havanan, or by an Atare−vakhsha, or by a Frabaretar, or
by an Abered, or by an Asnatar, or by a Rathwishkar, or by a Sraosha−varez,
or by any priest, warrior, or husbandman?
58.
Ahura Mazda answered: 'Never can those clothes, even when
washed and cleansed, be used either by a Zaotar, or by a Havanan,
or by an Atare−vakhsha, or by a Frabaretar, or by an Abered, or
by an Asnatar, or by a Rathwishkar, or by a Sraosha−varez, or
by any priest, warrior, or husbandman.
59.
'But if there be in a Mazdean house a woman who is in her
sickness, or a man who has become unfit for work, and who must
sit in the place of infirmity, those clothes shall serve for their
coverings and for their sheets, until they can withdraw their
hands for prayer.
60.
'Ahura Mazda, indeed, does not allow us to waste anything
of value that we may have, not even so much as an Asperena's weight
of thread, not even so much as a maid lets fall in spinning.
61.
'Whosoever throws any clothing on a dead body, even so much
as a maid lets fall in spinning, is not a pious man whilst alive,
nor shall he, when dead, have a place in Paradise.
62.
'He makes himself a viaticum unto the world of the wicked,
into that world, made of darkness, the offspring of darkness,
which is Darkness' self. To that world, to the world of Hell,
you are delivered by your own doings, by your own religion, O
sinners!'
FARGARD 6. Purity laws
I.
1.
How long shall the piece of ground he fallow whereon dogs
or men have died? Ahura Mazda answered: 'A year long shall the
piece of ground he fallow whereon dogs or men have died, O holy
Zarathushtra!
2.
'A year long shall no worshipper of Mazda sow or water that
piece of ground whereon dogs or men have died; he may sow as he
likes the rest of the ground; he may water it as he likes.
3.
'If within the year they shall sow or water the piece of ground
whereon dogs or men have died, they are guilty of the sin of "burying
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AVESTA: Vendidad
the dead" towards the water, towards the earth, and towards
the plants.'
4.
O Maker of the material world, thou Holy One! If worshippers
of Mazda shall sow or water, within the year, the piece of ground
whereon dogs or men have died, what is the penalty that they shall
pay?
5.
Ahura Mazda answered: 'They are Peshotanus: two hundred stripes
with the Aspahe−astra, two hundred stripes with the Sraosho−karana.'
6.
O Maker of the material world, thou Holy One! If worshippers
of Mazda want to till that piece of ground again, to water it,
to sow it, and to plough it, what shall they do?
7.
Ahura Mazda answered: 'They shall look on the ground for any
bones, hair, dung, urine, or blood that may be there.'
8.
O Maker of the material world, thou Holy One! If they shall
not look on the ground for any bones, hair, dung, urine, or blood
that may be there, what is the penalty that they shall pay?
9.
Ahura Mazda answered: 'They are Peshotanus: two hundred stripes
with the Aspahe−astra, two hundred stripes with the Sraosho−karana.'
II.
10.
O Maker of the material world, thou Holy One! If a man shall
throw on the ground a bone of a dead dog, or of a dead man, as
large as the top joint of the little finger, and if grease or
marrow flow from it on to the ground, what penalty shall he pay?
11.
Ahura Mazda answered: 'Thirty stripes with the Aspahe−astra,
thirty stripes with the Sraosho−karana.'
12.
O Maker of the material world, thou Holy One! If a man shall
throw on the ground a bone of a dead dog, or of a dead man, as
large as the top joint of the fore−finger, and if grease or marrow
flow from it on to the ground, what penalty shall he pay?
13.
Ahura Mazda answered: 'Fifty stripes with the Aspahe−astra,
fifty stripes with the Sraosho−karana.'
14.
O Maker of the material world, thou Holy One! If a man shall
throw on the ground a bone of a dead dog, or of a dead man, as
large as the top joint of the middle finger, and if grease or
marrow flow from it on to the ground, what penalty shall he pay?
15.
Ahura Mazda answered: 'Seventy stripes with the Aspahe−astra,
seventy stripes with the Sraosho−karana.'
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16.
O Maker of the material world, thou Holy One! If a man shall
throw on the ground a bone of a dead dog, or of a dead man, as
large as a finger or as a rib, and if grease or marrow flow from
it on to the ground, what penalty shall he pay?
17.
Ahura Mazda answered: 'Ninety stripes with the Aspahe−astra,
ninety stripes with the Sraosho−charana.'
18.
O Maker of the material world, thou Holy One! If a man shall
throw on the ground a bone of a dead dog, or of a dead man, as
large as two fingers or as two ribs, and if grease or marrow flow
from it on the ground, what penalty shall he pay?
19.
Ahura Mazda answered: 'He is Peshotanu: two hundred stripes
with the Aspahe−ashtra, two hundred stripes with the Sraosho−charana.'
20.
O Maker of the material world, thou Holy One! If a man shall
throw on the ground a bone of a dead dog, or of a dead man, as
large as an arm−bone or as a thigh−bone, and if grease or marrow
flow from it on the ground, what penalty shall he pay?
21.
Ahura Mazda answered: 'Four hundred stripes with the Aspahe−ashtra,
four hundred stripes with the Sraosho−charana.'
22.
O Maker of the material world, thou Holy One! If a man shall
throw on the ground a bone of a dead dog, or of a dead man, as
large as a man's skull, and if grease or marrow flow from it on
the ground, what penalty shall he pay?
23.
Ahura Mazda answered: 'Six hundred stripes with the Aspahe−ashtra,
six hundred stripes with the Sraosho−charana.'
24.
O Maker of the material world, thou Holy One! If a man shall
throw on the ground the whole body of a dead dog, or of a dead
man, and if grease or marrow flow from it on the ground, what
penalty shall he pay?
25.
Ahura Mazda answered: 'A thousand stripes with the Aspahe−ashtra,
a thousand stripes with the Sraosho−charana.'
III.
26.
O Maker of the material world, thou Holy One! If a worshipper
of Mazda, walking, or running, or riding, or driving, come upon
a corpse in a stream of running water, what shall he do?
27.
Ahura Mazda answered: 'Taking off his shoes, putting off his
clothes, while the others wait, O Zarathushtra! he shall enter
the river, and take the dead out of the water; he shall go down
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AVESTA: Vendidad
into the water ankle−deep, knee−deep, waist−deep, or a man's full
depth, till he can reach the dead body.'
28.
O Maker of the material world, thou Holy One! If, however,
the body be already falling to pieces and rotting, what shall
the worshipper of Mazda do?
29.
Ahura Mazda answered: 'He shall draw out of the water as much
of the corpse as he can grasp with both hands, and he shall lay
it down on the dry ground; no sin attaches to him for any bone,
hair, grease, dung, urine, or blood that may drop back into the
water.'
30.
O Maker of the material world, thou Holy One! What part of
the water in a pond does the Druj Nasu defile with corruption,
infection, and pollution?
31.
Ahura Mazda answered: 'Six steps on each of the four sides.
As long as the corpse has not been taken out of the water, so
long shall that water be unclean and unfit to drink. They shall,
therefore, take the corpse out of the pond, and lay it down on
the dry ground.
32.
'And of the water they shall draw off the half, or the third,
or the fourth, or the fifth part, according as they are able or
not; and after the corpse has been taken out and the water has
been drawn off, the rest of the water is clean, and both cattle
and men may drink of it at their pleasure, as before.'
33.
O Maker of the material world, thou Holy One! What part of
the water in a well does the Druj Nasu defile with corruption,
infection, and pollution?
34.
Ahura Mazda answered: 'As long as the corpse has not been
taken out of the water, so long shall that water be unclean and
unfit to drink. They shall, therefore, take the corpse out of
the well, and lay it down on the dry ground.
35.
'And of the water in the well they shall draw off the half,
or the third, or the fourth, or the fifth part, according as they
are able or not; and after the corpse has been taken out and the
water has been drawn off, the rest of the water is clean, and
both cattle and men may drink of it at their pleasure, as before.'
36.
O Maker of the material world, thou Holy One! What part of
a sheet of snow or hail does the Druj Nasu defile with corruption,
infection, and pollution?
37.
Ahura Mazda answered: 'Three steps on each of the four sides.
As long as the corpse has not been taken out of the water, so
long shall that water be unclean and unfit to drink. They shall,
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therefore, take the corpse out of the pond, and lay it down on
the dry ground.
38.
'After the corpse has been taken out, and the snow or the
hail has melted, the water is clean, and both cattle and men may
drink of it at their pleasure, as before.'
39.
O Maker of the material world, thou Holy One! What part of
the water of a running stream does the Druj Nasu defile with corruption,
infection, and pollution?
40.
Ahura Mazda answered: 'Three steps down the stream, nine steps
up the stream, six steps across. As long as the corpse has not
been taken out of the water, so long shall that water be unclean
and unfit to drink. They shall, therefore, take the corpse out
of the pond, and lay it down on the dry ground.
41.
'After the corpse has been taken out and the stream has flowed
three times, the water is clean, and both cattle and men may drink
of it at their pleasure, as before.'
IV.
42.
O Maker of the material world, thou Holy One! Can the Haoma
that has been touched with Nasu from a dead dog, or from a dead
man, be made clean again?
43.
Ahura Mazda answered: 'It can, O holy Zarathushtra! If it
has been prepared for the sacrifice, there is to it no corruption,
no death, no touch of any Nasu. If it has not been prepared for
the sacrifice, [the stem] is defiled the length of four fingers:
it shall be laid down on the ground, in the middle of the house,
for a year long. When the year is passed, the faithful may drink
of its juice at their pleasure, as before.'
V.
44.
O Maker of the material world, thou holy One! Whither shall
we bring, where shall we lay the bodies of the dead, O Ahura Mazda?
45.
Ahura Mazda answered: 'On the highest summits, where they
know there are always corpse−eating dogs and corpse−eating birds,
O holy Zarathushtra!
46.
'There shall the worshippers of Mazda fasten the corpse, by
the feet and by the hair, with brass, stones, or clay, lest the
corpse−eating dogs and the corpse−eating birds shall go and carry
the bones to the water and to the trees.
47.
FARGARD 6. Purity laws
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AVESTA: Vendidad
'If they shall not fasten the corpse, so that the corpse−eating
dogs and the corpse−eating birds may go and carry the bones to
the water and to the trees, what is the penalty that they shall
pay?'
48.
Ahura Mazda answered: 'They shall be Peshotanus: two hundred
stripes with the Aspahe−ashtra, two hundred stripes with the Sraosho−charana.'
49.
O Maker of the material world, thou Holy One! Whither shall
we bring, where shall we lay the bones of the dead, O Ahura Mazda?
50.
Ahura Mazda answered: 'The worshippers of Mazda shall make
a receptacle out of the reach of the dog, of the fox, and of the
wolf, and wherein rain−water cannot stay.
51.
'They shall make it, if they can afford it, with stones, plaster,
or earth; if they cannot afford it, they shall lay down the dead
man on the ground, on his carpet and his pillow, clothed with
the light of heaven, and beholding the sun.'
FARGARD 7. Purity laws
I.
1.
Zarathushtra asked Ahura Mazda: 'O Ahura Mazda, most beneficent
Spirit, Maker of the material world, thou Holy One! When a man
dies, at what moment does the Druj Nasu rush upon him?'
2.
Ahura Mazda answered: 'Directly after death, as soon as the
soul has left the body, O Spitama Zarathushtra! the Druj Nasu
comes and rushes upon him, from the regions of the north, in the
shape of a raging fly, with knees and tail sticking out, droning
without end, and like unto the foulest Khrafstras.
[3.
'On him she stays until the dog has seen the corpse or eaten
it up, or until the flesh−eating birds have taken flight towards
it. When the dog has seen it or eaten it up, or when the flesh−eating
birds have taken flight towards it, then the Druj Nasu rushes
away to the regions of the north in the shape of a raging fly,
with knees and tail sticking out, droning without end, and like
unto the foulest Khrafstras.']
4.
O Maker of the material world, thou Holy One! If the man has
been killed by a dog, or by a wolf, or by witchcraft, or by the
artifices of hatred, or by falling down a precipice, or by the
law, or by calumny, or by the noose, how long after death does
the Druj Nasu come and rush upon the dead?
5.
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AVESTA: Vendidad
Ahura Mazda answered: 'At the next watch after death, the
Druj Nasu comes and rushes upon the dead, from the regions of
the north, in the shape of a raging fly, with knees and tail sticking
out, droning without end, and like unto the foulest Khrafstras.'
II.
6.
O Maker of the material world, thou Holy One! If there be
a number of men resting in the same place, on the same carpet,
on the same pillows, be there two men near one another, or five,
or fifty, or a hundred, close by one another; and of those people
one happens to die; how many of them does the Druj Nasu envelope
with corruption, infection, and pollution? 7. Ahura Mazda answered:
'If the dead one be a priest, the Druj Nasu rushes forth, O Spitama
Zarathushtra! she goes as far as the eleventh and defiles the
ten.
'If the dead one he a warrior, the Druj Nasu rushes forth, O Spitama
Zarathushtra! she goes as far as the tenth and defiles the nine.
'If the dead one be a husbandman, the Druj Nasu rushes forth,
O Spitama Zarathushtra! she goes as far as the ninth and defiles
the eight.
8.
'If it be a shepherd's dog, the Druj Nasu rushes forth, O
Spitama Zarathushtra! she goes as far as the eighth and defiles
the seven.
'If it be a house dog, the Druj Nasu rushes forth, O Spitama Zarathushtra!
she goes as far as the seventh and defiles the six. 9. 'If it
he a Vohunazga dog, the Druj Nasu rushes forth, O Spitama Zarathushtra!
she goes as far as the sixth and defiles the five.
'If it be a Tauruna dog, the Druj Nasu rushes forth, O Spitama
Zarathushtra! she goes as far as the fifth and defiles the four.'
. . . 'Those clothes shall serve for their coverings and for their
sheets.'. . .
III.
10.
O Maker of the material world, thou Holy One! What part of
his bedding and pillow does the Druj Nasu defile with corruption,
infection, and pollution?
11.
Ahura Mazda answered: 'The Druj Nasu defiles with corruption,
infection, and pollution the upper sheet and the inner garment.'
12.
O Maker of the material world, thou Holy One! Can that garment
be made clean, O holy Ahura Mazda! that has been touched by the
carcass of a dog or the corpse of a man?
13.
Ahura Mazda answered: 'It can, O holy Zarathushtra!'
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AVESTA: Vendidad
How so?
'If there be on the garment seed, or blood, or dirt, or vomit,
the worshippers of Mazda shall rend it to pieces, and bury it
under the ground.
14.
'But if there be no seed [on the garment], nor blood, nor
dirt, nor vomit, then the worshippers of Mazda shall wash it with
gomez.
15.
'If it be leather, they shall wash it with gomez three times,
they shall rub it with earth three times, they shall wash it with
water three times, and afterwards they shall expose it to the
air for three months at the window of the house.
'If it be woven cloth, they shall wash it with gomez six times,
they shall rub it with earth six times, they shall wash it with
water six times, and afterwards they shall expose it to the air
for six months at the window of the house.
16.
'The spring named Ardvi Sura, O Spitama Zarathushtra! that
spring of mine, purifies the seed of males, the womb of females,
the milk of females.'
17.
O Maker of the material world, thou Holy One! Can those clothes,
when once washed and cleansed, ever be used either by a Zaotar,
or by a Havanan, or by an Atare−vakhsha, or by a Frabaretar, or
by an Abered, or by an Asnatar, or by a Rathwishkar, or by a Sraosha−varez,
or by any priest, warrior, or husbandman?
18.
Ahura Mazda answered: 'Never can those clothes, even when
washed and cleansed, be used either by a Zaotar, or by a Havanan,
or by an Atare−vakhsha, or by a Frabaretar, or by an Abered, or
by an Asnatar, or by a Rathwishkar, or by a Sraosha−varez, or
by any priest, warrior, or husbandman.
19.
'But if there be in a Mazdean house a woman who is in her
sickness, or a man who has become unfit for work, and who must
sit in the place of infirmity, those clothes shall serve for their
coverings and for their sheets, until they can withdraw their
hands for prayer.
20.
'Ahura Mazda, indeed, does not allow us to waste anything
of value that we may have, not even so much as an Asperena's weight
of thread, not even so much as a maid lets fall in spinning.
21.
'Whosoever throws any clothing on a dead body, even so much
as a maid lets fall in spinning, is not a pious man whilst alive,
nor shall he, when dead, have a place in Paradise.
22.
'He makes himself a viaticum unto the world of the wicked,
into that world, made of darkness, the offspring of darkness,
which is Darkness' self. To that world, to the world of Hell,
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AVESTA: Vendidad
you are delivered by your own doings, by your own religion, O
sinners!'
IV.
23.
O Maker of the material world, thou Holy One! Can he be clean
again who has eaten of the carcass of a dog or of the corpse of
a man?
24.
Ahura Mazda answered: 'He cannot, O holy Zarathushtra! His
burrow shall be dug out, his heart shall be torn out, his bright
eyes shall be put out; the Druj Nasu falls upon him, takes hold
of him even to the end of the nails, and he is unclean thenceforth,
for ever and ever.'
V.
25.
O Maker of the material world, thou Holy One! Can he be clean
again, O holy Ahura Mazda! who has brought a corpse with filth
into the waters, or unto the fire, and made either unclean?
26.
Ahura Mazda answered: 'He cannot, O holy Zarathushtra! Those
wicked ones it is, those Nasu−cutters, that most increase spiders
and locusts; those wicked ones it is, those Nasu−cutters, that
most increase the grass−destroying drought.
27. 'Those wicked ones it is, those Nasu−cutters, that increase
most the power of the winter, produced by the fiends, the cattle−killing,
thick− snowing, overflowing, the piercing, fierce, mischievous
winter. Upon them comes and rushes the Druj Nasu she takes hold
of them even to the end of the nails, and they are unclean, thenceforth,
for ever and ever.'
VI.
28. O Maker of the material world, thou Holy One! Can the
wood be made clean, O holy Ahura Mazda! whereunto Nasu has been
brought from a dead dog, or from a dead man?
29. Ahura Mazda answered: 'It can, O holy Zarathushtra!'
How so?
'If the Nasu has not yet been expelled by the corpse−eating
dogs, or by the corpse−eating birds, they shall lay down, apart
on the ground, all the wood on a Vitasti a all around, if the
wood be dry; on a Frarathni all around, if it be wet; then they
shall sprinkle it once over with water, and it shall be clean.
30. 'But if the Nasu has already been expelled by the corpse−eating
dogs, or by the corpse−eating birds, they shall lay down, apart
on the ground, all the wood on a Frarathni all around, if the
wood be dry; on a Frabazu all around, if it be wet; then they
shall sprinkle it once over with water, and it shall be clean.
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31. 'Thus much of the wood around the dead shall they lay
down, apart on the ground, according as the wood is dry or wet;
as it is hard or soft; they shall sprinkle it once over with water,
and it shall be clean.'
32. O Maker of the material world, thou Holy One! Can the
corn or the fodder be made clean O holy Ahura Mazda! whereunto
Nasu has been brought from a dead dog, or from a dead man?
33. Ahura Mazda answered: 'It can, O holy Zarathushtra!' How
so?
'If the Nasu has not yet been expelled by the corpse−eating
dogs, or by the corpse−eating birds they shall lay down, apart
on the ground, all the corn on a Frarathni all around, if the
corn be dry on a Frabazu all around, if it be wet; then they shall
sprinkle it once over with water, and it shall be clean.
34. 'But if the Nasu has already been expelled by the corpse−eating
dogs, or by the corpse−eating birds, they shall lay down, apart
on the ground, all the corn on a Frabazu all around, if the corn
be dry; on a Vibazu all around, if it be wet then they shall sprinkle
it once over with water, and it shall be clean.
35. 'Thus much of the corn around the dead shall they lay
down, apart on the ground, according as the corn is dry or wet;
as it is sown or not sown; as it is reaped or not reaped; [as
it is beaten or not beaten]1; as it is winnowed or not winnowed;
[as it is ground or not ground]2; as it is kneaded [or not kneaded]3;
they shall sprinkle it once over with water, and it shall be clean.'
VIIa.
36. O Maker of the material world, thou Holy One! If a worshipper
of Mazda want to practice the art of healing, on whom shall he
first prove his skill? on worshippers of Mazda or on worshippers
of the Daevas?
37. Ahura Mazda answered: 'On worshippers of the Daevas shall
he first prove himself, rather than on worshippers of Mazda. If
he treat with the knife a worshipper of the Daevas and he die;
if he treat with the knife a second worshipper of the Daevas and
he die; if he treat with the knife for the third time a worshipper
of the Daevas and he die, he is unfit for ever and ever.
38. 'Let him therefore never attend any worshipper of Mazda;
let him never treat with the knife and worshipper of Mazda, nor
wound him with the knife. If he shall ever attend any worshipper
of Mazda, if he shall ever treat with the knife any worshipper
of Mazda, and wound him with the knife, he shall pay for his wound
the penalty for willful murder.
39. 'If he treat with the knife a worshipper of the Daevas
and he recover; if he treat with the knife a second worshipper
of the Daevas and he recover; if for the third time he treat with
the knife a worshipper of the Daevas and he recover; then he is
fit for ever and ever.
40. 'He may henceforth at his will attend worshippers of Mazda;
he may at his will treat with the knife worshippers of Mazda,
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and heal them with the knife.
VIIb.
41. 'A healer shall heal a priest for a blessing of the just;
he shall heal the master of a house for the value of an ox of
low value; he shall heal the lord of a borough for the value of
an ox of average value; he shall heal the lord of a town for the
value of an ox of high value; he shall heal the lord of a province
for the value of a chariot and four.
42. 'He shall heal the wife of the master of a house for the
value of a she−ass; he shall heal the wife of the lord of a borough
for the value of a cow; he shall heal the wife of the lord of
a town for the value of a mare; he shall heal the wife of the
lord of a province for the value of a she−camel.
43. 'He shall heal the heir of a great house for the value
of an ox of high value; he shall heal an ox of high value for
the value of an ox of aver− age value; he shall heal an ox of
average value for the value of an ox of low value; he shall heal
an ox of low value for the value of a sheep; he shall heal a sheep
for the value of a piece of meat.
44. 'If several healers offer themselves together, O Spitama
Zarathushtra! namely, one who heals with the knife, one who heals
with herbs, and one who heals with the Holy Word, let one apply
to the healing by the Holy Word: for this one is the best−healing
of all healers who heals with the Holy Word; he will best drive
away sickness from the body of the faithful.'
VIII.
45. O Maker of the material world, thou Holy One! How long
after the corpse of a dead man has been laid down on the ground,
clothed with the light of heaven and beholding the sun, is the
ground clean again?
46. Ahura Mazda answered: 'When the corpse of a dead man has
lain on the ground for a year, clothed with the light of heaven,
and beholding the sun, then the ground is clean again, O holy
Zarathushtra!'
47. O Maker of the material world, thou Holy One! How long
after the corpse of a dead man has been buried in the earth, is
the earth clean again?
48. Ahura Mazda answered: 'When the corpse of a dead man has
lain buried in the earth for fifty years, O Spitama Zarathushtra!
then the earth is clean again.'
49. O Maker of the material world, thou Holy One! How long
after the corpse of a dead man has been laid down on a Dakhma,
is the ground, whereon the Dakhma stands, clean again?
50. Ahura Mazda answered: 'Not until the dust of the corpse,
O Spitama Zarathushtra! has mingled with the dust of the earth.
Urge every one in the material world, O Spitama Zarathushtra!
to pull down Dakhmas.
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51. 'He who should pull down Dakhmas, even so much thereof
as the size of his own body, his sins in thought, word, and deed
are remitted as they would be by a Patet; his sins in thought,
word, and deed are undone.
52. 'Not for his soul shall the two spirits wage war with
one another; and when he enters Paradise, the stars, the moon,
and the sun shall rejoice in him; and I, Ahura Mazda, shall rejoice
in him, saying: " Hail, O man! thou who hast just passed
from the decaying world into the undecaying one!"'
55. O Maker of the material world, thou Holy One! Where are
there Daevas: Where is it they offer worship to the Daevas: What
is the place whereon troops of Daevas rush together, whereon troops
of Daevas come rushing along? What is the place whereon they rush
together to kill their fifties and their hundreds, their hundreds
and their thousands, their thousands and their tens of thousands,
their tens of thousands and their myriads of myriads?
56. Ahura Mazda answered: 'Those Dakhmas that are built upon
the face of the earth, O Spitama Zarathushtra! and whereon are
laid the corpses of dead men, that is the place where there are
Daevas, that is the place whereon troops of Daevas rush together;
whereon troops of Daevas come rushing along; whereon they rush
together to kill their fifties and their hundreds, their hundreds
and their thousands, their thousands and their tens of thousands,
their tens of thousands and their myriads of myriads.
57. 'On those Dakhmas, O Spitama Zarathushtra! those Daevas
take food and void filth. As you, men, in the material world,
you cook meal and eat cooked meat, so do they. It is, as it were,
the smell of their feeding that you smell there, O men!
58. 'For thus they go on reveling, until that stench is rooted
in the Dakhmas. In those Dakhmas arise the infection of diseases,
itch, hot fever, naeza, cold fever, rickets, and hair untimely
white. On those Dakhmas meet the worst murderers, from the hour
when the sun is down.
59. 'And people of small understanding who do not seek for
better understanding, the Gainis make those diseases grow stronger
by a third, on their thighs, on their hands, on their three−plaited
hair.'
IX.
60. O Maker of the material world, thou Holy One! If in the
house of a worshipper of Mazda there be a woman with child, and
if being a month gone, or two, or three, or four, or five, or
six, or seven, or eight, or nine, or ten months gone, she bring
forth a still−born child, what shall the worshippers of Mazda
do?
61. Ahura Mazda answered: 'The place in that Mazdean house
whereof the ground is the cleanest and the driest, and the least
passed through by flocks and herds, by the fire of Ahura Mazda,
by the consecrated bundles of baresma, and by the faithful;'
62. O Maker of the material world, thou Holy One! How far
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from the fire? How far from the water? How far from the consecrated
bundles of baresma? How far from the faithful?
63. 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;−
64. 'On that place shall the worshippers of Mazda erect an
enclosure, and therein shall they establish her with food, therein
shall they establish her with clothes.'
65. O Maker of the material word, thou Holy One! What is the
food that the woman shall first take?
66. Ahura Mazda answered: 'Gomez mixed with ashes, three draughts
of it, or six, or nine, to send down the Dakhma within her womb.
67. 'Afterwards she may drink boiling milk of mares, cows,
sheep, or goats, with pap or without pap; she may take cooked
milk without water, meal without water, and wine without water.'
68. O Maker of the material world, thou Holy One! How long shall
she remain so? How long shall she live thus on milk, meal, and
wine?
69. Ahura Mazda answered: 'Three nights long shall she remain
so; three nights long shall she live thus on milk, meal, and wine.
Then, when three nights have passed, she shall wash her body,
she shall wash her clothes, with gomez and water, by the nine
holes, and thus shall she be clean.'
70. O Maker of the material world, thou Holy One! But if fever
befall her unclean body, if these two worst pains, hunger and
thirst, befall her, may she be allowed to drink water?
71. Ahura Mazda answered: 'She may; the first thing for her
is to have her life saved. From the hands of one of the holy men,
a holy faithful man, who knows the holy knowledge, she shall drink
of the strength−giving water. But you, worshippers of Mazda, fix
ye the penalty for it. The Ratu being applied to, the Sraosha−varez
being applied to, shall prescribe the penalty to be paid.'
72. What is the penalty to be paid?
Ahura Mazda answered: 'The deed is that of a Peshotanu: two
hundred stripes with the Aspahe−astra, two hundred stripes with
the Sraosho−charana.'
X.
73. O Maker of the material world, thou Holy One! Can the
eating−vessels be made clean that have been touched by Nasu from
a dog, or Nasu from a man?
74. Ahura Mazda answered: 'They can, O holy Zarathushtra!'
How so?
'If they be of gold, you shall wash them once with gomez,
you shall rub them once with earth, you shall wash them once with
water, and they shall be clean.
'If they be of silver, you shall wash them twice with gomez,
you shall rub them twice with earth, you shall wash them twice
with water, and they shall be clean.
[75. 'If they be of brass, you shall wash them thrice with
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gomez, you shall rub them thrice with earth, you shall wash them
thrice with water, and they shall be clean.
'If they be of steel, you shall wash them four times with
gomez, you shall rub them four times with earth, you shall wash
them four times with water, and they shall be clean.
'If they be of stone, you shall wash them six times with gomez,
you shall rub them six times with earth, you shall wash them six
times with water, and they shall be clean.]
'If they be of earth, of wood, or of clay, they are unclean
for ever and ever.'
XI.
76. O Maker of the material world, thou Holy One! Can the
cow be made clean that has eaten of the carcass of a dog, or of
the corpse of a man?
77. Ahura Mazda answered: 'She can, O holy Zarathushtra! The
priest shall not, within a year, take from her either milk or
cheese for the libation, nor meat for the libation and the Baresma.
When a year has passed, then the faithful may eat of her as before.'
XII.
78. Who is he, O holy Ahura Mazda! who, meaning well and desiring
righteousness, prevents righteousness? Who is he who, meaning
well, falls into the ways of the Druj?
79. Ahura Mazda answered: 'This one, meaning well and desiring
righteousness, prevents righteousness; this one, meaning well,
falls into the ways of the Druj, who offers up water defiled by
the dead and unfit for libation; or who offers up in the dead
of the night water unfit for libation.'
FARGARD 8. Purity laws
I.
1.
If a dog or a man die under a hut of wood or a hut of felt,
what shall the worshippers of Mazda do?
2.
Ahura Mazda answered: 'They shall search for a Dakhma, they
shall look for a Dakhma all around. If they find it easier to
remove the dead, they shall take out the dead, they shall let
the house stand, and shall perfume it with Urvasna or Vohu−gaona,
or Vohu−kereti, or Hadha−naepata, or any other sweet−smelling
plant.
3.
'If they find it easier to remove the house, they shall take
away the house, they shall let the dead he on the spot, and shall
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perfume the house with Urvasna, or Vohu−gaona, or Vohu−kereti,
or Hadha−naepata, or any other sweet−smelling plant.'
II
4.
O Maker of the material world, thou Holy One! If in the house
of a worshipper of Mazda a dog or a man happens to die, and it
is raining, or snowing, or blowing, or it is dark, or the day
is at its end, when flocks and men lose their way, what shall
the worshippers of Mazda do?
5.
Ahura Mazda answered: 'The place in that house whereof the
ground is the cleanest and the driest, and the least passed through
by flocks and herds, by the fire of Ahura Mazda, by the consecrated
bundles of Baresma, and by the faithful;'−
6.
O Maker of the material world, thou Holy One! How far from
the fire? How far from the water? How far from the consecrated
bundles of Baresma? How far from the faithful?
7.
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;−
8.
'On that place they shall dig a grave, half a foot deep if
the earth be hard, half the height of a man if it be soft; [they
shall cover the surface of the grave with ashes or cowdung]; they
shall cover the surface of it with dust of bricks, of stones,
or of dry earth.
9.
'And they shall let the lifeless body lie there, for two nights,
or three nights, or a month long, until the birds begin to fly,
the plants to grow, the hidden floods to flow, and the wind to
dry up the earth.
10.
'And when the birds begin to fly, the plants to grow, the
hidden floods to flow, and the wind to dry up the earth, then
the worshippers of Mazda shall make a breach in the wall of the
house, and two men, strong and skillful, having stripped their
clothes off, shall take up the body from the clay or the stones,
or from the plastered house, and they shall lay it down on a place
where they know there are always corpse−eating dogs and corpse−eating
birds.
11.
'Afterwards the corpse−bearers shall sit down, three paces
from the dead, and the holy Ratu shall proclaim to the worshippers
of Mazda thus: "Worshippers of Mazda, let the urine be brought
here wherewith the corpse−bearers there shall wash their hair
and their bodies!"'
12.
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O Maker of the material world, thou Holy One! Which is the
urine wherewith the corpse−bearers shall wash their hair and their
bodies? Is it of sheep or of oxen? Is it of man or of woman?
13.
Ahura Mazda answered: 'It is of sheep or of oxen; not of man
nor of woman, except a man or a woman who has married the next−of−kin:
these shall therefore procure the urine wherewith the corpse−bearers
shall wash their hair and their bodies.'
III
14.
O Maker of the material world, thou Holy One! Can the way,
whereon the carcasses of dogs or corpses of men have been carried,
be passed through again by flocks and herds, by men and women,
by the fire of Ahura Mazda, by the consecrated bundles of Baresma,
and by the faithful?
15.
Ahura Mazda answered: 'It cannot be passed through again by
flocks and herds, nor by men and women, nor by the fire of Ahura
Mazda, nor by the consecrated bundles of Baresma, nor by the faithful.
16.
'They shall therefore cause a yellow dog with four eyes, or
a white dog with yellow ears, to go three times through that way.
When either the yellow dog with four eyes, or the white dog with
yellow ears, is brought there, then the Druj Nasu flies away to
the regions of the north, [in the shape of a raging fly, with
knees and tail sticking out, droning without end, and like unto
the foulest Khrafstras.]
17.
'If the dog goes unwillingly, O Spitama Zarathushtra, they
shall cause the yellow dog with four eyes, or the white dog with
yellow ears, to go six times through that way. When either the
yellow dog with four eyes, or the white dog with yellow ears,
is brought there, then the Druj Nasu flies away to the regions
of the north, [in the shape of a raging fly, with knees and tail
sticking out, droning without end, and like unto the foulest Khrafstras.]
18.
'If the dog goes unwillingly, they shall cause the yellow
dog with four eyes, or the white dog with yellow ears, to go nine
times through that way. When either the yellow dog with four eyes,
or the white dog with yellow ears, has been brought there, then
the Druj Nasu flies away to the regions of the north, [in the
shape of a raging fly, with knees and tail sticking out, droning
without end, and like unto the foulest Khrafstras.]
19.
'An Athravan shall first go along the way and shall say aloud
these victorious words: "Yatha aha vairyo: − The will of
the Lord is the law of righteousness.
'"The gifts of Vohu−mano to the deeds done in this world
for Mazda.
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'"He who relieves the poor makes Ahura king.
20.
'"Kem−na mazda: − What protector hast thou given unto
me, O Mazda! while the hate of the wicked encompasses me? Whom
but thy Atar and Vohu−mano, through whose work I keep on the world
of righteousness? Reveal therefore to me thy Religion as thy rule!
'"Ke verethrem−ja: − Who is the victorious who will protect
thy teaching? Make it clear that I am the guide for both worlds.
May Sraosha come with Vohu−mano and help whomsoever thou pleasest,
O Mazda!
21.
'"Keep us from our hater, O Mazda and Armaiti Spenta!
Perish, O fiendish Druj! Perish, O brood of the fiend! Perish,
O creation of the fiend! Perish, O world of the fiend! Perish
away, O Druj! Rush away, O Druj! Perish away, O Druj! Perish away
to the regions of the north, never more to give unto death the
living world of Righteousness!"
22.
'Then the worshippers of Mazda may at their will bring by
those ways sheep and oxen, men and women, and Fire, the son of
Ahura Mazda, the consecrated bundles of Baresma, and the faithful.
'The worshippers of Mazda may afterwards prepare meals with meat
and wine in that house; it shall be clean, and there will be no
sin, as before.'
IV
23.
O Maker of the material world, thou Holy One! If a man shall
throw clothes, either of skin or woven, upon a dead body, enough
to cover the feet, what is the penalty that he shall pay? Ahura
Mazda answered: 'Four hundred stripes with the Aspahe−astra, four
hundred stripes with the Sraosho−charana.'
24.
O Maker of the material world, thou Holy One! If a man shall
throw clothes, either of skin or woven, upon a dead body, enough
to cover both legs, what is the penalty that he shall pay? Ahura
Mazda answered: 'Six hundred stripes with the Aspahe−astra, six
hundred stripes with the Sraosho−charana.'
25.
O Maker of the material world, thou Holy One! If a man shall
throw clothes, either of skin or woven, upon a dead body, enough
to cover the whole body, what is the penalty that he shall pay?
Ahura Mazda answered: 'A thousand stripes with the Aspahe−astra,
a thousand stripes with the Sraosho−charana.'
V
26.
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O Maker of the material world, thou Holy One! If a man, by
force, commits the unnatural sin, what is the penalty that he
shall pay?
Ahura Mazda answered: 'Eight hundred stripes with the Aspahe−astra,
eight hundred stripes with the Sraosho−charana.'
27.
O Maker of the material world, thou Holy One! If a man voluntarily
commits the unnatural sin, what is the penalty for it? What is
the atonement for it? What is the cleansing from it?
Ahura Mazda answered: 'For that deed there is nothing that can
pay, nothing that can atone, nothing that can cleanse from it;
it is a trespass for which there is no atonement, for ever and
ever.'
28.
When is it so?
'It is so if the sinner be a professor of the Religion of Mazda,
or one who has been taught in it.
'But if he be not a professor of the Religion of Mazda, nor one
who has been taught in it, then his sin is taken from him, if
he makes confession of the Religion of Mazda and resolves never
to commit again such forbidden deeds.
29.
'The Religion of Mazda indeed, O Spitama Zarathushtra! takes
away from him who makes confession of it the bonds of his sin;
it takes away (the sin of) breach of trust; it takes away (the
sin of) murdering one of the faithful; it takes away (the sin
of) burying a corpse; it takes away (the sin of) deeds for which
there is no atonement; it takes away the worst sin of usury; it
takes away any sin that may be sinned.
30.
In the same way the Religion of Mazda, O Spitama Zarathushtra!
cleanses the faithful from every evil thought, word, and deed,
as a swift−rushing mighty wind cleanses the plain.
'So let all the deeds he doeth be henceforth good, O Zarathushtra!
a full atonement for his sin is effected by means of the Religion
of Mazda.'
31.
O Maker of the material world, thou Holy One! Who is the man
that is a Daeva? Who is he that is a worshipper of the Daevas?
that is a male paramour of the Daevas? that is a female paramour
of the Daevas? that is a wife to the Daeva? that is as bad as
a Daeva: that is in his whole being a Daeva? Who is he that is
a Daeva before he dies, and becomes one of the unseen Daevas after
death?
32.
Ahura Mazda answered: 'The man that lies with mankind as man
lies with womankind, or as woman lies with mankind, is the man
that is a Daeva; this one is the man that is a worshipper of the
Daevas, that is a male paramour of the Daevas, that is a female
paramour of the Daevas, that is a wife to the Daeva; this is the
man that is as bad as a Daeva, that is in his whole being a Daeva;
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this is the man that is a Daeva before he dies, and becomes one
of the unseen Daevas after death: so is he, whether he has lain
with mankind as mankind, or as womankind.'
VI
33.
O Maker of the material world, thou Holy One! Shall the man
be clean who has touched a corpse that has been dried up and dead
more than a year?
34.
Ahura Mazda answered: 'He shall. The dry mingles not with
the dry. Should the dry mingle with the dry, how soon all this
material world of mine would be only one Peshotanu, bent on the
destruction of righteousness, and whose soul will cry and wail!
so numberless are the beings that die upon the face of the earth.'
VII
35.
O Maker of the material world, thou Holy One! Can the man
be made clean that has touched the corpse of a dog or the corpse
of a man?
36.
Ahura Mazda answered: 'He can, O holy Zarathushtra!'
How so?
'If the Nasu has already been expelled by the corpse−eating dogs,
or by the corpse−eating birds, he shall cleanse his body with
gomez and water, and he shall be clean.
37.
'If the Nasu has not yet been expelled by the corpse−eating
dogs, or by the corpse−eating birds, then the worshippers of Mazda
shall dig three holes in the ground, and he shall thereupon wash
his body with gomez, not with water. They shall then lift and
bring my dog, they shall bring him (thus shall it be done and
not otherwise) in front [of the man].
38.
'The worshippers of Mazda shall dig three other holes in the
ground, and he shall thereupon wash his body with gomez, not with
water. They shall then lift and bring my dog, they shall bring
him (thus shall it be done and not otherwise) in front [of the
man]. Then shall they wait until he is dried even to the last
hair on the top of his head.
39.
'They shall dig three more holes in the ground, three paces
away from the preceding, and he shall thereupon wash his body
with water, not with gomez.
40.
'He shall first wash his hands; if his hands be not first
washed, he makes the whole of his body unclean. When he has washed
his hands three times, after his hands have been washed, thou
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shalt sprinkle with water the forepart of his skull.'
41.
O Maker of the material world, thou Holy One! When the good
waters reach the forepart of the skull, whereon does the Druj
Nasu rush?
Ahura Mazda answered: 'In front, between the brows, the Druj Nasu
rushes.'
42.
O Maker of the material world, thou Holy One! When the good
waters reach in front, between the brows, whereon does the Druj
Nasu rush?
Ahura Mazda answered: 'On the back part of the skull the Druj
Nasu rushes.'
43.
O Maker of the material world, thou Holy One! When the good
waters reach the back part of the skull, whereon does the Druj
Nasu rush?
Ahura Mazda answered: 'In front, on the jaws, the Druj Nasu rushes.'
44.
O Maker of the material world, thou Holy One! When the good
waters reach in front, on the jaws, whereon does the Druj Nasu
rush?
Ahura Mazda answered: 'Upon the right ear the Druj Nasu rushes.'
45.
O Maker of the material world, thou Holy One! When the good
waters reach the right ear, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left ear the Druj Nasu rushes.'
46.
O Maker of the material world, thou Holy One! When the good
waters reach the left ear, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right shoulder the Druj Nasu rushes.'
47.
O Maker of the material world, thou Holy One! When the good
waters reach the right shoulder, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left shoulder the Druj Nasu rushes.'
48.
O Maker of the material world, thou Holy One! When the good
waters reach the left shoulder, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right arm−pit the Druj Nasu rushes.'
49.
O Maker of the material world, thou Holy One! When the good
waters reach the right arm−pit, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left arm−pit the Druj Nasu rushes.'
50.
O Maker of the material world, thou Holy One! When the good
waters reach the left arm−pit, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'In front, upon the chest, the Druj Nasu
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rushes.'
51.
O Maker of the material world, thou Holy One! When the good
waters reach the chest in front, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the back the Druj Nasu rushes.'
52.
O Maker of the material world, thou Holy One! When the good
waters reach the back, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right nipple the Druj Nasu rushes.'
53.
O Maker of the material world, thou Holy One! When the good
waters reach the right nipple, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left nipple the Druj Nasu rushes.'
54.
O Maker of the material world, thou Holy One! When the good
waters reach the left nipple, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right rib the Druj Nasu rushes.'
55.
O Maker of the material world, thou Holy One! When the good
waters reach the right rib, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left rib the Druj Nasu rushes.'
56.
O Maker of the material world, thou Holy One! When the good
waters reach the left rib, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right hip the Druj Nasu rushes.'
