Ahura Mazda answered: ‘Ten stripes with the Aspahe-a.ftra, ten stripes with the Sraosho-Z’arana; on the second Avaoiri.rta, fifteen stripes with the Aspahe-astra, fifteen stripes with the Sraoshd-^arana.
23 (75). ‘ On the. third, thirty stripes with the Aspahe-a-rtra, thirty stripes with the Sraosho-Z’arana; on the fourth, fifty stripes with the Aspahe-a^tra, fifty stripes with the Sraosho-A’arana; on the fifth, seventy stripes with the Aspahe-artra, seventy 1 Even though the Agerepta has been committed for the first time.
3 If he does not offer himself to bear the penalty, and does not p.rform the Patet (see Introd. V, 22).
FARGARD IV.
4* stripes with the Sraosho-Z’arana; on the sixth, ninety stripes with the Aspahe-astra, ninety stripes with the Sraosho-Z’arana/ * 24 (76). O Maker of the material world, thou Holy One! If a man commit an Avaoimta for the seventh time, without having atoned for the pre- ceding, what penalty shall he pay?
Ahura Mazda answered: ‘ He is a Peshotanu: two hundred stripes with the Aspahe-astra, two hundred stripes with the Sraosho-Airana.’
25 (77). O Maker of the material world, thou Holy One! If a man commit an Avaoimta, and refuse to atone for it, what penalty shall he pay?
Ahura Mazda answered: ‘He is a Peshotanu: two hundred stripes with the Aspahe-astra, two hundred stripes with the Sraosho-Airana.’
26 (79). O Maker of the material world, thou Holy One! If a man commit an Arcdiw, what penalty shall he pay?
Ahura Mazda answered: ‘ Fifteen stripes with the Aspahe-astra, fifteen stripes with the Sraosho- <£arana.
27(81). ‘On the second Arcdar, thirty stripes with the Aspahe-artra, thirty stripes with the Sraosho-Z’arana; on the third, fifty stripes with the Aspahe-attra, fifty stripes with the Sraosho-Z’arana; on the fourth, seventy stripes with the Aspahc-artra, seventy stripes with the Sraosho-^arana; on the fifth, ninety stripes with the Aspahe-astra, ninety stripes with the Sraosh6-/'arana.’
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?
42 VF.NdIdAd.
Ahura Mazda answered: ‘ He is a Peshotanu: two hundred stripes with the Aspahe-attra, two hundred stripes with the Sraosho-^arana.’
29 (82). O Maker of the material world, thou Holy One! If a man commit an Aretlus, and re- fuse to atone for it, what penalty shall he pay?
Ahura Mazda answered: 1 He is a Peshotanu: two hundred stripes with the Aspahe-astra, two hundred stripes with the Sraoslio-^arana.’
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 Aspahe-aytra, thirty stripes with the Sraoshd-Aarana; the second time, fifty stripes with the Aspahe-astra, fifty stripes with the Sraosho- /’arana; the third time, seventy stripes with the Aspahe-a.stra, seventy stripes with the Sraosho- Z’arana; the fourth time, ninety stripes with the Aspahe-aytra, ninety stripes with the Sraosho- £arana.’
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 Peshotanu: two hundred stripes with the Aspahe-aytra, two hundred stripes with the Sraosho-^arana.’
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 Peshotanu: two hundred stripes with the Aspahd-aytra, two hundred stripes with the Sraosho-^arana.’
34 (93)- O Maker of the material world, thou Holy One! If a man smite another so that the FARGARD IV.
43 blood comes, what is the penalty that he shall pay?
Ahura Mazda answered: ‘ Fifty stripes with the Aspahe-aytra, fifty stripes with the Sraosho-Z’arana; the second time, seventy stripes with the Aspahe- aytra, seventy stripes with the Sraosh6-/C’arana; the third time, ninety stripes with the Aspahe-aytra, ninety stripes with the Sraosho-^arana.’
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 Pesh6tanu: two hundred stripes with the Aspahe-aytra, two hundred stripes with the Sraosho-^arana.’
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 Peshotanu: two hundred stripes with the Aspahe-aytra, two hundred stripes with the Sraosho-/tarana.’
37 (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 Aspahe-aytra, seventy stripes with the Sraoshd- >£arana; the second time, ninety stripes with the Aspahe-aytra, ninety stripes with the Sraosho- ^arana.’
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 Peshotanu: 44 vend! DAD.
two hundred stripes with the Aspahe-astra, two hundred stripes with the Sraosho-^arana.’
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 Peshotanu: two hundred stripes with the Aspahe-a^tra, two hundred stripes with the Sraosho-^arana.’
