19(49). ‘An Athravan shall first go along the way and shall say aloud these fiend-smiting words: “Yathd ahfl vairyd2: — the will of the Lord is the law of holiness; the riches of Vohu-mano3 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). ‘“K^m nd mazdd: — 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).
*, 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-mano (Good Thought) is the door- keeper of heaven (cf. Farg. XIX, 31).
FARGARD VIII.
99 the fiend is grasping me? Whom but thy Atar and Vohu-mano 1, by whose work the holy world goes on? Reveal to me the rules of thy law!
‘“Ktf verethrem g&: — 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 Sraosha2 may come with Vohu-mano and help whomsoever thou pleasest.
2 1 (60). ‘ “ Keep us from our hater, O Mazda and Armaiti Spe«ta! Perish, O fiendish Dru^! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Druf! Rush away, O Dru^! Perish away, O Druf! 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 pre- pare 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 Atar and Vohu-manfi (Yasht XIII, 77; cf. Orm. Ahr. § 107).
4 Sraosha lights for the soul of the good after death (see p. 87, note 4). Km n& mazdS and ke verethrem are lines taken from the Gathas (Yasna XL VI, 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.)
IOO VENDtnAD.
skin or woven, upon a dead body, enough to cover the feet, what is the penalty that he shall pay1?
Ahura Mazda answered: ‘ Four hundred stripes with the Aspahe-astra, four hundred stripes with the Sraoshd-zfarana.’
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 Aspahe-astra, six hundred stripes with the Sraosho-Airana.’
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 Aspahe-astra, a thousand stripes with the Sraosho-Z’arana.’
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 Aspahe-aitra, eight hundred stripes with the Sraosho-^arana.’
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?
FARGARD VIII.
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.’
‘ 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 Zarathuitra! 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) mur- dering 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.
3° (95). ‘In the same way the law of Mazda, O Spitama Zarathaytra! 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 Zarathujtra! a full atonement for thy sin is effected by means of the law of Mazda V 31 (98). O Maker of the material world, thou Holy One! Who is the man that is a Da6va? 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 she-Daeva?
1 See Farg. Ill, 38-42, text and notes.
VENDtDAD.
that is in his inmost self a Daeva? that is in his whole being a Daeva 1? Who is he that is a Daeva before he dies, and becomes one of the un- seen Daevas after death2?
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 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 she-Daeva; this is the man that is in his inmost self a Daeva, that is in his whole being a Daeva; 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 womankind3 * *.’
1 The text has a Vispo-daeva, a curious expression which comes from the time when daeva still meant ‘ a god 1 (see Tntrod. IV, 41). In the time of the Indo-Iranian, nay, as early as the time of the Indo-European religion, it was the custom, beside special invoca- tions 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 (&ois naa-i teal mivais); in the same way the Indian invoked visve dev as, * 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 vtsp6 daeva; but tradition lost the meaning of the wwd, and the vispo daevo became ‘one who is entirely a Daeva by his wickedness 9 (Comm.) « 2 Demons are often the restless souls of the wicked, excluded from heaven. The Persian sect of the Mah&badians believed that the soul that had not spoken and done good became an Ahriman or gin (Dabistdn).
3 The guilty may be killed by any one, without an order from the Dastur (see § 74 n.), and by thjs execution an ordinary capital crime may be redeemed (Comm, ad VII, 52).
FARGARD VIII.
VI.
33 (107). 0 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 l 2. Should the dry mingle with the dry, how soon this material world of mine would have in it only Peshotanus, 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 V VII.
35 (iii). O Maker of the material world, tho 1 Holy One! Can the man be made clean that has touched the corpse of a dog or the corpse of a man?