57.
O Maker of the material world, thou Holy One! When the good
waters reach the right hip, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left hip the Druj Nasu rushes.'
58.
O Maker of the material world, thou Holy One! When the good
waters reach the left hip, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the sexual parts the Druj Nasu rushes.
If the unclean one be a man, thou shalt sprinkle him first behind,
then before; if the unclean one be a woman, thou shalt sprinkle
her first before, then behind.'
59.
O Maker of the material world, thou Holy One! When the good
waters reach the sexual parts, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right thigh the Druj Nasu rushes.'
60.
O Maker of the material world, thou Holy One! When the good
waters reach the right thigh, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left thigh the Druj Nasu rushes.'
61.
O Maker of the material world, thou Holy One! When the good
waters reach the left thigh, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right knee the Druj Nasu rushes.'
62.
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O Maker of the material world, thou Holy One! When the good
waters reach the right knee, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left knee the Druj Nasu rushes.'
63.
O Maker of the material world, thou Holy One! When the good
waters reach the left knee, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right leg the Druj Nasu rushes.'
64.
O Maker of the material world, thou Holy One! When the good
waters reach the right leg, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left leg the Druj Nasu rushes.'
65.
O Maker of the material world, thou Holy One! When the good
waters reach the left leg, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right ankle the Druj Nasu rushes.'
66.
O Maker of the material world, thou Holy One! When the good
waters reach the right ankle, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left ankle the Druj Nasu rushes.'
67.
O Maker of the material world, thou Holy One! When the good
waters reach the left ankle, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the right instep the Druj Nasu rushes.'
68.
O Maker of the material world, thou Holy One! When the good
waters reach the right instep, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'Upon the left instep the Druj Nasu rushes.'
69.
O Maker of the material world, thou Holy One! When the good
waters reach the left instep, whereon does the Druj Nasu rush?
Ahura Mazda answered: 'She turns round under the sole of the foot;
it looks like the wing of a fly.
70.
'He shall press his toes upon the ground, and shall raise
up his heels; thou shalt sprinkle his right sole with water; then
the Druj Nasu rushes upon the left sole. Thou shalt sprinkle the
left sole with water; then the Druj Nasu turns round under the
toes; it looks like the wing of a fly.
71.
'He shall press his heels upon the ground, and shall raise
up his toes; thou shalt sprinkle his right toe with water; then
the Druj Nasu rushes upon the left toe. Thou shalt sprinkle the
left toe with water; then the Druj Nasu flies away to the regions
of the north, in the shape of a raging fly, with knees and tail
sticking out, droning without end, and like unto the foulest Khrafstras.
[
72.
'And thou shalt say aloud these victorious, most healing words:
'"The will of the Lord is the law of holiness," etc.
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'"What protector hast thou given unto me, O Mazda! while
the hate of the wicked encompasses me?"
'"Who is the victorious who will protect thy teaching?"
'"Keep us from our hater, O Mazda and Armaiti Spenta!
Perish, O fiendish Druj! Perish, O brood of the fiend! Perish,
O creation of the fiend! Perish O world of the fiend! Perish away,
O Druj! Rush away, O Druj! Perish away, O Druj! Perish away to
the regions of the north, never more to give unto death the living
world of Righteousness!"']
VIII
73.
O Maker of the material world, thou Holy One! If worshippers
of Mazda, walking, or running, or riding, or driving, come upon
a Nasu−burning fire, whereon Nasu is being burnt or cooked, what
shall they do?
74.
Ahura Mazda answered: 'They shall kill the man that cooks
the Nasu; surely they shall kill him. They shall take off the
cauldron, they shall take off the tripod.
75.
'Then they shall kindle wood from that fire; either wood of
those trees that have the seed of fire in them, or bundles of
the very wood that was prepared for that fire; then they shall
take it farther and disperse it, that it may die out the sooner.
76.
'Thus they shall lay a first bundle on the ground, a Vitasti
away from the Nasu−burning fire; then they shall take it farther
and disperse it, that it may die out the sooner.
77.
'They shall lay down a second bundle on the ground, a Vitasti
away from the Nasu−burning fire: then they shall take it farther
and disperse it, that it may die out the sooner.
'They shall lay down a third bundle on the ground, a Vitasti away
from the Nasu−burning fire; then they shall take it farther and
disperse it, that it may die out the sooner.
'They shall lay down a fourth bundle on the ground, a Vitasti
away from the Nasu−burning fire; then they shall take it farther
and disperse it, that it may die out the sooner.
'They shall lay down a fifth bundle on the ground, a Vitasti away
from the Nasu−burning fire; then they shall take it farther and
disperse it, that it may die out the sooner.
'They shall lay down a sixth bundle on the ground, a Vitasti away
from the Nasu−burning fire; then they shall take it farther and
disperse it, that it may die out the sooner.
'They shall lay down a seventh bundle on the ground, a Vitasti
away from the Nasu−burning fire; then they shall take it farther
and disperse it, that it may die out the sooner.
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They shall lay down an eighth bundle on the ground, a Vitasti
away from the Nasu−burning fire; then they shall take it farther
and disperse it, that it may die out the sooner.
78.
'They shall lay down a ninth bundle on the ground, a Vitasti
away from the Nasu−burning fire; then they shall take it farther
and disperse it, that it may die out the sooner.
79.
'If a man shall then piously bring unto the fire, O Spitama
Zarathushtra! wood of Urvasna, or Vohu−gaona, or Vohu−kereti,
or Hadha−naepata, or any other sweet−smelling wood;
80.
'Wheresoever the wind shall bring the perfume of the fire,
thereunto the fire of Ahura Mazda shall go and kill thousands
of unseen Daevas, thousands of fiends, the brood of darkness,
thousands of couples of Yatus and Pairikas.'
IX
81.
O Maker of the material world, thou Holy One! If a man bring
a Nasu−burning fire to the Daityo−gatu, what shall be his reward
when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought ten thousand fire−brands to the Daityo−gatu.'
82.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire wherein impure liquid has been burnt,
what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought a thousand fire−brands to the Daityo−gatu.
83.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire wherein dung has been burnt, what
shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought five hundred fire−brands to the Daityo−gatu.'
84.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire from the kiln of a potter, what shall
be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought four hundred fire−brands to the Daityo−gatu.'
85.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire from a glazier's kiln, what shall
be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought to the Daityo−gatu as many fire−brands as
there were glasses [brought to that fire].'
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86.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire from the aonya paro−berejya, what
shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought to the Daityo−gatu as many fire−brands as
there were plants.'
87.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire from under the puncheon of a goldsmith,
what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought a hundred fire−brands to the Daityo−gatu.'
88.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire from under the puncheon of a silversmith,
what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought ninety fire−brands to the Daityo−gatu.'
89.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire from under the puncheon of a blacksmith,
what shall be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought eighty fire−brands to the Daityo−gatu.'
90.
O Maker of the material world, thou Holy One! It a man bring
to the Daityo−gatu the fire from under the puncheon of a worker
in steel, what shall be his reward when his soul has parted with
his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought seventy fire−brands to the Daityo−gatu.'
91.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire of an oven, what shall be his reward
when his soul has parted from his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought sixty fire−brands to the Daityo−gatu.'
92.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire from under a cauldron, what shall
be his reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as it he had,
here below, brought fifty fire−brands to the Daityo−gatu.'
93.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire from an aonya takhairya, what shall
be his reward when his soul has parted with his body?
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Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought forty fire−brands to the Daityo−gatu.'
94.
O Maker of the material world, thou Holy One! If a man bring
a herdsman's fire to the Daityo−gatu, what shall be his reward
when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought thirty fire−brands to the Daityo−gatu.'
95.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire of the field, what shall be his reward
when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought twenty fire−brands to the Daityo−gatu.']
96.
O Maker of the material world, thou Holy One! If a man bring
to the Daityo−gatu the fire of his own hearth, what shall be his
reward when his soul has parted with his body?
Ahura Mazda answered: 'His reward shall be the same as if he had,
here below, brought ten fire−brands to the Daityo−gatu.'
X
97.
O Maker of the material world, thou Holy One! Can a man be
made clean, O holy Ahura Mazda! who has touched a corpse in a
distant place in the wilderness?
98.
Ahura Mazda answered: 'He can, O holy Zarathushtra.'
How so?
'If the Nasu has already been expelled by the corpse−eating dogs
or the corpse−eating birds, he shall wash his body with gomez;
he shall wash it thirty times, he shall rub it dry with the hand
thirty times, beginning every time with the head.
99.
'If the Nasu has not yet been expelled by the corpse−eating
dogs or the corpse−eating birds, he shall wash his body with gomez;
he shall wash it fifteen times, he shall rub it dry with the hand
fifteen times.
100.
'Then he shall run a distance of a Hathra. He shall run until
he meets some man on his way, and he shall cry out aloud: "Here
am I, one who has touched the corpse of a man, and who is powerless
in mind, powerless in tongue, powerless in hand. Do make me clean."
Thus shall he run until he overtakes the man. If the man will
not cleanse him, he remits him the third of his trespass.
101.
'Then he shall run another Hathra, he shall run off again
until he overtakes a man; if the man will not cleanse him, he
remits him the half of his trespass.
102.
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'Then he shall run a third Hathra, he shall run off a third
time until he overtakes a man; if the man will not cleanse him,
he remits him the whole of his trespass.
103.
'Thus shall he run forwards until he comes near a house, a
borough, a town, an inhabited district, and he shall cry out with
a loud voice: "Here am I, one who has touched the corpse
of a man, and who is powerless in mind, powerless in tongue, powerless
in hand. Do make me clean." If they will not cleanse him,
he shall cleanse his body with gomez and water; thus shall he
be clean.'
104.
O Maker of the material world, thou Holy One! If he find water
on his way and the water make him subject to a penalty, what is
the penalty that he shall pay?
105.
Ahura Mazda answered: 'Four hundred stripes with the Aspahe−astra,
four hundred stripes with the Sraosho−charana.'
106.
O Maker of the material world, thou Holy One! If he find trees
on his way and the fire make him subject to a penalty, what is
the penalty that he shall pay?
Ahura Mazda answered: 'Four hundred stripes with the Aspahe−astra,
four hundred stripes with the Sraosho−charana.
107.
'This is the penalty, this is the atonement which saves the
faithful man who submits to it, not him who does not submit to
it.
Such a one shall surely be an inhabitant in the mansion of the
Druj.'
FARGARD 9. The Nine Nights' Barashnum.
Ia.
1.
Zarathushtra 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.
Ahura Mazda answered: 'To a pious man, O Spitama Zarathushtra!
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 Vibazus square;
3.
'in that part of the ground where there is least water and
where there are fewest trees, the part which is the cleanest and
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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.
How far from the fire? How far from the water? How far from
the consecrated bundles of Baresma? How far from the faithful?
5.
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.
'Then thou shalt dig a hole, two fingers deep if the summer
has come, four fingers deep if the winter and ice have come.
7.
'Thou shalt dig a second hole, two fingers deep if the summer
has come, four fingers deep if the winter end 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.
How far from one another?
'One pace.'
How much is the pace?
'As much as three feet.
9.
'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.
'Then thou shalt draw a furrow all around with a metal knife.'
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.
'Then thou shalt draw twelve furrows; three of which thou
shalt draw to surround and divided [from the rest] (the first)
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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.'
Ib.
12.
'Then the man defiled shall walk to the holes; thou, O Zarathushtra!
shalt stand outside by the furrow, and thou shalt recite, Nemascha
ya armaitish izhacha; and the man defiled shall repeat, Nemascha
ya armaitish izhacha.
13.
'The Druj becomes weaker and weaker at every one of those
words which are a weapon to smite the fiend Angra Mainyu, to smite
Aeshma of the murderous spear, to smite the Mazainya fiends, to
smite all the fiends.
14.
'Then thou shalt take for the gomez a spoon of brass or of
lead. When thou takest a stick with nine knots, O Spitama Zarathushtra!
to sprinkle (the gomez) from that spoon, thou shalt fasten the
spoon to the end of the stick.
15.
'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 Druj Nasu rushes
in front, between his brows.
16.
Thou shalt sprinkle him in front between the brows; then the
Druj Nasu rushes upon the back part of the skull.
'Thou shalt sprinkle the back part of the skull; then the Druj
Nasu rushes upon the jaws.
'Thou shalt sprinkle the jaws; then the Druj Nasu rushes upon
the right ear.
17.
'Thou shalt sprinkle the right ear; then the Druj Nasu rushes
upon the left ear.
'Thou shalt sprinkle the left ear; then the Druj Nasu rushes upon
the right shoulder.
'Thou shalt sprinkle the right shoulder; then the Druj Nasu rushes
upon the left shoulder.
'Thou shalt sprinkle the left shoulder; then the Druj Nasu rushes
upon the right arm−pit.
18.
'Thou shalt sprinkle the right arm−pit; then the Druj Nasu
rushes upon the left arm−pit.
'Thou shalt sprinkle the left arm−pit; then the Druj Nasu rushes
upon the chest.
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'Thou shalt sprinkle the chest; then the Druj Nasu rushes upon
the back.
19.
'Thou shalt sprinkle the back; then the Druj Nasu rushes upon
the right nipple.
'Thou shalt sprinkle the right nipple; then the Druj Nasu rushes
upon the left nipple.
'Thou shalt sprinkle the left nipple; then the Druj Nasu rushes
upon the right rib.
20.
'Thou shalt sprinkle the right rib; then the Druj Nasu rushes
upon the left rib.
'Thou shalt sprinkle the left rib; then the Druj Nasu rushes upon
the right hip.
'Thou shalt sprinkle the right hip; then the Druj Nasu rushes
'upon the left hip.
21.
'Thou shalt sprinkle the left hip; then the Druj Nasu rushes
upon the sexual parts.
'Thou shalt sprinkle the sexual parts. If the unclean one be a
man, thou shalt sprinkle him first behind, then before; if the
unclean one be a woman, thou shalt sprinkle her first before,
then behind; then the Druj Nasu rushes upon the right thigh.
22.
'Thou shalt sprinkle the right thigh; then the Druj Nasu rushes
upon the left thigh.
'Thou shalt sprinkle the left thigh; then the Druj Nasu rushes
upon the right knee.
'Thou shalt sprinkle the right knee; then the Druj Nasu rushes
upon the left knee.
23.
'Thou shalt sprinkle the left knee; then the Druj Nasu rushes
upon the right leg.
'Thou shalt sprinkle the right leg; then the Druj Nasu rushes
upon the left leg.
'Thou shalt sprinkle the left leg; then the Druj Nasu rushes upon
the right ankle.
'Thou shalt sprinkle the right ankle; then the Druj Nasu rushes
upon the left ankle.
24.
'Thou shalt sprinkle the left ankle; then the Druj Nasu rushes
upon the right instep.
'Thou shalt sprinkle the right instep; then the Druj Nasu rushes
upon the left instep.
'Thou shalt sprinkle the left instep; then the Druj Nasu turns
round under the sole of the foot; it looks like the wing of a
fly.
25.
'He shall press his toes upon the ground and shall raise up
his heels; thou shalt sprinkle his right sole; then the Druj Nasu
rushes upon the left sole.
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'Thou shalt sprinkle the left sole; then the Druj Nasu turns round
under the toes; it looks like the wing of a fly.
26.
'He shall press his heels upon the ground and shall raise
up his toes; thou shalt sprinkle his right toe; then the Druj
Nasu rushes upon the left toe.
'Thou shalt sprinkle the left toe; then the Druj Nasu flies away
to the regions of the north, in the shape of a raging fly, with
knees and tail sticking out, droning without end, and like unto
the foulest Khrafstras.
27.
'And thou shalt say these victorious, most healing words:
'"Yatha ahu vairyo: − The will of the Lord is the law of
righteousness.
'"The gifts of Vohu−mano to deeds done in this world for
Mazda.
'"He who relieves the poor makes Ahura king.
'"Kem−na mazda: − What protector hadst thou given unto me,
O Mazda! while the hate of the wicked encompasses me? Whom, but
thy Atar and Vohu−mano, through whose work I keep on the world
of Righteousness? Reveal therefore to me thy Religion as thy rule!
'"Ke verethrem−ja: − Who is the victorious who will protect
thy teaching? Make it clear that I am the guide for both worlds.
May Sraosha come with Vohu−mano and help whomsoever thou pleasest,
O Mazda!
'"Keep us from our hater, O Mazda and Armaiti Spenta! Perish,
O fiendish Druj! Perish, O brood of the fiend! Perish, O world
of the fiend! Perish away, O Druj! Rush away, O Druj! Perish away,
O Druj! Perish away to the regions of the north, never more to
give unto death the living world of Righteousness!"
28.
'At the first hole the man becomes freer from the Nasu; then
thou shalt say those victorious, most healing words: − "Yatha
ahu vairyo."
'At the second hole he becomes freer from the Nasu; then thou
shalt say those victorious, most healing words: − "Yatha
ahu vairyo,"
'At the third hole he becomes freer from the Nasu; then thou shalt
say those victorious, most healing words: −
"Yatha ahu vairyo,"
'At the fourth hole he becomes freer from the Nasu; then thou
shalt say those victorious, most healing words: −
"Yatha ahu vairyo,"
'At the fifth hole he becomes freer from the Nasu; then thou shalt
say those victorious, most healing words: −
"Yatha ahu vairyo,"
'At the sixth hole he becomes freer from the Nasu; then thou shalt
say those victorious, most healing words: − "Yatha ahu vairyo,"
29.
FARGARD 9. The Nine Nights' Barashnum.
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'Afterwards the man defiled shall sit down, inside the furrows,
outside the furrows of the six holes, four fingers from those
furrows. There he shall cleanse his body with thick handfuls of
dust.
30.
'Fifteen times shall they take up dust from the ground for
him to rub his body, and they shall wait there until he is dry
even to the last hair on his head.
31.
'When his body is dry with dust, then he shall step over the
holes (containing water). At the first hole he shall wash his
body once with water; at the second hole he shall wash his body
twice with water; at the third hole he shall wash his body thrice
with water.
32.
'Then he shall perfume (his body) with Urvasna, or Vohu−gaona,
or Vohu−kereti, or Hadha−naepata, or any other sweet−smelling
plant; then he shall put on his clothes, and shall go back to
his house.
33.
'He shall sit down there in the place of infirmity, inside
the house, apart from the other worshippers of Mazda. He shall
not go near the fire, nor near the water, nor near the earth,
nor near the cow, nor near the trees, nor near the faithful, either
man or woman. Thus shall he continue until three nights have passed.
When three nights have passed, he shall wash his body, he shall
wash his clothes with gomez and water to make them clean.
34.
'Then he shall sit down again in the place of infirmity, inside
the house, apart from the other worshippers of Mazda. He shall
not go near the fire, nor near the water, nor near the earth,
nor near the cow, nor near the trees, nor near the faithful, either
man or woman. Thus shall he continue until six nights have passed.
When six nights have passed, he shall wash his body, he shall
wash his clothes with gomez and water to make them clean.
35.
'Then he shall sit down again in the place of infirmity, inside
the house, apart from the other worshippers of Mazda. He shall
not go near the fire, nor near the water, nor near the earth,
nor near the cow, nor near the trees, nor near the faithful, either
man or woman. Thus shall he continue, until nine nights have passed.
When nine nights have passed, he shall wash his body, he shall
wash his clothes with gomez and water to make them clean.
36.
'He may thenceforth go near the fire, near the water, near
the earth, near the cow, near the trees, and near the faithful,
either man or woman.
II.
37.
FARGARD 9. The Nine Nights' Barashnum.
58
AVESTA: Vendidad
'Thou shalt cleanse a priest for a blessing of the just.
'Thou shalt cleanse the lord of a province for the value of a
camel of high value.
'Thou shalt cleanse the lord of a town for the value of a stallion
of high value.
'Thou shalt cleanse the lord of a borough for the value of a bull
of high value.
'Thou shalt cleanse the master of a house for the value of a cow
three years old.
38.
'Thou shalt cleanse the wife of the master of a house for
the value of a ploughing cow.
'Thou shalt cleanse a menial for the value of a draught cow. 'Thou
shalt cleanse a young child for the value of a lamb.
39.
'These are the heads of cattle − flocks or herds − that the
worshippers of Mazda shall give to the man who has cleansed them,
if they can afford it; if they cannot afford it, they shall give
him any other value that may make him leave their houses well
pleased with them, and free from anger.
40.
'For if the man who has cleansed them leave their houses displeased
with them, and full of anger, then the Druj Nasu enters them from
the nose [of the dead], from the eyes, from the tongue, from the
jaws, from the sexual organs, from the hinder parts.
41.
'And the Druj Nasu rushes upon them even to the end of the
nails, and they are unclean thenceforth for ever and ever.
'It grieves the sun indeed, O Spitama Zarathushtra! to shine upon
a man defiled by the dead; it grieves the moon, it grieves the
stars.
42.
'That man delights them, O Spitama Zarathushtra! who cleanses
from the Nasu the man defiled by the dead; he delights the fire,
he delights the water, he delights the earth, he delights the
cow, he delights the trees, he delights the faithful, both men
and women.'
43.
Zarathushtra asked Ahura Mazda: 'O Maker of the material world,
thou Holy One! What shall be his reward, after his soul has parted
from his body, who has cleansed from the Nasu the man defiled
by the dead?'
44.
Ahura Mazda answered: 'The welfare of Paradise thou canst
promise to that man, for his reward in the other world.'
45.
Zarathushtra asked Ahura Mazda: 'O Maker of the material world,
thou Holy One! How shall I fight against that Druj who from the
dead rushes upon the living? How shall I fight against that Nasu
who from the dead defiles the living?'
46.
FARGARD 9. The Nine Nights' Barashnum.
59
AVESTA: Vendidad
Ahura Mazda answered: 'Say aloud those words in the Gathas
that are to be said twice.
'Say aloud those words in the Gathas that are to be said thrice.
'Say aloud those words in the Gathas that are to be said four
times.
'And the Druj shall fly away like the well−darted arrow, like
the felt of last year, like the annual garment of the earth.'
III
47.
O Maker of the material world, thou Holy One! If a man who
does not know the rites of cleansing according to the law of Mazda,
offers to cleanse the unclean, how shall I then fight against
that Druj who from the dead rushes upon the living? How shall
I fight against that Druj who from the dead defiles the living?
48.
Ahura Mazda answered : 'Then, O Spitama Zarathushtra! the
Druj Nasu appears to wax stronger than she was before. Stronger
then are sickness and death and the working of the fiend than
they were before.'
49.
O Maker of the material world, thou Holy One! What is the
penalty that he shall pay?
Ahura Mazda answered: 'The worshippers of Mazda shall bind him;
they shall bind his hands first; then they shall strip him of
his clothes, they shall cut the head off his neck, and they shall
give over his corpse unto the greediest of the corpse−eating creatures
made by the beneficent Spirit, unto the vultures, with these words:
−
'"The man here has repented of all his evil thoughts, words,
and deeds.
50.
'"If he has committed any other evil deed, it is remitted
by his repentance; if he has committed no other evil deed, he
is absolved by his repentance for ever and ever."'
51.
Who is he, O Ahura Mazda! who threatens to take away fullness
and increase from the world, and to bring in sickness and death?
52.
Ahura Mazda answered: 'It is the ungodly Ashemaogha, O Spitama
Zarathushtra! who in this material world cleanses the unclean
without knowing the rites of cleansing according to the law of
Mazda.
53.
'For until then, O Spitama Zarathushtra! sweetness and fatness
would flow out from that land and from those fields, with health
and healing, with fullness and increase and growth, and a growing
of corn and grass.'
54.
FARGARD 9. The Nine Nights' Barashnum.
60
AVESTA: Vendidad
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 fullness and increase and growth,
and a growing of corn and grass?
55, 56.
Ahura Mazda answered: 'Sweetness and fatness will never come
back again to that land and to those fields, with health and healing,
with fullness and increase and growth, and a growing of corn and
grass, until that ungodly Ashemaogha has been smitten to death
on the spot, and the holy Sraosha of that place has been offered
up a sacrifice, for three days and three nights, with fire blazing,
with Baresma tied up, and with Haoma prepared. 57. 'Then sweetness
and fatness will come back again to that land and to those fields,
with health and healing, with fullness and increase and growth,
and a growing of corn and grass.'
FARGARD 10. Formulas recited during the process of cleansing
1.
Zarathushtra asked Ahura Mazda: 'O Ahura Mazda! most beneficent
Spirit, Maker of the material world, thou Holy One! How shall
I fight against that Druj who from the dead rushes upon the living?
How shall I fight against that Druj who from the dead defiles
the living?'
2.
Ahura Mazda answered: 'Say aloud those words in the Gathas
that are to be said twice.
'Say aloud those words in the Gathas that are to be said thrice'.
'Say aloud those words in the Gathas that are to be said four
times.'
3.
O Maker of the material world, thou Holy One! Which are those
words in the Gathas that are to be said twice? 4.
Ahura Mazda answered: 'These are the words in the Gathas that
are to be said twice, and thou shalt twice say them aloud:−
ahya yasa ... urvanem (Y28.2).
humatenam ... mahi (Y35.2),
ashahya aad saire ... ahubya (Y35.8),
yatha tu i ... ahura (Y39.4),
humaim thwa ... hudaustema (Y41.3),
thwoi staotaraska ... ahura (Y41.5).
FARGARD 10. Formulas recited during the process of cleansing
61
AVESTA: Vendidad
usta ahmai ... manangho (Y43.1),
spenta mainyu ... ahuro (Y47.1),
vohu khshathrem ... vareshane (Y51.1),
vahista istis ... skyaothanaka (Y53.1).
5.
'And after thou hast twice said those Bis−amrutas, thou shalt
say aloud these victorious, 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 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 world of Righteousness.
6.
'"I drive away the Nasu, I drive away direct defilement,
I drive away indirect defilement, 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 world of Righteousness."'
7.
O Maker of the material world, thou Holy One! Which are those
words in the Gathas that are to be said thrice?
8.
Ahura Mazda answered: 'These are the words in the Gathas that
are to be said thrice, and thou shalt thrice say them aloud:−
ashem vohu ... (Y27.14),
ye sevisto ... paiti (Y33.11),
hukhshathrotemai ... vahistai (Y35.5),
duzvarenais ... vahyo (Y53.9).
9.
'After thou hast thrice said those Thris−amrutas, thou shalt
say aloud these victorious, most healing words:−
'"I drive away Indra, I drive away Sauru, I drive away the
Daeva Naunghaithya, 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 world of Righteousness.
10.
'"I drive away Tauru, I drive away Zairi, 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
FARGARD 10. Formulas recited during the process of cleansing
62
AVESTA: Vendidad
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.
O Maker of the material world, thou Holy One! Which are those
words in the Gathas that are to be said four times?
12.
Ahura Mazda answered: 'These are the words in the Gathas that
are to be said four times, and thou shalt four times say them
aloud:−
yatha ahu vairyo ... (Y27.13),
mazda ad moi ... dau ahum (Y34.15),
a airyama ishyo ... masata mazdau (Y54.1).
13.
'After thou hast said those Chathrus−amratas four times, thou
shalt say aloud these victorious, most healing words:−
'"I drive away Aeshma, the fiend of the murderous spear,
I drive away the Daeva Akatasha, 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 world of Righteousness.
14.
'"I drive away the Varenya Daevas, I drive away the wind−Daeva,
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 world of
Righteousness."
15.
'These are the words in the Gathas that are to be said twice;
these are the words in the Gathas that are to be said thrice;
these are the words in the Gathas that are to be said four times.
16.
'These are the words that smite down Angra Mainyu; these are
the words that smite down Aeshma, the fiend of the murderous spear;
these are the words that smite down the Daevas of Mazana; these
are the words that smite down all the Daevas.
17.
'These are the words that stand, against that Druj, against
that Nasu, who from the dead rushes upon the living, who from
the dead defiles the living.
18.
'Therefore, O Zarathushtra! thou shalt dig nine holes 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,
FARGARD 10. Formulas recited during the process of cleansing
63
AVESTA: Vendidad
greatest good, that purity, O Zarathushtra, that is in the Religion
of Mazda for him who cleanses his own self with good thoughts,
words, and deeds."
19.
'Make thy own self pure, O righteous man! any one in the world
here below can win purity for his own self, namely, when he cleanses
his own self with good thoughts, words, and deeds.
20.
'"Yatha ahu vairyo: − The will of the Lord is the law
of righteousness,"
'"Kem−na Mazda: − What protector hast thou given unto me,
O Mazda! while the hate of the wicked encompasses me?"
'"Ke verethrem−ja: − Who is the victorious who will protect
thy teaching?"
'"Keep us from our hater, O Mazda and Armaiti Spenta! Perish,
O fiendish Druj! ... Perish away to the regions of the north,
never more to give unto death the living world of Righteousness!"'
FARGARD 11. Special formulas for cleansing several objects
1.
Zarathushtra 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? how all good things, made by Mazda, the offspring of the
holy principle?'
2.
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.
['So thou shalt say these victorious, most healing words];
thou shalt chant the Ahuna−Vairya five times: "The will of
the Lord is the law of righteousness,"
'The Ahuna−Vairya preserves the person of man:
'"Yatha ahu vairyo: − The will of the Lord is the law of
righteousness,"
'"Kem−na Mazda: − What protector hast thou given unto me,
O Mazda! while the hate of the wicked encompasses me?"
'"Ke verethrem−ja: − Who is the victorious who will protect
thy teaching?"
'"Keep us from our hater, O Mazda and Armaiti Spenta!"
FARGARD 11. Special formulas for cleansing several objects
64
AVESTA: Vendidad
4.
'If thou wantest to cleanse the house, say these words aloud:
"As long as the sickness lasts my great protector [is he
who teaches virtue to the perverse]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!"
5.
'If thou wantest to cleanse the water, say these words aloud:
" Waters we worship, the Maekainti waters, the Hebvainti
waters, the Fravazah waters."
'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!"
6.
'If thou wantest to cleanse the cow, say these words aloud:
"The best of all works we will fulfill while we order both
the learned and the unlearned, both masters and servants to secure
for the cattle a good resting−place and fodder."
'If thou wantest to cleanse the trees, say these words aloud:
"For him, as a reward, Mazda made the plants grow up."
7.
'If thou wantest to cleanse the faithful man or the faithful
woman, say these words aloud: "May the vow−fulfilling Airyaman
come hither, for the men and women of Zarathushtra to rejoice,
for Vohu−mano to rejoice; with the desirable reward that Religion
deserves. I solicit for holiness that boon that is vouchsafed
by Ahura!"
8.
'Then thou shalt say these victorious, most healing words.
Thou shalt chant the Ahuna−Vairya eight times:−
'"Yatha ahu vairya:− The will of the Lord is the law of righteousness,"
'"Kem−na Mazda:− Whom hast thou placed to protect me, O Mazda?"
'"Ke verethrem−ja:− What protector hast thou given unto me?"
'"Who is the victorious?"
'"Keep us from our hater, O Mazda!" 9.
'I drive away Aeshma, I drive away the Nasu, I drive away
direct defilement, I drive away indirect defilement.
['I drive away Khru, I drive away Khruighni.
'I drive away Buidhi, I drive away the offspring of Buidhi.
'I drive away Kundi, I drive away the offspring of Kundi.]
'I drive away the gaunt Bushyasta, I drive away the long−handed
Bushyasta; [I drive away Muidhi, I drive away Kapasti.]
'I drive away the Pairika that comes upon the fire, upon the water,
upon the earth, upon the cow, upon the tree. I drive away the
uncleanness that comes upon the fire, upon the water, upon the
FARGARD 11. Special formulas for cleansing several objects
65
AVESTA: Vendidad
earth, upon the cow, upon the tree.
10.
'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.
'Then thou shalt say these victorious, most healing words;
thou shalt chant four Ahuna−Vairyas:−
'"Yatha aha vairyo:− The will of the Lord is the law of righteousness,"
'"Kem−na Mazda:− What protector hast thou given unto me?"
'"Ke verethrem−ja:− Who is the victorious?"
'"Keep us from our hater, O Mazda!" 12.
'Aeshma is driven away; away the Nasu; away direct defilement,
away indirect defilement.
['Khru is driven away, away Khruighni; away Buidhi, away the offspring
of Buidhi; away Kundi, away the offspring of Kundi.]
'The gaunt Bushyasta is driven away; away Bushyasta, the long−handed;
[away Muidhi, away Kapasti.]
'The Pairika is driven away that comes upon the fire, upon the
water, upon the earth, upon the cow, upon the tree. The uncleanness
is driven away that comes upon the fire, upon the water, upon
the earth, upon the cow, upon the tree.
13.
'Thou art driven 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.
14.
'Then thou shalt say these victorious, most healing words;
thou shalt chant "Mazda ad moi" four times: "O
Mazda! say unto me the excellent words and the excellent works,
that through the good thought and the holiness of him who offers
thee the due meed of praise, thou mayest, O Lord! make the world
of Resurrection appear, at thy will, under thy sovereign rule."
15.
'I drive away Aeshma, I drive away the Nasu,' 16.
'I drive thee away, O mischievous Angra Mainyu! from the fire,
from the water,' 17.
'Then thou shalt say these victorious, most healing words;
thou shalt chant the Airyama Ishyo four times: "May the vow−fulfilling
Airyaman come hither!"' 18.
'Aeshma is driven away; away the Nasu,' 19.
'Thou art driven away, O mischievous Angra Mainyu! from the
fire, from the water,' 20.
'Then thou shalt say these victorious, most healing words;
thou shalt chant five Ahuna−Vairyas:−
FARGARD 11. Special formulas for cleansing several objects
66
AVESTA: Vendidad
'"Yatha ahu vairyo:− The will of the Lord is the law of righteousness,"
'"Kem−na Mazda:− Whom hast thou placed to protect me?"
'"Ke verethrem−ja:− Who is he who will smite the fiend?"
'"Keep us from our hater, O Mazda and Armaiti Spenta! Perish,
O fiendish Druj! Perish, O brood of the fiend! Perish, O world
of the fiend! Perish away, O Druj! Rush away, O Druj! Perish away,
O Druj! Perish away to the regions of the north, never more to
give unto death the living world of Righteousness!"'
FARGARD 12. The Upaman: how long it lasts for different relatives
1.
If one's father or mother dies, how long shall they stay [in
mourning], the son for his father, the daughter for her mother?
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.'
2.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'You shall wash your bodies three times,
you shall wash your clothes three times you shall chant the Gathas
three times; you shall offer up a sacrifice to my Fire, you shall
bind the bundles of Baresma, you 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 Zarathushtra!'
3.
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.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'You shall wash your bodies three times,
you shall wash your clothes three times, you shall chant the Gathas
three times; you shall offer up a sacrifice to my Fire, you shall
bind up the bundles of Baresma, you 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 Zarathushtra!'
5.
If one's brother or sister dies, how long shall they stay,
FARGARD 12. The Upaman: how long it lasts for different relatives
67
AVESTA: Vendidad
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.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again? Ahura Mazda answered:
'You shall wash your bodies three times, you shall wash your clothes
three times, you shall chant the Gathas three times; you shall
offer up a sacrifice to my Fire, you shall bind up the bundles
of Baresma, you 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
Zarathushtra!'
7.
If the master of the house 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 shall stay six months for the righteous,
a year for the sinners.'
8.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'you shall wash your bodies three times,
you shall wash your clothes three times, you shall chant the Gathas
three times; you shall offer up a sacrifice to my Fire, you shall
bind up the bundles of Baresma, you 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 Zarathushtra!'
9.
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.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'You shall wash your bodies three times,
you shall wash your clothes three times, you shall chant the Gathas
three times; you shall offer up a sacrifice to my Fire, you shall
bind up the bundles of Baresma, you 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 Zarathushtra!'
11.
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?
FARGARD 12. The Upaman: how long it lasts for different relatives
68
AVESTA: Vendidad
Ahura Mazda answered: 'They shall stay twenty−five days for the
righteous, fifty days for the sinners.'
12.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'You shall wash your bodies three times,
you shall wash your clothes three times, you shall chant the Gathas
three times; you shall offer up a sacrifice to my Fire, you shall
bind up the bundles of Baresma, you 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 Zarathushtra!'
13.
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.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'You shall wash your bodies three times,
you shall wash your clothes three times, you shall chant the Gathas
three times; you shall offer up a sacrifice to my Fire, you shall
bind up the bundles of Baresma, you 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 Zarathushtra!'
15.
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.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'You shall wash your bodies three times,
you shall wash your clothes three times, you shall chant the Gathas
three times; you shall offer up a sacrifice to my Fire, you shall
bind up the bundles of Baresma, you 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 Zarathushtra!'
17.
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.'
FARGARD 12. The Upaman: how long it lasts for different relatives
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18.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'You shall wash your bodies three times,
you shall wash your clothes three times, you shall chant the Gathas
three times; you shall offer up a sacrifice to my Fire, you shall
bind up the bundles of Baresma, you 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 Zarathushtra!'
19.
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.
O Maker of the material world, thou Holy One! How shall I
cleanse the house? How shall it be clean again?
Ahura Mazda answered: 'You shall wash your bodies three times,
you shall wash your clothes three times, you shall chant the Gathas
three times; you shall offer up a sacrifice to my Fire, you shall
bind up the bundles of Baresma, you 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 Zarathushtra!'
21.
If a man dies, of whatever race he is, who does not belong
to the true faith, or the true law, what part of the creation
of the good spirit does he directly defile? What part does he
indirectly defile?
22.
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 Zarathushtra! such wicked, two−legged ruffian
as an ungodly Ashemaogha, directly defiles the creatures of the
Good Spirit, and indirectly defiles them.
23.
'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.
'Whilst alive, indeed, O Spitama Zarathushtra! such wicked,
two−legged ruffian as an ungodly Ashemaogha, robs the faithful
man of the full possession of his food, of his clothing, of his
wood, of his bed, of his vessels; not so will he do when dead.'
FARGARD 12. The Upaman: how long it lasts for different relatives
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FARGARD 13. The Dog.
Ia.
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.
Ahura Mazda answered: 'The dog with the prickly back, with
the long and thin muzzle, the dog Vanghapara, which evil−speaking
people call the Duzaka; 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.
'And whosoever, O Zarathushtra! shall kill the dog with the
prickly back, with the long and thin muzzle, the dog Vanghapara,
which evil−speaking people call the Duzaka, kills his own soul
for nine generations, nor shall he find a way over the Chinwad
bridge, unless he has, while alive, atoned for his sin.'
4.
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 Vanghapara, which evil−speaking people call the Duzaka,
what is the penalty that he shall pay?
Ahura Mazda answered: 'A thousand stripes with the Aspahe−astra,
a thousand stripes with the Sraosho−charana.
Ib.
5.
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.
Ahura Mazda answered: 'The Daeva Zairimyangura, which evil−speaking
people call the Zairimyaka, 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.
'And whosoever, O Zarathushtra! shall kill the Daeva Zairimyangura,
which evil−speaking people call the Zairimyaka, 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.
II.
8.
'Whosoever shall smite either a shepherd's dog, or a house−dog,
or a Vohunazga dog, or a trained dog, his soul when passing to
the other world, shall fly howling louder and more sorely grieved
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than the sheep does in the lofty forest where the wolf ranges.
9.
'No soul will come and meet his departing soul and help it,
howling and grieved in the other world; nor will the dogs that
keep the [Chinwad] bridge help his departing soul howling and
grieved in the other world.
10.
'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
loss, and he shall pay for the wound of the dog as for willful
wounding.
11.
'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 [anything] from the
house, without the dog giving any warning, the man shall pay for
the loss, and he shall pay for the wound of the dog as for willful
wounding.'
12.
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 Aspahe−astra,
eight hundred stripes with the Sraosho−charana.'
13.
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 Aspahe−astra,
seven hundred stripes with the Sraosho−charana.'
14.
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 Aspahe−astra,
six hundred stripes with the Sraosho−charana.'
15.
O Maker of the material world, thou Holy One! If a man shall
smite a Tauruna 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: 'Five hundred stripes with the Aspahe−astra,
five hundred stripes with the Sraosho−charana.'
16.
'This is the penalty for the murder of a Gazu dog, of a Vizu
dog, of a porcupine dog, of a sharptoothed weasel, of a swift−running
fox; this is the penalty for the murder of any of the creatures
of the Good Spirit belonging to the dog kind, except the water−dog.'
FARGARD 13. The Dog.
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III.
17.
O Maker of the material world, thou Holy One! What is the
place of the shepherd's dog?
Ahura Mazda answered: 'He comes and goes a Yugyesti round about
the fold, watching for the thief and the wolf.'
18.
O Maker of the material world, thou Holy One! What is the
place of the house−dog?
Ahura Mazda answered: 'He comes and goes a Hathra round about
the house, watching for the thief and the wolf.'
19.
O Maker of the material world, thou Holy One! What is the
place of the Vohunazga dog?.
Ahura Mazda answered: 'He claims none of those talents, and only
seeks for his subsistence.'
IV.
20.
O Maker of the material world, thou Holy One! If a man give
bad food to a shepherd's dog, of what sin does he make himself
guilty?
Ahura Mazda answered: 'He makes himself guilty of the same guilt
as though he should serve bad food to a master of a house of the
first rank.'
21.
O Maker of the material world, thou Holy One! If a man give
bad food to a house−dog, of what sin does he make himself guilty?
Ahura Mazda answered: 'He makes himself guilty of the same guilt
as though he should serve bad food to a master of a house of middle
rank.'
22.
O Maker of the material world, thou Holy One! If a man give
bad food to a Vohunazga dog, of what sin does he make himself
guilty?
Ahura Mazda answered: 'He makes himself guilty of the same guilt
as though he should serve bad food to a holy man, who should come
to his house in the character of a priest.'
23.
O Maker of the material world, thou Holy One! If a man give
bad food to a Tauruna dog, of what sin does he make himself guilty?
Ahura Mazda answered: 'He makes himself guilty of the same guilt
as though he should serve bad food to a young man, born of pious
parents, and who can already answer for his deeds.'
24.
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
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shall pay?
Ahura Mazda answered: 'He is a Peshotanu: two hundred stripes
with the Aspahe−astra, two hundred stripes with the Sraosho−charana.'
25.
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 Aspahe−astra, ninety
stripes with the Sraosho−charana.'
26.
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 Aspahe−astra,
seventy stripes with the Sraosho−charana.'
27.
O Maker of the material world, thou Holy One! If a man shall
give bad food to a Tauruna dog, what is the penalty that he shall
pay?
Ahura Mazda answered: 'Fifty stripes with the Aspahe−astra, fifty
stripes with the Sraosho−charana.
28.
'For in this material world, O Spitama Zarathushtra! 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.'
V.
29.
O Maker of the material world, thou Holy One! If there be
in the house of a worshipper of Mazda a mad dog that bites without
barking, what shall the worshippers of Mazda do?
30.