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 Aspahe-artra, ninety stripes with the Sraoshd- /arana.’
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 Peshotanu: two hundred stripes with the Aspahe-astra, two hundred stripes with the Sraosho-Airana.’
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 Peshotanu: two hundred stripes with the Aspahe-astra, two hundred stripes with the Sraosho-^arana.’
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.
FARGARD IV.
45 lie1.
44 (i 1 8). If men of the same faith, either friends or brothers, come to an agreement together, that one may obtain from the other, either goods a, or a wife 8, or knowledge i, 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 Aethra- paitis 5 have said.
Ill b.
46 (128). Before the water and the blazing fire'1, 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 (sec above, § 2).
:| 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 Parsces, p. 77 J cf. ‘A Hill to Define and Amend the Law relating to Succession, Inheritance, Marriage, &c.,’ Bombay, 1864).
* The contract between pupil and teacher falls into the same class (the man-contract, see p. 35, n. 4).
6 A teaching priest (Parsi H6rbad).
6 Doubtful. This clause is intended, as it seems, against false 46 VENDiuAD.
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 Zarathiutra! 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 (134). 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 *, by the worth of a sheep, by the worth of an ox, by the worth of a man.
49 (T37)- ^ >s this man that can strive against the onsets of Ast6-vldhotu 6; that can strive against 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. Ill, 34, one comes to § 50, in which the penalty for a false oath is described.
1 4 In Persia there arc 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 sub- stitute 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 1 8; 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.
a Or, 4 with Vohu Mano,' who is at the same time the god of good thoughts and the god of cattle (see Introd. IV, 33).
3 4 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. 6 See Introd. IV, 26.
FARGARD IV.
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 deed3 has been done, without waiting until it is done again *.
50(143). Down there5 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 nail5 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 (I52)- Down there the pain for 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, golden8, truth-knowing9 1 See Introd. IV, 26. 2 See Introd. Ill, 10.
3 The taking of a false oath. 4 See Introd. V, 18.
6 In hell. 6 Doubtful. 7 Doubtful.
3 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.’
48 vendSdAd.
water with an appeal unto Rashnu r and a lie unto Mithra 2.
55 (I56)* 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 Aspahe-artra, seven hundred stripes with the Sraosh6-£arana.’
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). IIow 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.
•l The god of truth. The formula is as follows: 4 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 any of the things created by Ormazd’ (1. 1. 96).
a See Introd. IV, 8. He is a Mithra- dru^, ‘one who lies to Mithra/ 3 In this world.
FARGARD V.
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.
Ia.
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 flics 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 pay1?
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 Peshotanus2, shut out from the way of holiness, 1 For defiling the fire by bringing dead matter into it, see Farg. VII, 25 seq. The Vendidad Sadah has here, ‘ Put ye only proper and well-examined fuel (in the fire).’ For the purification of un- clean wood, see Farg. VII, 28 seq.
5° vend!dad.
whose souls will cry and wail 1! so numberless are the beings that die upon the face of the earth/ lb.
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 Peshotanus, 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 * * * * 8?
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).
a 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).
8 Water and fire belong to the holy part of the world, and come FARGARD V.
51 Ahura Mazda answered: ' Water kills no man: Ast6-vidh6tu 1 ties the noose around his neck, and, thus tied, Vaya2 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 there8.’
II b.
9 (29). O Maker of the material world, thou Holy One! Does fire kill?
Ahura Mazda answered: ‘Fire kills no man: Ast6-vldh6tu 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 there6.’
III.
10 (34). O Maker of the material world, thou Holy One! If the summer is past and the winter has come, wrhat shall the worshippers of Mazda do7?
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. 2 1 1 of the French translation by l’Abbd 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 Nai (lege Vai) that kills the man' (Gr.
1 Literally, ‘binds him;’ see Introd. IV, 26; cf. Farg. XIX, 29.
2 ‘The bad Vai’ (Comm.); see Introd. IV, 17.
3 To the surface. 4 To the bottom.
6 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 diffi- 52 VEND1DAD.
Ahura Mazda answered: ‘In every house, in every borough1, 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 8 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 fly4, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth 6.
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), cult 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.
1 In every isolated house, in every group of houses.
* Thence is derived the modern usage of the Z&d-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.
* ‘ Being in life ’ (Comm.) 4 To come back.
6 'Until the winter is past’ (Comm.)
FARGARD V.
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 corpses2 3 * * * * *? that thou, Ahura Mazda, makest them flow down to the Dakhmas? that thou, Ahura Mazda, makest them flow down to the un- clean 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 Pilitika a?