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 Musul- man Persians: 'Pour encourir leur immondicit£ dans lattouchc- ment des Chretiens et autres idolatres, il est ndeessaire que s’ils les touchent, leurs vetements soient mouiltes. C’est h cause, disent-ils, qu’&ans secs Timmondicit^ ne s'attache pas;...ce qui est cause que dans les villes oh leurs Mullas et Docteurs orit plus d’autoritd, ils font par fois d^fendre par leurs Kans que lorsquil pleut, les Chrdtiens ne sortent pas de leurs maisons, de crainte que par accident, venans h les heurter, ils ne soient rendus im- mondes* (G. du Chinon, p. 88 seq.; cf. Chardin).
2 See Farg. V, 4.
vendIdad.
he shall cleanse his body with gomez and water, and he shall be clean1.
37 (i 1 7). ‘If the Nasu has not yet been smitten by the corpse-eating dogs, or by the corpse-eating birds2, then the worshippers of Mazda shall dig three holes in the ground 3, and he shall thereupon wash his body with gom£z, not with water. They shall then lift and bring my dog4 *, they shall bring him (thus shall it be done and not otherwise) in front of the man8.
38(121). ‘The worshippers of Mazda shall dig three other holes 6 in the ground, and he shall there- upon 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 they shall wait until he is dried7 even to the last hair on the top of his head.
39 (125). ‘They shall dig three more holes8 in the ground, and he shall thereupon wash his body with water, not with gomez.
40 (127). ‘ He shall first wash his hands; if his 1 If the Sag- did has been performed, a simple ghosel is enough (see Introd. V, 16).
2 If the Sag-did has not been performed, the Barashnfim is necessary (see Introd. V, 16).
The first three holes, which contain gomez. For the dis- position 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).
“To look at him, or, rather, at the Nasu in him, whilst the priest sings the ‘ fiend-smiting spells.’
• Containing gdmSz too.
7 He rubs himself dry with handfuls of dust (see IX, 29 seq.)
h Containing water.
FARGARD VIII.
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 fore- part of the skull, whereon does the Dru^ Nasu rush 1?
Ahura Mazda answered: ‘ In front, between the brows, the Druf 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 Dru^ Nasu rush?
Ahura Mazda answered: ‘ On the back part of the skull the Dru^ Nasu rushes.’
43 C1 37)* O Maker of the material world, thou Holy One! When the good waters reach the back part of the skull, whereon does the Dr 11^ Nasu rush?
Ahura Mazda answered: ‘ In front, on the jaws, the Dru^ 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 Dru^ Nasu rush?
Ahura Mazda answered: ‘ Upon the right car the Druf 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.
io6 vendIdAd.
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). 0 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 Dm"- 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 ( 1 58). 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 FARGARD VIII.
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 (x73)* 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: ‘ U pon the right hip the Drug- Nasu rushes.’
57 (I79)- 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 Dnig- Nasu rushes. If the unclean one be a 108 VENJjIdAd.
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 Dru^ Nasu rush?
Ahura Mazda answered: ‘ U pon the right thigh the Dru^- Nasu rushes.’
60 (190). O Maker of the material world, thou Holy One! When the good waters reach the right thigh, whereon does the Drii^ Nasu rush?
Ahura Mazda answered: ‘ Upon the left thigh the Dru"- 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: ‘ U pon the right knee the Dru^ Nasu rushes.’
62 (196). O Maker of the material world, thou Holy One! When the good waters reach the right knee, whereon does the l)ru<f Nasu rush?
Ahura Mazda answered: ‘ U pon the left knee the Dru^ Nasu rushes.’
63 (199). O Maker of the material world, thou Holy One! When the good waters reach the left knee, whereon does the Dru^ Nasu rush?
Ahura Mazda answered: ‘ Upon the right leg the Druf Nasu rushes.’
64 (202). O Maker of the material world, thou Holy One! When the good waters reach the right leg, whereon does the Dru/ Nasu rush?
Ahura Mazda answered: ‘ U pon the left leg the Dru^- Nasu rushes.’
65 (205). O Maker of the material world, thou FARGARD VIII.