Ahura Mazda answered: 'They shall put a wooden collar around
his neck, and they shall tie thereto a muzzle, an asti thick if
the wood be hard, two astis thick if it be soft. To that collar
they shall tie it; by the two sides of the collar they shall tie
it.
31.
'If they shall not do so, and the mad dog that bites without
barking, smite a sheep or wound a man, the dog shall pay for the
wound of the wounded as for willful murder.
32.
'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.
'If he shall smite a third sheep or wound a third man, they
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shall make a cut in his right foot. If he shall smite a fourth
sheep or wound a fourth man, they shall make a cut in his left
foot.
34.
'If he shall for the fifth time smite a sheep or wound a man,
they shall cut off his tail.
'Therefore they shall tie a muzzle to the collar; by the two sides
of the collar they shall tie it. If they shall not do so, and
the mad dog that bites without barking, smite a sheep or wound
a man, he shall pay for the wound of the wounded as for willful
murder.'
35.
O Maker of the material world, thou Holy One! If there be
in the house of a worshipper of Mazda a mad dog, who has no scent,
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.
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.
Ahura Mazda answered: 'They shall put a wooden collar around
his neck, and they shall tie thereto a muzzle, an asti thick if
the wood be hard, two astis thick if it be soft. To that collar
they shall tie it; by the two sides of the collar they shall tie
it.
38.
'If they shall not do so, the scentless dog may fall into
a hole, or a well, or a precipice, or a river, or a canal, and
come to grief: if he come to grief so, they shall be therefore
Peshotanus.
VI.
39.
'The dog, O Spitama Zarathushtra! I, Ahura Mazda, have made
self−clothed and self−shod; watchful and 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 against the evil−doer,
when sound of mind and watchful over your goods.
40.
'And whosoever shall awake at his voice, O Spitama Zarathushtra!
neither shall the thief nor the wolf carry anything from his house,
without his being warned; the wolf shall be smitten and torn to
pieces; he is driven away, he melts away like snow.'
VII.
41.
O Maker of the material world, thou Holy One! Which of the
two wolves deserves more to be killed, the one that a he−dog begets
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of a she−wolf, or the one that a he−wolf begets of a she−dog?
Ahura Mazda answered: 'Of these two wolves, the one that a he−dog
begets of a she−wolf deserves more to be killed than the one that
a he−wolf begets of a she−dog.
42.
'For the dogs born therefrom fall on the shepherd's dog, on
the house−dog, on the Vohu−nazga dog, on the trained dog, and
destroy the folds; such dogs are more murderous, more mischievous,
more destructive to the folds than any other dogs.
43.
'And the wolves born therefrom 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 more murderous, more mischievous,
more destructive to the folds than any other wolves.
VIII.
44.
'A dog has the characters of eight sorts of people:−
'He has the character of a priest,
'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 disu,
'He has the character of a courtesan,
'He has the character of a child.
45.
'He eats the refuse, like a priest; he is easily satisfied,
like a priest; he is patient, 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; he goes first out of the house, like a warrior;
in these things he is like unto a warrior.
46.
'He is watchful and sleeps lightly, like a husbandman; he
goes first out of the house, like a husbandman; he returns last
into the house, like a husbandman; in these things he is like
unto a husbandman.
'He is fond of singing, like a strolling singer; he wounds him
who gets too near, like a strolling singer; he is ill−trained,
like a strolling singer; he is changeful, like a strolling singer;
in these things he is like unto a strolling singer.
47.
'He is fond of darkness, like a thief; he prowls about in
darkness, like a thief; he is a shameless eater, like a thief;
he is therefore an unfaithful keeper, like a thief; in these things
he is like unto a thief.
'He is fond of darkness, like a disu; he prowls about in darkness,
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like a disu; he is a shameless eater, like a disu; he is therefore
an unfaithful keeper, like a disu; in these things he is like
unto a disu.
48.
'He is fond of singing, like a courtesan; he wounds him who
gets too near, like a courtesan; he roams along the roads, like
a courtesan; he is ill−trained, like a courtesan; he is changeful,
like a courtesan; in these things he is like unto a courtesan.
'He is fond of sleep, like a child; he is tender like snow, like
a child; he is full of tongue, like a child; he digs the earth
with his paws, like a child; in these things he is like unto a
child.
IX.
49.
'If those two dogs of mine, the shepherd's dog and the house−dog,
pass by any of my houses, 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.'
X.
50.
O Maker of the material world, thou Holy One! When a dog dies,
with marrow and seed dried up, whereto does his ghost go?
51.
Ahura Mazda answered: 'It passes to the spring of the waters,
O Spitama Zarathushtra! and there out of them two water−dogs are
formed: out of every thousand dogs and every thousand she−dogs,
a couple is formed, a water−dog and a water she−dog.
52.
'He who kills a water−dog brings about a drought that dries
up pastures.
'Until then, O Spitama Zarathushtra! sweetness and fatness would
flow out from that land and from those fields, with health and
healing, with fullness and increase and growth, and a growing
of corn and grass.'
53.
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 fullness and increase and growth,
and a growing of corn and grass?
54, 55.
Ahura Mazda answered: 'Sweetness and fatness will never come
back again to that land and to those fields, with health and healing,
with fullness and increase and growth, and a growing of corn and
grass, until the murderer of the water−dog has been smitten to
death on the spot, and the holy soul of the dog has been offered
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up a sacrifice, for three days and three nights, with fire blazing,
with Baresma tied up, and with Haoma prepared.
56.
['Then sweetness and fatness will come back again to that
land and to those fields, with health and healing, with fullness
and increase and growth, and a growing of corn and grass.']
FARGARD 14. Atoning for the murder of a water−dog
1.
Zarathushtra asked Ahura Mazda: 'O Ahura Mazda, most beneficent
Spirit, Maker of the material world, thou Holy One! He who smites
one of those water−dogs that are born one from a thousand dogs
and a thousand she−dogs, so that he gives up the ghost and the
soul parts from the body, what is the penalty that he shall pay?'
2.
Ahura Mazda answered: 'He shall pay ten thousand stripes with
the Aspahe−astra, ten thousand stripes with the Sraosho−charana.
'He shall godly and piously bring unto the fire of Ahura Mazda
ten thousand loads of hard, well dried, well examined wood, to
redeem his own soul.
3.
'He shall godly and piously, bring unto the fire of Ahura
Mazda ten thousand loads of soft wood, of Urvasna, Vohu−gaona,
Vohu−kereti, Hadha−naepata, or any sweet−scented plant, to redeem
his own soul.
4.
'He shall godly and piously tie ten thousand bundles of Baresma,
to redeem his own soul.
'He shall offer up to the Good Waters ten thousand Zaothra libations
with the Haoma and the milk, cleanly prepared and well strained,
cleanly prepared and well strained by a pious man, and mixed with
the roots of the tree known as Hadha−naepata, to redeem his own
soul.
5.
'He shall kill ten thousand snakes of those that go upon the
belly. He shall kill ten thousand Kahrpus, who are snakes with
the shape of a dog. He shall hill ten thousand tortoises. He shall
kill ten thousand land−frogs; he shall kill ten thousand water−frogs.
He shall kill ten thousand corn−carrying ants; he shall kill ten
thousand ants of the small, venomous mischievous kind.
6.
'He shall kill ten thousand worms of those that live on dirt;
he shall kill ten thousand raging flies.
'He shall fill up ten thousand holes for the unclean.
'He shall godly and piously give to godly men twice the set of
seven implements for the fire, to redeem his own soul, namely:−
FARGARD 14. Atoning for the murder of a water−dog
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7.
'The two answering implements for fire; a broom; a pair of
tongs; a pair of round bellows extended at the bottom, contracted
at the top; a sharp−edged sharp−pointed adze; a sharp−toothed
sharp−pointed saw; by means of which the worshippers of Mazda
procure wood for the fire of Ahura Mazda.
8.
'He shall godly and piously give to godly men a set of the
priestly instruments of which the priests make use, to redeem
his own soul, namely: The Astra; the meat−vessel; the Paitidana;
the Khrafstraghna; the Sraosho−charana; the cup for the Myazda;
the cups for mixing and dividing; the regular mortar; the Haoma
cups; and the Baresma.
9.
'He shall godly and piously give to godly men a set of all
the war implements of which the warriors make use, to redeem his
own soul;
'The first being a javelin, the second a sword, the third a club,
the fourth a bow, the fifth a saddle with a quiver and thirty
brass−headed arrows, the sixth a sling with arm−string and with
thirty sling stones;
'The seventh a cuirass, the eighth a hauberk, the ninth a tunic,
the tenth a helmet, the eleventh a girdle, the twelfth a pair
of greaves.
10.
'He shall godly and piously give to godly men a set of all
the implements of which the husbandmen make use, to redeem his
own soul, namely: A plough with yoke and ...1; a goad for ox;
a mortar of stone; a round−headed hand−mill for grinding corn;
11.
'A spade for digging and tilling; one measure of silver and
one measure of gold.'
O Maker of the material world, thou Holy One! How much silver?
Ahura Mazda answered: 'The price of a stallion.'
O Maker of the material world, thou Holy One! How much gold?
Ahura Mazda answered: 'The price of a he−camel.
12.
'He shall godly and piously procure a rill of running water
for godly husbandmen, to redeem his own soul.'
O Maker of the material world, thou Holy One! How large is the
rill?
Ahura Mazda answered: 'The depth of a dog, and the breadth of
a dog.
13.
'He shall godly and piously give a piece of arable land to
godly men, to redeem his own soul.'
O Maker of the material world, thou Holy One! How large is the
piece of land?
Ahura Mazda answered: 'As much as can be watered with such a rill
divided into two canals.
FARGARD 14. Atoning for the murder of a water−dog
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14.
'He shall godly and piously procure for godly men a stable
for oxen, with nine hathras and nine nematas, to redeem his own
soul.'
O Maker of the material world, thou Holy One! How large is the
stable?
Ahura Mazda answered: 'It shall have twelve alleys in the largest
part of the house, nine alleys in the middle part, six alleys
in the smallest part.
'He shall godly and piously give to godly men goodly beds with
Sheets and cushions, to redeem his own soul.
15.
'He shall godly and piously give in marriage to a godly man
a virgin maid, whom no man has known, to redeem his own soul.'
O Maker of the material world, thou Holy One! What sort of maid?
Ahura Mazda answered: 'A sister or a daughter of his, at the age
of puberty, with ear−rings in her ears and past her fifteenth
year.
16.
'He shall godly and piously give to holy men twice seven head
of small cattle, to redeem his own soul.'
'He shall bring up twice seven whelps.
'He shall throw twice seven bridges over canal.
17.
'He shall put into repair twice nine stables that are out
of repair.
'He shall cleanse twice nine dogs from stipti, anairiti, and vyangura,
and all the diseases that are produced on the body of a dog.
'He shall treat twice nine godly men to their fill of meat, bread,
strong drink, and wine.
18.
'This is the penalty, this is the atonement which saves the
faithful man who submits to it not him who does not submit to
it. Such a one shall surely be an inhabitant in the mansion of
the Druj.'
FARGARD 15. Regarding certain sins and obligations
I.
1.
How many are the sins that men commit and that, being committed
and not confessed, nor atoned for, make their committer a Peshotanu?
2.
Ahura Mazda answered: 'There are five such sins, O holy Zarathushtra!
It is the first of these sins that men commit when a man teaches
one of the faithful another faith, another law, a lower doctrine,
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and he leads him astray with a full knowledge and conscience of
the sin: the man who has done the deed becomes a Peshotanu.
3.
'It is the second of these sins when a man gives bones too
hard or food too hot to a shepherd's dog or to a house−dog;
4.
'If the bones stick in the dog's teeth or stop in his throat;
or if the food too hot burn his mouth or his tongue, he may come
to grief thereby; if he come to grief thereby, the man who has
done the deed becomes a Peshotanu.
5.
'It is the third of these sins when a man smites a bitch big
with young or affrights her by running after her, or shouting
or clapping with the hands;
6.
'If the bitch fall into a hole, or a well, or a precipice,
or a river, or a canal, she may come to grief thereby; if she
come to grief thereby, the man who has done the deed becomes a
Peshotanu.
7.
'It is the fourth of these sins when a man has intercourse
with a woman who has the whites or sees the blood, the man that
has done the deed becomes a Peshotanu.
8.
'It is the fifth of these sins when a man has intercourse
with a woman quick with child, whether the milk has already come
to her breasts or has not yet come: she may come to grief thereby;
if she come to grief thereby, the man who has done the deed becomes
a Peshotanu.
IIa.
9.
'If a man come near unto a damsel, either dependent on the
chief of the family or not dependent, either delivered [unto a
husband] or not delivered, and she conceives by him, let her not,
being ashamed of the people, produce in herself the menses, against
the course of nature, by means of water and plants.
10.
'And if the damsel, being ashamed of the people, shall produce
in herself the menses gainst the course of nature, by means of
water and plants, it is a fresh sin as heavy [as the first]3.
11.
'If a man come near unto a damsel, either dependent on the
chief of the family or not dependent, either delivered [unto a
husband] or not delivered, and she conceives by him, let her not,
being ashamed of the people, destroy the fruit in her womb.
12.
'And if the damsel, being ashamed of the people, shall destroy
the fruit in her womb, the sin is on both the father and herself,
the murder is on both the father and herself; both the father
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and herself shall pay the penalty for willful murder.
IIb.
13.
'If a man come near unto a damsel, either dependent on the
chief of the family or not dependent, either delivered [unto a
husband] or not delivered, and she conceives by him, and she says,
"I have conceived by thee;" and he replies, "Go
then to the old woman and apply to her for one of her drugs, that
she may procure thee miscarriage;"
14.
'And the damsel goes to the old woman and applies to her for
one of her drugs, that she may procure her miscarriage; and the
old woman brings her some Banga, or Shaeta, a drug that kills
in the womb or one that expels out of the womb, or some other
of the drugs that produce miscarriage and [the man says], "Cause
thy fruit to perish!" and she causes her fruit to perish;
the sin is on the head of all three, the man, the damsel, and
the old woman.
15.
'If a man come near unto a damsel, either dependent on the
chief of the family or not dependent, either delivered [unto a
husband] or not delivered, and she conceives by him, so long shall
he support her, until the child be born.
16.
'If he shall not support her, so that the child comes to grief,
for want of proper support, he shall pay for it the penalty for
willful murder.'
17.
O Maker of the material world, thou Holy One! If she be near
her time, which is the worshipper of Mazda that shall support
her?
18.
Ahura Mazda answered: 'If a man come near unto a damsel, either
dependent on the chief of the family or not dependent, either
delivered [unto a husband] or not delivered, and she conceives
by him, so long shall he support her, until the child be born.
19.
'If he shall not support her ....
'It lies with the faithful to look in the same way after every
pregnant female, either two−footed or four−footed, two−footed
woman or four−footed bitch.'
III.
20.
O Maker of the material world, thou Holy One! If (a bitch)
be near her time, which is the worshipper of Mazda that shall
support her?
21.
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Ahura Mazda answered: 'He whose house stands nearest, the
care of supporting her is his; so long shall he support her, until
the whelps be born.
22.
'If he shall not support her, so that the whelps come to grief,
for want of proper support; he shall pay for it the penalty for
willful murder.'
23.
O Maker of the material world, thou Holy One! If a bitch be
near her time and be lying in a stable for camels, which is the
worshipper of Mazda that shall support her?
24.
Ahura Mazda answered: 'He who built the stable for camels
or whoso holds it, the care of supporting her is his; so long
shall he support her, until the whelps be born.
25.
'If he shall not support her, so that the whelps come to grief,
for want of proper support, he shall pay for it the penalty for
willful murder.'
26.
O Maker of the material world, thou Holy One! If a bitch be
near her time and be lying in a stable for horses, which is the
worshipper of Mazda that shall support her?
27.
Ahura Mazda answered: 'He who built the stable for horses
or whoso holds it, the care of supporting her is his; so long
shall he support her, until the whelps be born.
28.
'If he shall not support her, so that the whelps come to grief,
for want of proper support, he shall pay for it the penalty for
willful murder.'
29.
O Maker of the material world, thou Holy One! If a bitch be
near her time and be lying in a stable for oxen, which is the
worshipper of Mazda that shall support her?
30.
Ahura Mazda answered: 'He who built the stable for oxen or
whoso holds it, the care of supporting her is his; so long shall
he support her, until the whelps be born.
31.
'If he shall not support her, so that the whelps come to grief,
for want of proper support, he shall pay for it the penalty for
willful murder.'
32.
O Maker of the material world, thou Holy One! If a bitch be
near her time and be lying in a sheep−fold, which is the worshipper
of Mazda that shall support her?
33.
Ahura Mazda answered: 'He who built the sheepfold or whoso
holds it, the care of supporting her is his; so long shall he
support her, until the whelps be born.
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34.
'If he shall not support her so that the whelps come to grief,
for want of proper support, he shall pay for it the penalty for
willful murder.'
35.
O Maker of the material world, thou Holy One! If a bitch be
near her time and be lying on the earth−wall, which is the worshipper
of Mazda that shall support her?
36.
Ahura Mazda answered: 'He who erected the wall or whoso holds
it, the care of supporting her is his; so long shall he support
her, until the whelps be born.
37.
'If he shall not support her, so that the whelps come to grief,
for want of proper support, he shall pay for it the penalty for
willful murder.'
38.
O Maker of the material world, thou Holy One! If a bitch be
near her time and be lying in the moat, which is the worshipper
of Mazda that shall support her?
39.
Ahura Mazda answered: 'He who dug the moat or whoso holds
it, the care of supporting her is his; so long shall he support
her, until the whelps be born.
40.
'If he shall not support her, so that the whelps come to grief,
for want of proper support, he shall pay for it the penalty for
willful murder.'
41.
O Maker of the material world, thou Holy One! If a bitch be
near her time and be lying in the middle of a pasture−field, which
is the worshipper of Mazda that shall support her?
42.
Ahura Mazda answered: 'He who sowed the pasture−field or whoso
holds it, the care of supporting her is his; [so long shall he
support her, until the whelps be born. If he shall not support
her, so that the whelps come to grief, for want of proper support,
he shall pay for it the penalty for willful murder.]
43.
'He shall take her to rest upon a litter of nemovanta or of
any foliage fit for a litter; so long shall he support her, until
the young dogs are capable of self−defense and self−subsistence.'
44.
O Maker of the material world, thou Holy One! When are the
dogs capable of self−defense and self−subsistence?
45.
Ahura Mazda answered: 'When they are able to run about in
a circuit of twice seven houses around. Then they may be let loose,
whether it be winter or summer.
'Young dogs ought to be supported for six months, children for
seven years.
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'Atar, the son of Ahura Mazda, watches as well (over a pregnant
bitch) as he does over a woman.'
IV.
46.
O Maker of the material world, thou Holy One! If worshippers
of Mazda want to have a bitch so covered that the offspring shall
be one of a strong nature, what shall they do?
47.
Ahura Mazda answered: 'They shall dig a hole in the earth,
in the middle of the fold half a foot deep if the earth be hard,
half the height of a man if the earth be soft.
48.
'They shall first tie up [the bitch] there, far from children
and from the Fire, the son of Ahura Mazda, and they shall watch
by her until a dog comes there from anywhere; then another again,
and then a third again, each being kept apart from the former,
lest they should assail one another.
49.
'The bitch being thus covered by three dogs, grows big with
young, and the milk comes to her teats and she brings forth a
young one that is born from several dogs.'
50.
If a man smite a bitch who has been covered by three dogs,
and who has already milk, and who shall bring forth a young one
born from several dogs, what is the penalty that he shall pay?
51.
Ahura Mazda answered: 'Seven hundred stripes with the Aspahe−astra,
seven hundred stripes with the Sraosho−charana.'
FARGARD 16. Purity laws regarding menstruation
I.
1.
O Maker of the material world, thou Holy One! If there be
in the house of a worshipper of Mazda a woman who has the whites
or sees blood, what shall the worshippers of Mazda do?
2.
Ahura Mazda answered: 'They shall clear the way of the wood
there, both plants and trees; they shall strew dry dust on the
ground; and they shall isolate a half, or a third, or a fourth,
or a fifth part of the house, lest her look should fall upon the
fire.'
3.
O Maker of the material world, thou Holy One! How far from
the fire? How far from the water? How far from the consecrated
bundles of Baresma? How far from the faithful?
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4.
Ahura Mazda answered: 'Fifteen paces from the fire, fifteen
paces from the water, fifteen paces from the consecrated bundles
of Baresma, three paces from the faithful.'
5.
O Maker of the material world, thou Holy One! How far from
her shall he stay, who brings food to a woman who has the whites
or sees the blood?
6.
Ahura Mazda answered: 'Three paces from her shall he stay,
who brings food to a woman who has the whites or sees the blood.'
In what kind of vessels shall he bring her bread? In what kind
of vessels shall he bring her barley−drink?
'In vessels of brass, or of lead, or of any common metal.'
7.
How much bread shall he bring to her? How much barley−drink
shall he bring?
'Two danares of dry bread, and one danare of liquor, lest she
should get too weak.
'If a child has just touched her, they shall first wash his hands
and then his body.
II.
8.
'If she still see blood after three nights have passed, she
shall sit in the place of infirmity until four nights have passed.
'If she still see blood after four nights have passed, she shall
sit in the place of infirmity until five nights have passed.
9.
'If she still see blood after five nights have passed, she
shall sit in the place of infirmity until six nights have passed.
'If she still see blood after six nights have passed, she shall
sit in the place of infirmity until seven nights have passed.
10.
'If she still see blood after seven nights have passed, she
shall sit in the place of infirmity until eight nights have passed.
'If she still see blood after eight nights have passed, she shall
sit in the place of infirmity until nine nights have passed.
11.
'If she still see blood after nine nights have passed, this
is a work of the Daevas which they have performed for the worship
and glorification of the Daevas.
'The worshippers of Mazda shall clear the way of the wood there,
both plants and trees;
12.
'They shall dig three holes in the earth, and they shall wash
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the woman with gomez by two of those holes and with water by the
third.
'They shall kill Khrafstras, to wit: two hundred corn−carrying
ants, if it be summer; two hundred of any other sort of the Khrafstras
made by Angra Mainyu, if it be winter.'
III.
13.
If a worshipper of Mazda shall suppress the issue of a woman
who has the whites or sees blood, what is the penalty that he
shall pay?
Ahura Mazda answered: 'He is a Peshotanu: two hundred stripes
with the Aspahe−astra, two hundred stripes with the Sraosho−charana.'
14.
O Maker of the material world, thou Holy One! If a man shall
again and again lasciviously touch the body of a woman who has
the whites or sees blood, so that the whites turn to the blood
or the blood turns to the whites, what is the penalty that he
shall pay?
15.
Ahura Mazda answered: 'For the first time he comes near unto
her, for the first time he lies by her, thirty stripes with the
Aspahe−astra, thirty stripes with the Sraosho−charana.
'For the second time he comes near unto her, for the second time
he lies by her, fifty stripes with the Aspahe−astra, fifty stripes
with the Sraosho−charana.
'For the third time he comes near unto her, for the third time
he lies by her, seventy stripes with the Aspahe−astra, seventy
stripes with the Sraosho−charana.'
16.
For the fourth time he comes near unto her, for the fourth
time he lies by her, if he shall press the body under her clothes,
if he shall go in between the unclean thighs, but without sexual
intercourse, what is the penalty that he shall pay?
Ahura Mazda answered: 'Ninety stripes with the Aspahe−astra, ninety
stripes with the Sraosho−charana.
17.
'Whosoever shall he in sexual intercourse with a woman who
has the whites or sees blood does no better deed than if he should
burn the corpse of his own son, born of his own body and dead
of naeza, and drop its fat into the fire.
18.
'All wicked, embodiments of the Druj, are scorners of the
judge: all scorners of the judge are rebels against the Sovereign:
all rebels against the Sovereign are ungodly men; and all ungodly
men are worthy of death.'
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FARGARD 17. Hair and nails
I.
1.
Zarathushtra asked Ahura Mazda: 'O Ahura Mazda, most beneficent
Spirit, Maker of the material world, thou Holy One! Which is the
most deadly deed whereby a man offers up a sacrifice to the Daevas!'
2.
Ahura Mazda answered: 'It is when a man here below, combing
his hair or shaving it off, or paring off his nails, drops them
in a hole or in a crack.
3.
'Then by this transgression of the rites, Daevas are produced
in the earth; by this transgression of the rites, those Khrafstras
are produced in the earth which men call lice, and which eat up
the corn in the corn−field and the clothes in the wardrobe.
4.
'Therefore, thou, O Zarathushtra! whenever here below thou
shalt comb thy hair or shave it off, or pare off thy nails, thou
shalt take them away ten paces from the faithful, twenty paces
from the fire, thirty paces from the water, fifty paces from the
consecrated bundles of Baresma.
5.
'Then thou shalt dig a hole, a disti [ten fingers] deep if
the earth be hard, a vitasti [twelve fingers] deep if it be soft;
thou shalt take the hair down there and thou shalt say aloud these
victorious words: "For him, as a reward, Mazda made the plants
grow up."
6.
'Thereupon thou shalt draw three furrows with a knife of metal
around the hole, or six furrows or nine, and thou shall chant
the Ahuna−Vairya three times, or six, or nine.
II.
7.
'For the nails, thou shalt dig a hole, out of the house, as
deep as the top joint of the little finger; thou shalt take the
nails down there and thou shalt say aloud these victorious words:
"The things that the pure proclaim through Asha and Vohu−mano."
8.
'Then thou shalt draw three furrows with a knife of metal
around the hole, or six furrows or nine, and thou shalt chant
the Ahuna−Vairya three times, or six, or nine.
9.
'And then: "O Asho−zushta bird! these nails I announce
and consecrate unto thee. May they be for thee so many spears
and knives, so many bows and falcon−winged arrows and so many
sling−stones against the Mazainya Daevas!"
10.
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'If those nails have not been consecrated (to the bird), they
shall be in the hands of the Mazainya Daevas so many spears and
knives so many bows and falcon−winged arrows, and so many sling−stones
(against the Mazainya Daevas).
11.
'All wicked, embodiments of the Druj, are scorners of the
judge: all scorners of the judge are rebels against the Sovereign:
all rebels against the Sovereign are ungodly men; and all ungodly
men are worthy of death.'
FARGARD 18.
−
I.
1.
'There is many a one, O holy Zarathushtra!' said Ahura Mazda,
'Who wears a wrong Paitidana, and who has not girded his loins
with the Religion; When such a man says, "I am an Athravan,"
he lies; do not call him an Athravan, O holy Zarathushtra!' thus
said Ahura Mazda.
2.
'He holds a wrong Khrafstraghna in his hand and he has not
girded his loins with the Religion; when he says, "I am an
Athravan," he lies; do not call him an Athravan, O holy Zarathushtra!
thus said Ahura Mazda.
3.
'He holds a wrong twig in his hand and he has not girded his
loins with the Religion; when he says, "I am an Athravan,"
he lies; do not call him an Athravan, O holy Zarathushtra!' thus
said Ahura Mazda.
4.
'He wields a wrong Astra mairya and he has not girded his
loins with the Religion; when he says, "I am an Athravan,"
he lies; do not call him an Athravan, O holy Zarathushtra!' thus
said Ahura Mazda.
5.
'He who sleeps on throughout the night, neither performing
the Yasna nor chanting the hymns, worshipping neither by word
nor by deed, neither learning nor teaching, with a longing for
(everlasting) life, he lies when he says, "I am an Athravan,"
do not call him an Athravan, O holy Zarathushtra!' thus said Ahura
Mazda.
6.
'Him thou shalt call an Athravan, O holy Zarathushtra! who
throughout the night sits up and demands of the holy Wisdom, which
makes man free from anxiety, and wide of heart, and easy of conscience
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at the head of the Chinwad bridge, and which makes him reach that
world, that holy world, that excellent world of Paradise.
7.
'(Therefore) demand of me, thou upright one! of me, who am
the Maker, the most beneficent of all beings, the best knowing,
the most pleased in answering what is asked of me; demand of me,
that thou mayst be the better, that thou mayst be the happier.'
8.
Zarathushtra asked Ahura Mazda: 'O Maker of the material world,
thou Holy One! What is it that brings in the unseen power of Death?'
9.
Ahura Mazda answered: 'It is the man that teaches a wrong
Religion; it is the man who continues for three springs without
wearing the sacred girdle, without chanting the Gathas, without
worshipping the Good Waters.
10.
'And he who should set that man at liberty, when bound in
prison, does no better deed than if he should cut a man's head
off his neck.
11.
'For the blessing uttered by a wicked, ungodly Ashemaogha
does not go past the mouth (of the blesser); the blessing of two
Ashemaoghas does not go past the tongue; the blessing of three
is nothing; the blessing of four turns to self−cursing.
12.
'Whosoever should give to a wicked, ungodly Ashemaogha either
some Haoma prepared, or some Myazda consecrated with blessings,
does no better deed than if he should lead a thousand horse against
the boroughs of the worshippers of Mazda, and should slaughter
the men thereof, and drive off the cattle as plunder.
13.
'Demand of me, thou upright one! of me, who am the Maker,
the most beneficent of all beings, the best knowing, the most
pleased in answering what is asked of me; demand of me, that thou
mayst be the better, that thou mayst be the happier.'
II.
14.
Zarathushtra asked Ahura Mazda: 'Who is the Sraosha−varez
of Sraosha? the holy, strong Sraosha, who is Obedience incarnate,
a Sovereign with an astounding weapon.'
15.
Ahura Mazda answered: 'It is the bird named Parodars, which
ill−speaking people call Kahrkatas, O holy Zarathushtra! the bird
that lifts up his voice against the mighty Ushah:
16.
'"Arise, O men! recite the Ashem yad vahistem
that smites down the Daevas. Lo! here is Bushyasta, the long−handed,
coming upon you, who lulls to sleep again the whole living world,
as soon as it has awoke: 'Sleep!' [she says,] 'O poor man! the
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time is not yet come.'"
17.
'"On the three excellent things be never intent, namely,
good thoughts, good words, and good deeds; on the three abominable
things be ever intent, namely, bad thoughts, bad words, and bad
deeds."
18.
'On the first part of the night, Atar, the son of Ahura Mazda,
calls the master of the house for help, saying:
19.
'"Up! arise, thou master of the house! put on thy girdle
on thy clothes, wash thy hands, take wood, bring it unto me, and
let me burn bright with the clean wood, carried by thy well−washed
hands. Here comes Azi, made by the Daevas, who consumes me and
wants to put me out of the world."
20.
'On the second part of the night, Atar, the son of Ahura Mazda,
calls the husbandman for help, saying;
21.
'"Up! arise, thou husbandman! Put on thy girdle on thy
clothes, wash thy hands, take wood, bring it unto me, and let
me burn bright with the clean wood, carried by thy well−washed
hands. Here comes Azi, made by the Daevas, who consumes me and
wants to put me out of the world."
22.
'On the third part of the night, Atar, the son of Ahura Mazda,
calls the holy Sraosha for help, saying: "Come thou, holy,
well−formed Sraosha, [then he brings unto me some clean wood with
his well−washed hands.] Here comes Azi, made by the Daevas, who
consumes me and wants to put me out of the world."
23.
'And then the holy Sraosha wakes up the bird named Parodars,
which ill−speaking people call Kahrkatas, and the bird lifts up
his voice against the mighty Ushah:
24.
'"Arise, O men! recite the Ashem yad vahistem
[Ashem Vohu] and the Naismi daevo [the Creed, Y12]. Lo!
here is Bushyasta, the long−handed, coming upon you, who lulls
to sleep again the whole living world as soon as it has awoke:
'Sleep!' [she says,] 'O poor man! the time is not yet come.'"
25.
'"On the three excellent things be never intent, namely,
good thoughts, good words, and good deeds; on the three abominable
things be ever intent, namely, bad thoughts, bad words, and bad
deeds."
26.
'And then bed−fellows address one another: "Rise up,
here is the cock calling me up." Whichever of the two first
gets up shall first enter Paradise: whichever of the two shall
first, with well−washed hands, bring clean wood unto Atar, the
son of Ahura Mazda, Atar, well pleased with him and not angry,
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and fed as it required, will thus bless him:
27.
'"May herds of oxen and sons accrue to thee: may thy
mind be master of its vow, may thy soul be master of its vow,
and mayst thou live on in the joy of thy soul all the nights of
thy life."
'This is the blessing which Atar speaks unto him who brings him
dry wood, well examined by the light of the day, well cleansed
with godly intent.
28.
'And whosoever will kindly and piously present one of the
faithful with a pair of these my Parodars birds, a male and a
female, O Spitama Zarathushtra! it is as though he had given a
house with a hundred columns, a thousand beams, ten thousand large
windows, ten thousand small windows.
29.
'And whosoever shall give meat to one of the faithful, as
much of it as the body of this Parodars bird of mine, I, Ahura
Mazda, need not interrogate him twice; he shall directly go to
Paradise.'
III.
30.
The holy Sraosha, letting his club down upon her asked the
Druj: 'O thou wretched, worthless Druj! Thou then, alone in the
material world, dost bear offspring without any male coming unto
thee?'
31.
The Druj demon answered: 'O holy, well−formed Sraosha! It
is not so, nor do I, alone in the material world, bear offspring
without any male coming unto me.
32.
'For there are four males of mine; and they make me conceive
progeny as other males make their females conceive by their seed.'
33.
The holy Sraosha, letting his club down upon her, asked the
Druj: 'O thou wretched, worthless Druj! Who is the first of those
males of thine?'
34.
The Druj demon answered: 'O holy, well−formed Sraosha! He
is the first of my males who, being entreated by one of the faithful,
does not give him anything, be it ever so little, of the riches
he has treasured up.
35.
'That man makes me conceive progeny as other males make their
females conceive by their seed.'
36.
The holy Sraosha, letting his club down upon her, asked the
Druj: 'O thou wretched, worthless Druj! What is the thing that
can undo that?'
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37.
The Druj demon answered: 'O holy, well−formed Sraosha! This
is the thing that undoes it, namely, when a man unasked, kindly
and piously, gives to one of the faithful something, be it ever
so little, of the riches he has treasured up.
38.
'He does thereby as thoroughly destroy the fruit of my womb
as a four−footed wolf does, who tears the child out of a mother's
womb.'
39.
The holy Sraosha, letting down his club upon her, asked the
Druj: 'O thou wretched, worthless Druj! Who is the second of those
males of thine?'
40.
The Druj demon answered: 'O holy, well−formed Sraosha! He
is the second of my males who, making water, lets it fall along
the upper forepart of his foot.
41.
'That man makes me conceive progeny as other males make their
females conceive by their seed.'
42.
The holy Sraosha, letting his club down upon her, asked the
Druj: 'O thou wretched, worthless Druj! What is the thing that
can undo that?'
43.
The Druj demon answered: 'O holy, wall−formed Sraosha! This
is the thing that undoes it, namely, when the man rising up and
stepping three steps further off, shall say three Ahuna−Vairya,
two humatanam, three hukhshathrotemam, and then chant the Ahuna−Vairya
and offer up one Yenhe hatam.
44.
'He does thereby as thoroughly destroy the fruit of my womb
as a four−footed wolf does, 'who tears the child out of a mother's
womb.'
45.
The holy Sraosha, letting his club down upon her, asked the
Druj: 'O thou wretched, worthless Druj! Who is the third of those
males of thine?'
46.
The Druj demon answered: 'O holy, well−formed Sraosha! He
is the third of my males who during his sleep emits seed.
47.
'That man makes me conceive progeny as other males make their
females conceive progeny by their seed.'
48.
The holy Sraosha, letting his club down upon her, asked the
Druj: 'O thou wretched, worthless Druj! What is the thing that
can undo that?'
49.
The Druj demon answered: 'O holy, well−formed Sraosha! this
is the thing that undoes it, namely, if the man, when he has risen
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from sleep, shall say three Ahuna−Vairya, two humatanam, three
hukhshathrotemam, and then chant the Ahuna−Vairya and offer up
one Yenhe hatam.
50.
'He does thereby as thoroughly destroy the fruit of my womb
as a four−footed wolf does who tears the child out of a mother's
womb.'
51.
Then he shall speak unto Spenta Armaiti, saying: 'O Spenta
Armaiti, this man do I deliver unto thee; this man deliver thou
back unto me, against the happy day of resurrection; deliver him
back as one who knows the Gathas, who knows the Yasna, and the
revealed Law, a wise and clever man, who is Obedience incarnate.
52.
'Then thou shalt call his name "Fire−creature, Fire−seed,
Fire−offspring, Fire−land," or any name wherein is the word
Fire.'
53.
The holy Sraosha, letting his club down upon her, asked the
Druj: 'O thou wretched, worthless Druj! Who is the fourth of those
males of thine?'
54.
The Druj demon answered: 'O holy, well−formed Sraosha! This
one is my fourth male who, either man or woman, being more than
fifteen years of age, walks without wearing the sacred girdle
and the sacred shirt.
55.
'At the fourth step we Daevas, at once, wither him even to
the tongue and the marrow, and he goes thenceforth with power
to destroy the world of Righteousness, and he destroys it like
the Yatus and the Zandas.'
56.
The holy Sraosha, letting his club down upon her, asked the
Druj: 'O thou wretched, worthless Druj, what is the thing that
can undo that?'
57.
The Druj demon answered: 'O holy, well−formed Sraosha! There
is no means of undoing it;
58.
'When a man or a woman, being more than fifteen years of age,
walks without wearing the sacred girdle or the sacred shirt.
59.
'At the fourth step we Daevas, at once, wither him even to
the tongue and the marrow, and he goes thenceforth with power
to destroy the world of Righteousness, and he destroys it like
the Yatus and the Zandas.'
IV.
60.
Demand of me, thou upright one! of me who am the Maker, the
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most beneficent of all beings, the best knowing, the most pleased
in answering what is asked of me; demand of me that thou mayst
be the better, that thou mayst be the happier.
61.
Zarathushtra asked Ahura Mazda: 'Who grieves thee with the
sorest grief? Who pains thee with the sorest pain?'
62.
Ahura Mazda answered: 'It is the Jahi [courtesan], O Spitama
Zarathushtra! who mixes in her the seed of the faithful and the
unfaithful, of the worshippers of Mazda and the worshippers of
the Daevas, of the wicked and the righteous.
63.
'Her look dries up one−third of the mighty floods that run
from the mountains, O Zarathushtra; her look withers one−third
of the beautiful, golden−hued, growing plants, O Zarathushtra;
64.
'Her look withers one−third of the strength of Spenta Armaiti;
and her touch withers in the faithful one−third of his good thoughts,
of his good words, of his good deeds, one−third of his strength,
of his victorious power, and of his holiness.
65.
'Verily I say unto thee, O Spitama Zarathushtra! such creatures
ought to be killed even more than gliding snakes, than howling
wolves, than the wild she−wolf that falls upon the fold, or than
the she−frog that falls upon the waters with her thousandfold
brood.'
V.
66.
Demand of me, thou upright one! of me who am the Maker, the
most beneficent of all beings, the best knowing, the most pleased
in answering what is asked of me; demand of me that thou mayst
be the better, that thou mayst be the happier.
67−68.
Zarathushtra asked Ahura Mazda: 'If a man shall come unto
a woman who has the whites or sees blood, and he does so wittingly
and knowingly, and she allows it willfully, wittingly, and knowingly,
what is the atonement for it, what is the penalty that he shall
pay to atone for the deed they have done?'
69.
Ahura Mazda answered: 'If a man shall come unto a woman who
has the whites or sees blood, and he does so wittingly and knowingly,
and she allows it willfully, wittingly, and knowingly;
70.
'He shall slay a thousand head of small cattle; he shall godly
and piously offer up to the fire the entrails thereof together
with Zaothra−libations; he shall bring the shoulder bones to the
Good Waters.
71.
'He shall godly and piously bring unto the fire a thousand
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loads of soft wood, of Urvasna, Vohu−gaona, Vohu−kereti, Hadha−naepata,
or of any sweet−scented plant.
72.
'He shall tie and consecrate a thousand bundles of Baresma;
he shall godly and piously offer up to the Good Waters a thousand
Zaothra−libations, together with the Haoma and the milk, cleanly
prepared and well strained, − cleanly prepared and well strained
by a pious man, and mixed with the roots of the tree known as
Hadha−naepata.
73.
'He shall kill a thousand snakes of those that go upon the
belly, two thousand of the other kind; he shall kill a thousand
land−frogs and two thousand water−frogs; he shall kill a thousand
corn−carrying ants and two thousand of the other kind.
74.
'He shall throw thirty bridges over canals; he shall undergo
a thousand stripes with the Aspahe−astra, a thousand stripes with
the Sraosho−karana.
75.
'This is the atonement, this is the penalty that he shall
pay to atone for the deed that he has done.
76.
'If he shall pay it, he makes himself a viaticum into the
world of the holy ones; if he shall not pay it, he makes himself
a viaticum into the world of the wicked, into that world, made
of darkness, the offspring of darkness, which is Darkness' self.'
FARGARD 19.
I.
1.
From the region of the north, from the regions of the north,
forth rushed Angra Mainyu, the deadly, the Daeva of the Daevas.
And thus spake the evil−doer Angra Mainyu, the deadly: 'Druj,
rush down and kill him,' O holy Zarathushtra! The Druj came rushing
along, the demon Buiti, who is deceiving, unseen death.
2.
Zarathushtra chanted aloud the Ahuna−Vairya: 'The will of
the Lord is the law of righteousness. The gifts of Vohu−mano to
the deeds done in this world for Mazda. He who relieves the poor
makes Ahura king.'
He offered the sacrifice to the good waters of the good Daitya!
He recited the profession of the worshippers of Mazda!
The Druj dismayed, rushed away, the demon Buiti, who is deceiving,
unseen death.
3.
And the Druj said unto Angra Mainyu: 'Thou, tormenter, Angra
Mainyu! I see no way to kill Spitama Zarathushtra, so great is
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the glory of the holy Zarathushtra.'
Zarathushtra saw (all this) within his soul: 'The wicked, the
evil−doing Daevas (thought he) take counsel together for my death.'
Ia.
4.
Up started Zarathushtra, forward went Zarathushtra, unabated
by Akem−mano, by the hardness of his malignant riddles; he went
swinging stones in his hand, stones as big as a house, which he
obtained from the Maker, Ahura Mazda, he the holy Zarathushtra.
'Whereat on this wide, round earth, whose ends lie afar, whereat
dost thou swing (those stones), thou who standest by the upper
bank of the river Dareja, in the mansion of Pourushaspa?'
5.
Thus Zarathushtra answered Angra Mainyu: 'O evil−doer, Angra
Mainyu! I will smite the creation of the Daeva; I will smite the
Nasu, a creature of the Daeva; I will smite the Pairika Knathaiti,
till the victorious Saoshyant come up to life out of the lake
Kasava, from the region of the dawn, from the regions of the dawn.'
6.
