of the reorganisation in the future existence, (111) knowing the Gâthas and knowing 1 *

*

*

*

55. (115) * taking (the fourth step), quickly afterwards, we who are demons, at once we injure him by disease of the tongue. (116)2 Khshayamna paschaêta mereghentê gaêthâo astvaitish ashahê yatha zanda yâtumenta merenchantê gaêthâo ashahê ("afterwards the possessed ones destroy the settlements of righteousness, supplied with creatures, as the spells of sorcerers destroy the settlements of righteousness"). (a) So that up to the fourth step it is not more (than) 3 three srôshô-charanâms, and at his fourth step it amounts to the beginning of a tanâpûhar, [some say that (he is) within what is permitted him in going the three (steps)]. When he walks on very many (steps) it is also not more than a tanâpûhar, all that remains over from the beginning.

56-59. (117, 118) (As in (83-85), which are not repeated, in Pallavi, by the old MSS.), (119) (not given, in Pahlavi, by the old MSS.). (120, 121) (As in (115, 116), which are not repeated, in Pahlavi, by the old MSS.).

60, 61. (122) (As in (18-21), which are not repeated, in Pahlavi, by the old MSS. to) righteous one! (123) Who persecutes thee, thee who art Aûharmazd, with the greatest persecution, and annoys with the greatest annoyance? [that is, (does) all this another time].5

62. (124) And Aûharmazd said to him thus: The courtezan,

1 The fifth dislocation of the text, as described in p. 367, note 1, occurs after the words va akâs, where there is a break in the text owing to the loss of a folio in the original MS. This is all the more to be regretted as it is evident, from the small quantity of missing text, that the lost folio must have contained a long commentary. The remaining eighteen Pahlavi words attached to (111) really belong to (18), as noticed in p. 367, note I; the word min being repeated because it was the catchword at the end of a folio.

2 There seems little doubt of this being merely an Avesta quotation belonging to the commentary, which

has been accepted as part of the Avesta text both here and in (121), see p. 249. It is not translated into Pahlavi, and the commentary which follows it belongs to the preceding sentence in the Avesta text.

3 It is doubtful whether we should not read "not more than (at) a srôshôcharanám."

4 Assuming that we may read mûn instead of amat, see p. 346, note 2. This phrase seems to mean that he only completes the tanâpûhar, already begun, by walking beyond the fourth step; but the phrase is obscure.

5 Or perhaps "does all this at one time."

O righteous Zaratûsht! who mingles together the seed of the pious and impious, the idolaters and non-idolaters, the tanapu har-sinners and also the non-tanapûhar-sinners, (a) and it is not her business; for when cohabitation is three times conceded by her (she is) worthy of death (marg-arján). Gôgôshasp said that this is a courtezan who is within bounds (vîmand).1

63. (125) Of one-third the waters flowing from the mountains the power is exhausted by her gazing on (them), O Zaratûsht! (126) Of one-third the trees which are growing, graceful, and golden-hued, the growth is exhausted by her gazing on (them), O Zaratûsht!

64. (127) Of one-third of Spendarmad (the earth) the freedom. from scarcity (atangîh) is carried off by her walking on (it), O Zaratûsht! (128) Of one-third the excellent thoughts, the excellent words, the excellent deeds of a righteous man she abstracts the strength and dignity (shukahih), the success, fame (khaniḍih), and even righteousness, through agitation (levatman nafâmishn), O Zaratûsht!

65. (129) Concerning such (females) also I say unto thee, O Spîtâmân Zaratûsht! that they are more destructive than a darting serpent (az), [some say a darting snake (mår)], (130) than a raving (shit)2 wolf, (131) than a jungle-bred wolf when it rushes into enclosures upon the sheep, (132) than a frog spawning thousands when it plunges into the water,* [that is, it drops at once into the water; some say from the male to the female].