Holy One! When the good waters reach the left leg, whereon does the Dru^1 Nasu rush?
Ahura Mazda answered: ‘ Upon the right ankle- the Dru^ Nasu rushes.’
66 (208). O Maker of the material world, thou Holy One! When the good waters reach the right ankle, whereon does the Druf Nasu rush?
Ahura Mazda answered: ‘ Upon the left ankle the Dru^- Nasu rushes.’
67(211). O Maker of the material world, thou Holy One! When the good waters reach the left ankle, whereon does the Dru^ Nasu rush?
Ahura Mazda answered: ‘ Upon the right instep the Druff" Nasu rushes.’
68 (214). O Maker of the material world, thou Holy One! When the good waters reach the right instep, whereon does the Dru^ Nasu rush?
Ahura Mazda answered: ‘Upon the left instep the Dru^- Nasu rushes.’
69 (217). O Maker of the material world, thou Holy One! When the good waters reach the left instep, whereon does the Dru^ 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 slialt sprinkle his right sole with water; then the Dru^ Nasu rushes upon the left sole. Thou slialt sprinkle the left sole with water; then the Druf 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 no vendIdAd.
sprinkle his right toe with water; then the Dru^ Nasu rushes upon the left toe. Thou shalt sprinkle the left toe with water; then the Druf 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 ‘ “ Who is he who will smite the fiend in order to maintain thy ordinances? ” &c. 1 ‘ “ Keep us from our hater, O Mazda and Armaiti Spewta! Perish, O fiendish Dru^! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Druf! Rush away, O Dru^! Perish away, O Druf! 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.
8 From the Vendiddd Sddah.
FARGARD VIII.
Ill kill him \ They shall take off the cauldron, they shall take off the tripod.
75 (1 237)* ‘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 ground2, a Vitasti3 * * * * 8 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 Vitasti 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 Vitasti 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 Vitasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.
1 ‘ He who burns Nasd (dead matter) must be killed. Burning or roasting Nasd from the dead is a capital crime...Four men can be put to death by any one without an order from the Dastur: the Nasd-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 Barashndm. 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.
8 A span of twelve fingers.
VENdIdAD.
‘ They shall lay down a fifth bundle on the ground, a Vitasti 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 Vitasti 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 Vitasti 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 Vitasti 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 Vitasti 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 Zaratlnutra! wood of Urvdsna, or Vohu-gaona, or Vohu-kereti, or Hadha- naepata, or any other sweet-smelling wood, whereso- ever the wind shall bring the perfume of the fire, thereunto Fire, the son of Ahura Mazda, shall go and kill thousands of unseen Da&vas, thousands of fiends, the brood of darkness, thousands of couples of Ydtus and PairikasV 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.
FARGARD VIII.
to the DAityo-gAtu l, 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 thou- sand fire-brands to the DAityo-gAtu.’
82 (254). O Maker of the material world, thou Holy One! If a man bring to the DAityo-gAtu the fire wherein excrement has been burnt2, 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 thou- sand fire-brands to the DAityo-gAtu.’
83 (257). O Maker of the material world, thou Holy One! If a man bring to the DAityo-gAtu the fire wherein cowdung has been burnt3 4, 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 (258). O Maker of the material world, thou Holy One! If a man bring to the DAityo-gAtu the fire from the kiln of a brick-maker \ what shall be 1 * The proper abode/ the Bahrain fire (see Tnlrod. V, 8). The Bahrain 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 c The fire of the lac-makers and of the dyers ' (Asp. and Gr.
3 4 The fire of a bath/ according to Aspendiarji; but sec Introd. V, 8.
VENdJdAd.
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 Ddityo-gdtu.’
85 (259). O Maker of the material world, thou Holy One! If a man bring to the Ddityo-gatu 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 Ddityo-gatu as many fire-brands as there were pots baked in that fire V 86 (260). O Maker of the material world, thou Holy One! If a man bring to the Daityo-gatu the fire of the reapers \ 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 Ddityo-gdtu as many fire-brands as there were plants in the crop1.’
