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 Barashnfim nft shaba, or ‘nine nights' Barashnfim/ because it lasts for nine nights (see § 3s)2. It is the great purifi- cation, 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 Nft zfidi (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 Barashndm, it seems not to refer to the cere- mony itself, and to be nothing more than the Zend word baresh- nflm, ‘ the top of the head, the skull,’ the part of the body that is first to be washed (§ rj).
s For the plan of the Barashnum-gah, see Anquetil II, p. 456.
vendIdAd.
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 Zarathu^tra! who speaks truth, who learns the Holy Word, and who knows best the rites of cleansing according to the law of Mazda1, such a man shall fell the trees off the surface of the ground on a space of nine Vibazus2 3 square.
3 (9). 1 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?.
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 Vibazu seems to have been as much as ten paces.
FARGARD IX.
• 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 (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-, 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 gomez. ‘The holes must be dug from the north to the south ’ (Comm.)
8 The three holes to contain water.
vend!dad.
How much are those (three) paces?
‘As. much as nine feet.
11 (24)- ‘ Thou shalt draw twelve furrows1; 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, out- side the six holes '2. At each of the three times nine feet 3 4, thou shalt place stones as steps to the holes; or potsherds, or stumps, or clods, or any hard matter V I b.
12 (31)- ‘ Then the unclean one shall walk to the holes; thou, O Zarathu-ftra! shalt stand outside by the furrow, and thou shalt recite, Nemas/C-a ya 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 Fravarane (“ I declare myself a worshipper of Mazda, a follower of Zarathurtra, a foe of the fiend,” &c.), the Klishnfiman of Serosh, and the Ba? 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. Karg. XVII, 5). In the present case the Dru^, 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.
* ‘ The three holes for water, the six holes for gomez ’ (Comm.)
3 The nine feet between the holes containing gomSz and those containing water, the nine feet between the first holes and the fur- rows, and the nine feet between the last hole and the furrows.
4 lhat the foot of the unclean one may not touch the earth (see Introd. V, 10).
FARGARD IX.
drmaitu tei&L1; and the unclean one shall repeat, Nemas^d yd dritiaitis tedZ’d.
1:3 (35). ‘ The Dru^" becomes weaker and weaker at every one of those words which are to smite the fiend Angra Mainyu, to smite Aeshma of the bloody spear 2 *, to smite the Mdzainya fiends s, to smite all the fiends.
14 (40). ‘ Then thou shalt sprinkle him with gomez from a spoon of brass or of lead; thou shalt take a stick with nine knots4, O Spitama Zarathu.stra! and thou shalt fasten the leaden spoon to the upper part of the stick.
1 5 (43). ‘ They shall wash his hands first. If his hands be not washed first, lie 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 Dru^ Nasu rushes in front, between his brows5.
16(50). ‘Thou shalt sprinkle him in front be- tween the brows; then the Druf Nasu rushes upon the back part of the skull.
‘ Thou shalt sprinkle the back part of the skull; then the Driif Nasu rushes upon the jaws.
‘ Thou shalt sprinkle the jaws; then the Drtgy Nasu rushes upon the right ear?
1 7 (5d)- ‘ Thou shalt sprinkle the right ear; then the Drug Nasu rushes upon the left ear.
‘ Thou shalt sprinkle the left ear; then the Dru^ Nasu rushes upon the right shoulder.
1 Yasna XLIX, 10. 2 Sec Introd. IV, 22. 3 See Introd. IV, 23.
4 So long that the cleanser may take gdmez or water from the holes and sprinkle the unclean one, without touching him and without going inside the furrows.
vendIdad.
‘ Thou shalt sprinkle the right shoulder; then the Dru g Nasu rushes upon the left shoulder.
‘ Thou shalt sprinkle the left shoulder; then the Dru^ Nasu rushes upon the right arm-pit.
18(64). ‘Thou shalt sprinkle the right arm- pit; then the Dru^* Nasu rushes upon the left arm-pit.
‘Thou shalt sprinkle the left arm-pit; then the Dru^ Nasu rushes upon the chest.
‘ Thou shalt sprinkle the chest; then the Druf Nasu rushes upon the back.
19 (7°)- ‘ Thou shalt sprinkle the back; then the Dru^ Nasu rushes upon the right nipple.
‘ Thou shalt sprinkle the right nipple; then the Dru^ Nasu rushes upon the left nipple.
‘ Thou shalt sprinkle the left nipple; then the Dru^ Nasu rushes upon the right rib.
20 (76). ‘ Thou shalt sprinkle the right rib; then the Dru^- Nasu rushes upon the left rib.
‘ Thou shalt sprinkle the left rib; then the Druf Nasu rushes upon the right hip.
