(Iran Studies 19) Mahnaz Moazami - Laws of Ritual Purity - Zand Ī Fragard Ī Jud-Dēw-Dād (A Commentary On The Chapters of The Widēwdād) - Brill (2020)

Laws of Ritual Purity
Iran Studies
Editorial Board
Ali Gheissari (University of San Diego)

Yann Richard (Sorbonne Nouvelle)
Christoph U. Werner (University of Bamberg)
Volume 19
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Laws of Ritual Purity
Zand ī Fragard ī Jud-Dēw-Dād
A Commentary on the Chapters of the Widēwdād
By
Mahnaz Moazami
LEIDEN | BOSTON
Cover illustration: Offering Plaque (ca. 5th century BCE, Gold, H. 12.8 cm, W. 6.7 cm), Miho Museum.
A Zoroastrian priest walking to the right is incised on a rectangular gold sheet. His arms are bent at the
elbow as he holds flowers punched with small circles on in his right hand and six barsoms in his left hand
held slightly lower. The priest is shown wearing a soft felt hat or Kyrbasia, and ribbons hang down from the
back of the hat.
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Dedicated to the revered memory of Professor Yaakov Elman
∵
Contents
Introduction 1
Edition and Translation of the Zand ī Fragard ī Jud-Dēw-Dād
1 Various Degrees of Pollution of Organic and

Nonorganic Entities 19
2 The Laws of Corpse Impurity 29
3 Burying Corpses and the Concomitant Sin 33
4 Interim Storage of Corpses 35
5 Rainwater Polluted by Dead Matter 47
6 Transfer of Impurity 53
7 Non-Zoroastrian Corpses 59
8 Death inside a House 59
9 Pregnancy, Birth, and Stillbirth 77
10 Food Given to a Woman in Menses 85
11 Death Outside in a Field 93
12 Basic Definitions of Impurity 95
13 Death among Bushes, Trees, Etc. 97
14 Dead Matter in Vessels 103
15 Removing Dead Matter from a Field and a Body of Water 107
16 Corpses in Various Places 127
17 Ossuaries 135
18 The Sagdīd, “The Gaze of a Dog” 139
19 Dead Matter and Bedding, Pillows, Etc. 147
20 Dead Matter and Garments, Shoes, Etc. 149
21 Eating Dead Matter and Carrying Dead Matter to the Pure
Elements 151
22 Dead Matter and Firewood, Lumber, Etc. 157
23 Dead Matter and Various Crops and Fruits 161
24 The Eating of Dead Matter by Sheep and Birds 169
25 Vessels Made of Various Materials and Their Purification 171
26 Dead Bodies and Their Removal 175
27 Ossuaries and Tools for Carrying Dead Bodies 185
28 Burning, Cooking, or Roasting Dead Matter and Rewards for Purifying
Polluted Fires 187
29 Desiccated Dead Bodies and Their Pollutions 199
viii Contents
30 Miscellaneous Questions regarding Dead Matter 207

31 Garments of Various Materials 213
32 Washings and Atonements 213
33 The Laws of Menstrual Purity 225
34 Various Sex Acts and Positions 267
35 Cutting Hair and Nails 289
36 How to Spot a Heretic 299
37 Purifier and Purification 315
38 Smiting the Nasuš, the Demon of Dead Matter 345
39 Chewing Dead Matter and “Evil Animals” 355
40 Remedies and Drugs 361
Summary 373
Bibliography 379
Lexicon 399
Index 434
Introduction
Zoroastrianism, one of the world’s oldest religions, was the dominant religion
of the Iranians during the Sasanian Empire (244 ce–651 ce), although its exact
official status remains a matter of debate. Its theology is based on a complex
story about the battle between two powers in the universe, existing from eter-
nity: Ohrmazd (Av. Ahura- Mazdā-), representing good, and Ahriman (Av. Aŋra-
Maniiu-), representing evil. The most prominent characteristics of Ohrmazd
are his omniscience, goodness, and creativity. He created the heavens and the
earth and all things that are beautiful and good. Ahriman, the negative coun-
terpart of Ohrmazd, created the demons and all things that are corrupt. He is
responsible for bringing evil, pollution, and suffering into the world.
The oldest stage of the Iranian religion is known from the Avesta, the sacred
corpus of Zoroastrian religious texts from eastern Iran. The Avesta is a collec-
tion of texts composed orally, presumably in the second and first millennia
bce, and then transmitted orally for a very long time until they were written
down in the sixth century ce in the Sasanian period. The texts that form the
Zoroastrian sacred scripture were not all written at the same period, and a
chronological distinction should be made between the Old Avestan texts (the
Gāθās/Gāthās, “Songs”; the Yasna Haptaŋhāiti, “Yasna in Seven Sections”) and
the remaining, Young(er) Avestan texts.1
It was during the Sasanian period that the Avesta and the Zand, the Middle
Persian translation of the Avesta, interpolated with learned scholastic com-
ments, were first committed to writing. These texts are known from manu-
scripts dating from the thirteenth to the nineteenth centuries, all of which
seemingly go back to individual prototypes written around the year 1000
(known from colophons), which implies that there is a considerable gap in the
written tradition between the time the texts were first committed to writing
and the earliest known and extant manuscripts, although they contain earlier
materials.2
The Zoroastrian theologians were deeply invested in the laws of ritual pu-
rity. They devoted tremendous intellectual effort to developing these laws and
making them meaningful and powerful in the cultural world of their intended
audience. This elaborate legal/ritual system was eventually embodied in writ-
ten compilations that have come down to us.
1 Kellens 1998. On the chronology of the history of the Avesta, see Skjærvø 2003–2004, 15–41.
2 See Skjærvø 1994; 2012c.
© Mahnaz Moazami, 2021 | doi:10.1163/9789004433953_002

2 Introduction
Ideas and rules of purity and impurity are among the most dominant com-
ponents of Zoroastrian legal and cultural traditions. Almost every quotidian
activity or interaction entails a possibility of knowingly or unknowingly con-
tracting impurity, making the engagement with impurity a critical, constant,
and determining factor of the everyday life of Zoroastrian subjects. Therefore,
maintaining purity and avoiding impurity is a quest for every member of the
community. In other words, purity is the ultimate virtue for Zoroastrians.
Impurity is a phenomenon that stems from several natural sources: birth,
death, menstruation, seminal emission, and contact with dead creatures.
Some pollution also occurs as part of the processes of injury, ageing, sickness,
decay, and decomposition. All these sources of impurity are related to every-
one’s daily and ongoing concerns; they have an effect on their surroundings,
and they transform the ritual status of persons and objects who come into con-
tact with them.
The center of this study is Zand ī Fragard ī Jud-dēw-dād, “A Commentary on
the Chapters of the Widēwdād” (hereafter, ZFJ), a Middle Persian text focus-
ing mainly on the topic of purity/impurity. ZFJ is closely associated with an-
other Middle Persian text, the Pahlavi Widēwdād3 (hereafter, PV), although the
styles of the two texts differ. These two extensive texts, both dating from the
late Sasanian period, open a window into the Zoroastrian intellectual world
of the time. ZFJ consists of several legal and interpretive traditions, generat-
ed and transmitted by a number of named and unnamed commentators. It
preserves comments by late Sasanian authorities in which their approach to
the Avesta and to Zoroastrian ritual laws can be discerned. It is in essence a
technical legal corpus meant to provide a comprehensive picture of a central
aspect of Zoroastrian ritual life: the extent of one’s liability contracting pol-
lution and how atonement/purification can be achieved. Indeed, most of ZFJ
can be understood as an attempt to answer this question by introducing new
and unprecedented principles regarding how impurity is conveyed from its
source to people and things. Moreover, it provides us with a range of differing
views in the names of priestly commentators and the schools they founded (or
that were founded in their names), together with the views of various levels of
redactors.
3 On the name, date, and text see Skjærvø 2007, 105–41; for a translation of the text see
Moazami 2014.
Introduction 3
1 The Manuscript
ZFJ has been preserved more or less intact as 240 pages of Manuscript TD2
(pp. 433–673), a manuscript belonging to the private collection of B.T.
Anklesaria, a collection of diverse texts in different categories.4 The colophon
of the manuscript (pp. 726.3–727.10) reveals that it was written by the Dastur of
Kerman, Frēdōn Marzbān and completed on the day Fravardin, month Abān,
in the Parsīg year 978 (1629 ce). This manuscript of ZFJ can also be found in
two other manuscripts.5 The ZFJ has therefore had a very narrow tradition.
All the manuscripts date back to the late nineteenth century and are copies
of TD2.6
Largely neglected, the ZFJ has received little scholarly attention in
Zoroastrian studies, and scholars of Zoroastrianism have in general taken little
interest in the text. In E.W. West’s description, “It [ZFJ] gives paraphrases of
very numerous passages from sixteen fargards of the Pahlavi Vendidad, with
extensive commentaries in which the opinions of about seventeen commen-
tators are quoted, nearly all of whom are mentioned in other Pahlavi versions
of Awesta texts. The fargards which seem to be unmentioned are Farg. I. II,
XIV, XXII; and the name of the compiler of the commentary, who writes in
the first person, has not been noticed.”7 For Jahangir Tavadia, “[I]n ZFJ mainly
the purity regulations have been taken into account. As authorities, only the
well-known names return, and the work, though the first person anonymous
writer speaks, is almost only an extract from older writings.”8 Jean De Menasce
in his chapter about the Zoroastrian writings in The Cambridge History of Iran,
gives an assessment of the age of the text: “Only about half of this long and as
yet unpublished text is available in Europe, in a copy made by West. It concerns
questions and answers relating to matters of ritual purity, the principles of
which are set out in the Vīdēvdāt. Since the list of commentators quoted in this
work is almost the same as in the consecutive commentary that accompanies
4 Facsimile of the manuscript TD2, eds., K.M. Jamasp Asa and Y. Mahyar Nawabi, Shiraz, 1979.
The manuscript’s name derives from the initials of its owner, Tahmuras Dinshah Anklesaria
(1842–1903), the Parsi priest and scholar.
5 See Dhabhar 1923, 35.
6 König 2010b, 120.
7 West 1896–1904, 106.
8 “Hauptsächlich sind die Reinigungsvorschriften berücksichtigt worden (Šnš S 18ff.). Als
Autoritäten kehren nur die bekannten Namen wieder, und das Werk ist, obwohl der ano-
nyme Bearbeiter in der ersten Person spricht, fast nur ein Auszug aus älteren Schriften.”
Tavadia 1956, 43.
4 Introduction
the Avestan text of the Vīdēvdāt, it may be concluded that both are of the
same period.”9
Apart from the Avestan fragments contained in ZFJ that were published
by James Darmesteter under the title “Tahmuras Fragments,”10 a few studies
and translations of its chapters have been published by K.M. JamaspAsa (1981,
1984, 2001).11
The present work began in the summer of 2009, when Professor Yaakov
Elman (1943–2018) of Yeshiva University brought me a copy of the ZFJ manu-
script and asked me to transcribe the text. Professor Elman had come to know
of this text in 2007, when he met Dr. Götz König of the Institut für Iranistik of
the Free University of Berlin, who had been working on it and who provided
Professor Elman with his preliminary edition of the first twenty-two pages
of ZFJ.12
At the same time, Professor Oktor Prods Skjaervø of Harvard University was
working on transcribing the manuscript. Almost a year later, he combined the
different parts of the transcribed text and later sent the complete file to a num-
ber of scholars to use in their research.
In the years following, I spent a great deal of time translating the text while
comparing it with the Pahlavi Widēwdād. The translation and analysis of the
text owe much to almost daily discussions with Professor Elman, and from
2014 on we together presented ideas from this book in a series of articles.13
Professor Elman’s intention was to compare the exegetical aspect of this
text with the contents of the Pahlavi Widēwdād and to use it, along with other
Zoroastrian texts, as a source for his study of the trajectory of fifth- and sixth-
century Zoroastrian intellectual history. His aim was to trace the modes and
goals of “halakhic” thought in late Second Temple Judaism, from the early
Tannaitic period (first century bce) through to the redaction of the Babylonian
Talmud, along with similar developments as revealed in the Zoroastrian
Middle Persian books in the fifth and sixth centuries. Regrettably, before he
could fulfill his plans, he passed away on July 29, 2018, after a long struggle
against illness.
9 De Menasce 1983, 1177.

10 Darmesteter 1960, vol. III, 53–77.
11 JamaspAsa 1981, 316–32; 1984, 243–66; 2001, 137–51.
12 Elman and Skjaervø 2014, 31.
13 Elman and Moazami, 2014; 2013 [2017], 13–41; 2017, 96–135; 2018, 405–20.
Introduction 5
2 The Date and Characteristic Features of ZFJ
The final compilation of the ZFJ can be dated to the sixth century ce and was
probably composed during the reign of Khosrow I (Husrōy; r. 531–79) or shortly
thereafter. It seems that ZFJ was created and compiled in a lengthy process and
was shaped by a careful redactor or several redactors. It is made up of about
555 sections, each devoted to a query and its answer; it is further divided into
roughly forty chapters, with a summary at the end, and covers those chapters
of the Pahlavi Widēwdād (PV) that are more legalistic (chaps. 3, 5, 6, 7, 8, 9, 13,
15, 16, and 17).
Every chapter of ZFJ explores a different facet of Zoroastrian purity and im-
purity discourse. While each chapter is concerned with a different theme, the
book’s argument builds from chapter to chapter, since the argument presented
in each chapter serves as a point of departure for the subsequent one. A simple
comparison of ZFJ to PV reveals the close relationship between the two texts,
and, even setting aside the half of ZFJ that has a direct parallel in PV, PV often
remains ZFJ’s point of departure.
The first chapter sets the stage for the chapters that follow by providing an
overview of some of the central innovations that ZFJ’s redactors introduced
into the Zoroastrian system of purity, innovations that effectively turned im-
purity from a concern restricted to those who function as sources of impurity
or those in their immediate vicinity to a concern pertaining to anyone and
everyone at any time.
Rules are derived by asking a series of hypothetical questions, one build-
ing on the other; the basic principles of ZFJ’s author(s)/redactor(s) provide
them with guidance, and these basic principles are revealed by the sequence
of questions they pose. Thus the subject is elucidated by a series of progres-
sively more complicated problems in binary logic, which is why the term ayāb,
“or,” is a key term.
The date of the ZFJ may be estimated by comparing the authorities it cites
with those of PV, which Alberto Cantera has dated to the fourth and the first
half of the fifth century,14 and which is certainly the major source for ZFJ.
The Šāyast nē Šāyast (hereafter, Šnš)15 informs us that there were two lines of
Zoroastrian tradition, one begun by Ādur Ohrmazd and one by Ādur Farnbay
Narsē, both of whom are mentioned only once in the Pahlavi books. The for-
mer had a disciple, Gōgušnasp, and the latter had a disciple named Sōšāns.
They in turn had disciples named Mēdōmāh and Abarg.
14 Cantera 2004a, 207–29.

15 Tavadia 1930, 28–29.
6 Introduction
In late Sasanian times, Sōšāns, Kay-ādur-bōzēd, and Gōgušnasp, primarily

commentators on PV, are the first generation of dastwars (authorities) whose
statements have been preserved. Sōšāns, probably the earliest authority in the
Pahlavi books from whom we have a sizeable corpus of statements, appears
29 times in PV but only 17 times in ZFJ; Kay-ādur-bōzēd, another authority, ap-
pears 17 times in PV but only 7 times in ZFJ; and Gōgušnasp appears 20 times in
PV but only 11 in ZFJ. This decline in the number of earlier authorities is a natu-
ral effect of oral transmission and indicates that ZFJ is later than PV. On the
other hand, some names that never appear in the earlier compilations, such
as Pēšagsīr; Māh-Ohrmazd; Mardbūd son of Dād-Ohrmazd; and Wehšābuhr,
hērbed of Sagestān (Sistan) appear in ZFJ. These are later authorities, closer to
the time of redaction of the text, who replace earlier ones.
ZFJ provides an account of several developments in Sasanian cultural life in
the sixth century, both intellectual and institutional. Among the latter is the
development of three schools, which were schools of thought and/or actual
groups of scholars. Two of these schools are associated with the names of well-
known authorities of the fifth century, Abarg and Mēdōmāh, and are men-
tioned in the seventh-century Sasanian law book Mādayān ī Hazār Dādestān16
(hereafter, MHD; 52.3); the third school is named for a certain Pēšagsīr, who is
mentioned in MHD (42.19 and 61.10), who may or may not be the same scholar
mentioned there.
Toward the end of the fourth century, Zoroastrianism adopted a more ana-
lytic mode of discourse, recording disputes and institutionalizing the scholas-
tic culture in centers of instruction where experts could exchange opinions
and disagree. Thus the intra-religious dispute became an indispensable part
of the decision-making process of Sasanian Zoroastrianism. The process is
well described in Nāmagīhā ī Manuščihr (the Epistles of Manuchihr), written
in about 881, though the date only appears at the end of the third letter. The
subject of the epistles is a matter of ritual purification. In one letter (2.1.8),17
Manuchihr, a prominent Zoroastrian theologian of the early Islamic period,
tells us that when there were differences of opinion regarding practices and
interpretations of the Tradition/Religion (dēn), the Magi assembled at the
court in Pārs, where a large number of priests could meet. After discussing and
reaching a decision, they would put their seals on the agreed-upon versions
and then the highest authority would enact a law (dād) and send an order
16 Macuch 1993, 301, 317, 410, 415.

17 One of the Epistles of Manuščihr is addressed to the community of Sirjān, one to
Zādspram, and one to the entire community of the faithful. The epistles were first trans-
lated by West 1882, 277–366, and then edited by Dhabhar 1912, 56.
Introduction 7
( framān) to the community.18 A similar procedure must have been used in the
Sasanian period. The council organized by Khosrow I (r. 531–79) to impose a
single canonical interpretation of Avestan texts in the early sixth century must
be seen in this context.
One of the most striking features of ZFJ is the existence of three schools,
or groups of authorities, two of which are named for authorities who are rela-
tively well known – the Abargites and the Mēdōmāhites. As mentioned above,
according to Šnš (1.4), Abarg was a student of Sōšāns and Mēdōmāh was a
student of Gōgušnasp, both of whom are well represented in PV; the schools
named after these two were presumably founded in the fifth century. The for-
mation and rise of three such schools must have been the work of more than
a generation. If, following Cantera, we date Sōšāns and his generation to the
end of the fourth century, and Abarg and his to the first half of the fifth, we
must allow another generation or two, as well as yet another generation for the
redaction of PV, and then allow time for the rise of the schools and the redac-
tion of ZFJ. This, however, raises a serious question: If the schools – or at least
the Abargites and the Mēdōmāhites – were active in the second half of the
fifth century, why is there no mention of them in PV? The answer must be that
PV was redacted before that time, perhaps toward the end of the generation
of Abarg and Mēdōmāh, or perhaps there was a gap between that generation
and the rise of the schools. That said, there are cases in ZFJ (33.25) in which the
Abargites and Mēdōmāhites disagree over an expansion of an issue that was
raised in PV (16.2), which illustrates the continuity in legal discussions between
the schools.
ZFJ contains at least two later collections of interpolations: one by a com-
mentator who prefaces his comments with the expression az man (lit., “from
me,” “in my opinion”) and who often presents quite innovative views, and the
other by someone who objected to ZFJ’s rather liberal view of questions relat-
ing to non-Zoroastrians and who added four pages of text to the chapter on
sexual relations (ZFJ 593–597: 34.18–21).
The evidence for the activities of these schools, as important as it is, is not
the most striking aspect of ZFJ, however, for the schools merely continue the
work of their founders in predictable ways. Instead, the work of ZFJ’s anony-
mous layer represents a qualitative leap in systematization and analytic power
over the approaches of the schools or the authorities that preceded them.
18 ka-iz pad šādurwān ī mowān hanjaman ī Pārs dar ud abārīg was ham-rasišnīh uskārdan ud
hazār hu-dēn mow padiš ham-sahišnīh āwišt estē ēg-iz jud-uškārišnīh padīrag-handāzišnīh
ī abāg man abārīg sarān mowān ī dēn frārāst wizīr padiš brēhēnīd ud dād padiš nihād ud
framān abar dād nē sazist hē.
8 Introduction
As mentioned, ZFJ’s topical interests are determined by those dealt with in

the legal/ritual chapters of the PV, and are distributed among forty chapters.
These chapters vary significantly in size: chapter 33, on menstrual pollution,
has 68 subsections/inquiries; chapter 15, on the obligation to examine land or
streams for dead matter, has 43; and chapter 34, on forbidden sexual relations,
has 33, whereas some chapters have as few as five subsections (chapter 11) or
even just one, on non-Zoroastrian corpses (chapter 7).
ZFJ thus presents us with a view of the intellectual landscape of the sixth
century, where three schools disputed various points of ritual law, building on
the work of their predecessors. Of these schools, the Mēdōmāhites are men-
tioned over fifty times, but since the redactor of ZFJ is far more innovative than
any of the schools, it is useless to trace his affiliation to any of them. Despite all
this intellectual activity, the real innovative thought in ZFJ has to be credited
to the redactor and to the commentator az man.
As noted, despite ZFJ’s close relationship to PV, about half of ZFJ’s inquiries
do not have parallels in PV, but rather carry forward in a more systematic and
detailed manner the task that the redactor of PV had set: to construct an in-
ternally consistent system of Zoroastrian ritual law. As a result, although the
twenty-two chapters of PV run to about 55,000 words, ZFJ which concentrates
on only nine of those chapters, still runs to about 34,500 words.
ZFJ’s systematic, abstract, legalistic approach is manifest in a series of ques-
tions sprinkled throughout – questions that touch on the fundamental param-
eters of the Zoroastrian ritual system, whose analysis and construction was in
the process of formation. For example: What is the care for which fifteen steps
are necessary? (ZFJ 574:33.35) What is the law of the shadow? (ZFJ 509: 18.12)
What is the rule for flour? (ZFJ 521:23.3) As to the pollution of places, where
will it be? (ZFJ 480:12.2) When it is a fetus in which a human body is not mani-
fest, when they show it to a dog, how is it to be shown? (ZFJ 468:9.3) What is
hixr ī murdagān, filth from the dead? (ZFJ 500:16.12) Should one consider an
abortion as hixr of the dead, or as hixr of the living? (ZFJ 468: 9.4) What is the
decision about pollution, when it is “in one piece” and when it is “in separate
piece”? (ZFJ 479:12.1).19
ZFJ attempts to determine the parameters of the various categories of pollu-
tion, the minimum measures of polluted substances (often hambun-iz, that is,
“even the smallest amount”), and the effect of the interaction of pollution with
other substances that are important to humans (crops, water, fire, firewood,
tools and containers, etc.). Chapter 33, regarding the laws of the menstrual
19 See below on the technical terms ēw-kardag, “in one piece,” and jud-kardag, “in separate
piece.”
Introduction 9
period, is a good example of this. While PV 16.1 attempts to define the character
of the onset of menstrual flow primarily in terms of color, ZFJ (564:33.10) asks
more pointedly: “A woman who is in menses, then she has marks of menstrua-
tion and what, how much, and how (are they)?” ZFJ’s answer is a restatement
in more exact terms of PV 16.1–2: a blood flow is considered the most polluting;
then comes a flow with “the least amount of yellowness (hambun-iz zardīh),”
and then some sort of moisture with a reddish tinge, again, “even the smallest
amount.” Whether the last use of hambun refers only to the amount of the flow
or also to the degree of red tinge is not clear, but, in any case, the redactor is
clearly concerned with defining the minimal amount of flow in various ways.
ZFJ’s interest in minimal measures becomes a concern with multiple levels
of sin, or, as PV 6.5E already noted, multiple counts of sin per violation(s) of a
prohibition, depending on how such violations are calculated (e.g., ZFJ 486–
487:15.2). In the overwhelming majority of cases, ZFJ can be seen as proceed-
ing along the lines set out by PV, even in its emphasis on minimal measures.
This interest in minimum measures began earlier, and we find it in PV 3.14K–L,
where the commentator, Rōšn, is reported to rule that the minimum mea-
sure of the amount of dead matter that pollutes is “as much as a fly can carry,”
thus referring to Ohrmazd’s statement in PV 5.3, where he absolves a pious
Zoroastrian of the terrible sin of inadvertently feeding a fire with polluted
dead matter on a tree branch.
Another aspect of ZFJ’s ritual system is an interest in the basic parameters
of knowledge and intention, based on Ohrmazd’s declaration in PV 5.3 that
unintended sin does not make a person a sinner, which is placed at the begin-
ning of ZFJ. At various points in ZFJ this theme comes to the fore (491:15.16),
sometimes revealing a very sophisticated continuum of degrees of intention,
negligence, and innocence (608:35.8).
ZFJ further distinguishes negligence per se (sūdagīh) from negligently per-
forming a sinful action without a specific sinful intent. It characterizes the
performance of a sinful act as done innocently, presumably because the one
performing the action is unaware of the prohibition. It goes on to define the
spiritual harm or material punishment meted out for each violation of the
command to dispose of hair cuttings and fingernail clippings in the proper
manner. Finally, ZFJ (541:28.12 and 28.13) inquires as to how an obligation can
be performed more strictly (nigerišnīg saxttar).
In another departure, ZFJ weighs in on a burning issue in the late Sasanian
period: relations with and attitudes towards non-Zoroastrians. It takes a de-
cidedly liberal view, as is evident in at least three decisions (456:7.1, 545:29.6,
and 593:34.16), and this view aroused enough opposition for a commentator
to interpolate a few pages of counter-opinions. In chapter 7.1, Gōgušnasp is
10 Introduction
represented as holding Zoroastrian and non-Zoroastrian corpses on the same

level – as mutually polluting, since members of any religion may become righ-
teous; in 29.6, it is ruled that non-Iranian graves should be left alone; and in
34.16, sexual relations with non-Iranians are subject to only a xwar sin.20 It is
this latter decision that bothers the interpolator, who rules that intercourse
with a member of an “evil religion” (i.e., non-Zoroastrian) that results in a preg-
nancy is subject to a tanāpuhl sin (34.16). While the two views can be recon-
ciled, the change in terminology, along with assertions that deny any validity
to non-Zoroastrian religions, indicate that we have here a view different from
that of ZFJ as a whole.21 Still, a comparison of this with Hērbedestān 12.4 indi-
cates that even extreme views of non-Iranians had moderated over the inter-
vening century: “Having sex with a non-Iranian, margarzān, whore of evil dēn
stands at xwar / We let people know that a whore is (on a par) with the females
of quadrupeds.”22
Another important innovation on the part of ZFJ is the conception of pol-
lution as occupying three-dimensional space, and the consequent formula-
tion of hypothetical cases regarding the polluting potential of a dead body
in various spatial configurations: a tent within a house, two houses adjacent
to one another, and so on. In the Avestan Vidēvdād, pollution is propagated
by contagion – in one dimension. It is only with the late-fifth-century text PV
(5.44B–D) that we begin to see the development of the idea that pollution can
occupy space, and that only in one very restricted situation.23 It is in the ZFJ
that this idea is accepted in a general sense, where the entire inner space of
a house in which a man has died becomes polluted. Thus, we have: “If a body
20 Sins were classified as “light” (xwār), “heavy” (garān), or “heavier” (grāy), the heaviest of
them all being the tanāpuhl (Av. tanu.pərəθa-), “whose body is forfeited,” and margarzān,
“worthy of death,” sins. The term xwar (Av. xvara-) indicates a small degree of sin, that is,
a “wound” that cuts into the flesh to a certain depth (half a finger or one-fifth of a short
span). There are different degrees of sins designating originally different types of physi-
cal harm done to others, each deserving a specific physical punishment: yāt (Av. yāta-),
injuring the foot (the organ of “walking”) by breaking it, causing a wound of three to
four finger-breadths; framān (lit. “order”), originally denoting the sin of not carrying out a
promise given to a person dying; see Klingenschmitt 1968, nos. 699–709. For the grades of
sin and their atonement in money values, see Kotwal 1969, 114–15.
21 In this passage ZFJ refers to non-Zoroastrians as an-ēr, “non-Iranians,” while the interpo-
lator refers to them as ag-dēnān, “members of an evil religion.”
22 Kotwal and Kreyenbroek 1992, vol. 1, 64–65.
23 The case is when in a house with one door, a rite/sacrifice is prepared, (then) a dog or a
man dies in it; the rite comes to an end because the space/place is polluted. Doorways are
regarded as very vulnerable areas, such that a house with one door is therefore most se-
verely affected by a death within, because it would certainly be polluted when the corpse
is carried out through it.
Introduction 11
dies in a house, the entire house and the empty space (inside it) are polluted”
(667:40.10).24
ZFJ concentrated on the ritual/legal part of PV and for the most part ignored
the mythological parts, but not altogether; mythological elements show up in
chapter 5, dealing with “rain falling on corpses,” which is a theological medita-
tion on Ohrmazd’s relationship with the evil parts of his creation.
Finally, at times ZFJ anonymously presents opinions that are attributed to
named authorities in PV, presumably indicating that some individual opinions
had either gained acceptance in the intervening century or that the compiler
of ZFJ wished to present them as the consensus view.25
There is nevertheless a note of intellectual continuity. Abarg follows Sōšāns
(ZFJ 506:18.6) in regard to the problem of the Whole and the Parts, and the
category of xūb (= good; proper)26 seems to be an innovation of Sōšāns
(ZFJ 589:34.1). Again, the Mēdōmāhites (ZFJ 542:29.2) follow their reputed
founder Mēdōmāh’s ruling in PV 8.34.
The final redactors of the Pahlavi texts remain anonymous (except for
MHD), and only very rarely does the final redactor (or redactors) participate
in the exchange of opinions between the various commentators. As noted be-
fore, nearly all the innovations in ZFJ are in the anonymous contributions of
the redactor(s) or introduced by az man. The anonymous statement does not
indicate a final opinion of the redactor, but a later interpolation. This seems to
be a feature of ZFJ, which is later than the rest and represents almost all points
of view. The final redactors are not, however, just unbiased collectors of oral
tradition. Their selections of opinions reflect their ideological position.
The redactor(s) who compiled ZFJ were heirs to the notions and practices
of purity and impurity that their predecessors developed, as well as to the em-
phasis on scrupulousness in observance of purity as a way of differentiating
insiders from outsiders. The redactors present a comprehensive attempt to
develop, systematize, scrutinize, and augment the Avestan and post-Avestan
inheritance, and to weave out of numerous legal details a rich picture of ev-
eryday activities, encounters, and practices that are defined and governed by
observance of ritual purity.
One of the most important tasks of Zoroastrian theologians of the Sasanian
period was to link religious and legal decisions to the Avestan texts and by that
means to demonstrate their continuing relevance to their own age. Throughout
24 For a thorough analysis of the subject, see Elman and Skjaervø 2014, 21–45.
25 Thus, in ZFJ 505:18.2, Sōšāns’ opinion in PV 7.2D is presented anonymously; likewise, his
opinion in PV 16.8 is presented anonymously in ZFJ 583:33.62.
26 ZFJ introduces a new parameter: xūb, that is, not desirable but not guilt-inducing.
12 Introduction
the text, references to the scripture are made in the formula az abestāg paydāg,
“It is known from the Avesta,” as a way of supporting the statements’ authority.
In essence, ZFJ’s vast purity and impurity corpus can be seen as a direct con-
tinuation of the frames of thought and hermeneutic and legislative endeavors
that preceded it.
It is important to emphasize that the Zoroastrian theologians’ corpus of pu-
rity and impurity is essentially a technical legal corpus designed to provide a
comprehensive picture of a central aspect of Zoroastrian ritual life. Viewing
ZFJ within the framework of Zoroastrian thought from PV to Šnš, and apart
from whatever academic/political factors may have been involved, this single-
minded pursuit of atonement and purification may be seen as an explanation
for what seems a paradox: that ZFJ has been preserved despite the fact that late
compilations ignore it. It was ignored either because not many copies circu-
lated or because it contained more innovations than most Zoroastrian authori-
ties could tolerate or absorb, but it was preserved precisely for its contribution
to questions of pollution and purification. For the Zoroastrian theologians
depicted in ZFJ, the pursuit of purity is an unending everyday task, which is
undertaken in a world pervaded with impurity. Much of what ZFJ exposes is
how to understand, dispose of, and maintain individuals’ distance from the
dead things their bodies exude, because such matter is hostile to their health
and well-being, and to Ohrmazd’s plans for creation.
3 Technical Terms
There are two main categories of dead matter nasā(y) (Av. nasu-, AirWb,
col. 1057; nominative nasuš, accusative nasāum; Middle Persian, nasuš and
nasā/nasāy) and hixr (Av. hixra-, AirWb, col. 1812), in which the latter is less
polluting and consequently poses less danger. Nasā(y), dead matter, originates
from bodies of humans and animals. It is polluted by the female demon Nasuš,
who needs to be exorcised by washing (šōy-, šust-) or by having a dog look at
the dead being (sagdīd). The less severe, hixr, includes excreted or vomited
matter as well as hair and nails. The difference between nasā(y) and hixr can
be precisely measured, for the sacred fire must be kept thirty paces away from
nasā(y), while three paces suffice in the case of hixr. One of the tasks of the
Sasanian theologians was therefore to determine to which of these two cat-
egories any dead matter belonged, as it impacted the degree of guilt. The exact
nature of the two categories is still uncertain, but nasā(y) certainly applies to
dead human and animal bodies, bleeding (notably menstruation), and some
moist excretions, while hixr applies to dry excretions, trimmings of hair and
Introduction 13
nails, dry skin flake-off, as well as nasāy, once digested and converted to the
less polluting category.27 Other essential parameters were knowledge as op-
posed to ignorance, fear as opposed to absence of fear, wetness as opposed
to dryness, contact as opposed to non-contact, and proximity as opposed to
distance.
The participants in the impurity system are the primary sources of im-
purity (corpses/carcasses, menstruating women, etc.) and those who have
direct contact with these primary sources. However, persons and objects
several times removed from the source can also be affected in terms of im-
purity. For the Zoroastrians, impurity does not end with whatever had direct
contact (ēw-kardag, lit., “in one piece”) with the source. Even an item that did
not touch the source directly ( jud-kardag, lit., “in separate piece”) but only
touched something that touched the source is affected by the source’s impuri-
ty, although in a lower degree. For instance, a person who is indirectly involved
in carrying, moving, and touching impurity is not considered to be a sinner
worthy of death (margarzān); the person’s legal accountability and the rituals
that must be performed are significantly fewer than those applied to the per-
son who has direct contact with impurity.
Other technical terms often used in matters of purity and pollution in-
clude these: ham-karzag/ham-kerbag, that is, contact with polluting persons
or things;28 hamrēh/hamrēt (Av. hąm.raēθβaiia-, “pollute [by being] together”)
and padrēh/patrēt (Av. paiti.raēθβaiia-, “pollute [by being] onto”), usually trans-
lated as “directly infected/direct defilement/direct pollution” and “indirectly
infected/indirect defilement/indirect pollution.” The two terms are explained
by Ēmēd son of Ašwahišt, question 15: “Hamrēh is when a man’s body is in close
contact with a dead thing (nasāy) or a dead thing with a piece of clothing on
a man’s body or a piece of clothing with a dead thing; padrēh/pedreh is what
happens when there is something else between the dead thing and the man’s
body, such as an animal, and he moves the other thing with one connection.”29
Another technical term that often appears in ZFJ is frōd burdan, “to carry
down,” in the sense of “to be propagated,” “to permeate” – that is, to portend
potential contact and hence also potential pollution. In other words, there is
the question whether the pollution radiates down from the dead object and
27 See for example, the debate in PV 5.1–3 (Moazami 2014, 122–23) between Abarg and
Mēdōmāh as to whether the dead matter (nasāy) ingested by a bird by pecking at a corpse
is converted to the lesser polluting “dry dead matter” (hixr) by the action of ingestion
(Abarg) or digestion (Mēdōmāh).
28 Tavadia (1930, p. 9) translates the term as “connected (with polluted matter or person).”
Skjaervø (2009, p. 481) translates it as “having a part in common.”
29 Skjaervø 2014b, 386, note 50; Šāyast-nē-Šāyast, chapter 2.59; Safa-Isfehani 1980, 86–87.
14 Introduction
thus potentially pollutes anything in its way – a person or object that happens
to find itself directly below the dead object – and all the way down to the earth.
4 Presentation of the Text in this Study
The present translation is based on the manuscript TD2. The transcription fol-
lows D.N. MacKenzie’s30 with some changes in transcription of the words in
the text. The angle brackets ⟨ ⟩ indicate that a word has been added to the text;
parentheses ( ) indicate that words have been added to the translation; and
braces { } indicate deletions from the manuscript.
In the transcribed text the words ud, and ī, the ezāfe, are added and deleted
freely, without indication in the critical apparatus at the bottom of the text.
Confusions between [HD] ēw (a, one), [HNA] ēd (this), [ʾy] ay (that is to say),
and [ʾy] ē (particle), and between [OL] ō (to, at), [OLE] ōy (he/she/that), and
[KN] ōh (so, thus; may) are frequent in the manuscript. An asterisk (*) marking
a word in the text and translation indicates an ambiguous case. Certain techni-
cal terms have been retained in the translation, mostly at their first occurrence,
for the sake of authenticity (e.g., gōmēz, bull/cow’s urine). When PV and Šnš
offer parallels, I refer to them in the footnotes. They can help or justify the in-
terpretation of our text. Corrupt or incomprehensible passages have been left
out, sometimes marked by ellipses.
The transcription of Avestan is based on the system established by Karl
Hoffman.31 For Avestan vocabulary, references are given to Christian Bartholo-
mae’s Avestan dictionary, Altiranisches Wörterbuch (AirWb).32 There are also
Avestan words in the texts that are misquoted or written in an approximate
way in the Pahlavi text. In those cases, I have tried to edit them as they were
written in the manuscript tradition. In order to make the analysis of the text
simpler and immediate, a lexicon of the Middle Persian words that occur in the
text follows the translation.
The text of the manuscript is not divided into chapters. For the sake of clar-
ity, I divided the text into forty chapters based on subject matter.33 In the tran-
scribed text page numbers of the manuscript are given in the left margin.
30 MacKenzie 1986.
31 Hoffmann 1989; Hoffman and Narten 1989.
32 Bartholomae 1904; repr. 1961.
33 The manuscript in four instances mentions the word kardag, “chapter,” which are allu-
sions to four chapters of PV; that is, ZFJ chapter 9 is PV 5; ZFJ chapter 6 is PV 16; ZFJ
chapter 24 is PV 7; and 32.8 starts with the words “chapter 8.”
Introduction 15
I have tried to keep the translation as literal as possible and as close as pos-
sible to the structure and style of Middle Persian texts. Some parts of the text
remain obscure, however, especially where the syntax is convoluted. There are
many uncertainties in the reading as well as the meaning of some terms. I have
attempted to closely adhere to the text’s wording and to let the text speak for
itself in spite of the fact that this at times sounds somewhat archaic. In the
translation, I have sometimes suggested more idiomatic English phrasings.
The primary intention of this book is to enable scholars to gain a better un-
derstanding of the Zoroastrian legal texts and discourse relating to purity/im-
purity and to show the ways in which the Zoroastrian theologians constructed
religious legal discourse surrounding these rules. ZFJ traces the major issues
and debates on these rules and several emerging themes that gradually devel-
oped among the authorities and schools of the period. Its redactor(s) were part
of the intellectual world of late antiquity and share a number of characteristics
that joined them to that world.
It is hoped that the present translation sheds light on the value of the
Sasanian-Zoroastrian purity/impurity rules. That is not to say that this trans-
lation can be considered final. There is certainly far more to be said on each
chapter of the text that I have been able to cover here. A larger commentary
and more explicative analysis of the text and the material in each chapter is
envisioned, which I hope to provide in a companion volume in near future.
Edition and Translation of the
∵
433 | nibēsīhēd ∵ zand fragard ī jud-dēw-dād ∵
Chapter 1
1.1
u-š guft Ohrmazd kū ⟨nē⟩ ān ī sag-burd nē ⟨ān ī⟩ way-burd . nē ān ī gurg-burd
nē ān ī wād-burd nē ān ī maxš1-burd nasuš mard nē āstārēnēd kū wināhgār
nē kunēd2 ∵
1.2
čē agar3 awēšān nasāy ī sag-burd way-burd wād-burd4 mard āstārēnīd būd hē
kū mardōm pad ān rāh5 wināhgār būd hē pad tēz-rawišnīh kū tēz6 būd hē
ān ī man harwist ī axw ī astōmand zad-xwāstār ī ahlāyīh kū rāh ī *ō kār ud kir-
bag kardan7 zad būd8 hē
xrōsišn dād *ō ruwān kū-šān ruwān andar dōšox9 xrōsag ud xwistag būd hē
434 tanāpuhlagān margarzān būd hēnd az frāyīdīh | wināhgārīh10 ī awēšān nasāy
kē abar ēn zamīg widerēnd ∵
1 PV 5.3A; L4 maxš, E10 magas.

2 PV adds: tā rēman ōh kunēd.
3 čē agar = yezica. PV agar-iz, MU 1, 3 agar čē.
4 PV then: gurg burd maxš/magas-burd.
5 “mardōm pad ān rāh” is not in PV.
6 PV: zud.
7 PV omits.
8 PV: ēstād.
9 PV: az garōdmān.
10 PV: wasīh.

| It is written: The Zand on the Chapters of the Widēwdād.1
Chapter 1: Various Degrees of Pollution of Organic and

Nonorganic Entities
1.1
And Ohrmazd said: Dead matter2 carried by a dog, carried by a bird, carried by
a wolf, carried by wind, carried by a fly does not cause a man to sin, that is,
does not make (him) a sinner.
1.2
Because if those corpses carried by a dog, carried by a bird, carried by wind
were to make a man sin,
that is, people would have become sinners in this way, speedily, that is, it
would have been fast, my entire material existence3 – seeking to strike righ-
teousness, that is, the path (for them) to do work and good deeds would be
stricken.
Howling would be given to the soul, that is, their souls would have been
howled/booed and chased in hell.
They would be tanāpuhl sinners (and), margarzān, worthy of death, because
of the great amount | of sinfulness of those corpses that pass away on this
earth.4
1 ZFJ opens by quoting PV 5.3–4, which contains Ohrmazd’s declaration that one does not
become a sinner by the unwittingly commission of an offense, even a serious one, in this
case, by unknowingly bringing polluted wood to a fire and thus polluting it. PV then applies
this theological/ethical statement to the more mundane question of whether ingestion or
digestion of dead matter suffices to convert nasā (dead matter) to the less polluting hixr (dry
dead matter), because, as PV 8.34 has it, “dry does not pollute dry.” In contrast, ZFJ takes the
statement at its face value and draws the obvious conclusion that if the one who brings the
polluted wood to the fire did know that it had been polluted by some unlikely means,
he would then be a sinner.
2 Nas; nasuš or nasrušt (Av. nasao- f., nasuš- n.), the demon of carrion; it attacks the body when
it comes into contact with dead matter, especially human and animal. At death it descends
upon the dead body from the north, the dwelling place of the demons, in the shape of a fly.
3 astōmand (Av. astuuant-, lit. “possessing bones, bony”; traditionally interpreted as “material,
belonging to the created world,” in contrast to the spiritual world (mēnōy, Av. maniiu-).
4 PV 5.4(A–C). Tanāpuhl (Av. tanu.pərəθa-; pəšō.tanū-), “atoned for with the body,” designates
the highest offense; margarzān, “worthy of death,” the most severe sin in the Zoroastrian
system of classifying sins. In theory, there would be no atonement for this class of sin, which
would be punishable by death, but in practice there were various ways of making up for it.

20 Chapter 1
1.3
pursišn ka nasāy tan paydāg ī dānēnd kū nasāy dānēnd kū sag ud dad dām-burd
ēg-iš padiš rēman ud wināhgār ayāb nē
bawēnd ∵
ud ka nē dānēnd kū nasāy wināhgār ud margarzān bawēnd ∵ nē ∵
ka ēsm ī ātaxš rāy brīnēnd nasāy awiš gumēxt ēstēd ka dānēnd ayāb nē dānēnd
čiyōn bawēd
1.4
passox ka ēsm zad ā-š ēw-bār xūb bē nigerišn
ka *ō kār barēd ā-š se bār xūb bē nigerišn
ka-š ēdōn kard ēg-iš padiš a-wināh
1.5
az Abestāg paydāg
se bār ōy ō ēsm frāz ē nigerēd se-iz bār ōy ō hamāg perāmōn ud pad
frōd-wardišnīh frāz ē nigerēd ∵
1.6
pursišn dār ī a-kār kadār
passox ān kē nasāy padiš barēnd ud ān kē abar wišōbēnd
ān kē mard padiš *ō dār kunēnd ān kē handām ī zan ī daštān abar rasīd ∵
435 ka be kārēnd šāyēd | ayāb nē ∵ nē ∵
ka a-xwēškārīhā bē rōyēd čē kunišn
passox pad hamāg šāyēd ∵
Various Degrees of Pollution of Organic and Nonorganic Entities 21
1.3
Question: If they know clearly about the dead body, that is, they know (about)
the dead matter that is carried by dogs and wild animals or domestic ani-
mals, then do they become impure and sinners on account of it or not?
They become (impure and sinners).
And if they do not know that is a corpse, do they become sinners and deserving
of death? No.
When they cut firewood for the fire and it (the firewood) is polluted with dead
matter, whether they know or do not know, how is it?
1.4
Answer: When the firewood is cut down, then it should be looked at carefully
one time.
If it is carried for some work, then it should be looked at carefully three times.
If it is done so, then there is no sin.5
1.5
It is known from the Avesta.
One should look at the firewood three times; also look all around and (even)
turning downward three times.
1.6
Question: Which kind of wood is useless?6
Answer: That on which they carry dead matter, that on which it is decomposed;
that with which (they make gallows to) hang a man; that to which a limb of a
menstruating woman reaches.
When they plant (that wood), is it permitted | or not? No.
When it grows by itself, how one should use it?
Answer: It is permitted for any use.7
For a discussion of various degrees of sin see Klingenschmitt 1968 and Kotwal 1969; see also
Macuch 2011.
5 PV 5.4 (G).
6 a-kār, useless, unfit for use.
7 PV 5.4 (H–I).
22 Chapter 1
1.7
pursišn tarr ī rustag ka-š nasāy padiš gumēxt čiyōn bawēd ∵
ast dastwar kē ēn guft hād sar-ā-sar bē brīd ud hamāg nasāy .
ud ast dastwar kē guft ō ēd hangārēd agar ōh ōgārīd
ka ∵ ōgārīd se pāk ∵
ud mar bē ka ēk se bē būd u-š se sāl padiš bē šud pāk ∵
čē ān dār *frāz dahišn ī az bunīh aziš bē šawēd ∵
Dād-Farrox guft kū agar dār sar-ā-sar nasāy bē brīd hamāg bē ō nasāy bawēd
ka šakar awiš gumēzēnd sar-ā-sar bē barēd hamāg dānišn *pāk11 bawēd
ēn wāzag ī Dād-Farrox pad kār abāyēd dāštan ayāb nē ∵ nē ∵
tarr ī rustag ka-š nasāy awiš pahikafēd čiyōn bawēd ∵ tis-iz nēst
hušk ī rustag ayāb brīdag ka-š nasāy awiš gumēxtēd čiyōn
436 passox pad gyāg šōyišn | kār
1.8
pursišn tarr ī brīdag kē-š nasāy awiš gumēxtēd
passox pad čāštag pad nē kard ēstēd ∵
az man bē agar ān tarr gyāg
ēdōn ka frōd kārēnd bē rōyēd ēg-iš dādestān čiyōn
ān ī rustag agar dār az ān ī ka *frōd kārēnd bē nē rōyēd ēg pad sāl-drahnāy ka-š
wārān padiš bē būd pad frasp pēšag abārīg kē-š kār nē pad āb ud ātaxš šāyēd ∵
11 ⟨dʾk⟩.
1.7
Question: Fresh, growing vegetation, if dead matter is mixed into it, how is it?
There is a dastwar,8 priest-scholar, who said this: Indeed, he cuts it from end to
end and it is (still) all dead matter.9
And there is a dastwar who said: One should consider it as if (dead matter) was
removed.
If it was removed three (times), it is pure.
And (regarding) the number, only if it was (removed) three (times)10 and three
years have passed, (then) it is pure.
Because (only if) that wood grows from the base, (the impurity) goes away
from it.
Dād-Farrox said: If the wood (mixed) with dead matter is cut from end to end,
(still) it is all dead matter.
If they mix sugar into it (and) one removes it from end to end, by all knowledge
it becomes *pure.
Must this statement of Dād-Farrox be held as applicable or not? No.
Fresh vegetation, if it encounters dead matter, how is it? It is nothing.
Dry vegetation, or cut (vegetation), if dead matter is mixed with it, how is it?
Answer: If washed immediately, | (it can be) used.11
1.8
Question: Fresh cut (vegetation) into which dead matter is mixed.
Answer: It was not considered in the teaching.
In my opinion,12 only if the place is moist.
Thus if they plant it down (and) it grows up, then what is the decision?
That which has grown up, if the wood does not grow from that which they
plant, then for the duration of a year if there has been rain on it, it is permit-
ted to use as part of a roof-beam (or) other things whose use is not (related
to) the water or fire.
8 A term referring to Zoroastrian spiritual authorities; for the etymology of dastwar, see
Bailey 1971, 160; Shaki 1994, 111–12.
9 Or “peeled end to end.” This is not sufficient to remove the dead matter, while the other
priest considers it sufficient. See Šnš 2.118.
10 That is, three layers have been removed: the one in contact with the dead matter, the one
that was in contact with that, and finally a third layer; at that point even the first priest
would agree that the dead matter has been removed.
11 PV 5.4 (M–P).
12 “Az man,” the later interpolator (see Introduction), who is usually lenient, stipulates that
washing can be effective when the ground is moist.
24 Chapter 1
1.9
hušk ka rustag ayāb ∵ brīdag u-š nasāy andar gumēxtēd čiyōn bawēd.
passox ān ī and gyāg bē tāšišn
abārīg pad sāl-drahnāy šōyišn kār ∵
1.10
pursišn tarr ī rustag ka-š hixr awiš gumēxtēd čiyōn
passox sar-ā-sar bē brīd pad gyāg ōgārd dārišn
1.11
pursišn tarr ī brīdag ka-š hixr abar gumēxtēd čiyōn
passox agar hixr az ān ī pad rustan šāyēd
ka-š abzāyišn padiš būd pad hamāg kār šāyēd .
437 ud agar | dār nē az ān pas pad dar ud frasp pēšag huškwar ī nē pad xwarišn
mehmān šāyēd∵
hušk ī rustag brīdag ka-š hixr awiš gumēxtēd čiyōn ∵
ān and gyāg bē tāšišn abārīg pāk
wēšag-ēw kē ēsm-ēw tāg andar kē nasāy awiš gumēxt ēstēd nē dānēd kē kadām
dādestān čiyōn ∵
nē warōmand .
1.12
ramag ī gōspand ēd andar kē nasāy jūd ēstēd nē dānēd kū kadām čiyōn
nē warōmand.
warōmand nē kunišn12
1.13
dar ī hazzān13 ka-š nasāy abar rasīd čiyōn
pad ham-kār šāyēd
12 ⟨OBYDWNx2šn’⟩.
13 ⟨hzdʾn’⟩.
1.9
Dry (wood), when it is grown (i.e., still standing) or cut down, and dead matter
is mixed into it, how is it?13
Answer: That much space should be cut off.
The rest (of it) after washing, within a year, (it can be) used.14
1.10
Question: Fresh vegetation, if dry dead matter is mixed with it, how is it?
Answer: Cut it from end to end, it is considered as removed on the spot.
1.11
Question: Fresh cut (vegetation), if dry dead matter is mixed in it, how is it?
Answer: If dry dead matter is from that which is growing, it is permitted.
If there was growth in/through it, then it is permitted for all purposes.
And if it is | a tree, from then on, it is not permitted as a door, roof-beam, other
dry (component), and not acceptable in food.
Dry growing (or) cut down vegetation, if dry dead matter is mixed with it, how
is it?
That much space should be cut, the rest is pure.
If dead matter is mixed with twigs of firewood, (collected from) a thicket, but it
is not known which one (= twig) (is polluted), what is the decision?
One should not be in doubt (when it is not known which twig from the fire-
wood is polluted).
1.12
A herd in which there (is) a sheep that had chewed dead matter (and) is not
known which (of them), how is it?
It is not doubtful (concerning this matter);
It is not allowed to be doubtful15 (when it is not known which sheep from a
flock is polluted).
1.13
The door of an ossuary, if dead matter reached it, how is it?
It is permitted for the same use.
13 That is, if it is dry but not uprooted, it has the same status as chopped-down wood; it has
to be both fresh and attached to the ground for the leniencies of 1.7.
14 PV 5.4 (P).
15 Šnš 2.73. It thus suggests that oftentimes the determination of the true nature of an afflic-
tion is impossible.
26 Chapter 1
dar ī daštānestān ka-š nasāy abar rasīd . pad hazzān šāyēd