1 7 (53). Ahura Mazda answered: ‘ It is even so 1 The sea above, the clouds. Sec Introd. IV, n.
2 Zoroaster seems to wonder that Ormazd fears so little to in- fringe his own laws by defiling waters with the dead. In a Ravact, he asks him blurftly 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). Pftitika, ‘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 here below, and which we see falling again to us pure and clean? 9 54 vendIdad.
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 Phitika b 19 (56). ‘The waters stand there boiling, boiling up in the heart of the sea PAitika, and, when cleansed there, they run back again from the sea Pititika to the sea Vouru-kasha, towards the well- watered tree z, 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 Puitika 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; when- ever 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 Tutar (Tirlrya), the rain-god (Yt. XII, 17; Minokhired LXII, 37 seq.; Bundahir XXVII; cf. Farg. XX, 4 seq.)
FARGARD V.
55 V.
21 (63). ‘This1 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 Zarathiutra 2: ‘ Purity is for man, next to life, the greatest good 3 * 5, that purity that is procured by the law of Mazda to him who cleanses his own self with good thoughts, words, and deeds V 22 (68). O Maker of the material world, thou Holy One! This law, this fiend-destroying law of Zarathiutra, by what greatness, goodness, and fairness is it great, good, and fair above all other utterances?
2 3 (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 Zaratluutra.
24 (71). ‘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 Zarathurtra.
‘As high as the great treer’ 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 per- forming good works, he was filled with joy ’ (Comm.)
3 As uncleanness is nothing less than a form of death (see Introd. V, 3).
1 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.)
56 vendIdAd.
utterances in greatness, goodness, and fairness is this law, this fiend-destroying law of Zarathiutra.
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 Sraosha-varez has been applied to 2; whether for a draona-service3 that has been under- taken 4, or for one that has not been undertaken fl; 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 8; 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 Sraosha-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 jrausha/; in the other case he would be the priest who wields the Sraosho-^arana (see Introd. V, 19).
3 A service in honour of any of the angels, or of deceased per- sons, 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.
When it ought to be.
6 The meaning of the sentence is not certain; it alludes to FARGARD V.
57 one-third of the penalty he had to pay1: 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 ever2.’
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 Drutf Nasu envelope with infection, pollution, and unclcanness 3?
28(86). Ahura Mazda answered: ‘If the dead one be a priest, the Druf Nasu rushes forth4, O Spitama Zarathiutra! she falls on the eleventh and defiles the ten s.
religious customs which arc not well known. The Commentary interprets it as amounting to, 1 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.’
1 When the Ratu remits one-third of the sin, God remits the whole of it (Saddar 29).
2 Cf. Farg. Ill, 2i. 3 Sec Introd. V, 3.
1 In opposition to the case when the dead one is an Ashc- maogha (§ 35), as no Nasu issues then.
8 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 lie understood to mean ‘ she defiles to the tenth.’ In the Ravaets, the Avesta dis- tinctions 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 5» VEND! DAD.
‘ If the dead one be a warrior, the Dru^ Nasu rushes forth, O Spitama Zarathmtra! she falls on the tenth and defiles the nine.
‘ If the dead one be a husbandman, the Dru^ Nasu rushes forth, O Spitama Zarathmtra! 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 Zarathmtra! she falls on the eighth and defiles the seven.
‘If it be a house dog, the Dru^ Nasu rushes forth, O Spitama Zarathmtra! she falls on the seventh and defiles the six.
30(96). ‘If it be a Vohunazga dog1, the Drug" Nasu rushes forth, O Spitama Zarathmtra! she falls on the sixth and defiles the five.
‘ If it be a young dog 2, the Dru^- Nasu rushes forth, O Spitama Zarathmtra! she falls on the fifth and defiles the four.
31 (100). ‘If it be a Sukuruna dog3, the Dru^- Nasu rushes forth, O Spitama Zarathmtra! she falls on the fourth and defiles the three.
‘ If it be a Ga.su dog 4, the Dru^ Nasu rushes forth, O Spitama Zarathmtra! • she falls on the third and defiles the two.
32(104). ‘If it be an Aiwizu dog, the Dru^ 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).
1 A dog without a master (see Farg. XIII, 19).
2 A dog not more than four months old.
8 According to Aspendiarji, a siyd-gosh, or ‘black-eared* lynx, the messenger of the lion.
4 This name and the two following, Aiwizu and VIzu, are left untranslated, not being clear, in the Pahlavi translation.
FAUGARD V.
59 Nasu rushes forth, 0 Spitama Zarathustra! she falls on the second and defiles the next.