‘Thou shalt sprinkle the right hip; then the Dru^ Nasu rushes upon the left hip.
21 (82). ‘Thou shalt sprinkle the left hip; then the Dru»- Nasu rushes upon the sexual parts.
‘ Thou shalt sprinkle the sexual parts. If the un- clean 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 Druf Nasu rushes upon the right thigh.
22(88). ‘Thou shalt sprinkle the right thigh; then the Druf Nasu rushes upon the left thigh.
‘ Thou shalt sprinkle the left thigh; then the Dru^ Nasu rushes upon the right knee.
FARGARD IX.
‘ Thou shalt sprinkle the right knee; then the Druf Nasu rushes upon the left knee.
23 (94). ‘ Thou shalt sprinkle the left knee; then the Druf Nasu rushes upon the right leg.
‘ Thou shalt sprinkle the right leg; then the Druf Nasu rushes upon the left leg.
‘ Thou shalt sprinkle the left leg; then the Druf Nasu rushes upon the right ankle.
1 Thou shalt sprinkle the right ankle; then the Druf Nasu rushes upon the left ankle.
24 (102). ‘Thou shalt sprinkle the left ankle; then the Druf Nasu rushes upon the right instep.
‘ Thou shalt sprinkle the right instep; then the Dr iif Nasu rushes upon the left instep.
‘ Thou shalt sprinkle the left instep; then the Druf 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 Druf Nasu rushes upon the left sole.
‘ Thou shalt sprinkle the left sole; then the Druf 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 Druf Nasu rushes upon the left toe.
‘ Thou shalt sprinkle the left toe; 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.
VENdIdAd.
27 (118). ‘And thou shalt say those fiend-smiting and most-healing words: — ‘ “Yathd ahh vairyo: — The will of the Lord is the law of holiness; the riches ofVohu-mand 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 nd mazdd: — Whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me? Whom, but thy Atar and Vohu-man6, by whose work the holy world goes on? Reveal to me the rules of thy law!
‘ “Ke vercthrem^d: — 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-mano and help whomsoever thou pleasest.
‘ “ 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 Drug! Rush away, O Druf! Perish away, O Dru^! 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: — “Yathd ahd vairyd,” &c. 2 ‘ At the second hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words: — “Yathd ahd vairyd,” &c.
2 As in preceding clause.
FARGARD IX.
‘At the third hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words: — “Yathd ahft vairyo,” &c.
‘At the fourth hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words: — ‘‘Yathd ah Cl vairyo,” &c.
‘At the fifth hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words: — “YathCL ah Cl vairy6,” &c.
‘ At the sixth hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words: — “Yathd ah Cl vairyo,” &c.
29(120). ‘Afterwards the unclean one shall sit down, inside the furrows l, 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 Urv&sna, or Vohu-gaona, or Vohu-kereti, or Hadha-naepata, or from any sweet- 1 Between the furrows of the six holes containing g6mez and the furrows of the holes containing water.
* Or, possibly, ‘his clothes’ (see Farg. XIX, 24).
vend! dad.
smelling plant; then he shall put on his clothes, and shall go back to his house.
33 ( 1 33)* ‘He shall sit down there in the place of infirmity1, 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(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 gomez 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 con- tinue, 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 (145). ‘ He may thenceforth go near the fire, near the water, near the earth, near the cow, near FARGARD IX.
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(151). ‘Thou shalt cleanse the wife of the master of a house for the value of a ploughing3 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 Dru^ 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 Druf 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.
3 Doubtful. 4 Doubtful.
K VEND! DAD.
to shine upon a man defiled by the dead; it grieves the moon, it grieves the stars.
42 (162). ‘That man delights them, 0 Spitama Zarathurtra! who cleanses from the Nasu those whom she has defiled; he delights the fire, he de- lights the water, he delights the earth, he delights the cow, he delights the trees, he delights the faithful, both men and women.’
43 (164). Zarath lustra 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). ZarathuJtra asked Ahura Mazda: ‘ O Maker of the material world, thou Holy One! How shall I fight against that Driif 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 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 Druf shall fade away like the self-moving arrow 2, like the carpet of the earth3 when the year is over, like its garment3 which lasts a season.’
1 This clause and the following one as far as * and the Drug' ’ are further developed in the following Fargard.
s See Introd. IV, 26. 8 The grass.
FARGARD IX.
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 Dru^ who from the dead rushes upon the living? How shall I fight against that Dri\£‘ who from the ‘ dead defiles the living?
48(175). Ahura Mazda answered: ‘Then, O Spitama Zarathustra! the Dru£" 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 resurrection1 (Fraser Ravaet, vendIdAd.
vendIdAd.