dar ī xwēšgāhān ka bē *pohēd14 pad tis-iz šāyēd .
1.14
pad xwēšgāhān hazzān daštānestān šāyēd
ka-š nasāy abar rasīd pad hazzān šāyēd
438 ka-š daštān abar | rasīd pad ∵ xwēšgāhān ud daštānestān šāyēd .
čē ān ī xwārtar pad ān ī grāytar šāyēd ∵
ud ān ī grāytar pad ān ī xwārtar nē šāyēd ∵
1.15
dar ī deh ud dar ī šahrestān ka-š nasāy abar rasīd čiyōn .
tā pad ham kār dārēnd . šāyēd .
pas ka bē wēzēnd ∵ ka-iz pad ham-gyāg abāz āguzēnd xāk šāyēd ∵
1.16
dar ī ganjag šabestān jāmagdān ka-š nasāy abar rasīd čiyōn . a-kār.
1.17
dar ī srāy. ka-š nasāy abar rasīd čiyōn
ēdōn čiyōn Sōšāns guft nē šāyēd .
ēdōn čiyōn Kay-ādur-bōzēd guft šāyēd ∵
az man bē agar srāy ān kē-š kadag-xwadāy dahlīz ēk ēdōn bawēd čiyōn . dar ī
ganj ud šabestān.
14 ⟨pysnʾytʾ’⟩/⟨PSHWNyt’⟩.
The door of the secluded place for menstruating women,16 if dead matter
reached it: It is permitted for an ossuary.
The door of one’s own (= bathroom) when is *decayed, is it permitted for any-
thing (else)?17
1.14
It is permitted for one’s own (= bathroom), and ossuary, and for a menstrual
hut.
If dead matter reached it, it is permitted for an ossuary.
If menstrual (discharges) | reached it, it is permitted for one’s own (= bath-
room) and for a menstrual hut.
Because it is permitted (to use) the less severe (polluted) for the more severe
one;
(But) it is not permitted to (use) the more severe for the less severe one.18
1.15
A village gate and a city gate, if dead matter reached them, how is it?
As long as they keep it for the same use, it is permitted (to use).
Afterwards, if they separate (the gate), if they smear it with dust in the same
place, (then) it is permitted.19
1.16
The door of a treasure house, private apartments, (or) a wardrobe, if dead mat-
ter reached it, how is it? Useless.
1.17
The door of a house, if dead matter reached it, how is it?
As Sōšāns said, it is not permitted.
As Kay-ādur-bōzēd said, it is permitted
In my opinion, only if the house is that (in which) the house master has one
portico, then it is like the door of treasure houses and private apartments
(i.e., useless);
16 Daštānestān, “secluded place, menstrual hut” is a windowless hut, set at some distance
from the house, in which a menstruating woman remains for nine or ten days following
the onset of her period. There were strict rules regulating the seclusion of women dur-
ing menstruation, keeping them away from fire, water, vegetation, ritual implements, and
men during the period.
17 Šnš 2.74.
18 Šnš 2.75.
19 PV 5.4 (S–T).
28 Chapter 2
agar srāy az ān ī kadag-xwadāy dō-dahlīz ud dar ī . dahlīz abāz ō ēk āwurd ēstēd

bē ō dar ī deh ud ān ī šahrestān handāzišn ∵
1.18
439 dar ī bāɣ ī ayāb dar ī | gumbad ī ātaxšān ka-š nasāy ayāb daštān abar rasīd čiyōn .
pad ān ī daštān xwēšgāhān šāyēd
Chapter 2
2.1
ka nasāy pad tan-ēw bē wišōbēnēd čiyōn bawēd ∵
ka pad ēw-kardagīh be wišōbēnēd
Sōšāns guft ay ēd nē abāyēd kū dānēd kū sagdīd ayāb nē čē rēman margarzān
u-š šōy nēst
Abarg čār tuwān āmār nē kard
ud Gōgušnasp guft ay pad čār ud tuwān
ka dānēd kū hambun-iz wināh ast ā margarzān ∵
Rōšn guft ay ∵ *čē-š15 ōh abāyēd kū sag nē dīd ∵
nasāy paymānag čand ∵ hambun-iz nē . nōiṯ. maxšē. bərətō .
2.2
ka nasāy dō pad band frōd bast ēstēnd wināh ī dō bawēd ayāb ēk
ān ī ēk ∵
15 ⟨cwš⟩.
The Laws of Corpse Impurity 29
If the house is that (in which) the house master has two porticos, and their
doors are directed (lit., brought) toward each other (lit., one), (then)
it should be considered (like the) door of the village and that of the city
(which can remain in place).
1.18
The door of a garden or the door of the dome of a | firetemple if dead matter or
menstrual blood reached it, how is it?
It is permitted (to use) for menstrual huts (and) bathrooms.
Chapter 2: The Laws of Corpse Impurity
2.1
If someone disturbs (i.e., moves) a corpse alone, how is it?20
If (the corpse) is disturbed (i.e., moved) in one piece (i.e., direct contact):
Sōšāns said: It is not necessary to know whether (the dead body) was seen by
a dog21 or not, because (he is) impure, worthy of death, and there is no pu-
rification for him.
Abarg did not consider “means and ability”;
And Gōgušnasp said: (One should consider) “means and ability.”
If one knows that there is the smallest measure of sin (and still does it), then
he is (a sinner) worthy of death.
Rōšn said: That is because (one must know) that the dog did not see (the dead
body).
What is the measure of dead matter (that contaminates)? Not (even) the
smallest measure (as it is evident from the Avestan passage), “Not carried
by the flies.”22
2.2
If two corpses are tied down (together) with a bond, is it a sin of two (counts)
or one?
It is of one (count).
20 Carrying a corpse alone is an inexpiable transgression, and the transgressor is subject to

capital punishment; see Šnš, 2.63.
21 The demon of dead matter attacks the body through its openings, beginning with the
nose and the eyes and ending with the penis and anus, and everyone or everything that
comes into contact with it. To counteract its influence and lessen the likelihood of con-
tamination, the ritual of sagdīd, “seen by a dog,” has to be performed as soon as possible
after death. See chapter 18.
22 PV 3.14 (F–L); the dead matter is measured by whatever a fly can carry.
30 Chapter 2
2.3
jāmag ī abāg nasāy ēw-kardag ka-š padiš be jumbēnēd čiyōn .
rēman .
2.4
440 nasāy ī ō kas-ēw framāyēd kē-š *frayādišn nēst padiš |
ēg-iš wināh ud rēmanīh ī pad rāh *pardazišn bawēd . margarzān ōh bawēd ∵
ka-š andar kanār murd ēstēd ud pad gyāg be abganēd rēman nē bawēd .
ka-š murw-ēw azabar frōd abganēd bē pad rāh ī ham-karzagīh tā rēman nē
bawēd .
ka murw az ān ī nasuš nē zanēd16 ā-iz ēdōn bawēd .
ka pad stōr nišānēd pad nigerišn pad nasāy bē rāyēnēd . nē rēman
ka pad stōr ēstēd frāz āhanjēd .
Rōšn guft ay ēdōn bawēd čiyōn pad zōr ī dō mard .
2.5
dast ī šabēn pad āb ud ātaxš ud xwarišn jāmag čiyōn.
*xwadāy-būd17 ī *sālīg18 pad āb ud ātaxš tanāpuhlagān guft . mādagwar ān ī
rēman.
az Abestāg paydāg kū dast ī šabīn ō āb ud ātaxš burd19 ēdōn bawēd čiyōn hixr
ān ānōh ēdōn paydāg čiyōn ka-š nasāy ō mard ī ahlaw burd hē .
441 pad xwarišn ī tarr ud *šōr grāy ud | ud pad ān ī hušk jāmag nē bawēd ∵
16 ⟨zwwyt’⟩.
17 ⟨hwtʾ bwtn’⟩.
18 ⟨sʾlyk’⟩.
19 ⟨YBLWN’x2⟩.
The Laws of Corpse Impurity 31
2.3
Clothing that (comes) in direct contact with the corpse when one moves it,
how is it?
(It is) polluted.
2.4
Someone orders a person who has no assistance (to move) a corpse: |
Then for him, there is sin and pollution on the road of undertaking (i.e., sin and
pollution occur by engaging in the work). He will become a sinner worthy
of death.
If someone has died in one’s side (i.e., the right or left part of a person) and he
immediately throws it (= the dead body) away, he will not become polluted.
If a bird (flying) above casts (its shadow), by way of direct contact (with the
corpse), he (i.e., a person there) does not become polluted.
If the bird is not among those (birds) that smite the demon of dead matter, in
that case too, it will be such (= not polluted).
If (a corpse) is placed on a horse (and) someone intentionally leads (it) with
the corpse (on it), he is not polluted.
If it is tied over a horse and one pulls it:
Rošn said: It is just like (when a dead body is carried) by the strength of two
men (and therefore not as culpable as if he carried it alone).23
2.5
Night hands24 (that come into contact) with water, fire, food, vessels/clothing,
how is it?
The *lord of Sālīg (?) said, (contact) with water and fire (makes) one guilty of a
tanāpuhl sin, that is, the essential (elements are) polluted.
It is evident from the Avesta that bringing night hands to water and fire is like
(bringing) dry dead matter (to water and fire).
That is evident from the passage (in the Avesta): “If one had brought dead mat-
ter to a righteous man.”
Regarding fresh and heavily salted/preserved food, | dry vessels do not become
(polluted).25
23 PV 3.14 (Q–R).
24 Dast ī šabēn, “night-soiled hands,” unwashed hands; according to Dēnkard (Book 9, 794)
the spirit of the fires complains to Ohrmazd about seven classes of men, the first being
those who make use of fire with unwashed hands. See in connection Yasna 34.4; Helmut
Humbach et al. 1991, 140.
25 PV 3.14 (A1–C1).
32 Chapter 3
2.6
andar hazzān šud čiyōn ∵
Abarg hazzān āmār nē kard ∵ ud Gōgušnasp ī *a-dānist
az man bē jud agar pad ham-nērōgīh andar šawēnd *ēwēnīh20 pad šustan
abāyēd ∵
Chapter 3
3.1
kē nasāy-nigānīh rāy zamīg kanēd
ka ēk *ōh kanēd ēk *ōh rōbēd čiyōn ∵
tanāpuhl ēk ōy ud ēk ōy ōh ī xwāhēd ∵
pas ka kanēd ast bē rōbēd tanāpuhlīh ī kand nē bawēd u-š ān ī ∵ ruft *ōh bēd ∵
3.2
nasāy-nigānīh pad nasāy ∵ ī zīndagān bawēd ∵ nē ∵
3.3
andar must abāz gīrēd nasāy-nigānīh bawēd ∵ nē ∵
3.4
pad wastarg ī tadag bawēd ∵ nē ∵
3.5
ka nasāy jud az wars ud nāxun nigānēnīd bawēd .
ā nē21 .
ka wars ud nāxun nigānēnīd wars ud nāxun abāg nasāy ēg-iš nasāy-nigānīh
bawēd ∵
bawēd ∵
20 ⟨ʾywyhyh⟩.
21 ⟨ʾ-LA⟩.
Burying Corpses and the Concomitant Sin 33
2.6
Regarding someone who went into an ossuary, how is it?
Abarg did not consider the (case of the) ossuary; and Gōgušnasp’s (opinion) is
not known.
In my (opinion), only if they go in with equal strength (i.e., two men of equal
strength should remove the body); in any event, it is necessary to wash.26
Chapter 3: Burying Corpses and the Concomitant Sin
3.1
One digs up the earth for burying corpses:
If one digs and one sweeps, how is it?
One acquires a tanāpuhl (sin) for each (action).
Then when one digs, there is one who sweeps; there is no sin for digging, (but)
there is (a sin) for sweeping.27
3.2
Does burial of the dead matter of the living become (a sin of) corpse burial?
No.
3.3
Does holding (dead matter) in a fist become (a sin of) corpse burial? No.
3.4
Does it become (a sin of burial) in woven garments? No.28
3.5
If dead matter, apart from hair and nails, is buried, does (this act) become (a
sin)?
Then, no.29
If one buries the hair and nails; (if) hair and nails are (buried) with a dead
body, then does (this act) become (a sin of) corpse burial?
It becomes.
26 PV 3.14 (H1).
27 PV 3.40 (D).
28 PV 3.40 (E). This means that one covers the corpse with woven garments while it lies on
the ground; burying it in woven garments should still incur the sin of corpse-burial and
the sin of wasting those garments.
29 PV 3.40 (H). The ceremony of burying nail parings is described in chapter 17 of PV; it was
intended to prevent demons from using the nails as weapons.
34 Chapter 4
3.6
442 ka wars ud nāxun ī murdagān pad nasāy abāz ⟨nīgānīd⟩ ka-š padiš abāg |
pahikōbēd rēman bawēd ∵ bawēd ∵
ka sag wars ud nāxun wēnēd nasuš zanēd ∵ nē ∵
3.7
ka pēš az dō-sālag kirm bē bawēd ayāb bē pōsēd margarzān bawēd ∵ nē ∵
bē harw kirm-ēw rāy ā-š tanāpuhl-ēw wināh ∵
Chapter 4
4.1
pad gyāg ī sard-sēr kē wafr ud gyāg nasāy jud agar pad wafr frōd nihēnd ēnyā
gyāg nēst
ud mardōm widerān bawēnd ān pad wafr frōd nihēnd ayāb čē kunišn
pad harw dūdag-ēw ā-šān xānag-ēw az mayān ī zamīg mānišn ī mardōmān *90
gām bērōn bē kunišn ∵
4.2
ka pad zamestān mardōm widerān bē bawēnd nasāy bē ān gyāg barišn ∵
barišn ∵
u-š ēdōn wistarg and kunišn22 kū agar hixr ud tis-ēw az nasāy bē āyēd ō zamīg
nē rasēd ∵
u-š nasāy andar ān gyāg barišn čiyōn
443 garmīh āyēd murw bē āyēd zamīg bē hōšēd nasāy az ān gyāg | bērōn bē āwarišn
u-š bē ō ī murw dahišn ∵
22 ⟨OBYDWNx2šn’⟩.
Interim Storage of Corpses 35
3.6
If someone comes | across the ⟨buried⟩ hair and nails of the dead bodies, does
he become polluted? One becomes (polluted).
If a dog sees hair and nails, does it smite the demon of corpses (= the demon
of dead matter)? No.
3.7
If before two years it (= the dead body) becomes wormy or rotten, does one
become guilty of a sin deserving death? No.
But for each worm then it is a tanāpuhl sin for him.30
Chapter 4: Interim Storage of Corpses
4.1
In a cold region where (there is) snow and the place (is polluted with) dead
matter, and there is no other place to put down (the dead body) except the
snow,
and people are dying, (are they allowed) to place (the dead body) in the snow
or what should they do?
In every (single) family, they should make a house (for the dead) in the middle
of the dwelling place of the people, ninety steps outside (the house).31
4.2
If people pass away during the winter, should they carry the dead body to that
place?
(They should) carry it.
And to set it in a manner so that if dry dead matter or anything from the dead
body comes off, it would not reach the earth.
And the carrying of the dead body into that place, how is it?
(When) it gets warm and the birds come and the earth dries out, | dead bodies
should be taken out from that place and given to the birds.32
30 PV 3.40 (I–J).
31 This is a chamber for the deceased; in case of bad weather or an unsuitable time of the
day or season, the chamber may be used for keeping the dead body before transporting it
to the ossuary. The purpose of the structure is to remove the pollution of the dead from
the living place.
32 PV 5.13 (A–B); the dead body should be exposed to the sun.
36 Chapter 4
4.3
drāzāy ud pahnāy ud bālāy ī xānag čand abāyēd
čand frāz pāy ud dast widārdan ka *nišīnēd23 andar ān zamān ka zīndag bawēd
ā-š pāy ō fragān24 sar ō aškōb nē rasēd
az Abestāg paydāg
čand ān nē . ka stēndag kū zīndag nišīnišn *waɣdān25 abar rasīhēd
ma frāz pāy ud ma widārdan dast tar-iš ma pahikafād ∵
ka meh bawēd u-š tan andar nihēnd ayāb nē nihēnd šāyēd ayāb nē .
šāyēd .
4.4
čand zamān andar ān xānag pādixšāy dāštan ∵
mard-ēw rōz ud māh drahnāy
ud ka wafr bē nē šawēd zamīg bē nē āwāsēd wēš-iz padixšāy ∵
az Abestag paydāg
ēdōn ān ī ul az bōy kē *gyān andar nēst u-š tan bē ēd dahēnd andar xānag
dō-šabag ayāb se-šabag ⟨ayāb⟩ māh-drahnāy u-š kār nēst ∵
4.5
444 ka andar zamīg bē kanēd ā-šāyēd | ∵ šāyēd
az Abestāg paydāg ∵
4.6
ka andar xānag-ēw bē kunēnd u-š anīy nasāy . andar nihēnd šāyēd.
abēr šāyēd ∵
pas ka mard-ēw bē kanēnd ∵ šāyēd ∵
23 ⟨YKTYBWNyt’⟩.
24 ⟨plkʾn⟩.
25 ⟨ktʾn⟩.
4.3
How much should be the length and width and height of the house (of the
dead)?
So much so that the protruding feet and outstretched hands, when he is sitting
at that time that he is alive, so that his feet reach neither the base nor the
top of the ceiling.
How much is that? When he is erect (sitting while alive and) his head reaching
up;
Let neither protruding feet nor outstretched hands come into contact with it
(= the house).
If it (the dead body) is big, do they (still) put the body in it or not? Is it permit-
ted or not?
It is permitted.33
4.4
How long is it permitted to keep (the dead body) in that house (of the dead)?
(If there is) one corpse (lit., a man), (from) a day to one month’s length.
And if the snow does not go away, the ground does not dry out, (then) even
more (time) is permitted.
He who is unconscious, whose soul is not in him, let them put his body in the
house (of the dead) for two nights, three nights, ⟨or⟩ for a month’s length; it
does not matter.34
4.5
If one digs (a storage place) in the earth, is it then permitted (to place a corpse
there)? | It is permitted.
4.6
If they make (= dig) in a house and they place another dead body in it, is it
permitted?
It is absolutely permitted.
Afterwards, if they dig a man out, it is permitted.
33 PV 5.11 (A–D). The legs of the dead body before it is laid on the bier and taken to the ossu-
ary should be bent, not straightened out.
34 PV 5.12 (A–C).
38 Chapter 4
4.7
ka rōzgār abar āyēd ud ān gyāg xwaršēd-nigerišn bē nē kunēnd ēg-iš wināh ī
nasāy-nigānīh be bawēd ∵ bawēd ∵
čē dēn gōwēd hād26
agar nē awēšān mazdēsn ān kirb xwaršēd-nigerišn kunēnd . kū aškārag bē nē
kunēnd pad sāl-drahnāy ān *ahlawɣnīy27 ān dēw-ēzagīh ō bun bawēd ∵
tā kay ēg-iš ēn wināh hamē rawēd
tā ka nasāy ud hixr bē barēnd28 ud hazzān bē kanēnd ud nasāy bē ō murw
dahēnd ∵
4.8
ka bē kunēnd u-š nasāy andar nē ∵ barēnd pad nišāst ī ∵ mardōmān gōspand
ud xwarišn jāmag-ēw mardōmān šāyēd ayāb nē ∵ šāyēd ∵
ka-š aziš bē barēnd pad ham ān kār ∵ šāyēd.
445 u-š andarrōn bērōn29 hamāg pēramōn | hixr ī grāy ∵
4.9
ka nasāy az ān gyāg bē āwarēnd čiyōn šāyēd .
ka bē āwarēnd . sag ī zard-gōš ī čahār-dīdag ayāb spēd ī zard-gōš bē burdan pad
rāh frāz nimūdan abāg xwēš dāštan pad dō mard ō gyāg ī didīgar pardaxtan .
26 PV 7.45f.
27 ⟨ʾhlwbn’.kyh⟩, PV: ahlawɣnīh.
28 ⟨blynd⟩.
29 PV 8.3.
4.7
When daytime comes and they do not expose (the body) in that place/house to
the sun,35 does it then become a sin of burying a corpse? It does.
For the Tradition/Religion (dēn)36 says:
Indeed, if those Mazdayasnians do not expose this body to the sun, that is,
they do not make it manifest in the length of a year, (then for) *harming the
righteous one, (the sin of) idolatry is on their account.
For how long this sin will go on?
Until they carry out dead matter and dry dead matter, and dig out the tomb,
and give the dead body to the (flesh-eating) birds.37
4.8
If they do (i.e., build a house for the dead) and do not carry dead bodies inside
it, is it permitted to set people, cattle, food, (and) people’s clothing/vessels
or not? It is permitted.
When they take it (= the dead body) out from there, it is permitted for the same
purpose.38
And its inside, outside, and all around | is serious dry dead matter.
4.9
If they bring out dead bodies from that place, how can it be permitted?
When they bring out (the dead body), a yellow-eared dog with four eyes, or a
white one with yellow ears should be carried, led over the path, keeping it to
oneself and taking it to the next place with two men.39
35 The corpse is to be exposed naked in the daylight thus to be seen by the sun; after one year
the bones are considered clean and nonpolluting, and then they are taken to an ossuary.
The rite of exposure is attested to from the fifth and fourth centuries bce, among both the
eastern and western Iranians, through the existence of ossuaries.
36 The term dēn is often rendered as “religion,” which can be adequate in late texts. But in
ancient times, “religion” was more a way of life. The “dēn” and the “Good Dēn” (weh dēn)
refer to the entire tradition, knowledge, and customs of the Zoroastrians, which were
revealed to Zoroaster by Ohrmazd. See Skjærvø 2012c and 2014b.
37 PV 5.14 (A–C).
38 For putting more corpses inside.
39 PV 5.14 (H). The dog used for the ritual sagdīd, a ritual performed after death to counteract
the influence of the demon of dead matter, was preferably a so-called four-eyed dog (with
markings above the eyes counting as two additional eyes) or a white one with yellow ears.
Other types of dogs that could smite the demon of dead matter are the sheepdog, house
dog, hunting dog, and trained dog; a young dog or a blind dog could also be used. PV 8.16.
40 Chapter 4
4.10
ka-š nasāy az ān gyāg bē barēnd ān gyāg čiyōn pāk bē bawēd ∵
ka-š wārān-ēw ēdōn ∵ padiš bē būd ī andarrōn ud bērōn bē hošīd pāk.
4.11
mard-ēw ka pad sard-sēr mānēd u-š . ēn xānag nē kard ēstēd ēg-iš wināh bēd
ayāb nē ∵ nē.
4.12
ka nasāy nigān bē bawēd ā-š wināh ī nasāy-nigānīh . andar ēstēd
wināhgār ayāb nē. nē.
ka nabānazdištān nihēnd ud āškārag nē kunēnd . awēšān wināh andar ēstēd .
ka az awēšān-ēw . didīgar bē rasēd . nasāy nigān ān ī didīgarān ō bun ayāb ān
ī rasēd .
446 awēšān andar ēstēd ōy abāz | nē ēstēd
4.13
ān nabānazdištān dūdag-dārā(n). murd ∵ ēg-iš dādestān čiyōn .
ka-š nē guft ēstēd kū nasāy āškārag kunēd ōy wināh andar ∵ ēstēd awēšān abāz
nē ēstēd ∵
ka xwāstag pad xwāstagdārīh frāz gīrēnd ud pādixšāy hēnd . ka nasāy āškārag
nē kunēnd ∵ nē .
4.14
ka xwāstag pad xwāstagdārīh . nē gīrēnd pādixšāy hēnd . ka āškārag nē kunēnd
ayāb nē.
pādixšāy hēnd .
ud ka ōy wināh andar nē ēstēd ā-š andar nē ēstēd
ka wināh andar ēstēd ā-š abāz nē ēstēd ∵
4.15
ka-š čand andar barēnd šāyēd ayāb nē ∵
tā-š gyāg bawēd šāyēd
4.10
If they carry the corpse from that place (i.e., the house), how does that place
become pure?
If it rained on it and inside and outside dried out, (then) it is pure.
4.11
If a man stays in a cold region and has not made this house, then is it a sin or
not?
It is not.
4.12
If a corpse is buried, then there is the sin of burying a corpse for him:
Is he a sinner or not? He is not.
If close relatives put (dead bodies in the house) and do not expose them (to the
sun), the sin is on their account.
If another one of these (relatives) arrives (later), does (the sin) of corpse burial
go to the account of the relatives who did not expose the dead to the sun or
to that one who just arrived?
It is on their account (= those who did not expose the dead), | not with him.
4.13
(In case) one of those relatives and family preservers died, then, what is the
decision?
If he did not say, “expose the corpse,” the sin is on his account, it is not on their
account (i.e., the rest of the family are not guilty).
If they take hold of the estate, are they authorized to not expose the dead
body? No.
4.14
If they do not take hold of the estate, are they authorized to not expose it or
not?
They are authorized.
And if the sin is not on his account, then he is not accountable (= he is not in
the state of sin).
If the sin is on his account, (even) then he is not accountable (?).
4.15
If there are several (and) they carry (them) in, is it permitted or not?
As long as there is space in it, it is permitted.
42 Chapter 4
4.16
ka bē āwarēnd ka sag nē nimāyēnd šāyēd ayāb nē ∵
Pēšagsīr pad nē rāst gōwēnd kū ka nē nimāyēnd šāyēd ∵
az man bē bīm ī paywēhag rāy nē pādixšāy bē ka sag nimāyēnd .
447 ka nē nimāyēnd . u-š | paywēhag rāy nē andar jahēd ā-š ō bun ∵
4.17
ka pid sar bē grift ud hangām frāz mad u-š nasāy-nigānīh andar ēstād
pus bē āškārag bē kardan wināhgār ā-š tanāpuhl ō bun bawēd ∵
ka hangām frāz mad . margarzān bawēd ayāb nē. nē .
pas ka pid nasāy-nigānīh andar nē ēstēd frāz rawēd pus dādestān čiyōn.
čiyōn pid.
4.18
abārīg xwāstag-dārān ham-čiyōn pus bawēd ∵ ham-ēdōn
ka-š āškārag bē kunēnd ōy kē-š kand ud nigānd ā-š abāz ēstēd. ā-nē ∵
ka awēšān āškārag nē kunēnd wināhgār pid ayāb xwāstag-dārān ∵ harw dō ∵
4.19
ka ān bē frōxšēnd ayāb gyāg zamīg bē frōxšēnd ud ān abāz bē frōxšēnd pādixšāy
hēnd ayāb nē ∵
pad ān zamān pādixšāy hēnd . ka pad ēk bē frōxšēnd .
4.16
If they bring out (the corpse), if they do not show it to a dog, is it permitted or
not?
The Pēšagsīr (school) did not say directly that if they do not show it (to a dog)
it is permitted.
In my opinion, on account of concern for contamination, it is not permitted
unless they show it to a dog.
If they do not show it (to a dog), | (even if) contamination does not happen,
then it goes to their account.40
4.17
If the father completed the task (of making the house for the dead) and the
time comes forth (to expose the corpse), (and) he remained in a state of (the
sin of) corpse burial:
The son, unless he exposes (the corpse), is guilty, then a tanāpuhl sin is on his
account.
If the time (of exposure) came forth, does he become a margarzān (sinner) or
not? No.
Afterwards, if the father is not in the state of corpse burial sin (and) goes forth,
what is the decision (regarding) the son?
It is like the father.41
4.18
Are the other property-holders also like the son? They are the same.
If they expose (the corpse), (does the sin stand with) the one who (previously)
dug and buried and then he abandons it? No.
If they (the other property-holders) do not expose (the corpse), is the father a
sinner or (are) the property-holders of the estate (sinners)? Both.
4.19
If they sell (the house of the dead) or the land and they (= the buyers) resell it,
are they permitted or not?
They are permitted at that time when they sell it as one (i.e., the house and the
land together).
40 PV 5.14 (H).
41 The son now has the primary obligation to expose the corpse.
44 Chapter 4
4.20
ka nē pad ēk bē frōxšēnd ∵ ka ā-šān wināh ō bun ∵ ud xrīdār pādixšāy dādan ∵
448 ka | pad ēk bē frōxšēnd ∵ ēn wināh kē ō bun ud kē āškārag kunišn ∵ awēšān kē
xrīnēnd ∵
ka nē pad ēk bē frōxšēnd drahm bē stānēnd ā-šān dādestān čiyōn ∵
pad drahm duzz hēnd ∵
4.21
xānag ka-š sar bē nē kunēnd šāyēd.
nē. čē-š sar bē kunišn ∵
4.22
astōdān ka-š zamestān sar bē kunēnd šāyēd. nē .
čē rāy kū xānag šāyēd . astōdān nē šāyēd ∵
ēd rāy čē . astōdān bē ka ēwar dānēd kū ka hangām ∵ frāz mad nasāy āškārag
tuwān ham kardan kunēd
tā do sāl sar andar nigānīh bē mānēd margarzān ∵ bawēd .
ān ka bē *a-wināhīh30 bē mānēd ∵ margarzān nē . bawēd ∵
4.23
hixr ī pad gētīy tan nē paydāg čiyōn ∵
fragān padišwar.31
*padišwar32 ī stōr ud gōspand ud āb ud ātaxš dādestān čē ∵
pad čāštag ī hamāg tanāpuhlagān ∵
ast kē pad āb yātagān gōwēd ∵
30 ⟨ʾwʾsyh⟩.
31 ⟨ptšwl⟩.
32 ⟨pcšwl⟩.
4.20
If they do not sell it as one (piece), then is the sin on their account, and are they
permitted to give it to the buyer?
If | they sell it as one (piece), this sin that is on their account and the fact that
they should expose (the corpse) is on those who buy (the property).
If they do not sell it as one (piece), (but) they take money, then what is the
decision about them?
They are (considered) drahm-robbers (cash robbers).42
4.21
(Regarding) the house, if they do not finish it, is it permitted?
No, because they should finish it.
4.22
(Regarding) the ossuary, if they make it at the beginning of winter, is it permit-
ted? No.
Why is it permitted for a house and not for an ossuary?
Because of this: One makes an ossuary when one clearly knows that the time
has come and can expose the corpse.
It is a margarzān (sin if a corpse) remains buried two whole years.
It is not a margarzān (sin if a corpse) remains (buried) unknowingly.
4.23
Dry dead matter in the world, which is not visible in the body, how is it?
The base of a trough:
What is the decision for the *trough of large and small cattle and the water and
the fire?
According to the teaching of everyone, it is a capital sin.
There is one (authority) who says (regarding) the water (the sin) is a yāt.43
42 The basic coinage of the Sasanians was the silver drachma (drahm). See Gignoux 2002.
43 Av. yāta-, the offense of injuring the foot (the organ of “walking”) by breaking it; causing a
wound of three to four fingerbreadths, see Klingenschmitt 1968, n. 704; Kotwal 1969, 69.
46 Chapter 5
Chapter 5
5.1
449 ēn wārān kē | pad hixr ud nasāy ud xrafstar ud daštān ud abārīg rēmanīh . hamē
wārēd ka abar gīrēnd pad gyāg ī tan-tōhmag dārēnd šāyēd ayāb nē .
nē . nē . nē. čē rāy .
ēd rāy čē Ohrmazd pad meh-dādestānīh ī . xwarišn ud xwārišn ī mardōmān
gōspand ī hudāg rāy wārēnēd kū-š zīyišn ī parwarišn ī mardōmān gōspand
aziš bawēd
andar petyāragōmandīh-ēw ēdōn šāyēd wārēnīdan
ka pad . hamāg gyāg bē wārēnīdan meh-sūdīh ī mard ī ahlaw ud wāstar ud
xwarišn ī gōspandān rāy
5.2
čiyōn pad gōwišn ī Zarduxšt paydāg kū guft kū ud āb gīr tō ay tō kē ∵ Ohrmazd
hē abar ō hazzān wāzēnāy . abar ō nasāy wāzēnāy . tō kē Ohrmazd hē abar ō
ī hixr ud abar ō ast frāz hilē
ud āškārag ∵ frāz *frōwēnāy33 ō nasāy ī nigān sūrāg ī xrafstarān . awēšān pad
āgenēn frāz *frōwēnāy abar *ō zrēy ī Pūytīg34 ∵
33 ⟨plwknʾy⟩, franāmēnīdan; V.5.16;18 frafrāuuaiiāhi, frāuuaiia-, frauu-, “swimming, flying”,

with frā- “like an object floating in the flowing water” (AirWb. col. 990).
34 ⟨pyttyk⟩.
Rainwater Polluted by Dead Matter 47
Chapter 5: Rainwater Polluted by Dead Matter
5.1
This rain | which is always raining over dry dead matter, dead matter, “evil
animals,”44 (women) in menses, and other impurities, if they preserve it and
keep it in a place for (sap of) plants/agriculture, is it permitted or not?
No. No. No. Why?
Because Ohrmazd in his great design of sustenance45 makes the rain for the
sake of the sustenance of humans and beneficial animals, from which
comes the livelihood and nourishment of humans (and) beneficial animals.
In a situation of detriment, it is permitted to use the rainwater.
If the rain(water is used) in every place, it is for the great benefit of the righ-
teous man and pasture and food for the cattle.46
5.2
It is manifest in the words of Zarathustra47 who said “and you hold the water,”
that is: will you, who are Ohrmazd, make (the water) flow (lit., move) onto
the ossuary, make it flow onto the corpse, will you, who are Ohrmazd, make
it flow onto that which is dry dead matter, and let it forth upon the bones?48
And visibly *float away to the buried corpse, the hole of the evil animals (and)
will carry them together to the Pūytīg Sea?49
44 Xrafstars (Av. xrafstra-), “evil animals,” creatures potentially harmful to human beings
and their agricultural crops or else hideous and obnoxious in aspect. The evil animals are
companions, attributes, and symbols of Ahriman and his demons. They are considered in-
edible, and they are unacceptable as sacrificial offerings. On xrafstars, see Moazami 2005
and 2015.
45 The term used here is meh-dādestānīh, lit., “better or greater justice,” with the technical
meaning “exceeding the minimum requirements of law; doing more than legally required;
exceeding formal legal prescriptions.” See Macuch 2005b, 95.
46 PV 5.20 (A–C); See also Agostini, Kiesele and Secunda 2014; Kiel and Skjærvø 2011 [2015],
8.
47 Av. Zaraθuštra-, later became Zartušt, Zardušt, etc., while the Greeks called him Zoroaster
and interpreted the name as “living (zō-) star (aster)”; here Zarathustra. On the etymology
of the name see Schmitt 2002, and on Zarathustra figure in the Avesta, Skjærvø 2003.
48 PV 5.15 (A–C).
49 The Pūytīg Sea (Av. pūitika-, AirWb. col. 909), the purifying sea; it receives all the waters
that have been soiled by their passage over the corpses, then purifies them and sends
them back to the ocean Frāxkard.
48 Chapter 5
450 u-š guft Ohrmazd kū | kunēnd ud ālag ī zrēy purr az nasāy ud hixr ud xrafstar
*stān35 kē pad yōjdahrīh az zrēy Pūytīg ō zrēy ī Frāxkard ∵ burd ∵
yōjdahrīh bē kunam ud az-iz ān wan ī36 hu-āb tōhm ī hamāg urwarān abar
kunam xwarišn xwārišn dārūn∵ darmān ī harwisp axw ī astōmand ud
gōspand ī hudāg
bē wālīnam ud sad-ēwēnag hazār-ēwēnag bēwar-ēwēnag . drustīh bēšāzišnīh
ō dām baram .
az Abestāg paydāg
awēšān pad āgenēn bē wārēnam man kē Ohrmazd ham .
pas Zarduxšt was-rāmišnīh meh-sūdīh ēn kār dīd rāy .
ēg-iš guft kū ēn meh ud weh ∵ ēn nēktar ēn meh-dādestānīhādar čiyōn tō
abēzag hē .
u-š meh-sūdīh-iz ī az ān ī Gannā(y) Mēnōy ka andar dām dwārist
ud ān wārān ī wazurg kard ud xrafstarān kē ēn zamīg hamāg se nēzag-bālāy
frāz grift ō zrēy ī *Pūytīg ruft
451 abāz nimūdan Zarduxšt padiš ∵ | hunsand ⟨ud⟩ rāmišnīg bē kard ī amā
mardōmān
5.3
ka Azidahāg ud abārīg petyārag ī Gannāy Mēnōy čiyōn ∵ gurg ud gurg-sardag
ka pad ātaxš ud āb abāg tuwān dāštan ∵ ayāb an-ēr ka pad ātaxš sōzēnd šāyēd
ayāb nē .
abēr abēr abēr šāyēd .
5.4
pas dādār ī Ohrmazd nē . tuwānīg
kē wināh ī ēdōn garān ī pad nasāy ō āb ud ātaxš burd guft ēstēd pad and
čāraggarīh abāz nē . tuwān dāštan
35 ⟨YNSḆWN’⟩.
36 ⟨wnd⟩.
And Ohrmazd said: | Where they do and the side of the sea is full of dead mat-
ter, dry dead matter and evil animals, they are taken through purification
from the Sea of Pūytīg (and) carried to the Sea of Frāxkard.50
I perform the purification and also from that Tree of Good Waters I make (the
stem of) all plants, food, drink, medicine, remedies of all the entire material
existence, and the beneficent cattle.
I make them grow in hundreds, thousands, ten-thousands (and) will carry well-
being and health to the creation.
I make them all to rain, I who am Ohrmazd.
Then Zarathustra saw the great benefit and great ease of this act.
Then he said: This is great and good, beautiful, and well designed, as you are
pure.
And it is also of greater benefit than that of the Evil Spirit when he ran into the
creation.
And he made that great rain, and the evil animals that were in this earth three
spears high were swept to the Pūytīg Sea.
By showing it, Zarathustra | made us, the people, happy and peaceful in it.51
5.3
(Regarding) Azidahāg52 and other misfortunes of the Evil Spirit such as wolves
and wolf-species:
When having power over the fire and water or non-Iranians when they burn
(things?) in the fire, is it permitted or not?
It is very much permitted.53
5.4
Then is the creator Ohrmazd incapable?
About such grave sins such as carrying dead matter to the water and fire, it is
said one can prevent (such sins) only by great ability.
50 Frāxkard (Av. Vouru.kaša-; AirWb. col. 1429), “with wide extending inlets”, the name of the
cosmic ocean in Zoroastrian mythology. It is said to be situated in the southern skirts of
Mount Alborz and to occupy one-third of the earth; see Tafazzoli 2000, 201.
51 PV 5.16 (A–B); PV 5.19 (A–E); PV 5.20 (A–C); PV 5.21 (A–E).
52 Av. Aži Dahāka, depicted in the Avesta as a three-headed giant of a dragon; see Skjærvø
1989, 191–99.
53 The passage is not clear: “It is very very proper to rescue non-Iranians from a fire”(?). This
is the only time that such an expression (abēr abēr abēr šāyēd) is used in ZFJ.
50 Chapter 5
kē ān meh-sūdīh ī xwarišn ud xwārišn ī ∵ mardōmān gōspandān jud az ēn kar-

dan nē tuwān bawēd.
az ān ī ka petyārag ō dām mad andar gētīy . ēč tis ī abēzag būdan kardan . nē
šāyēd
bē kirbag ān bawēd kē-š meh-sūdīh rāy kirbag az wināh wēš ayāb kirbag az ∵
5.5
kirbag meh ayāb wināh az wināh keh
wināh ān ō bun . kē wināh az kirbag meh ayāb wināh az wināh meh .
452 u-š dādestān ēdōn *čārag37 bē ōzadan rāy | tis-ēw ∵
ēdōn abd čiyōn rāyēnišn ī kahas kē-š ābādānīh ī . gēhān aziš bē38 kardan .
nē rāyēnīdan cāšt ∵ āb ud ātaxš az mard ī ahlaw weh nēst .
mard ī ahlaw *gandōmand ud pūdōmand ud margōmand ud yaskōmand ud
armēšt bē ō pāyag ī zišttom . rasēd .
ud jādag ī wazurg meh-sūdīh rāy ēn hamāg anāgīh ⟨ī⟩ mardōmān ō . xwēš
barēnd ud pad abāz abespārišnīh ī ō mēnōy ud ēmēd ī tan ī pasēn padiš
hunsand ud rāmišnīg ham ∵
5.6
ka wēšag awērān kē pad-iz ud nasāy ud warōmand pad ātaxš bē wirāyēnd
ud was . xrafstar ud murw ud dām Ohrmazd ud dām ī Ahrimen pad ātaxš
sōzēnd šāyēd ayāb nē ∵
arz-ēw ābādānīh ⟨ī⟩ gētīy ī meh-sūdīh ī dām ī Ohrmazd rāy ēg-iš az ān sōxtan
kirbag was bawēd∵
37 ⟨clʾk⟩.
38 Ms. superscript: nē.
That great benefit of food and beverage for people and cattle is not possible,
except by doing this (= bringing rain on corpses).54
Since when the Evil came to the creation, it is not possible to do anything pure
in the material world.
But a good deed is this that on account of which there is greater benefit; a good
deed from a sin is (even) better.
5.5
A greater good deed or a sin from a lesser sin;
A sin is on one’s account: A sin from a greater good deed or a sin from a larger
sin;
And the decision is such: The *remedy, except for the killing, is | this one thing:
A wonderful (thing) such as constructing an irrigation channel from whence is
the cultivation of the world.
Has it not been taught to guide (you) that water and fire are no better than a
righteous man.
A righteous man is full of stench, putridity, is mortal and full of illness, infir-
mity, (and) reaches the ugliest station.
And for the sake of having a share in the excellent greater benefit they bear
upon themselves this whole suffering of mankind and through the consign-
ment to the divine world and the hope of the Final Body,55 I am peaceful
and content in it.
5.6
If there is a desolate forest in which there is also a corpse and there is doubt
(and) they (want to) restore (it) with fire and they burn many evil animals
and birds and creatures of Ohrmazd and creatures of Ahriman – is it permit-
ted or not?
For the sake of prosperity of the world (and) the greater benefit of Ohrmazd’s
creation, then from that burning there are many good deeds.
54 Even though the rain will fall on impurities, it is acceptable since it is necessary for the
great benefit accomplished by sustaining the world.
55 It is believed that at the end of the world Ohrmazd will perform the last sacrifice and
the dead will be resurrected to physical life tan ī pasēn, the Final Body, that is, the final,
permanent existence and the world will be permanently perfect, filled with fertility and
fecundity.
52 Chapter 6
5.7
pad wēšag ka-š ātaxš awiš abganēd dānēd ∵ kū nasāy gyāg šāyēd ayāb nē ∵
wēšag warōmand . nē pādixšāy kardan
453 ud ān | gyāg dānēd wēnēd ēg-iš pāk bē kunišn ∵
ud ān gyāg kū rāy dānēd awiš šudan ud ayāftan nē tuwān ātaxš frāz *hilišn39 ∵
5.8
ka ātaxš frāz hilēnd pad nasāy frāz rasēd . čiyōn . kunišn40 ∵
ka-š gyāg čiyōn tuwān būd bē nigerēd
ka-š nasāy bē tuwān burdan ayāb aziš ātaxš abāg tuwān dāštan
pad *ātaxš41 andar hištan pad gyāg nigerīdan a-wināh
ā-š nasāy nasāy bē pahrēzišn ud tan rēmanīh margarzānīh ∵ nē bawēd ∵
ud ka pad ∵ ātaxš andar *hištan ayāb pad gyāg nē nigerīdan wināhgār ∵
ka-š nasāy bē tuwān ∵ burdan nasāy pad ātaxš ∵ bē sōzēd rēman margarzān ud
hagriz pāk nē bawēd ∵
Chapter 6
6.1
ka *grōh-ēw42 xuft estēnd u-šān tan-ēw andar mayān bē . widerēd hamāg
rēman hēnd ayāb hēnd ⟨ī⟩ rēman ud ast ī pāk ∵
6.2
agar ān tan weh-dēn ēdōn čiyōn guft estēd kū . mard hamāg āsrōn ud sag
454 hamāg pad pasušhorw | dārišn
mardōm-ēw pad hamrēh43 ud nō ud pad pedrēh .
39 ⟨ŠBKWNx2⟩.
40 ⟨-x2šn’⟩.
41 ⟨ʾthš’⟩.
42 ⟨glwʾh-1⟩.
43 ⟨hmlʾs⟩; hamrēh, hamrēt, Av. hąm.raēθβa- and pedrēh, patrēt, Av. paiti.raēθβa-, direct and
indirect contact.
Transfer of Impurity 53
5.7
If he sets fire to a forest (lit., throws fire to) (and) knows that there is a corpse
(in that) place, is it permitted or not?
It is not permitted (to set fire to) a forest (if) there is uncertainty (regarding
whether there are corpses in it).
And that | he knows that place (and) sees (a corpse); then it should be made
pure.
And to that place where it is not possible to go and get (corpses out), setting
fire to (is permitted).
5.8
If they set the fire and it reaches dead matter how should they act?
If the place is such that it was possible (to reach) one should examine;
If it is possible to carry away dead matter or to withhold the fire from it;
“Letting the fire be” (and) “examining the place” are sinless.
Then one should guard against corpses and there will not be bodily impurity
or a state of margarzān-sin.
In case of abandoning (dead matter) in the fire or not examining the place, he
is a sinner.
If it is possible for him to carry out dead matter (but) he burns it in the fire, he
is impure, a margarzān sinner and will never become pure.
Chapter 6: Transfer of Impurity
6.1
If a group (of men) are sleeping and one person among them passes away, are
they all polluted or are there (some) who are polluted and some who are
pure?56
6.2
If that body (that passed away) is (a member) of the Good Religion
(= Zoroastrian): It is as it is said: Men are all to be considered as priests and
all dogs as sheepdogs |.57
One person is in (a state of) direct contact and nine are in (a state of) indirect
contact.
56 PV 5.27 (A–E).
57 The dog is one of the most valuable and complex animals in Zoroastrian culture. The dog
owed its importance to the central role it played in rituals associated with death.
54 Chapter 6
ka sag murd estēd ēk44 pad hamrēh ud haft . pad pedrēh ī

ān ī yāzdahom ka abāg ān ī dahom ∵ ham-karzag
ā-š pad gōmēz ud āb šōyišn ud ka wastarg ēg-iš abāz estēd ēg-iš pad xšauuaš.
mā̇ŋhō.45 šōyišn ∵ ka nē ā-š pad gōmēz āb šōyišn ∵
ān ī dwāzdahom ka abāg ān ī yāzdahom ham-karzag tan pāk ∵
ka jāmag ā-š pad gōmēz āb šōyišn ∵ ud ka nē a-pāk ∵ ān ī sēzdahom harw
tis-ēw pāka
ud sag az ēn handāzag kē kust-ēw46 az hamāg kust
pad wars ud nāxon *ōh bawēd
ud ka-š tis-ēw ī sag ayāb *rubišnīh47 ∵ ud mayān dō ay48 pēš nē barēd ∵
ēw-bar ud daštān nasāy/nisēy :: ud aburnāyag-ēw pēš barēd ∵
6.3
zan ī ābustan pēš ∵ barēd ud agar barēd ēk ayāb dō ∵
ēk barēd
6.4
kabīg čiyōn u-š daštān rēman ayāb nē ∵
455 pad čāštag-ēw ∵ Mēdōmāhīg ā-š daštān | ā-š daštān rēman ∵
ud ka bē rasēd ēg-iš sag bē nimāyišn
ud pad čāštag ī Abargīg kē be zanēd ud az ān zanišn be mīrēd margarzān ∵
44 Ms. ayāb.
45 Av. xšuuaš-māhiia-, (AirWb. col. 562); Mid.Pers. šaš māhag, “six months”.
46 ⟨kws / tbw⟩.
47 ⟨lwbgynšyh⟩.
48 ⟨mʾʾwybʾy⟩.
If a dog has died, one is in (a state of) direct contact and seven are in (a state
of) indirect contact.
That eleventh one (is polluted) when he is in direct contact with the tenth
(person in the bed).58
Then he should be washed with gōmēz59 (and) water; and if beddings/cloth-
ing remain (in contact), then (that, too,) should be washed/purified by the
xšauuaš.mā̇ŋhō.60 If not, then, he should be washed with gōmēz and water.
The twelfth one, if in contact with that of the eleventh, his body is pure.61
If (his) clothing is (in contact), then it should be washed with gōmēz and water,
and if not, then it is not pure; (for) the thirteenth, everything is pure.
And the dog (is reckoned) from this measure: namely, that (through) one side,
all sides (become impure).
By hair and nails it becomes (impure) in the usual way.62
And if there is a thing (next to) the (dead) dog or in passing or in between the
two (the impurity) is not carried further.
A sole carrier (of a dead body), a menstruating woman, and a child carry (the
impurity) further.63
6.3
Does a pregnant woman carry (the impurity) further, and if she carries, is it
(considered) one or two?
She carries (and is considered as) one.
6.4
The monkey – how is it? And is its menstruation impure or not?
According to the teaching of the Mēdōmāhites, its menstruation | is impure.
And if it (= menstruation) arrives, then (the monkey) should be shown to a
dog.
And according to the teaching of the Abargites, whoever strikes it (= the mon-
key) and it dies from that blow – he is (guilty of) a margarzān (sin).64
58 PV 5.28 (A–F).
59 Gōmēz, cow’s/bull’s urine, is used as barrier between the state of uncleanness and the
pure element water. Water may be used as a purifier only after the polluted area has been
already cleansed with gōmēz.
60 The ritual consists of ablutions and prayers, together with a six-month period of exposure
to the sun.
61 Because the source of impurity is itself secondary in nature, the impurity is weakened.
62 On the use of the particle ōh as referring to “unmarked” cases, “in the usual way,” see
Skjærvø 2010, 194–99.
63 PV 5.32 (F–K).
64 PV 5.32 (L); Šnš 2.61. This seems to open an inquiry as to the “humanness” of a monkey.
This topic of the status of animals continues in the next lines.
56 Chapter 6
6.5
rapsūy rēmanīh kunēd ayāb nē ∵
rēmanīh nē. jud agar bē ōzanēd bē drōbēd ∵
ud ka pad dah mard be drōbēnd hamāg rēman hēnd
ud ka ast ōzanēd ast drōbēd ēk-iz nē rēman hēnd ∵
rōbāh ud raspuy ud babrag ī ābīg nasāy ī zīndagān
6.6
an-ērān margarzānān dēw-ēsnān rēmanīh čiyōn ∵
gyāg frōd nē *barišn49 xānag ud tuhīgīh ∵ nē rēman
mard pad pixag nē šōyišn pad āb ∵
ātaxš xwardan nigān kardan hamāg čiyōn nasāy ī grāy ∵bēd ∵
ud ān zīndagān an-ērān margarzānān dēw-ēsnān ahlomōɣān gyāg rēman nē
kunēd ∵
6.7
pādyābīh aziš čiyōn dārišn ∵
jud az nasāy ī zīndagān rōbāh ud rōbāh-iz jud-dādestānīh ēnyā pādyābīh pad
sē gām dārišn ∵
rōbāh kē xwārtar guft ∵
456 Wehšābuhr xwārtar guft ∵ | Nēryōsang guft ēd/*ay harw čē pad tis-ēw nasāy
pādyābīh aziš. pad sē gām dārišn ∵
49 ⟨YBWNx2šn’⟩.
6.5
A weasel, does it produce impurity or not?
There is no pollution, except if (someone) kills it (and) skins it.
And if ten people skin it, they are all impure.65
And if there is one that kills and one that skins then not even one is polluted.66
(Dead) foxes, weasels, and beavers (count as) dead matter (nasāy) of living
beings.
6.6
How is it with pollution (by dead matter) from the demon-worshiping non-
Iranians, who are margarzān, worthy of death?
(If) there is no spreading (of pollution in) the place (where a dead object lies),
the structure and the airspace are not polluted.
A man (exposed to it) should not be washed with “the nine-knotted stick,”67
(not) with water,
(carrying dead matter into the water or) fire, eating (it), and burying (it) are all
as in (the case of) more severe dead matter.
And (dead matter from) living things and from heretics, demon-worshiping
non-Iranians, margarzān, worthy of death, does not make the place (where
they are) polluted.68
6.7
How are pure things kept from them?
Apart from dead matter of living things, foxes – even the fox (about which)
there is a different judgment; otherwise, pure things should be kept at thirty
paces.
(Regarding) the fox, (someone) said it is a minor (sin).
(It was) Wehšābuhr (who) said it is a minor (sin). | Nēryōsang said: All that
which is (in contact) with dead matter; pure things should be kept thirty
paces from it.
65 The mention of “ten men” must be to the commentaries of PV 5.27–28, which describes
how pollution works when several men lie on the same bed and one dies: if it is a priest
the pollution goes from the eleventh through to the tenth. See also above 6.2.
66 PV 5.33 (A–D); PV 5.34 (A–D).
67 The “nine-knotted stick,” (pad) pixag (Av. nauua.pixa-, AirWb. col. 1045); in PV 9.14 nō
pixag renders Av. nauua.pixəm and is glossed nō grih “nine knots,” that is, the purifica-
tion with the stick of nine knots. An instrument requisite in the ceremony is used for
the ceremony itself. See Tavadia 1930, sec. 13, p. 19. It is called naw-gīre among the Parsis.
Kotwal 1969, 165.
68 PV 5.34 (F–G).
58 Chapter 7
ud Wehšābuhr50 ēn-iz jud ay harw čē gyāg xānag rēman nē ∵ kunēd .

