i. 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.
FARGARD XI.
how all good things, made by Mazda, the offspriflg 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 ‘ “ Who is he who will smite the fiend in order to maintain thy ordinances?” &c.
‘ “ Keep us from our hater, O Mazda and Armaiti Spe«ta!” &C.1 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 Mazda3!”
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.
* Yasna XXXVI, 1.
vendIdad.
*5(13). ‘If thou wantest to cleanse the water, say these wprds 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 arc thine, O Ahura "!”
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 fodder3.’’
‘ If thou wantest to cleanse the trees, say these words aloud: “ Out of him4 5 * *, through his holiness Mazda made the plants grow up \” 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 Zarathu.ytra 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 Ahura8!”
- 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,’ Ahuranis (Yasna LX VIII); cf. Orm. Ahr. § 32 and Introd. IV. Tradition wrongly recognises in these women the Faroers of godly men.
8 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. Cf. Farg. XVII, 5.
8 Yasna LIV, 1. Cf. Farg. XX, ‘ 1 1. There is no special spell for the cleansing of the sun, the moon, the stars, and the boundless FARGARD XI.
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.
9 (26). ‘ I drive away Aeshma 2, I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement.
[I drive away Khrfi, I drive away Khrftighni3; I drive away Bftidhi, I drive away BftidhLa4; I drive away Ku/itli, I drive away Kuwdisa.6] ‘ I drive away the yellow Bushyasta, I drive away the long-handed Bfishyfista®; [I drive away Mfiidhi7, I drive away Kapasti.8] light (see §§ 1, 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 arc freed from the pain.
1 As in Farg. VIII, 19, 20. 2 See Introd. IV, 22.
3 Khrfi and KI11 fiighni 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 dif- ficult to decide. They may have been mere names or epithets of ASshma khrCiidru, ‘Aeshma of the wounding spear/ 4 Buidhisa is ‘the offspring of Buidhi/ but the meaning of B (lid hi is unknown.
6 Kuwdisa is ‘the offspring of Ku//di;’ Kuadi is contracted from Kavawdi or Kavawda; 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 KmvQos (Kuhn, Herabkunft des 6 See Introd. IV, 24; cf. Farg. XVIII, 16.
7 A demon unknown. Aspeftdiarji translates it by ‘ Destruction/ 8 Unknown.. AspendiSrji calls it ‘ Revenge/ VENDiDAD.
‘ 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 unclean- ness 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.
1 1 (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 Aeshma driven; away is the Nasu driven; away is direct defilement; away is indirect defilement driven.
[‘ Away is Khrti, away is Khrflighni driven; away is BAidhi, away is BiYidhka driven; away is Ku/zdi, away is Ku«di.sa driven.]
‘ Away is BAshyasta driven, the yellow; away is BAshyasta driven, the long-handed; [away is MAidhi, 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.
FARGARD XI.
1 3 (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 bound- less 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 “ Mazdd ad moi” 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 V’ 15. ‘I drive away Aeshma, I drive away the 16. ‘I drive thee away, O mischievous Angra Mainyu! from the fire, from the Water,’ &c.3 1 7. ‘ Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant the Airyama- ishyo four times: “ May the beloved Airyaman come hither!” &c.4 18. ‘Away is Aeshma driven; away is the Nasu driven,’ &c.° 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.
vendIdAd.
‘ “Whom hast thou placed to protect me?” &c.
‘ “ Who is he who will smite the fiend?” &C.1 ‘ “ Keep us from our hater, 0 Mazda and Armaiti Spewta! Perish, O fiendish Druf! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Dru^! Rush away, O Dru^-! Perish away, 0 Dru^! 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 Vendidad Sadah; it is missing in the Zend-Pahlavi Vendidad. 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 thp preceding chapter are general, and do not depend on the relationship of the faithful with the deceased person; but those in this Fargard arc 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* (up a man) should last for different relatives. What is meant by this word is not explained; but, as the word upa- man is usually employed to indicate the staying of the unclean in the Armcwt-gah, 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 unclcanness arising from rela- tionship with the dead. The natural link that connects the mem- bers 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 pri- mitive form of mourning, or only a later form of it, we will not discuss here.
FARGARD XII.
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 purifica- tion 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 Avcsta. The ■ son deserts the house where his father has died; he could not live and walk in it, ‘the unlucky step,’ the bad qadim is in it; ‘every man’s house must die with him;’ therefore, he lets it fall into ruin, and builds another house farther off'; a custom to which there seems to be some allusion in the Pahlavi Commentary (ad I, 9).
i. If one’s father or mother dies, how long shall they stay2, 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 (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 Gathas 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-Spewtas may enter 4, O Spitama Zarathmtra! ’• 1 Chardin, Voyages, III, p. 7, 33 (ed. d’Amsterdam, 1711). Cf. Polack, Pcrsien (I, p. 52). * See the Introd. to the Farg.
3 How long if the dead person died in a state of holiness? How long if in the state of a Peshotanu?
1 All the other objects over which the Amesha-Spentas preside (such as the cow, the metals, &c.)
VEND^DAD.
3 (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 G&thas 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- Spewtas may enter, O Spitama Zarathwtra! ’ 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 G&thas 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 FARGARD XII.
the fire may enter, and then the Amesha-Spewtas 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 thfey stay? How long for the righteous? How long for the sinners?