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 (187). 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 un- godly Ashemaogha 2, O Spitama Zarathu-rtra! 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, 0 Spitama Zarathiutra! 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 V 54 (191). 0 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: ‘Sweet- ness 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 sacrifice4, for three 1 See Farg. Ill, 20 seq., and Introd. V.
2 See Introd. IV. 3 Cf. XIII, 52 seq.
4 The so-called zanda ravan, ‘the sacrifice that makes the soul living,’ that is to say, that makes it enter heaven. It is pro- bably to be performed only in case the sinner has performed the Patet (see the note to § 49).
FARGARD X.
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 Gathas, the oldest and holiest part of the A vesta. 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 Avcsta, which has been expressly composed for the occasion. J 1. Zarathiutra asked Ahura Mazda: ‘O Ahura Mazda! most beneficent spirit, Maker of the ma- terial world, thou Holy One! How shall I fight against that Druf who from the dead rushes upon the living? How shall I fight against that Dru^ who from the dead defiles the living?’
2 (3). Ahura Mazda answered: ‘ Say aloud those words in the G&thas that are to be said twice 1; say VENDIDAD.
aloud those words in the G&thas that are to be said thrice say aloud those words in the Gdthas that are to be said four times V 3 (7). O Maker of the material world, thou Holy One! Which are those words in the Gathas that are to be said twice?
4 (10). Ahura Mazda answered: ‘ These are the words in the Gathas that are to be said twice, and thou shalt twice say them aloud: — ahyd yasd...urvdnem (Yasna XXVIII, 2), humatenam...mahl (Yas. XXXV, 2), ashahya dartf sair£...ahubya (Yas. XXXV, 8), yathd tft 1...ahurd (Yas. XXXIX, 4), humdim thwd...hudaustemd (Yas. XLI, 3), thwoi staotaras-fd...ahurd (Yas. XLI, 5), ujtd ahmdi...mananghd (Yas. XLIII, 1), spcwtd mainyfi...ahuro (Yas. XLVII, 1), vohu khshathrem...vareshane (Yas. LI, 1), vahistd LtL...xkyaothand/a (Yas. LI 1 1, 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 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.
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, FARGARD X.
from this land; from the very body of the man de- filed 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 Gathas that are to be said thrice?
8 (16). 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...(Yas. XXVII, 14), ye sevwtd...paid (Yas. XXXIII, 11), hukhshathrotemai...vahi.stai (Yas. XXXV, 5}, du^varendij...vahyo (Yas. LI II, 9).
9 (16). ‘After thou hast thrice said those words, thou shalt say aloud these fiend-smiting and most- healing words: — ‘“I drive away Indra1, I drive away Sauru ', I drive away the daeva N^unghaithya l, 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 Tauru2, 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 See Introd. IV, 41. ' 8 See Introd. IV. 34.
1 36 vendIdAd.
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 Gathas that are to be said four times?
12 (22). Ahura Mazda answered: ‘ These are the words in the Gfithas that are to be said four times, and thou shalt four times say them aloud: — yathft ahCi vairyo...1 (Yas. XXVII, 13), rnazdA arf moi...d«u ahfim2 (Yas. XXXIV, 15), A airyama ishyo...masatd mazdctu 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 Aeshma, the fiend of the wounding spear 4 * *, 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 holy world.
14 (24). ‘“I drive away the Varenya daevas 8, I drive away the wind-daeva 7, from this house, from 1 Translated Farg. VIII, 19. 8 Translated Farg. XI, 14.
3 Translated Farg. XX, 11.
4 See Introd. IV, 22.
6 ‘ The worker of evil/ a personification of the evil powers, it may be a mere name of Ahriman.
0 See Introd. IV, 23.
7 The demon Vat eh, who raises storms (Brouillons d’Anquetil).
FARGARD X.
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 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 (26). ‘These are the words that smite down Angra Mainytt; these arc the words that smite down Aeshma, the fiend of the wounding spear; these are the words that smite down the Mazainya daevas 1; these are the words that smite down all the dafivas.
1 7 (30). ‘ These are the words that stand against that Dru^, 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 holes2 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 pro- 1 According to tradition, ‘the Divs in Mazanderan;’ Mazan- deran is known, in fact, as a land of fiends and sorcerers; a reputa- tion for which it is very likely indebted to the neighlxmring mount Damavand, to which Azir Dahaka is said to be bound. Yet one may doubt whether it gave its name to the Mazainya daevas, or if it took its name from them. Mazainya was, most probably, like Varenya, an epithet of the Divs, which, in course of time, became the name of a class of demons.
2 The nine holes for the Barashnfam; see above, p. i20,§ 6 seq.
138 VENDfDAD.
cured 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,’ ‘ 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 Armaiti Spewta! Perish, O fiendish Dru^!...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 Gathas 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.