Again to him said the Maker of the evil world, Angra Mainyu:
'Do not destroy my creatures, O holy Zarathushtra! Thou art the
son of Pourushaspa; by thy mother I was invoked. Renounce the
good Religion of the worshippers of Mazda, and thou shalt gain
such a boon as Vadhaghna gained, the ruler of the nations.'
7.
Spitama Zarathushtra said in answer: 'No! never will I renounce
the good Religion of the worshippers of Mazda, either for body
or life, though they should tear away the breath!'
8.
Again to him said the Maker of the evil world, Angra Mainyu:
'By whose Word wilt thou strike, by whose Word wilt thou repel,
by whose weapon will the good creatures (strike and repel) my
creation, who am Angra Mainyu?'
9.
Spitama Zarathushtra said in answer: 'The sacred mortar, the
sacred cups, the Haoma, the Word taught by Mazda, these are my
weapons, my best weapons! By this Word will I strike, by this
Word will I repel, by this weapon will the good creatures (strike
and repel thee), O evil−doer, Angra Mainyu! The Good Spirit made
the creation; he made it in the boundless Time. The Amesha−Spentas
made the creation, the good, the wise Sovereigns.'
10.
Zarathushtra chanted aloud the Ahuna−Vairya.
The holy Zarathushtra said aloud: 'This I ask thee: teach me the
truth, O Lord! ...'
II.
FARGARD 19.
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11.
Zarathushtra asked Ahura Mazda: 'O Ahura Mazda, most beneficent
spirit, Maker of the material world, thou Holy One! [he was sitting
by the upper bank of the Dareja, before Ahura Mazda, before the
good Vohu−mana, before Asha Vahista, Khshathra Vairya, and Spenta
Armaiti;]
12.
'How shall I free the world from that Druj, from that evil−doer,
Angra Mainyu? How shall I drive away direct defilement? How indirect
defilement? How shall I drive the Nasu from the house of the worshippers
of Mazda? How shall I cleanse the faithful man? How shall I cleanse
the faithful woman?'
13.
Ahura Mazda answered: 'Invoke, O Zarathushtra! the good Religion
of Mazda.
'Invoke, O Zarathushtra! though thou see them not, the Amesha−Spentas
who rule over the seven Karshvares of the earth.
'Invoke, O Zarathushtra! the sovereign Heaven, the boundless Time,
and Vayu, whose action is most high.
'Invoke, O Zarathushtra! the powerful Wind, made by Mazda; and
Spenta [Armaiti], the fair daughter of Ahura Mazda.
14.
'Invoke, O Zarathushtra! my Fravashi, who am Ahura Mazda,
the greatest, the best, the fairest of all beings, the most solid,
the most intelligent, the best shapen, the highest in holiness,
and whose soul is the holy Word!
'Invoke, O Zarathushtra! this creation of mine, who am Ahura Mazda.'
15.
Zarathushtra imitated my words from me, (and said): 'I invoke
the holy creation of Ahura Mazda.
'I invoke Mithra, the lord of the rolling countryside, a god armed
with beautiful weapons, with the most glorious of all weapons,
with the most victorious of all weapons.
'I invoke the holy, well−formed Sraosha', who wields a club in
his hand, to bear upon the heads of the fiends'.
16.
'I invoke the most glorious Holy Word.
'I invoke the sovereign Heaven, the boundless Time, and Vayu,
whose action is most high.
'I invoke the mighty Wind, made by Mazda, and Spenta (Armaiti),
the fair daughter of Ahura Mazda.
'I invoke the good Religion of Mazda, the fiend−destroying Law
of Zarathushtra.'
III.
17.
Zarathushtra asked Ahura Mazda: 'O Maker of the good world,
Ahura Mazda! With what manner of sacrifice shall I worship, with
what manner of sacrifice shall I make people worship this creation
of Ahura Mazda?'
FARGARD 19.
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18.
Ahura Mazda answered: 'Go, O Spitama Zarathushtra! towards
the high−growing trees, and before one of them that is beautiful,
high−growing, and mighty, say thou these words: "Hail to
thee! O good, holy tree, made by Mazda! Ashem vohu!"
19.
'[The priest] shall cut off a twig of Baresma, long as an
aesha, thick as a yava. The faithful one, holding it in his left
hand, shall keep his eyes upon it without ceasing, whilst he is
offering up to Ahura Mazda and to the Amesha−Spentas, the high
and beautiful golden Haomas, and Good Thought and the good Rata,
made by Mazda, holy and excellent.'
IV.
20.
Zarathushtra asked Ahura Mazda: 'O thou, all−knowing Ahura
Mazda! thou art never asleep, never intoxicated, thou Ahura Mazda!
Vohu−mano gets directly defiled: Vohu−mano gets indirectly defiled;
the Daevas defile him from the bodies smitten by the Daevas: let
Vohu−mano be made clean.'
21.
Ahura Mazda answered: 'Thou shalt take some gomez from a bull
ungelded and such as the law requires it. Thou shalt take the
man who is to be cleansed to the field made by Ahura, and the
man that is to cleanse him shall draw the furrows.
22.
'He shall recite a hundred Ashem vohu: "Holiness is the
best of all good: it is also happiness. Happy the man who is holy
with perfect holiness!"
'He shall chant two hundred Ahuna−Vairya: "The will of the
Lord is the law of righteousness. The gifts of Vohu−mano to the
deeds done in this world for Mazda! He who relieves the poor makes
Ahura king."
'He shall wash himself four times with the gomez from the ox,
and twice with the water made by Mazda.
23.
'Thus Vohu−mano shall be made clean, and clean shall be the
man. The man shall take up Vohu−mano with the left arm and the
right, with the right arm and the left: and thou shalt lay down
Vohu−mano under the mighty light of the heavens by the light of
the stars made by the gods, until nine nights have passed away.
24.
'When nine nights have passed away, thou shalt bring libations
unto the fire, thou shalt bring hard wood unto the fire, thou
shalt bring incense of Vohu−gaona unto the fire, and thou shalt
perfume Vohu−mano therewith.
25.
'Thus shall Vohu−mano be made clean, and clean shall be the
man. He shall take up Vohu−mano with the right arm and the left,
with the left arm and the right, and Vohu−mano shall say aloud:
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"Glory be to Ahura Mazda! Glory be to the Amesha−Spentas!
Glory be to all the other holy beings."'
V.
26.
Zarathushtra asked Ahura Mazda: 'O thou all−knowing Ahura
Mazda: Should I urge upon the godly man, should I urge upon the
godly woman, should I urge upon the wicked Daeva−worshipper who
lives in sin, to give the earth made by Ahura, the water that
runs, the corn that grows, and all the rest of their wealth?'
Ahura Mazda answered: 'Thou shouldst, O holy Zarathushtra.'
27.
O Maker of the material world, thou Holy One! Where are the
rewards given? Where does the rewarding take place? Where is the
rewarding fulfilled? Whereto do men come to take the reward that,
during their life in the material world, they have won for their
souls?
28.
Ahura Mazda answered: 'When the man is dead, when his time
is over, then the wicked, evil−doing Daevas cut off his eyesight.
On the third night, when the dawn appears and brightens up, when
Mithra, the god with beautiful weapons, reaches the all−happy
mountains, and the sun is rising:
29.
'Then the fiend, named Vizaresha, O Spitama Zarathushtra,
carries off in bonds the souls of the wicked Daeva−worshippers
who live in sin. The soul enters the way made by Time, and open
both to the wicked and to the righteous. At the head of the Chinwad
bridge, the holy bridge made by Mazda, they ask for their spirits
and souls the reward for the worldly goods which they gave away
here below.
30.
'Then comes the beautiful, well−shapen, strong and well−formed
maid, with the dogs at her sides, one who can distinguish, who
has many children, happy, and of high understanding.
'She makes the soul of the righteous one go up above the Hara−berezaiti;
above the Chinwad bridge she places it in the presence of the
heavenly gods themselves.
31.
'Up rises Vohu−mano from his golden seat; Vohu−mano exclaims:
"How hast thou come to us, thou Holy One, from that decaying
world into this undecaying one?"
32.
'Gladly pass the souls of the righteous to the golden seat
of Ahura Mazda, to the golden seat of the Amesha−Spentas, to the
Garo−nmanem, the abode of Ahura Mazda, the abode of the Amesha−Spentas,
the abode of all the other holy beings.
33.
'As to the godly man that has been cleansed, the wicked evil−doing
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Daevas tremble at the perfume of his soul after death, as doth
a sheep on which a wolf is pouncing.
34.
'The souls of the righteous are gathered together there: Nairyo−sangha
is with them; a messenger of Ahura Mazda is Nairyo−sangha.
IIa.
'Invoke, O Zarathushtra! this very creation of Ahura Mazda.'
35.
Zarathushtra imitated those words of mine: 'I invoke the holy
world, made by Ahura Mazda.
'I invoke the earth made by Ahura, the water made by Mazda, the
holy trees.
'I invoke the sea Vouru−kasha.
'I invoke the beautiful Heaven.
'I invoke the endless and sovereign Light.'
36.
'I invoke the bright, blissful Paradise of the Holy Ones.
'I invoke the Garo−nmanem, the abode of Ahura Mazda, the abode
of the Amesha−Spentas, the abode of all the other holy beings.
'I invoke the sovereign Place of Eternal Weal, and the Chinwad
bridge made by Mazda.
37.
'I invoke the good Saoka, who has the good eye.
'I invoke the whole creation of weal.
'I invoke the mighty Fravashis of the righteous.
'I invoke Verethraghna, made by Ahura, who wears the Glory made
by Mazda.
'I invoke Tishtrya, the bright and glorious star, in the shape
of a golden−horned bull.
38.
'I invoke the holy, beneficent Gathas, who rule over the Ratus:
'I invoke the Ahunavaiti Gatha;
'I invoke the Ushtavaiti Gatha;
'I invoke the Spenta−mainyu Gatha;
'I invoke the Vohu−khshathra Gatha;
'I invoke the Vahishtoishti Gatha.
39.
'I invoke the Karshvares of Arzahe and Savahe;
'I invoke the Karshvares of Fradadhafshu and Vidadhafshu;
'I invoke the Karshvares of Vourubaresti and Vouruzaresti;
'I invoke the bright Hvaniratha;
'I invoke the bright, glorious Haetumant;
'I invoke the good Ashi;
['I invoke the good Chisti;]
'I invoke the most pure Chista;
'I invoke the Glory of the Aryan regions;
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'I invoke the Glory of the bright Yima, the good shepherd.
40.
'Let him be worshipped with sacrifice, let him be gladdened,
gratified, and satisfied, the holy Sraosha, the well−formed, victorious,
holy Sraosha.
'Bring libations unto the Fire, bring hard wood unto the Fire,
bring incense of Vohu−gaona unto the Fire.
'Offer up the sacrifice to the Vazishta fire, which smites the
fiend Spengaghra: bring unto it the cooked meat and full overflowing
libations.
41.
'Offer up the sacrifice to the holy Sraosha, that the holy
Sraosha may smite down the fiend Kunda, who is drunken without
drinking, and throws down into the Hell of the Druj the wicked
Daeva−worshippers, who live in sin.
[42.
'I invoke the Kara fish, who lives beneath waters in the bottom
of the deep lakes.
'I invoke the ancient and sovereign Merezu, the most warlike of
the creatures of the two Spirits.
'I invoke the seven bright Sru ...'
VI.
43.
'They cried about, their minds wavered to and fro, Angra Mainyu
the deadly, the Daeva of the Daevas; Indra the Daeva, Sauru the
Daeva, Naunghaithya the Daeva, Taurvi and Zairi; Aeshma of the
murderous spear; Akatasha the Daeva; Winter, made by the Daevas;
the deceiving, unseen Death; Zaurva, baneful to the fathers; Buiti
the Daeva; Driwi the Daeva; Daiwi the Daeva; Kasvi the Daeva;
Paitisha the most Daeva−like amongst the Daevas.]
44.
'And the evil−doing Daeva, Angra Mainyu, the deadly, said:
"What! let the wicked, evil−doing Daevas gather together
at the head of Arezura!"
45.
'They rush away shouting, the wicked, evil−doing Daevas; they
run away shouting, the wicked, evil−doing Daevas; they run away
casting the Evil Eye, the wicked, evil−doing Daevas: "Let
us gather together at the head of Arezura!
46.
'"For he is just born the holy Zarathushtra, in the house
of Pourushaspa. How can we procure his death? He is the weapon
that fells the fiends: he is a counter−fiend to the fiends; he
is a Druj to the Druj. Vanished are the Daeva−worshippers, the
Nasu made by the Daeva, the false−speaking Lie!"
47.
'They rush away shouting, the wicked, evil−doing Daevas, into
the depths of the dark, raging world of hell.
'Ashem vohu: Holiness is the best of all good.'
FARGARD 19.
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FARGARD 20. Thrita, the First Healer.
1.
Zarathushtra asked Ahura Mazda: 'Ahura Mazda, most beneficent
Spirit, Maker of the material world, thou Holy One! Who was he
who first of the healers, of the wise, the happy, the wealthy,
the glorious, the strong, the Paradhatas, drove back sickness
to sickness, drove back death to death; and first turned away
the point of the sword and the fire of fever from the bodies of
mortals?'
2.
Ahura Mazda answered: 'Thrita it was who first of the healers,
of the wise, the happy, the wealthy, the glorious, the strong,
the Paradhatas, drove back sickness to sickness, drove back death
to death, and first turned away the point of the sword and the
fire of fever from the bodies of mortals.
3.
'He asked for a source of remedies; he obtained it from Khshathra−Vairya,
to withstand sickness and to withstand death; to withstand pain
and to withstand fever; to withstand Sarana and to withstand Sarastya;
to withstand Azana and to withstand Azahva; to withstand Kurugha
and. to withstand Azivaka; to withstand Duruka and to 'withstand
Astairya; to withstand the evil eye, rottenness, and infection
which Angra Mainyu had created against the bodies of mortals.
4.
'And I Ahura Mazda brought down the healing plants that, by
many hundreds, by many thousands, by many myriads, grow up all
around the one Gaokerena.
5.
'All this do we achieve; all this do we order; all these prayers
do we utter, for the benefit of the bodies of mortals;
6.
'To withstand sickness and to withstand death; to withstand
pain and to withstand fever; to withstand Sarana and to withstand
Sarastya; to withstand Azana and to withstand Azahva; to withstand
Kurugha and to withstand Azivaka; to withstand Duruka and to withstand
Astairya; to withstand the evil eye, rottenness, and infection
which Angra Mainyu has created against the bodies of mortals.
7.
'To thee, O Sickness, I say avaunt! to thee, O Death, I say
avaunt! to thee, O Pain, I say avaunt! to thee, O Fever, I say
avaunt! to thee, O Evil Eye, I say avaunt! to thee, O Sarana,
I say avaunt! and to thee, O Sarastya, I say avaunt! to thee,
O Azana, I say avaunt! and to thee, O Azahva, I say avaunt! to
thee, O Kurugha, I say avaunt! and to thee, O Azivaka, I say avaunt!
to thee, O Duruka, I say avaunt! and to thee, O Astairya, I say
avaunt!
FARGARD 20. Thrita, the First Healer.
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8.
'Give us, O Ahura, that powerful sovereignty, by the strength
of which we may smite down the Druj! By its might may we smite
the Druj!
9.
'I drive away Ishire and I drive away Aghuire; I drive away
Aghra and I drive away Ughra; I drive away sickness and I drive
away death; I drive away pain and I drive away fever; I drive
away Sarana and I drive away Sarastya; I drive away Azana and
I drive away Azahva; I drive away Kurugha and I drive away Azivaka;
I drive away Duruka and I drive away Astairya; I drive away the
evil eye, rottenness, and infection which Angra Mainyu has created
against the bodies of mortals.
10.
'I drive away all manner of sickness and death, all the Yatus
and Pairikas, and all the wicked Jainis.
11.
'A Airyama ishyo. May the vow−fulfilling Airyaman come here,
for the men and women of Zarathushtra to rejoice, for Vohu−mano
to rejoice; with the desirable reward that Religion deserves.
I solicit for holiness that boon that is vouchsafed by Ahura!
12.
'May the vow−fulfilling Airyaman smite all manner of sickness
and death, all the Yatus and Pairikas, and all the wicked Jainis.'
[13.
Yatha ahu vairyo:− The will of the Lord is the law of righteousness.
The gifts of Vohu−mano to the deeds done in this world for Mazda.
He who relieves the poor makes Ahura king.
Kem−na Mazda:− What protector hast thou given unto me, O Mazda!
while the hate of the wicked encompasses me? Whom but thy Atar
and Vohu−mano, through whose work I keep on the world of Righteousness?
Reveal therefore to me thy Religion as thy rule!
Ke verethrem−ja:− Who is the victorious who will protect thy teaching?
Make it clear that I am the guide for both worlds. May Sraosha
come with Vohu−mano and help whomsoever thou pleasest, O Mazda!
Keep us from our hater, O Mazda and Armaiti Spenta! Perish, O
fiendish Druj! Perish, O brood of the fiend! Perish, O world of
the fiend! Perish away, O Druj! Perish away to the regions of
the north, never more to give unto death the living world of Righteousness!]
FARGARD 21.
−
I.
FARGARD 21.
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1.
Hail, bounteous bull! Hail to thee, beneficent bull! Hail
to thee, who makest increase! Hail to thee, who makest growth!
Hail to thee, who dost bestow his part upon the righteous faithful,
and wilt bestow it on the faithful yet unborn! Hail to thee, whom
the Jahi kills, and the ungodly Ashemaogha, and the wicked tyrant.
II.
2.
'Come, come on, O clouds, from up above, down on the earth,
by thousands of drops, by myriads of drops:' thus say, O holy
Zarathushtra! 'to destroy sickness, to destroy death, to destroy
the sickness that kills, to destroy death that kills, to destroy
Gadha and Apagadha.
3.
'If death come after noon, may healing come at eve!
'If death come at eve, may healing come at night!
'If death come at night, may healing come at dawn!
'And showers shower down new water, new earth, new plants, new
healing powers, and new healing.
IIIa.
4.
'As the sea Vouru−kasha is the gathering place of the waters,
rising up and going down, up the aerial way and down the earth,
down the earth and up the aerial way: thus rise up and roll along!
thou in whose rising and growing Ahura Mazda made the aerial way.
5.
'Up! rise up and roll along! thou swift−horsed Sun, above
Hara Berezaiti, and produce light for the world (and mayst thou
[O man!] rise up there, if thou art to abide in Garo−nmanem)4,
along the path made by Mazda, along the way made by the gods,
the watery way they opened.
6.
'And the Holy Word shall keep away the evil: Of thee [O child!]
I will cleanse the birth and growth; of thee [O woman!] I will
make the body and the strength pure; I make thee rich in children
and rich in milk;
7.
'Rich in seed, in milk, in fat, in marrow, and in offspring.
I shall bring to thee a thousand pure springs, running towards
the pastures that give food to the child.
IIIb.
8.
'As the sea Vouru−kasha is the gathering place of the waters,
rising up and going down, up the aerial way and down the earth,
down the earth and up the aerial way:
FARGARD 21.
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'Thus rise up and roll along! thou in whose rising and growing
Ahura Mazda made the earth.
9.
'Up! rise up, thou Moon, that dost keep in thee the seed of
the bull;
'Rise up above Hara Berezaiti, and produce light for the world
(and mayst thou [O man!] rise up there, if thou art to abide in
Garo−nmanem), along the path made by Mazda, along the way made
by the gods, the watery way they opened.
10.
'And the Holy Word shall keep away the evil: Of thee [O child!]
I will cleanse the birth and growth; of thee [O woman!] I will
make the body and the strength pure; I make thee rich in children
and rich in milk;
11.
'Rich in seed, in milk, in fat, in marrow, and in offspring.
I shall bring to thee a thousand pure springs, running towards
the pastures that give food to the child.
IIIc.
12.
'As the sea Vouru−kasha is the gathering place of the waters,
rising up and going down, up the aerial way and down the earth,
down the earth and up the aerial way:
'Thus rise up and roll along! thou in whose rising and growing
Ahura Mazda made everything that grows.
13.
'Up! rise up, ye deep Stars, that have in you the seed of
waters;
'Rise up above Hara Berezaiti and produce light for the world
(and mayst thou [O man!] rise up there, if thou art to abide in
Gara−nmanem), along the path made by Mazda. along the way made
by the gods, the watery way they opened.
14.
'And the Holy Word shall keep away the evil: Of thee [O child!]
I will cleanse the birth and growth; of thee [O woman!] I will
make the body and the strength pure; I make thee rich in children
and rich in milk;
15.
'Rich in seed, in milk, in fat, in marrow, and in offspring.
I shall bring to thee a thousand pure springs, running towards
the pastures that will give food to the child.
16.
'As the sea Vouru−kasha is the gathering place of the waters,
rising up and going down, up the aerial way and down the earth,
down the earth and up the aerial way:
'Thus rise up and roll along! ye in whose rising and growing Ahura
Mazda made everything that rises.
17.
'In your rising away will the Kahvuzi fly and cry, away will
FARGARD 21.
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the Ayehi fly and cry, away will the Jahi who follows the Yatu,
fly and cry.
IV.
[18.
'I drive away Ishire and I drive away Aghuire; I drive away
Aghra and I drive away Ughra; I drive away sickness and I drive
away death; I drive away pain and I drive away fever; I drive
away Sarana and I drive away Sarastya. I drive away Azana and
I drive away Azahva; I drive away Kurugha and I drive away Azhivaka;
l drive away Duruka and I drive away Astairya; I drive away the
evil eye, rottenness, and infection which Angra Mainyu has created
against the bodies of mortals.
19.
'I drive away all manner of sickness and death, all the Yatus
and Pairikas, and all the wicked Jainis.
20.
'A Airyama ishyo:− May the vow−fulfilling Airyaman come here,
for the men and women of Zarathushtra to rejoice, for Vohu−mano
to rejoice; with the desirable reward that Religion deserves.
I solicit for holiness that boon that is vouchsafed by Ahura!
21.
'May the vow−fulfilling Airyaman smite all manner of sickness
and death, all the Yatus and Pairikas, and all the wicked Jainis.
22.
'Yatha ahu vairyo:− The will of the Lord is the law of righteousness!
'Kem−na Mazda:− What protector hast thou given unto me ... ?
'Ke verethrem−ja:− Who is the victorious who will protect thy
teaching ... ?
23.
'Keep us from our hater, O Mazda and Armaiti Spenta! Perish,
O fiendish Druj! Perish, O brood of the fiend! Perish, O world
of the fiend! Perish away, O Druj! Perish away to the regions
of the north, never more to give unto death the living world of
Righteousness!]
FARGARD 22. Angra Mainyu creates 99,999 diseases; Ahura Mazda
counters
with the Holy Manthra and with Airyaman
I.
1.
Ahura Mazda spake unto Spitama Zarathushtra, saying: 'I, Ahura
Mazda, the Maker of all good things, when I made this mansion,
the beautiful, the shining, seen afar (there may I go up, there
FARGARD 22. Angra Mainyu creates 99,999 diseases; Ahura Mazda counters with the Holy Manthra
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may I arrive!)
2.
'Then the ruffian looked at me; the ruffian Angra Mainyu,
the deadly, wrought against me nine diseases, and ninety, and
nine hundred, and nine thousand, and nine times ten thousand diseases.
So mayst thou heal me, thou most glorious Mathra Spenta!
3.
'Unto thee will I give in return a thousand fleet, swift−running
steeds; I offer thee up a sacrifice, O good Saoka, made by Mazda
and holy.
'Unto thee will I give in return a thousand fleet, high−humped
camels; I offer thee up a sacrifice, O good Saoka, made by Mazda
and holy.
4.
'Unto thee will I give in return a thousand brown oxen that
do not push; I offer thee up a sacrifice, O good Saoka, made by
Mazda and holy.
'Unto thee will I give in return a thousand females big with young,
of all species of small cattle; I offer thee up a sacrifice, O
good Saoka, made by Mazda and holy.
5.
'And I will bless thee with the fair blessing−spell of the
righteous, the friendly blessing−spell of the righteous, that
makes the empty swell to fullness and the full to overflowing,
that comes to help him who was sickening, and makes the sick man
sound again.
6.
'Mathra Spenta, the all−glorious, replied unto me: "How
shall I heal thee? How shall I drive away from thee those nine
diseases, and those ninety, those nine hundred, those nine thousand,
and those nine times ten thousand diseases?"'
II.
7.
The Maker Ahura Mazda called for Nairyo−sangha: Go thou, Nairyo−sangha,
the herald, and drive towards the mansion of Airyaman, and speak
thus unto him:
8.
Thus speaks Ahura Mazda, the Holy One, unto thee:
'I, Ahura Mazda, the Maker of all good things, when I made this
mansion, the beautiful, the shining, seen afar (there may I ascend,
there may I arrive!)
9.
'Then the ruffian looked at me; the ruffian Angra Mainyu,
the deadly, wrought against me nine diseases, and ninety, and
nine hundred, and nine thousand, and nine times ten thousand diseases.
So mayst thou heal me, O Airyaman, the vow−fulfiller!
10.
'Unto thee will I give in return a thousand fleet, swift−running
steeds; I offer thee up a sacrifice, O good Saoka, made by Mazda
FARGARD 22. Angra Mainyu creates 99,999 diseases; Ahura Mazda counters with the Holy Manthra
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and holy,
'Unto thee will I give in return a thousand fleet, high−humped
camels; I offer thee up a sacrifice, O good Saoka, made by Mazda
and holy,
11.
'Unto thee will I give in return a thousand brown oxen that
do not push; I offer thee up a sacrifice, O good Saoka, made by
Mazda and holy.
'Unto thee will I give in return a thousand females big with young,
of all species of small cattle. I offer thee up a sacrifice, O
good Saoka, made by Mazda and holy.
12.
'And I will bless thee with the fair blessing−spell of the
righteous, the friendly blessing−spell of the righteous, that
make, the empty swell to fullness and the full to overflowing,
that comes to help him who was sickening, and makes the sick man
sound again.'
III.
13.
In obedience to Ahura's words he went, Nairyo−sangha, the
herald; he drove towards the mansion of Airyaman, he spake unto
Airyaman, saying:
14.
Thus speaks Ahura Mazda, the Holy One, unto thee: 'I, Ahura
Mazda, the Maker of all good things, when I made this mansion,
the beautiful, the shining, seen afar (there may I go up, there
may I arrive!)
15.
'Then the ruffian looked at me; the ruffian Angra Mainyu,
the deadly, wrought against me nine diseases, and ninety, and
nine hundred, and nine thousand, and nine times ten thousand diseases.
So mayst thou heal me, O Airyaman, the vow−fulfiller!
16.
'Unto thee will I give in return a thousand fleet, swift−running
steeds ; I offer thee up a sacrifice, O good Saoka, made by Mazda
and holy.
'Unto thee will I give in return a thousand fleet, high−humped
camels; I offer thee up a sacrifice, O good Saoka, made by Mazda
and holy.
17.
'Unto thee will I give in return a thousand brown oxen that
do not push; I offer thee up a sacrifice, O good Saoka, made by
Mazda and holy.
'Unto thee will I give in return a thousand females, big with
young, of all species of small cattle; I offer thee up a sacrifice,
O good Saoka, made by Mazda and holy.
18.
'And I will bless thee with the fair blessing−spell of the
righteous, the friendly blessing−spell of the righteous, that
FARGARD 22. Angra Mainyu creates 99,999 diseases; Ahura Mazda counters with the Holy Manthra
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AVESTA: Vendidad
makes the empty swell to fullness and the full to overflowing,
that comes to help him who was sickening, and makes the sick man
sound again.'
IV.
19.
Quickly was it done, nor was it long, eagerly set off the
vow−fulfilling Airyaman, towards the mountain of the holy Questions,
towards the forest of the holy Questions.
20.
Nine kinds of stallions brought he with him, the vow−fulfilling
Airyaman.
Nine hinds of camels brought he with him, the vow−fulfilling Airyaman.
Nine kinds of bulls brought he with him, the vow−fulfilling Airyaman.
Nine kinds of small cattle brought he with him, the vow−fulfilling
Airyaman.
He brought with him the nine twigs; he drew along nine furrows.
[21.
'I drive away Ishire and I drive away Aghuire; I drive away
Aghra and I drive away Ughra; I drive away sickness and I drive
away death; I drive away pain and I drive away fever; I drive
away Sarana and I drive away Sarastya; I drive away Azhana and
I drive away Azhahva; I drive away Kurugha and I drive away Azhivaka;
I drive away Duruka and I drive away Astairya. I drive away the
evil eye, rottenness, and infection which Angra Mainyu has created
against the bodies of mortals.
22.
'I drive away all manner of sickness and death, all the Yatus
and Pairikas, and all the wicked Jainis.
23.
'May the vow−fulfilling Airyaman come here, for the men and
women of Zarathushtra to rejoice, for Vohu−mano to rejoice; with
the desirable reward that Religion deserves. I solicit for holiness
that boon that is vouchsafed by Ahura.
24.
'May the vow−fulfilling Airyaman smite all manner of sickness
and death, all the Yatus and Pairikas, and all the wicked Jainis.
25.
'Yatha ahu vairyo:− The will of the Lord is the law of righteousness.
The gifts of Vohu−mano to the deeds done in this world for Mazda.
He who relieves the poor makes Ahura king.
'Kem−na Mazda:− What protector hast thou given unto me O Mazda!
while the hate of the wicked encompasses me? Whom but thy Atar
and Vohu−mano, through whose work I keep on the world of righteousness?
Reveal therefore to me thy Religion as thy rule!
'Ke verethrem−ja:− Who is the victorious who will protect thy
teaching? Make it clear that I am the guide for both worlds. May
Sraosha come with Vohu−mano and help whomsoever thou pleasest,
FARGARD 22. Angra Mainyu creates 99,999 diseases; Ahura Mazda counters with the Holy Manthra
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O Mazda!
'Keep us from our hater, O Mazda and Armaiti Spenta! Perish, O
fiendish Druj! Perish, O brood of the fiend! Perish, O world of
the fiend! Perish away, O Druj! Perish away to the regions of
the north, never more to give unto death the living world of Righteousness!']
FARGARD 22. Angra Mainyu creates 99,999 diseases; Ahura Mazda counters with the Holy Manthra
111 and w
AVESTA: VISPERAD
Translated by L. H. Mills
AVESTA: VISPERAD
Table of Contents
AVESTA: VISPERAD........................................................................................................................................1
Translated by L. H. Mills ........................................................................................................................1
VISPERAD 1...........................................................................................................................................1
VISPERAD 2...........................................................................................................................................2
VISPERAD 3 − BEGINNING OF THE HAOMA OFFERING; ROLL−CALL OF THE PRIEST......3
VISPERAD 4...........................................................................................................................................4
VISPERAD 5...........................................................................................................................................5
VISPERAD 6...........................................................................................................................................5
VISPERAD 7...........................................................................................................................................5
VISPERAD 8...........................................................................................................................................6
VISPERAD 9...........................................................................................................................................6
VISPERAD 10.........................................................................................................................................7
VISPERAD 11.........................................................................................................................................7
VISPERAD 12.........................................................................................................................................8
VISPERAD 13.........................................................................................................................................9
VISPERAD 14.........................................................................................................................................9
VISPERAD 15.......................................................................................................................................10
VISPERAD 16.......................................................................................................................................10
VISPERAD 17.......................................................................................................................................10
VISPERAD 18.......................................................................................................................................11
VISPERAD 19.......................................................................................................................................11
VISPERAD 20.......................................................................................................................................11
VISPERAD 21.......................................................................................................................................12
VISPERAD 22.......................................................................................................................................12
VISPERAD 23.......................................................................................................................................12
i
AVESTA: VISPERAD
Translated by L. H. Mills
• Visperad I
• Visperad II
• Visperad III
• Visperad IV
• Visperad V
• Visperad VI
• Visperad VII
• Visperad VIII
• Visperad IX
• Visperad X
• Visperad XI
• Visperad XII
• Visperad XIII
• Visperad XIV
• Visperad XV
• Visperad XVI
• Visperad XVII
• Visperad XVIII
• Visperad XIX
• Visperad XX
• Visperad XXI
• Visperad XXII
• Visperad XXIII
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VISPERAD 1.
1. I announce, and (will) complete (my Yasna) to the lords of the spiritual creatures, and to the
lords of the earthly creatures, to the lords of those which live under the waters, and to the
lords of those which live upon land, to the lords of those which strike the wing, and to the
lords of those which roam (wild) upon the plains, to the lords of those of (home−beasts) of
the cloven hoof, holy lords of the ritual order.
2. I announce, and I (will) complete (my Yasna) to the Yearly festivals, the lords of the ritual
order, to Maidyozarem, the milk−giver, the holy lord of the ritual order, and to
Maidyoshahem, the pasture−giver, and to Paitishahem, the corn−giver, and to Ayathrem, the
furtherer or breeder, the spender of the seed of males, and to Maidyarem the cold, the holy
lord of the ritual order, and to Hamaspathmaidyem, the especial time for ritual deeds, holy
lords of the ritual order.
3. I announce, and I (will) complete (my Yasna) to the settlements of the future one, when the
future shall produce them as it were anew, and I celebrate and will complete (my Yasna) to
the Praises of the Yasna collected, completed, and much−offered, and to the Myazdas of the
AVESTA: VISPERAD
1
AVESTA: VISPERAD
saints of the ritual, male and female.
4. And I announce, and will complete (my Yasna) to the Seasons, the lords of the ritual order,
and to the heard recital of the Ahuna−vairya, and to Righteousness the Best, to him who has
(?) our praise, and to the Yenhe hatam, the frequent chant of sacrifice, the holy, and ruling in
the ritual order.
5. And I announce and complete (my Yasna) to the Gatha Ahunavaiti, the holy, ruling in the
ritual order, and to those women who bring forth many sons of many talents, Mazda−given,
and holy lords of the ritual order, and to that (chant) which has its Ahu and its Ratu (before it
in the Yasna).
And I celebrate, and will complete (my sacrifice) to the Yasna Haptanghaiti, holy, and ruling
in the ritual order, [and to the water Ardvi Anahita].
6. And I announce, and I (will) complete (my Yasna) to the Gatha Ushtavaiti, the holy, ruling
in the ritual order, and to the mountains which shine with holiness, the abundantly brilliant
and Mazda−made, the holy lords of the ritual order.
And I announce, and (will) complete (my Yasna) to the Gatha Spenta−mainyu, the holy,
ruling in the ritual order; and I celebrate and will complete (my Yasna) to Verethraghna (the
blow of victory) Ahura−given, the holy lord of the ritual order.
7. And I announce, and (will) complete (my Yasna) to the Gatha Vohu−khshathra, holy, ruling
in the ritual order, and to Mithra of the wide pastures, and to Raman Hvastra, the holy lords
of the ritual order. And I celebrate and will complete my Yasna to the Gatha Vahishtoishti,
the holy, ruling in the ritual order. And I celebrate and will complete my Yasna to the good
and pious Prayer for blessings, the benediction of the pious, and to that Yazad, the redoubted
and swift Curse of the wise, the holy lord of the ritual order.
8. And I announce, and (will) complete (my Yasna) to the Airyema−ishyo, the holy lord of the
ritual order, and to the Fshusho−mathra, and to that lofty lord Hadhaokhdha, the holy lord of
the ritual order.
9. And I announce, and (will) complete (my Yasna) to the questions asked of Ahura, and to the
lore of Ahura, to the Ahurian Dahvyuma (Dahyuma), and to the Ahurian Zarathushtrotema,
holy lords of the ritual order, and to the farm−house with its pastures which give pasture to
the Kine of blessed gift, and to the holy cattle−breeding man.
VISPERAD 2.
1. In this Zaothra with this Baresman I desire to approach the lords of (the ritual) which are
spiritual with my praise; and I desire to approach the earthly lords (as well). And I desire to
approach the lords of the water with my praise, and the lords of the land; and I desire to
approach with my praise those chiefs which strike the wing, and those which wander wild at
large, and those of the cloven hoof, who are chiefs of the ritual (in their turn).
2. In this Zaothra with this Baresman I desire to approach the holy Yearly festivals with my
praise, the lords of the ritual order, Maidyozarem, the milk−giver, and Maidyoshahem, the
pasture−giver, and Paitishahem, the corn−giver, and Ayathrem the breeder, the spender of the
seed of males, Maidyarem, the cold, Hamaspathmaidyem, the especial time for ritual duties,
the holy lords of the ritual order.
3. And in this Zaothra with this Baresman I desire to approach the future one of the settlements
with my praise, the holy lord of the ritual order, when the future one shall produce (them as
it were anew).
And in this Zaothra with this Baresman I desire to approach all these chieftains of the ritual
VISPERAD 2.
2
AVESTA: VISPERAD
with my praise whom Ahura Mazda mentioned to Zarathushtra for sacrifice and homage
because of Asha Vahishta (of Righteousness the Best).
4. And in this Zaothra with this Baresman I desire to approach Thee, the lord, with my praise,
Thou who art Ahura Mazda, the spiritual lord and regulator of the spiritual creatures [the lord
and regulator of the spiritual creation].
And in this Zaothra with this Baresman I desire to approach thee, Zarathushtra Spitama, with
my praise, the terrestrial (lord and regulator) of the terrestrial creation, [the lord and
regulator of the terrestrial creation].
5. And in this Zaothra with this Baresman I desire to approach the man who recites the ritual
rites with my praise, who is maintaining thus the thought well thought, and the word well
spoken, and the deed well done, and Piety the bountiful, even him who maintains the Mathra
of the Saoshyant, by whose actions the settlements are advanced in the righteous order.
6. And in this Zaothra with this Baresman I desire to approach the (yearly) Seasons with my
praise, the holy lords of the ritual order, and the Ahuna−vairya as it is recited, and Asha
Vahishta when he is lauded, and the Yenhe hatam, the frequent chant of sacrifice.
7. And in this Zaothra with this Baresman I desire to approach the Gatha Ahunavaiti with my
praise. And in this Zaothra with this Baresman I desire to worship those women with my
praise who are well portioned, and of good parentage, and who are stately in their growth;
yea, I desire to approach that chant in my praise which has the Ahu and the Ratu, [for He is
verily the one who has the Ahu and the Ratu, that is, Ahura Mazda].
And I desire to approach the heroic Yasna Haptanghaiti in my praise, the holy, and ruling in
the ritual order; and Ardvi Sura Anahita, the holy, and ruling in the ritual order.
8. And in this Zaothra with this Baresman I desire to approach the Gatha Ushtavaiti with my
praise, the holy, and ruling in the ritual order; and I desire to approach those mountains with
my praise which shine with holiness, abundantly glorious, Mazda−made, the holy lords of the
ritual order, and the Gatha Spenta−mainyu, and Verethraghna, the blow of victory, Mazda−
given, the holy lord of the ritual order, and the Victorious Ascendancy (which it bestows).
9. And in this Zaothra with this Baresman I desire to approach the Gatha Vohu−khshathra with
my praise, the holy, and ruling in the ritual order, and Mithra of the wide pastures, and
Raman Hvastra, and the Gatha Vahishtoishti, and the pious and good prayer for blessings, and
the pious and holy man, and that Yazad, the redoubted and swift curse of the wise.
10. And in this Zaothra with this Baresman I desire to approach the Airyema−ishyo with my
praise, and the Fshusho−mathra, and that lofty lord, the Hadhaokhdha, holy lord(s) of the
ritual order.
11. And in this Zaothra with this Baresman I desire to approach the question asked of Ahura, and
the lore of the Lord (which he reveals in answer) and the farm−house of the man possessed of
pastures, and the pasture produced for the Kine of blessed gift, and the holy cattle−breeding
man.
VISPERAD 3 − BEGINNING OF THE HAOMA OFFERING; ROLL−CALL OF
THE PRIEST.
1. (The Zaotar speaks.) (I call for) the Havanan, and would have him here.
(The Ratu answers.) I will come (and fulfill his duties).
(The Zaotar speaks.) I would have the Atarevakhsha here.
(The Ratu answers.) I will come (and fulfill the services which fall to his charge).
(The Zaotar.) I would have the Frabaretar.
VISPERAD 3 − BEGINNING OF THE HAOMA OFFERING; ROLL−CALL OF THE PRIEST.
3
AVESTA: VISPERAD
(The Ratu.) I will come (and fulfill the services which fall to his charge).
(The Zaotar.) I would have the Aberet present.
(The Ratu.) I will come (for him).
(The Zaotar.) I would have the Asnatar.
(The Ratu.) I will come (and do the duties which he serves).
(The Zaotar.) I would have the Raethwishkar to be here.
(The Ratu.) I will come (for him).
(The Zaotar.) I would have the Sraoshavareza present, the wisest one, the most correct and
veracious in his speech
(The Ratu.) I will come. 2. (The Zaotar.) I would have the Fire−priest to be here, and the
warrior, and the thrifty tiller of the earth, and the house−lord, and the lords of the Vis and the
Zantu.
3. And I summon the youth of holy thoughts, words and works, and of good conscience; (yea),
the youth of good speech, given (in marriage) to his kin. And I summon the province−ranger,
and the itinerant of many arts, and the house−mistress.
4. And I summon the woman advanced in her holy thoughts, and words, and deeds, and well
subordinated, whose ruler is her lord, the holy one, who is (as) the bounteous Armaiti; (yea), I
summon even Thy wives, O Ahura ! And I summon likewise the holy man advanced in his
good thoughts, and words, and deeds, who is learned in pious lore, and innocent of the
Kayadha, and by whose deeds the settlements are furthered in the righteous order.
5. Yea, we summon you, whoever you may be, if only chiefs of the Mazdayasnians; and we
summon the Bounteous Immortals, and the pious Saoshyants (the prophets for our help), the
most correct and truthful in their speech, the most zealous, the most glorious in their
thoughts, the greatest ones, and the powerful; and we summon the Fire−priests, and the
warriors, and the diligent husbandman of the Mazdayasnian faith.
6. (The Zaotar.) As an Ahu to be (revered and) chosen, the Atarevakhsha (announcing) speaks
forth to me.
(The Ratu [?].) So let the Ratu from his righteousness, holy and learned, speak forth.
(The Ratu.) As an Ahu to be (revered and) chosen, the Zaotar (announcing) speaks forth to
me.
(The Zaotar.) So let the Ratu from (his) righteousness, holy and learned, speak forth.
(The Ratu.) Thou art the announcer for us, O Fire−priest! [(Pazand.) It is the Zaotar (who is
meant).]
(The Zaotar.) I will come as this Zaotar, and recite the Staota Yesnya with memorized
intoning, chanting, and praise.
VISPERAD 4.
1. (Yea,) we sacrifice to the thoughts of the mind, and to the good wisdom, and to the good and
blessed sanctity, and to the good religious knowledge, and to good health (of soul and body).
[At their (several) seasons, and with the presence of seasonable circumstances, they are
hymned.] 2. Confession is to be made for the Kine; we, Zarathushtrian Mazdayasnians,
celebrate at the sacrificial time for the Myazda−offering, at the time for the Ratufriti, the
prayer for blessings, for the sacrificial worship, homage, propitiation, and praise of the entire
creation of the holy (and the clean).