66-68. (133) (As in 18-21) which are not repeated, in Pahlavi, by the old MSS. to) righteous one! (134) whoever observantly, [that is, he sees that (she) is menstruous], knowingly, [that is, he knows that (it) is a sin], (and) risking penalty, [that is, he would say thus: I will incur the penalty], cohabits with a woman suffering from any kind of menstruation,5 with that observation and knowledge and risk of penalty, (135) what is (his)

1 Meaning perhaps "in bondage," but the sense is rather uncertain. The word âhiḍ, which follows in the old MSS., is probably only the Pahlavi aît, "is," or háḍ, "would be," in a Pâzand form, and ought to end this sentence.

3 This epithet is very doubtful; and "jungle" is to be understood in its wide Indian meaning of "wilderness," not in its limited European sense of "forest."

4 Thereby polluting it.

5 This is merely a free transla

2 Or perhaps yahêḍ, "who de- tion. stroys."

penalty in cash (khvâstak)? and what is it (at) the bridge1 with the goad (and) scourge (srôshô-charanâm)? How does he remove the penalty for the perpetration of that action? [that is, how should he atone?].

69, 70. (136) And Aûharmazd said to him thus: Whoever observantly, &c. (as in (134) above), (137) he should 2 search out a thousand young (cattle), (138) and of all those cattle, of those which are suitably decorated,3 and (consecrated) with holywater, yaḍ añtare veredhka asma reja, (“what is in the kidneys, the kidney fat"),4 he should carry forth for the fire with perfect rectitude; (139) (his) arm should carry (it) forth for the good

water.

5

71. (140) A thousand back-loads of hard firewood, dry and inspected, he should carry forth for the fire with perfect rectitude. (141) A thousand back-loads of soft firewood emitting fragrance, or benzoin, or aloe-wood, or pomegranate, or any other of the most sweet-scented of trees, he should carry forth for the fire with perfect rectitude.

8

72. (142) He should (have) a thousand Barsoms arranged in (their) arrangement. (143) A thousand consecrated waters, with Hom (and) with flesh, which are purified, [that is, pure], watched, [that is, they are kept by a chief (priest)], purified by a holy man, [that is, prepared by a holy man], and watched by a holy man, [that is, a holy man kept (it) as chief (priest)], in connection with which are those plants which are called fire along with pieces of sandal-wood and pomegranate twigs.

1 At the Chinvad bridge where the soul has to account for its actions in this life.

2 Grammarians should notice that the conditional in these sentences (137-149) is formed by prefixing (instead of affixing) the auxiliaries âé, é, or hana, to the indicative present.

3 Reading vurâz varáz= Pers. burâz baráz; this is, however, doubtful, as the oldest reading is gvâ râz nráz, all in Pâzand, and may perhaps be some part of an animal.

4 The words asma reja look more like "stone and gravel," but the phrase is traditionally understood as referring to fat smeared on splinters of wood which are thrown into the

5 To ascertain that it is free from impurity.

6 The hadhanaêpata, being classed here among odoriferous substances, can hardly have been the pomegranate shrub, as assumed by tradition.

7 The zaota, or chief officiating priest at all important ceremonies, must be intended by sardâr here.

8 That is, by a priest, which must be the meaning of dâhmân here.

9 Assuming that ham-gûmîh stands for ham-gûmêjîh. The oldest reading is ham-gunamîh, which might be a miswriting of ham-gûnakîh, “the same manner" (an inverted & being m in Pahlavi).

pomegranate, he should carry (all these) forth for the good water with perfect rectitude.

73. (144) A thousand serpents who are created erect (láládahîshno)1 he should destroy, two thousand of those other female snakes (mar-banûk). (145) A thousand land-frogs he should destroy, and two thousand of those of the water. (146) A thousand ants carrying off corn (dân-kash) he should destroy, two thousand of those other venomous ones (dahîrak).2

74 (147) He should throw thirty over-bridges across navigable water (and) streams containing water, with arches (dahan).3 (148) He is to be beaten with a thousand blows of a horsegoad, (or) two thousand srôshô-charanâms.

75. (149) That is his penalty at the bridge; 4 that is his penalty in cash (khvåstak), that is his (penalty at) the bridge, with the goad (and) scourge (srôshô-charanâm); and so he should remove the penalty for the perpetration of that action, [that is, he should atone].