se gām barsom a pādyāb nē kunēd ∵
Dād-Farrox ham-čiyōn Nēryōsang guft ∵
Chapter 7
7.1
Sōšāns harw dād-ēw āmār kard čē-š guft ay harw kē se ∵ srōšōčaranām-ēw
wināh pad dād zīndag druwand ud murdag margarzān
amā pad nasāy ī awēšān rēman nē bawēm awēšān pad nasāy ī amā rēman *ōh51
bawēnd
čē awēšān margarzān hēnd čē nasuš nē pad dād šawēd ∵
Kay-ādur-bōzēd52 guft ay az hamāg dād mardōm ahlaw ōh bawēnd
amā pad nasāy ī awēšān rēman *ōh bawēm čē šāyēd būd kū ahlaw hēnd
awēšān pad nasāy ī amā rēman nē bawēnd čē nasuš pad dād ⟨nē⟩ šawēd ∵
ud Gōgušnasp guft ay az hamāg dād mardōm ahlaw bawēnd ∵
Chapter 8
8.1
andar mān ēd kē yazišn ēw sāxt estēd
tan-ēw andar widerān bawēd čiyōn kunišn ∵
50 ⟨wwšʾpwhl⟩.
51 ⟨OLE⟩.
52 ⟨-bwlcyt’⟩.
Non-Zoroastrian Corpses 59
And Wehšābuhr also (said): This (category) is different (because) not every-
thing makes the place and the house impure.
(Beyond) three paces, the barsom69 is not made ritually impure (e.g., is pure).
Dād-Farrox said the same as Nēryōsang.70
Chapter 7: Non-Zoroastrian Corpses
7.1
Sōšāns considered every single law (i.e., “religion”) because he said: Every per-
son who has three single-srōšōčaranām sins, in the law (when) alive is evil
and (when) dead is margarzān.
We do not become impure through their corpses; they do become impure
through our corpses.
Because they are margarzān sinners for nasūš, the corpse demon does not
exist in their religion.
Kay-ādur-bōzēd said: That is, from every law people can become righteous.
We become impure from their corpses for it is possible that they were righteous.
They do not become impure through our corpses because nasuš ⟨does not⟩ go
in their law.
And Gōgušnasp said: That is, from every law people can become righteous.71
Chapter 8: Death inside a House
8.1
Inside a house someone has prepared a sacrifice:
A person is dying inside (a house), how should they act?
69 Barsom, the sacred bundle of twigs, a ritual instrument of prime importance, necessary
for the performance of any sacrifice, represents the vegetable creation of Ohrmazd; these
were twigs of the hōm (Av. haoma-) plant or the pomegranate, date, or tamarind tree,
first laid out and then tied up in bundles. The number of twigs varies according to the
ceremony to be performed.
70 PV 5.34 (M–N). “Ritually pure” means that the place is free from ritually polluting objects
(dead matter) and persons, including women during menstruation and non-Zoroastrians,
and that it has been ritually purified prior to the performance of the ritual.
71 PV 5.38 (D–F). This ruling keeps with the Zoroastrian principle that excludes non-
Zoroastrians from contracting all forms of ritual impurity. As observed by Mary Douglas
in her seminal work Purity and Danger (1966), the concepts of purity and impurity are
often used to define and solidify group boundaries, but ordinarily the members of the
group in question are rendered pure and all the “others” are rendered impure.
60 Chapter 8
457 ān ī čiyōn zōhr-ēw ud jīw-ēw ud parāhom-ēw | ud būrag-ēw bē ō āb dahišn ∵

nān ud gōšt ka poxtag ayāb brištag xwardīg a-kār bē ō sag dahišn ∵
ud namak-sūd ud rōɣn ud xormā ud anjīr ud abārīg xwarišnīg ud tis ī jud az
xwarišnīg ud tis harw čē andar ān xānag ∵ hamāg nō šab ud māh drahnāy
andar abāyēd ∵
pad jud xānag wiškar-ēw ēd ud pad šīr ud xwarišn ī sāxtag ī . andar se gām
hamāg a-kār . ud ān ī nē andar se gām hamāg pāk .
ud ka-š azēr ayāb azabar ēwēnag-ēw paydāgenīd estēd pad jud-xānag dārišn ∵
8.2
ātaxš agar pēš ī nasāy . bē šāyēd burdan
andar se gām ī nasāy nē barišn ∵
ud agar dēwār gilēn dēwār bē sumbišn ud bē barišn ∵
ka gačēn nē sumbišn bē-š gačestān-ēw andar *frōdan53 nasāy bē barēnišn ud
pas ātaxš *ōh nayišn∵
8.3
jāmag ud payrāyag-ēw mardōm pad tan dārēnd pāk ∵
xwarišn andar ān gyāg jāmag kē pēš az nō-šabag bē āwarēnd bē xwarēnd ud
kanār framāyēnd *ēg-iš54 dādestān čiyōn ∵
458 harw | čē andar ān gyāg hīxr ī grāy ud ān ī ayōxšust ān ī hīxr rasēd hamāg
a-pādyāb ∵
xwarišn ī sāxtag andar se gām hagriz pad kār ī mardōmān nē šāyēd ∵ ō sag
dahišn ∵
53 ⟨plwtn’⟩.
54 ⟨ʾdʾyg⟩.
Death inside a House 61
Something such as a libation, consecrated milk, parāhōm72-consecrated drink,

| and a būrag(?) should be given to the water.
Bread and meat when it is cooked or roasted and chopped (in that house) is
unfit for use and should be given to the dog.73
And pickled (foods), butter, dates, figs, and other foods, and things other than
food, and everything that is in that house, nine nights (in summer) and/or a
month (in winter) is necessary (to become pure again);
In a separate house and a hunting-ground (outlying structure), milk and pre-
pared food within three paces, all are unfit for use. And that which is not
within three paces is all pure.
And if below or above some (architectural) form (something dead) has become
apparent, it is to be considered as (something) separated from the house.74
8.2
A fire, if it is before a corpse, is it permitted to carry?
Within three paces of a corpse, it should not be carried.75
And if the wall is made of clay, it should be pierced and (the fire) be carried out.
If it is made of plaster, it should not be pierced; rather, the plaster should be
taken down and then (only) after they carried out the dead, the fire should
be carried out in the usual way.76
8.3
The clothing and jewelry that people wear on their body are pure.
What is the decision about food in the vessels in that place, which they have
brought to eat and set aside/stored prior to nine nights?
Everything | that is in that place is severely impure; and (even) metal when dry
dead matter reaches it, all are ritually unclean.
Cooked food within three paces is never (again) permitted for the (ritual-)
work of people. It should be given to the dog.
72 Av. para.haoma- (AirWb. col. 856), consecrated drink, the infusion in holy water of pound-
ed hōm and pomegranate twigs, sometimes with milk added.
73 Cooked food is not be used because it is more susceptible than raw to the attack of the
corpse demon and of decay that settles on the human body just after death, but it seems
that it can still be fit for canine consumption.
74 PV 5.44 (D–L). Funerary ceremonies fall into two main phases: the first period starts from
the onset of death, when the demon Nasuš takes hold of the body and the soul separated
from it, and lasts until the disposal of the body in the funerary precincts. During these
periods the close family members do not eat meat. The second period begins with the
funeral and lasts for three days, until the soul on the morning of the fourth day departs
for the other world.
75 Šnš 2.40.
76 PV 5.44 (G).
62 Chapter 8
ān-iz ī nē sāxtag pad yazišn ī yazdān kām kunišn ∵ wehān kam xwarišn
jud ān ī bē az se gām ān ka nō-šabag māh drahnāy padiš bē šawēd pad yazišn ī
yazdān xwardan ī mowbedān mowbed šāyēd ∵
8.4
ātaxš andar nazdīkīh ī nasāy ud se gām nēst ud*tabišn ō nasāy hamē rasēd
čiyōn kunišn.
zūd bē barišn ∵
agar ātaxš jud frāz nazdīktar burdan tā bē nē šāyēd burdan
jāmag ī pēš ī ātaxš abar dārišn kū nazdīkīh rāy tabišn ō nasāy nē rasēd ud zūd
bē barišn ∵
8.5
ka xānag dō ēk azēr ∵ ēk azabar ayāb xānag andar xānag ud andar xānag ī
bērōn murd estēd čiyōn kunišn ∵
ka andar ān ī azēr ān ī azēr ī ka andar ān ī azabar ān ī azabar
459 ka andar ān ī bērōn ān ī bērōn | ka andar ān ī andarrōn ān ī andarrōn rēman ∵
8.6
ka andar ān ī azabar ∵ sūrāg ī rōzēn frōd ō xānag ī azēr barēd čiyōn ∵
agar nasāy pāy ayāb handām-ēw andar rōzēn ēdōn ⟨ī⟩ frōd nē šud ∵
ast ī abāz ō armag55 ī xānag ī azērēn56 estēd ān ī ∵ azērēn-ēw pāk ∵
agar handām-ēw andar sūrāg frōd šud ∵estēd abāz ō armag estēd harw dō
rēman ∵
ka andar dargāh murd estēd ud dargāh mayān ī dō xānag čiyōn ∵
55 ⟨ʾlmk⟩.
56 ⟨ʾcylʾn’⟩, next ⟨ʾcylyn’-1⟩.
Even that which is not prepared should be used the least for the worship of
gods; the faithful should eat the least (of such food).
Except what is three paces away from (dead matter), after nine nights (or) a
month’s length has passed, is permitted (to use it) for the worship of the
gods and food for the high priest.77
8.4
Fire that is in the proximity of a corpse and is not of three paces (i.e., between
the corpse and the fire) and its burning is reaching the corpse, what should
be done?
It should be quickly carried out.
If the fire cannot be carried unless it is (brought) closer:
A covering should be held up in front of the fire so that because of the close-
ness (of the fire to the corpse) the warmth (of the fire) does not reach the
corpse and then carry it (the fire) out quickly.
8.5
When there are two house-structures, one below (and) one above; or a house
within a house and someone has died in the outer house, how should one
act?
If (the dead body is) in the lower one, then the lower (is impure); if it is in that
which is above, the above (is impure).
If in that which is outside, the outside one |; if in that which is inside, then that
which is inside is impure.
8.6
If (someone dies) in that (house) that is above (and) a window hole/skylight
opens up to the lower house, how is it?
If the foot or a limb of the corpse is in the window, as such it (= the pollution)
does not go down.
If something such as a bone stands/dangles to (some) *parts of the lower
house, the lower house is not pure.
If a limb has gone down into the hole/skylight and reaches back to that part,
both (parts) are impure.
If one has died in the doorway and the doorway is in between two house-
structures, how is it?
77 PV 5.44 (H–I); PV 5.44 (J–L); mowbedān mowbed, the title of the Zoroastrian high priest
who was at the same time the highest judicial authority; the title was patterned after the
paramount imperial title, “King of Kings” (Šāhān Šāh).
64 Chapter 8
ka dar dō-gānag az ān kust kē dar frāz šāyēd kardan az ⟨ān⟩ kust nē rēman ∵
agar-iš ∵ handām-ēw abāz ō harw dō kust estēd harw dō rēman
ud xānag ka-š handām-ēw ō xānag ud ān xānag kē-š handām abāz awiš estēd
rēman ∵
ka abāz harw dō estēd harw dō . rēman ∵
8.7
ud ka azabar se-tāg azēr čiyōn ∵
nēk ī hu-tuxštar ī Pāpakān xānag ī Rašn xwānēnd
8.8
tuhīgīh čiyōn rēman kunēd ∵
nēk ī Rašn se xānag ∵
460 ka andar xānag ∵ mīrēd dargāh rēman ayāb nē ∵ |
agar dar frāz kard estēd dargāh ēwēnag paydāgēnīd estēd tā pušt ī dar ud
pušt-iz ī dar rēman ∵
agar-iš ēwēnag paydāgēnīd estēd ∵ dargāh nē rēman ēn ān gyāg kū dar-ēw ī nē
dō-gānag
ud Mēdōmāhīg ka-š ∵ ēwēnag paydāgēnīd estēd u-š handām-ēw abāg nē estēd
nē rēman ∵
pad čāštag ī Abargīg dargāh nēm-ēw abar ēn xānag ud nēm-ēw abar ān
az man bē ēn abar ān bawēd ī dar nē āguxt estēd u-š ēwēnag nē paydāgēnīd
estēd
ka dar dō-gānag čē juttar kū ka ēk frāz šāyēd kardan kē ān kust kū-š handām-ēw
abāz awiš nē estēd nē rēman.
ka-š handām-ēw abāg ōh mān estēd az harw dō kust rēman ∵
8.9
ka andar xānag tāgīhā ud andar tāg bē murd estēd dādestān čiyōn ∵
ān tāg-ēw rēman
If the door is double, from the side that the door can be opened to, that side is
not impure.
If a limb reaches back to both sides, both are impure.
And (if there is) a house-structure (on the side of the door?), if a limb reaches
back to the house-structure, then that house, which the limb reaches back
to, is impure.
If it reaches back to both, both are impure.78
8.7
And if the above (house) has three vaults, how is the one below?
They call it the house of Rašn, the good, master artisan, son of Pāpak.
8.8
The airspace, how is it made impure?
(The house of) the good Rašn (comprises) three house-structures:
If one dies inside the house-structures, is the doorway impure or not?79 |
If the door is opened forward (and) the form of the doorway is made visible,
(the space) as far as the back of the door and also the support of the door,
is impure.
If its form is made visible, the doorway is not impure – this (is the case) of a
place that has one door, not a double door.
And (according to) the Mēdōmāhites if its form is made visible and no limb
remains on it, it (= the doorway) is not polluted.
In the teaching of the Abargites, half of the doorway is (part of) this house and
half (part) of the other.
In my opinion, this (teaching of the Abargites) refers to that (case when) the
door is not suspended and where its form is not made visible.
If the door is double, because it is different, so that when it is possible to open
one (side of the door) that is, the side (of the door) where no limb remains
on it, (then) it is not polluted.
If a limb remains in the house, it (the door) is impure from both sides.
8.9
If there are multiple arches inside the house and one has died under an arch,
what is the judgment?
That one arch is impure.
78 PV 5.44 (P–R).
79 Šnš 2.45.
66 Chapter 8
8.10
gumbad čiyōn bawēd ∵
agar gumbad az ān ī pad čahār tāg abar estēd harw tāg-ēw ēk-ēw gumbad
ham-gōnag ∵
461 ud agar gumbad jud az čahār tāg hamāg rēman :: |
ud agar gumbad ī ātaxšān ātaxš ān gyāg tuhīgīh rēman nē kunēd
ēdōn bawēd čiyōn wiškar ud kardan kē gumbad jud xānag ∵
8.11
xišt ud sag-tun57 kiš ud xāk ka-š ēwēnag paydāgēnīd estēd čiyōn ∵
ka-š azabar murd estēd ān and rēman ud andarrōn ud kiš rēman ∵
8.12
ka azēr ī tis-ēw čiyōn talag-*ēw ud kurasp-58 ēw ud škāf gar-ēw kē abar stadan
šāyēd murd estēd čiyōn ∵
ān and rēman.
ud agar ka abar stanēnd wišāyēd kōf59 ud gyāg pāk ∵
ud agar ka abar stānēnd andar xānag abāz gumēxtēd xānag rēman
8.13
ka andar xānag ud *xēmag murd estēd čiyōn
tuhīg gāh rēman ∵
u-š dārwan madan ∵ aškōb hamāg nō-šabag māh drahnāy ōh abāyēd ī
8.14
ka andar wiyān xānag-ēw kard estēd andar ān murd estēd čiyōn ∵
xānag rēman ∵
57 ⟨tww/n⟩.
58 ⟨kwlʾsp⟩.
59 ⟨kwp’⟩.
8.10
What is (the ruling on) a dome?
If the dome is one of those that are on a four arches, each individual arch
(is polluted) and the dome likewise.80
And if the dome is different from (the type made of) the four arches, it is all
polluted. |
And if it is the dome of the Fire of Fires (a major fire), then it does not make
that place and the empty space polluted.
It is like making (fire) in the wilderness and making the dome separate from
the house.81
8.11
Bricks, hewn stone, furrow and earth, if the form is made visible, how is it?
If one has died above, then that much (space) is impure, and the interior and
the furrow are impure.82
8.12
If something is dead under something such as a *trap, a kurasp (?), and a *crack
in a mountain where it is possible to take (the dead thing), how is it?
That much (space) is polluted.
And if when they take it (= the dead thing), (the space) is clear, (then) the
mountain and the place are pure.
And if when they take it, it gets mixed up in the house-structure, the house is
polluted.83
8.13
If one has died in a house and a *tent, how is it?
The airspace is impure.
And if it (= the dead matter) comes/arrives to/at the doorway, (then) the entire
roof is thus (impure) for the length of nine nights (or) a month.
8.14
If a house has been made inside a tent (and) something has died in that
(house), how is it?
The house is polluted.
80 Šnš 2.46.
81 PV 5.44 (O).
82 PV 5.44 (S–T).
83 PV 5.44 (U).
68 Chapter 8
agar xānag ul stānēd tuhīgīh ēk-tag60 bē bawēd hamāg rēman ∵

462 ka ān ī meh murd estēd ān ī meh rēman ān ī *keh61 pāk | ∵
ka ān ī meh ul stānēd hamāg pāk ∵
pas ka abāz nihumbēd ud pad ham-gyāg aškōb bawēd čiyōn
pāk ∵
8.15
xānag ka-š aškōb abar stānēd čiyōn ∵
kē ham pad aškōb abāz nihumbēd čiyōn ∵
ka ul stānēd . pāk
ka abāz nihumbēd rēman abāz bawēd ∵
8.16
ka ān kē-š . ul stānēd pad jud gyāg ayāb anīy dār ud anīy tis pad anīy ∵ gyāg abāz
aškōbēd62 rēman ud abāz bawēd ayāb nē ∵ nē ∵
8.17
ka anīy dō xānag andar xānag-ēw bē rasēd ayāb dēwārag az mān abar gīrēnd
čiyōn bawēd∵
andar ān xānag kē murd estēd ∵ rēman ∵
ka dēwārag-ēw abar kunēnd abāz gumēxtēd harw dō rēman
pad čāštag ī Pēšagsīr ka-iz-iš aziš abar kunēnd pad didīgar kunēd hilēnd ān-and
rēman ∵
8.18
ka dō aškōb azēr ud azabar čiyōn
ka sūrāg abar nē šawēd ān rēman ka-š andar murd estēd ∵
463 ka sūrāg ∵ abar šawēd and-čand | sūrāg ān-iz rēman ∵
ka mān abāz ∵ stānēd ka azēr bē mīrēd azabar pāk ∵
ka azabar be mīrēd azēr rēman ∵
60 Persian yak tah “single-fold.”

61 ⟨kts⟩ kahas, (irrigation) channel, but here the antonym of meh, greater, is needed.
62 ⟨ʾškwpyt’⟩.
If they remove the house and the empty space is one layer/single-fold, (then)
all is polluted.
If something has died (in) the greater (i.e., outside of the structure), the greater
is polluted (including the empty space between the greater and smaller),
and the smaller is pure. |
If they remove the greater, all is pure.84
Then if one covers it again and the roof is in the same place/space, how is this?
(It is) pure.
8.15
A house, if the roof is removed, how is it?
(If) it is covered with the same roof, how is it?
If it (the roof) is removed, it is pure.
If one covers it again (with the same roof), it becomes impure again.
8.16
If that which one has removed, he reconstructs in a separate place or (with)
another wood, or other things or in another place (with that same roofing
material), (then) is it impure and does (the impurity) come back or not? No.
8.17
If two separate house-structures move into one house-structure or if they re-
move the partition from the house, how is it?
The house in which one has died is impure.
If they make a partition, it (i.e., the impurity) mixes back – both (house-
structures) are impure.
According to the teaching of Pēšagsīr, even if they make it (i.e., the extra house)
from it (i.e., the room where the corpse lies) (and) they do so a second time
and they leave (the corpse?), that much space (where the corpse lies) is im-
pure (but the impurity does not transfer into the other unit).
8.18
If there are two roofs – below and above – how is it?
If no hole goes through, that (part) where someone has died is impure.
If a hole goes through, as much as (the size of) | the hole is impure.
If one lifts up again (i.e., reconstructs) the house, if one dies below (then)
above is pure.
If one dies above, below is pure.
84 The empty space becomes one with Space.

70 Chapter 8
ka andar ān ī azabar murd estēd ān ī azēr hamag rēman ∵

ka andar azēr sūrāg nazdīk ka andar ān ī azēr andar sūrāg gāh murd estēd u-š
tis-iz tar63 sūrāg abāz nē estēd ān ī azabar ∵ hamāg rēman ∵
ān ī azēr sūrāg ud nazdīk ud ka tis-ēw tar sūrāg abāz estēd ∵ harw dō rēman ∵
ud ka andar ān ī azabar sūrāg gāh murd estēd ∵ u-š tis-ēw tar sūrāg abāz nē
estēd azabar hamāg rēman ∵
ān ī azēr sūrāg nazdīk ka-š tis tar sūrāg abāz frōd estēd harw dō rēman ∵
8.19
ka pad bān ī xānag ī ∵ murd estēd sag nimūdan ud pahrēxtan čiyōn ∵
8.20
ka pad rāɣ ēdōn bawēd čiyōn ∵
zamīg ka pad dār aškōb ∵ sag šāyēd nimūdan bē nimāyišn ∵
pad dō mard pad ham-zōrīh frāz šawišn bē pahrēzišn ∵
464 ud ka sag frāz | nē šāyēd burdan kū bē wēnēd jud agar abāg . mard ēdōn gyāg
bē jumbēd nasā bē jumbēd
pad dō mard ud sag frāz gīrišn ∵ frāz barišn ud frāz nimāyišn ∵ nasāy bē
pahrēzišn ∵
ud harw dō xūb ud ⟨pad⟩ pixag šōyišn ∵
ud agar gyāg az ān ī šāyēd kardan ∵ sag ī kūčak pad dār-ēw ud tis andar . nišānišn .
tā bē wēnēd pas pad dō mard *ōh . pahrēzišn .
63 ⟨LCT⟩.
If one dies in the one that is above, the one that is below is entirely impure.
If in the lower (part) the hole is near, if one has died in the space of the hole
in the one that is below and nothing reaches across the hole, that which is
above is entirely impure.
(If) the hole is near to the one that is below and something reaches across the
hole, both are impure.
And if one has died in the space of the hole of the one that is above, and noth-
ing reaches across the hole, the upper (part) is entirely impure.
(If) the one that is below the hole is nearby, if something reaches across down
through the hole, both are impure.
8.19
If someone dies on the roof of a house, how are the showing to the dog and
care (for the dead body)?
8.20
If it happens in a plain, how is it?
If the land has a wooden roof and the showing to a dog is possible, (then) it
should be shown (to the dog).
Two men of equal strength should proceed (and) should care (for the dead).
And if it is not possible | to bring forth the dog to see (the dead), it is only pos-
sible that the (two) men move (it) to the place.
The dead body should be moved with (the help of) two men, and by holding
the dog.
They should carry (the dead) and show it to the dog and then take care of the
corpse.
And both (men) should wash well and with the pixag.85
And if the place is such that it is possible to do (the following–) they should
set a little dog on a board or something in order that it sees (the dead body).
Afterwards, they should care for it with two men.86
85 Pixag šōyišn, that is, to wash with the bath with the stick of nine knots. The baršnūm pu-
rification ritual is also designated as (pad) pixag, and it is the prevalent purification for a
Zoroastrian who has come into contact with a corpse.
86 It is forbidden for one person alone to carry a dead body; the dead should be watched
over, washed, and carried by two persons; two priests are needed for the prayers; and
those who attend the procession walk in pairs. In all operations related to funeral rituals,
no one should ever act alone.
72 Chapter 8
8.21
ka pad dār ud draxt-ēw murd estēd čiyōn ∵ sag nimāyišn ∵ čiyōn pahrēzišn ∵
ka azēr sag nimūdan šāyēd xūb pad dō mard ul šawišn ud frōd dārišn ∵
ud ka juttar pad sang bē abganišn sag nimāyišn ud pad dō mard pahrēzišn ∵
8.22
xānag kē-š nō-šabag ī pad zamestān māh-drahnāy ī pad hāmīn abāyēd ∵
ka pad tēxag ī zamestān ayāb ān ī hāmīn widerān bawēd čiyōn kunēnd
ka pad hāmīn frāz rawēd sar andar ⟨zamestān⟩ ī barēd
465 ka māh-drahnāy pad hāmīn ayāb nō-šabag zamestān pēš | šud a-pāk
ka pad zamestān frāz rawēd sar64 andar hāmīn barēd
ka az ān ī zamestān hāmīn hammis māh-drahnāy pēš šud pāk .
8.23
ka nasāy pad draxt dūr ud sag nimūdan az azēr nē šāyēd pad sang abgandan nē
šāyēd čiyōn kunišn ∵
ān gyāg kū mardōm wēnēnd sag-iz wēnēd
ān gyāg kū mardōm nē wēnēd nē dānēd kū . nāsāy ān gyāg ayāb nē ∵ ēnyā ka
abar šud u-š wēnēd az ān pas mard rēman
nasāy az ān kē tis-ēw ō ān gyāg burd estēd abāg-iz ēd . kū sag ∵ dīd ēwarīh ī
abāyēd
ka mard rēman be būd ēg-iš dast ud handām ēdōn bē kunišn ī ∵
se paywand bawēd āstārag pad jāmag ēw ēdōn frāz gīrēd ī pad se paywand ud
ān tāg-ēw ∵ bē brīnēd tā bē ōbadēd sag nimāyišn ∵
8.24
466 ka andar srāy-ēw65 ī pad bān ayāb andar xānag-ēw bān dar ī | bast estēd
ka abāz kunēd nasāy bē jumbēnēd . čiyōn kunišn ∵
64 ⟨sl⟩.
65 ⟨slʾdčk’⟩.
8.21
If something has died on a (piece of) wood and on a tree, how is the dog-
showing, and how is the care for it (the corpse)?
If it (the corpse) is below, (and) showing to the dog is possible – good! They
should go up with two men and hold (it) down.
And if it is otherwise, they should knock (it down) with stones, show (it) to the
dog, and care for it with two men.
8.22
The (case of a) house (where someone is dead and it should not be used for)
nine nights in the winter and a month’s length during the summer:
If a dying (occurred) at the turn of winter or of summer, how should they act?
If (the period) begins during summer (and) the completion (of the period)
carries into it (the winter?):
If a month’s length during summer or nine nights (in) winter have not passed,
| it is impure.
If (the period) begins during the winter (and) the completion (of the period)
carries into the summer,
if from that (the waiting period) of winter together with summer is a month’s
length, it is pure.
8.23
If there is a corpse far (out) on the tree and the dog-showing is not possible
from below (and) it is not possible to knock (it down) with stones, how
should they act?
That place that people see, dogs also see.
That place that people do not see, they do not know whether there is dead
matter in that place or not, unless if one goes up and sees (dead matter), and
from that time the person is impure.
(If) someone has carried some dead matter to that place, the dog-showing is
certainly necessary.
If the man was impure, then (purification) should be done to his hands and
limbs.
There are three connections: (There is) a sin on clothing; thus one grabs it by
three connections and cuts that one twig/item/unit so that it falls, to show
it to the dog.
8.24
If in an attic or in a house, the rooftop door | is fastened:
If he opens (the door), and moves the dead body, how should they act?
74 Chapter 8
ka mayān nasāy dar ⟨pad⟩ bastan ayāb dēwār

agar-iz dar pad bastan ayāb dēwār azēr šāyēd dar wišādan ud sag frāz hištan tā
bē wēnēd ∵
ka juttar ka band-ēw frāz ō ∵ sag bandēnd ud sag bē awištābēnd dar abāg šāyēd
kardan ∵ xūb
ka juttar ud ān-iz nē šāyēd zanjīr-ēw ī awestwār ∵ andar bandišn tā pad pay-
wand dar bē kišēnd ud dar ēdōn bē kunēnd ī ∵ sag andar burdan šāyēd ∵ ud
sag frāz hilēnd ud kār bē rāyēnēnd
ēn ān zamān . bawēd ∵ ka az gyāg-ēw frōd nigerēnd ud wēnēd ∵ kū murd estēd .
ud murd pad ēwarīh
ēnyā . ēg-iš ka murd zīndag nē paydāg pad zīndag dārišn . ud sag frāz nimāyišn ∵
8.25
ka dō tan xuft estēd ēk abar āxēzēd ud bē pēš šawēd .
467 ka abāz nigerēd ān ī didīgar murd estēd | ān mard rēman bawēd ayāb nē. nē .
čē pad zamān abāyēd dāštan kū murd estēd
ka bē wēnēd tā ēwarīh pad zīndag dārišn ∵
8.26
ka nasāy bē burd ud pādyābīh . andar ān gyāg barēnd šāyēd ayāb nē.
xwarišn a-padyāb nišāst ud xwardan nē pādixšāy ud pādyābīh a-padyāb ∵
8.27
kas ka a-xwēškār andar šawēd dādestān čiyōn ∵ framān-ēw wināh
ātaxš ud āb ō ān gyāg burdan wināh čand ∵
ātaxš tanāpuhl ud abrōxtan tanāpuhl ud pad jud gyāg jud-bār tanāpuhl
ud āb framānīg gyāg bē rēxtan tanāpuhl pad jud-gyāg yāt ∵
If in the middle there is dead matter, (should one) close the door or the wall?
If it is possible to close the door or the wall (from) below, the door should be
opened and the dog let in so that it sees (the dead).
If otherwise, they can leash the dog and hasten the dog to the door; good!
If (the situation is) different and that is not possible, they should pull the door
by a firm chain with an extension, and thus they open (lit., “do”) the door so
that it is possible to carry the dog inside and they let the dog come forward
and arrange the (ritual) work.
It is at that time that they should look (closely) and see (= make sure) that he
is certainly dead.
Otherwise, if it is not apparent that he died they should consider him alive and
should show (the body) to the dog.
8.25
If two bodies were sleeping (and) one gets up and goes out:
When he looks back, if the other one has died | is that person impure or not?
No.
Because (only) at the time it is necessary to deem that he is dead.
When he sees, until he is certain he should consider (him) alive.
8.26
If he carried dead matter and they carry pure things in that place (where the
corpse lies), is it permitted or not?
Food is considered ritually impure, and it is not permitted to eat, and the ritu-
ally pure things are impure.
8.27
When a person goes in (to the room with the corpse) undutifully (i.e., without
a valid legal reason), what is the decision? It is a framān87 sin.
Carrying the fire and the water to that place – what degree of sin is that?
Fire – a tanāpuhl88 and lighting (the fire) is a tanāpuhl and at a different place,
that is, at a separate time, it is a tanāpuhl.
And water – a framān sin (and) pouring (the water) in that place is a tanāpuhl,
in a different place, a yāt sin.
87 A minor sin, framān (lit., “order”) or andarz framān (lit., “instruction in the will”), which
originally denoted the sin of not carrying out a promise given to a person dying or going
to another country; see Tavadia, 1930, 13.
88 Tanāpuhl (Av. tanū.pərəθa-; pəšō.tanū-), “whose body is forfeited”: the designation for
the highest offense which is “atoned for with the body”. Klingenschmitt 1968, n. 709;
Kotwal 1969, 69.
76 Chapter 9
Chapter 9
9.1
panjom
zan ī ∵ ābustan az ēw-māhag tā dah-māhag ka-š zāyišn ∵ zamān gumānīg
kū-š andar aškamb ∵ murd estēd ∵
āb xwardan. abāg zan ham-karzag bawēd čiyōn ∵
ābustan murdan harw dō pad ēwarīh bawēd .
ud tā gumānīg pādixšāy ka nē pahrēzēd ∵
9.2
468 ka xōn aziš | āyēd pad čē dārišn
pad daštān ī gištag kē aziš āyēd
ka andar gōmēz abganēnd bē nē widāzēd
spēd abāg nē bawēd pad čē dārišn .
pad hixr.
9.3
ka gištag-ēw kē kālbod ī mardomīh nē paydāg ka sag nimāyēnd ud čiyōn
nimāyišn ∵
bē nē škāfišn ham-ēdōn sag nimāyišn ∵
9.4
pad hixr ī murdagān dārišn ayāb pad zīndagān ∵
ka paydāg bawēd ka nasāy
Pregnancy, Birth, and Stillbirth 77
Chapter 9: Pregnancy, Birth, and Stillbirth
9.1
The fifth (chapter)
A pregnant woman from the first month until the tenth month, when her time
of giving birth is doubtful, (in case the fetus) is dead in the womb:
Drinking water (and) being in direct contact with the woman, how is it?
(That she was) pregnant and that (the fetus) is dead, both (cases) should be
certain;
And while it is doubtful,89 it is permitted if she is not diligent (in the relevant
rituals).90
9.2
If blood comes from her, | how should they consider it?
As menstruation of the lump, which comes from her (womb).
When they throw it (= what comes from the womb) into bull’s urine (and) it
does not dissolve, (and) it does not become white (with the bull’s urine)
how should they consider it?
As dry dead matter.91
9.3
When it is a fetus (in) which a human body is not manifest, when they show it
to a dog, how is it to be shown?
It is not to be split open (to check), (but) should be shown to a dog in the same
manner (as in the preceding cases).
9.4
Should they consider it (= the lump) as dry dead matter of the dead or as (dry
dead matter of) the living?
If it becomes apparent that it (the lump) is (indeed) dead matter,
89 Doubt (gumān) is one of the worst sins enumerated in various writings in religious
matters.
90 PV 5.49 (C–E); Šnš, 3.15. If a woman gives birth to a stillborn child, she is extremely pol-
luted, since she has carried impure substances within her. The womb and intestines of
this woman are considered a dakhma, ossuary, since they contained a dead person. She
is to be confined in a corner of the house and for the first three days is forbidden to drink
water, since this would become polluted. Instead she has first to swallow, in three, six, or
nine gulps, a mixture of ash and bull’s urine, to purify the space that functioned as a grave
within her. Thereafter she might drink milk or wine and eat dry foods, and after three days
she is to undergo the baršnūm purification.
91 PV 5.49 (F).
78 Chapter 9
hixr ī. pēš az ān ud andar ān gāh ⟨ī⟩ be āyēd ka nasāy ∵ bē pad hixr ī murdagān
dārišn ∵
ān ī nē paydāg ∵ kū nasāy ēwāz pas az nasāy āmad āyēd pad hixr ī zīndagān ∵
dārišn ∵
9.5
ka pad zād nē paydāg kū kōdak murd zīndag čiyōn
hixr ī pēš ān ī abāg bē āyēd čiyōn.
ka nē paydāg kū murd estēd. pad zīndag dārišn ∵
ka nāfag brīd ēg ō dānišn nē rasēd kū murd. ayāb zīndag ham pāk.
469 pas jud az ān ī abāg kōdak | ēw-kardag hamāg pad hixr ī zīndagān dārišn
ud ān ī abāg nasāy hixr ī murdagān
kas kē abāg ham-karzag rēman nē bawēd.
ka paydāg kū murd ayāb nāfag nē brīd ud pas paydāg bawēd kū murd estēd ud
mād ud *gōzīgwar66 ud ān kē ān hangām ka bē dānist kū murd estēd abāg
ham-karzag hamāg rēman ∵
ud ham āb ud xwarišn pādixšāy xwardan
hixr ī ∵ pēš ud pas jud az ān ī abāg kōdak ēd pad ān ī zīndagān dārišn .
9.6
ka murdag-zādag čiyōn dārišn .
ham ān kē-š abāg ham-karzag rēman ∵
ud hixr ī pēš ud ān-iz ī abāg kōdak pad hixr ī murdagān.
ān ī pas be āyēd pad hixr ī zīndagān dārišn ∵
66 ⟨gwcykwl⟩.
the dry dead matter that comes out before and at the (same) time as when
dead matter comes should be considered as dry dead matter of the dead.
That (case in) which it does not become apparent that it is dead matter, only
that which comes after dead matter has come out should be considered as
dry dead matter of the living.
9.5
If at birth it is not apparent that the baby is dead (or) alive, how is it?
The dead matter from before (the birth) that comes with it – how is it?
When it is not apparent that the baby is dead, it should be considered alive.
When the umbilical cord has been cut (meaning after the birthing process
is complete), and still one does not reach the knowledge (of whether) the
baby is dead or alive, (it is) also pure.
Afterwards (when they do know that it is dead), except that which is in one
piece (i.e., in close contact) with the baby |, they should consider it entirely
dry dead matter of the living.
And that which is with dead matter (i.e., the now-dead baby) is dry dead mat-
ter of the dead.
The person who is in direct contact with it (i.e., an unclear situation) does not
become impure.
When it becomes apparent that (the baby) is dead, or the umbilical cord was
not (yet) cut, (but) afterward it becomes clear that it has died, and the moth-
er, the *midwife, and any other person who knew at that time that it (= the
baby) had died and was in direct contact (with the dead baby), they are all
polluted.
(But) it is permitted to consume water and food.
Dry dead matter from before (the birth) and from after – apart from that which
(comes) with the baby – should be considered as (dry dead matter) of the
living.
9.6
If it is a stillborn, how should it be considered?
Anyone who is in direct contact with it is impure.
And dry dead matter from before and even that which is with the baby (should
be considered) as dry dead matter of the dead.
That which comes afterwards should be considered as dead matter of the
living.
80 Chapter 9
9.7
ka dō ēk murdag ēk zīndag zāyēd čiyōn .
ka ān ī zīndag pēš bē āyēd pas ka ān ī murdag āyēd nē rēman.
ka ān ī murdag pēš bē āyēd rēman.
470 kōdak a-tuwānīgīh rāy pad gōmēz ud āb šōyišn ud pas ka pēšag- | šnās bawēd
pad pixag šōyišn ∵
ud mādar hamē rēman ∵
ud pas ka ān ī zīndag pēš be āyēd tā ān ī murdag āmad pad ān ī zīndag dārišn ∵
ud ka ān ī murdag pēš āyēd harw čē pēš abāg ān ī murdag āyēd pad ān ī
murdagān ∵ dārišn ∵
ud az ān ī frāz ud ka-iz ān ī zīndag zāyēd hamāg pad ān ī zīndagān dārišn ∵
9.8
ka-š andar tan ārāst estēd nē dānēd kū murd *ayāb67 zīndag ayāb ēwar dānēd
kū murd estēd čiyōn.
bē pādixšāy āhixtan.
pādixšāy ka nē pāyēd kū sag rasēd
ka nē paydāg kū mīrēd nāfag zūd bē. brīnišn
ka murd zīndag nē. paydāg ān kē pas az kam-karzag nē bawēd ham-iz nē
rēman ∵
ka nāfag nē brīd mard dīdār āyēd ham ān kē abāg ham-karzag hamāg rēman ∵
ka dānēd kū ābustan andar tan *apēdag68 bē bawēd čiyōn.
tis-iz nēst.
9.9
471 ka xwaršēd- | nigerišn be bawēd abāz šawēd čiyōn
ka gumānīg kū zīndag būd ka xwaršēd-nigerišn bawēd nē. paydāg kū murd
estēd
67 ⟨ʾywš⟩.
68 ⟨ʾpyt’⟩.
9.7
If there are two (i.e., twins): one is born dead and one is born alive, how is it?
If the living one comes out first and then the dead one comes, it (i.e., the living
one) is not impure.
If the dead one comes out first, (the living one) is impure.
The baby, because of its inability, should be washed with bull’s urine and water,
and afterward, when it becomes acquainted with (the bath with the stick of
nine knots),92 | it should be washed with the pixag.
And the mother is always impure.
And after, if the one who is alive comes out first, the dead one should be con-
sidered as alive until it has arrived.
And if the dead one comes first, everything that comes before with that dead
baby should be considered as (dry dead matter) of the dead.
And from that time onward, and also when the living baby is born, everything
should be considered as (dry dead matter) of the living.93
9.8
When it (= the fetus) takes form in the body, (and) it is not known whether it is
dead or alive, or it is known for sure that it is dead, how is it?
It is permitted to pull it (= the fetus) out.
It is permitted that no one waits/keeps guard (until) the dog arrives.
If it is not apparent that it is dying, one should quickly cut the umbilical cord.
If it died (i.e., when signs of being) alive were no (longer) apparent, afterward
(i.e., after the cord was cut) whoever (is already there and) is not in direct
contact is not impure.
If the umbilical cord has not been cut, (and) a man comes into sight (i.e., he
wasn’t there originally) and also whoever is in direct contact with (it) (i.e.,
the stillborn baby) is entirely impure.
If it is known that she is pregnant (but) the shape (of the fetus) is *lost, how
is it?
This (case), too, is not (different).
9.9
If it is exposed to the sun (and) | it returns (into the birth canal), how is it?
If it is doubtful that it was alive, when it is exposed to the sun it is not apparent
that it has died.
92 For pixag-šnās, “one acquainted with the bath with (the stick of nine knots)”, see
Tavadia 1930, 10.
93 PV 5.49 (N–P); Šnš 2.105.
82 Chapter 9
tis-ēw ka ēwar murd kū abāz šawēd ēdōn bawēd ku hambān-ēw purr az nasāy
ud tā bē zād pādyāb aziš pad sē gām dārišn.
9.10
ka andar aškamb murd estēd bērōn bē nē āyēd čiyōn. kunišn.
tā xwaršēd-nigerišn bawēd ēg-iš. pādixšāy ka az tis-iz nē pahrēzēd.
9.11
ka xwaršēd-nigerišn bē būd abāg šawēd andar tan bē hōšēd bē nē āyēd čiyōn.
ka čehel rōz bē būd pad ēd abāyēd dāštan kū andar tan be pōsīd bē pādixšāy
šustan
ka šust bērōn bē āyēd ēg-iš. abāz šōyišn ∵
ud jāmag tis ī-š dast awiš burd
ka-š andar ān zamān dast awiš burd ka-š nō-šabag bē dāšt pāk ∵
ān ī abārīg ēdōn čiyōn andar rēmanīh nō-šabag.
9.12
472 kē | zan zēfān69 kē pāk bē nē būd gādan dādestān čiyōn.
ka-m gāyēd ēg-īš tanāpuhl ō bun
9.13
ka . pāk bē bawēd šāyēd ayāb nē. nē.
ud ka gāyēd ēg-īš wināh ēd kū nē dānam. čand-iš
bē ēn dānam kū ka-š kōdak murd ayāb rīdag kard estēd. ēg-īš gāyēd pādixšāy.
9.14
ka xwaršēd-nigerišn būd ud paydāg kū mard abāz šawēd hixr ī ā-š az tan āyēd.
čiyōn
pad nasāy dārišn.
69 ⟨zʾyypʾn⟩.
One thing: if it was certainly dead when it returns (into the birth canal) it is like
a bag full of dead matter and until it is (entirely) born, pure things should be
kept thirty steps away from her.
9.10
If it is dead inside the womb and it does not come out, what should be done?
Until it is exposed to the sun, it is permitted if one does not stay away from
things.
9.11
If it is exposed to the sun (and then) it returns (and) it withers (and) it does not
come out, how is it?
If forty days have passed (lit., were), it is necessary to consider that it has been
rotting in the body (and) it is permitted to wash.
If she washed (and then) it comes out, then she should be washed again.
And clothing (or) something that was carried by hand to her:
If something was carried by hand to her at the time when she stayed for the
nine nights (in the secluded place), it is pure.
In other (instances), it is within the impurity of the nine nights.
9.12
Having | sex with a woman who is a “birth-guarder” who has not yet become
pure, what is the decision (in this regard)?
If he has sex with me (i.e., from the woman’s perspective) – then a tanāpuhl-sin
goes to his account.
9.13
If she becomes pure (but is still watching for more discharges), is it permitted
or not? No.
And if she has sex, then is it her sin? This, I do not know how much (sin) it is.
But this I do know: that if her child is dead or she emptied (the womb), then it
is permitted to have sex with her.
9.14
When (the dead fetus) has “seen the sun” and (it is) clear that it is a person,
(but) goes back (in), how (is) the hixr, dry dead matter, that then comes
from her body?
It should be considered as dead matter.
84 Chapter 10
9.15
hixr ī az tan zādag be āyēd čiyōn.
tā čehel rōz bē ka ēwar paydāg kū daštān tā pad *zēfān dārišn
pas az čehel rōz bē ka ēwar paydāg kū *zēfān tā pad daštān dārišn ∵ ān-iz
*sāyīdag70 judtar nēst.
Rōšn guft ay tā se rōz harw čē az ōy āyēd ∵ bē ān ī ka ēwar dānēd kū az ān tā
pad daštān dārišn
ay čē ōy *pusar-tagīh71 pēš bē rasēd.
Chapter 10
10.1
473 ka zan nasāy kunēd ēg-iš | xwarišn čē xwarišn.
naxust ān ī gāw. ān ī war-ēw ādurestar xwarišn
u-š pas harw čē āb ud ayāb āb ⟨ī⟩ namak padiš se rōz nē xwarišn.
ud nē pādixšāy xwardan aziš pahrēzišn. rēmanīhā az āb ud ātaxš
nāmčištīg mard ī ahlaw ī abārīg dāmān ī Ohrmazd ō pahrēzišn
az Abestāg paydāg
čē ān kē nārīg fradom az xwarišnān xwarēd
guft-aš Ohrmazd kū ān ī gāw gōmēz ud ān ī ātaxš ādurestar
gōšt-iz ī pahān ī an-āb ud jōrdā-īz ī ārdag ī an-āb āb-īz ī an-āb
10.2
gōmēz-iš ādurestar čand xwarišn
ka tišnag bē bawēd čē kunišn.
gōmēz-aš ādurestar se āb jāmag ud u-š pad tišnagīh pēm ī stōrān gōspandān
xwarišn
70 ⟨sʾyytk’⟩.
71 See Dēnkard 9.12.11 “ud ēn-iz kū az ān [ī] ātaxš a-pahrēzišnīh ka zan az *pusar-tanīh
abāgēnīd”; DH, K43b: pwsltnyh; B, D10a, J5: pwsltyh; West: pûs radîh.
Food Given to a Woman in Menses 85
9.15
Dry dead matter that comes out of the body of the woman who has just given
birth, how is it?
Until forty days, except if it is certainly apparent that it is menstruation, she
should be considered a woman who has given birth.
After forty days, except when it is certainly apparent that she is a woman who
has given birth, she should be considered menstruating. Also the *tissue/
vaginal discharge (?) is not any different.
Rošn said, note, until three days everything that comes out from her, except
that which she clearly knows is from that (the birth), she should consider as
menstruation.
Note, because she is (in a state of discharging), child parts(?/vaginal discharge)
come first.
Chapter 10: Food Given to a Woman in Menses
10.1
If a woman gives birth to a dead (fetus), then | what food should she eat?
First, she should drink cow’s (urine and) ashes.
And afterward she may not eat anything that has water or saltwater in it for
three days.
And (that which) is not permitted to eat should be kept away from her – (par-
ticularly) impurities (should be kept away) from water and fire.
It is well known that righteous men (and) other creatures of Ohrmazd should
be kept away (from her).
Which foods does the woman first eat?
And Ohrmazd said to him (i.e., Zarathustra): cow’s or bull’s urine, and ashes
of the fire.
Also dried meat of cattle and dried ground grains; also water (concentrated
juice?).94
10.2
How much bull’s urine, how many ashes could be consumed?
If she becomes thirsty, what should she do (= drink)?
Three sips of bull’s urine and ashes; and in thirst, she should consume the milk
of large and small cattle.
94 PV 5.50 (B); PV 5.51 (A–J).

86 Chapter 10
az Abestāg paydāg
se āb jāmag ayāb šaš ayāb nō ast pas ān-iz. mard ā šāyēd asp pēm ud ān-iz ī gāw
ud mēš ud buz.
10.3
agar ēdōn kū pad pēm tišnagīh be nē nišīnēd zan be wēmār bawēd u-š bīm ī
474 marg |
u-š āb pādixšāy xwardan ayāb nē. pādixšǎy
az Abestāg paydāg
u-š guft ohrmazd kū ēd xwarēd ān kē nāyrīg āb čē ēdōn ān ast meh-dādestānīh
ka ān gyān bōzēd.
10.4
ka āb abāz xward u-š pādixšay xwardan
ēg-iš wināh ō bun bawēd
10.5
u-š anīy tōzišn abāyist kardan ayāb nē.
bē-š ō dahm ahlaw ud burdan ⟨ō⟩ dastwar šawišn. u-š petītīgīh ud gōwizārīhā
ud xūb bē kunišn
az Abestāg paydāg
bē kadār-iz-ēw az dahmān kē dahmīh āgāh hād kū dahm ahlaw hād agar kū
mard-ēw ⟨ī⟩ nēk hād be šaw ud pēš ōy pad petīt bāš.
10.6
ka-š tuwān kū āb nē xwarēd u-š pad didīgar tis tišnagīh bē nišāstan abāz xwarēd
ēg-īš wināh čand
ka pad petīt ∵ bawēd ēg-īš 200 pad abar zanišn abar zanišn asp aštar 200
srōšōčaranām ka nē ēg-īš rāh ō dōšox
It is evident from the Avesta.