VISPERAD 4.
4
AVESTA: VISPERAD
VISPERAD 5.
1. I come to You, O Ye Bountiful Immortals! as a praiser priest, and invoker, as a memoriser,
reciting (Your ritual), and as a chanter for Your sacrifice and homage, Your propitiation, and
Your praise; (yea, for Yours) the Bountiful Immortals, and for our preparation, (O ye holy
Saoshyants!) and for your well−timed prayer for blessings, and your sanctification, and for our
victorious smiting of our foes, beneficial (as it is) for our souls, for ours, the Saoshyants,
(with you), and holy. 2. And I make my offering to You, O Ye Bountiful Immortals, who rule
aright, and who dispose (of all) aright! (Yea), I offer You the flesh of my very body, and all
the blessings of my life as well.
3. And I confess my belief in Thee, O Ahura Mazda! and as a Mazdayasnian of the order of
Zarathushtra, and in accordance with this Faith.
VISPERAD 6.
1. In accordance with the precept, with praise, and with the joyful reception of grace, with
Zaothras intelligently offered, with sacrificial words correctly spoken, I call the good Amesha
Spenta by their names of beauty; yea, I worship the Bountiful Immortals by their beautiful
names, with the blessing of the ritual Order, with the longing blessing of Righteousness the
good.
VISPERAD 7.
1. We worship the (sacrificial) words correctly uttered, and Sraosha (Obedience) the blessed, and
the good Ashi, (the blest order of our rites), and Nairya−sangha. And we worship the
victorious Peace as the unprostrated and unmoved. And we sacrifice to the Fravashis of the
saints, and to the Chinwad Bridge, and to the Garo Nmana of Ahura, even Heaven, the best
world of the saints, the shining and all glorious!
2. And we sacrifice to that better path that leads to that Best World (as well). And we worship
Arshtat (Justice) the good, which helps the settlements to advance and flourish, benefiting
them thereby, that Arshtat which is the Mazdayasnian Faith; and (with her) we worship
Rashnu the most just, and Mithra of the wide pastures. And we worship Parendi the wealthy,
wealthy with a wealth of thoughts, with a throng of words, and with a breadth of actions, [for
she makes our persons agile (for good thoughts and words and actions)] 3. And we worship
that virile defensive Heroism which possesses men who think beforehand, and heroic men,
which is fleeter a than the fleet, stronger than the strong, which comes to him who is
endowed by God, which, when especially made theirs by men, produces one who is a freer of
the body. And we worship Sleep, the Mazda−made, the gladdener of the herd and men. 4. And
we worship those things in the creation of the holy which are the ancient institutions, those
formed before the sky, the water, the land, the plants, and the Kine of blessed gift. And we
worship the sea Vouru−kasha, and the stormy wind which is made by Mazda, and the shining
heaven, of old created, the first−made earthly object of (all) the earthly world.
5. And we worship thee, the Fire, O Ahura Mazda's son! the holy lord of the ritual order, and
VISPERAD 5.
5
AVESTA: VISPERAD
this Baresman, having the Zaothra with it, and the girdle with it, spread out with sanctity, the
holy ritual chief, and we worship Apam−napat (the son of waters)
VISPERAD 8.
1. With this word be Thou approached, with the proper word be Thou present here, Thou who
art Ahura Mazda, the holy, together with the good Yazads who are the Bountiful Immortals,
who rule aright, and dispose (of all) aright, together with fifty, and a hundred, and a thousand,
and ten thousand, and millions, and yet more.
2. And to Him who rules the best let the Kingdom be!
VISPERAD 9.
1. (I desire to offer my homage and my praise) to the offered Haomas and Zaothras, and to
those also which shall yet be offered, which smite victoriously, and are foes of hatred, and
following in company (as they do) with the healing virtues of sanctity, following also in
company with those of Chishti (religious knowledge), and with the remedies of Mazda, and
with those of Zarathushtra and the Zarathushtrotema, (2) and to the offered Haomas and
Zaothras which accompany those remedies which belong to the holy disciple well versed in
good devices, and accompanying those of the itinerant also versed in good devices, and
accompanying those likewise of the good Mazdayasnian Faith, and those of the pious and
beneficent Prayer for blessings, and of the pious and good veracity, and of the pious word
against unbelief, (3) for information and explanation, for preparation (?) and devotion, for
the libation and complete offering, for the complete recital of the liturgy memorized as well;
and to those Haomas which are pungent, bounteous, holy, and offered with sanctity (and for a
blessing), to those which are yet to be offered with sanctity, and which are now being
celebrated, and which are likewise in the future to be celebrated, to those which are being
pressed with sanctity, and to those which are yet to be pressed, (to these I desire to approach,
and to express my homage and my praise). 4. And I desire to express my homage and my
praise to the strength of the strong, and to the victorious blow of the mighty, to the powerful
Rectitude and Blessedness, to Chisti and the Priority for the powerful Ascendancy, and to
these powerful Yazads which are the Bountiful Immortals, who rule aright, and dispose of all
aright, ever−living, ever−helpful, who, male and female, dwell together with the Good Mind,
(to these I desire in my homage and my praises to approach); (5) (yea, I desire to approach
for homage and praises toward) our Universal Weal and Immortality, to the body of the
Kine, and to the Kine's Soul. (And I desire to approach) the Fire of the spoken name, and
toward that farm−house which is sanctified and which has fields and comfort, and mercy (for
the poor); (6) as a praiser with praise for the sacrifice, homage, which is this praise of Ahura
Mazda, of the Bountiful Immortals, and of the holy and lofty Lord, for the sacrifice, and
homage of the Lord that most attains his ends, and which is this praise of that blessedness
which has approached us, and of that well−timed prayer for blessings offered in the ritual, (7)
which is likewise the praise of the Mathra Spenta (the bounteous word of reason), and of the
Mazdayasnian Religion, and the Praises of the Yasnas, which is also that of all the lords of
the ritual, and of all the well−timed prayers for blessings, for the sacrifice, homage,
VISPERAD 8.
6
AVESTA: VISPERAD
propitiation, and glorification of the entire creation of the holy (and the clean).
VISPERAD 10.
1. I desire to approach the Arezahis with my praise, and the Savahis, and Fradadhafshu, and
Vidadhafshu, and Vouru−bareshti, and Vouru−jareshti, and this Karshvar which is Hvaniratha.
2. And I desire to approach the stone mortar with my praise, and the iron mortar, and the
cup that holds the Zaothra, and the hair (which stays the spilling 3), and Thy Baresman
spread with sanctity. And I desire to approach the Ahuna−vairya with my praise, and the
ritual prayers beside Ahuna, and the standing offices of the Mazdayasnian Faith.
VISPERAD 11.
1. To Ahura Mazda would we present our offered Haomas and that which is lifted up, as the
most beneficial to Verethraghna (the blow of victory) which furthers the settlements; and
that which is offered to the good and holy king, and that which is offered to the holy ruler
which rules according to, or in the ritual, and we make known our Haomas to the Bountiful
Immortals, and to the good waters; and we present our Haomas each to (our) own soul; and
we announce our Haomas in our celebration to the entire creation of the holy (and the
clean).
2. Yea, we present these Haomas and Haoma implements, and these spread mats, and these
Myazdas, these stones, the first in the creation, the stone mortar brought here with the
yellow Haoma in it, and the iron mortar brought here with the yellow Haoma in it, this
Haoma−water, and this Baresman spread with sanctity, (3) these bodies, and (their) forces,
these striving Zaothras (that seek to find Thy grace), this holy Haoma, and the flesh, and the
holy man, and the saint's innate thoughts, even the Saoshyants' innate thoughts.
And we present this fresh milk as an offering, now lifted up with sanctity, and this
Hadhanaepata plant, lifted up with sanctity; (4) and we offer, and present these Zaothras with
our celebration, having the Haoma with them, and the milk, and the Hadhanaepata, to the
good waters and offered up with piety. And we present the Haoma−water in our celebrations
to the good waters, and both the stone and the iron mortar, (5) and this branch for the
Baresman, and the prayer for blessings uttered at the fitting moment which has approached
(for our help in its order with the prayers), and the recollection and practice of the good
Mazdayasnian law, and the heard recital of the Gathas, the well−timed prayer for blessings as
it comes uttered by the saint (and for our help), and ruling (while it is spoken) as a ritual lord,
and these wood−billets, and the perfume even Thine, the Fire's, O Ahura Mazda's son! and all
good objects (which are ours), and Mazda−made, and which have the seed of sanctity (or are
that seed).
6. Yea, these we make known and we announce in this our celebration to Ahura Mazda (as our
gift), and to Sraosha (Obedience) the blessed, and to Ashi (who is the recompense),and to
Rashnu the most just, and to Mithra of the wide pastures, and to the Bountiful Immortals, and
the Fravashis of the saints, and to their souls, and to the Fire of Ahura Mazda, the lord, and
to the lofty lord (the Apam−napat?), and to the Myazda, the lord, and to the well−timed
prayer for blessings as it rules in the order of our prayers, for the sacrifice, homage,
VISPERAD 10.
7
AVESTA: VISPERAD
propitiation, and adoration of the entire creation of the holy (and the clean).
7. Yea, these we make known in this our celebration hereby for the Fravashi of Zarathushtra
Spitama, the saint, for its sacrifice, homage, propitiation, and praise, and to the (Fravashi) of
Anghuyu (?) who hath loved righteousness, together with all the holy Fravashis of the saints,
of those now dead, and of those of the living, and of those of men unborn, of the prophets
that shall serve us, bringing on the renovation of the completed world.
8−11. (See verses 2−5.)
12. Yea, we would make these known hereby in our celebrations to the Bountiful Immortals, who
rule aright, and who dispose (of all) aright, the ever−living, ever−helpful, who are good (?),
and bestowers of the good, who dwell with the Good Mind: [(Pazand) for they who are the
Bountiful Immortals abide with the Good Mind, they who rule aright, and dispose (of all)
aright, for thence they are regulated, and thence they arose, (namely,) from the Good Mind].
13. And we make known these our celebrations as the more promotive for this house, for the
furtherance of this house, and as benefits for this house, because of the increase of this
household, as overcoming the restrictions which impede this household, and as overcoming
the harmful malice which may mar this house, to bless its herds, and its retainers, born, and
yet to be born, for the saints of the house as it was aforetime, of it as it stands here now, and
to which we likewise now belong as the Saoshyants of the provinces, (14) [which (is that we
are Saoshyants) for the saints who do good deeds, and of the female saints who do good deeds,
and of the saints who do the deeds conspicuously good, and of the females likewise thus, of
the saints who do good deeds upon good deeds, and of the females thus the same].
15. And we make these known in our celebrations to the good Fravashis of the saints which are
formidable and overwhelming in their aid. 16. And we make these known in our celebrations
hereby to Sraosha (Obedience) the blessed, and to the good Blessedness, and to Nairya−sangha,
and to the victorious Peace, and to Ahura Mazda's Fire, and to the lofty lord, for sacrifice,
homage, propitiation, and for praise, to the entire creation of the holy and the clean.
17−18. (=Vr10.1−2.)
19. Yea, we make that known which is lifted up in offering, and which is the Avesta as the holy
Ahura Mazda directed that it should be said, and as Zarathushtra, the holy, directed, and as I,
the priest, who am acquainted with their sacrifice and homage, am now letting it be known. I
who understand the lawful and legitimate Avesta, and the ritual prescripts (20) for Your
sacrifice, homage, and propitiation, O Ye who are the Bountiful Immortals, and for our
preparation (?), and for the success of our well−uttered prayer for blessings, for victory,
sanctification, and the well−being of our souls, (of ours), for (we are) the holy Saoshyants.
21. Yea, we make these known in our celebrations here, and we offer them to Him who is Ahura
Mazda, of all the greatest, the master and the Lord.
VISPERAD 12.
1. For the offered Haomas which have been offered in libation to that lofty Lord Ahura Mazda
and to the holy Zarathushtra Spitama (produce) abundance in cattle and in men; and this
abundance is (as) the good Sraosha, who accompanies (us) with the great splendor of sanctity,
and may he be here with energetic effort (to aid us in our worship).
2. We offer the wise offerings of the Ahuna−vairya intoned with sanctity and yet to be intoned,
possessing their many teachings of religious wisdom (as they to), and those of the two
mortars which pour the Haomas out, and which are pushed forward with precision, and are
now in the course of being thus advanced once more. 3. (And so we teach as well the many
VISPERAD 12.
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AVESTA: VISPERAD
teachings of the religious wisdom) contained in the words correctly spoken, in the
Zarathushtrian utterances, and in the ceremonies correctly practiced, and the Baresmans
spread exactly, and the Haomas pressed correctly, and the praise, Yasnas, and the doctrines
of the Mazdayasnian Religion with their recitations, and their movements. 4. For thus they
may become to us more full of devices and of wisdom, and so we offer these wise ritual deeds
in the creation, so we impart them with their many points of meaning while we (ourselves)
still ponder them as those which Ahura Mazda, the holy One, delivered, which have (as if)
their nourishment from Vohu Manah and their growth from the Righteous Order, which are
the greatest of all beings, the best, and the most beautiful; for thus shall these be to us the
more full of wisest meaning, and more full of incitation and may we be among those (who
are) of Spenta Mainyu's world in that we are imparting (to the chosen) these precepts of the
wisest meaning and these incitations which are contained therein. 5. And full of wisest
meaning be ye two to us, O (thou) stone mortar, and (thou) the iron one, as ye are now
turned, and as ye are now being advanced, ye two mortars of the house, [and of the village, of
the tribe, and of the province, and ye who are in this house (itself), this village, tribe, and
province]; yea, in those which are ours, Mazdayasnians, who are steadfast in our worship,
who appear with our wood−billets and our perfumes, and with our supplicated blessings
[(Pazand) for so may they be to us, the more full of wisest teaching].
VISPERAD 13.
1. According to the ritual we worship Ahura Mazda; according to the ritual we worship the
Bountiful Immortals; and we sacrifice to the sacrificial word correctly spoken, and to every
Mathra (as to a sacred word of reason). And we sacrifice to Zarathushtra, him who is
especially the possessor of the Mathra; and we sacrifice to the 'blessings for the saints'; and
we worship the 'hail' addressed to the Bountiful Immortals.
2. Also we worship the three principal (chapters) uttered (in the Yasna) without addition or
omission; and we worship the three principal ones without addition or omission; we worship
the three commencing ones entire without addition or omission. And we worship the entirety
of the three principal ones without addition or omission; and their Has, their metrical lines,
their words, and their word structure [and their recital, memorizing, chanting, and their
steadfast offering].
VISPERAD 14.
1. (We worship Ahura Mazda, the holy Lord of the ritual order; and we sacrifice to the Gatha
Ahunavaiti) with its measures, and word−structure, and its Zand, with its questions and
counter−questions, with its words and its metric feet. And we sacrifice to these as well−recited,
and now in the course of being recited, as well−worshipped, and now in the course of being
used in worship. 2. (Yea, we sacrifice to it) in its own 'wisdom;, in its own 'clearness', in its
own 'loving intention', in its sovereignty, and its own ritual order, and its 'acquired boon',
which is also that given by Ahura Mazda for the promotion of piety, for that thought which
originates from the 'heart−devoted self'.
3. Also we worship the Ahuna−vairya, the holy lord of the ritual order, the holy lord with its
VISPERAD 13.
9
AVESTA: VISPERAD
Ahu and its Ratu [(Pazand); for He is the one with the title Ahu and Ratu, who is Ahura
Mazda]. 4. And we sacrifice to the constituent parts of the Gatha Ahunavaiti, to its chapters,
and its metrical lines, its words, and word−structure, [and to its heard−recital, and memorized
recital, its continuous and its steadfast offering].
VISPERAD 15.
1. Hold your feet in readiness, and your two hands, and your understandings, O ye
Zarathushtrian Mazdayasnians! for the well−doing of lawful deeds in accordance with the
sacred Order, and for the avoidance of the unlawful and evil deeds which are contrary to the
ritual. Let the good deeds for the furtherance of husbandry be done here. Render ye the needy
rich. 2. Let Sraosha (Obedience) be present here for the worship of Ahura Mazda, the most
helpful, and the holy, who is so desired by us in the pronunciation, and for the service, and
the pondering of the Yasna Haptanghaiti, for the heart's devotion to it, for its memorization,
and its victorious and holy recital (or for the victorious saint), without addition or omission,
(3) which has been intoned, and which shall yet be uttered as great, powerful, smiting with
victory, separate from harmful malice, for the pronunciation of victorious words for Ahura
Mazda's Fire.
4−5. (=Vr9.6−7.)
VISPERAD 16.
1. And we worship the Fire here, Ahura Mazda's son, and the Yazads having the seed of fire in
them, and the Rashnus having the seed of fire in them; and we worship the Fravashis of the
saints. And we worship Sraosha who smites with victory, and the holy man, and the entire
creation of the holy (and the clean). 2. And we worship the Blessedness and the Fravashi of
Zarathushtra Spitama, the saint. And we worship the saints and their blessed Fravashis (as of
one). And we worship all their Fravashis (as considered each apart), and those of the saints
within the Province, and those of the saints without the Province, yea, we worship the
Fravashis of holy men and holy women (wherever they may be, those devoted to the Order
of the Faith). And we sacrifice to those whose (service) for us in the Yasna Ahura Mazda, the
holy, has known as the better, and of these Zarathushtra is the living chief and master. And
we sacrifice to the fields and the waters, the lands and the plants, and to the constituent parts
of the Yasna Haptanghaiti, its chapters, its metered lines, its words, and word structure.
VISPERAD 17.
1. And we strive after the good thoughts, words, and deeds inculcated in the Yasna Haptanghaiti.
A blessing is the Right (called) the Best, (there is) weal; (there is) weal for this (man) when
toward Righteousness Best (there is) right.
VISPERAD 15.
10
AVESTA: VISPERAD
VISPERAD 18.
1. We worship Ahura Mazda with the ushta. And we worship the Amesha Spenta with the ushta,
and the holy man, the saint. And we worship the prior world of the holy (and of the clean)
with an ushta, and the state of weal and salvation for the holy man (the saint).
2. And we worship that life−long state of blessedness (for the holy) which is the evil man's
calamity; yea, we worship his eternal salvation, and with the salvation prayer. And we
sacrifice to every saint who exists, who is now coming into existence, and who shall exist in
future.
VISPERAD 19.
1. We worship Ahura Mazda the bountiful; and we worship the Bountiful Immortals (saying the
Spenta). And we sacrifice to the bountiful saint, and to the bountiful anticipative
understanding Also we sacrifice to the good and bountiful Armaiti (the ready mind). And we
worship her together with the bountiful creatures in the creation of the pure. And we sacrifice
to the holy creatures who have intelligence as their first, (to those foremost in their mind).
And we worship the omniscient understanding, and Him who is Ahura Mazda (Himself). 2.
And we sacrifice to the shining sun, which is the highest of the high; yea, we worship the sun
together with the Bountiful Immortals, and the Mathras with their good ceremonies. Also we
sacrifice to the glorious achievements, and to this glory (which we have gained). And we
sacrifice to the herds which have the Fire and its blessings. Also we worship the holy benefit
which is so widely diffused, and that wisdom which is the bounteous Armaiti, whose are the
laws of the Righteous Order, and of those holy creatures who have Righteousness as their
first.
VISPERAD 20.
1. (Homage to the Gatha Vohu−khshathra! We sacrifice to the Vohu−khshathra), (the good
kingdom) even the Khshathra−vairya, the kingdom to be desired; and we sacrifice to the iron−
founding, and to the (sacrificial) words correctly spoken which smite (the foe) with victory,
and which hold the Daevas subject.
And we worship that reward and that health, that healing and that progress, that growth and
that victorious smiting (2) which are between the Vohu−khshathra and the Vahishtoishti, (and
which are acquired by us) by the memorized recital of the good thoughts, good words, and
good deeds, for the withstanding of evil thoughts, and words, and deeds; yea, for the undoing
of all treacherous thoughts (directed) against me, and of all false words, and unfair deeds. 3.
[And we sacrifice to the later Yasna, the heroic Haptanghaiti, (and which as it recurs
becomes) the holy ritual chief.]
VISPERAD 18.
11
AVESTA: VISPERAD
VISPERAD 21.
1. We strive earnestly, and we take up our Yasna and our homage to the good waters, and to the
fertile fruit−trees (which bear as of themselves), and to the Fravashis of the saints; yea, we
take up our Yasna, and our homage earnestly to those beings which are (so) good, the waters,
and the trees, and the Fravashis of the saints, (2) and to the Kine, and to Gaya (Maretan),
and to the Mathra Spenta (the bounteous word−of−reason), the holy, which works (within and
for us with effect), to these we take up our Yasnas and our homage with earnest zeal, and to
Thee, O Ahura Mazda I and to thee, O Zarathushtra, we do the same; and to thee, O lofty
lord (the Apam−napat), and to the Bountiful Immortals. 3. And we sacrifice to the listening
(that hears our prayers) and to that mercy, and to the hearing of (our spoken) homage, and
to that mercy which is (shown in response to our offered) praise. And we sacrifice to the
fraraiti vidushe, which is contained in the piece hvadaenaish ashaonis; and we sacrifice to 'the
good praise which is without hypocrisy, and which has no malice (as its end)'; and we sacrifice
to the later Yasna and to its offering; and we sacrifice to the chapters of the later Yasna, and
to its metrical lines, its words, and word−structure.
VISPERAD 22.
1. With this chant (fully) chanted, and which is for the Bountiful Immortals and the holy
Saoshyants (who are the prophets who shall serve us), and by means of these (ceremonial)
actions, which are (of all) the best, we desire to utter our supplications for the Kine. It is that
chant which the saint has recognized as good and fruitful of blessed gifts, and which the sinner
does not know. May we never reach that (ill−luck that the sinner) may outstrip us (in our
chanting), not in the matter of a plan (thought out), or of words (delivered), or ceremonies
(done), nor yet in any offering whatever when he (?) approaches (us for harm).
VISPERAD 23.
1. We worship Ahura Mazda as the best (worship to be offered in our gifts). We worship the
Amesha Spenta (once more, and as) the best. We worship Asha Vahishta (who is
Righteousness the Best). And we sacrifice to those (prayers) which are evident as the best;
that is, the Praises of the Yasnas.
Also we sacrifice to that best wish, which is that of Asha Vahishta, and we worship Heaven,
which is the best world of the saints, bright and all glorious; and we sacrifice likewise to that
best approach which leads to it. 2. And we sacrifice to that reward, health, healing,
furtherance, and increase, and to that victory which is within the two, the Ahuna−vairya and
the Airyema−ishyo, through the memorized recital of the good thoughts, words, and deeds
(which they enjoin).
VISPERAD 21.
12
Sacred-Texts Zoroastrian Texts
AVESTA: YASNA (Sacred Liturgy and Gathas/Hymns of Zarathushtra)
Translated by L. H. Mills (from Sacred Books of the East,
American Edition, 1898) except as noted.
CONTENT:
- Introduction and dedications (0-8)
- Hom Yasht (9-11)
- The Zoroastrian Creed (12)
- Chapters 13-18
- Commentary on Ahunwar (19)
- Commentary on Ashem Vohu (20)
- Commentary on Yenghe Hatam (21)
- Chapter 22
- Invocation of the Fravashis (Guardian Angels) (23)
- Presentations (24)
- Chapter 25
- Sacrifice and praise to the Fravashis (26)
- Prelude to the chief recital of the Ahunwar (27)
- Ahunavaiti Gatha (28-34)
- Yasna Haptanghaiti (35-42)
- Ushtavaiti Gatha (43-46)
- Spentamainyush Gatha (47-50)
- Vohukhshathra Gatha (51)
- Prayer for sanctity (52)
- Vahishtoishti Gatha (53)
- Airyema Ishyo formula (54)
- Chapter 55
- Introduction to the Srosh Yasht (56)
- Srosh Yasht (57)
- Fshusho Mathra (58)
- Mutual blessings (59)
- Prayers for the dwelling of the sacrificer (60)
- Chapter 61
- To the fire (62)
- Chapters 63-64
- To Ardvi Sura Anahita and the Waters (65)
- Chapters 66-69
- To the Amesha Spentas (70)
- Conclusion (70-71)
-----------------------------------------------------------------------------AVESTA: YASNA (sacred liturgy)
==============================
[Translated by L. H. Mills (from Sacred Books of the East,
American Edition, 1898) except as noted.]
YASNA 0 - INTRODUCTION
---------------------[Translation of y0.4-6 is from Dhalla, pp. 9 ff. They are in the Old Avesta
dialect. = Y11.17 = Ny1.3 = Ny2.3.]
(In the name of God)
1.
Ashem Vohu (1 & 3).
I profess myself a Mazda-worshipper and a Zoroastrian, opposing the Daevas, accepting the
Ahuric doctrine. For Hawan....
2.
To Fire, the son of Ahura Mazda. To you, O Fire, son of Ahura Mazda. With propitiation,
for worship, adoration, propitiation, and praise.
3.
'Yatha Ahu Vairyo', the zaotar should say to me
'Atha ratush ashatchit hacha', the knowing Ashavan should say.
Ashem Vohu ...(3).
Yatha Ahu Vairyo ...(2).
4.
I praise good thoughts, good words, and good deeds and those that are to be thought, spoken,
and done. I do accept all good thoughts, good words, and good deeds. I do renounce all evil
thoughts, evil words, and evil deeds.
5.
I proffer to you, O Amesha Spentas, sacrifice and prayer, with thought, with word, with deed,
with [my] being, with the very life of my body.
6.
I praise Asha.
Ashem Vohu ...(3).
7.
[=y1.23 = y3.24 = y14.4 = y27.12 = y62.12.]
8.
....
9.
[=y22.24 = y24.29.]
10.
[=y22.25 = y24.30.]
11.
[=y22.26 = y24.31.]
12.
[=y24.32.]
13.
....
15.
[=y27.13.]
YASNA 1.
-------1.
I announce (and) carry out (this Yasna) for the creator Ahura Mazda, the radiant and
glorious, the greatest and the best, the most beautiful (?) (to our conceptions), the most firm,
the wisest, and the one of all whose body is the most perfect, who attains His ends the most
infallibly, because of his Asha, to him who disposes our minds aright, who sends His joycreating grace afar; who made us, and has fashioned us, and who has nourished and protected
us, who is the most bounteous Spirit!
2.
I announce (and) carry out (this Yasna) to Vohu Mano, and to the Highest Asha, and to
Khshathra Vairya, and to Spenta Armaiti, and to the two, the Haurvatat and Ameretat, to the
body of the Kine, and to the Kine's Soul, and to the Fire of Ahura Mazda, that one who more
than (all) the Amesha Spentas has made most effort (for our succor)!
3.
I announce (and) carry out (this Yasna) for Asnya, the masters of Asha, to Hawan, Ashasanctified, master of Asha; and I celebrate, and I carry out (this Yasna) for Savanghi and for
Visya, Asha-sanctified, master(s) of Asha.
I announce (and) carry out (this Yasna) for Mithra of wide pastures, of the thousand ears, and
of the myriad eyes, the Yazad of the spoken name, and for Raman Khwastra.
4.
I announce (and) carry out (this Yasna) for Rapithwin, the Asha-sanctified master of Asha,
and for Fradat-fshu, and for Zangtuma, the holy master(s) of Asha; and I celebrate and carry
out (this Yasna) to Asha the Best, and to the Fire of Ahura Mazda.
5.
I announce (and) carry out (this Yasna) for Uzerin the Asha-sanctified master of Asha, and
for Fradat-vira and Dakhyuma, the Asha-sanctified master(s) of Asha, and for that lofty
Ahura Napat-apam (the son of waters), and for the waters which Ahura Mazda made.
6.
I announce (and) carry out (this Yasna) for Aiwisruthrem (and) Aibigaya, the Asha-sanctified
master(s) of Asha, and for the Zarathushtrotema, and for him who possesses and who gives
that prosperity in life which furthers all. And I celebrate and carry out (this Yasna) for the
fravashis of the saints, and for those of the women who have many sons[FNOTE]'Men and
herds?'[/FNOTE], and for a prosperous home life which continues without reverse throughout
the year, and for that Might which is well-shaped and stately[FNOTE]'Wellgrown'[/FNOTE], which strikes victoriously, Ahura-made, and for that Victorious
Ascendency (which it secures).
7.
I announce (and) carry out (this Yasna) for Ushahin, the Asha-sanctified master of Asha, and
for Berejya (and) Nmanya, the Asha-sanctified master(s) of Asha, and for Sraosha,
companion of Ashi, possessing rewards, victorious, who furthers the world, and the very
straight Rashnu and Arshtad, who further the world, who augment the world.
8.
I announce (and) carry out (this Yasna) for the Mahya, the monthly festivals, masters of
Asha, for the new and the later[FNOTE]Literally, 'the moon within,' showing little
light.[/FNOTE] moon, the Asha-sanctified master of Asha, and for the full moon which
scatters night.
9.
I announce (and) carry out (this Yasna) for the Yairya, yearly feasts, the Asha-sanctified
masters of Asha. I celebrate and carry out (this Yasna) for Maidyozarem, the Asha-sanctified
master of Asha, and for Maidyoshahem, the Asha-sanctified master of Asha, and for
Paitishahem, and for Ayathrem the advancer, and the spender of the strength of males, the
Asha-sanctified master of Asha, and for Maidyarem, the Asha-sanctified master of Asha, and
for Hamaspathmaidyem, the Asha-sanctified master of Asha; yea, I celebrate and carry out
this Yasna for the seasons, masters of Asha.
10.
I announce (and) carry out (this Yasna) for all those who are the thirty three masters of
Asha, which, coming the nearest, are around about Hawan, and which (as in their festivals)
were instituted by Ahura Mazda, and were promulgated by Zarathushtra, as the masters of
Asha Vahishta.
11.
I announce (and) carry out (this Yasna) for the two, for Ahura and Mithra, the lofty, and the
everlasting, and the Asha-sanctified, and for all the stars which are Spenta Mainyu's creatures,
and for the star Tishtrya, the resplendent and glorious, and for the Moon which contains the
seed of the Kine, and for the resplendent Sun, the swift-horsed, the eye of Ahura Mazda, and
for Mithra the province ruler. And I celebrate and carry out this Yasna for Ahura Mazda
(once again, and as to him who rules the month), the radiant, the glorious, and for the
Fravashis of the saints.
12.
I announce (and) carry out (this Yasna) for you, o Fire, son of Ahura Mazda, together with
all the fires, and for the good waters, even for all the waters made by Mazda, and for all the
plants which Mazda made.
13.
I announce (and) carry out (this Yasna) for the Bounteous Manthra, the Asha-sanctified and
effective, the revelation given against the Daevas; the Zoroastrian revelation, and for the
long descent[FNOTE]'The long tradition;' so Spiegel.[/FNOTE] of the good Mazdayasnian
Faith.
14.
I announce (and) carry out (this Yasna) for the mountain Ushi-darena, the Mazda-made, with
its sacred brilliance, and for all the mountains glorious with sanctity[FNOTE]Observe the
impossibility of the meaning 'comfort,' or mere 'well-being' here.[/FNOTE], with their
abundant Glory Mazda-made, and for that majestic Glory Mazda-made, the
unconsumed[FNOTE]Or possibly 'the unseized,' the Pahlavi agrift(?); Ner. agrihitam; hvar, to
eat, may have meant 'seize' originally.[/FNOTE] Glory which Mazda made. And I announce
and carry out (this Yasna) for Ashi the good, the blessedness (of the reward), and for Chisti,
the good religious Knowledge, for the good Erethe (Rectitude?), and for the good Rasastat
(persisting zeal?), and to the Glory and the Benefit which are Mazda-made.
15.
I announce (and) carry out (this Yasna) for the pious and good Blessing of the religious man,
the Asha-sanctified, and for the curse of wisdom, the swift and redoubted Yazad of potency
(to blight).
16.
I announce (and) carry out (this Yasna) for these places and these lands, and for these
pastures, and these abodes with their springs of water(?)[FNOTE]The Pahlavi with its
afkhvar points here perhaps to a better text. Recall awzhdatemja, awzhdaungho,
awrem.[/FNOTE], and for the waters, land, and plants, and for this earth and for yon heaven,
and for the Asha-sanctified wind, and for the stars, moon, and sun, and for the eternal stars
without beginning, and self-disposing, and for all the Asha-sanctified creatures of Spenta
Mainyu, male and female, the regulators of Asha.[COMMENT]Bailey, xxxviii (avOxvarena): "hay-rack, manger"[/COMMENT]
17.
I announce (and) carry out (this Yasna) for that lofty lord who is the Asha (itself), and for
the masters of the days in their duration, and of the days during daylight, for the moons, the
years, and the seasons which are masters of Asha at the time of Hawan.
18.
I announce (and) carry out (this Yasna) for the fravashis of the saints, the redoubted, which
overwhelm (the evil), for those of the saints of the ancient lore, for those of the next of kin,
and for the fravashi of (my) own soul!
19.
I announce (and) carry out (this Yasna) for all the masters of Asha, and for all the yazads,
the beneficent, who dispose (of all) aright, for those both heavenly and earthly, who are
(meet) for our sacrifice and homage because of Asha Vahishta.
20.
O Hawan, Asha-sanctified master of Asha, and Savanghi, Rapithwin, and Uzerin, and
Aiwisruthrem, (and) Aibigaya, (you who aids life!) if I have offended you, and you, o
Ushahin, Asha-sanctified master of Asha!
21.
If I have offended you, whether by thought, or word, or deed, whether by act of will, or
without intent or wish, I earnestly make up the deficiency of this in praise to you. If I have
caused decrease in that which is your Yasna, and your homage, I announce (and carry out) to
you (the more for this)!
22.
Yea, all ye masters, the greatest ones, Asha-sanctified masters of Asha, if I have offended
you by thought, or word, or deed, whether with my will, or without intending error, I praise
you (now the more) for this. I announce to you (the more) if I have caused decrease in this
which is your Yasna, and your praise.
23.
I would confess myself a Mazda-worshipper, of Zarathushtra's order, a foe to the Daevas,
devoted to the lore of Ahura, for Hawan, the Asha-sanctified master of Asha, for (his)
sacrifice, homage, propitiation, and praise, for Savanghi and for Visya, the Asha-sanctified
master of Asha, for (his) sacrifice, homage, propitiation and praise, and for the sacrifice,
homage, propitiation and praise of the masters of the days in their duration, and of the days
during daylight, for those of the monthly festivals, and for those of the yearly ones, and for
those of the seasons!
YASNA 2.
-------1.
I desire the libations for this Yasna; I desire the Baresman for this Yasna. I desire the
Baresman for this Yasna; I desire the libations for this Yasna. I desire the libations together
with Baresman for this Yasna; I desire the Baresman together with the libations for this
Yasna. With this libation I desire this Baresman for this Yasna. With this Baresman I desire
this libation for this Yasna. This Baresman with the libation I desire for this Yasna. I desire
for this Yasna this Baresman with this libation and with its kusti, and spread with Asha.
2.
With this libation and Baresman I desire for this Yasna the Ashawan Ahura Mazdah, the
master of Asha. I desire for this Yasna the well-ruling, judicious Amesha Spentas.
3.
With this libation and Baresman I desire for this Yasna the Asha-sanctified Asnya, the master
of Asha. I desire for this Yasna the Asha-sanctified Hawan, the master of Asha. I desire for
this Yasna the Savanghi and the Asha-sanctified Visya, the master of Asha. With this libation
and Baresman I desire for this Yasna Mithra of the wide pastures, of the thousand ears, of the
ten-thousand eyes, the Yazad of the spoken name. I desire for this Yasna Raman Khwastra.
4.
With this libation and Baresman I desire for this Yasna the Asha-sanctified Rapithwin, the
master of Asha. I desire for this Yasna the Fradat-fshav and the Asha-sanctified Zantuma, the
master of Asha. With this libation and Baresman I desire for this Yasna Asha Vahishta and
Atar, the Son of Ahura Mazda.
5.
With this libation and Baresman I desire for this Yasna the Asha-sanctified Uzerin, the
master of Asha. I desire for this Yasna the Fradat-vira and the Asha-sanctified Dahyuma, the
master of Asha. With this libation and Baresman I desire for this Yasna the high Lord, the
kingly and brilliant Apam-Napat, of swift-horses, and likewise the water, Mazda-made and
holy.
6.
With this libation and Baresman I desire for this Yasna the Asha-sanctified Aiwisruthrem
Aibigaya the master of Asha. I desire for this Yasna the Fradat-vispam-hujyatay and the
Asha-sanctified Zarathushtro-tema, the master of Asha.
With this libation and Baresman I desire for this Yasna the good, mighty, bountiful Fravashis
of the Asha-sanctified.
I desire for this Yasna the women who have many sons. And I desire for this Yasna the
Yairya Hushitay; and I desire for this Yasna the well-formed, stately Ama; and I desire for
this Yasna the Ahura-given Verethraghna; and I desire for this Yasna the triumphing
Uparatat.
7.
With this libation and Baresman I desire for this Yasna the Asha-sanctified Ushahina, the
master of Asha. I desire for this Yasna the Berejya and the Asha-sanctified Nmanya, the
master of Asha.
With this libation and Baresman I desire for this Yasna Sraosha, companion of Ashi, fair of
form, victorious, furthering the world, Asha-sanctified, the master of Asha.
I desire for this Yasna the straightest Rashnu, and I desire for this Yasna Arshtat, who
furthers the settlements, and causes them to increase.
8.
With this libation and Baresman I desire for this Yasna the Asha-sanctified Mahya (Monthly
festivals), the master of Asha. I desire for this Yasna the Asha-sanctified Antaremah, the
master of Asha.
I desire for this Yasna the Pereno-mah and the Asha-sanctified Vishaptatha, the master of
Asha.
9.
With this libation and Baresman I desire for this Yasna the Asha-sanctified Yairya (Yearly
festivals), the master of Asha.
I desire for this Yasna the Asha-sanctified Maidyozarem, the master of Asha. With this
libation and Baresman I desire for this Yasna the Asha-sanctified Maidyoshahem, the master
of Asha. With this libation and Baresman I desire for this Yasna the Asha-sanctified
Paitishahem, the master of Asha.
With this libation and Barasman I desire for this Yasna Ayathrem, the promoter, who spends
the strength of males, Asha-sanctified, the master of Asha.
With this libation and Baresman I desire for this Yasna the Asha-sanctified Maidyarem, the
master of Asha. With this libation and Baresman I desire for this Yasna the Asha-sanctified
Hamaspathmaidyem, the master of Asha. With this libation and Baresman I desire for this
Yasna the Asha-sanctified Yairya (Yearly festivals), the masters of Asha.
10.
With this libation and Baresman I desire for this Yasna all of the masters of Asha, the thirty
three who come the nearest round about our Hawans, who are masters of Asha Vahishta,
which were inculcated by Mazda, and spoken forth by Zarathushtra.
11.
With this libation and Baresman I desire for this Yasna Ahura (and) Mithra, the lofty,
eternal, and Asha-sanctified two.
I desire for this Yasna the Stars and Moon and Sun (and) - with the Baresman-Plants - and
Mithra, the governor of all the provinces. With this libation and Baresman I desire for this
Yasna the radiant and glorious Ahura Mazda. With this libation and Baresman I desire for this
Yasna the good, heroic, bountiful Fravashis of the Asha-sanctified.
12.
With this libation and Baresman I desire for this Yasna you, the Asha-sanctified Atar, the
Son of Ahura Mazda, the master of Asha, with all Fires. With this libation and Baresman I
desire for this Yasna the good, best, Mazda-made, Asha-sanctified Water. I desire for this
Yasna all the Mazda-made Asha-sanctified Waters. I desire for this Yasna all the Mazdamade, Asha-sanctified Plants.
13.
With this libation and Baresman I desire for this Yasna the bounteous Manthra, the most
glorious. I desire for this Yasna the law instituted against the Daevas. I desire for this Yasna
the Zoroastrian law. I desire for this Yasna the long tradition. I desire for this Yasna the good
Mazdayasnian Religion.
14.
With this libation and Baresman I desire for this Yasna Mount Ushi-darena, Mazda-made, the
Yazad possessing the ease of Asha. I desire for this Yasna all mountains possessed of ease of
Asha, full of ease, Mazda-made, Asha-sanctified, the masters of Asha.
I desire for this Yasna the strong, Mazda-made khwarrah of the Kavis. I desire for this Yasna
the strong, Mazda-made ungraspable khwarrah.
With this libation and Baresman I desire for this Yasna the good Ashi, the brilliant, tall,
vigorous, fair of form, self-sufficient.
I desire for this Yasna the Mazda-made khwarrah; I desire for this Yasna the Mazda-made
prosperity.
15.
With this libation and Baresman I desire for this Yasna the pious and good Blessing. I desire
for this Yasna the pious, Asha-sanctified Man, and I desire for this Yasna the strong, brave
Yazad Damoish Upamana.
16.
With this libation and Baresman I desire for this Yasna these Waters and Lands and Plants; I
desire for this Yasna these places, districts, and pastures, and these dwellings with their springs
of water, and this land-ruler, who is Ahura Mazda.
17.
With this libation and Baresman I desire for this Yasna all the greatest masters: the day-lord
the month-lords, those of the years, and of the seasons, and the good, mighty, beneficent
Fravashis of the Asha-sanctified.
18.
With this libation and Baresman I desire for this Yasna all the Asha-sanctified Yazatas. I
desire for this Yasna all the masters of Asha: Hawan at his time, and Savanghi and Visya at
their times, and all the greatest masters at their times.
YASNA 3 - THE YASNA ADVANCES TO THE NAMING OF THE OBJECTS OF PROPITIATION.
-------------------------------------------------------------------------1.
With a Baresman brought to its appointed place accompanied with the Zaothra at the time of
Havani, I desire to approach the Myazda-offering with my praise, as it is consumed, and
likewise Ameretat (as the guardian of plants and wood) and Haurvatat (who guards the water),
with the (fresh) meat, for the propitiation of Ahura Mazda, and of the Bountiful Immortals,
and for the propitiation of Sraosha (who is Obedience) the blessed, who is endowed with
sanctity, and who smites with the blow of victory, and causes the settlements to advance.
2.
And I desire to approach Haoma and Para-haoma with my praise for the propitiation of the
Fravashi of Spitama Zarathushtra, the saint. And I desire to approach the (sacred) wood with
my praise, with the perfume, for the propitiation of thee, the Fire, O Ahura Mazda's son!
3.
And I desire to approach the Haomas with my praise for the propitiation of the good waters
which Mazda created; and I desire to approach the Haoma-water, and the fresh milk with my
praise, and the plant Hadhanaepata, offered with sanctity for the propitiation of the waters
which are Mazda-made.
4.