76. (150) If he removes (it) he gathers for the better world of the righteous, [that is, his gathering is made for that place]. (151) If he does not remove (it) he gathers 5 for the world of the wicked, [that is, his gathering is made for that place], (152) of those deserving gloom, [that is, their desert is for that place], of gloomy origin, [that is, the Drûj who makes a man wicked originates from that place], (and) gloomy, [that is, a dark place].

8.-Pahlavi Vendidad XIX.

1. (1) From the northern direction of the directions, from the northern direction of the place, from the direction of the demons, the evil spirit rushed forth, the deadly demon of the demons; (2) and thus exclaimed he, the evil spirit, the deadly: (3) Rush on, O Drûj! and destroy him, the righteous Zaratûsht. (4) On to him they rushed, the Drûj, the demon Bût, and secret-moving Destruction, the deceiver.

1 That is, who stand partly erect when prepared to strike their prey or enemy, like the cobra and many other snakes.

2 Assuming that dahîrak (the oldest reading) stands for zâhirak, "poison ous."

3 This is merely a guess.

4 See p. 378, note 1. This first

clause appears to be superfluous, but occurs in the oldest MSS.

5 That is, he accumulates a store of good works, or sin, as the case may be. The meaning can hardly be "he is gathered to," although the phrase might perhaps be so translated without doing much violence to grammar.

2. (5) Zaratûsht chanted aloud the Ahuna-vairya (formula), [those two Yathâ-ahû-vairyôs which stand before hushiti (Yas. lxviii. 14)], and he consecrated the good water which is of good creation, and the Mazdayasnian religion was professed by him, [that is, he uttered the fravarânê, (Yas. i. 23)]. (6) The Drûj was confounded by that; away they rushed, the demon Bût and secret-moving Destruction, the deceiver.

3. (7) The Drûj exclaimed (in) reply to him thus: Thou art a misleader, O evil spirit! this thou art, [that is, anything unlooked for, which it is not possible for thee to do thyself, thou orderest us (to do)]. (8) The ruin of him, who is Spîtâmân Zaratûsht, is not contemplated by us, (9) owing to the full glory [owing to the great diligence] of the righteous Zaratûsht; (a) so that they announce that whoever remains in activity, on him less affliction comes. (10) Zaratûsht perceived in (his) mind thus : The wicked demons, astute in evil, consult together about my ruin.

2

4. (11) Up rose Zaratûsht, forth went Zaratûsht, (12) from the extinction of evil thought (Akômanô) [when the evil thought in his body is extinguished] by severely distressing questions, [by those questions, so severe, which are proposed to it]; (a) some say that evil thought is extinguished by him when it asks what is severely distressing. (13) And he held a stone (sag) in his hand, which was the size of a hut, the righteous Zaratûsht ! [the rocky stone, some say, is the spirit of the Yathâ-ahû-vairyô], (14) who thus besought the creator Aûharmazd: (15) Where is that kept on this wide, round, far-traversed (earth, which) is to be fixed on the roof in the dwelling of Pôrûshasp? (a) Some say it is kept on this earth, so wide, round, (and) far-traversed, and the place which is kept for it is fixed on the roof in the dwelling of Pôrûshasp.

3

1 The "good Dâîti" would probably be identified, by the Pahlavi translator, with the river of that name, see p. 357, note 1.

2 It is not clear whether the Pahlavi translator means to personify Akomanô as a demon existing independent of the mind or not.

3 Or "the stone of three kinds," if we read sag-i 3-gûnô instead of sag-i sagind. As sag (not sang) is the usual

word for "stone" in the Pahlavi Vendidad, there seems little doubt that a stone is meant, though tradition prefers to understand the phrase as "the thrice three," applicable to the naugirah, or “nine-jointed" staff of Zaratûsht, see p. 333, note 4.

The words darjik zbár, being merely a transcription of the Avesta, are translated in accordance with the meaning adopted in p. 333, note 4.