There are three sips, or six, or nine. Afterward, that person is permitted (to
drink) horse milk and cow’s, ewe’s, and goat’s milk.95
10.3
If it is such that (after drinking) milk thirst does not settle/calm down, the
woman becomes ill, and there is fear for her death: |
Is she permitted to drink water or not? She is permitted.
Ohrmazd said to him: Let this woman drink water for it is of greater advantage
when she saves that vital soul.96
10.4
If she drinks water again, is she permitted to drink?
Then there is a sin on her account.
10.5
And must she undertake other atonements or not?
She should go out to the pious priest and qualified authority and perform the
penitence in detail and well.97
Go out to any of these pious, who shall be knowledgeable of piety; that he shall
be a righteous member of the community; that one man shall be good and
be repentant before him.
10.6
If it is possible for her not to drink water, and by something else to calm down
her thirst, (but) then she drinks (water) again, how much is her sin?
If she is repentant, then (one should apply) two hundred strokes with the
horsewhip, two hundred with the whip;98 if not, then her path is to hell.
95 PV 5.52 (A–D).
96 PV 7.69 (A–D).
97 The penitential process in Zoroastrian religion consisted of remorse, acknowledgement of
sin, and verbal confession in the presence of a religious authority. Patīt/petīt, “confession,”
derived either from a past participle *patīta- (Av. paitia-), “(that which) has gone back,”
or from a noun *patīti- (Av. paititi-), “going back, compensating,” penalty, compensation,
expiation (AirWb., cols. 829–30), later understood as “confession.” See Asmussen 1965,
40–49; Asmussen 1995.
98 The sinner is usually given a certain number of lashes with two priestly instruments:
the “whip” srōšōčaranām (Av. sraošō.čaranā-, AirWb., col. 1636), literally “the instrument
which makes obedience” and the “horsewhip” asp aštar (Av. aspahe aštraiia-), literally
88 Chapter 10
az Abestāg paydāg
475 ka ēdōn ān kē nāyrīg . | tuwānīhā āb frāz xwarēd.
ān ī ō ašmā gōwam kē mazdēsnān hēd nēkīh ī ašmā rāy kū tā-tān wināh ō bun
nē bawād
ēg-īš tōzišn . frāz brēhēnēd kū pādifrāh abar nihēd
ān guft rad ī xūb hēnd srōšāwarz kū wināh wizārišn dānēd ā-š tōzišn frāz ēd
brēhēnēd kū pādifrāh. abar ēd nihēd∵
10.7
ka and man-īz wināh ud pādifrāh ēg-iš padiš čē rāy āb abāg xward. šāyēd.
ēd rāy čē dō dēw ēk suy ēk tišn ān tan bē xwarēnd
ēd čim rāy kū ēn dō dēw ān tan bē xwardan nē tuwān bawēd
az. Abēstāg paydāg .
dādār agar-iz awēšān ziyānag . ō ham-tabāhišn rasēd abar ō tan ī *bazag72
ēwēnag kū rēman agar-iz awēšān dō yask ī wattar abar rasēd . ēd-iz kē suy
ēd-iz kē tišn
476 u-š guft ohrmazd kū ēd xwarēd ān kē nārīg āb | čē ēdōn ān ast mēh dādestānīh
kū ān gyān bōzēd .
10.8
gōmēz ud ādurestar čiyōn . xwarišn .
ka war andar gōmēz kunēnd ayāb gōmēz xwārēd war pas ayāb war xwārēd
gōmēz pas
ka pēš az xwarišn ī hambun-iz xwardan ā šāyēd .
10.9
jāmag ī zan kē nasāy andar ān hangām pad tan dārēd dādestān čiyōn.
šaš bār pad gōmēz bē šōyišn. harw bār-ēw xāk abar abganišn tā bē hōšēd
72 ⟨bwč⟩.

If the woman | is able to drink water:
That which I say to you who are Mazdayasnians, it is for your own good, so that
(her) sin may not be on your account.
Then decree her penitence, that is, set the penalty.
That was said, they are good Rads:99 the Srōšāwarz100 who knows the verdict of
the sin, then decrees the punishment, that is, sets the penalty.101
10.7
If there is also (for) me so much sin and penalty, then why is one permitted to
drink water again?
For the two demons of hunger and thirst may eat this body.
For this reason these two demons are not able to eat the body (because people
eat and drink).
O Creator, if a young woman among them, arrives to the same *neglected body,
which is polluted; Even if the two worse illnesses reach them, that is, the
hunger and thirst:
Ohrmazd said: The young woman should drink water | for there is thus the
greater advantage when her life is saved.102
10.8
Bull’s urine and ashes, how should they be consumed?
If they mix ashes with bull’s urine or she (first) drinks bull’s urine (and) ashes
after, or she eats ashes and (drinks) bull’s urine after?
If before food, one eats even the smallest amount, then it is permitted.
10.9
What is the decision about the garments that the woman is wearing at that
time?
Six times should they be washed in bull’s urine; each time rub them in dust
until they are dried,
“the instrument to prod horses.” These two terms always appear together in penal for-
mulas (see PV 4.20), but it is not clear whether each referred to a different instrument,
or if the two words are simply synonyms, since tradition has always described physical
punishment as srōšōčaranām.
99 Av. ratu-, (spiritual) chief, master; divine/ritual model, chief representative.
100 Av. sraošāuuarez-, “who accomplishes obedience”, the priest who would decide what
kinds and what levels of sentencing should be attached to different offenses.
101 PV 7.71(A–C).
102 PV 7.68 (B–D); PV 7.69 (A–B); a life-and-death case.
90 Chapter 10
u-š pas pad didīgar gōmēz bē šōyišn

pas šaš bār pad āb bē šōyišn šaš māh pad rōzēn73
ēd kē wād padiš hāmē āyēd šawēd bē nihišn.
pas pad armēštānīh pad ēd gyāg ī nišīnēd ayāb zan ī daštān šāyēd
az Abestāg paydāg
10.10
ka andar mān ī mazdesnān nārīg ⟨ī⟩ daštān hād74 ayāb škōh ī zad-pēšag ī abar
dargāh75 nišīnēnd
477 ēbyānghanīh wišād-dwārišnīh padiš bawēd | ayāb nē.
ka pad ēn ēwēnag pad ēn gōmēz nē šust estēd
abārīg-iz wastarg pad hixr mēnōy rēman būd estēd ēg-iš *ēbyānghānīh padiš
nē bēd.
u-š wišād-dwārišnīh padiš nē kunišn.
ān ⟨ī⟩ pad gōmēz ud āb pad xšauuaš.mā̇ŋhō. šust.
ayāb pad hixr ī gētīy rēman *būd76 estēd. ēdōn bawēd čiyōn.
ān ī pad zan ī daštān rēman ud ēw-bar būd estēd
ā-š ēbyānghānīh padiš būd ā-š ham wišād-dwārišnīh padiš kunišn.
pad čāštag ī Pēšagsīr ēbyānghānīh padiš nē bawēd. wišād-dwārišnīh padiš77 nē.
Rōšn guft estēd kē pad nigerišn
73 rozān is a window. Cf. ŠnŠ 2.98 “gyāg ī xwaršēd nigīrišn”.

74 HWE-t.
75 PV 5.59 abar dargāh which glosses Av. +aipi.ərətō.gātuš.
76 *būd, Ms: bawēd.
77 Ms. crossed out padiš and writes pad.
and then wash them a second time with bull’s urine;

then wash them six times in water and air (them) out for six months at the
window.103
When the wind blows on (these clothes), it is proper to wear them (again).
Then it is proper (to be used) in the armēštgāh104 for one who sits in that place
or by menstruating women.
10.10
If in the house of the Mazdayasnians there is a menstruating woman or a
*weak person with a broken limb sits at the doorway:105
Is it all right to be without ēbyānghan, the sacred girdle, | or not?
If one’s (garments) are not washed in bull’s urine in this manner,
other clothes are also invisibly polluted by dry dead matter (figuratively?), then
the sacred girdle is not necessary.
He will not be punished for the sin of “running about ungirded.”106
A garment washed in bull’s urine and water and (purified) by the process of
“six months,”
in case it was polluted by dry dead matter of the material world, it will be the
same.
(The garments) polluted by a menstruating woman and a sole carrier (of a
dead body) are the same.
He who has committed (the sin of not) wearing the sacred girdle, he will also
have the sin of “running about ungirded.”
In the teaching of Pēšagsīr, there is no sin for not wearing the sacred girdle or
the sin of “running about ungirded”.
Rōšn has said: (only) on purpose.107
103 “Six months’ process” (Av. xšauuaš.mā̇ŋhō), the polluted women’s clothes should be
washed six times in gōmēz, bull’s urine, six times rubbed with dust, six times washed
by pure water, and afterward they shall be exposed to the air for six months through the
window of the house. Gōmēz, dust, and water are the principal purification agents.
104 Secluded place for the infirm.
105 PV 5.59 (A–B).
106 Kustīg (Av. aiβiiåŋhana-), the sacred girdle worn by Zoroastrians around the waist to pro-
tect life; it serves as a shield against evil. Zoroastrians are enjoined to wear it at all times,
and not wearing it was interpreted as a failure to adhere to the religion (PV 18.1). Kustīg
marks the separation of the two parts of the body: the upper part, which is the residence
of thought and speech, and the lower part, where the lower bodily functions take place.
This separation is explained in Chacha 1936, 23–25, 45–46, 88–103; see Stausberg 2004a,
9–29.
107 PV 5.59 (A–H).
92 Chapter 11
10.11
jāmag bē a-kār ayāb rēman kunēd ēg-iš wināh čand ∵
ka pad nasāy a-kār bē kunēd
čand xwadāy-ēw78 pad ēd bār zan abāz āhanjēd
478 ka pad gētīy bē nē wizārēd ā-š pad murd ān ī | pahlom axw nē baxšēnd.
ka ēdōn rēman kunēd pad. xšauuaš.mā̇ŋhō abāyēd šustan ēg-iš yātīg wināh.
ka ēdōn ī pad gōmēz ud āb ī abāyēd šustan ā-š se stēr wināh.
az Abestāg paydāg.
10.12
zan ī nasāy tā čand nē pādixšāy šustan.
andar se-šabag nē pādixšāy.
pas az se-šabag hamē ka pāk pādixšāy šustan.
Chapter 11
11.1
gyāg kē-š tan-ēw padiš widerēd ud nasāy pad zamīg abāz estēd ∵
ān gyāg čand gāh rēman.
sāl-drahnāy.
11.2
ān kē ān zamīg kār framāyēd wināh čand
čiyōn ka-š nasāy-nigān kard hē ā-š tanāpuhl ud ō bun.
ka a-xwēškārīhā andar ān gyāg šawēnd framān-ēw wināh *čē-iz dēn nigēzēd
hād
78 ⟨ʾwtʾy⟩.
Death Outside in a Field 93
10.11
Someone who makes clothes useless or polluted, then what is the degree of
his sin?
When he makes them useless by dead matter:
How many lords/persons does a woman pollute at once?
If she does not redeem her sins in this world, then when dead, they will not get
their share | in the best existence.108
If she thus makes (them) polluted, it is necessary to be washed by the “six
months’ process,” and then there is a yāt sin.
When it is in such a manner that it is necessary to be washed with bull’s urine
and water, then one has a sin of three staters.109
10.12
For how long it is not permitted to wash a polluted woman?
It is not proper (to wash) for three nights.
After three nights as soon as she is pure, washing is permitted.
Chapter 11: Death Outside in a Field
11.1
A place where a person has passed away and a corpse has lain on the earth:
How long does that place (remain) polluted?
A year’s length.110
11.2
Someone who orders work on that land, how many sins are there for him?
(He is) like someone who has buried a corpse; then, there is tanāpuhl (sin) for
him and (sins) on his account.
If they go to that place undutifully/accidentally, there is a framān sin since this
is what the tradition has stated.111
108 PV 5.61 (C).

109 The tetradrachm, or stater (Mid.Pers. stēr; Syriac estira), was equivalent to four drachmas
and was in circulation as early as the Achaemenid period. See Gyselen 1997.
110 PV 6.1 (A–B); PV 6.2 (A–B).
111 PV 6.3 (A–B).
94 Chapter 12
11.3
agar mazdēsn ēn zamīg šūd tā ā-š āb abar ī hilēnd
kē pad ān abar sag ud mard bē widerēd kē andarag ī zamīg ∵
479 sāl-drahnāy pad nasāy-nigānīh pas āstārīhēnd awēšān kē | mazdēsn hēnd ∵
11.4
pad jud jud pad gāw bē warzīdan tōhm ī abar abgandan āb frāz hištan *ōh
bawēd ayāb pad ēwbār bawēd.
dastwarān pad jud jud guft estēd.
ud az man bē ka pad gāw bē warzēd tōhm abar abganēd āb frāz hilēd ayāb-iš
winzin79 kunēd ayāb-iš kār-ēw padiš kunēd tanāpuhl-ēw ōh bawēd .
11.5
ka pad jud-gāh nam kunēd pad jud-gāh pad gāw bē kunēd80 pad jud-gāh tōhm
abar abganēd čiyōn bawēd.
se-aš tanāpuhl ō bun.
Chapter 12
12.1
ēw-kardagīh ud jud-kardagīh ī pad ēn dādestān čiyōn.
ēw-kardagīh ān ī ka az dārišn bē hilēd u-š abāz awiš šawēd u-š kār padiš kunēd
12.2
ēn rēmanīh ī gyāg pad kadām *tahag bawēd.
pad ān tahag kē gyān bē šawēd.
79 ⟨wncnn⟩.
80 Ms. kunēd.
Basic Definitions of Impurity 95
11.3
If the Mazdayasnians went to that land, until they let water run over it,
on which a dog or man has passed away, that is, (the corpse) is inside the earth,
for a year’s length | they who are Mazdayasnians are guilty of burying corpses.
11.4
Working with oxen (= to till), sowing seeds, letting water run over (the earth,
i.e., irrigating), are they separate (works) or a single one?
The priests have said (these are) separate (works).
And in my opinion, except for someone who works with oxen, sows seeds, lets
water run over (the earth) or *weeds or performs any (other) work on it,
there is a tanāpuhl (sin).112
11.5
If someone moistens (the earth) in a different time, works with oxen in a dif-
ferent time, sows seeds in a different time, how is it?113
There are three tanāpuhl (sins) on his account.114
Chapter 12: Basic Definitions of Impurity
12.1
What is the decision about “in one piece” and “in separate piece”?
“In one piece” is when one abandons (something polluted) and/but goes back
to it and uses it in work.115
12.2
This pollution of places, in which place will it be?
In that place where the vital spirit goes away.
112 PV 6.4 (A–C); PV 6.5 (A). The order of opinions here may be chronological, since they
seem arranged in logical order: first the dastwars (priests) suggest that each labor incurs
a sin, then az man (“in my opinion”), rejects this view and subsumes all labors into one
account, and finally a second set of redactors introduces the factor of time.
113 The twenty-four-hour day is divided into five watches (gāh): the time of haoma pressing,
noon, afternoon, evening, and late night. Here the last anonymous view links the sin to
the time period in which the labor is done; each labor incurs one tanāpuhl sin, and if the
labor continues into the next gāh, further sins will accrue – with the condition that each
time the farmer chooses to pursue a different labor during each gāh.
114 PV 6.5 (E).
115 PV 6.5 (G–I).
96 Chapter 13
ka-š. gyān bē šawēd az ān gyāg bē wihēzēnd ud didīgar gyāg. frōd nihēnd bēd
ayāb nē.
480 ud Gōgušnasp guft ay pad ān | gyāg *tahīg/tahag bawēd.
Sōšāns guft ay tā sag dīd ōh bawēd.
12.3
ka-š wars ud nāxun abāz *ō. zamīg estēd . čiyōn.
wad-dādestāntar rēman ∵
ēn rēmanīh ⟨ī⟩ zamīg and čand pad zamīg estēd rēman ayāb tan-masāy ī hamāg
nasāy
ān and rēman kē pad zamīg estēd.
Chapter 13
13.1
ka estēd. ayāb nišīnēd ayāb pad pāy ayāb pad dār-ēw ayāb gāh-ēw ayāb ward-ēw
ayāb pad xafag āguxt ēstēd zamīg rēman bawēd ayāb nē.
ka-š az ōftādan bīm nēst ān gyāg estān estān rēman. ān gyāg . nišīnān nišīnān
rēman . ud ān gyāg nibayān nibayān rēman.
ud ka az ōbastan bīm az ān kūst frōd barišn
ud ka-š az ōbastan bīm nēst pad ward-ēw ayāb dār-ēw ayāb gāh-ēw murd estēd
frōd nē barēd.
13.2
ward ka bē kanēd bē šōyēd pad gyāg pāk ∵
dār pad sāl-drahnāy pāk bē bawēd.
481 ka pad xafag āguxt estēd. u-š az ōbastan bīm nēst. nē rēman. |
13.3
ka-š tan-masāy az ān ī kust kū-š bīm rēman
ka-š az ōbast bīm nē paydāg kū az kadām kust rēman bawēd ayāb nē.
hamāg. pērāmōn rēman.
Death among Bushes, Trees, Etc. 97
When the vital spirit goes away and they move (the body) from that place
(and) put it down in another place, is that acceptable or not?
And Gōgušnasp said: That | place becomes (the polluted) place.
Sōšāns said: Until the seeing by a dog (that place is polluted).
12.3
If hair and fingernails are on the earth, how is it?
It is the worst pollution.
This pollution of the earth, is it as much as the pollution that remains on the
earth, or is it the size of a whole dead body?
The pollution is as much as is on the earth.116
Chapter 13: Death among Bushes, Trees, Etc.
13.1
If (death occurs when) one stands or is seated or by foot or on a tree or a bed or
a bush or suspended by hanging, is the earth polluted or not?
If there is no fear of falling (dead matter), that place is (continually) polluted
for standing, sitting, and lying down (on it).
And if there is fear of falling, from that side, it (dead matter) spreads downward.
And if there is no fear of falling, when something has died on a bush or a tree
or a bed (the pollution) does not spread downward.117
13.2
If one cuts bushes and washes, it is clean on the spot.
A tree becomes clean after a year.
If it is suspended through hanging and there is no fear of its falling down, it is
not polluted. |
13.3
If it (= dead matter) is the size of a body, from the side where there is fear (of
its falling down), it is polluted.
If there is fear of falling (but) it is not clear from which side, is it polluted or
not?
All around is polluted.118
116 PV 6.5 (B–D).

117 PV 6.5 (F).
118 PV 6.5 (K–L); Šnš 2.28–29.
98 Chapter 13
13.4
ka be āguxt estēd u-š handām-ēw abāz ⟨ō⟩ zamīg estēd čiyōn.
ka-š az ōbastan bīm nēst ān and rēman čand-iš handām abāz estēd
ka jud-iz ān kust kū-š az ōbastan bīm rēman.
13.5
ka abar dār-ēw tarr murd estēd čiyōn.
13.6
ka pad azg-ēw murd. ast
u-š tis-iz handām abāz ō stūnag ī mayān nē estēd frōd nē barišn.
13.7
ka handām-ēw abāz ō stūnag mayān estēd tan-masāy frōd barišn.
pad čāštag ān handām ka *tan-iz hušk ayāb nasāy abāz ō hušk-ēw estēd ān
hušk ō zamīg paywastag ēnyā agar draxt az ān ī pōst tarr ka handām-iz abāz
ō stūnag mayān estēd pas-iz rēman ∵
13.8
482 pas ka abar dār-ēw hušk murd | estēd čiyōn.
ka-š az ōbastan bīm nēst u-š handām abāz *ō mādagwar nē estēd frōd nē
barišn.
ka-š az ōbastan bīm ayāb handām-ēw abāz *ō mādagwar frōd. barišn.
13.9
ka abar gāh-ēw murd estēd ud ān gāh dādestān ēdōn ī taxtag pad meh bast
estēd ayāb nē.
bast estēd dādestān čiyōn.
13.10
ka taxtag abāg gāh frōd nē grift estēd ayāb grift estēd
ēnyā tis-iz abāg ō ān taxtag kē abāg pāy frōd grift estēd nē rēman.
13.4
If it is suspended and a limb is on the earth, how is it?
If there is no fear of falling, as much as the size of the limb is polluted.
Even if it is a different side, where there is fear of falling, it is polluted.
13.5
If something dies on a moist tree, how is it?
13.6
If something died on a branch,
and nothing of a limb /member reaches the central column (= the trunk) from
it, there is no carrying down (of pollution).119
13.7
If (even) one limb reaches the central column, there is carrying down (of pol-
lution) the size of a body.
According to a teaching, that limb (is important only) when the *body too is
dry (i.e., it has become hixr) or dead matter (i.e., nasāy) reaches (something)
dry and that dry (thing) is connected with the earth; otherwise, if the tree is
of the moist-bark kind, and if the limb reaches the trunk, then, in that case
there is pollution.120
13.8
Then if (something) has died on a dry tree, | how is it?
If there is no fear of its falling and no limb reaches the trunk, there is no spread-
ing (of pollution).
If there is fear of its falling or a limb reaches the trunk, there is carrying down
(= spreading of pollution).
13.9
If (something) has died on a bed, is the decision about that bed similar to a
board fastened to a larger one or not?
What is the decision, if it is fastened?
13.10
If the board is not attached to the bed or it is:
Unless there is something with that board that was attached/fastened to the
foot, there is no pollution.
119 Šnš 2.27.

120 PV 6.5 (M–P).
100 Chapter 13
13.11
ka tis-iz handām. abāz *ō ān taxtag kē abāg pāy frōd grift estēd.
pāy abāg zamīg ēw frōd grift estēd. frōd burd.
dārwan nardag-gāh ud abārīg tis ī az ēn.
13.12
gōnag az abāg zamīg frōd grift estēd čiyōn.
frōd barēd.
13.13
ka pad bān murd estēd ast čiyōn.
13.14
483 ka-š tis-iz handām abāz ō pillagān nē estēd frōd. nē | barēd
13.15
ka handām-ēw abāz *ō pillagān estēd. tan-masāy frōd barēd
xānag andarrōn pāk.
13.16
ka abar bān ī wārestān murd estēd čiyōn.
13.17
ka tis-iz handām abāz *ō pillagān pillagān nē estēd. nē rēman.
ud ka-š handām-ēw abāz ō pillagān estēd. frōd pad-iz āb frōd barēd āb pāk ∵
13.18
ka andar wārestān murd estēd čiyōn.
13.19
ka-š tis-iz handām abāz *ō pillagān nē estēd frōd nē barēd.
13.11
If there is something with that board that was attached/fastened to the foot:
If the foot is connected to the earth, then there is spreading (of pollution).
*Scaffolds, *staircases, and other things are of that (type).121
13.12
That kind (of thing) that was pushed down to the earth (= connected to the
earth), how is it?
It carries down (the pollution).
13.13
If there is something dead on the roof, how is it?
13.14
If no limb of that dead thing reaches the ladder, it (the pollution) does not
spread downward. |
13.15
If a limb reaches the ladder, it (the pollution) spreads downward the size of
the body;
(But) the inside of the house is pure.
13.16
If there is a dead body on the roof of a reservoir, how is it?
13.17
If no limb of it reaches the ladder, it is not polluted.
And if a limb of it reaches the ladder, it spreads downward also through the
water; (But) the water is pure.
13.18
If something has died in the reservoir, how is it?
13.19
If no limb/part of the dead thing is on the steps, (the pollution) does not spread
downward.
121 PV 6.5 (Q–R); Šnš 2.18.

102 Chapter 14
13.20
ka handām-ēw abāz *ō pillagān estēd. tan-masāy frōd barēd.
wārestān rēman
ud agar wārestān az ān ī čārūg u-š ādurestar abāg gumēxt estēd bē kanišn.
Chapter 14
14.1
ka andar xumb murd estēd čiyōn.
ka tis-ēw andar nē šawēd u-š handām abāz *ō. xumb nē estēd ā-š ān ī andar
rēman xumb pāk ∵
ka tis az ān ī-š andar āyēd šawēd ayāb tis-iz handām abāz *ō xumb estēd ān ī-š
andar rēman.
xumb pad tis-iz kār šāyēd.
484 pad hušk ēwar šāyēd: |
14.2
ka bērōn pad xumb murd čiyōn.
xumb rēman ud ān ī-š andar pāk.
jud agar andar xumb ud tis ān kē-š andar āyēd šawēd čē ān-iz ī-š andar rēman.
14.3
xumb kē-š xrafstar-ēw andar bē mīrēd čiyōn.
Mēdōmāhīg *paristar81 ēwtom gōwēnd
ud ka xumb ud tis-iz andar xrafstar-ēw andar bē mīrēd
hixr-ēw ud az dumb andar nē hilēd nē rēman ∵
pad warōmand pad ēd dārēnd kū-š nē hišt
ud Abargīg garzag juttar ud grāytar dārēnd čē gōwēnd kū xumb-ēw kē ēč tis
andar nēst u-š garzag-ēw ēw andar be mīrēd pad-iz huškkar nē šāyēd
81 ⟨plstl⟩.
Dead Matter in Vessels 103
13.20
If a limb/a part of the dead thing is on the steps, (the pollution) spreads down-
ward the size of a body.
The reservoir is polluted.
And if the reservoir (is made) of mortar and ashes are mixed with it, it should
be destroyed.
Chapter 14: Dead Matter in Vessels
14.1
When something has died inside a jar, how is it?
Even if nothing has entered it and no part (of the dead thing) remains in the
jar, then what is inside (the jar) is polluted; the jar (itself) is pure.
If something from it (= the dead thing) goes into (the jar) or something of (the
dead thing) remains in it, then what is inside (the jar) is polluted.
It is permitted (to use) the jar for some works.
(When the jar is) dry, it is certainly permitted (to use it).122 |
14.2
If something died outside the jar, how is it?
The jar is polluted (from outside) and what is inside (the jar) is pure,
except when what is inside the jar, comes (outside) and goes back into it, be-
cause both sides are polluted (the jar and what is inside of it).
14.3
A jar in which an evil animal dies, how is it?
The *servants of the Mēdōmāhites once said:
And when there is a jar and something (such as) an “evil animal” dies in it:
(If) it does not leave dry dead matter and (poison) from its tail (in the jar), it is
not polluted.
(If) in doubt, they should consider that it (= the evil animal) did not leave
(anything).
And the Abargites hold (the case of) serpents (to be) different and more severe
because they say that a jar in which there is nothing and then a serpent dies
in it, it is not even permitted (to use) for dried (things).
122 PV 6.5 (U–V).

104 Chapter 14
Abagzand82 ēn gōwēd yasca mē tauua aδāt̰ yat̰ sarət̰a kaiiå θβisrō urunaiiå
mēθrahe .
pas dādestān ī xumb. ān kē-š andar čiyōn gōwēnd pad saxttar dārēnd kū pad
nasāy.
14.4
ka pad xišt ud sigad ud xāk ud gač ud čārūg ud ārd mīrēd čiyōn.
frōd nē barēd and-čand ēw-kardag hamāg rēman ud xāk-iz ēdōn bawēd
485 gač-iz ka ō kār burd | estēd ēdōn bawēd čiyōn zamīg ēdōn-iz xāk ud sigad
14.5
ud čārūg ka . ud čārūg az ān ī-š mōy ayāb buš padiš āmēxt estēd ēg frōd nē
barēd
hangird ēd kū ka pad zamīg frōd grift83 estēd frōd barēd
ka frōd nē grift estēd frōd nē barēd .
14.6
čōb ud mōy ud šūk ud ast čiyōn
frōd nē barišn.
14.7
nay ud ast wēnīdag
14.8
jōrdāg ī abāg xāk āmēxt estēd abāg zamīg frōd grift estēd čiyōn .
ka bē frōd nē barēd
ka did ēdōnīh ī wizārišnīh . zamīg paydāg frōd barēd
kā mayānag nē dānam . zamīg kišt abāyēd
82 ⟨ʾpkznd⟩.
83 ⟨glpt’⟩.
Dead Matter in Vessels 105
Abagzand says this: yasca mē tauua aδāt̰ yat̰ sarət̰a kaiiå θβisrō urunaiiå
mēθrahe.123
Then, the decision about the jar (and) what is inside it: They say they consider
it more severe than dead matter.
14.4
If something dies on bricks, mildew/rust, dust, plaster, mortar, or flour, how is
it?
It does not transmit (the pollution) down; that much that is in one piece (when
dead matter comes upon it) is polluted; and (the case of) dust is also as such.
The plaster, too, when it was used, | is like the earth; thus it is also with dust
and mildew/rust.
14.5
And (regarding) the mortar: And the mortar from (the time) that hair or mane
is mixed with it, then, it does not carry (i.e., transmit the pollution) down.
In summary, if it is transmitted to the earth, it carries (the pollution) downward.
When it is not transmitted, it does not transfer (the pollution) downward (to
the water table).
14.6
Wood, hair, thorn/prickle, and bones, how is it (with them)?
They do not spread (the pollution) downward.
14.7
Reed and bone, by seeing (?)
14.8
Barley that has mixed with dust and is on earth/the ground, how is it?
When it does not spread (the pollution) downward:
When, again, as I was thus explaining, (if) the earth is visible, it transmits (the
pollution) downward.
If it is in the middle (of the ground?), I do not know (if) the earth could be
cultivated.
123 Here the redactor cites an Avestan passage in fragmentary form.

106 Chapter 15
Chapter 15
15.1
ka bē nē nigerēd kū . nasāy ān gyāg ud zamīg nam bē kunēnd ud pad gāw bē
warzēnd ud tōhm abar abganēnd čiyōn . nē pādixšāy
ka nasāy ud hixr ān gyāg . pad zamīg nē nigerēd . wināhgār ēg-iš wināh ī nasāy
ud hixr ō āb burdan nigān kardan *ō bun ∵
486 u-š | guft ohrmazd kū ēdōn ōy wināh rāy kū tā nē bawād awēšān kē mazdēsn
hēnd ēn zamīg bē ē nigerēnd nasāy rāy awēšān ast ud wars ud *xōn-tāg
*mūtriš ud *xōn-tazišnīh az ān gyāg bē barēd .
agar bē nē nigerēd rāy wināhgār ud hixr ud nasāy ⟨ī⟩ ō āb rasīd dādestān čiyōn.
nasāy ud hixr ī murdagān ōh bawēd pad abārīg hixr ī grāy ud xwārtar wināh
ōh bawēd.
rēg ud *azg ud sargēn ī hušk ī društ xwurd tarr ud hušk kē padiš rasīd čiyōn .
rēg ud *azg ud sargēn ī hušk ī društ ud tarr ī društ ān and rēman čand-iš nasāy
awiš rasīd . estēd frōd nē barišn .
15.2
ast ī hušk ī kē nazd ō xākīh ī gumēxt ī sag ud mardōm kē-š āb awiš . rasīd wināh
čand.
pad Abestāg paydāg
az angust ī keh-zahāy tā ān ī hamāg-tan ī mardōmān. jud jud pāyag ī wināh
guft estēd
487 ud pōryōtkēšān | guft hēnd kū ēk-iz nē xūb čē paymānag ī hixr ud nasāy
hambun-iz nasāy pad margarzān hixr ī grāy pad tanāpuhl ud ān ī xwārtar
pad yāt
Removing Dead Matter from a Field and a Body of Water 107
Chapter 15: Removing Dead Matter from a Field and a Body

of Water
15.1
If one does not examine that place where there is a corpse and they moisten/
irrigate the earth, till/plow, and sow seeds, how is it? It is not permitted.
If there is dead matter and dry dead matter on that place (and) one does not
examine the earth, he is guilty and the sin of carrying dead matter and dry
dead matter to the water and burying (dead matter) are on his account.
Ohrmazd said to him | : For the sin that may not come about, those who are
Mazdayasnians should examine the land for dead matter and carry away bones,
hair, *clotted blood/saliva, *excrement, and *blood flow from that place.124
If because of the sinner’s not examining (the land) dry dead matter and dead
matter reached the water, how is it?
Dead matter and dry dead matter of dead bodies are like other kinds of heavy
pollution, (but) sins (resulting from the pollution) are lighter.
Sand, *branches, dry rough dung, and the moist ones reached it (dead body),
how is it?
Sand, *branches, dry rough dung, and the moist ones are polluted as much as
the amount of the pollution that has reached them;
They do not transmit (the pollution) downward.125
15.2
Dry bones of dogs and men that are mixed with dust that water has reached,
how (great) is the sin?
From the size of the little finger to the whole body of a man, each case of sin is
reckoned separately.
And the first teachers of the Mazdayasnians | have said that (even) a (small
measure) is not good because (any) measure of dry dead matter and dead
matter, even the smallest, is (like) dead matter, which is a margarzān (sin),
dry dead matter is a tanāpuhl (sin), and the minor one is a yāt (sin).
124 Some entities are capable of contracting impurity upon contact with one of the primary
sources of impurity. Natural elements that have not been processed by human beings can-
not contract impurity. In this case, the soil, because it is a natural element, cannot become
affected with impurity from an external source; however, soil in which pieces of dead matter
are placed conveys impurity, not because the soil itself has become impure by the dead, but
rather because contact with this soil entails contact with corpse parts contained in it.
125 PV 6.6 (A–C); PV 6.7 (A); PV 6.8 (B–C); PV 6.9 (A). These may be substances that are only
minor sins when they reach water, as opposed to real dead matter.
108 Chapter 15
pašši(n)jišn84 ud mēzišn pad se stēr guft hēnd

ud pad. čāštag ī Sōšāns ud Abargīg xūb.
abārīg pōryōtkēšān škuft čāšt estēd. ka āb ī *ō jōrdāg-kārisnīh jōy ud āb *tazišn
pādixšāy ka nē nigerēd .
15.3
ka hixr ud nasāy ān gyāg ka nigerēd . bē wēnēd ēg-iš čiyōn kunišn .
se bār jōy kē-š āb padiš barēd85 ēg-īš ēdōn bē nigerišn ⟨ī⟩ pad ēwarīh
ēg-īš az zamīg bē ō sar ābān šawišn u-š āb ōh wišāyišn ud ka nasāy ud hixr ī ān
gyāg ēg-iš naxust nasā ud hixr bē barišn u-š pas āb wišāyišn
ud ka nē nigerēd nasāy ud hixr ān gyāg āb be ō nasāy rasēd rēman margarzān .
488 ka a-wināh | ī margarzān nē bawēd tan-rēmanīh warōmand ud mar bē nē
rēman.
ka jōy ī hamēšag-āb
Mēdōmāhīg pādixšāy ka nē nigerēd
Abargīg hamē ka āb be abzāyēd. u-š nigerīdan abāyēd.
čiyōn bawēd kū pad jōy nē nigerīd wināhgār.
čiyōn bawēd kū ka nē nigerēd a-wināh ∵
ka nē nigerēd a-wināh ud rēman nē bawēd
ka se bār jōy ī huškān bē nigerīd
nasāy ud hixr ān gyāg nēst ayāb ast bē pahrēzišn a-wināh.
84 ⟨pšycšn⟩.
85 ⟨blyt⟩.
They have said that (the sin of) sprinkling or urination is three staters.
And in the teachings of Sōšāns and Abarg (that amount) is good/legal.
Other first teachers of the Mazdayasnians astonishingly have taught that it is
permitted if one does not examine the water of the stream (used for) culti-
vating barley and the running water.126
15.3
If one examines that place for dry dead matter and dead matter, (and) he sees
(dead matter), then what should be done?
Three times the water that carries (dead matter) should be examined
scrupulously.
Then, he should go from the ground/earth to the head of the waters and open
the water and if there is dead matter or dry dead matter in this place, first
they should be taken away, and then the water should be opened (in the ir-
rigation ditch).
If he does not examine (the land) for dead matter and dry dead matter in that
place and the water reaches dead matter, he is polluted and margarzān
(sinner).
If (he does it) unintentionally, | he is not margarzān, the pollution of the body
is doubtful, and the reckoning is no pollution.
In (the case of) a stream of running water:
(For) the Mēdōmāhites, it is permitted if one does not examine (the stream).
(For) the Abargites as soon as the water increases, he must examine it.
It may be that one does not look at the stream and be a sinner.
It may be that one does not look (at the stream) and be innocent.
If one does not examine (the stream), he is innocent and not polluted.
If the dried stream was examined three times:
There is no dead matter or dry dead matter or there is, but he stays away, he is
without sin.127
126 PV 6.10 (A–E); PV 6.11 (A). Here we see that if one has not removed the dead body of
a human or dog from a field and thus allows water to reach various polluted substanc-
es, the degree of sin is proportional to the degree of pollution. ZFJ adds also another
level of complexity to the question of liability. By Avestan law, the measure is such that
each finger-sized piece of flesh that is not removed from a field is itself accounted as a
sin (V-PV 6.10), but, according to ZFJ, the pōryōtkēšān, the first original teachers of the
Zoroastrian religion, have decreed that the minimum is the usual hambun-iz, “even the
smallest amount.” Here then we have a distinction between an Avestan prohibition and
one instituted by the pōryōtkēšān.
127 PV 5.7 (E); PV 6.12 (A–E).
110 Chapter 15
15.4
ka-š pad jōy ī hamēšag-āb kas bē šawēd āb pad ān jōy pādixšāy burdan ayāb nē
ka-š hambahišn ī gyāg rōdestāg u-š bawēd pādixšāy. burdan
rāh-iz šāh ham-čiyōn ēn ka-š hambahišn ī gyāg ud rōdestāg u-š nēst
pad čāštag ī Abargīg nē pādixšāy burdan
az man tā āb ēk bār
489 u-š abāg ōbadēd āb bē šāyēd wardēnīdan šāyēd |
15.5
hixr agar nē nigerēd šāyēd ayāb nē.
ud agar nigerīdan abāyēd ēdōn čiyōn jōy āb ayāb juttar. juttar
nigerīdan abāyēd u-š nigerīdan *ēw-bār. was u-š ān ēk bār xūb bē nigerišn.
pad zyān pādixšāy ka ān-īz ēk bār bē nē nigerēd
15.6
ka pad xwēškārīh hamē šawēd pad āb ī …86 frāz rasēd nasāy čē kunišn
az kunišn bē wēzišn u-š jāmag abāg kunišn u-š nasāy be āwarišn u-š pad *gyāg
ī abē-bīm be nihišn.
u-š pas sag be *ōh nimāyišn. pad dō mard bē pahrēzišn.
15.7
jāmag rēman kunēd ayāb nē.
az jāmag wēxtan paydāg kū jāmag rēman ay kunēd.
Pēšagsīr gōwēnd kū jāmag rēman nē kunēd
bē-š ēn ēd rāy guft kū ma agar bē nasā abāz pahikōbēd.
86 ⟨LBWDYA⟩.
15.4
If one goes into a running stream, is it permitted to carry water to this stream
or not?
If the stream is bound/united to a district, it is permitted to carry (water).
The case of the main road, too, is similar when the place is not bound/united
to a district.
According to the teaching of Abarg, it is not permitted to carry.
In my view, only once (is permitted);
And (in case) some (dead matter) falls in it, is it permitted to reroute (the
course of) the water? It is permitted. |
15.5
If one does not look for dry dead matter, is it permitted or not?
And if one should look, is it like (the case of) the stream of water or is it differ-
ent? It is different.
It must be examined, and a one-time examination is enough, (but) this one-
time examination should be done well.
In case (the examination may cause) harm, it is permitted if one does not ex-
amine even once.128
15.6
If someone while going to do his proper duty arrives at an *infested body of
water, what should he do with the dead matter (in the water)?
He should stop working, and take off clothes and bring the dead out and de-
posit it in a place where there is no fear (of its falling),
then show it to a dog and then take care of it (with the help of) two men (is
proper).129
15.7
Does he make (his) clothes polluted or not?
From taking off his clothes, it is clear that he makes them polluted.
The Pēšagsīrites say that it does not make his clothes polluted.
But, he (a Pēšagsīrite) said, perhaps dead matter shall strike back.
128 PV 5.7 (E–F).

129 PV 5.7 (G–H).
112 Chapter 15
15.8
pad dō mard ud sagdīd āwarišn ayāb tan-ēw pādixšāy.
490 ka sag ud mard mad estēd | sagdīd pad dō mard āwarišn.
ka nē mad estēd. pādixšāy.
15.9
ka bē hilēd bē šawēd pādixšāy ayāb nē ud aziš wināh bawēd
nē šāyēd
pad gōwišn ī Gōgušnasp tanāpuhl-ēw wināh
ud pad gōwišnīh ⟨ī⟩ Sōšāns margarzān
ka dādīhā-sālār bē kunēd bē šawēd šāyēd.
15.10
kū āb purr tā čē sāmānag pādixšāy šudan.
ka-š bīm pad tan nēst tā *ō nasāy rasēd ā-š hamē abāyēd šud.
15.11
ka nasāy andar āb wišuft kardag. jud jud būd estēd ayāb pad tan pad ēw-kardagīh
estēd
čiyōn bē āwarišn.
15.12
čand pad harw dō dast ul grift. šāyēd ā-š ul gīrišn.
u-š bē ō zamīg hušk āwarišn.
15.8
Should a dead body be brought with two men and the sagdīd130 or is it permit-
ted for just one person (to do this)?
If a dog and a man have come, | it should be brought with the sagdīd and two
men.
If (a dog and a man) did not come, it is permitted (without it).
15.9
If he abandons it (the dead body) and goes, is it permitted or not, and is there
a sin from this act?
It is not permitted.
In Gōgušnasp’s words, there is a tanāpuhl sin.
And in Sošāns’s words, it is a margarzān (sin).
If he does it per instruction of the authorized leader, it is permitted (for him)
to go.131
15.10
When the water is high, how far is it authorized to go?
As far as there is no fear that one will be harmed until one reaches the dead
body, then one must continue going.
15.11
If the dead matter in the water is decomposed and in separate (pieces), is it
considered as a (whole) person and made as one piece?
How should it be brought out (from the water)?132
15.12
As much as one can take up with two hands, it is permitted to take
And bring it to a dry ground.133
130 It is believed that when a dog looks at the exposed face of the corpse, its gaze has the
power to contain the demons of dead matter within the body, preventing them from es-
caping and contaminating the living world, see Dēnkard, Book 5., 468; eds. Amouzgar and
Tafazzoli 2000, chapter 24.28; Skjaervø 2011, 256–57.
131 PV 6.29 (A–F).
132 PV 6.28 (A–C).
133 PV 6.29 (A–B).
114 Chapter 15
15.13
agar nasāy ayāb hixr tis-ēw bē hilēd bē šawēd
ā-š wināh ud margarzānīh ī hixr andar āb bē *hilišn87 bawēd
15.14
491 ud čand bawēd. bawēd. nasāy hixr ī murdagān andar | āb bē hilēd
wināh margarzānīh ēdōn bawēd. čiyōn ka xwad andar āb burd hē.
15.15
ka nasāy bērōn ēw paydāg
ka andar āb šawēd nasāy kū ēk bē jumbēnēd dādestān čiyōn.
15.16
ka pad ēd menišn andar šawēd kū
agar nasāy wēš kū ēk bē āwaram ka bē jumbēnēd rēman nē bawēd.
15.17
ka nē pad ēd menišn andar šawēd nasāy wēš kū ēk jumbēnēd rēman.
15.18
ka-š andar grift bē šawēd kū abzār-ēw āwaram
a-tuwānīg bē u-š abāg šud
nē tuwān nasāy ān gyāg bē mānēd rēman bawēd ayāb nē. nē.
87 ⟨-x2⟩.
15.13
If one leaves dead matter or dry dead matter on something and goes:
Then there is a sin and it will be the margarzān (sin) of leaving dry dead matter
in the water.134
15.14
And how much (sin) will there be (if) one leaves in the water | dead matter (or)
dry dead matter of dead bodies?
The sin is a margarzān (sin) and it will be as if oneself has brought it (= dead
matter) into the water.135
15.15
If dead matter is evident from outside (the water):
If one goes into the water and moves the dead matter once, what is the decision?
15.16
If he goes into (the water) with this thought/intention:136
“If there is more dead matter, I will bring out one (piece),” (then) if he moves
one (piece) he will not become polluted.137
15.17
If he does not go into (the water) with this thought (and) there is more than
one (piece of dead matter) there and he moves one, he (is) polluted.138
15.18
If while holding (this thought), he goes (and thinks:) “I will bring a tool”:
(He knew he was) not able (to find a tool), but he (still) went (to bring a tool);
He cannot (find a tool) and does not go back (and) the dead matter remains
there, has he become polluted or not? No.139
134 PV 6.29 (C).

135 PV 6.29 (D–F).
136 The intention of the actor defines the action he performs as causing impurity and hence
sinful, or not causing impurity and meritorious. Here the word used to characterize his
mindset is menišn, “thought,” but in this context it is clear that it refers to the actor’s inten-
tion, a decisive factor in the process of activation for impurity.
137 PV 6.29 (G–H).
138 PV 6.29 (I–J).
139 See Šnš 2.91.
116 Chapter 15
15.19
ka a-tuwānīg bē nē bawēd ul nē šawēd rēman bawēd ayāb nē.
rēman.
15.20
čiyōn-iš . āwarišn
ēdōn *čiyōn-iš weh tuwān pādixšāy āwurdan.
ka-š ēdōn bē nē tuwān āwurd ī ka bē brīnēd kardag kardag bē gīrēd u-š bē
492 āwarišn. |
u-š harw bār-ēw dast ud kārd pāk bē kunišn.
15.21
ka pārag pārag *ōh brīnēd ōh āwarišn ēg-īš kirbag bawēd ayāb-iš nē.
pad harw pārag kirbag jud jud *ōh bawēd.
15.22
pad nigerišn xwurd bē nē.
pādixšāy kardan kū tā-m kirbag wēš bawād.
15.23
ka pārag pārag hamē kunēd . nasāy pad brīnišn ō/ān ayāb pārag ī āb be barēd
čiyōn.
ka a-tuwānīg padiš a-wināh.
15.24
ka-š zyān ayāb bīm pādixšāy ka nasāy az āb ud ātaxš be nē āyēd .
az ātaxš pad zyān az āb pad bīm ī warōmand pādixšāy. ka nē āwarēd.
15.25
ka-š zyān ān ī čiyōn.
rōzgār-ēw ud pādīrānīh-ēw ī az kār ī pādixšāy.
15.19
If he is able, (but) he does not go, does he become polluted or not?
He is polluted.140
15.20
How should (the dead matter) be brought out?
By any means one is able, it is permitted to bring it out.
If he cannot bring it out, but he cuts it into pieces and takes it and brings it out
(it is permitted). |
And each time he should clean his hands and knife.141
15.21
If he so cuts it into pieces and brings it out, then is it a good deed for him or
not?
For each piece there is a separate good deed (on his account).142
15.22
On purpose he cuts it into pieces:
(Thinking): “It is permitted to do so (= to cut it into pieces) that it may be more
good deeds for me.”
15.23
If he is cutting dead matter into pieces (and) the water carries a piece away,
how is it?
If it is beyond his ability, there is no sin for him.
15.24
If there is harm or fear, is it permitted not to take out the dead from water and
fire?
From the fire because of harm, from the water because of doubtful fear, it is
permitted if he does not bring it out.
15.25
If there is harm, how is it?
Refraining from work (for) a day is permitted.
140 In other words, he must do all he can or else he becomes polluted.

141 PV 6.29 (K–L).
142 PV 6.29 (K–L); Šnš 2.92.
118 Chapter 15
15.26
ka nē āwarēd pādixšāy ayāb nē.
nē pādixšāy čē ān sūd nē bawēd.
15.27
ka-š zyānīg čiyōn dār-ēw ud jāmag-ēw kē-š nasāy. pahrēzēd pādixšāy ayāb nē.
493 nē. |
15.28
ka-š bīm ī an-ērān ayāb ān ī paywēhag ayāb ān ī gurg ī ud zyān ān ī pad tan
xwāstag ud zan ud frazand pādīrānīh rāy aziš bē būd ēwar ī nasāy pad āb
frōd hilēd šāyēd ayāb nē. nē.
15.29
pad ul ⟨kešīdan⟩ pādixšāyīh ayāb nē.
pad ān zamān pādixšāy ī ka-š stanēd
az . kust-ēw kešīdan nē šāyēd.
15.30
az āb ī stabr ō tanuk az tanuk ō stabr pādixšāy *kešīdan ayāb nē.
Mēdōmāhīg az stabr ō tanuk pādixšāy ud az tanuk stabr nē pādixšāy.
Abargīg harw čiyōn weh tuwān pādixšāy kešīdan
15.31
ka ul stānēd u-š dāštan nē tuwān pas abāz ō āb nihēd šāyēd ayāb nē.
ul stānēd pad ān zamān pādixšāy ka nihēd kū frōd nihēd.
nē abāyēd ka abāz ō āb nihēd rēman.
15.26
If he does not bring it out, is it permitted or not?
It is not permitted because there is no benefit from it.
15.27
If there is harm for him, such as (pollution by) a tree or a vessel/garment on
which there is dead matter, is it permitted to avoid it or not? No. |
15.28
If he is fearful of non-Iranians or contaminations or wolves or damage to a
person, property, wife, or children and he is certain about the (existence of)
dead matter and he goes down into the water, is it permitted (to go) or not?
No.
15.29
Is ⟨pulling⟩ (dead matter) upward permitted or not?
It is permitted at the time when he takes it out (of the water with an upward
motion).
It is not permitted to pull it sideways.143
15.30
Is *pulling (dead matter) from strong to shallow waters or from shallow to
strong waters permitted or not?144
For the Mēdōmahites pulling (dead matter) from strong to shallow waters is
permitted and from shallow to strong waters is not permitted.145
For the Abargites, pulling (dead matter) out in any way one can is permitted.146
15.31
If he takes it up and cannot hold onto it, then is it permitted if he puts it back
in the water?
Taking it up is permitted at the time when he puts it down (out of the water).
It is not permitted if he puts it back into the water; there is pollution.
143 Because pulling it sideways prolongs its time in the water and is thus not permitted.
144 Šnš 2.87.
145 Šnš 2.89.
146 Šnš 2.88.
120 Chapter 15
15.32
bē burdan. az āb čand pādixšāy
tā ān ī ka dānēd kū āb ī az nasāy ul ō āb nē rasēd.
494 ka wēš barēd | rēman.
15.33
pas ka kem barēd āb ī az nasāy pad ēw-kardagīh ul *ō āb rasēd čiyōn.
rēman margarzān.
15.34
ka frōd nihēd pad ēd dārēd kū āb az nasāy abāz *ō āb rasēd ā-š čē kunišn.
ul stānišn u-š ēdōn dūr bē barišn kū āb ī az nasāy abāz *ō āb nē rasēd nē rēman.
15.35
ka ēdōn tuwān ī bē āyēd pādixšāy ayāb nē.
pad čāštag tar pahnāg ī āb pādixšāy wistan.
Rōšn guft ay ān and pādixšāy wistan čand dānēd kū abāz *ō āb nē ōbadēd.
ud Mardbūd ī Dād-Ohrmazd guft ay dūr bē pādixšāy a-winast
ud az az man bē ēdōn dūr bē pādixšāy wistan kū abē-gumānīhā āb-iz ī az nasāy
abāz ō āb nē rasēd.
15.36
ka-š ēdōn tuwān ī ka bē wihēd āb pahnāy purr ud abāz ō āb ōbadēd
az ān gyāg abar gīrēd bē āwarēd ayāb az-iz ān gyāg dādestān ēdōn ī
495 jud agar bē hilēd ēnyā bē āwurdan. | nē šāyēd
15.32
Carrying it from the water, how far is it permitted?
As far as he knows that (polluted) water from dead matter will not reach the
water.
If he carries it farther (than that measure), | there is pollution.
15.33
Then if he carries it less far, (and polluted) water from dead matter reaches the
water by direct contact, how (is it)?
There is pollution and margarzān (sin).
15.34
If one lays (the nasāy back in the water), thinking: the water from the nasāy
will reach back to the water, then what should one do?
One should take it up (= lift it) and carry it so far away that the water from the
nasāy does not reach back to the water; (then) one is not polluted.
15.35
If thus some force comes, is it permitted or not?
According to one teaching: It is permitted to throw (dead matter) across the
water.147
Rōšn said: It is permitted to throw to the extent that one knows that it will not
fall (back) into the water.
And Mardbūd ī Dād-Ohrmazd said: It is permitted (to throw) far enough away
that (he knows that there is) no harm.148
And in my opinion, it is permitted to throw it far enough away that there is
no doubt that the (polluted) water from the dead matter will not reach the
water.
15.36
If one thus has the strength (and) if he drags it across the full surface of the
water and it falls back into the water:
He takes it from that place (= where it falls back) and brings it out (of the
water) or even from that place (= the second place where he puts it when he
took it out of water), the decision is as follows:
Just leave it; it is not permitted (under any circumstance) to bring (it) out | .
147 “The surface of the water” may refer to the air above, so that the dead matter’s time in the
water is not prolonged.
148 See in connection Šnš, chap. 2.86.
122 Chapter 15
pādixšāy wistan ayāb nē.

az āb ī stabr ō āb ī tanuk ham āb pādixšāy wistan.
az tanuk ō stabr ō-iz jud-āb nē pādixšāy wistan.
15.37
az āb ō wārān pādixšāy ayāb nē.
ud az azēr marz-āb ō tanuk āb ud wārān pādixšāy ayāb nē.
dastwarān ēdōn guft kū wārān ham nē grift estēd kū *ham-āb ayāb jud-āb
ud agar ham-āb pādixšāy ud agar jud-āb nē pādixšāy.
15.38
ud marw bē agar. nasāy pad nihuftag andar āb ō wārān wišādag abganēd jud-āb.
agar nasāy pad wišādag az ān čiyōn-iš wārān-iz abar hamē wārēd ham āb
pādixšāy
az azēr ī marz-āb ud ō tanuk-āb burdan dādestān ān ham ī āb ī andar gawr-ēw
abāz estēd.
15.39
nasāy andar dādestān čiyōn.
ka ān nasāy nē widāxt estēd nasāy bē āwarēd u-š hambun-iz āb aziš ul āhanjēnd
496 ud bē rēzēnd ān ān ī didīgar šāyēd |
ham-ēdōn čiyōn pēš-iz ud ka-š andar widāxt estēd hamāg rēman.
Is it permitted to drag it or not?