And I desire to approach this Baresman with the Zaothra with my praise, with its binding and
spread with sanctity for the propitiation of the Bountiful Immortals. And I desire with (?) my
voice the thoughts well thought, and the words well spoken, and the deeds well done, and the
recital of the Gathas as they are heard. And I desire to approach the well-said Mathras with
my praise, and this (higher) lordship with this sanctity, and this exact regulation (of the
Ratu), and the reverential prayer for blessings (spoken at the fitting hour); and I desire to
approach them for the contentment and propitiation of the holy Yazads, heavenly and
earthly, and for the contentment of each man's soul.
5.
And I desire to approach the Asnya with my praise, the lords of the ritual order, and the
Havani and Savanghi and Visya, the holy lords of the ritual order. And I desire to approach
with the Yasht of Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the
Yazad of the spoken name, and with him Raman Hvastra.
6.
And I desire to approach Rapithwina with my praise, the holy lord of the ritual order, and
Fradat-fshu and Zantuma, and Righteousness the Best, and Ahura Mazda's Fire.
7.
And I desire to approach Uzayeirina, and Fradat-vira and Dahvyuma* with my praise, with
that lofty Ahura Napt-apam, and the waters Mazda-made,
8.
And Aiwisruthrima, and Aibigaya, and Fradat-vispam-hujaiti, and Zarathushtrotema with the
Yasht of the Fravashis of the saints, and of the women who have many sons, and the year
long unchanged prosperity, and of Might, the well-shaped and stately, smiting victoriously,
Ahura-made and of the Victorious Ascendency (which it secures).
9.
And I desire to approach Ushahina, Berejya, and Nmanya with the Yasht of Sraosha
(Obedience) the sacred, the holy, who smites with the blow of victory, and makes the
settlements advance, and with that of Rashnu, the most just, and Arshtat who furthers the
settlements, and causes them to increase.
10.
And I desire to approach the monthly festivals, the lords of the ritual order, and the new
moon and the waning moon, and the full moon which scatters night,
11.
And the yearly festivals, Maidhyo-zaremaya, Maidhyo-shema, Paitishahya, and Ayathrima
the breeder who spends the strength of males, and Maidhyairya, and Hamaspathmaedhaya,
and the seasons, lords of the ritual order, (12) and all those lords who are the three and thirty,
who approach the nearest at the time of Havani, who are the Lords of Asha called Vahishta
(and whose services were) inculcated by Mazda, and pronounced by Zarathushtra, as the feasts
of Righteousness, the Best.
13.
And I desire to approach Ahura and Mithra, the lofty and imperishable two, the holy, and
with the Yasht of those stars which are the creatures of Spenta Mainyu, and with the Yasht
of the star Tistrya, the radiant, the glorious, and with that of the moon which contains the
seed of cattle, and with that of the resplendent sun, the eye of Ahura Mazda, and of Mithra,
province-lord of the provinces, and with that of Ahura Mazda (as He rules this day) the
radiant, the glorious, and with that of the Fravashis of the saints, (who rule this month),
14.
And with thy Yasht, the Fire's, O Ahura Mazda's son! with all the fires, and to the good
waters with the Yasht of all the waters which are Mazda-made, and with that of all the plants
which Mazda made.
15.
And I desire to approach with the Yasht of the Mathra Spenta, the holy, the effective, the
law composed against the Daevas, the Zarathushtrian, and with that of the long descent of
the Religion which Mazda gave.
16.
And I desire to approach with the Yasht of Mount Ushi-darena, Mazda-made, and of all,
glorious with sanctity, and abundant in brilliance, and with that of the Kingly Glory, Mazdamade; yea, with that of the unconsumed glory which Mazda made, and with that of Ashi
Vanguhi, and Chishti Vanguhi, and with that of the good Erethe, and the good Rasastat, and
the good Glory, and of the Benefit which Mazda gave.
17.
And I desire to approach with the Yasht of the good and pious Blessing of the pious man and
of the saint, and with that of the awful and swift Curse of the wise, the Yazad-curse, (18) and
to these places, regions, pastures, and abodes, with their water-springs, and with that of the
waters, and the lands, and the plants, and with that of this earth and yon heaven, and with
that of the holy wind and of the stars, moon, and sun, and with that of the stars without
beginning, self-determined and self-moved, and with that of all the holy creatures which are
those of Spenta Mainyu, male and female, regulators of the ritual order, (19) and with that of
the lofty lord who is Righteousness (himself, the essence of the ritual), and with that of the
days in their duration, and of the days during daylight, and with that of the monthly festivals,
and the yearly festivals, and with those of the several seasons which are lords of the ritual at
the time of Havani.
20.
And I desire to approach the meat-offering with a Yasht, and Haurvatat (who guards the
water), and Ameretatat (who guards the plants and wood), with the Yasht of the sacred flesh
for the propitiation of Sraosha (Obedience) the blessed and the mighty, whose body is the
Mathra, of him of the daring spear, the lordly, the Yazad of the spoken name.
21.
And I desire to approach both Haoma and the Haoma-juice with a Yasht for the propitiation
of the Fravashi of Zarathushtra Spitama, the saint, the Yazad of the spoken name. And I
desire to approach the wood-billets with a Yasht, with the perfume for the propitiation of
thee, the Fire, O Ahura Mazda's son! the Yazad of the spoken name.
22.
And I desire to approach with a Yasht for the mighty Fravashis of the saints, the
overwhelming, the Fravashis of those who held to the ancient lore, and of those of the next
of kin.
23.
And I desire to approach toward all the lords of the ritual order with a Yasht, toward all the
good Yazads, heavenly and earthly, who are (set) for worship and for praise because of Asha
Vahishta (of Righteousness the Best).
24.
I will confess myself a Mazdayasnian, of Zarathushtra's order, a foe to the Daevas, devoted to
the lore of the Lord for Havani, the holy lord of the ritual order, for sacrifice, homage,
propitiation, and for praise, and for Savanghi and Visya, the holy lord(s) of the ritual order,
and for the sacrifice, homage, propitiation, and praise of the day-lords of the days in their
duration, and of the days during daylight, and for the month-regulators, and the yearregulators, and for those of the (several) seasons, for their sacrifice, and homage, their
propitiation, and their praise.
(The Zaotar speaks): As the Ahu to be (revered and) chosen, let the priest speak forth to me.
(The Ratu responds): As the Ahu to be (revered and) chosen, let him who is the Zaotar speak
forth to me.
(The Zaotar again): So let the Ratu from his Righteousness, holy and learned, speak forth!
YASNA 4 - THE OFFERING TAKES PLACE.
----------------------------------1.
These good thoughts, good words, and good deeds, these Haomas, meat-offerings, and
Zaothras, this Baresman spread with sanctity, this flesh, and the two, Haurvatat (who guards
the water) and Ameretatat (who guards the plants and wood), even the flesh, the Haoma and
Haoma-juice, the wood-billets, and their perfume, this sacred lordship and chieftainship, and
the timely prayer with blessing, and the heard recital of the Gathas, and the well-said
Mathras, these all we offer, and make known with celebrations (here).
2.
Yea, these do we announce with celebrations, and we present them to Ahura Mazda, and to
Sraosha (Obedience) the blessed, and to the Bountiful Immortals, and to the Fravashis of the
saints, and to their souls, and to the Fire of Ahura Mazda, the lofty lord of the entire creation
of the holy, for sacrifice, homage, propitiation, and praise.
3.
Yea, further, we present (them to the Bountiful Immortals with an especial gift) these
thoughts well thought, these words well spoken, these deeds well done, these Haomas,
Myazdas, Zaothras, and this Baresman spread with sanctity, the flesh, and Haurvatat (who
guards the water), and Ameretatat (who guards the plants and wood), even the flesh, Haoma
and Parahaoma, the wood-billets, the perfume, and this their lordship and their sanctity, and
this chieftainship, this prayer for blessing, the heard recital of the Gathas, and the well-said
Mathras.
4.
We offer with our celebrations, and we announce them (of a verity) to the Bountiful
Immortals, those who exercise their rule aright, and who dispose (of all) aright, the everliving, ever-helpful, the male divinities among their number who dwell with the Good Mind,
[and the female ones as well].
5.
And we announce them in our celebrations as more propitious for this house, and for the
furtherance of this house, of its herds, and of its men, of those now born, and of those yet to
be born, the holy, yea, for the furtherance of that house of which these (men) are thus.
6.
And we present these offerings to the good Fravashis of the saints who are mighty and
overwhelming for the succor of the saints.
7.
Yea, we present these hereby to the Creator Ahura Mazda, the radiant, the glorious, and the
heavenly spirit, for the sacrifice, homage, propitiation, and praise of the Bountiful Immortals
(all).
8.
And we present these hereby to the Day-lords of the ritual order, to Havani, to Savanghi, and
to Visya, the holy lords of the ritual order, for sacrifice, homage, propitiation, and for praise,
and to Mithra of the wide pastures, and the thousand ears, and the myriad eyes, the Yazad of
the spoken name,
9.
And to Rapithwina, Fradat-fshu, and Zantuma, the holy lords of the ritual order, and to
Righteousness the Best, and to Ahura Mazda's Fire,
10.
And to Uzayeirina, Fradat-vira, and Dahvyuma, the holy lords of the ritual order, and to that
lofty lord Napat-apam, and to the water Mazda-made,
11.
And to Aiwisruthrima, the life-furtherer, and to Fradat-vispam-hujyaiti and
Zarathushtrotema, the holy lords of the ritual order, and to the Fravashis of the saints, and to
the women who bring forth many sons, and to the Prosperous home-life which endures
without reverse throughout the year, and to Force, well-shaped and stately, and to the Blow
of victory which Mazda gives, and to the Victorious Ascendency which it secures, for their
sacrifice, homage, their propitiation, and their praise,
12.
And to Ushahina, with Berejya and Nmanya, and Sraosha (Obedience) the blessed, smiting
with the blow of victory and furthering the settlements, and to Rashnu, the most just, and to
Arstat, furthering the settlements, and causing them to increase.
13.
And these we announce and we present hereby to the Month-lords of the ritual order, to the
new moon and the waning moon (the moon within), and to the full moon which scatters
night, the holy lord of the ritual order, for (their) sacrifice, homage, their propitiation, and
their praise.
14.
And these we announce hereby and we present to the Yearly festivals, to Maidhyo-zaremaya,
Maidhyo-shema, Patishahya, and to Ayathrima, to Maidhyairya, Hamaspathmaedhaya, and
to the Seasons as holy lords of the ritual order, for sacrifice, homage, propitiation, and for
praise.
15.
And these we announce and we present hereby to all those lords who are the three and thirty
lords of the ritual order, who approach the nearest around about our Havani, and which are
the festivals of Righteousness the Best, inculcated by Mazda, and uttered forth by
Zarathushtra for their sacrifice, homage, propitiation, and praise.
16.
And these we announce and we present to Ahura and to Mithra, the lofty, and imperishable,
and holy two, to the stars, the creatures of Spenta Mainyu, and to the star Tistrya, the
radiant, the glorious, and to the Moon which contains the seed of cattle, and to the
resplendent Sun, of the swift horses, Ahura Mazda's eye, and to Mithra, the lord of provinces,
for their sacrifice, homage, their propitiation and their praise; yea, these we present hereby
to Ahura Mazda (as he rules this day) and to the Fravashis of the saints (as they rule this
month), for their sacrifice, homage, their propitiation and their praise.
17.
And these we announce hereby to thee, the Fire, O Ahura Mazda's son! with all the fires for
thy sacrifice, homage, propitiation, and praise, and to the good waters for the sacrifice,
homage, propitiation, and praise of all the waters Mazda-made, and to all the plants which
Mazda made,
18.
And to the Mathra Spenta, the holy, the effective, the law against the Daevas, the
Zarathushtrian statute, and to the long descent of the good Mazdayasnian religion.
19.
And these we announce and we present hereby to Mount Ushi-darena, Mazda-made, brilliant
with sanctity, and to all the mountains shining with their holiness, abundantly luminous, and
Mazda-made, and to the Kingly glory, the unconsumed glory Mazda-made, and to the good
Blessedness, and the good Religious-knowledge, and the good Rectitude, and to the good
Rasastat, and to the Glory and the Benefit which Mazda created.
20.
And these we offer and present to the pious and good Blessing of the pious, and to the swift
and dreadful Yazad, the Curse of wisdom.
21.
And to these places, pastures, and dwellings with their springs of water, their rivers, to the
lands and to the plants, to this earth and yon heaven, to the holy wind, to the stars, moon,
and sun, to the stars without beginning, self-disposed, and to all the holy creatures of the
Spenta Mainyu, male and female (the rulers as they are of the ritual order).
22.
And these we announce and we present hereby to that lofty lord who is Asha, the ritual
righteousness itself, to the Day-lords, and the Month-lords, the Year-lords, and the Seasons
who are the lords of the ritual at the time of Havani, and for their sacrifice, homage, their
propitiation and their praise.
23.
Yea, these we announce and we present to Sraosha, the blessed and mighty, whose body is the
Mathra, him of the daring spear, the lordly one, and to the holy Fravashi of Zarathushtr a
Spitama, the saint.
And these we announce and we present to thee, the Fire, O Ahura Mazda's son! for thy
sacrifice, homage, thy propitiation, and thy praise.
24.
And these we announce and we present to the Fravashis of the saints, the mighty and
overwhelming, of the saints of the ancient lore, and of the next of kin.
25.
And these we announce and we present hereby to all the good Yazads, earthly and heavenly,
who are (meet) for sacrifice, homage, propitiation, and for praise, because of Asha Vahishta
(who is Righteousness the Best).
We worship the Bountiful Immortals who rule aright, and who dispose of all aright.
26.
And that one of beings (do we worship) whose superior (service) in the sacrifice Ahura Mazda
knows, and from his righteousness (which he maintains, and those of all female beings do we
worship) whose (higher service is thus likewise known; yea, all) male and female beings do we
worship (who are such)!
YASNA 5.
-------(This chapter is identical with Yasna 37. )
YASNA 6 - THE SACRIFICE CONTINUES WITH FULLER EXPRESSION.
--------------------------------------------------------1.
We worship the Creator Ahura Mazda with our sacrifice, and the Bountiful Immortals who
rule aright, and who dispose of all aright.
2.
And we worship the Asnya with our sacrifice, and Havani, Savanghi and Visya, the holy lords
of the ritual order, and Mithra of the wide pastures, of the thousand ears, and myriad eyes,
the Yazad of the spoken name, and we worship Raman Hvastra.
3.
And we worship Rapithwina with our sacrifice, and Fradat-fshu, and the Zantuma, and
Righteousness the Best, and the Fire, Ahura Mazda's son, holy lords of the ritual order.
4.
And we worship Uzayeirina, and Fradat-vira, and Dahvyuma*, the holy lord of the ritual
order, and that kingly Ahura, the radiant Napat-apam, of the fleet horses, and the water holy,
and Mazda-made.
5.
And we worship Aiwisruthrima and Aibigaya in our sacrifice, the holy lord of the ritual order,
and Fradat-vispam-hujyaiti and the Zarathushtrotema, the holy lord of the ritual order, and
the good, heroic, bountiful Fravashis of the saints, and the women who bring forth many
sons, and the Prosperous home-life which endures without reverse throughout the year, and
Force which is well-shaped and stately, and the Blow which brings the victory, which is
Ahura-given, and the Victorious Ascendency (which it secures).
6.
And we worship Ushahina with our sacrifice, and Berejya, and Nmanya, and Sraosha
(Obedience) the blessed and the stately who smites with victory, and makes the settlements
advance, and Rashnu, the most just, and Arshtat who makes the settlements advance and
causes them to increase, the holy lords of the ritual order.
7.
And we worship the Mahya in our sacrifice, the new moon and the waning moon (the moon
within) and the full moon which scatters night, the holy lord of the ritual order.
8.
And we worship the Yearly festivals in our sacrifice, Maidhya-zaremaya, Maidhyo-shema,
Paitishhahya, and Ayathrima, the furtherer (or breeder), the spender of virile strength, and
Maidhyairya, the holy lord of the ritual order, and Hamaspathmaedhaya, and the Seasons (in
which they are).
9.
And we worship with our sacrifice all the lords of the ritual order, who are the thirty and
three who approach the nearest around about us at Havani, who are the lords of
Righteousness the Best, and whose observances were inculcated by Ahura Mazda, and uttered
forth by Zarathushtra.
10.
And we worship Ahura and Mithra with our sacrifice, the lofty, and imperishable, and holy
two, and the stars, moon, and sun, among the plants of the Baresman, and Mithra, the
province-lord of all the provinces, even Ahura Mazda, the radiant, the glorious, and the good,
valiant, and bountiful Fravashis of the saints.
11.
And we worship thee, the Fire, Ahura Mazda's son, together with all the fires, and the good
waters, the best and Mazda-made, and holy, even all the waters which are Mazda-made and
holy, and all the plants which Mazda made.
12.
And we worship the Mathra Spenta with our sacrifice, the glorious and of a truth, the law
revealed against the Daevas, the Zarathushtrian law, and we worship with our sacrifice its long
descent, and the good Mazdayasnian Religion.
13.
And we worship Mount Ushi-darena, the Mazda-made, the glorious Yazad, shining with
holiness, and all the mountains that shine with holiness, with abundant brilliance, Mazdamade, the holy lords of the ritual order. And we worship the mighty Kingly glory Mazdamade, the mighty glory, unconsumed and Mazda-made, and the good Sanctity, the brilliant,
the lofty, the powerful and the stately, delivering (men) with its inherent power. Yea, we
worship the Glory, and the Benefit which are Mazda-made.
14.
And we worship the pious and good Blessing with our sacrifice, and the pious man, the saint,
and that Yazad, the mighty Curse of wisdom.
15.
And we worship these waters, lands, and plants, these places, districts, pastures, and abodes
with their springs of water, and we worship this lord of the district with our sacrifice, who is
Ahura Mazda (Himself).
16.
And we worship all the greatest lords, the Day-lords in the day's duration, and the Day-lords
during daylight, and the Month-lords, and the Year-lords.
17.
And we worship Haurvatat (who guards the water) and Ameretatat (who guards the plants and
the wood), and Sraosha (Obedience) the blessed and the stately, who smites with the blow of
victory, and makes the settlements advance, the holy lord of the ritual order.
18.
And we worship Haoma with our sacrifice and the Haoma-juice. And we worship the sacred
Fravashi of Zarathushtra Spitama the saint.
And we worship the wood-billets, and the perfume and thee, the Fire, Ahura Mazda's son, the
holy lord of the ritual order.
19.
And we worship the good, heroic, bountiful Fravashis of the saints.
20.
And we worship all the holy Yazads, and all the lords of the ritual order at the time of
Havani, and Savanghi, and all the greatest lords at their (proper) time. (The Yenhe hatam
follows.)
21.
The Ratu. As an Ahu (revered and) to be chosen, the priest speaks forth to me. The Zaotar.
So let the Ratu from his Righteousness, holy and learned, speak forth!
YASNA 7 - PRESENTATION OF OFFERINGS BY THE PRIEST WITH THE OBJECT OF PROPITIATION NAMED.
---------------------------------------------------------------------------------------1.
With a complete and sacred offering I offer and I give this meat-offering, and (with it)
Haurvatat (who guards the water), and Ameretatat (who guards the plants and the wood), and
the flesh of the Kine of blessed gift, for the propitiation of Ahura Mazda, and of the
Bountiful Immortals (all, and) for the propitiation of Sraosha (Obedience) the blessed,
endowed with sanctity, who smites with the blow of victory, and who causes the settlements
to advance.
2.
And I offer the Haoma and Haoma-juice with a complete and sacred offering for the
propitiation of the Fravashi of Zarathushtra Spitama the saint, and I offer the wood-billets
with the perfume for Thy propitiation, the Fire's, O Ahura Mazda's son!
3.
And I offer the Haomas with a complete and sacred offering for propitiation [to the good
waters] for the good waters Mazda-made. And I offer this Haoma-water with scrupulous
exactness and with sanctity, and this fresh milk, and the plant Hadhanaepata uplifted with a
complete and sacred offering for the propitiation of the waters which are Mazda-made.
4.
And I offer this Baresman with its Zaothra (and with its binding) for a girdle spread with
complete sanctity and order for the propitiation of the Bountiful Immortals, and I offer with
my voice the thoughts well-thought, the words well-spoken, and the deeds well-done, and the
heard recital of the Gathas, the Mathras well-composed and well-delivered, and this Lordship,
and this Sanctity, and this ritual mastership, and the timely Prayer for blessings, with a
complete and sacred offering for the propitiation of the holy Yazads, heavenly and earthly,
and for the contentment of the individual soul!
5.
And I offer to the Asnya with a complete and sacred offering, as lords of the ritual order, an
to Havani, and to Savanghi and Visya, holy lords of the ritual order, and to Mithra of the
wide pastures, of the thousand ears, and myriad eyes, the Yazad of the spoken name, and to
Raman Hvastra.
6.
And I offer with a complete and sacred offering to Rapithwina, the holy lord of the ritual
order; and I offer to Fradat-fshu and to the Zantuma, and to Asha Vahishta (who is
Righteousness the Best) and to Ahura Mazda's Fire.
7.
And I offer with a complete and sacred offering to Uzayeirina, Fradat-vira, and to the
Dahvyuma*, the holy lord of the ritual order, and to that lofty Ahura Napat-apam, and to
the waters which Mazda created.
8.
And I offer with a complete and sacred offering to Aiwisruthrima, the life-furtherer, and to
Fradat-vispam-hujyaiti, and to the Zarathushtrotema, and to the Fravashis of the saints, and
to the women who have many sons, and to the Prosperous home-life which endures (without
reverse) throughout the year, and to Force, the well-shaped and stately, and to the Blow
which smites with victory Ahura-given, and to the Victorious Ascendency (which it secures).
9.
And I offer with a complete and sacred offering to Ushahina, the holy lord of the ritual order
and to Berejya, and Nmanya, and to Sraosha (Obedience) the blessed, endowed with sanctity,
who smites with the blow of victory, and makes the settlements advance, and to Rashnu the
most just, and to Arshtat who furthers the settlements and causes them to increase.
10.
And I offer with a complete and sacred offering to the Mahya, lords of the ritual order, to th
new and the waning moon (the moon within), and to the full moon which scatters night, holy
lords of the ritual order.
11.
And I offer with a complete and sacred offering to the Yearly festivals, the lords of the ritu
order, to Maidhyo-zaremaya, and Maidhyo-shema, to Paitishahya, and to Ayathrima the
furtherer (the breeder), the spender of the strength of males, and to Maidhyairya and
Hamaspathmaedhaya, holy lords of the ritual order, and I offer with sanctity to the several
seasons, the lords of the ritual order.
12.
And I offer with a complete and sacred offering to all those lords who are the thirty and
three, who approach the nearest round about our Havani, and who are the lords of Asha (the
ritual by-eminence), of Righteousness who is (the Best), whose observances are inculcated as
precepts by Mazda, and uttered forth by Zarathushtra. 13. And I offer with a complete and
sacred offering to Ahura and Mithra, the lofty and imperishable, and holy two, and to the
stars which are the creatures of Spenta Mainyu, and to the star Tishtrya, the radiant, the
glorious, and to the Moon which contains the seed of cattle in its beams, and to the
resplendent Sun of the fleet horses, the eye of Ahura Mazda, and to Mithra, the lord of the
provinces. And I offer with a complete and sacred offering to Ahura Mazda, the resplendent,
the glorious, (who rules this day), and to the Fravashis of the saints (who name the month).
14.
And I offer with a complete and sacred offering to thee, the Fire, O Ahura Mazda's son!
together with all the fires, and to the good waters, even to the waters which are Mazda-made,
and to all the plants which Mazda made.
15.
And I offer with a complete and sacred offering to the Mathra Spenta, the holy, the
effective, revealed against the Daevas, the Zarathushtrian law, and to the long descent of the
good Religion, of the Mazdayasnian faith.
16.
And I offer with a complete and sacred offering to Mount Ushi-darena, the Mazda-made,
brilliant with holiness, and to all the mountains shining with holiness, of abundant brightness,
and which Mazda made, and to the Royal glory unconsumed and Mazda-made. And I offer
with a complete and sacred offering to Ashi Vanguhi, and to Chishti Vanguhi, and to Erethe,
and to Rasastat, and to the Glory (and the) Benefit which Mazda made.
17.
And I offer with a complete and sacred offering to the good and pious Prayer for blessings of
the pious man, and to that Yazad, the swift and dreadful Curse of the wise.
18.
And I offer with a complete and sacred blessing to these places, districts, pastures, and abod
with their springs of water, and to the waters and the lands, and the plants, and to this earth
and yon heaven, and to the holy wind, and to the stars, and the moon, even to the stars
without beginning (to their course), the self-appointed, and to all the holy creatures of Spenta
Mainyu, be they male or female, regulators (as they are) of the ritual order.
19.
And I offer with a complete and sacred blessing to that lofty lord who is Righteousness (the
Best) and the Day-lords, the lords of the days during their duration, and to those of the days
during daylight, and to the Month-lords, and the Year-lords, and to those of the seasons, the
lords who are lords of the ritual, and at the time of Havani.
20.
And I offer the Myazda meat-offering with a complete and sacred offering, and Haurvatat
(who guards the water), and Ameretatat (who guards the wood), and the flesh of the Kine of
blessed gift, for the propitiation of Sraosha (Obedience) the blessed, whose body is the
Mathra, him of the daring spear, the lordly, the Yazad of the spoken name.
21.
And I offer the Haoma and the Haoma-juice for the propitiation of the Fravashi of
Zarathushtra Spitama the saint, the Yazad of the spoken name.
And I offer the wood-billets with the perfume for Thy propitiation, the Fire's, Ahura Mazda's
son, the Yazad of the spoken name.
22.
And I offer with a complete and sacred offering to the Fravashis of the saints, the mighty and
overwhelming, to those of the saints of the ancient lore, and to those of the next of kin.
23.
And I offer with a complete and sacred offering to all the lords of the ritual order, and to a
the good Yazads heavenly and earthly who are (meet) for sacrifice and homage because of
Asha who is Vahishta (of Righteousness who is the Best).
24.
May that approach to us, and with a sacred blessing (O Lord!) whose benefits the offerers are
seeking for. Thy praisers and Mathra-speakers, O Ahura Mazda! may we be named; we desire
it, and such may we be. What reward, O Ahura Mazda! adapted to myself Thou hast
appointed unto souls,
25.
Of this do Thou Thyself bestow upon us for this world and for that of mind; (yea, do Thou
bestow) so much of this as that we may attain to Thy ruling protection and to that of
Righteousness for ever.
26.
We sacrifice to the Ahuna-vairya and to the veracious word correctly uttered, and to the
good and pious prayer for blessings, and to the dreadful curse of the wise, the Yazad, and to
Haurvatat and Ameretatat, and to the flesh of the Kine of blessed gift, and to the Haoma and
Haoma-juice, and to the wood-billets, and the perfume, for the praise of the pious and good
prayer for blessings. (The Yenghe hatam:)
27.
(To that one) of beings do we sacrifice whose superior (fidelity) in the sacrifice Ahura Mazda
knows through his Righteousness (within him, yea, even to those female saints do we
sacrifice) whose (superior sanctity is thus known. We sacrifice to all) both males and females
whose (superiority is such). (The Ratu speaks.)
As an Ahu (revered and) to be chosen, he who is the Zaotar speaks forth to me. (The
Zaotar.)
So let the Ratu from his Righteousness, holy and learned, speak forth!
YASNA 8 - OFFERING OF THE MEAT-OFFERING IN PARTICULAR. THE FAITHFUL PARTAKE.
---------------------------------------------------------------------------1.
A blessing is Righteousness (called) the Best.
It is weal; it is weal to this (man),
When toward Righteousness Best there is right.
I offer the Myazda (of the) meat-offering with a complete and sacred offering; and I offer
Haurvatatat (who guards the water), and Ameretatat (who guards the plants and the wood),
and the flesh of the blessed Kine; and I offer the Haoma and the Haoma-juice, the woodbillets and the perfume for the praise of Ahura Mazda, and of the Ahuna-vairya, the
veracious word, and for that of the pious and beneficent Prayer for blessings, and for the
redoubted Curse of the wise, and for the praise of the Haoma, and of the Mathra of the holy
Zarathushtra; and may it come to us with sacred fullness (to accept and to recompense our
gift).
2.
(The Ratu speaks.) Eat, O ye men, of this Myazda, the meat-offering, ye who have deserved
it by your righteousness and correctness.
3.
O ye Bountiful Immortals, and thou, the Mazdayasnian law, ye just men and just women, and
ye Zaothras, whoever among these Mazdayasnians would call himself a Mazdayasnian desiring
to live in the practice of the liberality of Righteousness [for by sorcery the settlements of
Righteousness are ruined], do ye cause (such an one) to be (still further) taught, (ye), who are
the waters, the plants, and the Zaothras!
4.
And whoever of these Mazdayasnians, adults, when he invokes with earnestness, does not
adhere to these words, and (so) speaks, he approaches to that (word) of the magician; (but, as
against that magician's word) 'a blessing is Righteousness (called) the Best.'
5.
May'st Thou, O Ahura Mazda! reign at Thy will, and with a saving rule over Thine own
creatures, and render Ye the holy (man) also a sovereign at his will over waters, and over
plants, and over all the clean and sacred (creatures) which contain the seed of Righteousness.
Strip ye the wicked of all power!
6.
Absolute in power may the holy be, bereft of all free choice the wicked ! Gone (may he be),
met as foe, carried out from the creatures of Spenta Mainyu, hemmed in without power over
any wish! ---------7.
I will incite, even I who am Zarathushtra, the heads of the houses, villages, Zantus, and
provinces, to the careful following of this Religion which is that of Ahura, and according to
Zarathushtra, in their thoughts, their words, and their deeds.
8.
I pray for the freedom and glory of the entire existence of the holy (man) while I bless it,
and I pray for the repression and shame of the entire existence of the wicked.
9.
Propitiation to Haoma who brings righteousness (to us) for sacrifice, homage, propitiation,
and for praise. (The Zaotar?) As the Ahu to be (revered and) chosen, the Zaotar speaks forth
to me. (The Ratu.) As an Ahu to be (revered and) chosen, the Zaotar speaks forth to me.
(The Zaotar.) So let the Ratu from his Righteousness, holy and learned, speak forth!
THE HOM YASHT
=============
YASNA 9.
-------1.
At the hour of Havani. Haoma came to Zarathushtra, as he served the (sacred) Fire, and
sanctified (its flame), while he sang aloud the Gathas.
And Zarathushtra asked him: Who art thou, O man! who art of all the incarnate world the
most beautiful in Thine own body of those whom I have, seen, (thou) glorious [immortal]?
2.
Thereupon gave Haoma answer, the holy one who driveth death afar: I am, O Zarathushtra
Haoma, the holy and driving death afar; pray to me, O Spitama, prepare me for the taste.
Praise toward me in (Thy) praises as the other [Saoshyants] praise.
3.
Thereupon spake Zarathushtra: Unto Haoma be the praise. What man, O Haoma! first
prepared thee for the corporeal world? What blessedness was offered him? what gain did he
acquire?
4.
Thereupon did Haoma answer me, he the holy one, and driving death afar: Vivanghvant was
the first of men who prepared me for the incarnate world. This blessedness was offered him;
this gain did he acquire, that to him was born a son who was Yima, called the brilliant, (he of
the many flocks, the most glorious of those yet born, the sunlike-one of men), that he made
from his authority both herds and people free from dying, both plants and waters free from
drought, and men could eat imperishable food.
5.
In the reign of Yima swift of motion was there neither cold nor heat, there was neither age
nor death, nor envy demon-made. Like fifteen-yearlings walked the two forth, son and
father, in their stature and their form, so long as Yima, son of Vivanghvant ruled, he of the
many herds!
6.
Who was the second man, O Haoma! who prepared thee for the corporeal world? What
sanctity was offered him? what gain did he acquire?
7.
Thereupon gave Haoma answer, he the holy one, and driving death afar: Athwya was the
second who prepared-me for the corporeal world. This blessedness was given him, this gain
did he acquire, that to him a son was born, Thraetaona of the heroic tribe,
8.
Who smote the dragon Dahaka, three-jawed and triple-headed, six-eyed, with thousand
powers, and of mighty strength, a lie-demon of the Daevas, evil for our settlements, and
wicked, whom the evil spirit Angra Mainyu made as the most mighty Druj [against the
corporeal world], and for the murder of (our) settlements, and to slay the (homes) of Asha!
9.
Who was the third man, O Haoma! who prepared thee for the corporeal world? What
blessedness was given him? what gain did he acquire?
10.
Thereupon gave Haoma answer, the holy one, and driving death afar: Thrita, [the most
helpful of the Samas], was the third man who prepared me for the corporeal world. This
blessedness was given him, this gain did he acquire, that to him two son were born,
Urvakhshaya and Keresaspa, the one a judge confirming order, the other a youth of great
ascendant, ringlet-headed, bludgeon-bearing.
11.
He who smote the horny dragon swallowing men, and swallowing horses, poisonous, and green
of color over which, as thick as thumbs are, greenish poison flowed aside, on whose back once
Keresaspa cooked his meat in iron caldron at the noonday meal; and the deadly, scorched,
upstarted, and springing off, dashed out the water as it boiled. Headlong fled affrighted manlyminded Keresaspa.
12.
Who was the fourth man who prepared thee, O Haoma! for the corporeal world? What
blessedness was given him? what gain did he acquire?
13.
Thereupon gave Haoma answer, he the holy, and driving death afar: Pourushaspa was the
fourth man who prepared me for the corporeal world. This blessedness was given him, this
gain did he acquire, that thou, O Zarathushtra! wast born to him, the just, in Pourushaspa's
house, the Daeva's foe, the friend of Mazda's lore, (14) famed in Airyana Vaejah; and thou, O
Zarathushtra! didst recite the first the Ahuna-vairya, four times intoning it, and with verses
kept apart [(Pazand) each time with louder and still louder voice].
15.
And thou didst cause, O Zarathushtra! all the demon-gods to vanish in the ground who
aforetime flew about this earth in human shape (and power. This hast thou done), thou who
hast been the strongest, and the staunchest, the most active, and the swiftest, and (in every
deed) the most victorious in the two spirits' world.
16.
Thereupon spake Zarathushtra: Praise to Haoma. Good is Haoma, and the well-endowed,
exact and righteous in its nature, and good inherently, and healing, beautiful of form, and
good in deed, and most successful in its working, golden-hued, with bending sprouts. As it is
the best for drinking, so (through its sacred stimulus) is it the most nutritious for the soul.
-------------------17.
I make my claim on thee, O yellow one! for inspiration. I make my claim on thee for
strength; I make my claim on thee for victory; I make my claim on thee for health and
healing (when healing is my need); I make my claim on thee for progress and increased
prosperity, and vigor of the entire frame, and for understanding, of each adorning kind, and
for this, that I may have free course among our settlements, having power where I will,
overwhelming angry malice, and a conqueror of lies.
18.
Yea, I make my claim on thee that I may overwhelm the angry hate of haters, of the Daevas
and of mortals, of the sorcerers and sirens, of the tyrants, and the Kavis, of the Karpans,
murderous bipeds, of the sanctity-destroyers, the profane apostate bipeds, of the wolves fourfooted monsters, of the invading host, wide-fronted, which with stratagems advance.
-------------------19.
This first blessing I beseech of thee, O Haoma, thou that drivest death afar! I beseech of the
for (heaven), the best life of the saints, the radiant, all-glorious.
This second blessing I beseech of thee, O Haoma, thou that drivest death afar! this body's
health (before that blest life is attained).
This third blessing I beseech of thee, O Haoma, thou that drivest death afar! the long vitality
of life.
20.
This fourth blessing I beseech of thee, O Haoma, thou that drivest death afar! that I may
stand forth on this earth with desires gained, and powerful, receiving satisfaction,
overwhelming the assaults of hate, and conquering the lie.
This fifth blessing, O Haoma, I beseech of thee, thou that drivest death afar! that I may stand
victorious on earth, conquering in battles, overwhelming the assaults of hate, and conquering
the lie.
21.
This sixth blessing I ask of thee, O Haoma, thou that drivest death afar! that we may get
good warning of the thief, good warning of the murderer, see first the bludgeon-bearer, get
first sight of the wolf. May no one whichsoever get first the sight of us. In the strife with
each may we be they who get the first alarm!
-------------------22.
Haoma grants to racers who would run a course with span both speed and bottom (in their
horses). Haoma grants to women come to bed with child a brilliant offspring and a righteous
line.
Haoma grants to those (how many!) who have long sat searching books, more knowledge and
more wisdom.
23.
Haoma grants to those long maidens, who sit at home unwed, good husbands, and that as soon
as asked, he Haoma, the well-minded.
24.
Haoma lowered Keresani, dethroned him from his throne, for he grew so fond of power, that
he treacherously said: No priest behind (and watching) shall walk the lands for me, as a
counselor to prosper them, he would rob everything of progress, he would crush the growth of
all!
-------------------25.
Hail to thee, O Haoma, who hast power as thou wilt, and by thine inborn strength! Hail to
thee, thou art well-versed in many sayings, and true and holy words. Hail to thee for thou
dost ask no wily questions, but questionest direct.
26.
Forth hath Mazda borne to thee, the star-bespangled girdle, the spirit-made, the ancient one,
the Mazdayasnian Faith.
So with this thou art begirt on the summits of the mountains, for the spreading of the
precepts, and the headings of the Mathra, (and to help the Mathra's teacher),
27.
O Haoma, thou house-lord, and thou clan-lord, thou tribe-lord, and chieftain of the land, and
thou successful learned teacher, for aggressive strength I speak to thee, for that which smites
with victory, and for my body's saving, and for manifold delight!
28.
Bear off from us the torment and the malice of the hateful. Divert the angry foe's intent!
What man soever in this house is violent and wicked, what man soever in this village, or this
tribe, or province, seize thou away the fleetness from his feet; throw thou a veil of darkness
o'er his mind; make thou his intellect (at once) a wreck!
29.
Let not the man who harms us, mind or body, have power to go forth on both his legs, or
hold with both his hands, or see with both his eyes, not the land (beneath his feet), or the
herd before his face.
-------------------30.
At the aroused and fearful Dragon, green, and belching forth his poison, for the righteous
saint that perishes, yellow Haoma, hurl thy mace!
At the (murderous) bludgeon-bearer, committing deeds unheard of, blood-thirsty, (drunk) with
fury, yellow Haoma, hurl thy mace!
31.
Against the wicked human tyrant, hurling weapons at the head, for the righteous saint that
perishes, yellow Haoma, hurl thy mace!
Against the righteousness-disturber, the unholy life-destroyer, thoughts and words of our
religion well-delivering, yet in actions never reaching, for the righteous saint that perishes,
yellow Haoma, hurl thy mace!
32.
Against the body of the harlot, with her magic minds o'erthrowing with (intoxicating)
pleasures, to the lusts her person offering, whose mind as vapor wavers as it flies before the
wind, for the righteous saint that perishes, yellow Haoma, hurl thy mace!
YASNA 10.
--------1.
Let the Demon-gods and Goddesses fly far away from hence, and let the good Sraosha make
here his home! [And may the good Blessedness here likewise dwell], and may she here spread
delight and peace within this house, Ahura's, which is sanctified by Haoma, bringing
righteousness (to all).
2.
At the first force of thy pressure, O intelligent! I praise thee with my voice, while I grasp
first thy shoots. At thy next pressure, O intelligent! I praise thee with my voice, when as
with full force of a man I crush thee down.
3.
I praise the cloud that waters thee, and the rains which make thee grow on the summits of the
mountains; and I praise thy lofty mountains where the Haoma branches spread.
4.
This wide earth do I praise, expanded far (with paths), the productive, the full bearing, thy
mother, holy plant! Yea, I praise the lands where thou dost grow, sweet-scented, swiftly
spreading, the good growth of the Lord. O Haoma, thou growest on the mountains, apart on
many paths, and there still may'st thou flourish. The springs of Righteousness most verily
thou art, (and the fountains of the ritual find their source in thee)!
5.
Grow (then) because I pray to thee on all thy stems and branches, in all thy shoots (and
tendrils) increase thou through my word!
6.
Haoma grows while he is praised, and the man who praises him is therewith more victorious.
The lightest pressure of thee, Haoma, thy feeblest praise, the slightest tasting of thy juice,
avails to the thousand-smiting of the Daevas.
7.
Wasting doth vanish from that house, and-with it foulness, whither in verity they bear thee,
and where thy praise in truth is sung, the drink of Haoma, famed, health-bringing (as thou
art). [(Pazand) to his village and abode they bear him.]
8.
All other toxicants go hand in hand with Rapine of the bloody spear, but Haoma's stirring
power goes hand in hand with friendship. [Light is the drunkenness of Haoma (Pazand).]
Who as a tender son caresses Haoma, forth to the bodies of such persons Haoma comes to
heal.
9.
Of all the healing virtues, Haoma, whereby thou art a healer, grant me some. Of all the
victorious powers, whereby thou art a victor, grant me some. A faithful praiser will I be to
thee, O Haoma, and a faithful praiser (is) a better (thing) than Righteousness the Best; so
hath the Lord, declaring (it), decreed.
10.
Swift and wise hath the well-skilled Deity created thee; swift and wise on high Haraiti did He
the well-skilled, plant thee.
11.
And taught (by implanted instinct) on every side, the bounteous birds have carried thee to the
Peaks-above-the-eagles, to the mount's extremest summit, to the gorges and abysses, to the
heights of many pathways, to the snow-peaks ever whitened.
12.
There, Haoma, on the ranges dost thou grow of many kinds. Now thou growest of milky
whiteness, and now thou growest golden; and forth thine healing liquors flow for the inspiring
of the pious. So terrify away from me the (death's) aim of the curser. So terrify and crush his
thought who stands as my maligner.
13.
Praise be to thee, O Haoma, (for he makes the poor man's thoughts as great as any of the
richest whomsoever.) Praise be to Haoma, (for he makes the poor man's thoughts as great as
when mind reacheth culmination.) With manifold retainers dost thou, O Haoma, endow the
man who drinks thee mixed with milk; yea, more prosperous thou makest him, and more
endowed with mind.
14.
Do not vanish from me suddenly like milk-drops in the rain; let thine exhilarations go forth
ever vigorous and fresh; and let them come to me with strong effect. Before thee, holy
Haoma, thou bearer of the ritual truth, and around thee would I cast this body, a body which
(as all) may see (is fit for gift and) grown.
15.
I renounce with vehemence the murderous woman's emptiness, the Jaini's, hers, with intellect
dethroned. She vainly thinks to foil us, and would beguile both Fire-priest and Haoma; but she
herself, deceived therein, shall perish. And when she sits at home, and wrongly eats of
Haoma's offering, priest's mother will that never make her, nor give her holy sons!
-------------------16.
To five do I belong, to five others do I not; of the good thought am I, of the evil am I not;
of the good word am I, of the evil am I not; of the good deed am I, and of the evil, not.