87 (261). O Maker of the material world, thou Holy One! If a man bring to the Ddity6-gdtu 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 Ddityo-gdtu.’
88 (262). O Maker of the material world, thou Holy One! If a man bring to the Ddityo-gatu the fire of a silversmith, what shall be his reward when his soul has parted with his body?
Doubtful.
FARGARD VIII.
n5 Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought ninety fire-brands to the Diityd-gdtu.’
89 (263). O Maker of the material world, thou Holy One! If a man bring to the Ddityo-gdtu 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 Daityo-gatu.’
90 (264). O Maker of the material world, thou Holy One! If a man bring to the Daityo-g&tu 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 Ddityd-g&tu.’
91 (265). O Maker of the material world, thou Holy One! If a man bring to the Ddityo-gatu 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 Daity6-gdtu.’
92 (266). O Maker of the material world, thou Holy One! If a man bring' to the Daityd-gdtu the fire from under a cauldron2, 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 Ddityo-gatu.’
93 (267). O Maker of the material world, thou 1 A baker’s fire.
* The kitchen-fire.
VENDfDAD.
Holy One! If a man bring to the D&ityd-g&tu the fire from an encampment *, 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 Daityo-gatu.’
94 (268). 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 Daityd-gatu.’
[95 (269)1 2. O Maker of the material world, thou Holy One! If a man bring to the Daityo-gatu 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 Daityo-gatu.’]
96 (270). O Maker of the material world, thou Holy One! If a man bring to the D&ityo-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 (271). O Maker of the material world, thou Holy One! Can a man be made clean, O holy 1 Doubtful.
8 From the Vendidad Sadah. 8 The hunter’s fire.
FARGARD VIII, Ahura Mazda! who has touched a corpse in a distant place in the fields 1?
98(272). Ahura Mazda answered: ‘He can, O holy Zarathiutra.’
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 gomez; 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). 1 If the Nasu has not yet been smitten 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 3.
100 (280). ‘ Then he shall run a distance of a Hathra4. 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 Hathra, he shall run off again until he overtakes a man; if 1 Where the regular process of purification cannot be per- formed.
2 If the Sag-did has been performed, the Si- slid (thirtyfold washing) is enough. Cf. above, §§ 35, 36.
3 If the Sag-did has not been performed, he cleanses himself in a summary way till he comes to a place where the Barashnfim can be performed.
vendIdAd.
i iS 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 H&thra, he shall run off a third time until he overtak es 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 gom£z and water; thus shall he be clean1 2.’
104 (300). O Maker of the material world, thou Holy One! If he found water on his way, the water requires an atonement -; what is the penalty that he shall pay?
105.(303). Ahura Mazda answered: ‘Four hun- dred stripes with the Aspahe-a^tra, four hundred stripes with the Sraosho-^arana.’
1 06 (304). O Maker of the material world, thou Holy One! If he found trees n on his way, the fjre requires an atonement; what is the penalty he shall pay?
Ahura Mazda answered: * Four hundred stripes with the Aspahe-ajtra, four hundred stripes with the Sraosho-Z'arana.
1 ‘ He may then attend to his business; he may work and till; some say he must abstain from sacrifice (till he has undergone the Barashnftm)/ (Comm.)
2 As he defiled it by crossing it. # 8 ‘ Trees fit for the fire ’ (Comm.) If he touches those trees, the fire to which they are brought becomes unclean by his fault.
FARGARD IX.
10; (308). ‘ This is the penalty, this is the atone- ment, which saves him who submits to it; he who does not submit to it, shall surely be an inhabitant in the mansion of the DrufV Fakgard IX.
The nine nights’ Barashnftm.
Ia(i-n). Description of the place for cleansing the unclean (the Barashnftm-gah).
II (3,7-44). Fees of the cleanser.