Dragging it from the strong water to the shallow water, it is permitted.
Dragging it from the shallow (water) to the strong one and also to different
water is not permitted.
15.37
Is it permitted (to take the dead thing) away from the water (and put it) in the
rain or not?
And (to take it) from under the surface of the water (and bring it) to the shal-
low water and the rain is it permitted or not?
The authorities said thus: Rain is not considered as a *body of water or sepa-
rate water.
And if it (= the rain) is (considered) a body of water, it is permitted, and if it is
separate water, it is not permitted.149
15.38
And in the case of a meadow, only if one throws dead matter secretly into the
water or openly in the rain, it is (considered) different water.
If dead matter (is thrown) openly from what is like rainwater and it is also rain-
ing on the same water, it is permitted.
The decision regarding carrying (dead matter) from under the surface of the
water (and bringing it) to the shallow water is the same as the water that
stands in a ditch.
15.39
There is dead matter in it, what is the decision?
If that dead matter is not dissolved and one brings out the dead matter, even
the smallest amount of water they draw from it and pour it in another
(place) is permitted. |
It is the same as before, and if it is dissolved (in the water), all is polluted.150
149 In PV parallel passage (6.29K) “rain is (considered) as water.” But it seems that here the
authorities make a distinction between “same water” (ham-āb) and “separate water”
( jud-āb).
150 PV 6.30 (A–B).
124 Chapter 15
15.40
ud ka gawr kūčak u-š dādestān *ēdōn-iš ka nasāy bē barēd ud abāz gumēxtēd
āb ī ēw-kardag bē bawēd hamāg rēman.
ud ka gawrag wazurg ud andar šaš gām āb ēdōn abar āhanjēnd kē nasāy bē nē
jumbēnēd pad-iz *xwardan šāyēd.
ka pad paymānag bowandag pad-iz pādyābīh šāyēd.
ud ka nasāy ul stānēnd ud āb ī *ēw-kardag abāz bawēd hamāg rēman.
ka hambun-iz a-šāyēd a-pāk
ud āb-ēw ī pēš az a-šāyēd zōhr-ēw ī pēš az a-šāyēd kard hamāg rēman.
15.41
jāmag kē padiš a-šāyēd pad *huškar šāyēd
ān āb ka *ō warz barēd šāyēd.
pādixšāy burdan dašt ā *pahrēz pad *ēw-kardagīh āb andar šawēd
15.42
nasāy az gyāg pad burdan čiyōn.
ēdōn bawēd čiyōn. az āb bē burdan
497 u-š ul stānišn u-š abāz *ōh-iš88 nihišn |
15.43
ka andar gawr nasāy ud čarbišn andar gumēxt estēd čiyōn
ī bē *yaštan89 pādyābīh aziš sē gām dārišn.
ud ka bē hušk bē kanišn *ō-iš ēwēn gyāg barišn.
ud ān az ī nasāy ī gumānīg tā *ō āb frōd šawišn
ham-čiyōn hamē kanēd hamē pahrēzēd *tah90 ī pas *widest-zahyāy
88 ⟨KN ʾš⟩ 2x.

89 ⟨ywštn’⟩.
90 ⟨tth⟩.
15.40
If it is a small ditch, then the decision is similar to the case in which one carries
the corpse and the water is mixed with it in one-piece (= directly in contact
with dissolved pieces of dead matter), (then) all is polluted.
And if it is a large ditch and within six steps (of the corpse and) they draw
water in a way that the corpse is not moved, (the water) is even fit to drink.
If the period is complete, it is permitted (to use) for ceremonial ablution.
And if corpses are taken out, (but) the water is mixed with it in one-piece
(= directly in contact with dissolved pieces of dead matter), all is impure.
Even the smallest amount, it is not permitted and is impure.
And the previous water is not proper for an ablution; all is polluted.151
15.41
The (use of the) vessel (with which the water was drawn) is not permitted;
when dry, it is permitted.
That water, if it is carried/used for agricultural work, it is permitted.
It is permitted to carry it to the plain, (but) the water should be protected in
case of direct contact.152
15.42
How should corpses be carried out from places?
It is like carrying (corpses) from the water,
Taking them out and placing away in the usual way. |
15.43
If in a ditch dead matter is mixed with fat, how is it?
For worship and ceremonial ablution, thirty steps should be kept from it.
And if it is dry, they should dig it out and carry it to a proper place.
And in a case when there is doubt (about the existence of) dead matter (in the
water), one should go down into the water (to check?).
While one is digging (the ground), one should avoid (digging more than) a
hand’s *span in depth.153
151 PV 6.31 (A–C); PV 6.32 (A–C).

152 PV 6.32 (D–G).
153 The three kinds of spans (widest) are these: Av. vītasti- of twelve fingers’ breadths, which
is the span between the thumb and little finger (AirWb, col. 1440); Av. dišti- of ten fingers’
breadths, which is the span between the thumb and middle finger (AirWb, col. 148); and
Av. uzašti- of eight fingers’ breadths, which is a span between the thumb and forefinger
(AirWb, col. 410).
126 Chapter 16
ka pad waš bē *pazzāfēd u-š wārān *ēw bār padiš bē wārēd pāk.
ud ka tā āb frōd šawēd ka bē hambārēd pad hamāg kār šāyēd.
Chapter 16
16.1
šašom fragard rāyēnēd ka andar war-ēw bē rasēd dādestān čiyōn
ka-š handām-ēw abāz ōh war nē estēd pāk.
ka tis abāz ō war estēd ka dōsēn ā a-kār.
ādurestarēn čārūg ān and rēman ∵
sagēn gačēn pad paymānag pāk bē bawēd.
16.2
ka andar čāh āb ayāb xānīg-ēw be rasēd čāh ud xānīg dādestān čē.
čāh ud xānīg tā nasā aziš be burdan hamāg rēman.
498 ka nasā be burd āb aziš āhaxt pāk ud ham-ēdōn čiyōn . pēš-iz . |
16.3
nasāy az ān gyāg čiyōn be āwarišn
ān kē nasāy āwarēd dādestān čiyōn.
ka kas-ēw frōd šawēd pad rasan frāz bandēd ul āwarēd ul āhanjēd abāz ō bār
nihēd
ast kē *ōh gīrēd . ast kē *ōh bandēd ast kē *ōh āhanjēd ud ēk-iz nē rēman.
u-šān jud jud kirbag bē rasēd.
Corpses in Various Places 127
If (dead matter) *ripens (/withers) on fodder, when once rain pours on it,
(it becomes) pure.
And as long as one goes down into the water (and) collects (dead matter), it
(= the water) is permitted for all (kinds of) work.
Chapter 16: Corpses in Various Places
16.1
Chapter 6154 points out that if (impurity) reaches a shelter, the decision is:
If no bodily parts (of dead matter) remain in the shelter, it is pure.
If something remains in the shelter and if (the shelter is) of gum, then it is unfit
for use.
If (the shelter is made) of ashes or of lime, that much is polluted.
(A shelter) made of stone (and/or) plaster becomes pure by proportion.155
16.2
If (impurity) reaches the water of a well or a spring, what is the decision for the
well and for the spring?
Until the dead matter is removed from them, the well and the spring are all
polluted.
If the dead matter is removed, the water drawn from it is pure and thus it is
like before.156 |
16.3
How should dead matter be brought from that place?
What is the decision about the person who brings out the dead matter?
If a person goes down, ties (the corpse) with a rope, brings it up, draws it up,
and places it on the shore;
There is also (the possibility) that one may hold, another may tie, and (a third)
person may draw it up (and thus) no one becomes polluted.
Good deeds reach them separately.157
154 This chapter is a parallel to PV 6.

155 PV 6.32 (H–I).
156 PV 6.33 (A–B); PV 6.34 (A–B); PV 6.35 (A–H).
157 PV 6.35 (D–G).
128 Chapter 16
16.4
ka andar čāh abāz estēd u-š nasāy padiš abāz pahikōbēd rēman bawēd ayāb nē.
ka pad ⟨ēd⟩ menišn abāz estēd . kū ka abāz ōh čāh ōbadēd abāz gīram ud abāz
*ō āb nē hilam rēman nē bawēd.
ka nē pad ēd menišn abāz estēd rēman ōh bēd.
16.5
ka andar widāxt estēd ayāb-iš nasāy awiš gumēxt estēd dādestān čiyōn.
a-kār.
ka-š pad nazdikīh čāh pādixšāy burdan.
paymānag-ēw nē guft ud az man bē se gām ōh abāyēd kū pad kanišn āb ī az ān
ī ō ān nē. šawēd.
499 ka-š andar widāxt estēd āb abar āhixtan | šāyēd ayāb nē.
šāyēd u-š kirbag.
16.6
čiyōn-iš āhanjišn. padiš ān-iz āhanjišn.
ka-š ul ō bār āwurd ā-š sag bē nimāyišn pad dō tan ōh-iš ēwēn gyāg barišn. u-š
judāgīhā bē rēzišn
u-š harw bār-ēw tanāpuhl-ēw kirbag.
16.7
ka ēk sag nimūd ān ī abārīg hamāg sag nē nimāyēnd šāyēd ayāb nē.
pad čāštag ī Sōšāns pad harw ān gyānwar bār sag ōh nimāyišn
Mēdōmāhīg ka ēk dīd ēg-iš hamāg zad estēd.
16.8
pādyāb andar *pattānag91 ī ān čāh čiyōn dārišn.
ka čāh pad hušk bē šāyēd kardan
91 ⟨ptʾnk’⟩.
16.4
If someone in a well stops and a corpse bumps into him, is he polluted or not?
If he stops with this thought that “what has fallen in the well, I will take back
and not leave in the water,” he is not polluted.
If he does not stop with this thought, he becomes polluted.158
16.5
If the dead matter has dissolved or mixed with (the water), what is the decision?
It is useless.
If (dead matter) is near the well, it is permitted to carry it away.
The measure was not set, and in my opinion it should be at least three steps
(from the well) so that by digging, (dissolved dead matter) does not come
to the water.
If (dead matter) has dissolved, is it permitted to draw | water or not?
It is permitted and there is a good deed for him.159
16.6
How to draw water (from the newly dug well) and pour (the water)?
If he brought (that water) to the shore, then it should be shown to a dog and
carried by two people in the customary place and poured separately (i.e., in
a different place)
And each time there is a tanāpuhl good deed for him.160
16.7
If he showed one piece (of dead matter) to a dog (but) did not show other
(pieces) is it permitted or not?
According to the teaching of Sōšāns: All living souls must be shown to a dog
(at least) once.
(According to) the Mēdōmāhites, if one (piece) is seen by a dog, then, all (the
dead matter) has been smitten.161
16.8
What about the status of the pure things that *remain in the well, how should
they be considered?
If it is possible to make the well run dry:
158 Here thought/intention undoes pollution.

159 PV 6.35 (A–C).
160 PV 6.35 (P–R).
161 PV 7.2 (G–H).
130 Chapter 16
pādixšāy ham-burdan pādixšāy sar nihuftan pādyābīh paymānag-ēw nē

abāyēd.
ka pad hušk bē nē šāyēd kardan
nē pādixšāy ham-burdan nē pādixšāy sar griftan nihuftan pādyābīh aziš pad
sē gām dārišn.
16.9
āb ī snēxr ī ud tagarg ka-š nasāy andar ōbadēd čiyōn.
se gām pērāmōn ī nasāy ī harw gyāg-ēw rēman.
500 ud bē se gām xwardan šāyēd |
ka paymānag bowandag pad-iz pādyābīh šāyēd.
16.10
ka bē widāxt čiyōn.
ka-š nasāy aziš bē burd hēnd ud bē widāzēd pāk.
ka-š nasā andar ud bē widāzēd dādestān ēdōn čiyōn abārīg āb kē nasāy awiš
gumēxt estēd.
ka ast widāxt ēg-iš andar ō baxšišn ud ān bawēd.
ka nasāy pas andar ōbadēd tā ka pēš andar kanēd ā juttar nē bawēd kū abārīg
āb ī tazāg
16.11
kē-š nasāy andar ēg-iš dādestān čiyōn.
se gām pēš ī nasāy nasāy-zahyā rēman.
ud se gām pas and se gām nasāy-zahyā rēman.
se pēš-iš gām kustag kustag ō . abāyēd
nō gām padīrag ī āb rēman.
ka nasāy bē barēnd hamāg pāk
It is also permitted to carry (the pure things), to cover the top, (and) no dis-
tance from the ceremonial ablutions is necessary.
If it is not possible to make (the well) run dry:
It is not permitted to carry (the pure things), to hold and to cover the top, and
thirty steps must be maintained (from) the ceremonial ablutions.162
16.9
Water (resulting from melted) snow and hail, when it has collided with dead
matter, how is it?
Three steps around the corpse on each side are impure.
And outside of three steps, it is permitted to drink (the water). |
If the necessary period (of time) is completed, it is permitted even for ceremo-
nial ablution.163
16.10
How is it if (the snow) has melted?
If dead matter is removed from (the water) and (the snow) melts, it is pure.
If dead matter is in (it) and (the snow) melts, the decision is like that for any
other water in which dead matter is mixed.
If it is melted, it becomes part of (the water).
If afterwards dead matter falls into it, until one digs out (the dead matter), it
will not be different from other running waters.164
16.11
If dead matter is in (the water), then what is the decision?
(The place/space) three steps before dead matter/corpse to the depth (height)
of the corpse is impure.
And three steps behind these three steps to the depth (height) of the corpse
are impure.
(In addition to the) three steps before it, (there is pollution) in each direction.
Nine steps towards the water will be impure.
If they remove the dead matter, all is pure.165
162 PV 6.33 (A–B); PV 6.34 (A–B).

163 PV 6.36 (A–B); PV 6.37 (A–C). Here the question is, what if the dead matter is dissolved in
water that has other dissolved elements in it, such as snow and hail? Do the snow and hail
have an effect on the mixture of dissolved dead matter and water? The answer is appar-
ently yes, and the reason must then be that the snow and hail to some extent nullify the
mixture and so limit its polluting power.
164 PV 6.38 (A).
165 PV 6.39 (B); PV 6.40 (A–B); PV 6.41 (A).
132 Chapter 16
16.12
hixr ī murdagān kadām u-š rēmanīh čiyōn.
hixr ī murdagān pad āb ud ātaxš wināh ī margarzān
ka ō tan rasēd nēk-mādagīhā bē šōyišn.
u-š pas pad āb šōyišn.
501 ka ō jāmag rasēd ān and bē | brīnišn
ka hixr ī hušk ō jāmag rasēd pad pādixšāy šōyišn.
hixr ī murdagān ān kē andar ān zamān bē āmad ka wēmār būd az ān wēmārīh
murd
bawēd kē guft kū andar se-rōzag-ēw bē mīrēd . ud būd kē-š andar ēw-rōzag-šabān
guft.
ast kē ēdōn gōwēd ay ān bawēd kē-š andar ān zamān bē āmad ka-š gyān az tan
bē šawēd
pad tahag grāy bēd.
16.13
nasāy ī mardōmān ān weh ka gyāg-ēw frōd nihēnd kē-š kār pad dagr bē wišōbēd.
ayāb ān weh kē zūd bē wišōbīhēd .
ān weh kē be sag ud way dahēnd ud zūd wišōbīhēd
az Abestāg paydāg ∵
16.14
čiyōn.
ēdōn bē-aš abāyēd kardan kū sag ud murw abar gīrēd
abāz ābādānīh ud kišt warz ī mard ī ahlaw nē āwarēd .
16.12
What is dry dead matter of the dead, how is its contamination?
(Carrying) dry dead matter of the dead to water and fire is a sin deserving
death.
If it reaches the body, it (the body) should be properly washed.
Then it (the body) should be washed with water.
If it reaches garments, that much (i.e., that part of the garments that came into
contact with the dry dead matter) should | be cut off.
If dry dead matter reaches garments, washing is permitted.
Dry dead matter of dead bodies is what came when one was ill and then died
from that illness.
There is one (authority) who said: He dies during the three days after (the ill-
ness), and there was another (authority) who said, during the first twenty-
four hours (after the illness).
There is one (authority) who says: This applies at the time when his soul leaves
the body.
The space becomes very polluted.166
16.13
Is it better that a human corpse be placed in a place where the action of de-
composition (takes) a long time or in (a place where) it decomposes fast?
It is better to give (it) to dogs and birds and that it decomposes fast.
It is known from the Avesta.167
16.14
How?
It should be done in a way that dogs and birds notice it168
(and) do not bring it back to the farming lands and to the righteous man.
166 Here there are three opinions on the exact time of hixr ī murdagān: after three days of
illness, after twenty-four hours, or at the time of death no matter how long the illness
is. As no names are mentioned here, it seems that the redactor was creating a three-way
dispute regarding the definition of hixr ī murdagān, where he is the one who contributes
each opinion.
167 PV 6.44 (A–B); PV 6.45 (A–B).
168 To minimize the potential pollution, corpses were placed far from humans, fire, and
water on the most elevated places, where flesh-eating beasts and birds could notice them
and swiftly remove all that is corruptible of the body, leaving only the cleaned bones
(PV 6.45–50).
134 Chapter 17
16.15
čiyōn kunišn kū abāz nē āwarēd .
ēdōn kunišn čiyōn čiyōn az Abestāg paydāg
ēdōn ōy wināh rāy kū tā nē bawād awēšān kē mazdēsn hēnd ān rist92 bē bandišn
502 xwēš pāy | ud pad ān xwēš wars pad āhanēn ayāb sagēn ayāb sumbēn kū nē
awēšān sag ⟨ī⟩ kirb-xwar ud way ī kirb-xwar awēšān ast ō āb ud urwar pad
barišn frāz rasānd
16.16
ka-šān ēdōn be kard ēg-išān xūb wizārd ayāb juttar kunišn
ān ī tuwānīg juttar čē-š astōdān-ēw bē kunišn kū tā sag ud rōbāh ud gurg bē
burdan nē tuwān
u-š āb-iz ī wārān awiš nē rasēd.
az Abestāg paydāg
Chapter 17
17.1
dādār kū mardān ī *ristān93 ast bē barēnd ī ohrmazd kū-šān kū bē dahānd
u-š guft Ohrmazd kū ul *dēsēd94 ōy rāy bē *ē kunānd astōdān-ēw abar az sag
abar az rōbāh ud abar az gurg ud *an-abar-wārān95 kū-š awiš nē wārēd
az abardar zamīg az āb ī wārānīg kū-š ul awiš nē estēd
17.2
⟨agar⟩ tuwānīg awēšān mazdēsnān pad drahm ud agar xwāstār hēnd . kirrōg
agar be paydāgēnīdār hēnd gyāg
ud agar tuwānīg tuxšīdār sag ud gač.
pas ān ī driyōš čē kunišn.
503 pad-iš zamīg dahišn |
u-š xāk bālišn kunišn zamīg wistarg ud rōšnīh ud rawišnīh xwaršēd-nigerišn
bē hilišn
92 ⟨lʾst’⟩.
93 ⟨lʾst . / ʾn⟩.
94 ⟨dʾysyt’⟩.
95 ⟨ʾw’ Y / QDM⟩ = anaiβi.
Ossuaries 135
16.15
How should they act so that they do not bring it back?
They should act according to what is known from the Avesta.
Then with respect to this sin so that it may not come about, those who are
Mazdayasnians tie down this corpse by its own feet, |
and its own hair with a metal (fetter) or a stone one or one made of hoof so
that no flesh-eating dogs and flesh-eating birds may carry these bones to the
waters and the plants.169
16.16
If they acted thus, did they act well or should they act otherwise?
He who is able (to do) otherwise should make an ossuary so that dogs, foxes,
and wolves are not able to carry (bones).
And also rainwater would not reach it.
This is known from the Avesta.
Chapter 17: Ossuaries
17.1
O Creator, where shall they carry the bones of dead men; O Ohrmazd, where
shall they deposit them?
Ohrmazd answered: Let them make an ossuary, away from dogs, away from
foxes, away from wolves, and away from rain, that is, where rain does not
fall on it;
On higher grounds, (away) from rainwater, where (rain) does not stay (on it).170
17.2
(If) the Mazdayasnians are able with drachmas (i.e., financially), or are desir-
ous, or are skilled, or are owners of places (that obviously could be used for
building an ossuary),
If they are capable and diligent (they should build ossuaries made of) stones
and plaster.
Then what to do with (the corpses of) poor (people)?
They should give them to the earth |
And make the dirt their cushions, the earth their bedding, and leave them to
the lights as their garments – that is, proceed to sun exposure.
169 PV 6.46 (A–C).

170 PV 6.49 (A–B); 6.50 (A–C).
136 Chapter 17
az Abestāg paydāg
agar nē tuwānīg hēnd awēšān mazdēsnān pad drahm ud agar nē xwāstār hēnd .
kirrōg
agar nē paydāgenīdār hēnd gyāg
agar nē tuwānīg tuxšīdār hēnd sag ud gač
xwēš wistarg kū-š zamīg wistarg ud xwēš bālēn kū kardag bālišn rōšnīh abar-
war xwaršēd-nigerišn
ōy abar pad ēn zamīg be *ē dahānd.
17.3
ka hazzān bē awērān bawēd u-š wirāyišn abāyēd kardan čiyōn kunišn .
ka hazzān šahr kard ī nasāy was andar dēwār awērān bē bawēd
sar ī dēwār ān gyāg kū awērān bē tāšišn andarrōn ud bērōn hamāg pērāmōn bē
tāšišn ud xāk *handūd96
ān ī dēwār tōf-ēw pad gōmēz bē handūdan ud pas pad xišt *sabz-ēw97 ud sag
nōg-war *rōy98 pad āb pādixšāy nihād .
u-š ēdōn kunišn kū ān gyāg kū nē tāšēd nē handūd estēd
504 gil | pad āb kardag āb ud afsardag awiš nē rasēd .
ka ēdōn nē šāyēd kardan u-š xišt pad xāk andar *wizīnišn tā wārān padiš bēd
āb ō xāk rasēd
pad . darz-gāh ī frōd šawēd band kunēd
ka-š ēdōn tuwānīh jud agar gil ī pad-āb ān gyāg frōd gīrēd ēnyā nē šāyēd
ēg-iš ān gyāg pāk bē rōbišn u-š pad gōmēz bē handāyišn
ka dar ī astōdān abar *dēsīd99 ēg-iš ham-ēwēnag kunišn.
astōdān āškārag ud gyāg nasāy ēk nihād abāg-iz ēd kū harw gyāg kū-š nasāy
andar barēd ēg-iš andarrōn bērōn harw tis-ēw hixr ī grāy
pas-iz bērōn pad āb handūd pādixšāy.
17.4
ka astōdān kahwan ⟨ud⟩ *awērān100 ān weh ka ēk nōg bē kunēnd ayāb ān ī
kahwan abāg wirāyēnd .
96 ⟨PZPWNt’⟩.
97 ⟨sč/pwyy⟩.
98 ⟨lwʾʾ⟩.
99 ⟨dʾsyt’⟩.
100 ⟨ʾʾwylʾn’⟩.
Ossuaries 137

If they are not able, those who are Mazdayasnians, with drachmas (i.e., finan-
cially), not desirous, not skilled, not owners of places; and
If they are not able and diligent (to build ossuaries with) stones and plaster,
With its (= the corpse’s) own bedding, the earth as its garment, and its own
cushion that is made into a pillow, (and) the lights as its shelter, (proceed)
to sun exposure,
let them place him on this earth!171
17.3
If the ossuary is ruined and it must be restored, how should it be done?
If the city ossuary was made and many corpses are in it (and) its walls are in
ruin:
The top of the wall, the places where it is in ruin should be cut inside and out-
side, all around must be *smeared with dirt.
That wall should be plastered with a layer of bull’s urine and then with *fresh
bricks and new stones, (and then) water may be permitted to be put (to
use?).
It should be done in a manner so that places that are not cut are not plastered/
smeared (with dirt).
(And) clay, | water, and clot (of clay) will not reach (the uncut parts of the wall).
If it is not possible to do (it) in this manner, they should choose (= use) mud
bricks so that (when) it rains/(after) rainfall, the water reaches the dirt and
goes down from a fissure and binds them (= the bricks become strong):
If thus they have ability, they are only permitted to use clay (mixed with) water
in that place.
Then that place should be swept and smeared with bull’s urine.
If the door of the ossuary is built up, then they should make it in the same
manner.
It is obvious that the ossuary and the place for corpses should be built in one
(location) since the inside and outside of each place where a corpse is car-
ried are highly polluted.
Then, it is even permitted to smear its outside with water (and bull’s urine?).
17.4
If an ossuary is old and desolate, is it better to build a new one or restore the
old one?
171 PV 6.51 (A–B).

138 Chapter 18
17.5
ka abāz wirāyēnd druz nasuš pad čē zamān abar tan ī widerd dwārēd .
pad ān zamān ka-š gyān az tan ī bē āmad
az Abestāg paydāg
Chapter 18
18.1
505 ka ul az tan raft gyān ān druz ī | nasuš abar dwārēd.
18.2
tā kay ā-š nasuš padiš .
tā sagdīd ayāb paristan
az Abestāg paydāg
ka ōy sag abar dīd ayāb-iš frāz xward
ān ī kōr kū-š pōz abar nihēd ayāb way ī tan-xwār ōy abar ul vaziṯ.
kū ā sāyag abar zanēd sār ī gar ud dālman ud warāɣ syā
ān druz ī nasuš abāz dwārēd ō abāxtar nēmag.
ka andar ān tahīg/tahag101 ī ka gyān bē šawēd ēg-iš sag ō pāy *bast estēd ayāb
rāɣ-ēw ī ēg-iš pad sar hamē parrēd ēg-iš nasuš abar dwārēd.
andar ān tahīg/tahag ēg-iš abar dwārēd pad tēzīh
ka sag hambun-iz wēnēd ayāb *murw-ēw nasuš zanēd azabar parrēd bē zanēd.
ka-š handām-ēw wēnēd ayāb wars ud nāxun wēnēd ēg-iš nasuš *zad bawēd
ayāb nē.
ān ī mardōmān ka handām-ēw wēnēd ēg-iš *zad bawēd.
ka wars ud nāxun wēnēd ā-š nē *zad bawēd.
506 ān ī sag bē | ka-š pōz ayāb *azēr102 ī pāy ayāb rēš wēnēd ēg-iš nē zad bawēd .
az man bē ka-š mōy
ēdōn guft ō bē mōy (ī) pōst nē paydāg ēnyā-š nasuš zad bawēd
101 ⟨tyʾk’⟩ / ⟨tʾyk’⟩.

102 ⟨ʾcylwʾy⟩.
The Sagdīd, “ The Gaze of a Dog ” 139
17.5
If they restore (the ossuary), at what time does the demon of dead matter rush
upon a dead body?
At the time when the soul is departed from the body.
Chapter 18: The Sagdīd, “The Gaze of a Dog”
18.1
When the soul has left the body, the demon of | dead matter rushes upon (the
corpse):
18.2
For how long is the demon of dead matter in it (= the dead body)?
Until (the corpse) is seen by a dog, or a worship service (is performed).
When the dog saw it or consumed it:
The blind (dog) when it lays its snout over (the dead body) or flesh-eating birds
fly over it.
(The birds) that strike the demon of dead matter with their shadow are the
mountain buzzard, the bearded vulture, and the black crow.
The demon of dead matter rushes back to the northern direction:
If at that (polluted) place, where the soul goes away, then a dog is tied at (the
corpse’s) feet, or a crow flies over his head, then the demon of dead matter
rushes upon it.
In that (polluted) place/ground, then it quickly rushes upon;
If the dog sees even the smallest amount, or a bird flies over it, it strikes the
demon of dead matter.
If it (= the dog) sees a limb or hair or nails, is the demon of dead matter strick-
en or not?
If it sees a limb of a (dead) person, then it strikes (the demon).
If it sees hair or nails, then it does not strike (the demon).
If the dog | (places) its snout (on a corpse) or *under his feet or sees its beard,
then (the demon) is not stricken.
In my opinion: Except its hair.
It is thus said: Except hair on the skin that is not apparent; otherwise, the
demon of dead matter is stricken.173
172 PV 7.1 (A–B); PV 7.2 (A).

173 PV 7.2 (B–G); Snš 2.4; Dhabhar 1932, 117.
140 Chapter 18
18.3
sag ī kōr ud way ī čiyōn zanēnd.
sag ī kōr ka-š pōz abar nihēd
way ka-š azabar bē parrīhēd u-š sāyag abar abganēd ā-š zad bawēd.
18.4
ka sag ī kōr nimūdan ud abāyēd pad ēk tan pādixšāy ka frāz nayēd103
pōz abar nasā nihēd ayāb čiyōn ud agar dānēd rēman bawēd ayāb nē. nē.
18.5
ēn sag ī kōr pad a-čāragīh šāyēd ayāb xwad tā didīgar windēd ān nē šāyēd.
pad mādagwarīh šāyēd.
18.6
ka nasāy wišuft ast104 pad kardag kardag estēd harw ēk pad judāgīh nimāyišn
ayāb ka-š ēk pārag wēnēd ā-š zad bawēd.
pad čāštag ī Abargīg jud jud sag ōh nimāyišn
Kay-ādur-bōzēd105 guft ay ka zad kardag kē-š abdom gyān aziš bē šawēd wēnēd
507 ā-š hamāg zad bēd. |
pad Mēdōmāhīg ud Pēšagsīrīg āmār nē kunēd106 čē ka ēw-kardagīh wēnēd
hamāg nasuš zad wizīrēnēnd.
18.7
sag kē nasūš zanēd way ī kē-š nasuš zanēd kadām.
sag pasušhorw wišhorw wohunazg tarōg.
Sōšāns-*Brūy107-Ohrmazd ān-iz ruwānīg guft.
ud way kē nasuš zanēd sār ī gar ud dālman ud warāɣ ī syā ī ud ēč murw ī didīgar
nasuš nē zanēd.
way čiyōn zanēd.
ka-š azabar bē wāyēd ka-z abr ayāb azabar pōšīd estēd
103 ⟨YLWWN-⟩.
104 ⟨AYT’⟩.
105 ⟨-bwlcyt’⟩.
106 ⟨-x3⟩.
107 ⟨blwy⟩.
The Sagdīd, “ The Gaze of a Dog ” 141
18.3
Blind dogs and birds, how do they strike the demon?
A blind dog when it places its snout (on a corpse);
A bird when it flies over and casts its shadow; then (the demon) is stricken.
18.4
If (a corpse) must be shown to a blind dog, is it permitted if one person leads
(the dog)?
(The blind dog) places its snout on the corpse; does that person (who leads the
dog) become polluted or not? No.
18.5
In case of inability (to find a sighted dog) is it permitted (to use) a blind dog or
indeed is it not permitted until one finds another (dog)?
In principal it is permitted.174
18.6
If a corpse is decomposed, that is, it is in pieces, should they show each piece
(to a dog) separately or if it sees one piece, then is all stricken?
According to the teaching of the Abargites, each piece should be shown to the
dog.
Kay-ādur-bōzēd said: If it sees a piece from which the soul finally goes away,
then it strikes (the demon from) all (pieces). |
The Mēdōmāhites and Pēšagsīrites do not consider it because if (the dog) sees
(the corpse) directly, they interpret (the situation as one in which) the en-
tire dead matter is struck.175
18.7
Which are the dogs that strike the demon of dead matter; which are the birds
that strike it? The dogs (that strike the demons) are sheepdogs, house dogs,
hunting dogs, and small dogs.
Sošāns-*Brūy-Ohrmazd said: Spiritual, too.
And the birds that strike the demon of dead matter are the mountain buzzard,
bearded vulture, and black crow, and no other bird strikes the demon of
dead matter.
Birds, how do they strike (the demon)?
If it flies above; when there are clouds or above is overcast:
174 That is, when one finds a sighted dog, one should redo the sagdīd.
175 PV 7.2 (H).
142 Chapter 18
ka way nasuš zanēd azabar ēdōn ast ī ka nē abr ayāb ud pōšīdagīh rāy ayāb azēr
war-ēw *būd hē
ēg-iš a-sāyag abar ōbast hē ā-š nasuš zad bawēd.
ka azabar bē šawēd ēg-iš zad bawēd ayāb nē.
pad Abargīg nē zad bawēd tā agar a-sāyag abar abganēd .
18.8
ka andar āb ābgēnag wēnēd nasuš zanēd. nē.
18.9
508 ka nasāy andar pusyān nasuš zanēd. |
pad čāštag ī Pēšagsīr nē zanēd
Abargīg ōh darrišn sag ōh nimāyišn.
Mēdōmāhīg tēx-ēw azabar bē abganēnd tā bē darrēd ud sag bē nimāyēnd
ast kē ēdōn gōwēd ay ēdōn bēd wastarg tadag
u-š guft kū ka sag nimāyēnd ā-š nasuš zad būd
ud az man bē
čiyōn pušt ī sag ud sar mardōm wēnēd čiyōn.
pad Pēšagsīr ka pad ēw-kardagīh frāz wēnēd ā-š zad bawēd.
ka nē pad ēw-kardagīh bun ī mōy wēnēd u-š zad bawēd.
ud ka nē pad ēw-kardagīh ud mōy nihuft ud ō bun ī mōy nē paydāg ēg-iš nē
zad bawēd ∵
18.10
mardōm ud sag kē-š pad dādestānōmandīh ayāb abē-dād ayāb sag ud ayāb dad
dām bē ōzanēnd
ayāb az stān bē gardēd pad tay abāz šawēd ud mīrēd ēg-iš pad čē zamān nasuš
abar dwārēd.
509 ān ī ōzad estēd harw čē ōzad harw kē ōzad pad harw ēwēnag ī ōzad | ōzanēd
ēg-iš pad gāh ī pēš pad tēx ī naxustēn. ēg-iš nasuš abar dwārēd.
Ossuaries 143
If a bird strikes the demon of dead matter, the above is like there is no cloud or
because of the overcast or below there was a lake;
Then without shadow it is cast over, then the demon of dead matter is stricken.
If it goes above, then is (the demon) stricken or not?
According to the Abargites it is not stricken, unless it casts no shadow over (the
dead body).
18.8
If it sees (a dead body) in the water (or) a mirror, does it strike the demon? No.
18.9
If there is dead matter inside the womb, does it (= the dog) strike the demon
of dead matter? |
In the teaching of Pēšagsīr, it does not strike.
The Abargites: Thus tearing (the stillborn from the womb) and showing (it) to
the dog.
The Mēdōmāhites: They should tear/remove (the stillborn from the womb)
with a blade and then show it to a dog.
There is one (authority) who says: It is like woven clothes;
He said that when they show it to the dog, the demon of dead matter is stricken.
And in my opinion (too).
If it (= the dog) sees the back of the (dead) dog or head of the person, how is it?
According to Pēšagsīr, if (the dog) sees (the dead) directly, then (the demon)
is stricken.176
If not directly, if (the dog) sees the root of hair then (the demon) is stricken.
And if not directly and the hair is covered and the root of hair is not visible,
then (the demon) is not stricken.
18.10
Men and dogs that lawfully or unlawfully kill dogs or (other) domestic animals;
Or (if the animal) turns away from the cattle-stall and goes free from its *unit
(= flock) and dies, then when does the demon of dead matter rush upon it?
The one that is killed, how it is killed, whoever killed it, in which manner it
was killed |;
Then at the previous gāh,177 by the first ray (of the daytime), the demon of
dead matter rushes upon it.
176 The sagdīd goes through the interstices of the material, according to “one authority,”
while for Pēšagsīr if the dog is brought close to the pudendum it is sufficient.
177 The days are divided into five ritual periods (gāh), two during the night and three during
the daytime, with sunrise, noon, and sunset as the main turning points. The sagdīd is
144 Chapter 18
az Abestāg paydāg
u-š guft Ohrmazd kū tēz pas-iz ān anīy ān a-radīh ī didīgar pad gyāg ēg-iš ān
druz ī nasuš abar dwārēd.
18.11
hašt ī pad Abestāg paydāg sag-zad gurg-zad jādūgān-zad bēš-zad bīm-zad kū
az kōf-ēw bē ōbadēd mardōmān-zad pad dādestānōmandīh ī zūr-zad pad
a-dādestānīh tang-zad frāz pad xafag108 pad radīh ī pēš nasuš abar dwārēd
ēg-iš handāzag padiš ōh āwarišn. ayāb nē ∵
pad čāštag ī Gōgušnasp ā-š awiš *ōh handāzišn.
pad ān ī Abarg ēg-iš tis-ēw awiš nē handāzišn. tā-š gāh ī pēš padiš andar āyēd
18.12
ēg-iš dādestān ī sāyag čiyōn.
pad Mēdōmāhīg čiyōn nasā ī zīndagān.
ud Abargīg dādestān ud xānag ud mard nē zanēd
510 Pēšagsīr ēdōn bawēd čiyōn nasā ī sagdīd awēšān-iz pad gyāg xānag ud |
mard ham-dādestān būd hēnd kū tā gāh ī pēš nē zanēd
awēšān kē guft kū-š handāzag padiš nē āwarišn.
ka sag-ēw sag-ēw bē zanēd u-š ham ēdōn wizīrēnēnd
hamrēh ud pedrēh andar tāyag109 bawēd ka gāh ī pēš andar āyēd frōd barēd ud
tuhīgīh rēman kardan
ud sag nimūdan andar kadām hangām.
andar ān hangām ka-š gāh ī pēš padiš andar āyēd
abārīg-iz ud harw tis-ēw kē ēdōn bēd čiyōn nasāy ī grāy andar ān zamān bawēd.
108 ⟨prʾc wbmn⟩ with corr. and superscript ⟨PWN ʾc kw w MN⟩.

109 ⟨tyʾyk⟩.
Ossuaries 145

Ohrmazd said: Quickly, at the next division of time, the demon of dead matter
rushes upon it immediately.
18.11
Eight,178 it is known from the Avesta, (dead bodies) that are killed by dogs, by
wolves, by sorcerers, by poison, by fear, by falling from a mountain, killed by
people justly (i.e., by trial), killed wrongly, unjustly (i.e., without a trial) in a
*difficult situation, at the next division of the day, then (the demon of dead
matter) rushes upon them:
Then do they bring a judgment on him or not?
In the teaching of Gōgušnasp then there is a judgment for him;
In (the teaching) of Abarg there is no judgment for him until the following
division of the day comes.179
18.12
Then what is the law about the shadow?
For the Mēdōmahites (the shadow) is like dead matter of the living things;180
And in the judgment of the Abargites, it does not strike houses and men;
(For) Pēšagsīr it is like dead matter seen by a dog; they (= the Pēšagsīrites), too,
were immediately in agreement regarding houses and | men that until the
next division of the day (the demon of dead matter) does not strike;
(There were also) those (authorities) who said they would not bring judgment
about it.
If a dog smites a (dead) dog: They made the following decision:
Directly infected (hamrēh) and indirectly infected (pedrēh) are in the same
(category); when the next division of the day comes in, it transmits (the pol-
lution) and makes the place/space impure.
And at what time should (corpses) be shown to a dog?
At the time when the next division of the day comes in;
Also other things and anything that thus is (in contact with pollution) is like
severe dry dead matter at that time.
performed three times for each corpse (PV 8.16) in the course of a funeral: at death, when
the body is placed on the bier, outside the funerary tower, and also during each division
of the day, if the funeral is delayed; see Boyce 1996; Moazami 2016a.
178 It is not clear why the word “eight” is here; it may be a reference to the eight cases
mentioned.
179 PV 7.4 (A–B); 7.5 (A–E).
180 That is, the shadow is equivalent to the substance; unlike the shadow of PV 7.2, where the
shadow of certain birds works like the sight of sagdīd, this seems to refer to a shadow of a
corpse.
146 Chapter 19
Chapter 19
19.1
wistarg bālišn kē sag ud mard padiš bē widerēd rēmanīh čiyōn .
ān ī azabar ud ān ī azēr ān tōf-ēw hamāg rēman
az abestāg paydāg.
paywastagīh ud ēw-kardagīh. ud jud-kardagīh āmār
ud agar āmār čiyōn. āmār
ud harw ān ī paywastag ī ēk nasāy awiš paywast rēman.
ān ī jud-kardag nē rēman.
19.2
ka bōb abāg mih frōd grift estēd ayāb nē grift estēd
čē110 bōb murd ast dādestān čiyōn.
511 ka frōd kard estēd. | mih-iz rēman agar nē ī kard estēd mih pāk .
19.3
ka abar bālišn murd estēd čiyōn.
ka nē abāg xwēš frōd grift estēd pašm-iz rēman.
ka abāg pašm frōd nē grift estēd pašm pāk.
19.4
ka bālišn ē-čand ul ēk ud did nihād estēd čiyōn.
ān ēk rēman ka nasāy awiš mad estēd.
ka bālišn ēw-čand pad ēk ōy ī did frōd bast estēd čiyōn
hamāg rēman.
19.5
ān kē padiš frōd bast estēd čiyōn. pāk.
ka pad ān kē frōd bast estēd murd estēd u-š tis handām abāz ō bālišn nē {rasēd}
estēd čiyōn.
did bālišn rēman.
110 ⟨ME⟩.
Dead Matter and Bedding, Pillows, Etc. 147
Chapter 19: Dead Matter and Bedding, Pillows, Etc.
19.1
Bedding and pillows on which men or dogs have died, how is the impurity?
The layer above and the one below are all impure.
Connection, direct contact, and indirect contact (to pollution) are considered.
And if there is consideration, how is the consideration/reckoning?
And everyone who is continually in contact with a corpse, the pollution is per-
petually with him;
In case of indirect contact, there is no pollution.181
19.2
If (dead matter) impinges on/is carried down to a carpet and to the back/
reverse of the carpet or not:
In case (something) is dead on the carpet, what is the decision?
If it (= dead matter) is spread downward, | the back/reverse of the carpet is also
polluted; if not, the back is pure.
19.3
If something is dead on a pillow, how is it?
If it (= dead matter) is spread with its own (= the pillow’s), the wool (of the
pillow) is also polluted;
If it (= dead matter) is not spread downward, that is, with the wool, the wool
is pure.182
19.4
If several pillows are placed one on the other, how is it?
The one that dead matter has reached is polluted.
If several pillows are tied down one with the other, how is it?
All are polluted.183
19.5
The one that is tied down to it, how is it? It is clean.
If dead things are on the pillow that is tied down, (but) no limb/part of (the
dead thing) reaches it, how is it?
Again the pillow is polluted.
181 PV 7.10 (A–B); PV 7.11 (A–B).

182 PV 7.11 (F).
183 PV 7.11 (G–L). Šnš 2.104.
148 Chapter 20
Chapter 20
20.1
ka pad kafš ud šalwār murd čiyōn ∵
kafš ud šalwār rēman band pāk.
ka pad šalwār bun band ī kafš murd estēd
kafš-iz šalwār rēman.
20.2
512 ka ō mard pahikāfēd jāmag zay pad | tan dārēd čiyōn.
ān ī frāz ō tan estēd
20.3
ān ī pad tan bast estēd čiyōn.
kafš ēw ud ān ī grīwbān bast {bast} estēd rēman.
jud kustīg čē kustīg nē band ⟨ī⟩ mard ī čē band ī dēn.
ud ān ī čiyōn pīrāhan-ēw kē grīwbān nē bast ast ud čādur ud gilīm abārīg ī ō tan
nē bast estēd nē rēman.
20.4
ka jāmag hamāg ān dārēd ī ēč abāg tan nē bast estēd čiyōn.
ān tōf-ēw rēman ī ham-karzag bawēd.
awēšān *wastarg111 kē-š nasāy awiš pahikaft estēd pāk bawēd ayāb nē.
agar hixr ī murdagān abar šud estēd ān ī and gyāg be brīnišn abārīg *ōh šōyišn
ka hixr ī murdagān padiš nē šud estēd ōh šōyišn
az Abestāg paydāg
agar ast kū abar raft estēd šusr ayāb nam xayūg
ayāb-iš abar rīd estēd ayāb abar murd estēd
513 ēdōn awēšān kē mazdēsn | hēnd ān wastarg frāz-iz ē kirrēnānd kū bē ē brīnānd
ud bē-iz ē nigānānd ud pad a-kārīh
ud agar nē ast kū-š abar raft estēd šusar ayāb nam xayūg ayāb abar rīd estēd
ayāb-iš abar *wāmīd112 estēd
ēdōn awēšān kē mazdēsn hēnd frāz ē šōyēnd ān wastarg pad gōmēz.
111 ⟨strg⟩.
112 ⟨ʾmyt’⟩.
Dead Matter and Garments, Shoes, Etc. 149
Chapter 20: Dead Matter and Garments, Shoes, Etc.
20.1
If (something) dies on shoes or pants, how is it?
The shoes and pants are polluted; the laces are clean.
If (something) is dead on the pants (and) the base of shoelaces:
The shoes and pants are polluted.
20.2
If (dead matter) falls on a man’s clothes, how is it (= the decision) for the weap-
on that | he has on his body?
It stands on his body.
20.3
How about something that is tied to his body?
Shoes and neck-guards that are tied onto (the body) are polluted.
Except the sacred girdle, because the sacred girdle is not the cord of men, but
the cord of the Religion.
And something like a shirt that the neck-guard is not tied on, and sheets, car-
pets, and other such things, which are not tied to the body, they are not
polluted.
20.4
If all he wears is a garment and nothing is tied onto his body, how is it?
That one layer that is in direct contact is polluted.
Are their clothes on which dead matter has fallen clean or not?
If dry dead matter of dead bodies touched them, that much of the piece (of
cloth) should be cut; the rest should be washed.
If dry dead matter of dead bodies did not touch it, it should (only) be washed
in the usual way.
If it is the case that semen or moisture (or) saliva touched it (= the garment),
or one has defecated or died184 on it:
In this way, let those who are Mazdayasnians | cut it (= the garment) off, that is,
let them cut (it) away and bury (it), too, and it is not suitable for use.
And if this is the case when no semen, moisture, or saliva has touched it or no
one has defecated or *vomited on it:
Thus those who are Mazdayasnians should wash that garment with bull’s urine.
184 One expects here wāmīd, “vomited.”

150 Chapter 21
20.5
wastarg kē nasāy abar barēnd ān ⟨ī⟩ abar wišōbēnd. ān kē hixr ī murdagān padiš
ud ān kē mard padiš ō dār kunēnd ud ān kē daštān padiš šud ast dādestān
čiyōn.
ān kē nasāy barēnd ud ān kē padiš ō dār kunēnd a-kār.
ān kē padiš wišōbēnd tōf-ēw
ān kē hixr ī murdagān padiš ān and gyāg
ān kē daštān padiš ka pad gōmēz bē šust ud gōn abāz nē āwarīd ēk bār uzmāyišn
rāy pad-iz āb pādixšāy šustan ka gōn abāz nē āwarīd pāk
514 ka nē ān-iz ān and gyāg | bē brīnišn abārīg pāk.
ān ī pad nasāy rēman būd estēd bē abāyēd šustan ud čiyōn šōyišn.
ēdōn čiyōn az Abestāg paydāg
ud abāyēd kū pōst se bār frāz ē šōyēd pad gōmēz se bār zamīg ō ham ē nigānēnd
ud se bār pad āb frāz ē šōyēd se māh abar ē bandēd pad rōzēn abar ī mān.
agar ēdōn kū jāmag ī tadag šaš bār frāz ē šōyēd pad gōmēz šaš bār zamīg ō ham
ē nigānēnd
šaš bār pad āb frāz ē šōyēd šaš māh abar ē bandēd ud pad rōzēn abar mān pad
bān ∵
20.6
pōstēn ka mōy padiš čiyōn.
ka mōy aziš bē gīrēnd ud pōstēn šōyēnd se bār čiyōn guft
ud mōy šust čiyōn tadag šaš bār ∵
Chapter 21
21.1
kē pad wināhgārīh nasāy jōyēd dādestān čiyōn.
margarzān ud pad tan rēman hagriz pāk nē bēd
Eating Dead Matter and Carrying Dead Matter 151
20.5
Bedding on which they carry dead bodies, that on which (dead bodies) decom-
pose, that on which there is dry dead matter of dead bodies, that with which
they hang a man, and that on which menstruation (blood) has fallen, what
is the decision?
That on which they carry a dead body and that on which they hang a man are
unfit for use;
That on which (dead bodies) decompose, a layer (is polluted);
That on which there is dry dead matter of dead bodies, that much of the piece
(of cloth is polluted);
That on which there is menstruation (blood), when it is washed with bull’s
urine and no color comes back (out of the bedding), once for the sake of
testing, it is permitted to wash it with water (and) if no color comes out, it
is pure;
If not, they should cut | that much of the piece (of cloth), the rest is clean.185
That one that has become polluted by dead matter should be washed; and how
is the washing?
Thus (as) it is known from the Avesta.186
The surface should be washed three times with bull’s urine and rubbed three
times with dust, washed three times with water, and fastened to a window
in the house for three months.
If it is a woven garment, it should be washed six times in bull’s urine, rubbed in
dust six times, and washed with water six times and fastened to a window in
the house for six months on the roof.
20.6
Something made of skin that has hair on it, how is it?
If they remove the hair from it and wash it three times as it was said.
And the hair is washed like a woven (garment) six times.
Chapter 21: Eating Dead Matter and Carrying Dead Matter to the
Pure Elements
21.1
If someone by sinfulness chewed dead matter, what is the decision?187
He is worthy of death and polluted in body (and) will never become pure;
185 PV 7.13 (E–G).