To Obedience am I given, and to deaf disobedience, not; to the saint do I belong, and to the
wicked, not; and so from this on till the ending shall be the spirits' parting. (The two shall
here divide.)
-------------------17.
Thereupon spake Zarathushtra: Praise to Haoma, Mazda-made. Good is Haoma, Mazda-made.
All the plants of Haoma praise I, on the heights of lofty mountains, in the gorges of the
valleys, in the clefts (of sundered hill-sides) cut for the bundles bound by women. From the
silver cup I pour Thee to the golden chalice over. Let me not thy (sacred) liquor spill to
earth, of precious cost.
18.
These are thy Gathas, holy Haoma, these thy songs, and these thy teachings, and these thy
truthful ritual words, health-imparting, victory-giving, from harmful hatred healing giving.
19.
These and thou art mine, and forth let thine exhilarations flow; bright and sparkling let them
hold on their (steadfast) way; for light are thine exhilaration(s), and flying lightly come they
here. Victory-giving smiteth Haoma, victory-giving is it worshipped; with this Gathic word
we praise it.
-------------------20.
Praise to the Kine; praise and victory (be) spoken to her! Food for the Kine, and pasture!
'For the Kine let thrift use toil; yield thou us food.'
21.
We worship the yellow lofty one; we worship Haoma who causes progress, who makes the
settlements advance; we worship Haoma who drives death afar; yea, we worship all the
Haoma plants. And we worship (their) blessedness, and the Fravashi of Zarathushtra Spitama,
the saint.
YASNA 11 - PRELUDE TO THE HAOMA-OFFERING.
----------------------------------------1.
Three clean creatures (full of blessings) curse betimes while yet invoking, the cow, the horse
and then Haoma. The cow cries to her driver thus: Childless be thou, shorn of offspring evilfamed, and slander-followed, who foddered fairly dost not use me, but fattenest me for wife or
children, and for thy niggard selfish meal.
2.
The horse cries to his rider thus: Be not spanner of the racers; stretch no coursers to fullspeed; do not stride across the fleetest, thou, who dost not pray me swiftness in the meeting
thick with numbers, in the circuit thronged with men.
3.
Haoma speaks his drinker thus: Childless be thou, shorn of offspring, evil-famed, and slanderfollowed, who holdest me from full outpouring, as a robber, skulls in-crushing. No head-smiter
am I ever, holy Haoma, far from death.
4.
Forth my father gave an offering, tongue and left eye chose Ahura, set apart for Haoma's
meal.
5.
Who this offering would deny me, eats himself, or prays it from me, this which Mazda gave
to bless me, tongue with left eye (as my portion).
6.
In his house is born no fire-priest, warrior ne'er in chariot standing, never more the thrifty
tiller. In his home be born Dahakas, Murakas of evil practice, doing deeds of double nature.
7.
Quick, cut off then Haoma's portion, gift of flesh for doughty Haoma! Heed lest Haoma bind
thee fettered, as he bound the fell Turanian Frangrasyan (the murderous robber) fast in iron
close-surrounded in the mid-third of this earth!
8.
Thereupon spake Zarathushtra: Praise to Haoma made by Mazda, good is Haoma Mazdamade.
-------------------9.
Who to us is one hereupon to thee (becomes) two, to be made to three, for the five-making
of the four, for the seven-making of the sixth, who are your nine in the decade (?), who serve
you and with zeal.
-------------------10.
To thee, O holy Haoma! bearer of the ritual sanctity, I offer this my person which is seen
(by all to be) mature, (and fit for gift); to Haoma the effective do I offer it, and to the sacred
exhilaration which he bestows; and do thou grant to me (for this), O holy Haoma! thou that
drivest death afar, (Heaven) the best world of the saints, shining, all brilliant.
11.
(The Ashem Vohu, &c.)
12-15. May'st Thou rule at Thy will, O Lord....(Repeat Y8.5-7)!
16.
I confess myself a Mazdayasnian of Zarathushtra's order.
17.
I celebrate my praises for good thoughts, good words, and good deeds for my thoughts, my
speeches, and (my) actions. With chanting praises I present all good thoughts, good words,
and good deeds, and with rejection I repudiate all evil thoughts, and words, and deeds. 18. Here
I give to you, O ye Bountiful Immortals! sacrifice and homage with the mind, with words,
deeds, and my entire person; yea, (I offer) to you the flesh of my very body (as your own).
And I praise Righteousness. A blessing is Righteousness (called) the Best, &c.
YASNA 12 - The Zoroastrian Creed
-------------------------------[Translation by J. H. Peterson, 1996.
This creed probably dates to the earliest days of the faith, but
seems to have undergone some linguistic shift and subsequent recasting
in the Old Avestan dialect. It was probably intended to be recited
before an open assembly. See discussion in Boyce, Zoroastrianism
- Its Antiquity and Constant Vigour, p. 84 and 104 ff. The
last phrase of verse 7, plus all of verses 8 and 9, are incorporated
into the daily Kusti ritual.]
1. I curse the Daevas.
I declare myself a Mazda-worshipper, a supporter of Zarathushtra,
hostile to the Daevas, fond of Ahura's teaching, a praiser of
the Amesha Spentas, a worshipper of the Amesha Spentas. I ascribe
all good to Ahura Mazda, 'and all the best,' the Asha-owning one,
splendid, xwarena-owning, whose is the cow, whose is Asha, whose
is the light, 'may whose blissful areas be filled with light'.
2. I choose the good Spenta Armaiti for myself; let her be mine.
I renounce the theft and robbery of the cow, and the damaging
and plundering of the Mazdayasnian settlements.
3. I want freedom of movement and freedom of dwelling for those
with homesteads, to those who dwell upon this earth with their
cattle. With reverence for Asha, and (offerings) offered up, I
vow this: I shall nevermore damage or plunder the Mazdayasnian
settlements, even if I have to risk life and limb.
4. I reject the authority of the Daevas, the wicked, no-good,
lawless, evil-knowing, the most druj-like of beings, the foulest
of beings, the most damaging of beings. I reject the Daevas and
their comrades, I reject the demons (yatu) and their comrades;
I reject any who harm beings. I reject them with my thoughts,
words, and deeds. I reject them publicly.
Even as I reject the head (authorities), so too do I reject
the hostile followers of the druj.
5. As Ahura Mazda taught Zarathushtra at all discussions, at
all meetings, at which Mazda and Zarathushtra conversed;
6. as Ahura Mazda taught Zarathushtra at all discussions, at
all meetings, at which Mazda and Zarathushtra conversed -- even
as Zarathushtra rejected the authority of the Daevas, so I also
reject, as Mazda-worshipper and supporter of Zarathushtra, the
authority of the Daevas, even as he, the Asha-owning Zarathushtra,
has rejected them.
7. As the belief of the waters, the belief of the plants, the
belief of the well-made (Original) Cow; as the belief of Ahura
Mazda who created the cow and the Asha-owning Man; as the belief
of Zarathushtra, the belief of Kavi Vishtaspa, the belief of both
Frashaostra and Jamaspa; as the belief of each of the Saoshyants
(saviors) -- fulfilling destiny and Asha-owning -- so I am a Mazda-worshipper
of this belief and teaching.
8. I profess myself a Mazda-worshipper, a Zoroastrian, having
vowed it and professed it. I pledge myself to the well-thought
thought, I pledge myself to the well-spoken word, I pledge myself
to the well-done action.
9. I pledge myself to the Mazdayasnian religion, which causes
the attack to be put off and weapons put down; which upholds khvaetvadatha
(kin-marriage), which possesses Asha; which of all religions that
exist or shall be, is the greatest, the best, and the most beautiful:
Ahuric, Zoroastrian. I ascribe all good to Ahura Mazda. This is
the creed of the Mazdayasnian religion.
YASNA 13.
--------[Translated by L. H. Mills (From Sacred Books of the East, American
Edition, 1898.) Y13.1-6 and the beginning of 7 is in the Old Avesta
dialect.]
1.
I address (my invocation to) Ahura Mazda. And I invoke (among guardian beings) the chief
of the house-lord, and the chief of the Vis-lord, and the chief of the Zantu-lord. And I invoke
the chief of the province-lord. And the chief of women I invoke, the Mazdayasnian Faith,
the blessed and good Parendi, her who is the holy one of human-kind. And I invoke this
(holy) earth which bears us.
2.
And I invoke the friendly and most helpful person's lord, the Fire of Ahura Mazda, and also
the most energetic lords of holy men, those who are most strenuous in their care of cattle
and the fields, and the chief of the thrifty tiller of the earth. And I invoke the steady settler
of sanctity, (and) the chief of the charioteer.
3.
And I invoke the chief of the fire-priest by means of the most imposing sciences of the
Mazdayasnian Faith. And I invoke the chief of the Atharvan, and his pupils I invoke; yea,
the lords of each of them. I invoke these lords, and I summon the Bountiful Immortals here,
and the Prophets who shall serve us, the wisest as they are, the most scrupulous in their
exactness (as) they utter words (of doctrine and of service), the most devoted (to their duties
likewise), and the most glorious in their thoughts(?). And I invoke the most imposing forces
of the Mazdayasnian Faith, and the fire-priests I invoke, and the charioteers, the warriors,
and the thrifty tillers of the soil.
4.
And to You, O Ye Bountiful Immortals! Ye who rule aright, and dispose (of all) aright, I offer
the flesh of my very frame, and all the blessings of my life.
------Thus the two spirits thought, thus they spoke, and thus they did;
5.
And therefore as Thou, O Ahura Mazda! didst think, speak, dispose, and do all things good
(for us), so to Thee would we give, so would we assign to Thee our homage; so would we
worship Thee with our sacrifices. So would we bow before Thee with these gifts, and so direct
our prayers to Thee with confessions of our debt.
6.
By the kinship of the good kindred, by that of Righteousness the good (Thy righteous
servant's nature) would we approach Thee, and by that of the good thrift-law, and of Piety
the good.
7.
And we would worship the Fravashi of the Kine of blessed gift, and that of the holy Gaya
Mareyan, and we would worship the holy Fravashi of Zarathushtra Spitama, the saint. Yea,
that one of beings do we worship whose better (service) in the sacrifice Ahura Mazda knows;
(even those women do we worship) whose (better service thus is known). Yea, both (holy)
men and women (do we worship whom Ahura Mazda knows).
As the Ahu is excelling....
A blessing is the Right called the best....
8.
We worship the Ahuna-vairya; and we worship Asha Vahishta the best(?), the bountiful
Immortal. And we sacrifice to the Ha fraoreti, even to the confession and laudation of the
Mazdayasnian Faith!
YASNA 14 - DEDICATIONS.
----------------------1.
I will come to You, O Ye Bountiful Immortals! as a praiser and a priest, and an invoker and
sacrificer, as a memorizing reciter and a chanter, for Your sacrifice and homage, which are to
be offered to You, the Bountiful Immortals, and for our dedication and sanctification; (yea,
for ours) who are the holy prophets (destined to benefit the saints).
2.
And to You, O Ye Bountiful Immortals! would I dedicate the flesh of my very body, and all
the blessings of a prospered life.
3.
In this Zaothra with this Baresman, I desire to approach the holy Yazads with my praise, and
all the holy lords of the ritual order at their times, Havani at his time, and Savanghi and Visya
at their times. 4. I confess myself a Mazdayasnian, and of Zarathushtra's order.
5.
The Zaotar speaks: As an Ahu (revered and) chosen, the Zaotar (?) speaks forth to me (?).
The Ratu speaks: As an Ahu (revered and) to be chosen, the Zaotar speaks forth to me.
The Zaotar: So let the Ratu from his Righteousness, holy and learned, speak forth!
YASNA 15 - THE SACRIFICE CONTINUES.
----------------------------------1.
With precept, praise, and with delight produced by grace, I call upon the Bountiful Immortals
the good, and also therewith the beautiful by name; and I sacrifice to them with the blessing
of the good ritual, with the earnest blessings of the good Mazdayasnian Faith.
2.
Whose best gift from his Righteousness is mine in the offering Ahura this knoweth; who have
lived, and live ever, by their names these I worship, while I draw near with praises. The Good
Kingdom is to be chosen, that lot which most of all bears on (our blessings).
3.
Let Sraosha (Obedience) be here present for the sacrifice of Ahura Mazda, the most
beneficent, the holy, who is so dear to us as at the first, so at the last; yea, let him be present
here.
4.
As the Ahu (revered and) to be chosen, the Atarevakhsha thus speaks forth to me.
(Response): So let the Ratu from his righteousness, holy and learned, speak forth!
YASNA 16 - THE SACRIFICE CONTINUES WITH INCREASED FULLNESS OF EXPRESSION.
------------------------------------------------------------------------1.
We worship Ahura Mazda, the holy lord of the ritual order, who disposes (all) aright, the
greatest Yazad, who is also the most beneficent, and the one who causes the settlements to
advance, the creator of good creatures; yea, we worship Him with these offered Zaothras and
with truthfully and scrupulously delivered words; and we worship every holy Yazad of the
heaven (as well)!
2.
And we worship Zarathushtra Spitama in our sacrifice, the holy lord of the ritual order with
these Zaothras and with faithfully delivered words; and we worship every holy earthly Yazad
as we worship him; and we worship also the Fravashi of Zarathushtra Spitama, the saint. And
we worship the utterances of Zarathushtra and his religion, his faith and his lore.
3.
And we worship the former religions of the world devoted to Righteousness which were
instituted at the creation, the holy religions of the Creator Ahura Mazda, the resplendent and
glorious. And we worship Vohu Manah (the Good Mind), and Asha Vahishta (who is
Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and
bountiful Armaiti (true piety in the believers), and Haurvatat and Ameretat (our Weal and
Immortality).
4.
Yea, we worship the Creator Ahura Mazda and the Fire, Ahura Mazda's son, and the good
waters which are Mazda-made and holy, and the resplendent sun of the swift horses, and the
moon with the seed of cattle (in his beams); and we worship the star Tishtrya, the lustrous
and glorious; and we worship the soul of the Kine of blessed endowment, (5) and its Creator
Ahura Mazda; and we worship Mithra of the wide pastures, and Sraosha (Obedience) the
blessed, and Rashnu the most just, and the good, heroic, bountiful Fravashis of the saints, and
the Blow-of-victory Ahura-given (as it is). And we worship Raman Hvastra, and the
bounteous Wind of blessed gift, (6) and (its) Creator Ahura Mazda, and the good
Mazdayasnian Religion, and the good Blessedness and Arshtat.
And we worship the heaven and the earth of blessed gift, and the bounteous Mathra, and the
stars without beginning (to their course), self-disposing as they are.
7.
And we worship the glorious works of Righteousness in which the souls of the dead find
satisfaction and delight [(Pazand) which are the Fravashis of the saints], and we worship
(Heaven) the best world of the saints, shining, all glorious.
8.
And we worship the two, the milk-offering and the libation, the two which cause the waters
to flow forth, and the plants to flourish, the two foes who meet the Dragon demon-made; and
who are set to meet, to defeat, and to put to flight, that cheat, the Pairika, and to contradict
the insulting malice of the Ashemaogha (the persecuting heretic) and that of the unholy
tyrant full of death.
9.
And we worship all waters and all plants, and all good men and all good women. And we
worship all these Yazads, heavenly and earthly, who are beneficent and holy.
10.
And we worship thee (our) dwelling-place who art the (earth, our) bounteous Armaiti, and
Thee, O Ahura Mazda, O holy Lord of this abode! which is the home of healthy herds and
healthy men, and of those who are both endowed with health and lover(s) of the ritual right.
(Response of the individual worshipper (?).) Wherefore whichever of persons, or whatever of
bodily influences, is most helpful and preserving in that abode (thus owned by Mazda) let this
meet me in mine abode, and there may it abide for summer and for winter. (Or let that one
meet me in all my house, in whom are what of influences are the most mighty power for the
body and the person's life; yea, let that one meet me there, and there abide for summer and
for winter (for my help)!)
YASNA 17 - TO THE FIRES, WATERS, PLANTS, &C.
-------------------------------------------1-10.
(See Y6, which is nearly identical with verses 1-10.)
11.
We worship thee, the Fire, O Ahura Mazda's son! We worship the fire Berezi-savangha (of
the lofty use), and the fire Vohu-fryana (the good and friendly), and the fire Urvazishta (the
most beneficial and most helpful), and the fire Vazishta (the most supporting), and the fire
Spenishta (the most bountiful), and Nairya-sangha the Yazad of the royal lineage, and that
fire which is the house-lord of all houses and Mazda-made, even the son of Ahura Mazda, the
holy lord of the ritual order, with all the fires.
12.
And we worship the good and best waters Mazda-made, holy, all the waters Mazda-made and
holy, and all the plants which Mazda made, and which are holy.
13.
And we worship the Mathra-spenta (the bounteous word-of-reason), the Zarathushtrian law
against the Daevas, and its long descent.
14.
And we worship Mount Ushi-darena which is Mazda-made and shining with its holiness, and
all the mountains shining with holiness, and of abundant glory, and which Mazda made ---.
15.
And we worship the good and pious prayer for blessings, (16) and these waters and (these
lands), (17) and all the greatest chieftains, lords of the ritual order;
18.
And I praise, invoke, and glorify the good, heroic, bountiful Fravashis of the saints, those o
the house, the Vis, the Zantuma, the Dahvyuma, and the Zarathushtrotema, and all the holy
Yazads!
YASNA 18.
--------1.
Grant me, Thou who art maker of the Kine, plants and waters, Immortality, Mazda! Grant,
too, Weal, Spirit bounteous.... (See Y51.7 and Y59.1-17).
YASNA 19 - ZAND OR COMMENTARY ON THE AHUNWAR.
--------------------------------------------(As the Ahu is excellent, so (is) the Ratu (one who rules) from the righteous Order, a creator
of mental goodness and of life's actions done for Mazda; and the Kingdom (is) for Ahura
which to the poor shall offer a nurturer.)
1.
Zarathushtra asked of Ahura Mazda: O Ahura Mazda, Thou most bounteous Spirit! maker of
the corporeal worlds, the holy One! which was that word which Thou did'st declare to me, (2)
which was before the sky, and before the water, before the earth, and before the cattle, before
the plants, and before the fire, and before the holy man, and the Demon-gods (the Daevas),
before the Khrafstra-men, and before all the incarnate world; even before all the good
creatures made by Mazda, and which contain (and are) the seed of righteousness?
3.
Thereupon Ahura Mazda said: It was this piece, the Ahuna-vairya, O Spitama Zarathushtra!
which I pronounced as thine (4) before the sky, and before the waters, before the land, and
before the cattle and the plants, and before the fire, Ahura Mazda's son, before the holy man,
and before the Daevas, and Khrafstra-men, and before the entire corporeal world, even before
the good creatures made by Mazda, which contain (and are) the seed of righteousness.
5.
It was these part(s) of the Ahuna-vairya, O Spitama Zarathushtra! which especially belongs
to me, and when each is intoned aloud without the (needless) repetition of verses and of
words, and without their omission, it is worth a hundred of their other stanzas, even although
they are prominent in the ritual, and likewise equally as well recited without additions or
omissions; nay, further, when it is intoned imperfectly but added to, and with omissions, it is
even then in effect equivalent (not to a hundred indeed, but) to ten other (stanzas) that are
prominent.
6.
And whoever in this world of mine which is corporeal shall mentally recall, O Spitama*
Zarathushtra! a portion of the Ahuna-vairya, and having thus recalled it, shall undertone it,
or beginning to recite it with the undertone, shall then utter it aloud, or chanting it with
intoning voice, shall worship thus, then with even threefold (safety and with speed) I will
bring his soul over the Bridge of Chinvat, I who am Ahura Mazda (I will help him to pass
over it) to Heaven (the best life), and to Righteousness the Best, and to the lights of heaven.
7.
And whoever, O Spitama Zarathushtra! while undertoning the part(s) of the Ahuna-vairya (or
this piece the Ahuna-vairya), takes ought therefrom, whether the half, or the third, or the
fourth, or the fifth, I who am Ahura Mazda will draw his soul off from the better world; yea,
so far off will I withdraw it as the earth is large and wide; [and this earth is as long as it is
broad].
8.
And I pronounced this saying which contains its Ahu and its Ratu before the creation of this
heaven, before the making of the waters, and the plants, and the four-footed kine, before the
birth of the holy biped man, before this sun with its body made for the acquisition of the
creation of the Bountiful Immortals.
9.
And the more bountiful of the two Spirits (Ahura) declared to me (Zarathushtra) the entire
creation of the pure, that which exists at present, that which is in the course of emerging into
existence, and that which shall be, with reference to the performance and realization 'of the
actions of a life devoted to Mazda.'
10.
And this word is the most emphatic of the words which have ever been pronounced, or which
are now spoken, or which shall be spoken in future; for (the eminence of) this utterance is a
thing of such a nature, that if all the corporeal and living world should learn it, and learning
should hold fast by it, they would be redeemed from their mortality!
11.
And this our word I have proclaimed as a symbol to be learned, and to be recited, as it were,
to every one of the beings under the influence of and for the sake of Righteousness the Best.
12.
And 'as' (the worshipper has) here spoken it forth, when he has thus 'appointed' the 'Lord and
regulator,' so (by thus reciting these authoritative words), he acknowledges Ahura Mazda (as
prior to, and supreme) over, those creatures who have 'the mind' as their first. 'As' he
acknowledges Him as the greatest of them all, 'so' he assigns the creatures to Him (as to their
originator).
13.
As he undertones the third sentence, he thereby announces that 'all the amenities of life
appertain to the 'good' Mazda, (and come) from Him. As he recites 'dazda manangho,' 'the
creator of mind,' he acknowledges Him as superior and prior to mind; and as he makes Him
the one who indicates (the truth) to mind, (saying) 'manangho of mind,' which means that by
this much he makes Him (its director), and then he makes Him 'the lord of actions.'
14.
And when he acknowledges Him for the creatures thus, 'O Mazda!' he acknowledges Him (as
their ruler) when he assigns the creatures to Him thus. He then assigns the Kingdom to Ahura,
saying: 'Thine, O Mazda! is the Kingdom.' And he assigns a nourisher and protector to the
poor, saying: Yim drigubyo dadat vastarem; that is, as a friend to Spitama. This is the fifth
sentence, (and it concludes) the entire recital and word, (even) the whole of this word of
Ahura Mazda.
15.
He who is the best (of all) Ahura Mazda, pronounced the Ahuna-vairya, and as He
pronounced it as the best, so He caused it to have its effect, (He, ever) the same, (as He is).
The evil one at once arose (to oppose Him), but He (Ahura) repelled that wicked one with
His interdict, and with this repelling renunciation: Neither our minds are in harmony, nor our
precepts, nor our comprehensions, nor our beliefs, nor our words, nor our actions, nor our
consciences, nor our souls!
CATECHETICAL ZAND.
-----------------16.
And this saying, uttered by Mazda, has three stages, or measures, and belongs to four classes
(of men as its supporters), and to five chiefs (in the political world, without whom its
efficiency is marred), and it has a conclusion ending with a gift. (Question.) How are its
measures (constituted)? (Answer.) The good thought, the good word, and the good deed. 17.
(Question.) With what classes of men? (Answer.) The priest, the charioteer (as the chief of
warriors), the systematic tiller of the ground, and the artisan. These classes therefore
accompany the religious man throughout his entire duty with the correct thought, the
truthful word, and the righteous action. These are the classes and states in life which give
attention to the rulers, and fulfill the (laws) of religion; (yea, they are the guides and
companions of that religious man) through whose actions the settlements are furthered in
righteousness.
18.
(Question.) How are the chiefs (constituted)? (Answer.) They are the house-chief, the
village-chief, and the tribe-chief, the chief of the province, and the Zarathushtra as the fifth.
That is, so far as those provinces are concerned which are different from, and outside of the
Zarathushtrian regency, or domain. [Ragha which has four chiefs (only) is the Zarathushtrian
(district)] (Question.) How are the chiefs of this one constituted? (Answer.) They (are) the
house-chief, the village-chief, the tribe-chief, and the Zarathushtra as the fourth. 19.
(Question.) What is the thought well thought? (Answer.) (It is that which the holy man
thinks), the one who holds the holy thought to be before all other things (Question.) What is
the word well spoken? (Answer.) It is the Mathra Spenta, the bounteous word of reason.
(Question.) What is the deed well done? (Answer.) It is that done with praises, and by the
creatures who regard Righteousness as before all other things. 20. (Question.) Mazda made a
proclamation, whom did He announce? (Answer.) Some one who was holy, and yet both
heavenly and mundane. (Question.) What was His character, He who made this sacred
enunciation? (Answer.) He who is the best (of all), the ruling one. (Question.) Of what
character (did He proclaim him the coming one)? (Answer.) As holy and the best, a ruler who
exercises no wanton or despotic power.
21.
We sacrifice to the (several) part(s) of the Ahuna-vairya. We sacrifice to the memorized
recital of the Ahuna-vairya, and its regular chanting and its use in the full Yasna.
YASNA 20 - ZAND, OR COMMENTARY, ON THE ASHEM VOHU.
-------------------------------------------------1.
A blessing is Righteousness (called) the best; there is weal, there is weal to this man when t
Right (helps) the Righteousness best, (when the pious man serves it in truth). Ahura Mazda
spake forth: Ashem vohu vahishtem asti. To this Asha, the holy ritual sanctity, one
attributes the qualities of 'good' and 'best,' as one attributes property to an owner; thus this
sentence vohu vahishtem asti is substantiated (at once).
2.
Ushta asti ushta ahmai; by this attribution of blessedness (the praiser) assigns every person
(or thing) of a sacred nature to every holy person, and as one usually (?) and regularly (?)
assigns every person or thing (?) that is holy to every holy man.
3.
Hyat ashai vahishtai; by these words the worshipper ascribes the entire Mathra (to Asha
Vahishta), and ascribes all to the Mathra, as one ascribes the kingdom to Righteousness, and
as one ascribes righteousness to the invoking saint; yea, as one ascribes righteousness to us
who are the prophets (who shall help and bless the people). The three maxims of the
sentences (are thus fulfilled). And every word (in its detail), and the entire utterance in its
proclamation, is the word of Ahura Mazda.
CATECHETICAL ADDITION.
---------------------4.
Mazda has made a proclamation. (Question.) Whom did He announce? (Answer.) That holy
one who is both heavenly and earthly. (Question.) Of what character is He who has thus
announced Him? (Answer.) He is the best, and the one who is exercising sovereign power.
(Question.) Of what character is the man whom He announced? (Answer.) The holy and the
best, the one who rules with no capricious tyranny.
We sacrifice to the (several) part(s) of the Asha Vahishta (prayer). We sacrifice to the heardrecital of the Asha Vahishta, to its memorizing, its chanting, and its sacrificial use!
YASNA 21 - CATECHETICAL ZAND, OR COMMENTARY UPON THE YENHE HATAM.
----------------------------------------------------------------(The Yenhe. (To that one) of beings do we offer, whose superior (fidelity) in the sacrifice
Ahura Mazda recognizes by reason of the sanctity (within him; yea, even to those female
saints also do we sacrifice) whose (superior fidelity is thus likewise known; thus) we sacrifice
to (all, to both) the males and females (of the saints)!)
1.
A word for the Yasna by Zarathushtra, the saint, Yenhe, &c. Here the worshipper indicates
and offers the Yasna (which is the sacrificial worship) of Mazda as by the command (or as the
institution) of Ahura. Hatam. Here the worshipper offers the sacrificial worship as if with the
beings who are among those who are destined to live. 2. Yaungham. Here he indicates and
offers the sacrificial worship of those holy females who have Aramaiti at their head, as
homage to the Immortals. These are the three sentences which comprehend all the Yasnian
speech. (Question.) To whom is this Yasna addressed? (Answer.) To the Bountiful Immortals
(in the course of the Yasna). 3. Thereupon spake Mazda: Salvation to this one, whosoever he
may be! May the absolute ruler Ahura grant it. (Question.) 4. Whom did He answer with this
answer? (Answer.) He answered: The state of salvation; and with this answer, 'the state of
salvation,' he answered every saint who exists, every one who is coming into existence, and
every one who shall exist in the future. (Question. Who answered thus? Answer.) The best
One. (Question. What did He answer?) (Answer.) The best thing. (That is,) the best One,
Mazda, answered the best and the holy (answer) for the better and the holy man. 5. We
sacrifice to this piece, the Yenhe hatam, the prominent and holy Yasht.
YASNA 22 - THE SACRIFICE CONTINUES.
----------------------------------1.
With the Baresman brought hither together with the Zaothra, for the worship of the Creator
Ahura Mazda, the resplendent, the glorious, and for that of the Bountiful Immortals, I desire
to approach this Haoma with my praise, offered (as it is) with punctilious sanctity (or, for a
blessing), and this fresh milk, and this plant Hadhanaepata. 2. And, as an act of worship to
the beneficent waters, I desire to approach these Zaothras with (my) praise offered (as they
are) with punctilious sanctity, having the Haoma with them, and the flesh, with the
Hadhanaepata. And I desire to approach the Haoma-water with my praise for the beneficent
waters; and I desire to approach the stone mortar and the iron mortar with my praise. 3. And
I desire to approach this plant for the Baresman with my praise, and the well-timed prayer
for blessings, that which has approached (to accept our homage), and the memorized recital
and the fulfillment of the good Mazdayasnian Faith, and the heard recital of the Gathas, and
the well-timed and successful prayer for blessings, that of the holy lord of the ritual order.
And I desire to approach these wood-billets and their perfume with my praise, - thine, the
Fire's, O Ahura Mazda's son! Yea, I desire to approach all good things with my praise, those
which Mazda made, and which have the seed of sanctity (within them), (4) for the
propitiation of Ahura Mazda and of the Bountiful Immortals, and of Sraosha the blessed, and
of Ahura Mazda's Fire, the lofty ritual lord! 519.
(=Y3.5-19; 20-23=Y3.1-4)
20.
And I desire to approach this Haoma with (my) praise, that which is thus lifted up with
sanctity, and this milk (fresh as it is, and as if) living and lifted up with sanctity, and this
plant the Hadhanaepata lifted up with sanctity. 21. And I desire to approach these Zaothras
with (my) praise for the beneficial waters, these Zaothras which have the Haoma with them
and the milk with them, and the Hadhanaepata, and which are lifted up with sanctity. And I
desire to approach the Haoma-water with (my) praise for the beneficial waters, and the two
mortars, the stone one and the iron one, (22) and I desire to, approach this branch for the
Baresman with my praise, and the memorized recital and fulfillment of the Mazdayasnian
law, and the heard recital of the Gathas, and the well-timed and persistent prayer for
blessings(uttered) by the holy lords of the ritual order, and this wood and perfume, even thine,
O Fire, Ahura Mazda's son, and all good objects Mazda-made (23) for the propitiation of
Ahura Mazda, the resplendent, the glorious, and of the Bountiful Immortals, and of Mithra of
the wide pastures, and of Raman Hvastra, (24) and of the resplendent sun, immortal, radiant,
of the fleet horses, and of Vayu, (of predominant influence and) working on high, set over
the other beings in the creation [(Pazand); that is for thee thus (O Vayu) when thine
influence is that which appertains to Spenta Mainyu], and for the propitiation of the most
just knowledge Mazda-given, and of the holy and good Religion, the Mazdayasnian Faith;
(25) for the propitiation of the Mathra Spenta, (the bounteous) and holy, and the effective,
instituted against the Daevas, the Zarathushtrian law, and of the long descent of the good
Mazdayasnian Faith [the holding in mind and devotion to the Mathra Spenta, and knowledge
of the Mazdayasnian Religion] for the propitiation of the understanding which is innate and
Mazda-made, and of that which is heard by the ear; (26) and for thy propitiation, the Fire's,
O Ahura Mazda's son! [(Pazand); (yea) thine, the Fire's, O Ahura Mazda's son] with all the
fires, and for the propitiation of Mount Ushi-darena, the Mazda-made, radiant with sanctity;
(27) and of all the holy Yazads, spiritual and earthly, and of the holy Fravashis, the redoubted
and overwhelming, those of the ancient lore, and those of the next of kin and of the Yazad
of the spoken name!
YASNA 23 - THE FRAVASHIS OF THE SAINTS; PRAYERS FOR THEIR APPROACH.
------------------------------------------------------------------1.
I desire to approach with my praise those Fravashis which have existed from of old, the
Fravashis of the houses, and of the villages, of the communities, and of the provinces, which
hold the heaven in its place apart, and the water, land, and cattle, which hold the children in
the wombs safely enclosed apart so that they do not miscarry.
2.
And I desire to approach toward the Fravashi of Ahura Mazda, and with my praise, and for
those of the Bountiful Immortals, with all the holy Fravashis which are those of the heavenly
Yazads. And I desire to approach the Fravashi of Gaya Maretan (the life-man) in my worship
with my praise, and for that of Zarathushtra Spitama, and for those of Kavi Vishtaspa, and of
Isat-vastra, the Zarathushtrian, with all the holy Fravashis of the other ancient counselors as
well. 3. And I desire in my worship to approach toward every holy Fravashi whosesoever it
may be, and wheresoever dead upon this earth (its possessor may have lain), the pious
woman, or the girl of tender years, the maiden diligent (among the cattle) in the field (who)
may have dwelt (here; yea, all) which are now worshipped from this house, which are
attentive to, and which attain to (our) good Yasnas and (our) homage. 4. Yea, I desire to
approach the Fravashis of the saints with my praise redoubted (as they are) and
overwhelming, the Fravashis of those who held to the ancient lore, and the Fravashis of the
next-of-kin; and I desire to approach toward the Fravashi of mine own soul in my worship
with my praise; and I desire therewith to approach toward all the lords of the ritual, and with
praise; and I desire to approach all the good Yazads with my praise, the heavenly and the
earthly, who are meet for sacrifice and homage, because of Righteousness the Best!
YASNA 24 - PRESENTATIONS.
------------------------1.
(And having approached these Haomas with our worship), we present them to Ahura Mazda;
(yea, we present) these Haomas, Myazdas, Zaothras, and the Baresman spread with
punctilious sanctity, and the flesh, and the milk, fresh as if living, and lifted up with
punctilious sanctity, and this branch the Hadhanaepata likewise lifted up with-sanctity.
2.
(And having approached these Zaothras in our worship), we present them to the good waters
having the Haoma with them, and the milk, and the Hadhanaepata, and lifted up with
scrupulous sanctity; and (with them) we present the Haoma-water to the good waters, and
both the stone and the iron mortar.
3.
And we present this plant of the Baresman! and the timely prayer for blessings, which has
approached in the due course of the ritual, and the recollection and practice of the good
Mazdayasnian Religion, and the heard recital of the Gathas, and the timely prayer for
blessings which has approached as the prayer of the holy lord of the ritual order; and these
wood-billets, and the perfume, (even) thine, the Fire's, O Ahura Mazda's son! and all good
objects Mazda-made, which have the seed of righteousness, we offer and present. 4. And these
we present hereby to Ahura Mazda, and to Sraosha (Obedience) the blessed (and Righteous),
and to the Bountiful Immortals; and to the Fravashis of the saints, even to the souls of the
saints, and to the Fire of Ahura Mazda, the lofty lord of entire holy creation, for sacrifice,
homage, propitiation, and for praise.
5.
And these we present hereby to the Fravashi of Zarathushtra Spitama, the saint, for sacrifice,
propitiation, and for praise, and to that of the people who love Righteousness, with all the
holy Fravashis of the saints who are dead and who are living, and to those of men who are as
yet unborn, and to those of the prophets who will serve us, and will labor to complete the
progress and renovation of the world.
6.
And we present these Haomas, Myazdas, Zaothras, and the Baresman spread with sanctity,
and the flesh, and the milk (fresh as if) living, and lifted up with sanctity, and the
Hadhanaepata branch.
7.
And we present these Zaothras to the beneficial waters having the Haoma with them, and the
flesh, and the Hadhanaepata lifted up with sanctity, and the Haoma-water, to the good
waters, with the stone and iron mortars, (8) and this plant of the Baresman, (and) the tirnely
Prayer and the recollection and practice of the good Mazdayasnian Faith, and these woodbillets, and the perfume, thine, the Fire's, O Ahura Mazda's son! and all objects which are
Mazda-made, and which have, and are, the seed of Righteousness, these we offer and present.
9.
(Yea,) we present these hereby to the Bountiful Immortals who rule aright, and who dispose
of all aright, the ever-living, ever-helpful, who abide with the Good Mind (of the Lord and of
His folk)!
YASNA 25
-------1.
And we worship the Bountiful Immortals with our sacrifice, who rule aright, and who dispose
of all aright; and we worship this Haoma, this flesh and branch, (2) and these Zaothras for the
good waters, having the Haoma with them, and the flesh with them, and Hadhanaepata, and
lifted up with sanctity, and we worship the Haoma-water for the beneficial waters; and we
worship the two, the stone mortar and the iron mortar; (3) and we worship this plant for the
Baresman and the well-timed prayer for blessings which has approached (in its proper place
within the ritual course), and also both the remembrance and the practice of the good
Mazdayasnian Religion, and the heard recital of the Gathas, and the well-timed prayer for
blessings of the holy lord of the ritual order which has approached, and these wood-billets
with the perfume, (even) thine, the Fire's, O Ahura Mazda's son! and we worship all good
objects which are Mazda-made, and which contain (and are) the seed of Righteousness.
4.
And we worship Ahura Mazda with our sacrifice, the resplendent, the glorious, and the
Bountiful Immortals who rule aright, and who dispose (of all) aright, and Mithra of the wide
pastures and Raman Hvastra; and we worship the shining sun, the resplendent, the immortal,
of the fleet horses.
5.
And we worship the holy wind which works on high, placed higher than the other creatures in
the creation; and we worship this which is thine, O Vayu! and which appertains to the Spenta
Mainyu within thee; and we worship the most true religious Knowledge, Mazda-made and
holy, and the good Mazdayasnian law.
6.
And we worship the Mathra Spenta verily glorious (as it is), even the law pronounced against
the Daevas, the Zarathushtrian law, and its long descent; yea, we worship the good
Mazdayasnian Religion, and the Mathra which is heart-devoted and bounteous (imparting
heart's devotion to the saint); yea, we worship the Mazdayasnian Religion maintained in the
understanding of the saint; and we honor that science which is the Mathra Spenta, and the
innate understanding Mazda-made, and the derived understanding, heard with ear, and Mazdamade.
7.
Yea, we worship thee, the Fire, Ahura Mazda's son I the holy lord of the ritual order; and we
worship all the Fires, and Mount Ushi-darena (which holds the light) Mazda-made and holy,
the Yazad mount, brilliant with sanctity. 8. And we worship every holy spiritual Yazad; and
every holy earthly Yazad (who exists)!
YASNA 26 - THE FRAVASHIS; SACRIFICE AND PRAISE TO THEM.
------------------------------------------------------1.
I praise, invoke, and weave my hymn to the good, heroic, and bountiful Fravashis of the
saints; (and having invoked these, then) we worship the Nmanyas, and the Visyas, and the
Zantumas, and the Dahvyumas, and the Zarathushtrotemas.
2.
And of all these prior Fravashis, we worship here the Fravashi of Ahura Mazda, which is the
greatest and the best, the most beautiful and the firmest, the most wise and the best in form,
and the one that attains the most its ends because of Righteousness. 3. And (having invoked
them) hither, we worship the good, heroic, bountiful Fravashis of the holy ones, those of the
Bountiful Immortals, the brilliant, of effective glance, the lofty, the devoted, the swift ones
of the creatures of Ahura who are imperishable and holy.
4.
And (having invoked them) hither, we worship the spirit and conscience, the intelligence and
soul and Fravashi of those holy men and women who early heard the lore and commands (of
God), and loved and strove after Righteousness, the ritual truth; and we worship the soul of
the Kine of blessed gift. 5. And (having invoked it) hither, we worship the Fravashi of Gaya
Maretan the holy, and the sanctity and Fravashi of Zarathushtra Spitama the saint; and we
worship the Fravashi of Kavi Vishtasp the holy, and that of Isat-vastra the Zarathushtrian,
the saint.
6.
And (having invoked them) hither, we worship the life, conscience, intelligence, soul and
Fravashi of the next of kin, of the saints male and female who have striven after the ritual
truth, which are those of the dead and living saints, and which are those also of men as yet
unborn, of the future prophets who will help on the renovation, and complete the human
progress, with them all.
7.
And (having invoked them) hither, we worship the souls of the dead [(Pazand) which are the
Fravashis of the saints]; and of all the next of kin who have passed away in this house, of the
Aethra-paitis (the teachers) and of the disciples; yea, of all holy men and women; (8) and we
worship the Fravashis of all the holy teachers and disciples; and of all the saints both male
and female.
9.
(And having invoked them) hither we worship the Fravashis of all the holy children who
fulfill the deeds of piety; and we worship the Fravashis of the saints within the province; and
those of the saints without the province. 10. We worship the Fravashis of (those) holy men
and holy women; we worship all the good, heroic, bountiful Fravashis of the saints from Gaya
Maretan (the first created) to the Saoshyant, the victorious.
11.
Yea, we worship all the Fravashis of the saints, and we worship the souls of the dead
[(Pazand) which are the Fravashis of the saints]!
YASNA 27 - PRELUDE TO THE CHIEF RECITAL OF THE AHUNWAR.
------------------------------------------------------1.
This is to render Him who is of all the greatest, our lord and master (even) Ahura Mazda. And
this to smite the wicked Angra Mainyu, and to smite Aeshma of the bloody spear, and the
Mazainya Daevas, and to smite all the wicked Varenya Daevas.
2.
And this is to further Ahura Mazda, the resplendent, the glorious, to further the Bountiful
Immortals, and the influences of the star Tishtrya, the resplendent, the glorious, (and) to the
furtherance of the holy man, and of all the (bountiful and) holy creatures of the Bounteous
Spirit.
3-5.
(The Ahunwar appears here with Y34.5, the A Airyema, and the Ashem Vohu.)
6.
The Haomas are crushed, O Mazda, Khshathra, and Asha, O ye Lords! Good is Sraosha who
accompanies the sacrifice with the great glory,' and may he be present affording strenuous
help.
7.
We are offering saving acts of wisdom and of worship with the sacred gift of the AhunaVairya intoned with sanctity, and of the two mortars here brought forward with holy act, and
with that of the correctly uttered words likewise; and therefore may they be to us the more
saving in their wise significance.
8-12.
(See Y33.11-14; and Y1.23, and Y12.)
13.
As the Ahu is excellent, so is the Ratu (one who rules) from (his) sanctity, a creator of
mental goodness, and of life's actions done for Mazda; and the Kingdom (is) for Ahura, which
to the poor may offer a nurturer. 14. (What is Your Kingdom, Your riches; how may I be
Your own in my actions, to nourish Your poor, O Mazda? Beyond; yea, beyond all we declare
You, far from Daevas and Khrafstra-accursed mortals!)
15.