« Ahura Mazda answered: ‘They2 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 Gathas 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-Spe?itas may enter, O Spitama Zarathustra! ’ 9 (31). If one’s grandfather or grandmother dies, how long shall they stay, the grandson for his grand- father, 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/amity, the paterfamilias.
2 All the familia, both relatives and servants.
vendIdad.
bodies three times, they shall wash their clothes three times, they shall chant the Gathas 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-Spewtas 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 grand- daughter? How long for the righteous P 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 G&thas 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- Spewtas may enter, O Spitama Zarathmtra! ’ 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.’
4 (45)- O Maker of the material world, thou FARGARD XII.
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 Gdthas 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-Spewtas may enter, O Spitama Zarathiutra! ’ 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! IIow 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 Gdthas 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-Spewtas may enter, O Spitama Zarathiutra! ’ 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 vendIdAd.
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 G&thas 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-Spewtas may enter, O Spitama Zaratlnutra! ’ 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 Gathas 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-Spewtas may enter, O Spitama Zarathustra!’
2 1 (63). If a stranger dies who does not profess the true faith, or the true law1, 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 con- sidered in the preceding chapters.
FARGARD XIII.
creation of the good spirit does he directly defile (in dying)? What part does he indirectly defile?
221 (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 Zarathiutra! 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 faith- ful 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 Zara- thustra! 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 Qrmazd and the dog of Ahriman.
(a. 1-4). The dog Vanghdpara (‘ 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.
vendJdad.
VIII (44-48). On the virtues and vices of the dog.
IX (49-50). Praise of the dog.
X (5°-54)- The water dog.
See Introd. IV, 35.
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 (3). Ahura Mazda answered: ‘ The dog with the prickly back, with the long and thin muzzle, the dog Vanghapara1, which evil-speaking people call the Duiaka 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 crea- tures of the evil spirit.
3 (6). ‘And whosoever, O Zarathiutra! shall kill the dog with the prickly back, with the long and thin muzzle, the clog Vanghapara, which evil-speaking people call the Dusaka, kills his own soul for nine generations, nor shall he find a way over the A’invarf bridge2, 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 com- pared to the prickles of a heavenly hedge-hog.
2 Duzaka is the popular name of the hedge-hog (Pers. zuzah). The name Vangh¶ must have referred to its mythical quali- ties. 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, 1 5. The nature of every being lies partly in its name.
* The bridge leading to paradise; see Farg. XIX, 30.
* Cf. § 54. Aspendiarji translates: ‘ He cannot atone for it in his life even by performing a sacrifice *to Sraosha.’
FARGARD XIII.
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 Van- gh¶, which evil-speaking people call the Du^aka, what is the penalty that he shall pay?
Ahura Mazda answered: ‘A thousand stripes with the Aspahe-a^tra, a thousand stripes with the Sraosh6-/C’arana.'
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 crea- tures of the good spirit?
6 (15). Ahura Mazda answered: ‘The da£va Zai- rimyangura \ which evil-speaking people call the Zairimyika 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 crea- tures of the good spirit.
7 (18). ‘And whosoever, O Zarathustra! shall kill the daeva Zairimyangura, which evil-speaking people call the Zairimy&ka, 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 shep- herd’s dog, or a house dog, or a Vohunazga dog3, or 1 The tortoise (Asp.)
* ‘When not so called it is less strong’ (Comm.) Zairimyaka is a lucky name, as it is connected with a word (zairimya) which denotes the freshness of water and verdure; and it seems to desig- nate the tortoise as ‘ the fresh- water creature’ (Asp.); therefore the name is corrected into 1 the in’urer (?) of fresh water.’
vendIdAd.
a trained dog1, his soul when passing to the other world, shall fly2 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 bridge1 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 s.
1 1 (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 Aspahe-astra, eight hundred stripes with the Sraosho-^arana.’
Of the Divs. <, 4 See Introd.V, 4.
FARGARD XIII.
13 (39). O Maker of the material world, thou Holy One! If a man shall smite a house clog 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-aitra, seven hundred stripes with the Sraoshd--£’arana.’
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 Aspahe-a.stra, six hundred stripes with the Sraosho-Z'arana.’
15(45). 0 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 Aspahe-astra, five hundred stripes with the Sraosho-^’arana.’
16 (48). ‘ This is the penalty for the murder of a Gaza dog, of a Vim dog2, of a Sukuruna dog3, of a sharp-toothed Urupi dog4, of a swift-running Raopi 5 dog; this is the penalty for the murder of any kind of dog but the water dog6.’
1 A dog not older than four months.
3 A fox. The fox belongs to the good creation, as he fights against the demon Khava (Bund. XIX; cf. Orm. Ahr. § 228).
0 The beaver. ‘For the penalty in that case is most heavy’ (Comm.) Cf. § 52 seq. and Farg. XIV.
vendJdad.
III.
1 7 (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 Y u^yesti 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 Hathra 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 V 1 A measure unknown; it seems to have been the average dis- tance of fourteen houses (see the gloss ad § 1 7 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’ (gharib), the vagrant dog; he is held in great esteem (§ 22) and is one of the dogs who can be used for the Sag-did (Introd. V, 4). 1 9 Invited as a guest.
FARGARD XIII. 1 57 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?