186 Šnš 2.97.
187 PV 7.23–24; see also Dhabhar 1909, chap. 71, 51.
152 Chapter 21
ud gilistag dil bē kanišn ud sar bē brīnišn

nasuš abar dwārēd tā hamē ud hamē rawišnīh rēman
515 az | Abestāg paydāg paydāg.
mardān gilistag113-kanišn hēnd kū-šān dil bē kanišn
awēšān-iz mardān ī spēdag ī dōysar az čašm bē barišn kū-šān sar bē brīnišn ∵
21.2
kē nasāy pad a-wināhīh xwarēd ēg-iš rēmanīh ud wināhgārīh čiyōn.
pad tan rēman
wināhgārīh nē dānam čē ka-š a-wināhīh guft wināhgārīh būd nē šāyēd.
21.3
kay pādixšāy šust.
andar zamān pad gugārd dārišn bē šust ∵
ka šust bē riyēd ayāb bē ka aziš tan paydāg ā-š nōg-war gōmēz xwarišn u-š abāz
šōyišn ∵
21.4
ka zan ābustan xwarēd ōy aburnāyag ēg-išān dādestān čiyōn.
ka-š nē hangām ī zād u-š bīm ī rēš ī pad aburnāyag nēst šustan pādixšāy ud
aburnāyag-iz pad xward dārišn
nasāy paymānag hambun-iz ān bawēd ka mizag-iš dānēd ayāb ōbārēd
516 ka-š hangām ī zād ayāb pad aburnāyag | rēš bawēd ō nūn nē pādixšāy šustan
ud ka bē zād ayāb ō tuwānīgīh rasīd ā-š ōh šōyišn
aburnāyag ō nūn a-tuwānīgīh rāy pad gōmēz ud āb šōyišn
pixag-šnās bawēd ayāb ō haft-sālagīh rasīd ā-š pad pixag šōyišn tā
tā ō haft-sālagīh ayāb pēšag-šnāsīh rasēd pādixšāy ka-š nē pahrēzēnd
113 ⟨glʾstk⟩.
And his demonic dwelling should be erased and his head should be cut off.
The demon of dead matter runs over (him) and he is polluted for eternity.
It is known from | the Avesta.
Those men who are destroyers of demonic dwellings should destroy his heart.
Those men should also remove the whites of his eyes and cut his head off.
21.2
If someone eats dead matter innocently/unintentionally, then how is his pol-
lution and sinfulness?
He is polluted in body.
As to his sinfulness, I do not know because it is said, “without sin,” (therefore),
sinfulness is not applicable.
21.3
When is it permitted to wash?
At the time that it is considered digested, he can be washed.
When he is washed, (if) he defecates or it is not evident from his body (that
he is washed), then bull’s urine should be given to him and he should be
washed again.188
21.4
If a pregnant woman eats (dead matter), then what is the decision about her
child?189
If it is not at the time of birth and there is no fear of harm to the child, it is per-
mitted to wash and the child should be kept away from (what the mother)
has eaten.
The measure of dead matter is as much as what one tastes or swallows.
If it is at the time of birth or there is harm to the child, | it is not permitted to
wash at that time.
And when she gives birth or becomes strong, then she should be washed.
The child, at the time, because of its inability, should be washed with bull’s
urine and water.
(When the child) becomes acquainted with (the bath with the stick of nine)
knots or has reached the age of seven, then his limbs/body parts can be
washed;
Until he reaches the age of seven or is able to recognize the limbs/his body
parts, it is permitted to not care for him.
188 PV 7.23 (F–G).

189 Šnš 2.105.
154 Chapter 21
hamē tā nō-šabag bē dāšt ōh pahrēzišn ∵

ud aburnāyag ka pēšag-šnās bawēd ayāb ō haft-sālagīh rasēd ā-š pad gyāg nasuš
abar dwārēd ∵
21.5
mard ud zan kē-š nasā xward estēd
mard gušn kunēd andar *ābusīh114 xwarēd ēg-išān dādestān čiyōn ∵
aburnāyag az ēk-bar zāyēd
ka az gušn zāyēd pad gyāg pāk
kē mādag zāyēd pad gōmēz ud āb šōyišn.
21.6
kē nasāy ō āb ud ātaxš barēd115 ēg-iš wināhgārīh ud rēmanīh čiyōn.
517 kē pad nigerišn ⟨ud⟩ wināhgārīh barēd nāmčišt | ān kē-š ∵ *āwiš abāg rēman ī
margarzān hagriz pāk nē bawēd
21.7
ka sen ud malax kišt ud warz bē abesīhēnād
sahm bē āyēd mardōm ud urwar bē tabāhēnēd
ayāb zamestān stahmagtar bawēd rāy mardōm ud gōspand bē tabāh bēd ā-š
ān-iz ō bun
21.8
čiyōn bawēd kū nasāy ō āb ud ātaxš rasēd padiš wināhgār nē bawēd.
čiyōn mard ī xwēškār kē-š xwēškārīh ātaxš yaštan
agar-iš ātaxš pad a-wināhīh abāz awiš ōbadēd bē sōzēd padiš
nē tan rēman ud nē margarzān.
114 ⟨ʾbswwyh⟩.
115 ⟨MYḆLWN-šnʾ⟩.
They should always care for him for nine nights (after birth) in the usual way.
And if the child is (able to) recognize the limbs or reaches the age of seven,
then immediately the demon of dead matter rushes upon (him/her).
21.5
A man and/or a woman who has eaten dead matter:
A man (has eaten dead matter and fathered) a male (child), (a woman) when
*pregnant has eaten (dead matter), then what is the decision about them
(= the parents and the child)?190
A child born (from the intercourse with) a sole carrier (of dead bodies):
If it is male, it is pure on the spot.
If it is female, it should be washed in bull’s urine and water.
21.6
If dead matter is carried to the water and fire, then how is the sinfulness and
pollution?
If one carries it on purpose/intentionally (and) sinfully, it is well known | that
there is pollution for him; he is worthy of death and he never becomes
pure.191
21.7
If aphids and locusts destroy a sown field and agriculture:
The affliction will come (and) people and plants will be destroyed.
Or because the winter is more severe, people and cattle will be annihilated,
then that, too, is accountable.
21.8
Will there be cases in which dead matter would come to the water and fire,
(but the perpetrator) does not become a sinner?
Like a man who performs his duties, whose duty is to worship (gods through)
the fire:
If the fire falls unintentionally (from his hands and) he is burnt by it,
his body is not polluted and he is not a sinner worthy of death.
190 See in connection Šnš 2.109–10.

191 PV 7.26 (A–B).
156 Chapter 22
21.9
mard warzīgar kē pēšag āb ō kišt warz burdan
ud agar-iš andar āb pad a-wināhīh nasāy bē šawēd
nē tan rēman nē margarzānīh ō bun.
ān kē-š barsom čīdan xwēškārīh u-š pad kārd dast bē brīnīhēd116 dast tarr ēg-iš
dādestān ān ham.
ud anīy-īz was kē xwēškārīh rāy nē tan rēman nē-iz wināh ō bun.
21.10
518 ud kē nē xweškārīhā bē pad sūdagīh | nasāy bē ō āb ud ātaxš rasēnēd
ēdōn bawēd čiyōn ān kē nasāy gyāg-ēw frōd nihēd ī nē ēdōn dādīhā
u-š ātaxš andar ōbadēd bē sōzēd ayāb-iš āb padiš frāz šawēd ēg-iš dādestān
čiyōn ∵
rēman bē margarzān nē bawēd ∵
21.11
ka pad nasāy fradom margarzān bawēd ∵
pas rēman ā-š šōy abāyēd ayāb nē.
pad uskārišnīh ī pōryōtkēšān šōy nēst ud aziš dastwarān ēdōn čāšt
ōh pad nasāy ō āb ud ātaxš burdan harw čiyōn margarzān rēman u-š šōy nēst
ud ast kē guft ay pad nasāy harw čiyōn margarzān bawēd rēman šōy nēst.
Chapter 22
22.1
ēsm kē-š nasā awiš pahikafēd pāk bawēd ayāb nē ∵
bawēd.
116 ⟨-yht’⟩.
Dead Matter and Firewood, Lumber, Etc. 157
21.9
A farmer whose work is to carry water to the farm and plantation;
And if he innocently/unintentionally goes into the water in which there is
dead matter:
There is no pollution on his body (and) the sin of being worthy of death is not
on his account.
The one whose activity is to gather barsom and he cuts his hand with the knife
(and) his hand is moist (with blood), then the decision is the same.
And the other, too, because of performing his duties, neither is his body pol-
luted nor is there a sin on his account.
21.10
And if it is not by performing his duties but by negligence | he brings dead mat-
ter to the water and the fire:
It is like that one who unlawfully disposes of dead matter in a place;
And the fire falls in it and burns or the water goes forth to it, then what is the
decision?
He is polluted, but not worthy of death.
21.11
If by (bringing) dead matter (to the water and the fire), he first becomes worthy
of death, and afterward he is polluted, then is the purification necessary for
him or not?
Based on the consideration of the first teachers of the Zoroastrian religion,
there is no purification, and from the priests, thus it is taught:
Carrying dead matter in any form to the water and the fire is a sin worthy of
death, and (the guilty becomes) polluted and there is no purification for
him.
And there is one (authority) who said that by dead matter in any form he is
worthy of death and polluted and there is no purification (for him/her).192
Chapter 22: Dead Matter and Firewood, Lumber, Etc.
22.1
The firewood that dead matter has fallen on it, is it clean or not?
It will become (clean).193
192 PV 7.26 (C–E).

193 PV 7.28 (A–B).
158 Chapter 22
22.2
agar nasāy ud sag nē dīd
widest-drahnāy ān ī hušk. *ērd117-drahnāy ān ī tarr
u-š pad harw čahār sōg āb padiš āšixtan ud pad sāl-drahnāy ō kār barišn.
22.3
agar nasuš abar ast
*ērd-drahnāy ka hušk ud bāzāy-drahnāy ka ōy xwēd ā pad zamīg bē nihēnd
519 u-š pad harw kustag āb bē rasēd pāk ud pad sāl- | drahnāy ō kār barišn
ud ēdōn ka hušk ud ka tarr ud xwēd ka narm ud saxt ::
22.4
ka pāk čiyōn
kū tā sāl drahnāy ō kār pādixšāy burdan.
pōryōtkēšān ēdōn guft hēnd kū tā sāl-drahnāy ēsm ō kār nē barišn.
22.5
ēsm pad zamīg čiyōn frōd abāyēd nihādan ∵
sar dō’ān tāšt *risīh (?)118 bē kunišn tā-š āb weh padiš frāz šawēd
abārīg pahnāy ud ayāb drahnāy ayāb bālāy ayāb bartar119 nihēd šāyēd ∵
22.6
ēsm ka ēdōn bē kard pad hamāg kār šāyēd ayāb ast ī šāyēd. ud ayāb ast ī nē
šāyēd.
pad čāštag ī Abargīg pad huškar120 šāyēd ān ī čiyōn kabīz-ēw ud *kam-ēw ud
dōlag-ēw121 .
117 ⟨ʾglt’⟩.
118 ⟨lsyy⟩.
119 ⟨bltl⟩.
120 ⟨ʾwškwl⟩.
121 PV 6.43 čahār angust [dōlag].
Dead Matter and Firewood, Lumber, Etc. 159
22.2
If there is a corpse and the dog has not seen (it):
A span length of that which is dry and an *ell’s194 length of that which is moist,
And on each of the four sides water should be sprinkled on it (= the polluted
firewood) and at the end of the year it can be used.195
22.3
If dead matter is on top of it (= the firewood):
They should place (the firewood) on earth an *ell’s length, when it is dry and
an arm’s length when it is moist,
And when water reaches on each side, it is (= becomes) pure and can be used |
after a year.
And thus, if it is dry, moist, fresh, soft, and hard.196
22.4
When it is pure (and) how?
After a year’s length, it is permitted to use.
The first teachers of the Zoroastrian religion said: The firewood should not be
used for one year.
22.5
How should firewood be placed on earth (to become pure)?
They should cut both ends (of the logs) so that water can soak/penetrate into
them well.
The other areas, that is, width or length or height or *higher (parts), (if) one
places them (on earth) it is permitted.197
22.6
Is firewood made in this way permitted for all (kinds) of work, or are there
(some kinds of work that are) permitted or/and some other (kinds that are)
not permitted?
According to the teaching of the Abargites, (the firewood) is permitted for
use in dry (conditions), such as a grain measure, a smaller (measure), and a
pitcher (measure).
194 Ērd, “ell,” a unit of length.

195 PV 7.29 (A–E).
196 PV 7.30 (A–C).
197 PV 7.31 (A–B).
160 Chapter 23
pad čāštag ī Pēšagsīr pad kār ī āb ud ātaxš hagriz nē šāyēd.

Abargīg pad-iz abzār ī yazišn hagriz nē šāyēd
pad čāštag ī Māh-Ohrmazd pad dār ī tigrag122 šāyēd.
ud pad čāštag ī Gōgušnasp pad-iz tigr ī ābān ud ēsm ī ātaxš Warahrān šāyēd.
22.7
dār ī stabr ud bārīk dō ast
nam rēman
u-š šōyišn ēk ayāb juttar.
22.8
520 dār ī stabr | jud-kardag ān ī xwurd ēw-kardag
ud ān ī stabr ēw-kardag pad ān zamān ka pad ēk ōy123 ī did frōd bast estēd.
xwurd čiyōn zāz ud murāy harw dō šōyišn andarrōn bērōn hamāg bē āwāsīd ∵
Chapter 23
23.1
jōrdāg ud wāstar ka-š nasāy abar pahikafēd pāk bawēd ayāb nē.
bawēd
23.2
agar ān nasāy sagdīd *ērd-drahnāy
ka hušk bāzāy-drahnāy ka narm xwēd nēm nay124
pad zamīg frōd nihādan tā-š wārān-ēw padiš wārēd ayāb-iš abar āhanjēnd pāk
122 ⟨tkylk’⟩.
123 ⟨wlm⟩.
124 ⟨nʾy⟩.
Dead Matter and Various Crops and Fruits 161
According to the teaching of Pēšagsīr, it is never permitted for the work of

water and fire.
For the Abargites, (this firewood) is unsuitable for worship ceremonies.
According to the teaching of Māh-Ohrmazd, it is permitted (for making) wood
arrows.
And according to the teaching of Gōgušnasp, it is permitted for (making) ar-
rows, wood for (boiling) water, and firewood for the Warahrān Fire.198
22.7
A (piece of) lumber (which is) strong (that is, solid) and (also) thin (that is,
supple and pliant) is of two (natures):
The supple is polluted.
Is it (then) of one washing (i.e., the same for both parts), or different?
22.8
The hardwood lumber | (is considered of) separate-piece; the small one of
one-piece.
And the hardwood lumber is (considered of) one-piece (= direct contact)
when it is tied down to a second one.
The small one, like weed and murāy, should be all washed inside and out (and)
dried out.199
Chapter 23: Dead Matter and Various Crops and Fruits
23.1
If dead matter falls on barley and fodder, are they pure or not?
They will become (pure in accord with the processes laid down below).200
23.2
If that dead matter is seen by a dog, at an *ell’s length;
If dry, at an arm’s length; if soft, moist, at half of a rod;
(Barley and fodder) should be placed on the ground so that the rain falls on
them or (water) should be sprinkled over (them to become) pure.
198 PV 7.31 (C–E). The Warahrān fire, the Victorious Fire, was interpreted as fire belonging
to the popular deity of victory; it had to burn constantly and it was needed for the major
rites of purification.
199 PV 7.31 (F–G). It seems that stabr refers to wood that has dried out and is thus no longer
supple and pliable.
200 PV 7.32 (A–B).
162 Chapter 23
ud agar sagdīd bāzāy-drahnāy nēm nay

ud ka hušk 1 nay
ka xwēd pad zamīg frōd nihād tā-š hamāg pērāmōn āb abar āhanjēnd pāk ∵
ka hušk pad hambār estēd ud ka tarr pad pāy estēd
ka tōm abgand pad gāw bē kard ayāb nē ayāb tōm nē abganēnd
kišt ayāb nē kišt drūd ayāb ⟨nē⟩ drūnēnd
ud ka xwast ayāb nē xwast
ud ka afšānēnd ayāb nē afšānēnd
ud ka *xwēd ayāb *kafīdag ayāb srištag estēd hamāg ēw-tom rēman.
521 ka nasāy abar rasēd | čiyōn.
pad ēn zamīg bē ē dahānd ud ka-š āb ēw bār padiš āšixt ayāb wārān-ēw padiš
bē būd
andarrōn125 ud bērōn hamāg pērāmōn be āwāsīd pāk.
23.3
ārd dādestān čiyōn.
ka frāz srišt ā pāk .
jōrdāy ī pāk ud kāh pad tanīhā . ān and rēman.
ud jōrdāg kāh ī pāk nē kardan
23.4
ud āmēxtag čiyōn ∵ rēman.
pad čāštag ī Sōšāns ēw-kardag hamāg rēman.
pad ān ī Kay-ādur-bōzēd jud-kardag ān and rēman.
pambag ud ān ī čiyōn pambag parzīn ud abārīg ī az ēn bawīhīd estēd.
pad čāštag ī Pēšagsīr ēw-kardag hamāg rēman
Mēdōmāhīg jud-kardag ān and rēman.
125 ⟨ʾndlywn⟩.
And if it is seen by a dog (it is clean) at an arm’s length (and) half of a rod;
And if dry, one rod;
If moist, (barley and fodder) are placed on the ground so that they sprinkle
water all around; it is pure.
If dry, it is in the store, and if moist, it is piled up.
If someone sowed seeds (and) used oxen (to plow the field) or they did not
sow seeds;
And tilled or not tilled; mowed or they did ⟨not⟩ mow;
And threshed or they do not thresh;
And if they are scattered or they are not scattered;
And if they are *moist or *cracked or kneaded, all are polluted.
If dead matter reaches (it) |, how is it?
Let them lay it down on this earth, and once water is poured on it or the rain
has fallen on it,
inside and out, all around, when is dried off, it is pure.201
23.3
What is the decision for flour?
If it is kneaded forth, then it is pure.
Pure barley and straw alone, that much is polluted.
And barley should not be mixed with pure straw.202
23.4
And how about a mixture (of barley and straw)? It is polluted.
According to the teaching of Sōšāns, in one piece (= connected directly), all is
polluted.
According to the teaching of Kay-ādur-bōzēd, in separate piece, (only) that
much is polluted.
Cotton and cotton-like fabric, feathers, and other (things) that were made of
(cotton):
According to the teaching of Pēšagsīr, in one piece, all is polluted.
(For) the Medōmāhites, in separate piece, that much is polluted.203
201 PV 7.33 (A–E); PV 7.34 (A–C); PV 7.35 (A–B).

202 PV 7.35 (C–E).
203 PV 7.35 (A–B). Grains that have been completely separated from the straw after having
been threshed and winnowed are clean. Only those grains that came in direct contact
with impurity are ritually polluted, and the rest remain in a state of purity.
164 Chapter 23
23.5
jōrdāg nē xwast ēk *ō did *āward estēd
ud ān ī pad-iz dastag bast estēd čiyōn.
ān ī āward estēd ēw-kardag ud hamāg rēman.
ud ān kē pad dastag band estēd ān rēman kē nasāy awiš pahikafēd.126
23.6
waš ī nē kōstag ān ī kōstag čiyōn ∵
ān ī kōstag čiyōn jāmag ī tadag ān ī nē kōstag čiyōn dār.
23.7
522 ka pad pambag | pahikafēd127 dādestān čiyōn.
ka pad gōzag pahikafēd ēk rēman pambag128 astag ud mazg pāk
ud ka pad pambag pahikafēd pambag astag mazg rēman
gōzag ud astag šōyišn ēdōn bēd129 čiyōn dār ud pambag ēdōn čiyōn tadag ud
mazg ēdōn čiyōn jōrdāy .
23.8
xormāy ud anjīr ud mēwagīhā ī čiyōn ēn rēman ud dādestān130 čiyōn ∵
ka andar xwast estēd ēw-kardag hamāg rēman
ka jud-kardag ān and rēman .
ud ka tarr131 kulāčag pahikafēd kulāčag abāg astag frōd nē grift estēd astag
rēman xormāy pāk
ud ka tarr xormāy pahikafēd xormāy rēman astag ud kulāčag pāk
ud kulāčag ud astag
ud astag šōyišn ēdōn čiyōn dār ud xormāy ēdōn čiyōn jōrdāy
ud ān ī čiyōn anjīr andarrōn ud bērōn šōyišn ēdōn čiyōn jōrdāy .
126 ⟨ptkppyt’⟩.
127 ⟨-kwp-⟩.
128 ⟨pʾmbk’⟩.
129 ⟨bwyt //⟩.
130 ⟨DYNcygwn //⟩.
131 ⟨LCT’⟩.
23.5
(If) barley that was not threshed was brought,204
And that which has been bound in a bundle, how is it?
That (barley) which was brought is in one piece (= grains and chaff are in di-
rect contact), and all is polluted.
And that which has been bound in a bundle, that much is polluted that dead
matter has fallen on.205
23.6
The straw that is not pounded and the pounded one, how is it?
The pounded one is like woven garment, not pounded is like wood.206
23.7
If (pollution) falls on the cotton (harvest) |, what is the decision?
If it falls on cotton pods, they are polluted; cottonseed and linseed are pure.
And if it falls on the cotton, (then) cotton, cottonseed, and linseed are polluted.
The washing of cotton pods and cottonseed is like that of wood, and that of
cotton is like woven (cloth), and that of linseed is similar to (the washing
of) barley.
23.8
(If) dates, figs, and such fruits are polluted, what is the decision?
If crushed (they are considered) as one piece, and all are polluted.
If of separate piece, that much is polluted.
And if (pollution) falls on fresh shoots, (pollution) is not transmitted to the
shoots and pits; the pit is polluted, (but) the dates are pure.
And if it falls on fresh dates, the dates are polluted (but) the kernel and shoots
are pure.
And the shoots and pits:
And the washing of the pit is similar to that of wood, and (the washing) of
dates is like barley;
And (fruits) like figs should be washed inside and outside like barley.207
204 Unlike the other grains, barley is more difficult to harvest, as the grain sticks to the chaff.
205 PV 7.35 (H–K). The grains must be fully separated from the stalk in order to be regarded as
legally pure.
206 PV 7.35 (L–O).
207 PV 7.35; Šnš 2.120–122.
166 Chapter 23
23.9
anār dādestān čiyōn .
harw-iš tis-ēw rēman ud tōzag astag šōyišn ēdōn čiyōn dār
u-š pid132 mazg ēdōn čiyōn jōrdāy
u-š anārag ī pōst ud pid133 ēdōn čiyōn jōrdāy
523 u-š dānag ēdōn čiyōn anār . |
23.10
mēwag ka pad bar ud ka čīd čiyōn .
ka pad bar pazzāmišnīh abāg pāk . ka nē rēman .
23.11
wādrang hamē pazzāmišn abāg ān ī čiyōn ālūg šaftālūg ud wādām ī tarr
zardag-ālūg ud abārīg kē-š pōst-iz pad xwardan mehmān čiyōn .
pōst mazg jōrdāy ud astag dār .
ān ī čiyōn gōz ud wādām ud fandōg ud wan ī gurgānīg čiyōn mazg. pāk
tadag ud šōyišn ēdōn čiyōn dār
wan ī gurgānīg harw čē škāft estēd mazg-iz rēman.
ān ī čiyōn gōšt ī namak-sūd ud pašm gōšt ud srīšag ud anār-sūd čiyōn.
pad čāštag ī Pēšagsīr rēman u-š šōy nēst .
pad ān ī Abargīg harw čē az ēn šōn hamāg rēman bē ō sag dahišn.
23.12
ān ī čiyōn sargēn ud ādurestar čiyōn .
pad Pēšagsīr-ēw sargēn ō wāstar ud ādurestar ōh *wāstar134 handāzišn.
ud az bē ādurestar ka a-pādyāb bē bawēd u-š pad pādyāb abāz nē bawēd.
524 aspō.bərəzaŋ | hąm. zbarōiš. dātəm.
sargēn xūb ∵
132 ⟨pyt’⟩.
133 ⟨wpt’⟩.
134 ⟨wštʾl⟩.
23.9
What is the decision about pomegranate?
Every part of it is polluted; and the washing of its skin and seeds is like that of
wood.
And its marrow seeds are like barley;
And the skin of pomegranate and flesh are like barley.
And its aril is like the pomegranate. |
23.10
How about unpicked and picked fruits?
If they are tree-ripened fruits, they are pure; if not, they are polluted.
23.11
The ripening citron with (fruits) such as prune, peach, and fresh almond, apri-
cot and other (fruits) with edible skin, how is it?
The skin and marrow are (like) barley, and (the) seeds (are like) wood.
Those (fruits) like walnut, almond, hazelnut, and wild pistachio are like mar-
row, (and) they are pure;
Spun (fabric) and its washing is similar to wood.
Wild pistachio, each time it splits, its marrow is also polluted.
That which is like salt-cured meat, wool, meat, and paste and pomegranate
seasoning, how is it?
According to the teaching of Pēšagsīr, it is polluted and there is no washing for
it.
For the Abargites, all that is of this type is polluted and should be given to a
dog.
23.12
(Things) that are like dung and ashes, how is it?
For a Pēšagsīr (follower), the judgment about the dung and ashes is like the
pasture.
And except that if ashes become ritually unclean, it will not become clean
again.208
aspō.bərəzan | hąm.zbarōiš. dātəm209
Dung is proper (to use again).
208 Šnš 2.17; 2.37.

209 “Lofty horse given/created with crooked movements” (?).
168 Chapter 24
Chapter 24
24.1
haftom fragard.
gōspand ka nasāy bē xwarēd čiyōn .
tā sāl-drahnāy ā-š gōšt ud šīr ud sargēn ud mōy harw tis-ēw hixr ī grāy ud pas
az sāl pāk.
az Abestāg paydāg
nē pašm ud nē panīr ēd kū zōhr pad zōhr nē šāyēd
ud ān ī gōšt zōhrag *ō barsom abar barišn az andarag nēmag sāl-drahnāy
ēg pas az sāl-drahnāy kāmag-xwarišn ī mardān ahlawān ham-ēdōn čiyōn
pēš-iz .
24.2
nar ka gušn kunēd waččag šīr dādestān čiyōn .
pāk.
24.3
mādag ka ābustan ayāb pas ābustan bawēd dādestān čiyōn .
pad čāštag ī Pēšagsīr ud Abargīg ka ābestan xward ud waččag abāg mād pāk
bē bawēd .
Mēdōmāhīg ka bē zāyēd pad gyāg pāk.
525 ka xwarēd pas ābustan bawēd pad harw zamān ka | zāyēd waččag pāk.
ān ī nar waččag šīr ud harw tis-ēw jud az gōspand . tan az xwad gōspand hamāg
pāk .
24.4
ka murw āluh xwarēd čiyōn bawēd .
xāyag tā bē waččag būd pad čāštag ī Pēšagsīr ud Abargīg rēman
ka bē ō ī waččag būd pāk .
pad Mēdōmāhīg xāyag-iz pāk
ud ān ī mādag ēdōn bawēd čiyōn gōspand .
ud xāyag tā bē ō gōštōmand *ālag135 hamāg rēman .
135 ⟨ŠTR’⟩.
The Eating of Dead Matter by Sheep and Birds 169
Chapter 24: The Eating of Dead Matter by Sheep and Birds
24.1
Chapter seven210
A sheep eats dead matter, how is it?
For one year its meat, milk, dung, and hair, everything is severe dry dead matter
(i.e., causes a heavier sin), and after a year, (it) is pure.
Neither its wool nor its cheese is permitted (to be used) for oblation.
And its meat can be brought for oblation to the barsom in half a year.
Then, after a year, righteous people can consume it at their will as before.211
24.2
If male (animals have eaten dead matter before the conception), what is the
decision about the milk of the young?
It is pure.212
24.3
Female (animals) when pregnant or after (becoming) pregnant (have eaten
dead matter), what is the decision?
According to the teachings of Pēšagsīr and the Abargites: If she is pregnant and
eats (dead matter), the lamb with mother are (both) pure.
For the Medōmāhites: When it gives birth it is immediately pure.
If she eats (dead matter), then becomes pregnant, any time | she gives birth the
young is pure.
That male young, milk, and everything apart from the sheep’s body itself, is
pure.213
24.4
If an eagle eats (dead matter), how is it?
The egg, until it is a chick, according to the teachings of Pēšagsīr and the
Abargites, is polluted.
If it has become a chick it is pure.
For the Medōmāhites, the egg also is pure.
And (the case) of a female (eagle) is like (the case of) a sheep.
And (the) egg as long as it contains an embryo, all is polluted.
210 “Chapter seven” is a reference to PV 7.

211 PV 7.76 (A–B); PV 7.77 (A–B).
212 PV 7.77 (D–E); Šnš 2.106.
213 PV 7.77 (F–H).
170 Chapter 25
24.5
ka andar sāl-drahnāy bē rasēd čiyōn .
pad čāštag-ēw Pēšagsīr ud Abargīg ēdōn bawēd čiyōn . hambān-ēw purr az
nasāy .
Mēdōmāhīg andar se-šabag ēdōn bawēd
pas az se-šabag az ān čiyōn-iš pad gugārd dārišn hixr ī grāy.
Chapter 25
25.1
ka āb nasāy-pāy zōhr bē awiš barēd ēg-iš tis-iz wināh bawēd ayāb kirbag .
wināh-iš agar nasāy ān gyāg
zōhr bē ō ī nasāy rasēd margarzān . ka nē tanāpuhl-ēw . wināh
az Abestāg paydāg
526 ahlāyīh menēd pad | ēd dārēd kū kār ud kirbag kard
drōzišn menēd kū-š pad bun kē ōh ān ī nasā hēnd āb ud zōhr frāz barēd.
25.2
ā-š šustan ī zarr ka-š nasāy padiš pahikafēd ā-š yōjdahrīh čiyōn rasēd .
zarr ēw bār pad gōmēz ēk bār pad xāk ēw bār pad ⟨āb⟩ ōh frāz šōyišn pāk .
az Abestāg paydāg
agar ast kū zarrēn ēw bār frāz ēd šōyēd pad gōmēz ēw bār pad zamīg ul ēd
āsnīyēd136 ud ēw bār pad āb frāz ē šōyēd ēdōn yōjdahr.
ābgēnag morwārīd ēdōn bawēd čiyōn zarr .
Pēšagsīr pad morwārīd jud-dādestān čē ast kē čiyōn zarr gōwēnd. ast kē čiyōn
gōhr ast kē gōwēnd kū-š šōy nēst .
136 ⟨ʾsnyyt’⟩.
Vessels Made of Various Materials and Their Purification 171
24.5
When it (eating dead matter?) reaches/lasts(?) for a year, how is it?
According to the teaching of Pēšagsīr and the Abargites it is like a skin bag full
of dead matter.
(For) the Medōmāhites it is so during three nights;
After the three nights, it should be considered digested; it is heavy dry dead
matter.
Chapter 25: Vessels Made of Various Materials and Their

Purification
25.1
If polluted water is brought to the libation, then is this a sin or a good deed?
It is a sin if there is dead matter in that place.
(If) dead matter reaches the libation, it is a sin worthy of death; if not, it is a
tanāpuhl sin.
He thinks righteousness: | He considers that he has done good deeds;
He thinks evil: At the starting point he brings what is dead matter to the water
and the libation.
25.2
Then how is the washing of gold, if dead matter falls on it, then how is the
purification for it?
Gold should be washed once with bull’s urine, (rubbed) once with dust, and
(washed) once ⟨with water⟩; then it is pure.
If there is (something) made of gold, it should be washed once with bull’s
urine, purified once in earth/dust, and washed once with water; thus it will
be pure.
(Purifying) crystal (and) pearl is like gold.
Pēšagsīr is of different judgment about (the washing of) pearl because some
(authorities) say it is like gold (and) for some other (authorities) it is like
jewels/gems; and some other (authorities) say that there is no purification
for it.214
214 PV 7.74 (A); Šnš 2.112.

172 Chapter 25
25.3
asēmēn čiyōn.
dō bār frāz ēd šōyēnd pad gōmēz ud pad-iz āb ud pāk.
Abargīg gōwēnd kū ka ōh kār nē kard estēd ēn-iz ēdōn čiyōn zarr .
25.4
pōlāwad čiyōn
čahār bār pad gōmēz ud čahār pad xāk čahār bār pad āb ud pāk
527 az | Abestāg paydāg
agar ast kū pōlāwad čahār bār frāz ēd šōyēd pad gōmēz u-š čahār bār zamīg
awiš ēd nigānenēnd čahār bār pad āb frāz ēd šōyēd ēdōn yōjdahr ∵
25.5
almās137
andar ēn ast kē padiš jud-dādestān.
25.6
āhanēn čiyōn bawēd. se bār
Az abestāg paydāg
agar ast kū āhanēn se bār ud ayōxšust bē čē nāmčištīg gōwēd tā andar āhanēn
Pēšagsīr gōhr-iz hamāg *ō āhanēn handāzēnd
kahrubāy *šabak ud parēnag pad gōhr dārēnd ud xrōhak ud urwarām pad dār
ud *sandal138 pad zadūg dārēnd ∵
25.7
sagēn čiyōn. šaš bār
az Abestāg paydāg
agar ast kū sagēn šaš bār
137 ⟨wšʾtʾlkʾn⟩.
138 ⟨sndʾlyh⟩ and above it ⟨sndlwš⟩.
Vessels Made of Various Materials and Their Purification 173
25.3
What about (the washing of things) made of silver?
They should wash them twice with bull’s urine and with water, and then they
are pure.
The Abargites say: If it has not been used, this too is like gold.215
25.4
What about (washing of something) made of steel?
(It should be washed) four times with bull’s urine, four times with dust, (and)
four times with water, and it is pure.
It is known from | the Avesta.
If it is made of steel one should wash it four times with bull’s urine, cover it four
times in dust, and wash it four times with water; thus it is pure.216
25.5
(What about) diamond?
Regarding this matter, some (authorities) are of different judgments about it.
25.6
What about (things) made of iron? (Their washing is) three times.
If (something) is made of iron, (it should be washed) three times, and (about)
metal, it is well known that one (authority) says it (= metal) is (classified)
among (things) made of iron.
Pēšagsīr considers jewels also like (things) made of iron.
They should consider amber, jet, and turquoise like jewels and coral and
urwarām217 like wood;
And they should consider *sandalwood as gum.218
25.7
What about (things) made of stone? (The washing is) six times.
If it is made of stone, (it should be washed) six times.
215 PV 7.74 (B).

216 PV 7.75 (B).
217 “Tree, plants,” a technical term for the pomegranate twigs which constitute one of the
ingredients of the consecrated mixture prepared in high liturgies. Kotwal and Boyd 1991,
144.
218 PV 7.75 (A–J); Šnš 2.112–116.
174 Chapter 26
ud pad Abargīg yākand ud parēnag ud *šabak ud kahrubāy ud *bastāg ud *rāz

ud *radan ud sagēn sagēn ud wādīg ud zamist bē čē uzmarrud nāmčištīg be
gōwēd tā andar sag dārēnd .
Mēdōmāhīg yākand ud uzmarrud bēlūr šōyišn ēdōn gōwēnd čiyōn sag .
528 ud ast | kē *bastāg *wafrīnag *zamist gōwēd.
Chapter 26
26.1
gyāg ī was wafr was wārān ud damag ayāb damīg ayāb bīm ī ān andar rāh ud
gyāg ī astōdān ōh tan wizend rasēd
tan-ēw widerān bawēd čiyōn kunišn.
ēn zamīg pad frōd kanišnīh bē kanišn bē *ō mayānag *padištān ka saxt zamīg
tā *ō mayān ī mard ud ka narm.
u-š sargēn ayāb ādurestar andar kunišn u-š azabar xišt ayāb pad sag ud andar
nihišn
u-š nasāy andar sag ayāb xišt ayāb sargēn nihišn
āb xāk azabar andar
ud čiyōn hangām ī wafr ī wārān damag ud tārīkīh ud bīm ī wināhgārān bē
šawēd ēg-iš nasā āškārag kunišn
u-š pad mard ī ōzōmand kē pad nērōg ō gyāg ī xwēš nasāy ōh sag ud way dahišn.
26.2
nasāy az ān gyāg čiyōn bē barēnd
ham čiyōn ān ī kē az xānag bē barēnd
sag ī zard-gōš čahār-dīdag ayāb spēd zard-gōš bē nimāyēnd ud abāg xwēš be
barēnd.
26.3
mardān kē nasā barēnd rēman bawēnd
529 u-šān | tan abāyēd šustan ayāb nē.
rēman u-šān tan pad gōmēz ud āb šōyišn.
Dead Bodies and Their Removal 175
And for the Abargites (the washing/purification of) ruby, turquoise, jet, amber,
*bastāg, rāz, radan,219 and (other things) made of stone, and wādīg, and za-
mist, except emerald, it is well known that one (authority) says: they should
be considered as stone.
The Mēdōmāhites say the washing of ruby, emerald, and crystal are like (the
washing of) stone.
And there is (one authority) | who says (it is like the washing of) *bastāg,
*snow-white gem, and *zamist.220
Chapter 26: Dead Bodies and Their Removal
26.1
(The case of) places with much snow, much rain, and much damp or haze or fear
on the road and the place of ossuary that harm/injury may reach to the body:
A person is dying, what should they do?
They should dig this earth to (the length of) the middle of the leg if the earth is
hard and to (the length of) a man’s waist if it is soft.
And put in dung or ashes and place bricks or stones above it;
And place the dead body on stones or bricks or dungs;
Water (mixed with) dust above (and) inside
And when the snow, rain, damp, darkness, and fear of sinners are gone (= the
weather clears up), then they should make the dead body visible (= open
that temporary place),
And with the strength of powerful men give the dead body to the (flesh-eating)
dogs and birds in its own place (i.e., daxma, the funerary tower).
26.2
How should they carry the dead body from that place?
The same way as when they carry (a dead body) from the house.
They should show it to a dog with yellow ears with four eyes or to a white dog
with yellow ears and carry it away.
26.3
Are men who carry dead bodies polluted?
Do they | have to wash their bodies or not?
They are polluted and they should wash their bodies with bull’s urine and
water.
219 These “precious” stones are unidentified.

220 PV 7.75 (C–D).
176 Chapter 26
26.4
gōmēz az čē šāyēd
az gōspandān ud stōrān hamāg šāyēd
az-iz hamāg dāmān ī Ohrmazd šāyēd jud az ān ī mardōman
az-iz mardōmān ān ī xwēdōdah šāyēd.139
26.5
ēn nasāy az abārīg nasāy ham-čiyōn abārīg nasāy pahrēzišn ayāb juttar ∵
ēn and tis ā-š juttar dar brīdan ud sag pad rāh burdan
ud brahnag burdan ud tan šustan ud Yatā-ahū-wēryō-ēw guftan
ud abārīg nasāy dar brīdan jud-dādestān padiš .
26.6
dar brīdan pad abārīg nasāy čiyōn.
Sōšāns kadag-xwadāy kadag-bānūg brīdan rāy guft kū
tā xwarrah bērōn bē nē šawēd čē-š pas xwarrah ī mān abāg bē šawēd.
ud Gōgušnasp guft ay bē bēgānagān sagān rāy tā harw kas-ēw rāy ōh brīnišn .
ka abr ēdōn abar-iz asmān estēd ī wārān bīm kū andar gīrēd nasāy be burdan
rēmanīh wināh bawēd ayāb nē. nē.
139 PV 8.13.
26.4
From which (creature) shall the gōmēz be?
From all small and large cattle is permitted.
Also from all creatures of Ohrmazd is permitted, except of humans.
Also from humans (only) of those who are married the next-of-kin-marriage
is permitted.221
26.5
The care for this dead body: is (it) like (the care for) other dead bodies or is it
different?
These few things are different: The cutting of the door and the carrying of the
dog along the road;222
And carrying it naked and washing the body and reciting a Yatā-ahū-wēryō;223
And (regarding) other dead bodies, there is a different judgment (for) the cut-
ting of the door.224
26.6
How is the cutting of the door for other dead bodies?
About cutting (the door) for the lord and the lady of the house Sōšāns said:
Not before the Fortune (xwarrah225 of the dead) has gone out, because the
fortune of the house will go out with it.
And Gōgušnasp said: Except for foreigners (and) dogs, for each person the cut-
ting is in the usual way.
If there are clouds in the sky and there is fear that rain may start, is it permitted
to carry the dead body or not? No.226
221 PV 8.12 (B–D); PV 8.13 (A–B). The gōmēz that was to be imbibed was taken only from bulls
(PV 19.21), whereas that for external cleansing could be of small or large cattle and even
of humans who practiced xwēdōdah, the next-of-kin-marriage. In Zoroastrian Middle
Persian texts xwēdōdah refers to marital unions of father and daughter, mother and son,
or brother and sister, and to be one of the most pious actions possible. See Skjærvø, 2013a.
222 If a person died in bad weather, the relatives were to dig a trench in the earthen floor of
a secluded place within the house, lay ashes or dung in the bottom, and put the corpse
there, covering it with dust from bricks, stones, or dry kinds of soil. Then, when the bad
weather ended, they were to make a breach in the wall of the house and carry the corpse
out to a place where corpse-eating beasts and birds could notice it. There they were to lay
it down on a bed of chalk and fasten it with bricks or stones (PV 8.4–10).
223 The Avestan name of the most sacred of the Gathic prayers (Yasna 27.13); it is so named
after the opening phrase yaθa ahū vairiiō. Here, the orthography of the name of this lit-
urgy is written in pseudo-Avestan.
224 PV 8.10 (C–H).
225 The xwarrah (Av. xvarənah-) is a luminous, spiritual force, existing before creation of the
“body” or the “person,” here associated with somebody’s house. See Gnoli 1999.
226 PV 8.10 (I–Q); PV 8.7 (B–D).
178 Chapter 26
26.7
530 ka andar | rāh wārān gīrēd ēg-iš wināhgārīh čiyōn.
wināhgārīh nēst.
ka gyāg ēw aškōb kū-š nasāy padiš frōd nihēd ā-š ān gyāg frōd nihišn.
26.8
ka-š nē hilēnd andar aškōb frāz nihād ēg-iš čē kunišn.
abāz ōh pas nē pādixšāy āwurd u-š ōh pēš barišn.
26.9
ka hamē barēd ka sar ayāb pāy ōh hazzān rōn kunēd šāyēd ayāb nē.
sar šāyēd pāy nē šāyēd.
26.10
ka abāz ōh pas barēd čē rāy nē šāyēd.
bīm ī paywēšag rāy.
26.11
ka wārān būd estēd. gyāg nam ud tarr pādixāy burdan ayāb nē.
ēdōn-iš abar pādixšāy griftan ka dānēd kū-m gyāg hušk xūb bē tuwān kardan.
26.12
ka-š bē ō gyāg burdan wārān nam ud gyāg ī hušk nē ayābēd
čiyōn frāz pādixšāy nihādan
ēdōn ruwān dōstīhātar ud weh šāyēd ā-š bē nihišn
531 Abarg guft ēd kū hazzān az āb purr estēd | ā-š andar pādixšāy abgandan čē-š
gyāg xwad
26.13
kē nasāy pādixšāy burdan.
harw ān kē pahrēzēnd nasāy dānēd.
26.7
If | the rain starts on the road, then what is one’s sinfulness?
There is no sinfulness.
If there is a niche in that place where the dead body can be placed, then it
should be put down there.227
26.8
If they do not leave it (and) they place it inside the niche, then what should
they do?
It is not permitted to bring it back, and they should carry it forth.
26.9
When one is carrying (a dead body), is it permitted if he puts the head or the
foot (of the dead person) in the direction of the ossuary?
The head is permitted, not the foot.
26.10
Why is not it permitted to take it back?
(It is not permitted) because of the fear of contamination.
26.11
If it has stopped raining (but) the ground is moist and wet, is it permitted to
carry (the dead) or not?
It is thus permitted to take (the dead) if he knows that “I can make the ground
completely dry.”
26.12
If one is carrying (a dead body) to a place moist from rain, and dry ground can-
not be found:
What is the proper way of the disposal?
For the love and good of the soul, it is permitted to dispose of it thus.
Abarg said: If the ossuary is full of water, | then it is permitted to throw (the
dead body) in it, because it is its own/proper place.228
26.13
Who is permitted to carry a dead body?
Whoever knows the care of dead bodies (is permitted).229
227 PV 8.7 (E–G).

228 PV 83.14 (I–J).
229 Šnš 2.8.
180 Chapter 26
ēw-bar zan ī daštān *nišistag armēštom ud aburnāyag šāyēd ayāb nē.

hamāg ka dānēnd ud xūb pahrēzēnd šāyēd.140
26.14
ka hamāg nihuftag ēk hamāg āhuftag barēnd šāyēd ayāb čiyōn.
hamāg nihuftag ud nē hamāg āhuftag jud az ān nasāy ī az kadag bē āwarēnd
ēnyā nē šāyēd.
dō pad ēk bār šāyēd mardōm nē šāyēd.
mardōm-ēw ud sag-ēw šāyēd ud sag sag was šāyēd.
pad tanīhā burdan ud pad pixag šustan šāyēd ayāb nē
jud pad a-čāragīh ēnyā nē šāyēd.
26.15
pad šab ud pad stōr ud andar wārān čiyōn.
pad wārān bīm ī margarzānīh rāy nē barišn
ud pad šab nē barīšn
26.16
weh ka ēdōn bē barēd ī ka ēn abāz bawēd ōh gyāg rasēd
532 ka ō gyāg rasēd anīy gāh nē grift andar hazzān nē | pādixšāy burdan
u-š frōd nihišn tā rōz bēd
u-š pas gyāg-ēw xwēš pahrēzišn
pad stōr pad a-čāragīh šāyēd
ān zamān pādixšāy burdan ka pad mardōm pahrēxtan nē šāyēd.
140 ŠnŠ 2.8.

Is a sole carrier, a menstruating woman, the one sitting in the secluded place,
or an underage/minor permitted or not?
All who know and are skilled in care are permitted (to carry a dead body).
26.14
If they carry (a dead body) all covered up, all concealed, is it permitted or how
is it?
The dead body that they bring from the house should not be all covered and
not all concealed, otherwise it is not permitted.230
It is permitted (to carry) two (dead dogs) at once, (but) not two persons;
It is permitted (to carry) a person and a dog and several dogs (together).
Is it permitted to carry (a dead body) alone and to wash it with pixag (i.e., the
bath with the stick of nine knots) or not?
Only out of necessity; otherwise it is not permitted.231
26.15
(To carry a dead body) At night and on large animals and in the rain, how is it?
They should not carry (a dead body) in the rain for the fear of (committing) the
deserving-of-death sin.232
And it should not be carried at night.233
26.16
When one thus carries (a dead body) it is better to arrive at the place (= ossu-
ary), (in the same division of the day);
If he arrives at the place in another division of the day, he is not authorized | to
carry (the dead) to the ossuary.
The dead body should be put down until the (next) day.234
And afterward, for the sake of its own care,
it is permitted (to place it) on a large animal (and to carry it) to the place out
of necessity.
At that time it is permitted to carry (a dead body) when it is not possible to
care for people.
230 The face should be exposed for the sagdīd ritual.

231 PV 8.10 (P).
232 Šnš 2.9b.
233 PV 8.10 (R).
234 That is, they did not wait a gāh ab initio; they must wait for the next day post factum.
182 Chapter 26
26.17
ka pad tis-ēw frōd bandēd āguxtag barēd čiyōn.
mardōm nē šāyēd sag šāyēd.
ka hamāg āhuftag nē pādixšāy
jāmag abgand čē gōwēnd
nē bē agar ān kē-š padiš andar bē murd pad ān bē burdan šāyēd
ka nē bawēd čē padiš murd estēd pad *kartās ud kāk141 tan pōst tā dār šāyēd
pad wastarg ī tadag garān-wināhtar
ud sag brahnag-iz šāyēd burdan.
26.18
ka-šān nasāy bē pahrēxt nabānazdištān ī ōy gōšt pādixšāy xwardan ayāb nē.
bīm ī az paywēhag rāy se rōz nē pādixšāy hēnd xwardan.
andar ān se rōz pad nāmagānīh ī ōy ēč gōšt nē pādixšāy hēnd uzīdan
533 u-šān pad pēm ud panīr ud tis-ēw az ēn | gōnag ud drōn bē sāzišn.
Pēšagsīr gōwēnd tā ēn andar ān se rōz gōšt ī tābag pad kār nē kunišn.
Mēdōmāhīgān gōwēnd ay tā rōz ī čahārom gōšt uzēnag nē pādixšāy hēnd
kardan
pad nāmagānīh ī ōy gōšt nē sāzišn
ka-iz sāxt ēč uzēnag nē kunišn.
Dād-Farrox guft ēw nē sāzišn ud ka sāxt uzēnag pādixšāy hēnd kardan.
141 ⟨krtʾs w kʾk⟩.

26.17
If one ties (a dead body) to something (and) carries it suspended, how is it?
It is not permitted for people; it is permitted for dogs.
If all covered, it is not permitted.
One put garments (on a dead body), what do they say?
Only (in the garments) in which (one) has passed away is it permitted to carry.
If (the dead) is not (wearing the garments) in which he passed away, (garments
made of) kartās and kāk (= fine linen or cotton) as long as it is of plants, it
is permitted.235
(If) woven clothes (are used), the sin is heavier.
And the dog it is permitted even to carry naked (= not covered?).236
26.18
Those who care for dead bodies of their close relatives: are they permitted to
eat meat or not?
For the fear of contamination for three days it is not permitted (for them) to
eat (meat).
During these three days, for the (dead body’s) sake, they are not permitted to
partake of any kind of meat.
And they should prepare the drōn237 with milk, cheese, and this sort of thing |.
The Pēšagsīrites say: In that three days they should not make frying-pan
meat.238
The Mēdōmāhites say: Until the fourth day they are not permitted to partake
of any kind of meat.
For the (dead body’s) namesake, they should not prepare meat.
Even if they prepared, they should not partake of any kind of meat.
Dād-Farrox said: They should not prepare and if they did, they are permitted
to partake.
235 Newly washed but old clothes, regularly of white cotton, were put on the body.
236 PV 8.10 (P).
237 Drōn, one of common rituals, offering a special round, sacred unleavened bread (drōn)
made of wheat flour and marked with nine cuts in the middle and prepared for the pur-
pose and charged with symbolic import. On the drōn-offering, see Boyce and Kotwal 1971,
56–73, 298–313; Karanjia 2004, 403–23; and Stausberg 2004b, 349–58.
238 On tābag, “frying-pan” see Shaked 2003b, 125. According to The Persian Rivayats, “In a
house whence a person departs from the world, it is necessary that for the (first) three
days they should not bring fresh meat and cook it therein; for the danger is that another
person may follow him (i.e., may die). They should be contented with whey, cheese, fish,
eggs and confection. The relatives (of the dead) should not eat meat for those three days.”
Dhabhar 1932, 165.
184 Chapter 27
26.19
nasāy ī wišuftag brahnag burdan čiyōn.
ān kē-š handām pad handām čihrīh ī mardōmīh paydāg ud pōšīd barišn
u-š rōšnīh rāy sūrāg-ēw padiš bē kunišn
ān ān-iš čihrag nē paydāg ast pārag pārag wišuft estēd ka-iz brahnag barēd nē
juttar.
26.20
nišastag burdan čiyōn.
ka tan čihrag kālbod ī mardōm paydāg brahnag nē barišn.
ka-š čihrag kālbod nē paydāg ka-iz bē sag dahēd šāyēd.
Chapter 27
27.1
kē jāmag abar nasāy abganēd u-š padiš bē barēd jāmag čiyōn.
27.2
534 ān | jāmag kē-iz hazār-tanag ast hamāg a-kār
ud čand ān ī ēk tan wastarg ī tadag ayāb pōstēn
hazār pad abar-zanišnīh abar zanišn asp aštar ud hazār srōšōčaranām
27.3
ka čand ān mard pāsbānīg
u-š čahār-sad pad āb-āhanjišnīh abar āb āhanjišn asp aštar čahār-sad
srōšōčaranām.
27.4
rist pad čē bē barišn.
ka gāhūg ī āhanēn ast pad ān barišn.
ud ka ān nēst pad dār ī tar barišn.
Ossuaries and Tools for Carrying Dead Bodies 185
26.19
A decomposed (and) naked dead body, how should (it) be carried?
A dead (body) whose limbs/organs are visible should be carried covered.
And a hole should be made (in the shroud) for light.
The one (= dead body) whose face is not visible (and) is in pieces and decom-
posed, there is no other way than if it is carried naked.
26.20
How should (a dead body) be carried in a seated position?
If it is recognizable as a person’s body, form, and shape, it should not be carried
naked.
If its form and shape are not visible, it is even permitted (to show it) to the dog.
Chapter 27: Ossuaries and Tools for Carrying Dead Bodies
27.1
If one covers the dead body with a garment and carries it, what is (the rule for
the garment)?239
27.2
That | garment even (if it accommodates) one thousand bodies is completely
unfit for use.
And how much is (the punishment) for a person who (wears) woven garments
or garments made of skin?
One should apply one thousand strokes with the horsewhip and one thousand
with the whip.240
27.3
How many (lashes) for (neglecting) the protection of that man?
For him four hundred (strokes) with the horsewhip, for water sprinkling, (and)
four hundred strokes with the whip.
27.4
On what should a dead body be carried?
If there is an iron bier, it should be carried on that.
And if there is not, it should be carried on a (bier) made of wood.
239 PV 8.23 (B).