We worship the Ahuna-vairya. We worship Asha Vahishta, the most beautiful, the Bountiful
Immortal.
Ahunavaiti Gatha
================
[Translation by C. Bartholomae, from I.J.S. Taraporewala, The Divine Songs of Zarathushtra.
YASNA 28.
--------1.
With outspread hands in petition for that help, O Mazda, I will pray for the works of the
holy spirit, O thou the Right, whereby I may please the will of Good Thought and the OxSoul.
2.
I who would serve you, O Mazda Ahura and Vohu Mano, do ye give through Asha the
blessings of both worlds, the bodily and that of the Spirit, which set the faithful in felicity.
3.
I who would praise ye as never before, Right and Good Thought and Mazda Ahura, and those
for whom Piety makes an imperishable Dominion to grow; come ye to me help at my call.
4.
I who have set my heart on watching over the soul, in union with Good Thought, and as
knowing the rewards of Mazda Ahura for our works, will, while I have power and strength,
teach men to seek after Right.
5.
O Asha, shall I see thee and Good Thought, as one that knows? (Shall I see) the throne of the
mightiest Ahura and the following of Mazda? Through this word (of promise) on our tongue
will we turn the robber horde unto the Greatest.
6.
Come thou with Good Thought, give through Asha, O Mazda, as the gift to Zarathushtra,
according to thy sure words, long enduring mighty help, and to us, O Ahura, whereby we may
overcome the enmity of our foes.
7.
Grant, O thou Asha, the reward, the blessing of Good Thought; O Piety, give our desire to
Vishtaspa and to me; O thou Mazda and King, grant that your Prophet may command a
hearing.
8.
The best I ask of Thee, O Best, Ahura (Lord) of one will with the Best Asha, desiring (it) for
the hero Frashaostra and for those (others) to whom thou wilt give (it), (the best gift) of
Good Mind through all time.
9.
With these bounties, O Ahura, may we never provoke your wrath, O Mazda and Right and
Best Thought, we who have been eager in bringing you songs of praise. Ye are they that are
the mightiest to advance desire and the Dominion of Blessings.
10.
The wise whom thou knowest as worthy, for their right (doing) and their good thought, for
them do thou fulfill their longing for attainment. For I know words of prayer are effective
with Ye, which tend to a good object.
11.
I would thereby preserve Right and Good Thought for evermore, that I may instruct, do thou
teach me, O Mazda Ahura, from thy spirit by thy mouth how it will be with the First Life.
YASNA 29.
--------1.
Unto you wailed the Ox-soul, "For whom did ye fashion me? Who created me? Violence and
rapine (and) savagery hath oppressed me, and outrage and might. I have no other herdsman
than you; prepare for me then the blessings of pasture."
2.
Then the Ox-Creator asked of the Right: "Hast thou a judge for the Ox, that ye may be able
to appoint him zealous tendance as well as fodder? Whom do ye will to be his lord, who may
drive off violence together with the followers of the Lie?"
3.
To him the Right replied: "There is for the Ox no helper that can keep him away. Those
yonder have no knowledge how right-doers act towards the lowly".
(The Ox-Creator): "Strongest of beings is he to whose help I come at call".
4.
(Asha) "Mazda knoweth best the purposes that have been wrought already by demons and by
mortals, and that shall be wrought hereafter. He, Ahura, is the decider. So shall it be as he
shall will."
5.
(The Ox-Creator) "To Ahura with outspread hands we twain would pray, my soul and that of
the pregnant cow, so that we twain urge Mazda with entreaties. Destruction is not for the
right-living, nor for the cattle-tender at the hands of Liars."
6.
Then spake Ahura Mazda himself, who knows the law with wisdom: "There is found no lord
or judge according to the Right Order for the Creator hath formed thee for the cattle-tender
and the farmer."
7.
This ordinance about the fat hath Ahura Mazda, one in will with Right, created for cattle, and
the milk for them that crave nourishment, by his command, the holy one.
(The Ox and Cow:) "Whom hast thou, O Good Thought, among men, who may care for us
twain?"
8.
(Vohu Manah:) He is known to me here who alone hath heard our commands, even
Zarathushtra Spitama; he willeth to make known our thoughts, O Mazda, and those of the
Right. So let us bestow on him charm of speech.
9.
Then the Ox-Soul lamented: "That I must be content with the ineffectual word of an
impotent man for my protector, when I wish for one that commands mightily! When ever
shall there be one who shall give him (the Ox) effective help?"
10.
(Zarathushtra:) Do ye, O Ahura, grant them strength, and O Asha, and O Good Thought, that
dominion, whereby he (the Savior) could produce good dwellings and peace. I also have
realized thee, Mazda, as the first to accomplish this.
11.
"Where are Right and Good Thought and Dominion? So, ye men, acknowledge me, for
instruction, Mazda, for the great society."
(The Ox and Cow:) "O Ahura, now is help ours, we will be ready to serve those that are of
you."
YASNA 30.
--------1.
Now I will proclaim to those who will hear the things that the understanding man should
remember, for hymns unto Ahura and prayers to Good Thought; also the felicity that is with
the heavenly lights, which through Right shall be beheld by him who wisely thinks.
2.
Hear with your ears the best things; look upon them with clear-seeing thought, for decision
between the two Beliefs, each man for himself before the Great consummation, bethinking
you that it be accomplished to our pleasure.
3.
Now the two primal Spirits, who reveal themselves in vision as Twins, are the Better and the
Bad, in thought and word and action. And between these two the wise ones chose aright, the
foolish not so.
4.
And when these twain Spirits came together in the beginning, they created Life and Not-Life,
and that at the last Worst Existence shall be to the followers of the Lie, but the Best
Existence to him that follows Right.
5.
Of these twain Spirits he that followed the Lie chose doing the worst things; the holiest Spir
chose Right, he that clothes him with the massy heavens as a garment. So likewise they that
are fain to please Ahura Mazda by dutiful actions.
6.
Between these twain the Daevas also chose not aright, for infatuation came upon them as
they took counsel together, so that they chose the Worst Thought. Then they rushed
together to Violence, that they might enfeeble the world of men.
7.
And to him (i.e. mankind) came Dominion, and Good Mind, and Right and Piety gave
continued life to their bodies and indestructibility, so that by thy retributions through
(molten) metal he may gain the prize over the others.
8.
So when there cometh their punishment for their sins, then, O Mazda, at Thy command shall
Good Thought establish the Dominion in the Consummation, for those who deliver the Lie,
O Ahura, into the hands of Right.
9.
So may we be those that make this world advance, O Mazda and ye other Ahuras, come
hither, vouchsafing (to us) admission into your company and Asha, in order that (our)
thought may gather together while reason is still shaky.
10.
Then truly on the (world of) Lie shall come the destruction of delight; but they who get
themselves good name shall be partakers in the promised reward in the fair abode of Good
Thought, of Mazda, and of Right.
11.
If, O ye mortals, ye mark those commandments which Mazda hath ordained -- of happiness
and pain, the long punishment for the follower of the Druj, and blessings for the followers of
the Right -- then hereafter shall it be well.
YASNA 31.
--------1.
Mindful of your commands, we proclaim words unpleasant for them to hear that after the
commands of the Lie destroy the creatures of Right, but most welcome to those that give
their heart to Mazda.
2.
If by reason of these things the better path is not in sight for choosing, then will I come to
you all as judge of the parties twain whom Ahura Mazda knoweth, that we may live according
to the Right.
3.
What award Thou givest through the (holy) Spirit and through the Fire and hast taught
through Asha, to both the parties, and what the decision is for the wise, this do Thou tell us,
Mazda, that we may know, even with the tongue of Thine own mouth, that I may convert all
living men.
4.
If Asha is to be invoked and Mazda and the other Ahuras and Ashi and Armaiti, do thou seek
for me, O Vohu Manah, the mighty Dominion, by the increase of which we might vanquish
the Lie.
5.
Tell me therefore what ye, O thou Right, have appointed me as the better portion, for me to
determine, to know and to keep in mind, O thou Good Thought -- which portion they envy
me. Tell me of all these things. O Mazda Ahura, that shall not or shall be.
6.
To him shall the best befall, who, as one that knows, speaks to me Right's truthful word of
Welfare and of Immortality; even the Dominion of Mazda which Good Thought shall
increase for him.
7.
About which he in the beginning thus thought, "let the blessed realms be filled with Light", h
it is that by his wisdom created Right. (Those realms) that the Best Thought shall possess
those dost Thou exalt, O Mazda, through the Spirit, which, O Ahura, is ever the same.
8.
I recognize Thee, O Mazda, in my thought, that Thou the First art (also) the Last -- that
Thou art Father of Vohu Manah; -- when I apprehend Thee with mine eye, that Thou art the
true Creator of Right, and art the Lord to judge the actions of life.
9.
Thine was Armaiti, Thine the Ox-Creator, (namely) the Wisdom of the Spirit, O Mazda
Ahura, because Thou didst give (the cattle) choice whether to depend on a husbandman or
one who is no husbandman.
10.
So she chose for herself out of the two the cattle-tending husbandman as her lord to guard the
Right, the man that advances Good Thought. He that is no-husbandman, O Mazda, however
eager he be, has no part in this good message.
11.
When Thou, O Mazda, in the beginning didst create the Individual and the Individuality,
through Thy Spirit, and powers of understanding - when Thou didst make life clothed with
the body, when (Thou madest) actions and teachings, whereby one may exercise one's
convictions at one's free-will;
12.
Then lifts up his voice the false speaker or the true speaker, he that knows or he that knows
not, (each) according to his own heart and mind. Passing from one to another Armaiti
confers with the spirit in whom there is wavering.
13.
Whatever open or whatever secret (acts) may be visited with punishment, or whether a
person for a little sin demands the highest punishment, -- of all this through Asha Thou art
aware, observing it with Thy flashing eye.
14.
These things I ask Thee, O Ahura, how will these come and happen -- the dues, that in accord
with the records are appointed for the righteous, and those, O Mazda, for the followers of the
Druj, -- how shall these be when they come to the reckoning.
15.
This I ask, what penalty is for him who seeks to achieve kingdom for a liar, for a man of ill
deeds, O Ahura, who finds not his living without injury to the husbandman's cattle and men,
though he does him no injury.
16.
This I ask, whether the understanding man, who strives to advance the Dominion over the
house, or district, or land through Asha, shall become like Thee, O Mazda Ahura, when will
he be and how will he act?
17.
Which is the greater -- what the follower of Asha or what the follower of Druj believe? Let
him that knows inform the wise; no longer let him that knows nothing deceive. Be to us, O
Mazda Ahura, the Teacher of Good Thought.
18.
Let none of you listen to the words and commands of the follower of the Druj; for he brings
house and clan and district and land into misery and destruction. Resist them with weapon!
19.
To him should we listen who has understood Asha, to the wise Healer of Life O Ahura, who
can or will establish the truth of the words of his tongue, when through Thy red Fire, O
Mazda, the assignment (of rewards) is made to the two parties.
20.
Whosoever cometh over to the Righteous, far from him hereafter shall be long age of misery
(and) darkness, ill-food, and crying of woe. To such an existence, ye followers of the Lie,
shall your own Self bring you through your (own) action.
21.
Mazda Ahura by virtue of His absolute Lordship will grant a perpetuity of communion with
Haurvatat and Ameretat, and with Asha, with Khshathra, and with Vohu Manah, to him that
in spirit and in action is his friend.
22.
Clear it is to the man of understanding, as one who has realized it with his thought. He
upholds Asha together with good Dominion by his word and deed. He will be, O Mazda Ahura,
the most helpful helper to Thee.
YASNA 32.
--------1.
(Zarathushtra) -- And his blessedness, even that of Ahura Mazda, shall the nobles strive to
attain, his the community with the brotherhood, his, ye Daevas, in the manner as I declare it.
(The Representatives of the Classes) -- As thy messengers we would keep them far away that
are enemies to you.
2.
To them Mazda Ahura, who is united with Good Thought, and is in goodly fellowship with
glorious Right, through Dominion, made reply: We make choice of your holy good Piety -may it be ours.
3.
(Zarathushtra) -- But ye, ye Daevas all, and he that highly honors you, are the seed of Bad
Thought -- yes, and of the Lie and of Arrogance, likewise your deeds, whereby ye have long
been known in the seventh region of the earth.
4.
For ye have brought it to pass that men who do the worst things shall be called beloved of the
Daevas, separating themselves from Good Thought, departing from the will of Mazda Ahura
and from Right.
5.
Thereby ye defrauded mankind of happy life and immortality, by the deed which he and the
Bad Spirit together with Bad Thought and Bad Word taught you, ye Daevas and the Liars, so
as to ruin (mankind).
6.
The many sins by which he has succeeded in being famous whether by these it shall be thus,
this Thou Knowest by the Best Thought, O Ahura, Thou who art mindful of each person's
deserts. In Thy Dominion, O Mazda, and that of Asha, shall your decision thereon be
observed.
7.
None of these sins will the understanding commit, in eagerness to attain the blessing that
shall be proclaimed, we know, through the glowing metal -- sins the issue of which, O Ahura
Mazda, Thou knowest best.
8.
Among these sinners, we know, Yima was included, Vivanghen's son, who desiring to satisfy
men gave our people flesh of the ox to eat. From these shall I be separated by Thee, O
Mazda, at last.
9.
The teacher of evil destroys the lore, he by his teaching destroys the design of life, he
prevents the possession of Good Thought from being prized. These words of my spirit I wail
unto you, O Mazda, and to the Right.
10.
He it is that destroys, who declares that the Ox and the Sun are the worst things to behold
with the eyes, and hath made the pious into liars, and desolates the pastures and lifts his
weapon against the righteous man.
11.
It is they, the liars, who destroy life, who are mightily determined to deprive matron and
master of the enjoyment of their heritage, in that they would prevent the righteous, O
Mazda, from the Best Thought.
12.
Since they by their lore would pervert men from the best doing, Mazda uttered evil against
them, who destroy the life of the Ox with shouts of joy, by whom Grehma and his tribe are
preferred to the Right and the Karapan and the lordship of them that seek after the Lie.
13.
Since Grehma shall attain the realm in the dwelling of the Worst Thought, he and the
destroyers of life, O Mazda, they shall lament in their longing for the message of Thy
prophet, who will stay them from beholding the Right.
14.
To his undoing Grehma, and the Kavis, have long devoted their purpose and energies, for
they set themselves to help the liar, and that it may be said, "The Ox shall be slain that it
may kindle the Averter of Death to help us."
15.
Thereby hath come to ruin the Karapan and the Kavi community, through those whom they
will not have to rule over their life. These shall be born away from them both to the dwelling
of Good Thought.
16.
..., who hast power, O Mazda Ahura, on him who threatens to be my undoing, that I may
fetter the men of the Lie in their violence against my friends.
YASNA 33.
--------1.
According as it is with the laws that belong to the present life, so shall the Judge act with
most just deed towards the man of the Lie and the man of the Right, and him whose false
things and good things balance (in equal measure).
2.
Whoso worketh ill for the liar by word or thought or hands, or converts his dependent to the
good -- such men meet the will of Ahura Mazda to his satisfaction.
3.
Whose is most good to the righteous man, be he noble or member of the community or the
brotherhood, Ahura -- or with diligence cares for the cattle, he shall be hereafter in the
pasture of Right and Good Thought.
4.
I who by worship would keep far from Thee, O Mazda, disobedience and Bad Thought, heresy
from the nobles, and from the community the Lie, that is most near, and from the
brotherhood the slanderers, and the worst herdsmen from the pastures of the cattle; 5.
I who would invoke thy Obedience as the greatest of all at the Consummation, attaining long
life, and the Dominion of Good Thought, and the straight ways into Right, wherein Mazda
Ahura dwells.
6.
I, as a priest, who would learn the straight (paths) by the Right, would learn by the Best Spi
how to practice husbandry by that thought in which it is thought of; these Twain of Thine, O
Ahura Mazda, I strive to see and take counsel with them.
7.
Come hither to me, O ye Best Ones, hither, O Mazda, in Thine own person and visibly, O
Right and Good Thought, that I may be heard beyond the limits of the people. Let the august
duties be manifest among us and clearly viewed.
8.
Consider ye my matters whereon I am active, O Good Thought, my worship, O Mazda,
towards one like you, and O Right, the words of my praise. Grant, O Welfare and
Immortality, your own everlasting blessing.
9.
That Spirit of Thine, Mazda, together with the comfort of the Comrades Twain, who
advance the Right, let the Best Thought bring through the Reform wrought by me. Sure is the
support of those twain, whose souls are one.
10.
All the pleasures of life which thou holdest, those that were, that are, and that shall be O
Mazda, according to thy good will apportion them. Through Good Thought advance thou the
body, through Dominion and Right at will.
11.
The most mighty Ahura Mazda, and Piety, and Right that blesses our substance, and Good
Thought and Dominion, hearken unto me, be merciful to me, when to each man the
recompense comes.
12.
Rise up for me, O Ahura, through Armaiti give strength, through the holiest Spirit give
might, O Mazda, through the good Recompense, through the Right give powerful prowess,
through Good Thought give the reward.
13.
To support me, O Thou that seest far onward, do ye assure me the incomparable things in
your Dominion, O Ahura, as the Destiny of Good Thought. O Holy Armaiti, teach the
Daenas about the Right.
14.
As an offering Zarathushtra brings the life of his own body, the choiceness of good thought,
action, and speech, unto Mazda, unto the Right, Obedience, and Dominion.
YASNA 34.
--------1.
The action, the word, and the worship for which Thou, O Mazda, shalt bestow Immortality
and Right, and Dominion of Welfare - through multitudes of these, O Ahura, we would that
thou shouldst give them.
2.
And all the actions of the good spirit and the holy man, whose soul follows the Right, do ye
set with the thought (thereof) in thine outer court, O Mazda, when ye are adored with hymns
of praise.
3.
To Thee and to Right we will offer the sacrifice with due service, that in (Thy established)
Dominion ye may bring all creatures to perfection through Good Thought. For the reward of
the wise man is for ever secure, O Mazda, among you.
4.
Of Thy Fire, O Ahura, that is mighty through Right, promised and powerful, we desire that it
may be for the faithful man with manifested delight, but for the enemy with visible torment,
according to the pointings of the hand.
5.
Have ye Dominion and power, O Mazda, Right and Good Thought, to do as I urge upon you,
even to protect your poor man? We have renounced the robber-gangs, both demons and men.
6.
If ye are truly thus, O Mazda, Right and Good Thought, then give me this token, even a total
reversal of this life, that I may come before you again more joyfully with worship and praise.
7.
Can they be true to thee, O Mazda, who by their doctrines turn the known inheritances of
Good Thought into misery and woe [usheuru?]. I know none other but you, O Right, so do ye
protect us.
8.
For by these actions they put us in fear, in which peril is for many -- in that the stronger
(puts in fear) (me) the weaker one -- through hatred of thy commandment, O Mazda. They
that will not have the Right in their thought, from them shall the Good Abode be far.
9.
These men of evil action who spurn the holy Piety, precious to thy wise one, O Mazda,
through their having no part in Good Thought, from them Right shrinks back far, as from us
shrink the wild beasts of prey.
10.
The man of understanding has instructed (people) to cling to action of this Good Thought,
and to the Holy Piety, creator, comrade of Right -- wise that he is, and to all hope, O Ahura,
that are in thy Dominion, O Mazda.
11.
And both thy (gifts) shall be for sustenance, even nectar and ambrosia. Piety linked with
Right shall advance the Dominion of Good Thought, its permanence and power. By these, O
Mazda, dost thou bless the foes of thy foes.
12.
What is thine ordinance? What willst thou? What of praise or what of worship? Proclaim it,
Mazda, that we may hear what ordinances Destiny will apportion. Teach us by Right the
paths of Good Thought that are blessed to go in, 13.
Even that way of Good Thought, O Ahura, of which thou didst speak to me, whereon, a way
well made by Right, the Daena of the future benefactors shall pass to the reward that was
prepared for the wise, of which thou art determinant, O Mazda.
14.
The precious reward, then, O Mazda, ye will give by the action of Good Thought to the
bodily life of those who are in the community that tends the pregnant cow, (the promise of)
your good doctrine, Ahura, that of the wisdom which exalts communities through Right.
15.
O Mazda, make known to me he best teachings and actions, these O Good Thought and O
Right the due of praise. Through your Dominion, O Ahura, assure us that mankind shall be
capable according to (Thy) will.
YASNA HAPTANGHAITI.
===================
[Translated by L. H. Mills (From Sacred Books of the East, American Edition, 1898.)]
YASNA 35 - PRAISE TO AHURA AND THE IMMORTALS; PRAYER FOR THE PRACTICE AND DIFFUSION OF THE FAITH.
------------------------------------------------------------------------------------------------1.
We sacrifice to Ahura Mazda, the holy Lord of the ritual order, and to the Bountiful
Immortals, who rule aright, who dispose of all aright; and we sacrifice to the entire creation
of the clean, the spiritual and the mundane, with the longing blessing of the beneficent ritual,
with the longing blessing of the benignant Religion, the Mazdayasnian Faith.
2.
We are praisers of good thoughts, of good words, and of good actions, of those now and those
hereafter [(Pazand) of those being done; and of those completed]. We implant (?) them (with
our homage, and we do this) the more, and yet the more since we are (praisers) of the good
(from whom they spring).
3.
That, therefore, would we choose, O Ahura Mazda! and thou, O Righteousness the beauteous!
that we should think, and speak, and do those thoughts, and words, and deeds, among actual
good thoughts, and words, and actions, which are the best for both the worlds; (4) and
together with these gifts (?) and actions which are thus the best, we would pray for the Kine
(which represents the pure creation), that she may have comfort and have fodder from the
famed! and from the humble, from the potent and the weak.
5.
To the best of good rulers (is) verily the Kingdom, because we render and ascribe it to Him,
and make it thoroughly His own (?), to Mazda Ahura do we ascribe it, and to Righteousness
the Best.
6.
As thus both man or woman knows (the duty), both thoroughly and truly, so let him, or her,
declare it and fulfill it, and inculcate it upon those who may perform it as it is. 7. We would
be deeply mindful of Your sacrifice and homage, Yours, O Ahura Mazda! and the best, (and
we would be mindful) of the nurture of the Kine. And that let us inculcate, and perform for
You according as we may; and (for) such (praisers as we are).
8.
Under the shelter of the ritual Order let us do so in the active fulfillment of its (precepts)
toward every one of the (clean) and better creatures which are fit to live, with a gift for both
the worlds.
9.
Yea, those words and sayings, O Ahura Mazda! we would proclaim as Righteousness, and as of
the better mind (?); and we would make Thee the one who both supports (us in our
proclamation) of them, and who throws still further light upon them (as they are),
10.
And by reason of Thy Righteous Order, Thy Good Mind, and Thy Sovereign Power, and
through the instrumentality of our praises of Thee, O Ahura Mazda! and for the purpose of
(still further) praises, by Thy spoken words, and for (still further) spoken words, through Thy
Yasna, and for (still further) Yasnas (would we thus proclaim them, and make Thee the
bestower of our light).
YASNA 36 - TO AHURA AND THE FIRE.
--------------------------------1.
We would approach You two, O (Ye) primeval ones in the house of this Thy holy Fire, O
Ahura Mazda, Thou most bounteous Spirit! Who brings pollutions to this (Thy flame) him
wilt Thou cover with pollutions (in his turn). 2. But as the most friendly do Thou give us
zeal, O Fire of the Lord! and approach us, and with the loving blessing of the most friendly,
with the praise of the most adored. Yea, may'st thou approach to aid us in this our greatest
(undertaking) among the efforts of our zeal.
3.
The Fire of Ahura Mazda art thou verily; yea, the most bounteous one of His Spirit,
wherefore Thine is the most potent of all names (for grace), O Fire of the Lord! 4. And
therefore we would approach Thee, (O Ahura!) with the help of Thy Good Mind (which
Thou dost implant within us), with Thy (good) Righteousness, and with the actions and the
words inculcated by Thy good wisdom!
5.
We therefore bow before Thee, and we direct our prayers to Thee with confessions of our
guilt, O Ahura Mazda! with all the good thoughts (which Thou dost inspire), with all the
words well said, and the deeds well done, with these would we approach Thee. 6. And to Thy
most beauteous body do we make our deep acknowledgments, O Ahura Mazda! to those stars
(which are Thy body); and to that one, the highest of the high, [such as the sun was called]!
YASNA 37 - TO AHURA, THE HOLY CREATION, THE FRAVASHIS OF THE JUST, AND THE BOUNTIFUL IMMORTALS.
----------------------------------------------------------------------------------------------1.
Thus therefore do we worship Ahura Mazda, who made the Kine (the living creation), and the
(embodied) Righteousness (which is incarnate in the clean), and the waters, and the
wholesome plants, the stars, and the earth, and all (existing) objects that are good. 2. Yea, we
worship Him for His Sovereign Power and His greatness, beneficent (as they are), and with
priority among the Yazads who abide beside the Kine (and care for her protection and
support).
3.
And we worship Him under His name as Lord, to Mazda dear, the most beneficent (of names).
We worship him with our bones, and with our flesh, (with our bodies and our life). And we
worship the Fravashis of the saints, of holy men, and holy women; (4) and Righteousness the
Best do we worship, the most beauteous, the Bountiful Immortal and that which is endowed
with light in all things good.
5.
And we worship the Good Mind (of the Lord), and His Sovereign Power, and the Good Faith,
the good law of our thrift, and Piety the ready mind (within Thy folk)!
YASNA 38 - TO THE EARTH AND THE SACRED WATERS.
---------------------------------------------1.
And now we worship this earth which bears us, together with Thy wives, O Ahura Mazda!
yea, those Thy wives do we worship which are so desired from their sanctity. 2. We sacrifice
to their zealous wishes, and their capabilities, their inquiries (as to duty), and their wise acts of
pious reverence, and with these their blessedness, their full vigor and good portions, their
good fame and ample wealth. 3. O ye waters! now we worship you, you that are showered
down, and you that stand in pools and vats, and you that bear forth. (our loaded vessels?) ye
female Ahuras of Ahura, you that serve us (all) in helpful ways, well forded and full-flowing,
and effective for the bathings, we will seek you and for both the worlds! 4. Therefore did
Ahura Mazda give you names, O ye beneficent ones! when He who made the good bestowed
you. And by these names we worship you, and by them we would ingratiate ourselves with
you, and with them would we bow before you, and direct our prayers to you with free
confessions of our debt. O waters, ye who are productive, and ye maternal ones, ye with heat
that suckles the (frail and) needy (before birth), ye waters (that have once been) rulers of (us)
all, we will now address you as the best, and the most beautiful; those (are) yours, those good
(objects) of our offerings, ye long of arm to reach our sickness, or misfortune, ye mothers of
our life!
YASNA 39 - TO THE SOUL OF THE KINE, &C.
--------------------------------------1.
And now we sacrifice to the Kine's soul, and to her created body, and we sacrifice to the soul
of cattle who are fit to live (for us), and whose (we?) are, such as are the same to them.
2.
And we worship the souls of those beasts which are tame and broken in, and of wild herds, and
the souls of the saints wherever they were born, both of men and of women, whose good
consciences are conquering in the strife against the Daevas, or will conquer, or have
conquered.
3.
And now we worship the Bountiful Immortals (all) the good, and both those male, and those
female (by their names). The males among them do we worship, ever living, and ever helpful,
who dwell beside the pious, and the females thus the same. 4. As Thou, O Ahura Mazda! hast
thought and spoken, as thou hast determined, and hast done these things (effecting) what is
good, therefore do we offer to Thee, therefore do we ascribe to Thee our praises, and worship
Thee, and bow ourselves before Thee; and therefore would we direct our prayers to Thee,
Ahura! with confessions of our sin.
5.
And we thus draw near to Thee together with the good kinship of our kindred, with that of
Righteousness the blessed, and the good law of thrift and energy and the good Piety, the ready
mind (within Thy folk)!
YASNA 40 - PRAYERS FOR HELPERS.
------------------------------1.
And now in these Thy dispensations, O Ahura Mazda! do Thou wisely act for us, and with
abundance with Thy bounty and Thy tenderness as touching us; and grant that reward which
Thou hast appointed to our souls, O Ahura Mazda! 2. Of this do Thou Thyself bestow upon
us for this world and the spiritual; and now as part thereof (do Thou grant) that we may
attain to fellowship with Thee, and Thy Righteousness for all duration.
3.
And do Thou grant us, O Ahura! men who are righteous, and both lovers and producers of the
Right as well. And give us trained beasts for the pastures, broken in for riding, and for bearing,
(that they may be) in helpful companionship with us, and as a source of long enduring vigor,
and a means of rejoicing grace to us for this.
4.
So let there be a kinsman lord for us, with the laborers of the village, and so likewise let t
be the clients (or the peers). And by the help of those may we arise.
So may we be to You, O Mazda Ahura! holy and true, and with free giving of our gifts.
YASNA 41 - A PRAYER TO AHURA AS THE KING, THE LIFE, AND THE REWARDER.
--------------------------------------------------------------------1.
Praises, and songs, and adorations do we offer to Ahura Mazda, and to Righteousness the
Best; yea, we offer and we ascribe them, and proclaim them. 2. And to Thy good Kingdom, O
Ahura Mazda! may we attain for ever, and a good King be Thou over us; and let each man of
us, and so each woman, thus abide, O Thou most beneficent of beings, and for both the
worlds! 3. Thus do we render Thee. the helpful Yazad, endowed with good devices, the friend
of them (who worship Thee) with (well-adjusted) ritual; so may'st Thou be to us our life, and
our body's vigor, O Thou most beneficent of beings, and that for both the worlds!
4.
Aye, let us win and conquer (?) long life, O Ahura Mazda! in Thy grace, and through Thy will
may we be powerful. May'st Thou lay hold on us to help, and long, and with salvation, O
Thou most beneficent of beings!
5.
Thy praisers and Mathra-speakers may we be called, O Ahura Mazda! so do we wish, and to
this may we attain. What reward most meet for our deserving Thou hast appointed for the
souls, O Ahura Mazda! (6) of that do Thou bestow on us for this life, and for that of mind. Of
that reward (do Thou Thyself grant this advantage), that we may come under Thy protecting
guardianship, and that of Righteousness for ever. We sacrifice to that brave Yasna, the Yasna
Haptanghaiti, the holy, the ritual chief!
YASNA 42 - A SUPPLEMENT TO THE HAPTANGHAITI.
-------------------------------------------1.
We worship You, O Ye Bountiful Immortals! the entire collection of this Yasna,
Haptanghaiti (as we sum up all). And we sacrifice to the fountains of the waters, and to the
fordings of the rivers, to the forkings of the highways, and to the meetings of the roads.
2.
And we sacrifice to the hills that run with torrents, and the lakes that brim with waters! and
to the corn that fills the corn-fields; and we sacrifice to both the protector and the Creator,
to both Zarathushtra and the Lord.
3.
And we sacrifice to both earth and heaven, and to the stormy wind that Mazda made, and to
the peak of high Haraiti, and to the land, and all things good.
4.
And we worship the Good Mind (in the living) and the spirits of the saints. And we sacrifice
to the fish of fifty-fins, and to that sacred beast the Unicorn (?) which stands in Vouru-kasha,
and we sacrifice to that sea of Vouru-kasha where he stands, (5) and to the Haoma, goldenflowered, growing on the heights; yea, to the Haoma that restores us, and aids this world's
advance. We sacrifice to Haoma that driveth death afar, (6) and to the flood-streams of the
waters, and to the great flights of the birds, and to the approaches of the Fire-priests, as they
approach us from afar, and seek to gain the provinces, and spread the ritual lore. And we
sacrifice to the Bountiful Immortals all!
Ushtavaiti Gatha
================
[Translation by Bartholomae, from I.J.S. Taraporewala, The Divine Songs of Zarathushtra.]
YASNA 43.
--------1.
To each several man, to whom Mazda Ahura ruling at his will grant after the (petitioner's)
will, I will after his will that he attain permanence and power, lay hold of Right - grant this, O
Piety, - the destined gift of wealth, the life of the Good Thought,
2.
and it shall be for him the best of all things. After his longing for bliss may one be given b
through the provident most holy spirit, O Mazda, even the blessings of Good Thought which
thou wilt give through Right all the days with joy of enduring life.
3.
May he attain to that which is better than the good, who would teach us the straight paths of
blessedness in this life here of the body and in that of thought - true paths that lead to the
world where Ahura Mazda dwells - a faithful man, well-knowing and holy like thee, O Mazda.
4.
Then shall I recognize thee as strong and holy, O Mazda, when by the hand in which thou
thyself dost hold the destinies that thou wilt assign to the Liar and the Righteous, by the glow
of thy Fire whose power is Right, the might of Good Thought shall come to me.
5.
As the holy one I recognize thee, Mazda Ahura, when I saw thee in the beginning at the birth
of Life, when thou madest actions and words to have their meed - evil for the evil, a good
destiny for the good - through thy wisdom when creation shall reach its goal.
6.
At which goal thou wilt come with thy holy Spirit, O Mazda, with Dominion, at the same
with Good Thought, by whose action the settlements will prosper through Right. Their
judgments shall Piety proclaim, even those of thy wisdom which none can deceive.
7.
As the holy one I recognized thee, Mazda Ahura, when Good Thought came to me and asked
me: "Who art thou? to whom dost thou belong? By what signs wilt thou appoint the days for
questioning about thy possessions and thyself?"
8.
Then I said to him: "To the first (question), Zarathushtra am I, a true foe to the Liar, to th
utmost of my power, but a powerful support would I be to the Righteous, that I may attain
the future things of the infinite Dominion, according as I praise and sing thee, O Mazda.
9.
As the holy one I recognize thee, Mazda Ahura, when Good Thought came to me. To his
question, "For which wilt thou decide" (I made reply). "At the gift of adoration to thy Fire, I
will bethink me of Right so long as I have power.
10.
Then show me Right, upon whom I call.
(Mazda:) "Associating him with Piety, I have come hither. Ask us now what things are here
for thee to ask. For thy asking is as that of a mighty one, since he that is able should make
thee as a mighty one possessed of thy desire."
11.
As the holy one I recognized thee, Mazda Ahura, when Good Thought came to me, when first
by your words I was instructed. Shall it bring me sorrow among men, my devotion, in doing
that which ye tell me is the best.
12.
And when thou saidest to me, 'To Right shalt thou go for teaching', then thou didst not
command what I did not obey: 'Speed thee, ere my Obedience come, followed by treasureladen Destiny, who shall render to men severally the destiny of the two-fold award.'
13.
As the holy one I recognized thee, Mazda Ahura, when Good Thought came to me to learn
the state of my desire. Grant it me, that which none may compel you to allow, (the wish) for
long continuance of blessed existence that they say is in thy Dominion.
14.
If thy provident side, such as an understanding man who has the power would give to his
friends, comes to me by the Dominion through Right, then I will bestir myself to set myself
in opposition against the foes of thy Law, together with all those who are mindful of thy
words.
15.
As the holy one I recognized thee, Mazda Ahura, when Good Thought came to me, when the
best Tushna-Matay taught me to declare: "Let not men seek again and again to please the
Liars, for they make all the righteous enemies."
16.
And Zarathushtra himself, O Ahura, chooses each one of thy holiest Spirit, O Mazda. May
Right be embodied full of life and strength! May Piety abide in the Dominion bright as the
sun! May Good Thought give destiny to men according to their works!
YASNA 44.
--------1.
This I ask Thee, tell me truly, Ahura - as to prayer, how it should be to one of you. O Mazda
Ahura, might one like thee teach to a friend such as I am, and through friendly Right give us
support, that Good Thought may come to us.
2.
This I ask Thee, tell me truly, Ahura - whether at the beginning of the Best Existence the
recompenses shall bring blessedness to him that meets with them. Surely he, O Right, the
holy one, who watches in his spirit the transgression of all, if himself the benefactor of all
that lives, O Mazda.
3.
This I ask Thee, tell me truly, Ahura. Who is by generation the Father of Right, at the first?
Who determined the path of sun and stars? Who is it by whom the moon waxes and wanes
again? This, O Mazda, and yet more, I am fain to know.
4.
This I ask Thee, tell me truly, Ahura. Who upholds the earth beneath and the firmament
from falling? Who the waters and the plants? Who yoked swiftness to winds and clouds? Who
is, O Mazda, creator of Good Thought?
5.
This I ask Thee, tell me truly, Ahura. What artist made light and darkness? What artist made
sleep and waking? Who made morning, noon, and night, that call the understanding man to
his duty?
6.
This I ask Thee, tell me truly, Ahura - whether what I proclaim is verily the truth. Will Righ
with its actions give aid (at the last)? will Piety? Will Good Thought announce from the
Dominion? For whom hast thou made the pregnant cow that brings good luck?
7.
This I ask Thee, tell me truly, Ahura. Who created together with Dominion the precious
Piety? Who made by wisdom the son obedient to his father? I strive to recognize by these
things thee, O Mazda, creator of all things through the holy spirit.
8.
This I ask Thee, tell me truly, Ahura. I could keep in mind thy design, O Mazda, and
understand aright the maxims of life which I ask of Good Thought and Right. How will my
soul partake of the good that gives increase?
9.
This I ask Thee, tell me truly, Ahura - whether for the Self that I would bring to perfection,
that of the man of insight, the Lord of Dominion would make promises of the sure
Dominion, one of thy likenesses, O Mazda, who dwells in one abode with (Right) and Good
Thought.
10.
This I ask Thee, tell me truly, Ahura. The Religion which is best for (all) that are, which in
union with Right should prosper all that is mine, will they duly observe it, the religion of my
creed, with words and action of Piety, in desire for thy (future) good things, O Mazda?
11.
This I ask Thee, tell me truly, Ahura - whether Piety will extend to those to whom thy
Religion shall be proclaimed? I was ordained at the first for this by thee; all others I look
upon with hatred of spirit.
12.
This I ask Thee, tell me truly, Ahura. Who among those with whom I would speak is a
righteous man, and who a liar? On which side is the enemy? (On this), or is he the enemy, the
Liar who opposes thy blessings? How shall it be with him? Is he not to be thought of as an
enemy?
13.
This I ask Thee, tell me truly, Ahura - whether we shall drive the Lie away from us to those
who being full of disobedience will not strive after fellowship with Right, nor trouble
themselves with counsel of Good Thought.
14.
This I ask Thee, tell me truly, Ahura - whether I would put the Lie into the hands of Right,
to cast her down by the words of thy lore, to work a mighty destruction among the Liars, to
bring torments upon them and enmities, O Mazda.
15.
This I ask Thee, tell me truly, Ahura - if thou hast power over this to ward off from me
through Right, when the two opposing hosts meet in battle according to those decrees which
thou wilt firmly establish. Whether is it of the twain that thou wilt give victory.
16.
This I ask Thee, tell me truly, Ahura. Who is victorious to protect by thy doctrine (all) that
are? By vision assure me how to set up the judge that heals the world. Then let him have
Obedience coming with Good Thought unto every man whom thou desirest, O Mazda.
17.
This I ask Thee, tell me truly, Ahura - whether through you I shall attain my goal, O Mazda,
even attachment unto you, and that my voice may be effectual, that Welfare and
Immortality may be ready to unite according to that promise with him who joins himself
with Right.
18.
This I ask Thee, tell me truly, Ahura - whether I shall indeed, O Right, earn the reward, even
ten mares with a stallion and a camel, which was promised to me, O Mazda, as well as through
thee, the future gift of Welfare and Immortality.
19.
This I ask Thee, tell me truly, Ahura. He that will not give the reward to him that earns it,
even to the man who fulfilling his word gives him (what he undertook) - what penalty shall
come to him for the same at the present? I know that which shall come to him at the last.
20.
Have the Daevas ever exercised good dominion? And I ask of those who see how for the
Daevas' sake the Karapan and the Usij give cattle to violence, and how the Kavi made them
continually to mourn, instead of taking care that they make the pastures prosper through
Right.
YASNA 45.
--------1.
I will speak forth: hear now and hearken now, ye from near and ye from far that desire
(instruction). Now observe this in your mind, all of you, for he is revealed. Never shall the
false Teacher destroy the Second Life, the Liar, in perversion by his tongue into evil belief.
2.
I will speak of the Spirits twain at the first beginning of the world, of whom the holier spok
thus to the enemy: "Neither thought, nor teachings, nor wills, nor beliefs, nor words, nor
deeds, nor selfs, nor souls of us twain agree".
3.
I will speak of that which Mazda Ahura, the all-knowing, revealed to me first in this (earthly
life. Those of you that put not in practice this word as I think and utter it, to them shall be
woe at the end of life.
4.
I will speak of what is best for the life. Through Asha I have come to know, O Mazda, who
created it (the life), the father of active Good Thought: but his daughter is the good-working
Armaiti. The all-observant Ahura is not to be deceived.
5.
I will speak of that which (he), the Holiest declared to me as the word that is best for morta
to obey; while he said: "they who for my sake render him obedience, shall all attain unto
Welfare and Immortality by the actions of the Good Spirit" - (he) Mazda Ahura.
6.
I will speak of him who is the greatest of all, praising him, O Right, who is bounteous to all
that live. By the holy spirit let Mazda Ahura hearken, in whose Adoration I have been
instructed by Good Thought. By his wisdom let him teach me what is best,
7.
Even he whose two awards, whereof he ordains, men shall attain, who so are living or have
been or shall be. In immortality shall the soul of the righteous be joyful, in perpetuity shall be
the torment of Liars. All this doth Mazda Ahura appoint by his Dominion.
8.
Him thou shouldst seek to win for us by hymns of adoration (in thy mind): "Now indeed have
I seen it with mine eye, (the Kingdom) of the good spirit and of (good) action and word, since
I have learnt to know Mazda Ahura through Right". Let us offer him homage in the House of
Song.
9.
Him thou shouldst seek to propitiate for us together with Good Thought, who at his will
maketh us weal or woe. May Mazda Ahura by his Dominion bring us to work, for prospering
our beasts and our men, so that we may through Right have familiarity with Good Thought.
10.
Him thou shouldst seek to exalt with prayers of piety, him that is called Mazda Ahura for
ever, for that he hath promised through his own Right and Good Thought that Welfare and
Immortality shall be for us in his Dominion strength and perpetuity in his house.
11.
Whoso therefore in the future lightly esteemeth the Daeva and those mortals that lightly
esteem him - even all others save that one who highly esteemeth him, - unto his shall the
holy Daena of the future deliverer, as lord of the house, be friend, brother or father, O Mazda
Ahura.
YASNA 46.
--------1.
To what land shall I go to flee, whither to flee? From nobles and from my peers they sever
me, nor are the people pleased with me [......], nor the Liar rulers of the land. How am I to
please thee, Mazda Ahura?
2.
I know wherefore, O Mazda, I have been unable (to achieve) anything. Only a few herds are
mine (and therefore it is so) and because I have got but few people. I cry unto thee, see thou
to it, O Ahura, granting me support a friend gives to friend. Teach me through the Right
what th