240 PV 8.25 (A–C).
186 Chapter 28
27.5
ka padiš bē barēnd ud abāz āwarēnd pad kār šāyēd ayāb nē.
āhanēn šāyēd
ud dār ī tar pad pas abāz nē āwarišn.
27.6
ka gyāg amaragānīg ān gyāg kū nasā frōd nihēd ka wahāg bē nē dahēd šāyēd
ayāb nē.
pad čāštag-ēw Pēšagsīr gōwēd ēw gyāg pad wahāg xrīdan
Abestāg fradāg guftan
drōn pad nazdīkīh hazzān yaštan nērang-ēw pōryōtkēšān.142
pad čāštag ī Mēdōmāhīg gōwēd ēw ōh abāyēd kardan.
Chapter 28
28.1
kē nasāy pad ātaxš sōzēd pazēd brēzēd ēg-iš dādestān čiyōn.
535 ka-š | abar frāz rasēnd jud az wizīr ī dādwarān bē pādixšāy ōzadan
naxust ōy ōzadan pas nasāy pahrēxtan abāyēd.
kē ān mard ī nasāy-pāy bē ōzanēd ahlaw u-š hamāg wināh az bun bē šawēd
az Abestāg paydāg
bē ān ī nasāy-pāy bē ēd zanēd
bē zadan ōy bē dēg-ēw barēd bē ō ān ī ul dāštag tōhm ∵
142 PV 8.10.
Burning, Cooking, or Roasting Dead Matter and Rewards 187
27.5
If they carry (the dead body) on it (= the bier) and then bring it back, is it per-
mitted to use (it) for some (other) works or not?
The iron (bier) is permitted (for other works).
And the (bier made of) wood should not be brought back.
27.6
If one does not pay the value of the land which in general is the place where a
dead body is placed down, is it permitted or not?
In one teaching Pēšagsīr says: A place should be bought for what it is worth.
By reciting the Avesta the day after;
(And) the celebration of a drōn in the proximity of the ossuary (and) an incan-
tation241 of the first teachers of the Mazdayasnian religion.
In the teaching of Mēdōmahites, it says: Note, it is necessary to do so.242
Chapter 28: Burning, Cooking, or Roasting Dead Matter and

Rewards for Purifying Polluted Fires
28.1
If someone burns, cooks, (or) roasts dead matter on fire, then what is the deci-
sion for him?
If | they come forth on him (= catch him in the act), apart from the decision of
the judges, it is permitted to kill (him).
First, the killing of (that person), then care for the corpse is necessary.
He who kills that man who cooks dead matter is righteous, and all his sins will
go away from his account (by this act).
It is known from the Avesta,
One should (first) strike the one who cooks dead matter;
(And then) carry away the cauldron (in which the sinful person was cooking
dead matter), but keep the seeds (in the cauldron?).243
241 That is, nīrang, incantation, a ritual formula; nīrangs are used as standard formulas to be
uttered on certain occasions, see Boyce 1991, 284.
242 PV 8.10 (V).
243 PV 8.73 (B); PV 8.74 (A–C).
188 Chapter 28
28.2
hamāg margarzān ēdōn ast ayāb ast juttar.
jud kūn-marz ud rāhdār ud nasāy-pāy tā margarzān hamāg pad wizīr ī
dādwarān ōzanišn.
ēn-iz ān bawēd ka andar wināh
tā ka az wināh bērōn ā-š pad wizīr ī dādwarān ōzanišn.
Wehšābuhr ēwāz rāhdār guft
ā-š ān zamān guft ka andar wināh dārēd andar ahlaw kardan nē šāyēd .
28.3
ka ōh pazēd ud ayāb ōh brēzēd ēg-iš wināh čand.
ka ōh pazēd ka andar āb abganēd margarzān
ka-š čarbišn bē hilēd ēk didīgar ōh bawēd
536 ud pad harw srešk-ēw ul āyēd ul ōh āb | rasēd ēk-ēw ōh bawēd
pad harw srešk-ēw *ō ātaxš rasēd ēk-ēw ōh bawēd
ka ōh brēzēd ēd ka ēw xwarg rasēd ēd ka ēw brāh rasēd hamāg ēk-ēw *ōh
bawēd pad tabišn
ān zamān bawēd ka xōn bē wardēd
nasāy ī zīndagān ka jud-kardag ān-iz ēdōn bawēd
ka ēw-kardag pad ān zamān bawēd handām a-kār bē kunēd
a-kārīh ī ēdōn ka-iz ayāb ud grihag-ēw a-kār bē bawēd *grihag ī angust ham
ēdōn.
ēn nasāy brēzēd pad jāmag kē nē bawēd
28.2
Does this include all sinners deserving death, or is it different?
Apart from the one who has committed anal intercourse,244 the highway rob-
ber, and the corpse cooker – they are sinners deserving death – all (others)
should be killed (= sentenced) by the decision of judges.
This, too, only, if he is (caught) in sin (= in the act).
For as long as he is not caught in the act, then he should be killed (= sentenced)
by the decision of judges.
Wehšābuhr said: Only a highway robber.
Then he said, (only) when he is (committing) the sin; when he is righteous, it
is not permitted.245
28.3
If he cooks or roasts (dead matter), then how much is his sin?
If he cooks (it) and throws it into the water, he is a sinner deserving death.
If he leaves the fat, then there is another (sin on his account).
And each drop that drips and so reaches the water | it is thus (another sin).
And each drop that reaches the fire, it is thus (another sin).
If one so roasts (dead matter), it does not matter if it is an ember (or) a spark;
it is all burning.
It (= the sin) occurs at the time when (by this act) it (= the burn?) turns to
blood.
The case of dead matter of living persons when in separate piece (= in indirect
contact,) that, too, will be thus;
When (dead matter of living persons is) in one piece (= direct contact), it
makes everything useless/unsuitable.
Thus is uselessness, or if even a joint becomes useless; this is also the case of
the joints of a finger.
(This is the case when) one roasts dead matter (on a fire); it is not the case for
vessels.
244 Kūn-marz, “buttock-rubbing,” that is, same-sex male intercourse; in Zoroastrianism only
sexual practices leading to procreation are allowed and promoted. The term kūn-marz is
principally connected with Ahriman/the Evil Spirit and his demons. Ahriman produced
the demons by performing anal intercourse on himself. According to PV 3.7 the most un-
pleasant place on earth is the Ridge of Arzūr at the entrance to hell, where the demons
run together, and when they run, they perform kūnmarz. The Dādestān ī Dēnīg (questions
71–76), explains that anal intercourse contradicts the need to continue humanity through
procreation, but also sins against the ritual purity rules; there is even the danger of con-
tributing to the genesis of demons and contamination, hence a generalization of the
practice might lead to extermination of mankind. On homosexuality, see Skjaervø 2004;
for an analysis of the sexual morality in Zoroastrianism, see König 2010a; Panaino 2011.
245 PV 8.74 (N–Q).
190 Chapter 28
28.4
ka pad jāmag-ēw bē brēzēd pad ātaxš nasāy-brēzīh ayāb nē.
bawēd ud abēr bawēd
ēn nasāy-brēzīh pad ān jāmag nē bawēd ī nē andar paymānag
ud tā harw jāmag-ēw andar paymānag.
28.5
ātaxš ā-š nasāy-brēzīh padiš ōh bawēd paymānag-ē čand.
ī čiyōn Abestāg gōwēd
537 Mēdōmāhīg guft ay pad-iš jud tis kār abārīg čiyōn kē pad harw tis-ē | kār
ān čiyōn dēg-ēw ud tanūrag-ēw ud andar ēn paymānag ∵
ka āhan-ēw garm pad nasāy frāz nihēd nasāy-brēzišnīh bawēd ayāb nē.
nasāy-brēzišnīh pad jāmag nē bawēd.
paymānag ī nasāy ādur *brištan čand.
hambun-iz abāz *pazēd ayāb brēzēd
Gōgušnasp guft ay ka tabišn pad ān paymānag ī ast ā ōh bawēd
ka ul āyēd ud ul ōbadēd nōg margarzān nē bawēd.
28.6
pad hixr ī poxtan čiyōn. bawēd.
pad harw bār-ēw ka ul āyēd ul ōbadēd ōh bawēd.
28.7
mard-ēw kē pad wiyābān a-wiškar gyāg kū mardōm mānišn. nēst
pad nasāy ī sag nē wēnēd rēman bawēd
u-š kār ⟨ī⟩ warzīdārīh abāyēd kardan yōjdahrgar nē windēd čiyōn bawēd.
sīh-aš bār pad frāz šōyišnīh ud sīh bār pad abar šōyišn kū dast abar bē mālišn
ēg-iš bē šōyišn
28.4
If one roasts (dead matter) in a vessel/pot, is it (counted as a sin of) roasting
dead matter (on fire) or not?
It is, and it is much (sin).
(If) the measure is not enough it is not roasting of dead matter in that vessel.
And so each vessel has the (necessary) measure.
28.5
How much is the measure for a fire on which dead matter is roasting?
It is as the Avesta says.
The Mēdōmahites say: (It should be used only) for this work; according to
other (authorities) it can be used for any | work.
It is like a cauldron, an oven, and it is in this measure:
If one places a hot iron on dead matter, is it a sin of roasting dead matter or
not?
It is not (like) the (sin of) roasting dead matter in a vessel.
At what measure does roasting dead matter on fire (becomes a sin)?
The lowest amount of what one cooks or roasts.
Gōgušnasp said: The amount is as much as (the size of) a blaze.
If (the flame of the fire) comes up and falls, it is not a new sin worthy of death.
28.6
Cooking dry dead matter, how is it?
Each time that (the flame of the fire) comes up and falls, so it will be thus
(= like the case of roasting?).
28.7
A man who is in a desert, not in a hunting ground, where people have no
dwellings:
If someone becomes polluted by dead matter, not seen by a dog,
And he must perform agricultural work (and) he does not find a purifier, how
is it?
He should wash (himself) thirty times and thirty times by washing over, rub-
bing his hands (over the body), thus this is his purification.246
246 That is, sīh šōy, “thirty washing,” a kind of lesser purification process.
192 Chapter 28
538 ka. ōh ābādānīh ud gyāg rasēd ēg-iš pad | baršnūmgar ābāz šōyišn
tā pad baršnūm ud šustan ā-š az āb ud ātaxš kamag pahrēzišn.
28.8
ka nasāy ī sagdīd čiyōn bawēd.
ān ī ān sīh bār ēn pānzdah bār u-š pahrēz ān ī ham.
agar abāz nē šōyēd šāyēd ayāb nē.
az man-iz bē nē šāyēd
ēn šāyēd u-š ēč handām padiš nē āwarišn čē harw šōyišn ī pad dēn judāgīhā
guft estēd
čē-š ēn-iz abar gōwēd kū-š ān ī aɣrīy ābar-šōyišnīh
ān kē-š zand kū-š ān aɣrīy ābar-šōyišnīh ān ka-š pad baršnūm bē šustan bē
kunišn
pas kē baršnūmgar nē windēd u-š pad ēn paymānag ī bē šōyišn ī pad Abestāg
gōwēd
ka-š pad ān paymānag ī bē šust harw čē kam šāyēd
harw čē kam šāyēd ā-š ōh āb ud ātaxš ham-karzag bawišn
harw ān ka nē kunēd u-š tuwān ēg-iš wināh ī āb ud ātaxš ōh bun
539 ud yazišn ī yazdān pādixšāy | kardan
ka āb ud ātaxš ud urwar ud mard ī ahlaw yazišn nazdīkīh ud urwar *tōzišn143
andar ō bun bawēd
143 ⟨tčšn’⟩.
When he arrives at a populated place, then he should be washed again by | a

purifier.
Until he undergoes the baršnūm247 purification and washing, then he should
abstain from approaching the water and the fire.248
28.8
If the corpse has been seen by a dog, how is it?
The thirty times (washing) should be that of fifteen times (washing), and his
care for (water and fire) is the same.249
If he does not wash again, is it permitted or not?
In my view, it is not permitted.
This is permitted: (if) none of his body parts/limbs are brought to/subjected
(to washing), because each washing/purification is separately explained in
the Tradition.
Because it also says: This is of highest-quality washing.
The one that (according to) the Zand is of highest-quality washing, it is as if he
was washed by the baršnūm purification.
Afterward, he who does not acquire a purifier for the baršnūm, then (he)
should be washed at the measure that is according to what the Avesta says.
If he is washed according to that measure (= the one in the Avesta), no matter
how little (the purification is), it is permitted.
Any minor (washing) is permitted, if there is direct contact with the water and
the fire.
Whoever does not perform (a purification) and is able (to do so), then the sin
against water and fire is on his account.
And the worship of gods is | permitted.
If the water, the fire, the plant (= barsom), and the righteous man are in the
proximity of a sacrifice, atonement is on one’s account.
247 The baršnūm purification is the only purification ritual capable of removing the most
serious pollution. It takes place in a specifically segregated area, the baršnūm-gāh, “place
of the baršnūm,” which must be located on dry, barren land from which all vegetation
has been cleaned. The principal purifier must be a consecrated priest and must have al-
ready undergone the baršnūm purification ritual. For an account of the baršnūm, see de
Jong 1999.
248 PV 8.97 (B); PV 8.98 (A–D).
249 PV 8.99–103; The ablution “of fifteen times” (Av. paŋča dasa-) is a provisional purification
by which the contaminated person will not become pure but which allows him/her to
await and receive the great purification of baršnūm. See Kanga 1975. Here that simpler
purification ritual without a purifier and with only fifteen washes with gōmēz and one
with water is sufficient.
194 Chapter 28
ka purdēnēd144 ud kū bē *frašnēd145
pas ka nē purdēnēd ēg-aš andar druzōmān estišn ast āškārag andar dōšox.
28.9
ān ātaxš ī nasāy-pāy ā-š čē kunišn u-š čiyōn pahrēzišn.
nō maɣ pēš bē zamīg bē kanišn az maɣ ōh maɣ ēd widest-ēw
u-š ān ātaxš ul ōh maɣ barišn u-š bē abrōzišn u-š pad maɣīhā ēsm frōd nihānišn
u-š brāh ī maɣ ī fradom ōh ān ī didīgar barišn
u-š ān ī fradom bē hilišn tā bē afsārēd u-š az ān ī didīgar ō ī ān ī sidīgar barišn
ham pad ēn ēwēnag ōh pēš barišn tā pad harw nō bē āyēd ēk ēk ō afsārišn
u-š pas bōy ul nihišn bē ō ī nazdīkīh ī ātaxš ī Warahrān barišn
540 u-š dwāzdah yazišn ī pad nērang bē dahišn u-š frāz ōh ātaxš ī | Warahrān barišn.
28.10
ka maɣ bē kunēd u-š ātaxš abar kunēd ān ī did ham čiyōn hamē abrōzēd
ēg-iš ātaxš abar kunēd tā harw maɣ-ēw ham-ēdōn frāz ō pēš hamē barēd šāyēd
ayāb nē.
čē-š nērang ān ī ka nō maɣ pad ēw-bār bē kanēd pas ēk ēk ōh afsārēd. ēwēnag
šāyēd.
28.11
ka ēk widest kam ud wēš bawēd šāyēd ayāb nē ∵
ka ēw widest wēš bawēd ēg-iš ātaxš ōzadan ōh bun.
u-š ātaxš afsārdan xūb
ka kam ā-š ātaxš ōzad *ō bun nē bawēd enyā ātaxš afrāsdan nē. xūb.
144 Av. paiti.pərəna-, •par: to conquer; question.

145 ⟨plšwnyt’⟩, frašnēd, from frašn: question.
(Then) he drives away (the demons) and he *questions.

Afterward, if he does not drive away (the demons), then his dwelling is among
the demons and clearly in hell.
28.9
That polluted fire, then what should they do with it and how should it be cared
for?
Nine pits should be dug in the ground (at a distance of) a hand span from pit
to pit.
And that fire (should) be brought to that pit and be kindled and firewood be
placed down in the pits.
And the flame of the fire from the first pit (should) be brought to the second;
And the first (fire should) be left to extinguish; then carry the second (fire) to
the third one, and carry ahead in the same manner until it comes to each of
the nine (pits) and each is extinguished.
And after putting fragrance on it, carry it to the proximity of the Warahrān Fire.
And twelve sacrifices with incantation (should) be given to it and carried forth
to | the Warahrān Fire.250
28.10
If one digs a pit and makes a fire and kindles a second fire in the same way:
Then he makes a fire (and) brings it to each pit in the same way, is it permitted
or not?
Since (he recites) the incantation when he digs those nine pits and then extin-
guishes each one, in this manner it is permitted.251
28.11
If (the distance) is less or more than a hand span, is it permitted or not?
If it is more than a hand span, then (the sin of) killing the fire is on one’s
account.
And cooling the fire is proper for him.
If it is less, then (the sin of) killing the fire is not on one’s account, otherwise
there is no cooling of the fire. It is proper.
250 PV 8.76 (A–B); PV 8.77 (A). The Warahrān Fire was established by collecting fires from
sixteen different sources and placing them in a specially built sanctuary called dādgāh,
“appointed place,” after elaborate rituals of purification.
251 PV 8.78 (A).
196 Chapter 28
28.12
ka ātaxš ī Warahrān nasāy-pāy bawēd čiyōn kunišn.
ast kē-š guft ay bīm ī margarzānīh rāy nē afsārišn
ud ast kē-š guft kū ōh afsārišn
ā-š pad pašn pasēn guft kū ōh afsārišn ēg-iš nērang ān ham bē ādur kardan ud
šustan
541 pad pādyāb dāštan az ādurgāh ōh ādurgāh | nigerišnīgīhātar kunišn.
28.13
nigerišnīgīhātar čiyōn kunišn.
ēdōn-aš kū *dārag146 pad paymānag rāst bawēd tā-š ham afsārdan xūb
u-š ham ātaxš ōzadan rāy margarzān ōh bun nē bawēd
ā-š pad wāš pasēn abē-gumānīh *afsārišn .147
rōšntar abāyēd.
ō Wehšābuhr ī hērbed ⟨ī⟩ Sagestān pursišn kū-š pad Sagestān čiyōn afsārdan
kē-š wināh ōh bun nē u-š kirbag az afsārdan ōh bawēd.
28.14
ka-š bē šust u-š abāz ōh gāh nihād ēg-š mizd čand.
and čand ēg-iš mizd čiyōn.
ka bēwar ātaxš ī ādarōg *ō ān ī dādgāh abar burd hē.
28.15
ka dō ātaxš ī nasāy-pāy ī pad ēk maɣ bē afsārēnd šāyēd ayāb nē.
ud ka harw dō ēwar ayāb warōmand
u-šān ēwarīh warōmandīh ēw-tom šāyēd.
ēk ka ēwar ud ēk warōmand ayāb-išān ēwarīh warōmandīh nē ēw-tom ud jud
jud šāyēd.
146 ⟨dʾlk’⟩.
147 ⟨ʾp̄ stʾl-⟩.
28.12
If the Warahrān Fire becomes polluted, what should be done?
There is one (authority) who said: For fear of death-deserving (sin), no cooling
(should be done).
And there is another (authority) who said: Let it be so extinguished.
Then it is said at the end of the treatise, thus extinguish it, then an incantation
for it, also for making a (new) fire and for purifying it.
Keeping (the fire) ritually clean, (and taking it) from a fire altar to another fire
altar | should be done rigorously/strictly.
28.13
The stringency, how should be done?
Thus the amount of the *wood (for making the fire) should be exact so that the
cooling is proper/legal.
And also for the sake of extinguishing the fire, the sin of deserving death is not
on one’s account.
Then extinguish (the fire) with last straw/fodder without doubt.
(The fire) must be brighter.
Wehšābuhr, hērbed252 of Sistan was questioned as how in Sistan (the fire) is
extinguished so that no sin be on one’s account and (instead) good deeds be
for him from the cooling (of the fire).
28.14
If (the fire) is purified and put in its proper place, then how much is the reward?
That much is the reward:
As if ten thousand simple sacred fires were brought to the fire temple.253
28.15
Is it permitted to extinguish two polluted fires in one pit or not?
And if both (fires are) certainly (polluted) or (both are) doubtful (regarding
whether they are polluted):
It is permitted (to extinguish them in one pit), the one in certainty and the one
in doubt.
If one (fire) is certainly (polluted) and one is doubtful: it is not (permitted to
extinguish them together) (but) it is permitted (to treat them) separately.
252 Hērbed, a low-ranking teacher-priest.

253 PV 8.81 (B–C).
198 Chapter 29
Chapter 29
29.1
542 ud ka nasāy ī gandag ī tar | sāl murd frāz pahikafēd rēman bawēd ayāb nē. nē
az Abestāg paydāg
čē nē hušk az ān huškīh abyōzēd kū mardōm rēman nē kunēd
čē agar hušk az ān huškīh abyōzīhīd būd hē pad tēz-rawišnīh ēd kū tēz būd hē
ān ī man harwist axw ī astōmand zad-xwāstār ī ahlāyīh
kū-šān rāh ō kār ud kirbag kardan zad būd hē
harwisp dād *ō ruwān kū-šān ruwān andar dōšox xrōsag ud xwist būd hē.
tanāpuhlagān margarzān būd hēnd ⟨az⟩ frāyīdīh ud az wasīh ī awēšān nasāy kē
abar pad ēn zamīg widerēnd148
29.2
huškīh ud tar sāl rasēd ud sagdīd hamāg jumbīdan ēg-iš abāyēd ayāb nē.
Sōšāns guft ay ēn nasāy ī hušk tar sāl rasīd ham-karzag būdan nē jumbēnīdan
tis-ēw nēst
543 ka nē huškīh ud tar-sāl-rasīh nē būd hē | ā-š bē gōmēz ud āb šōyišn hē ud ka
hamāg jumbīdan margarzān
Abarg guft ay harw-iš awiš ōh abāyēd huškīh ud tar-sāl-rasīh ud sagdīd
Mēdōmāhīg guft hād sagdīdīh nē abāyēd.
29.3
kē-š nasāy ī sagdīd padiš abāz pahikafēd ī sag bē *widerd ayāb mardōm pāk
bawēd ayāb nē.
agar az nasāy an-abar ast ī sag-ē kirb-xwar ud way ī kirb-xwar
az Abestāg paydāg
ēg ān ī xwēš-tan abar ēd yōjdahrēnēd pad nō maɣ ud abar ēdōn ēdōn yōjdahr
148 See PV 5.4.

Desiccated Dead Bodies and Their Pollutions 199
Chapter 29: Desiccated Dead Bodies and Their Pollutions
29.1
And if one bumps into a foul dead body |, dead over a year, does he become
polluted or not? No.
Because nothing grows from what is dry, so it does not make people polluted.
For if growth had been viable from what is dry, speedily, that is, it would have
been fast,
My entire material existence would be seeking to smite righteousness;
That to them the road to do good deeds and activities would have been smitten,
All justice to souls, that is, their souls would be booed and chased in hell.
They would be (guilty of) capital sin, worthy of death from the multitude, and
from the large quantity of the dead bodies that pass away on this earth.254
29.2
Dryness, (dead) over a year, and seen by a dog, all (conditions are present), is it
fitting to move (the corpse) or not?
Sōšāns said: This dead body that is dry, happened over a year ago, (and) it is
not in touch (with polluting persons or things), there is no problem to move
it.255
If (the corpse) is not dry and not (dead) over a year | then it is necessary to be
washed with bull’s urine and water, and if all (these conditions are absent)
moving it is a sin deserving death.
Abarg said: That is, all (the conditions) are necessary: dryness, passing over a
year ago, and seen by a dog.
The Mēdōmahites said: Indeed (but) seeing by a dog is not necessary.
29.3
If someone bumps into a corpse seen by a dog, be it of dead dogs or dead
people, is he pure or not?
If a corpse has not been attacked by the flesh-eating dogs or flesh-eating birds,
Then let him purify his own body at nine pits and thus (he becomes) pure.
254 PV 8.33 (B); PV 8.34 (A–D).

255 That is, if the dead matter is dry, a year old, and had sagdīd, its pollution has been neutral-
ized and its moving is not sinful even if it is moved by direct contact.
200 Chapter 29
agar ān nasāy nasuš abar ast sag kirb-xwar ud way ī tan-xwar

ēg ān ī xwēš-tan abar ēd yōjdahrēnēd pad gōmēz pad-iz āb abar ēdōn yōjdahr
kū pāk.
29.4
gyāg kē nasāy ī an-ērān padiš šust estēd bē hušk estēd ēg-iš pākīh ud yōjdahrīh
čiyōn abāg rasēd
ka-š nam padiš frāz šud estēd.
544 ka āb padiš frāz šud estēd | bē raft estēd ēg angust drahnāy bē kanišn
ka gyāg gabr kē-š āb andar abāz estēd bē raft estēd ēg angust drahnāy bē kanišn
ka gyāg gabr kē-š āb andar abāz estēd āb pad ān paymānag ī mard masāy nēst
ud šnūg-bālāy frāz kanišn
ud ka āb pad ān paymānag ī mard-masāy mard-masāy frāz kanišn
ka āb pad ān paymānag ī bē *ō wāš ēwēn gyāg pahrēzišn.
ka nasāy aziš bē šud abāg āb ēdōn gumēxt ī-š tan nē paydāg
ēg-iš *dištīg xištag149 ēdōn bē pahrēzišn čiyōn nasāy .
ka nasāy tan paydāg ān and čand tan paydāg
xištag-drahnāy ham-ēdōn bawēd hamāg pērāmōn ēdōn bawēd
ka ān *murdag kē šōyēnd rēš pad tan wēmārīh. andarōnīg rāy xōn nāydāg
*muhrišn pad āb paydāg bēd ān-iz ēdōn. dārišn čiyōn hixr ī *murdagān pad
nasāyīh warōmand.
29.5
545 ka āb andar ō čāh ī hušk ud ayāb čāh kē-š | āb andar šawēd ayāb čāh-ēw pad ēn
kār rāy frōd kanēnd čiyōn bē šōyēnd
bē hambārēnd ān gyāg bē *ō gyāg *weh-dēnān bawēd ēg-iš čiyōn pāk abāg
bawēd. ka sāl-drahnāy padiš bē šud
149 ⟨dyštwk hštk⟩; dištīg, “ten fingers” (?).

If the demon of dead matter is on that corpse, flesh-eating dogs and flesh-
eating birds:
Then let him purify his own body with bull’s urine and with water, thus (he
becomes) pure and clean.256
29.4
A place in which dead bodies of non-Iranians have been washed, but (is now)
dry, then how does cleanness and purity come to it again?
When moisture on it has gone away.
When water is removed | and gone from it, then it should be dug out “the
length of a finger.”
If the place is a hollow in which water stands, but (the water) is (now) gone,
then it should be dug out, “the length of a finger.”
If the place is a hollow in which water stands, but the water is of an amount
that it is not “the size of a man,” it should be dug out “the height of the knee.”
And if the amount of water is “the size of a man,” it should be dug out “the size
of a man.”
If the amount of water is “the size of grass,” (then) the place should be avoided
in this manner:
If dead matter has gone away from it (but) is mixed with water in such a way
that the body is not visible,
Then (the place) should be avoided “the length of a brick” like (any other) dead
matter.
If the corpse is recognizable as a person’s body as much as “(the size of) the
visible body”:
(It should be avoided) the length of a brick, and similarly (the same distance)
all around.
If the dead person that they are washing has wounds on his body and because
of internal illness, abundant blood and excrement is visible in the water,
that, too, should be regarded in the same way, (namely) like dry dead mat-
ter of dead people, that is, (the condition of) being dead matter is in doubt.
29.5
If the water goes into a dry well or a well into which | water drains away, or a
well dug down for this purpose, how should they purify it?
They should fill that place, which is the place of the good Zoroastrians, then it
becomes clean when a year has passed.
256 PV 8.35 (B); PV 8.37 (A–C).

202 Chapter 29
ka-z hixr ī murdagān ō ān rasīd estēd gyāg namgēn pad *pōsīdag dārišn
ud ka gyāg nē namgēn pad se sāl pad pōsīd dārišn
29.6
ud ka gyāg kē pad huškīh ēdōn čiyōn gyāg ī garmsār ī az drayāb ud xānīg ud rōd
ud āb . abēr zamīg dūr bē kanišn bē pahrēzišn čiyōn.
azabar nibišt pad gyāg pāk.
ud ka gyāg ud pad āb būd rōd ud rōdag kadag mehmānag andar harw dō ōh
baxšišn.
ud ka gyāg az ān ī an-ērān xwēš tis padiš kardan nē šāyēd. ēg-iš aziš ōh pahrēzišn
ud barsom ud abārīg pādyābīh se gām awiš nē barišn
ud mard ī ahlaw kē *ō ān gyāg šud nē dastwarīhā šawēd
546 nē dastwarīhā šud rāy framān-ēw wināh |
kē-š handām ī tarr abar rasīd hixrōmandīh
kē-š ān ī hušk abar rasīd ēdōn čiyōn wars nāxun ī hušk ud ka bē āb bē šōyēd
pāk.
pad čāštag ī Pēšagsīr pad āb nē pādixšāy šustan.
ud ka pad nasāyīh warōmand ā-š . auuasānō. razaiiā.150 bē kunišn
u-š pad ān paymānag ī xišt bē kanišn
u-š pas ka ān paymānagīh padiš bē āyēd gyāg ī ān ī namgēn a-šāyēd
ka nē namgēn ā-š šnūg-bālāy bē kanišn.
ud gyāg saxt ham šnūg-bālāy
ud ka gyāg sust mard-bālāy bē kanišn.
ud ka saxt srešk ēw xištag
ka narm ud abārīg ān ham šnūg-bālāy
ud ādurestar ud dōs ud dār ud srū ī ān gyāg u-š āb awiš rasēd a-kār ud abārīg
šōyišn kār ∵
150 Av. auuas-, aor. of auua + nas: to reach and raz: to straighten, arrange.
Also if dry dead matter of dead people has reached it and the place is moist, it
should be considered as a sullied (place).
And (even) if the place is not moist, it should be considered as a sullied (place)
for three years.257
29.6
And, if the place is in (a condition of) dryness like a place in a hot climate, a
long way from lakes, wells, rivers, and (other) waters, how is its digging out
and its care?
It is written above that it is pure immediately.258
And, if the place is adjacent to some water, river, rivulet, and houses, the habi-
tation is divided on both (sides of the water).
And, if the place belongs to non-Iranians, it is not permitted to do anything at
all with it; then it should be avoided.
And barsom and ritually pure items should not be brought within three steps
of it.
And a righteous man who has gone to that place, he does not go legally.
There is a sin of one framān for going (to that place) without permission. |
If a body part that is moist reached it, it is full of dry dead matter.
If a body part that is dry reached it, such as dry hair and nails, when it is washed
with water, it is clean.
According to the teaching of the Pēšagsīr, it is not permitted to wash with water.
And, if (they are) doubtful about its being dead matter, then they should ar-
range/comb the hair (to get rid of dead matter, such as lice);
And they should dig (the place) “the size of a brick.”
And later (even) if it reached (the necessary) measure, where it is moist it is
not permitted.
If it is not moist, then (a depth of) “the height of a knee” should be dug out.
And also (if) the place is hard, it should be dug out “the height of a knee.”
If the place is soft, it should be dug “the height of a man.”
And if it is hard (it should be dug) “the size of a brick”;259
If (the place) is soft and other (soft things); that, too, (should be dug) “the
height of the knee.”
And (if there are) ashes, gum, wood, and horn in that place and water reaches
them, they are unfit for use; anything else (after) washing can be used.
257 “Sullied” here constitutes a ritual category.

258 This may be a reference to the dry well passage (in 29.5).
259 PV 17.4–7.
204 Chapter 29
ast dastwar kē ēdōn gōwēd hād čiyōn ān hixr ī paydāg kū bē pad āb ī ātaxš tā
547 harw tis-ēw rēmanīh ān ī keh ka | zamānīg ka bē šōyēd ud pad gyāg bē kanēd
ka ān and čand nam frōd šud estēd bē šust pad gyāg pāk
ud ka āb pad dēwār rēxt *paššīnjīd151 estēd bē tāšišn.
29.7
kē ēwar dānēd kū mard ēd ī an-ēr nasāy jūd estēd weh-dēn frāz pahikōbēd
rēman bawēd ayāb nē.
agar andar hāsr ī nasāy ī murdagān kē gyāg ud xānag ud mard zanēd pad rēman
dārišn
ka juttar nē pad rēman dārišn
29.8
agar ēdōn kū nē az *jūd rīsīh152 xward čiyōn tis-ēw kē-š andar ō dahān šawēd
pad gōwišn ī Rōšn-Ohrmazd pad gyāg bē gugārd dārišn
ud ast kē tā se rōz ud pad nē gugārd dārēnd
ud az man bē agar kas az ān kē gugārišn paydāg u-š zamān paydāg u-š ān zamān
padiš bē mad ēg-iš pad gugārd dārišn
ka-š zamān padiš bē āyēd pas bē mēzēd tan ī nasā paydāg ud rēman
151 ⟨pšyt’⟩.
152 ⟨ywyylyykyh⟩, chewed something dead (?).
There is an authority who says: Indeed, like visible dry dead matter, other than
in water and fire, their pollution is less, when | it is washed in a prescribed
way and dug out right away.
If the moisture that has penetrated is washed, it is clean right away.
And, if water has been poured (and) sprinkled onto the wall, it should be cut
out.260
29.7
If one knows surely that a non-Iranian man has chewed dead matter and he
encounters a Zoroastrian, does the latter become polluted or not?
If he is within a league of dead matter of dead objects that smite “place, house,
and people,” he should be considered as polluted.
If not, he should not be considered as polluted.261
29.8
If someone ate (dead matter accidentally), that is, something went into his
mouth:
According to the saying of Rōšn-Ohrmazd, it should instantly be considered
as “digested.”
There are other authorities that consider it as “not digested” until three days
(have passed).
And in my view, only if somebody (has eaten something) and its digestion is
manifest, the time (of digestion) is manifest, and that time has come for it,
should it then be considered as “digested.”262
If the time (of digestion) comes (and) then he urinates (and defecates) and
some dead matter is (still) visible, he is polluted.
260 PV 8.8 (A–B).

261 In other words, even if they are considered margarzān, they are not necessarily rēman.
262 Bruce Lincoln has suggested that “Zoroastrian texts theorized digestion, not simply as a
metabolic, but as a moral process. Their analysis begins with the observation that – like
everything else in historical time – food is a mixed, ambiguous entity, containing ele-
ments of both good and evil. Digestion, then, is the analytic process that separates good
substances from evil, transforming the former into blood (which sustains all life, by virtue
of its hot-moist nature), and sending this blood upward to the brain, the body’s heav-
enly region. In contrast, the bad substances residually present in food as a result of the
Assault (“poisons,” which are cold-dry in nature and, thus, antithetical to life) are treated
in converse fashion.” Lincoln 2007, p. 92. It should be noted that in Manichean tradition,
digestion was a sacred act of purification of the light. In Manichaeism the body served as
not only the actor but also the arena of salvation: religious practice within the faith neces-
sitated a detailed metabolic discourse. The internal activities of the human body form an
integral component of the Manichaean ritual meal, without which the external meal is
incomplete and ineffective. See BeDuhn 2000, 165ff.
206 Chapter 30
548 ud ka-š tan nē paydāg ud | wizīr pad rēmanīh nē bē-š tan pad gōmēz āb šōyišn
ka xward tā se rōz pad dahān dāram kū-š aziš ōh pahrēzēnd ∵
Chapter 30
30.1
gaz ud wazaɣ rēmanīh čiyōn.
nasāy ī Ganāy-Mēnōy u-š dādestān ān ī grāy-tom hixr
pad āb ud ātaxš tanāpuhlagān.
30.2
ka nasāy az xānag bē pahrēzīd hēnd ud awēšān nasāy-kešān abāz ōh šahr
mayān ī mardōmān āyēnd u-šān tan nē šust estēd šāyēd ayāb nē.
bīm ī paywēhag rāy ka xwad nē šōyēd frāz ōh se gām ī nasāy ud hazzān astōdān
šawēd
ud ka frāz rasēd ēg-iš petyārag abar rasēd
pad rēš ī xwad nasāy-keš wināhgār ud paywēhag bē mīrēd margarzān
ka *ō šahr mardōmān rasēd u-šān tan nē šust estēd
kē awēšān šahrīgān ēk paywēhag abar jahēd pad ān rēš wināhgār hēnd
549 ud nasāy-kešān sālār bē framāyišn tā gōmēz ud āb *ō | gyāg ī sazāg āwarēnd ud
nasāy-kešān bē šōyēnd
ud pas mayān ī wehān pādyābīh ud gyāg ī pāk āyēnd ∵
30.3
ka sag pad ān rāh kū nasāy az xānag burd estēd nē barēnd mardōm padiš bē
āyēnd šāyēd ayāb nē.
nasāy tā čē sāmānag.
nē sag awēšān abāyēd burdan kē-šān nasāy andar sālārīh
Miscellaneous Questions regarding Dead Matter 207
And, if no (dead matter) is visible and | no decision has been made as to pollu-
tion (for some other reason?), his body should be washed with bull’s urine
and water.
If he ate (thinking): “I keep it in the mouth for three days”; they should stay
away from him.
Chapter 30: Miscellaneous Questions regarding Dead Matter
30.1
How is the pollution of snakes and frogs?
It is dead matter of the Evil Spirit, and it is heavy dry dead matter.
(To bring it) to water and fire is a capital sin.
30.2
If a dead body has been cared for in the house and the undertakers come back
into town among people and they have not washed their bodies, is it permit-
ted or not?263
For fear of contamination, since he has not washed himself and has gone up to
three steps to the dead body, the tomb, and the ossuary.264
And, if he comes forth to (someone), then the evil comes upon him.
For the damage they have done, the undertakers themselves are sinners, and
(if) one dies from contamination, they are sinners worthy of death.
If they have arrived in town (and are among) people, and they have not washed
their bodies,
(If even) one of the townspeople is contaminated, for that damage they are
sinners.
And one should order the master of the undertakers to bring bull’s urine and
water | to a suitable place and wash the undertakers.
Afterward, they may come among the Zoroastrians, to ceremonial ablutions
and pure places.
30.3
If they do not bring a dog along the road on which a dead body has been car-
ried from a house and people go there, is it permitted or not?
What is the measure/boundary of dead matter?
It is not necessary to bring a dog to those who have authority over dead bodies.
263 PV 8.11 (A–C).

264 Fear also implies potentiality as a factor, and a kind of “fence” around the law.
208 Chapter 30
ud ka nē barēnd ā-š paywēhag wizend jahēd ō bun ī awēšān.

ka pad gyāg ī sag āsrō mard bē barēnd Yatā-ahū-wēryō Kem-nā mazdāy gōwēd
šāyēd
30.4
sag ka pad stahm frāz nimāyēnd Nasuš zanēd ayāb nē.
nē.
30.5
ka pad *frēb barēnd zanēd ayāb nē.
ā nē.
30.6
pad ān rāh kē nasāy az xānag pahrēzēnd sag čiyōn abāyēd burdan.
Mēdōmāh tar pahnāy rāh
ud Abarg tar drahnāy ī rāh guft
550 ka-iz nasāy ēdōn garān bēd burdan dušwār frōd nihišn ud sag bē *ō hazzān |
barišn
ud andar hazzān pērāmōn andarōn bē gardenišn
abāz āwarišn ān nasāy sag bē nimāyišn
ud ul gīrišn bē barišn nasāy sabuk bē bawēd.
30.7
ka ast-ēw ayāb pid-ēw ⟨ayāb⟩ pōst-ēw pad zamīg estēd nē dānēd kū sag ud
mardōm ayāb gāw ud gōspand pad čē dārišn.
ān gyāg andar nazdīkīh ī hazzān ī astōdān ēd ēg dīd pad ān ī sag ud mardōm
āwarišn.
ān gyāg kū gyāg ābādānīh pad ān ī az gāwān ud gōspandān mehmān
pad ān ī gāwān ud gōspandān dārišn ēd ēg dīd *ēw-sānīh153 ud šaš gām.
153 ⟨ʾyws(ʾ)n’-yh⟩.
And if they do not bring (a dog), then (any) contamination (and) harm that
occurs, goes to their account.
If, instead of a dog, they bring a priest who recites the Yatā-ahū-wēryō and the
Kem-nā mazdāy, it is permitted.
30.4
If they show (the dead body to a dog) by force, does (the dog) strike the
(demon) Nasuš or not?
It does not.
30.5
If they bring (the dog) by deceit, does it strike (Nasuš) or not?
Then, it does not.266
30.6
On that road from the house, for the care of the dead body that they carry, how
should they bring a dog?
Mēdōmāh (said): Across the width of the road.
And Abarg said, over the length of the road.
And if (the dead body) is heavy (and) difficult to carry, it should be put down
and the dog | (should) be brought to the ossuary.
And, in the ossuary, it should be led around the inside perimeter.
That dead body should be brought back and should be shown to the dog.
And they should lift it up (again because) the dead body would be light.267
30.7
If a (piece of) bone, flesh, or skin remains on the earth and it is not known
whether it belongs to a dog, a person, or a cow, what should it be taken for?
That place is near the tomb ossuary: in that case, (the piece could have been)
brought by dogs and people.
That place is a place for cultivation that cattle inhabit:
(The piece) should be considered of cattle (= could have been brought by
sheep and cows); then again one should keep a distance of six steps (from
the piece of bone).
265 PV 8.19 (A–C).

266 PV 8.18 (A–B).
267 PV 8.18 (C–D).
210 Chapter 30
30.8
zan ī daštān ka pad nasāy frāz pahikōbēd be jumbēnēd ā-š rēmanīh ud
margarzānīh čiyōn.
ēw-bar ōh bawēd margarzān pad nē grift guft estēd
az man be rēmanīh rāy ī margarzānīh
ud margarzānīh rāy rēmanīh kem nē bawēd.
30.9
pad zamīg ī sōrag ka-š nasāy abar barēnd šāyēd ayāb nē.
551 hamē ka-š nam pad ān paymānag ast ī | ka-š gōspand pīh padiš bē abganēd
pīh ī gōspand pad zamīg paydāg bawēd ēdōn čiyōn āb ka-š pīh padiš paydāg
bawēd
hušk estēd šāyēd.
30.10
ud pid ud kēr ud namēg ud zīfag154 kē-š nasāy awiš barēnd čiyōn .
ud pid kēr ud namēg čiyōn āb
namēg ud zīf(ag)-iz155 ka az bun zan bē nē āwurd kē-š nasāy abar barēd ēdōn
čiyōn kē *ō āb barēd
ud zīfag ka az bun bē āwurd ēk šust ∵
30.11
nasāy ō kadām gyāg nē pādixšāy burdan.
ō zamīg ī pahrēz ān ī. apiərəθōm nē pādixšāy burdan. apiərəθōm.
ēn srāy ud bān abēr ī rāh ī *šāh ān ī čiyōn hušk rōd-ēw gabr-ēw kē-š āb frāz
awiš gardēd
ēdōn bawēd čiyōn pahrēz.
154 ⟨zyypk’⟩.
155 ⟨zyyp⟩-c.
30.8
A menstruating woman, if she encounters a dead body (and) moves it, then
how is the pollution and the sin deserving death?
It is (a sin of) carrying (a dead body) alone; it was not said that she would be-
come liable for a sin deserving death.
In my view, because of pollution, (she is a sinner) deserving death;
And because of being a sinner deserving death, the pollution is not less.268
30.9
Is it permitted to carry corpses to brackish soil or not?
As long as there is moisture of some measure | and if cow’s fat is thrown on the
soil (it is not permitted).
Cow’s fat is visible on the land like the fat that is visible on the water.
(If the land) is dried, it is permitted.
30.10
If dead matter is brought to the flesh, penis, (something) moist, and zīfag,269
how is it?
And flesh, penis, and moisture are like water.
Moisture and zīfag, too, if from the beginning it was not brought by a woman,
if dead matter was brought to (them), it is as if (dead matter) is brought to
the water.
And if zīfag was brought from the beginning, it should be washed once.
30.11
To which place it is not permitted to carry dead matter?
To the apiərəθōm270 earth, it is not permitted to carry.
This house and roof that are very much on the main road, a dry river, and a
cavity in which water is turning.
Thus is the protection (of earth).
268 That implies that without the margarzān sin the pollution would become less.
269 The exact meaning of the term ⟨zyypkʾ⟩, zīfag/zīpag is not clear; “garbage” (?).
270 The meaning of the term is unclear; apiərəθōm from pərəθauu-, “wide” (AirWb., col. 892),
a large place susceptible to uncleanness (?).
212 Chapter 31
Chapter 31
31.1
pōst ī samōr ud sanjāb ud palang abārīg xrafstar az ēn ēwēnag padixšāy dāštan
ayāb nē
garmōgīh rāy ī pādixšāy dāštan.
ka ōh wirāyēd ēg-iš pad āb ī tan tōhmag wirāyišn
552 ud garmōgīh | rāy andar paššinj pādixšāy dāštan u-š az āb ōh pahrēzišn.
31.2
wastarg ī hixrōmand ud daštānīg dast ī šabēn ud zan kē az daštān pāk bē bawēd
u-š bē abāyēd šust
ka frāz ō wārān nišīnēd šāyēd ayāb nē.
ud ka-š abar wašt pāk bawēd ayāb nē.
ān ī čiyōn sar ud duj-gōn wastargīg ī hixrōmand ud ān ī daštānīg ud dast ī šabēn
abārīg az ēn ēwēnag
ka pēš az ān ⟨ī⟩ ōh wārēd ka-iz abr frāz ō wišādag pādixšāy nihād
ka-š abar wašt pāk.
ka andar wārānīg frāz abganēd ēdōn čiyōn ka andar āb abganēd.
ud zan ī daštān pāk bē bēd estēd
Mēdōmāh guft ay harw ān gyāg kū pēš az wārān pādixšāy nišast andar-iz
wārān-ēw pādixšāy
ka-š hamāg tan abar wašt pāk
Abarg guft ay andar wārān nē pādixšāy.
Chapter 32
32.1
kē-š pad pēšag šust estēd u-š nō šabag bē nē dāšt
553 kār-ēw pad | dast ud pāy hamē kunēd
ān kē abāg ham-karzag bawēd dādestān čiyōn.
Garments of Various Materials 213
Chapter 31: Garments of Various Materials
31.1
Is it permitted to have the hides of sables, squirrels, leopards, and other “evil
animals” of this sort or not?
It is permitted to have (them) for warmth.
If they are thus prepared (for keeping warm), then their preparation should be
in the water (used) for agriculture (?).
And for the warmth, | it is permitted to sprinkle (them) and thus protect the
water.
31.2
A garment (polluted) with dry dead matter and menstrual (blood), night
hands, and a woman who has become clean from menstruation and must
be washed:
If she sits in the rain, is it permitted or not?
And if it rained on it (= her garment), is it clean or not?
Things like her stained (with menstrual blood), polluted garments and night-
soiled hands/unwashed hands, and other (things) of that sort:
It is permitted if they are put outside before it rains (and) also (when the sky)
is free of clouds.
If it rains on them, it is clean.
If they are thrown forth into the rain, it is as if they were thrown into the water.
And a menstruating woman would have become pure.
Mēdōmāh said: Any place she was permitted to sit before the rain, it is also
permitted in the rain.
If it rains over her whole body, she is clean.
Abarg said: In the rain it is not permitted.271
Chapter 32: Washings and Atonements
32.1
He who has washed his limbs, but he did not hold the nine nights (ceremony),
(and) he is doing a work | with his hands and feet:
What is the decision about someone who is (in physical) connection with him?
271 PV 8.7 (B–E).

214 Chapter 32
harw kē abāg ōh ham-karzag bawēd pad gōmēz ud āb bē šōyīšn jud dārēn

dōsēn *sangēg156 čē ān ī a-kār ud mardōm-iz ham-gōnag pad gōmēz ud āb
šōyišn
ud ka dōk-ēw hamē rēsīd pas pad gōmēz ud āb bē šōyišn šāyēd ayāb nē.
pad čāštag kay Wašām(?)157 ēdōn čiyōn ka rēman
ā-š xwarišn xwarišn ayāb juttar. juttar
čē-š pad čāštag Wašām dast pad gōmēz ud āb xūb bē šōyišn.
32.2
ka-š yašt kard estēd ka wāz windēd
ā-š wāz gīrišn ud ka nē.
Mēdōmāhīg barsom ōh čīnišn u-š drōn ōh yazišn.
Abargīg ēg-iš iθā. ašəm. vōhī. gōwišn
32.3
ka-š dast bē šust u-š nān xward ēg-iš *ō āb ud ātaxš kardan ayāb nē.
nē pādixšāy.
ka kunēd ēg-iš tanāpuhl pad bun wazēd
32.4
agar-aš dastwarīhā kard. abar ātaxš čiyōn bawēd
ka kas-ēw pāk nē mad estēd
156 ⟨jywynk’⟩.
157 ⟨w/nšʾm⟩.
Washings and Atonements 215
Whatever is connected with him should be washed with bull’s urine and water,
except (things made of) wood, gum, and stone, because they are unfit for
use, and people, too, should be washed in the same manner with bull’s urine
and water.
And if (pollution) reached a spindle, after washing with bull’s urine and water,
is it permitted (to use it) or not?
In the teaching of Kay Wašām, it is polluted.
Then are (the cases of) eating and drinking different? They are different.
For in the teaching of Wašām, hands should be properly washed with bull’s
urine and water.
32.2
If he has celebrated a yašt, a prayer, if he holds the wāz272 blessing:
Then should he hold the wāz, and if not:
The Mēdōmāhites (said): Let him gather the barsom and celebrate the drōn.
The Abargites (said): Let him recite the prayer iθā. ašəm. vōhū.273
32.3
When he has washed his hands and eaten bread, then (can he) touch/work
with the water and fire or not?
If he does, then tanāpuhl (sins) are put on his account.
32.4
If he worked (with the fire) according to sanctioned practice, what is (the deci-
sion) about the fire?
It is as if no one has become pure. That is, everything is polluted.
272 Wāz/bāj, “utterance of consecration,” serves to frame ritual actions with a symbolic
boundary of sacred speech; daily meals were ritualized; one uses the ritual technique
of framing known as taking/leaving the bāj/wāz griftan/be guftan. The action – that is,
a meal – is ritualized by reciting the first part of a formula before one takes the bāj and
reciting the remainder of that formula after that action, when the meal is completed. See
Boyce and Kotwal 1971 and Cantera 2016.
273 Several short prayers/formulas are frequently recited during official or personal ritual cer-
emonies: Yaθā ahū variyō or Ahuna variya and the Āiryamā išiyō, the introductory and
concluding strophes of the first and fifth Gāthās, respectively; and the Ašəm vohū and
Yenghyē hātām, which are short versions of the first and last strophes of the second and
fourth Gāthās, respectively. These prayers were powerful weapons against the forces of
evil.
216 Chapter 32
32.5
554 ātaxš | nizārīh ēdōn mad estēd ī-š az murdan bīm
dast bē šōyēd bē abrōzēd šāyēd. šāyēd.
niyāyišn šāyēd ka kunēd ān ī xwaršēd
ātaxš ī Warahrān nē šāyēd
u-š gāhānbār ud rapihwin ōh yazišn.
32.6
ka pad se rōz tan be nē šōyēd čand rōz bē bawēd pad dō bār bē šōyēd šāyēd
ayāb ēk bār was ayāb juttar bawēd.
32.7
u-š jāmag harw bār ōh abāyēd šustan ayāb ka nē šōyēd šāyēd.
ka was rōzgār bē bawēd bē šōyēd pas-iz harw ka bē šōyēd ēg-iš pad ōh āyēd.
ud az ān frāz ēg-iš se rōz ī didīgar bun az ān gāh gīrišn.
ud wastarg Mēdōmāh guft ay harw bār-ēw bē šōyišn.
Abarg guft ay ka bār ī abdom šōyēd šāyēd.
az man bē az ān čiyōn.
ka harw bār-ēw ēg-iš nōg ud pākīh abar rasēd
wastarg abganēd ka rōz ī abdom šōyēd šōyēd šāyēd.
haštom fragard jud-dēw-dād

32.5
A fire | has become weak and there is fear that it will die out:
Is it permitted to wash one’s hands and kindle a fire? It is permitted.274
Prayers are permitted when one (praises) the sun;
It is not permitted for the Warahrān Fire,
And so for the rites of the gāhānbārs and the rapihwin.275
32.6
If one does not wash his body for three days, (then) after a few days he washes
(his body) twice, is it permitted or is once enough or is it different (from
washing twice)?
32.7
And regarding garments, should one wash them each time in the usual way or
is it permitted if he does not wash (them)?
If it is several days (and) he washes (his clothes), afterward each time he wash-
es (his clothes), it should be in the usual way.
And from that (time) forward, he should keep three more days.
And (regarding) clothes, Mēdōmāh said: They should wash (them) each time.
Abarg said: If he washes the last time, it is permitted.
In my view it is like that.
Since each time it is new for him and purity will reach it.
One piles up his clothes each day and washes (them) on the last day (= all to-
gether), it is permitted.
Chapter eighth of the Jud-dēw-dād276
274 The chance that the fire may die overcomes the fear or potentiality of pollution. When a
fire became polluted there was a ritual for its purifying: A new fire was kindled from its
flames and the polluted one was allowed to die out. Another fire was kindled from the
flames of the second one, and so on, until the ninth fire, which was held to be clean again.
The purified ninth fire was then incorporated in a sacred temple fire. Because this was
seen as a means of redeeming polluted fires, this was an act of great merit. See Boyce 1968,
65–66; Boyce 1977, 186–90; Williams 1990, chap. 18.
275 The cycle of Zoroastrian festivals known as the gāhānbārs, the six major festivals that
divide the year; they are held on the five days ending, respectively with the 45th, 105th,
180th, 210th, 290th, and 365th days of the year; the rite of rapihwin (Av. rapiθwina-), of
noontime, is performed on the third day of the month dedicated to Ardwahišt.
276 This sentence is a reference to chapter eighth of PV which is about the baršnūm
purification.
218 Chapter 32
32.8
555 aburnāyag ka pixag-šnās | bē bawēd jāmag ī-š andar ān zamān ī rēman būd ā-š
dāštan
ān ī nūn ka pixag-šnās bē būd dārēd ēg-iš dādestān čiyōn.
agar jāmag ī-š andar ān zamān dāšt ka pad nasā frāz pahikafēd
jāmag abāg nasāy ham-karzag nē būd jāmag nē rēman.
ka nē jāmag rēman
čē ka-š dādestān ēdōn kē nē rēman hamrēh ud pedrēh nē kunēd.
ud Pēšagsīrīg pad rēman dārēnd
ān ī nūn ka pixag-šnās būd āyēd nē rēman.
ān ī pad xšauuaš.mā̇ŋhō.
ud ān ī nūn āyēd ēg-iš pad gōmēz ud āb šōyišn
32.9
kē daštān pad āb bē šōyēd ēg-iš āstār wināh čand.
and-iš wināh bawēd čiyōn ka-š hamāg ī āb andar gēhān pad bun bē āwāsēnīd
hē ud ān ī *haft kišwar ēg-iš wināh ōh bun.
ka-š ēn wināh ōh bun bawēd ān jeh tōzišn ast
u-š anīy-iz petyārag wināhišnīh dām ī Ohrmazd aziš bawēd
556 u-š | wināhišnīh Ohrmazd dāmān čē aziš. tōzišn-iš ast
u-š wināhišnīh zīndagīh dard ast waštagīh ud wēmārīh ud garr ud ābilag sōz
ī garm ud xāyišn abāz dard ud afsārišn ī tab ī sard *a-sāg158 ud *wāmag ud
wāmag ud *wānīzag159 .
32.10
pad wēnišn ud pad pānzdah gām ud se gām bawēd ayāb nē.
pad dīd ī āb framān-ēw wināh
158 ⟨ʾʾsk⟩.
159 ⟨wʾnčk⟩.
32.8
A minor who has knowledge of the limbs277 |, when his garments that he was
wearing were polluted:
He considers now that he has knowledge of the limbs, what is the decision?
If the garments that he had on at that time come into contact with dead matter:
(If) his garment was not connected with dead matter, his garment is not
polluted.
If his garment is not polluted:
For the judgment is thus that which is not polluted does not cause direct or
indirect pollution.
And the Pēšagsīrites consider it as polluted.278
(If pollution) occurs when he has knowledge about the limbs, he is not polluted.
(He becomes pure) by the ceremony of “nine months.”
And what comes afterward should then be washed with bull’s urine and water.
32.9
Someone washes menstrual blood with water, then how much is the transgres-
sion and sin?
There will be so much sin as if he has dried off all waters in the world from the
source, and (the water of) the seven regions, then the sin is on his account.
When that sin is on his account, the atonement is (like) the atonement of
Jeh.279
And there will be other evil sins too for the creatures of Ohrmazd from it.
And | what are the sins of the creatures of Ohrmazd and is there any atone-
ment for them?
And his afflictions in life are pain, sickness, illness, scabs, blisters, warm burn-
ing, gnawing, more pain, *endless cooling of cold fever, nausea, and vomit-
ing, and *destruction.
32.10
Is it by looking and by (a distance of) fifteen steps and three steps or not?280
By sight of the water, there is a framān (sin).
277 That is, knowledge of the rules governing purity of the limbs/body parts.
278 Because a child is not trusted to remain pure even if instructed in the rules.
279 Jahīy/Jeh (Av. jahikā-), a term usually translated as “prostitute, whore.” Jeh was Ahriman’s
companion when he attacked Ohrmazd’s world. She is the personification of sexual de-
sire. According to Zādspram (34.30), she is “queen” and “chief” of all the whore-demons.
See de Jong 1995; 2017b.
280 PV 16.4 (A); Šnš 3.33. The question is what is the nature of the pollution. Menstruating
women pollute by looking at someone or something.
220 Chapter 32
ud pad pānzdah gām ham framān-ēw

ud ka hamāg tan pānzdah tanāpuhl
ka srešk-ēw āb ō tan ayāb grihag-ēw bē ōh āb barēd ēg-iš tanāpuhl ō bun.
ud ka grihag ēk ud sōg-ēw bē āwāsēnēd ēg-iš jud jud ō bun. hamā. paiiaṯ.
32.11
kē ēd wizārēd kū ōh ham ayābēd wāhmān
*rōspīg-ēw160 ī kē hamāg bē *kard161 nūn purr bawēd bē ōh tanāpuhl bawēd
ayāb bē pānzdah tanāpuhl bēd
pad-iz wars ud nāxun ōh bawēd
pad wārān harw srešk-ēw ōh bawēd.
32.12
ātaxš ka-š dast ī rēman ān ī pad šab ka az būšāsp abar āxēzēnd frāz awiš
557 kunēnd | ēg-iš wināh čand.
ēdōn čiyōn mard kē zarmān kē azabar nasāy bē abganēnd gandag ud pūdag
u-š azēr nasāy-nigān bē kunēnd ān mard zarmānīh rāy azēr nasāy bē āmad
nē tuwān
az Abestāg paydāg
didārēnēd ōy ātaxš ī Ohrmazd
čiyōn mard duš-zarmān kē-š zarmānīh ō gyān mad estēd u-š az abardar zamīg
nasāy abar bē pargand ay kū-š abar frōd āyē
nē-iz pas ān mard az ān gāh an-āstār hē kū frāz šud nē tuwān hē
ud pad frāz šawišnīh ud nē *ō pas pad abāz šawišnīh se gām.
32.13
āb kē-š daštān padiš šust estēd pad āfrīn-ēw mard ī ahlaw kē-š šnāyēnēdārīh ud
hu-framānīh ud pahrēz gōwēnd ud ā-š drustīh ud bēšāzišnīh abāz rasēd. nē
az Abestāg paydāg
nē āb mard ī ahlaw pad āfrīn wēš kunēd.
kū-š āfrīn ēd kunēd u-š dušwārīh bē nē wizārd
558 nē ka | hu-framānīh frāz padīrēd kū-š pahrēz bē gōwēd.
160 ⟨lwspkl⟩.
161 ⟨OḆYDkt⟩.
And by (a distance of) fifteen steps there is also a framān (sin).

And if it is the whole body, there are fifteen tanāpuhl (sins).
If a drop of the water on the body or a knot is carried to the water, then there is
a tanāpuhl (sin) on one’s account.
And if there is a knot and one side is dried, then different (sins) are on one’s
account. hamā. paiiaṯ.281
32.11
Someone interprets/explains that such-and-such is necessary:
A *prostitute followed that (interpretation); now she is full (of pollution), then
will (her sin) be of the usual tanāpuhl (sin) or of fifteen tanāpuhls?
(The pollution of) hair and nails will be in the usual way.
In rain each drop is thus (polluted).
32.12
A fire made with polluted hands, by night (hands), when they rise from sleep,
| then how much is the sin?
It is like they throw an old man under stinking and rotten dead matter and
bury him under dead matter; that man because of old age cannot come out
from dead matter.
Looking at the fire of Ohrmazd:
Like a man of evil old age that old age has come to his vital spirit and from the
higher ground dead matter was scattered over him, that is, it comes down
over him.
Afterward that man from that time is without sin; he is able to go forth;
And he is going forth and not back; he is going again three steps.
32.13
Does the water after having been used to wash a menstruating woman reach
again health and healing by a righteous man’s blessing, for which they say its
propitiation, good command, and care? No.
No blessing by a righteous man will increase (i.e., redeem) the water.
When he thus blesses, his difficulty will not be redeemed,
Not (even) if | he receives good commanding that he says (= recites blessing
for) its care.
281 An Avestan passage cited in fragmentary form, meaning something like “same protection.”
222 Chapter 32
32.14
pas ēg-iš dušwārīh čiyōn bē wizārd u-š bešāzīh abāz rasēd.
pad yazišn ī yazdān
az Abestāg paydāg
bē kē awēšān mardān kū *ō āb dahēnd ēn tis ī *ō pēš gōwēd
hōm ī hunīd ī zōhr ī kard estēd kē pēm ud jīw ayāb panīr
andar awēšān urwar kē guft kū ayābag urwarām āb-iš andar.
čē-š kard bawēd kū šnāyišn bēšāzišnīh abāz *ō āb rasīd bēd
yazišn-ēw pad nērang ī xūb bē kunēd zōhr bē ōh āb dahēd.
32.15
ziyānag ka-š ēn be kard ēg-iš tōzišn kard bawēd ayāb nē. nē.
čē-š hazār zōhr ī hōmōmand ud jīwōmand ā-š andar āb abāyēd rēxtan
u-š dah yazišn ī pad zōhr ī ātaxšān kē zōhr ud jīw padiš ōh ātaxš abāyēd burdan
559 ān zōhr. yōjdahr nigerīd ī mard ī weh ī frārōn | kard estēd
u-š ēw-sad puštag ēsm ud dō-sad puštag ēsm ī hušk ī bē *ō ātaxš ī Warahrān
abāyēd burdan
u-š tan masāy xrafstar ī ābīg hazār maxš ī ērang syā dō hazār anagr bē abāyēd
ōzadan
u-š dah mard ī tišnag ud gursnag sagr abāyēd kardan.
u-š pad abar-rawišnīh hazār abar ē āguzēd asp aštar ud hazār srōšōčaranām.
32.16
ēn tōzišn kē framūd abāyēd. ka nē kunēd ēg pad ruwān čē bēd
rad ī andar mān framūd abāyēd ka nē kunēd āškārāg-aš gyāg dōšox ∵
32.14
Then how does he set difficulty aside in order to again achieve healing?
(The healing is) by the worship of gods.
But those men that give (prayers) to the water should say before:
The libation is made with the extract of haoma that contains milk and conse-
crated milk or cheese in those plants that were said to be receptive plants,
which have water in them.
For when it is done, happiness (and) healing would have reached the water
again.
A ritual with good incantations should be performed (and) libations be given
to the water.
32.15
A young woman who has done this, then is her atonement is completed or
not? No.
For it is necessary to pour a thousand libations, containing haoma, containing
consecrated milk in the water.
And it is necessary to carry to the fire ten rites with libations and consecrated
milk.
That libation, purified (and) examined by the good righteous man, | should be
made.
And it is necessary to carry one hundred loads of firewood and two hundred
loads of dry firewood to the Warahrān Fire.282
And to kill evil animals living in the water “the size of a body,” one thousand
raging flies (and) two thousand black (flies).283
And to satiate ten thirsty and hungry men;
And he thus undergoes a thousand strokes with the horsewhip and a thousand
with the whip.284
32.16
The expiation that was ordered is necessary. If he does not do it, then what will
come to the soul?
The chief in the house ordered that it is necessary; if he does not do (it) his
place is clearly in hell.
282 PV 18.72 (A–B).

283 PV 18.73 (A).
284 PV 18.74 (A–B).
224 Chapter 33
az Abestāg paydāg
ēdōn ōy tōzišn
bē ēd nigēzēd agar nē dahēd kū bē nē wizārd ā-š andar ēw druzōmān āškārag
ud ast estišn rōšn kū-š gyāg ānōh.
32.17
ēn-iš tōzišn kē hamāg tan bē ō āb barēd ayāb srešk-ēw āb pad tan ī daštān abāz
paššinjēd ēg-iš bē abāyēd kardan ayāb juttar.
ka hamāg tan bē āwāsēnēd ēg-iš pānzdah tanāpuhl.
560 ud ka-iz | handām-ēw guft ēg-iš grihagān ī angust handām ī guft
Chapter 33
33.1
ka dast andar āb frōd kunēd ud pad daštān abāz paššinjēd pad harw srešk-ēw
tanāpuhl ōh bawēd.
ka pānzdah-sālag ēg-iš čē *paššīxt162 ēg-iš wināh ī hamāg tan *ō xōn burdan
pad ān ēwēnag hangōšīdag ō bun
ān tōzišn ī čiyōn pad hamāg tan bē āwāsēnīdan
wizārišn abāyēd kardan ayāb nē.
āsrō *sparištīg/spar-dādīg163 ēw-kardag bē-š wizārišn az ān ī ka hamāg tan and
juttar
kū hamāg ka pad ēk tis-ēw gōnag be xwāhēd ā-š pad wizārd dārišn.
zōhr ka nē ō ān āb tōzišn
162 ⟨pšyyt⟩.
163 ⟨splštyk⟩.
The Laws of Menstrual Purity 225

Thus it is his punishment.
But he explains: if he does not give, that is, he does not perform, then his exis-
tence is clearly in the house of demons.
It is obvious that his place is there.
32.17
This is the expiation for one who carries a body to the water or a drop of the
water that splashes back from the body of a menstruating woman, then is it
necessary to do (the same expiation) or is it different?
If he dries the whole body, then there are fifteen tanāpuhls for him.
And also when | one (authority) said: “a body part,” then he said that the joints
of the finger (are considered) body parts.
Chapter 33: The Laws of Menstrual Purity
33.1
If someone plunges his hands in the water and splashes (water) at a menstru-
ating woman, for each drop there is a tanāpuhl (sin on his account).
If a fifteen-year-old,285 then because he *splashed (water), his sin is like carry-
ing blood to the whole body.
In that manner a sin is similarly on his account.
The atonement is to dry the whole body.
Is such expiation/redemption of that sort is necessary or not?
The atonement of a priest in direct contact (with pollution) is different from
the one (= atonement) for the whole body.
As soon as he seeks a thing/kind of (purification) in this manner, then they
should consider him redeemed.
The libation,286 if it is not (directed) toward that water, (there is) atonement.
285 Fifteen is the ideal age, and one must know the answers to the most important existential
and doctrinal questions in order to live meaningfully as a good Zoroastrian. For the Texts
on Ethics in the Pahlavi texts see Skjaervø 2011, 192–98.
286 The main libations are Āb-zōhr, the ritual “offering to water” (Y. 63–69) and Ātaš-zōhr,
the ritual “offerings to fire.” Three essential ingredients are necessary for the offering
of Āb-zōhr: dried haoma/hōm twigs, the sap of fresh pomegranate leaves (expressed by
pounding in a mortar), together with milk. Āb-zōhr is an appropriate atonement for any-
one known to have harmed water in any way (PV 18.72); Ātaš-zōhr is the ritual offering to
fire of fat from a sacrificial animal, in which the fat caused the flames to leap up and itself
dissolved completely. On these offerings, see Boyce 1966, 100–118.
226 Chapter 33
ka nē andar ān ātaxš bē andar anīy ud āb ātaxš ud ka zōhrag hamāg az gōspand

ēg-iš ān dušxwārīh ī az āb bē barēd pad wizārd dārišn ayāb nē.
ān ī pad hamāg tan nē bē ān ī ud *tagīg164 šāyēd
bē zōhr čē zōhr ka-iz hamāg az gōspand-ēw abārīg nē juttar
561 ka-iz nē ōh ān āb ud ātaxš bē andar anīy | āb ātaxš wizārd ēg-iš pad wizārd
dārišn
33.2
daštān andar ō ātaxš burdan kār framūdan wināh čand.
čiyōn ka-š hamāg ātaxš ī pad haft kišwar zamīg bē frōwēnīd hē
pad srāyīdan kardag estām ōh bawēd
ka estām pad ēw-dastīg frāz kunēd ēd xwārtar.
33.3
daštān kē ātaxš wēnēd ayāb-iš frāz se gām ud pānzdah gām šawēd ēg-iš wināh
čand.
pad wēnišn framān
ka-iz čirāɣ ayāb brāh wēnēd ā-iz ōh bēd
ka *frōg wēnēd nē bawēd ud pas se gām tanāpuhl ud pad pānzdah gām framān
ka-š tabišn abar rasēd ēw-kardag u-š yāt bē bun.
164 ⟨wtkyn’⟩.
If it (= the libation) is not (directed) toward that fire, but toward another one,
and the water and the fire, and if the whole libation is (made of) sheep’s
milk, then in order to remove that discomfort/difficulty from the water,
should it be considered atoned for or not?
The one (= purification) for the whole body is not permitted, except a *quick
one (?).287
Except the libation, because the libation even if it is all from sheep’s milk, it is
not different (from) the others.
Even if it is not toward that water and fire but toward other | water and fire, it
should be considered atoned for/redeemed.
33.2
Someone carries menstrual blood to the fire and orders work, how much is the
sin?
As if he has scattered (the pollution to) all the fires of the seven continents of
the earth.288
For the section on (the ritual of) estām, protection,289 it is thus.
If someone performs the estām by one hand/only once, then it is (considered)
less.
33.3
A menstruating woman, when (she) sees the fire or goes (toward the fire) with-
in three steps and fifteen steps, then how much is her sin?
By looking at (the fire), there is a framān (sin).
If she even looks at the lamp or the glow (of the fire), then she becomes (guilty).
If she sees the *brightness, she does not become (a sinner) and after three
steps it is a tanāpuhl (sin) and after fifteen steps it is a framān (sin).
If the warmth/heat (of the fire) reaches her directly, a yāt (sin) is on her
account.290
287 The term used here is unclear; it can be translated and interpreted in different ways.
288 According to the Iranian tradition, the world was divided into seven concentric regions
(haft kešwar). They were formed at the beginning of the creation, when the star Sirius (Av.
Tištrya-, Mid.Pers. Tištar) produced rain, as the result of which different seas appeared
and the earth was divided into seven parts (Bundahišn, TD 1, fol. 30r; tr. Anklesaria, chap. 8,
90–91; Zādspram, chap. 3.33–35).
289 Estām/stūm/satum is a ritual of praise for the souls of deceased relatives. It consists of
consecrating, by recital of Yasna 26, ritually pure food for the soul’s sake, and a share
being set aside for the dog (Modi 1937, 402–4). The ritual is celebrated as part of the funer-
ary or commemorative rituals. See Kotwal and Choksy 2013.
290 In connection see Dēnkard 5, chap. 19.16; Amouzgar and Tafazzoli 2000, 65.
228 Chapter 33
zan ī nasāy ka pad wināhgārīh andar sīh gām šawēd ēg-iš framān-ēw wināh ud
tā se gām wēš nē bawēd
ka andar se gām šawēd tanāpuhl ka-š tābišn abar rasēd
nasāy ī sagdīd nē dīd nē āmār
562 čē ka andar sīh gām burd framānīg ud tā se gām wēš nēst | pad se gām tanāpuhl
ud ka-š tabišn abar rasēd margarzān.
33.4
az mard ī ahlaw ēg-iš pahrēzišn čiyōn kunišn.
kē-š pursagīh ud se gām az aš ēg-iš pahrēzišn
u-šān a-fšūnišn165 az mard-ēw ahlaw ham-pursagīh se gām az jud-dēw-dād
paydāg ∵
ēn petyārag ī daštān ēg-iš paywēhag marnjēnišn čiyōn.
was-marnjēnīdartar az nasāy kē pad aš hamē zanēd
az Abestāg paydāg
čē ast ān druz ēdōn was-ōz Spitāmān Zarduxšt kē nāyrīg ī daštān petyāragēnēd.
čiyōn ān az harwist axw ī astōmand bē pad marnjēnišn abesīhēnēd kū bē
ōzanēd u-š abar bē dwārēd
ast meh-iz ēw čē pad-iz aš ōh zanēd
33.5
ka se tan pad ēw gyāg nišīnēnd ēk ēw-bar ud ēk daštān ēk ān kē pad pixag šust
ēstēd
u-š nō šabag dāštan abāyēd
165 ⟨ʾpšwnšn⟩ the word appears in the Pahlavi Yasna 49:4, fšuiiasu afšuiiaṇtō, “breeding no
cattle among cattle-breeders,” see Humbach, et al., 1991, part, I, 180.
If a polluted woman by sinfulness goes within thirty steps, then there is a

framān sin for her, and until three steps, her sin will not be more than a
framān (= she will not get additional sins).
If she goes within three steps, when the warmth (of the fire) reaches her, it is
a tanāpuhl (sin).
Not to be reckoned (if) she did not see a corpse seen by a dog,
Because if she went within thirty steps, it is a framān (sin), and until three
steps the sin is not more, | (but) more than three steps, it is a tanāpuhl (sin).
And if the warmth (of the fire) reaches her (= the menstruating woman), it is
a deserving-death (sin).
33.4
Then how one should care for a righteous man?
By questioning and staying (at a distance of) three steps away from her (= the
menstruating woman’s) evil eye.291
And those who are not cattle breeders, consultation with a righteous man is (at
the distance of) three steps, this is known from the Jud-dēw-dād.
This misfortune of menstruation, how is the contamination (and) the
destruction?
It is much more destructive than the corpse demon that always strikes by the
evil eye.
Because that demon is so powerful, O Zarathustra of the Spitama family that
hurts (even) the menstruating women and destroys all of existence when it
attacks and runs over it.
It is also powerful because it strikes (= she destroys) with the evil eye.292
33.5
If three people are sitting in one place, a sole carrier, a menstruating woman,
and the one whose limbs were washed with pixag,
Then the nine nights (ceremony) is necessary (for all of them).
291 For Zoroastrians a menstruating woman is in a state of temporary demon possession and
her gaze is so polluted that it must be kept away from fire, water, vegetation, ritual imple-
ments, and men during this period. The Zoroastrian law requires menstruating women to
remain sequestered in a daštānistān, or “place of menstruation.”
292 PV 16.3 (A–B); Šnš 3.29.
230 Chapter 33
33.6
563 ātaxš andar mān-ēw zarmānīh abar rasīd ēstēd | u-š az marg bīm
ēg az awēšān rāy kē ātaxš bē abrōzišn
ka az awēšān dō ayāb ēk ān ī grāytar kadām šāyēd ka bē abrōzēnēd
33.7
ka az awēšān ēk šāyēd kadām weh.
ān ī šāyīg166 nišistag sē bār dast pad gōmēz sē bār pad āb frāz ē šōyēd ō ātaxš
frāz ē barēd ēsm ī hūšk ī pad rōšnīh nigerēd
ka ast ān nāmčišt ī ēk-bar ud ēk ān ī rēman daštān
ān az nāmčišt sē bār *gawag167 pad gōmēz frāz ēd šoyēd se bar tan pad āb ē
yōjdahrēnēd ō ān ātaxš ēsm frāz ē barēd
33.8
ka ēk ān ī rēman daštān bē hilēd tā ātaxš ī Ohrmazd az suy ud sarmāg ranj bē
widerēd.
čē rāy ēdōn grāy ātaxš ī Ohrmazd bē abāyēd hilēd tā widerēd nē šāyēd ka bē
abrōzēd.
ēd rāy čē andar se šabag čahār ēk ān kē dēn ī māzdēsnān dām āhōgēnēd kū pad
564 xēm wattar bē kunēd panj-ēwēnag ēwēnag ī āb ud urwar bar wattar | kunēd
kē ōy ham mar dast abar nīhēd ēw šab frazānagīh pādīrānēnēd
kū frazām ī kār ud dādestān wattar dīd
andar se šabag kē-š pad tan-gumēzišnīh abar rawēd pānzdah šab frazānagīh
pādīrānēnēd
33.9
ka-š ōh gāyēd ān ahlaw. pas ōh bawēd mērag ud ziyānag.
33.10
zan kē daštān ēg-iš az nīšān daštān būd ud čē ud čand ud čiyōn.
ka-š xōn ēg-iš daštān grāy
166 ⟨šʾdyk⟩.
167 ⟨dwk’⟩.
33.6
A fire in a house has fallen into decay | and there is fear of its death:
Then who should kindle the fire among them (= the household)?
If one or two among them are more inclined, which one should kindle the fire?
33.7
Which one of the two is better (to kindle the fire)?
The one who is placed in a better position (religiously or physically), let him
wash his hands three times with bull’s urine, three times with water, (and)
bring forth to the fire dry firewood, observed/examined in light.
(If) this is the notorious/well-known case of a sole carrier293 (of dead matter)
and a polluted menstruating woman (mentioned above):
Of this well-known case, one should wash one’s *hands three times with bull’s
urine, purify one’s body with water three times, (and then) bring forth fire-
wood to the fire.
33.8
If that polluted menstruating woman leaves the fire of Ohrmazd until it dies
from hunger, coldness, (and) exertion:
What inclines her to leave the fire of Ohrmazd until it dies (and) why it is not
permitted to kindle it?
Because during three nights she defiles one-fourth of the Mazdayasnians’ crea-
tures, that is, she makes them evil in nature (and) makes bad one-fifth of the
waters, plants, and fruits. |
By the same account, when she places her hands (on creatures, etc.) in one
night she impedes (= steals their) wisdom;
One saw the end of the work and the worse judgment:
In these three nights of mixture, she steals fifteen nights of wisdom.
33.9
If he copulates with her, that righteous person, then it is thus (as) husband and
wife.
33.10
A woman who is in menses, then she has marks of menstruation and what,
how much, and how (are they)?
If she has blood flow, her menses are severe:
293 PV 3.14 (A–H).

232 Chapter 33
ud ka-š hambun-iz zardīh ud daxšag zardīh

ka-š xōn hambun-iz wašt u-š nam ēdōn čihrag paydāg ēg-iz daštān az ān gyāg
paydāg
az Abestāg paydāg
čihragōmand ud daxšagōmand ud zard gōn xōnōmand ān ī grāy
čand-iš hambun-iz
čiyōn-iš ēn čē-š jud-dādestānīh
ēn harw se gōn ka hambun-iz suxr ayāb zard ayāb gōnag wašt ēstēd
ka-iz ōh sabzīh ud asēmēnīh168 wašt ēstēd ā-iz ēdōn .
33.11
ka-š daštān ēn andak ayāb ēwar ud nē nigerēd bē rawēd rāh ud gyāg ud tis ī
565 pad rāh |
ka-š pāy abar nīhēd awiš pahikōbēd169 čiyōn bawēd ∵
bē-iz dār ī hušk ī ō ēsmīh ī. ātaxš windīd ēstēd
čē ān ī warōmand ud ābān ēč tis nē daštānīg ān az ātaxš ī Warahrān pahrēxtan
nē pad ān zamān bawēd ka ēwar tā pad gumānīg rēman nē bawēd
pad-iz ēwarīh tā nigerīdan ī pad čašm nē bawēd
33.12
ka bē dānēd kū daštān ēg-iš pad gyāg bē nišīnišn ayāb-iš bē pēš šawišn
ān ī-š padiš nišast ān-iš padiš abar bē raft ēg-iš dādestān čē .
ān-iš pas az dārišn rasēd hamē kunēd juttar bawēd čē ud čiyōn.
168 ⟨ʾsmynyn’yh⟩.
169 Ms: ptkpyt’.
And if she has (even) the least amount of yellow (discharge) and the yellow
marks,
If (even) the least amount of blood changed and (some sort of) moisture such
as čihrag is evident, then the menstruation is also evident from that place.
(Women) with čihrag, with daxšag, and yellow color (discharges), with
blood294 which is severe,
How much is the minimal amount?
On this (subject some authority) is of different judgment:
Each of these three colors, if there is a hint of a red or yellow tint or the color
has changed.
If (the color) has also changed to green or a silver color, then that too (is still a
sign of pollution).295
33.11
If her menses are light or (she knows for) certain (that her menstruation has
not started) and she does not examine herself, and (she) goes to roads and
places, and (there is) something on her way |:
If she puts her foot on it (or) bumps into it, how is it?
Except dry wood for fuel which she has acquired for (making) a fire;
Because that which is doubtful, and the waters, and things that are not pertain-
ing to menstruation should be guarded against the Warahrān Fire.
This (= pollution) is not until the time when one is certain (about being in
menses); as long as there is doubt, one is not polluted.
Also certainty is not (valid) until there is observation/examination with the
eyes.
33.12
If she knows that she is in menses, then should she be sitting (in the secluded
place) immediately or continue whatever she was doing?
What is the decision about anything she sat on and anywhere she went (while
in menses)?296
What she has in her possession, will it be different? What and how?
294 The three technical terms čihragōmand, daxšagōmand, and xōnōmand (Av. ciθrauuaiti,
daxštauuaiti, and vohunauuaiti, AirWb. cols. 588, 677, 1433), a woman having a period,
menstruating, and bleeding, are usually used to describe different phases of menstrua-
tion. On these terms, see Panaino 2009.
295 Here we have a restatement in more exact terms of PV 16.1–2 (A–C).
296 Šnš 3.1.
234 Chapter 33
dānēd ayāb gumān kū az daštān. ēg-iš andar kār ēstišn

harw čē-š az dārišn bē hišt pāk
ud harw čē pad daštān andar bē nišast ān daštānīg. čiyōn
33.13
566 kū-š az dārišn bē hilēd čiyōn kū-š a-dārišn grift | u-š andar bē nišast.
ka-š pad bālišn daštān bē bawēd az bālišn ō bōb ud az bōb ō šādurwān az
šādurwān bē ō zamīg āyēd
ēg-iš hamāg az dārišn bē hilēd hamāg pāk
ud ka-š pad šādurwān daštān bē bawēd ul ō bōb šāwēd bōb rēman šādurwān
pāk.
33.14
ka pad ardīg ēstēd u-š daštān bē bēd ka pad azabar ayāb azēr āyēd čiyōn bawēd.
har dō pāk. čē-š ān hamāg andar dārišn ∵
kū-mān āgāh ud šarmgāh dīd tis pāyēd
kū-mān ā *bē170 šarmgāh wēnēd šāyēd.
pad čāstag-ēw Abargīg ēč a-kār nēst
čē-š harw čiyōn-iš ō dānišn rasēd ēg-iš pad gyāg andar kār estišn u-š jāmag ud
tis ⟨ī⟩ az xwēš judāg bē kunišn
jāmag ud tis ī pad tan dārēd pēšīh ud pasīh nē āmār čē harw čē pēštar kunēd
šāyēd .
170 ⟨bw⟩.
She thinks that she might be in menses, then should she stop her work?
Anything she has in possession and she puts aside is pure.
And anything she sat on while in menses pertains to menstruation. How
is it?297
33.13
When she leaves off from holding in her possession, how about it | and (the
things) she sat on:
If there is blood flow of menses on the pillow, it (= the blood) transmits from
the pillow to the carpet and from the carpet to the dais and from the dais to
the earth:
Then (if) she leaves off everything that she has in possession (e.g., jewelry),
they are all pure.
And if there is blood flow of menses on the dais and going up to the carpet, the
carpet is polluted, the dais is pure.298
33.14
If she stands in an upright position and she is in menses, how about above or
under (her)?
Both (parts) are pure, because she keeps all (the blood) inside.
When we are aware (that is, women) and examined the pudenda, everything
must be protected (from menses).
It is permitted that we look at/examine the pudenda.
According to one teaching, that of Abargites, not any thing is useless (= not
everything is unfit to use).
Because as soon as she knows (that she is in menses), then immediately she
should stop her work (= whatever she was doing), and take off her garments
and other things (from her body);
(Taking off) garments and things (e.g., jewelry) that she wears before and after
(menstruation occurs) is not counted, because whatever she does first, it is
permitted.299
297 Šnš 3.1.

298 Šnš 3.2–3.
299 Šnš 3.4.
236 Chapter 33
33.15
567 dast ī šabēn ka ō ātaxš barēd ayāb ō estām barēd ud estām | frāz ōh ātaxš barēd
dādestān čiyōn.
ka ātaxš barēd
xwadāy būd ī sālīg pad āb ud ātaxš tanāpuhlagān guft
mādagwar ān ī ōy pad brāh ud xwarg ōh bawēd
pad estām kardag agar dād estēd guft estēd pad *purrgāh171 *ōh bawēd.
33.16
rōy ud sar ī wēnīg ud čašm ud azēr ī kaš ud azēr i šnūg ud pāy
az bāmdād ka nē šōyēd ēg-iš wināh ī āb ōh bun bawēd ayāb nē.
33.17
rān ud sar ī wēnīg ud čašm pad gōmēz ōh šōyišn pad-iz āb
ud ka nē šōyēd yazišn kunēd ān yazišn dādestān čē.
dastwarān pad nidom guft hēnd
ud az man bē nē šāyēd.
sar ka andar haftag-ēw pad gōmēz bē šōyēd abārīg rōz ka pad āb bē šōyēd pāk .
ud hixr ī azēr ī kaš ud šnūg ud pāy harw čē gandag ka pad āb bē šōyēd bōdōzedīh
⟨ī⟩ āb ud hixr ī ō āb barišnīh-iz ōh bawēd
ka nē šōyēd ud gandag ō barsom ud mard ī ahlaw rasēd bē pad čāštag ī
Nēryōsang ēnyā nē šāyēd
171 ⟨pwlgʾn’⟩.
33.15
If someone brings night hands (= unwashed hands) to the fire or to estām, the
rite praising the fire, and brings estām | to the fire, what is the decision?300
If he carries a fire:
(If) he was in charge for the year over the water and fire, it is said (to be) a
capital sin.
Especially (regarding) the glow and the ember (of the fire), it will be in the
usual way.
If it was given to the portion of estām, it is said, it thus becomes (pure) in the
usual way in the *fullness of time.
33.16
The face, the tip of the nose, the eyes, under the armpits, under the knees, and
the feet: when someone does not wash from dawn, then is the sin of water
on his account or not?
33.17
The thighs, the tip of the nose, and the eyes should be washed with bull’s urine
and also with water.
And if he does not wash, and he worships, what is the decision about that
worship?
The priests have said: It is the least.
And in my view, it is not permitted.
If someone washes the head once a week with bull’s urine and other days with
water, it is clean.
And the dry dead matter of under the armpits, the knees, the feet, (and) any
foulness that he washes with the water it is of bōdōzed301 sin toward water,
and there is also the sin of carrying dry dead matter to the water.
If one does not wash, and the foulness reaches the barsom and the righteous
man, except in the teaching of Nērōsang, it is not permitted.
300 For the rite see Kotwal and Choksy 2013; see also note 289.
301 Bōdōzed, offenses or injuries committed through negligence; it includes deliberate and
negligent sullying of fire, water, and the drōn offering; damaging food, such as barley; de-
stroying and harming objects, such as walls, clothing, and property; and tormenting poor
people. See Macuch 2003, 181; Macuch 2005c, 379.
238 Chapter 33
33.18
568 zan ī daštān ka barsom dārēd ud yazišn-ēw hamē | kunēd ayāb pādyāb-ēw
dārēd
bē hilēd bē šawēd šāyēd ayāb nē.
barsom ud pādyābīh rēman nē kunēd
u-š barsom abāz ōh barsom-dān abganišn.
u-š pādyāb be hilišn u-š be šawišn
ud harw čē-š be hišt bē šud jud agar abāz ōh paymānag āyēd u-š nē nigerīd
ayāb andar nigerīd u-š daštān tā a-padyāb nē bawēd
ka-š nigerīd u-š daštān u-š pas nigerīd pādyābīh hamāg pāk
barsom ka bē dahēd u-š xwad awiš šawēd ayāb pādyābīh
az ān ī ka čēh andar zamān ka-š gāh padiš widašt rāy ān ī bē dahēd šāyēd
ud ān gāh padiš widašt šāyēd
ka-š az daštān šust u-š abāz awiš šawēd šāyēd.
33.19
jāmag ud *muhragōn172 tis pad tan dārēd čiyōn.
harw čē andar ēn paymānag ī čiyōn gumānīg bawēd tā šarmgāh dīd ēwarīh ōy
569 nē bawēd ∵ |
ka barsom *čīnēd ast čīd ud ast nē čīd gumānīg bawēd
33.20
bē šawēd bē nigerēd u-š daštān čiyōn bawēd.
šāyēd ayāb nē.
ēč juttarīh nēst
Rōšn-Ohrmazd guft kē ēdōn ruwān-dōstīhātar ka ēk ī nōg abāz čīnēd
33.21
ka wāz dārēd u-š gumānīg
ēg-iš jāmag xwēš tan čiyōn abāg kunišn
u-š wāz bē gōwišn ayāb nē ud yašt čiyōn bawēd.
172 ⟨mwhlkwn⟩.
33.18
A menstruating woman holds the barsom and is performing a sacrifice | or is
taking a ceremonial ablution:
She abandons it and goes, is it permitted or not?
She does not pollute the barsom and the ceremonial ablution.
And she should toss the barsom into the barsom-holder.
And she should leave the ablution and go.
And whatever she left and went, she should not look at until she returns to the
right measure (= when her menses ends and she becomes pure).
(If) she looked at things while she was in menstruation (then) they are not
ritually clean.
(This is the case) if she looked and is in menses; then, if she looked after (she
becomes pure), everything is ritually pure.
If she gives the barsom, and she herself goes toward it or the ritual implements:
From the time when the division of day is passed, what she gives is permitted.
And that division of the day that is passed, it is permitted.
If she washed (herself) from menstruation and goes again towards it (= bar-
som), it is permitted.302
33.19
How about the garments and *beads and things that she is wearing?
Whatever is in the state of doubt, until she has inspected the pudenda, there is
no certainty for her. |
If she piles up barsom: she has doubt (about the time when her menses oc-
curred while she was gathering the barsom, i.e., what portion of what she
gathered is pure and what portion impure).
33.20
When she proceeds to examine herself and she is in menses, how is it?
Is it permitted or not?
Nothing is different.
Rošn-Ohrmazd said: It is of greater love for the soul, if she piles up a new
barsom.
33.21
If she holds wāz, blessing, and she is doubtful:
Then what she should do with the clothing she is wearing?
Should she say the wāz or not, and how about (reciting of) the yašt?
302 PV 16.2 (D–F).

240 Chapter 33
čiyōn gumānīg bawēd ēg-iš wāz bē gōwišn u-š pad ēw-dastīg kustīg abāz
wišāyišn u-š jāmag az xwēš ⟨tan⟩ abāz kunišn u-š jāmag pāk
u-š yašt ēdōn čiyōn-iš būd173 ka bē šud
Wehšābuhr guft ay pad xānag ī amāh ā-šān hamē yašt-ēw nōg abāz kard
33.22
andar warōmandīh ka šarmgāh nē nigerīd pādixsāy ayāb nē ∵
ud Gōgušnasp guft ay pad-iz ēwarīh pādixšāy
ka gumānīg bē bawēd nigerīdan rāy pad šab ātaxš pādixšāy kardan ud abrōxtan
570 ud ka-š nigerēd u- | š daštān sar frāz174 nē pādixšāy kardan kardan
u-š kas pādixšāy rāy framāyišn tā-š frāz kunēd
33.23
ka im-rōz danēd kū dīg ayāb dōš daštān būd175 ēg-iš dādestān čiyōn.
ham-karzagīhā az dānistān frāz
Pēšagsīr gōwēnd kū abārīg tis ⟨az⟩ bunīh
ast kē ēdōn gōwēd kū-š tuhīg az bunīh u-š abārīg tis az dānist frāz
Mēdōmāh kas kē-š abāg ōy ham-karzag bawēd wastarg kē abāg ōy ham-karzag
bawēd pādyabīh ī andar pānzdah gām ēk-iz nē rēman.
ud Abarg guft ay pad *ēw176 dāram ka ham-barsom-ēw abāz čīnēd.
33.24
ka daštān u-š šusr ud ayāb huškān bē āyēd ēg-iš Abestāg čamišn gōwišn ayāb
nē.
bē-š abāyēd guftan ka nē gōwēd nē šayēd.
173 ⟨YHWWN-yt’⟩.
174 ⟨sl plʾc’⟩.
175 ⟨YHWWN-yt’⟩.
176 ⟨yʾwww⟩.
When she is doubtful, then she should say the wāz, open the sacred girdle with
one hand, and take off her clothes; then her clothes are pure.
And the yašt was as it went (= as it was recited).
Wehšābuhr said: At our house, they always performed a new yašt.303
33.22
In a case of doubt, if she does not inspect the pudenda, is it permitted or not?
And Gōgušnasp said: In case of certainty, it is permitted.304
If she is doubtful, for the sake of inspecting, at night she is permitted to make
and kindle a fire. And if she inspects and she is in menses,305 | she is not
permitted to make (a fire).
And someone who has authority should be ordered to kindle (a fire).306
33.23
If today she knows that yesterday or last night she was in menses, then what is
the decision?
It is (a case of) contact with polluting persons or things from the moment she
knows.
The Pēšagsīrites say: Other things (= stages) are from the beginning.
There is one (authority) who says: the tuhīg307 stage is from the beginning,
while the other stages (begin) from the time of knowledge.
(For) Mēdōmāh, if someone is in direct contact with her, the clothing/bedding
that is in direct contact with her (needs to undergo) the ablution in fifteen
steps, (but) that, too, is not polluted.
And Abarg said: I hold that one should gather also a (new) barsom.308
33.24
If menstruation, ejaculation, or dried up things (= scale disease?) occurs, then
should the Avestan formula for urination be recited or not?
It should be recited; if it is not recited, it is not permitted.309
303 PV 16.2 (G).

304 Here the problem is one of objective doubt (warōmandīh) while the next case is one of
subjective doubt (gumānīg), where she is doubtful.
305 That is, she can confirm its presence without a fire.
306 PV 16.2 (H–J).
307 The technical term tuhīg, which is also spelled tahīg/tahag, seems to be a term for a
source of impurity or the time of waiting for a menstruating woman to become clean.
308 PV 16.2 (I).
309 PV 16.2 (K).
242 Chapter 33
33.25
ka hixr az tan ī daštān bē ō mard rasīd estēd čiyōn.
571 dānēd kē az dōš | daštān būd
hixr ī az tan ī zan bē ō mard rasīd estēd
pas-iz kas tis abāg ōy ham-karzag ēk-iz nē rēman
Mēdōmāhīg pādyābīh ⟨ī⟩ andar pānzdah gām pad grift estēd guft estēd
Abargīg a-pādyābīh gōwēnd.
33.26
daštānestān deh ud was kunišn ayāb amaragān ayāb harw kas jud jud ōh kunišn
wehān pōryōtkēšān harw kas pad xānag ī xwēš kard hēnd
ud pad čāštag ī Abargīg pad amaragān nē pādixšāy hēnd kardan
Mēdōmāhīg ud Pēšagsīr pad saxtīh guft estēd kū pad amaragān nē kunišn
ud az man bē ēd rāy kū wināh ī rōspīgīh andar jastan bīm.
33.27
ka-š kard ēg-iš dādestān čē pākīh ud rēmanīh čē ud čiyōn.
ka a-kār nē grift pāk ud pad hamāg kār
ud ka kār grift ēg-iš tahīgīh rēmanīh u-š frāy ud pēšag ud fragān hamāg hixr ⟨ī⟩
grāy
572 ka-iz xānag-ēw ī pad ēn kār bē paydāg | jud ēdōn bawēd
ka andar xānag gyāg-ēw bē paydāg jud ān sōg rēman bawēd
ka nē paydāgēnīd hamāg pāk
ud ka abar-zamīg-ēw pad ēd menišn andar frāz āstārēnīd177 kū pad daštānestān
dāram ā-iz ān and rēman
177 ⟨ʾstlwnyt⟩.
33.25
If dry dead matter of a menstruating woman reaches a man, how is it?
She knows that she was in menses since the night before:310 |
Dry dead matter from the woman’s body has reached the man,
(However,) even after persons (and) things have been in direct contact with
her, in that case too, they are not polluted.
The Mēdōmāhites have said: The ablution in fifteen steps should be taken.
The Abargites say: No ablution.
33.26
The “secluded places for menstruating women” in the village: should they build
many, or share, or should each person make one separately?
The first good teachers, each had made (one) in their own house.
And in the teaching of Abarg: They are not permitted to make it in a shared
(place).
The Mēdōmahites and Pēšagsīr have said: In tough (situations) it should not be
made in a shared (place).
And in my view, except if there is concern that the sin of whoredom will
occur.311
33.27
If someone made (a secluded place), then what is the decision, what is the
purity, and how and what is the pollution?
If it has not been used, it is pure and (can be used) for any work.
If it has been used, then there is the tahīg pollution and more, and its parts and
foundations are all heavy dry dead matter.
If even a house (is made) for this work, | it is evident that would be different.
If inside a house a place (is made for this work), it is evident that side, it is (all)
polluted.
If it is not made revealed (that is made for this work), all is pure.
And if over a land one transgressed/sinned with this thought, that “I keep
(that part of the land) for (building) the secluded place,” then that much is
polluted.
310 PV 16.2 (I).

311 PV 16.2 (L–O).
312 PV 16.2 (P–R).
244 Chapter 33
33.28
ka-iz wazurg ud pad paymānag bowandag pad sar-ēw yazišn hamē kunēd
čiyōn.
ka daštān pādyābīh nē wēnēd xānag hamāg pad daštānestān nē paydāgēnīd
estēd šāyēd.
33.29
daštānestān ka an-ērān bē bawēd bīm wirāstan pādixsāy ayāb nē.
bērōn pad āb pādixšāy wirāstan
andarrōn ka kand ayāb jud šāyēd
ān tōf-ēw bārīk ā-š pad gōmēz ayāb pad āb tan-tōhmag jud bē kardan
ud ān ī abārīg pad āb pādixšāy.
33.30
ka barsom-dān andar dast dārēd ud pad rawišn estēd ud gumānīg kū-m daštān
573 pad rawišn az dast frōd nīhēd pādyāb bawēd ayāb nē. | nē.
33.31
daštānestān paymānag ī rēmanīh čand ud tā kū-š rēmanīh
pad ēw bār ī naxust ayāb se bār.
pad ān ī Abargīg pad naxust bār ud pad ān ī Pēšagsīrīg pad se bār frāy ud pēšag
ud hamāg tis-ēw hixr ī grāy
Mēdōmāhīg ēg-iš tuhīgīh ān and rēman ud pad-iz bālāy ēdōn.
33.32
ka nē pad daštānestān paydāgenīd estēd ēg-iš dādestān čiyōn.
ka-š daštān aziš āmad pad gyāg pāk.
33.28
If it (= the place/house) is large and complete in measure, at one end one is
making a worship (= a sacrifice to the gods), how is it?
If a menstruating woman does not see the ceremonial ablution/implements
(and) the entire house is not revealed as daštānestān, “the secluded place,”
it is permitted.
33.29
If there is fear that the secluded place is of non-Iranians, is it permitted to
restore or not?
Outside is permitted to restore with water;
Inside, when it is dug or (made) separate, it is permitted.
That narrow layer thus for bull’s urine or for the *agricultural water should be
made separate;
And other (part) is permitted for the water.
33.30
If someone holds the barsom container in her hands and starts going (to per-
form or carry through a task) and is uncertain (thinking), “I am in menses”:
While she is going she puts it (= the barsom container) down, is it ritually clean
or not? | No.
33.31
What is the measure of pollution of a menstrual hut and how far does its pol-
lution (reach),
at the first time (of its use/of menstrual onset) or (after) three times?
According to the Abargites, at the first time and according to the Pēšagsīrites
at the third time, (or) more, and organs and every object (exposed to the
menstruation are polluted so as to cause pollution to the degree of) more
severe dry dead matter.
The Mēdōmāhites (consider) that pollution would be transmitted through the
empty space and also to the height of it (= the menstrual hut).313
33.32
If it has not been made clear that it is a menstrual hut, then what is the decision?
If a menstruating woman comes out from it, it is immediately pure.
313 On transmission of impurity from the dead matter to interior spaces, see Elman and
Skjærvø 2014.
246 Chapter 33
33.33
ka tōf-ēw pad ēd kār kard ēstēd čiyōn.
ka-š daštān andar nišast ēdōn bawēd čiyōn daštānestān
Mēdōmāhīg tuhīgīh ān and rēman
Pēšagsīrīg-iz ham ēdōn.
pādyābīh ī az zan ī daštān pahrēxtan abāyēd
ud ka andar paymānag-ēw šawēd ka pad sōg abāz paymāyēd šāyēd ayāb pad
rāh ī nazdīktar paymānag abāyēd paymūdan
33.34
u-š dēwār anīy tis ī pēš āmār ast ayāb nē.
574 pad-iš rāh ī nazdīktar paymāyišn178 ud aziš | ⟨dēwār?/anīy⟩ tis-iz āmār nēst.
33.35
ēn pahrēz kadām kē-š pānzdah gām andar abāyēd
barsom ud harw čē abāg barsom kār ān ī čiyōn zōhrag ud *ēbyānghan ud
parāhōm ud jīw.
ka dast pad pādyāb āwāsēnīd estēd a-pādyāb nē bawēd
ka nē āwāsēnīd estēd
Pēšagsīrīg pādyāb
Mēdōmāhīg pad nē kard estēd guft estēd
čē-šān nē wizīd kū āb tis-ēw ēw-kardag. pad rēmanīh a-pādyābīh wizīr nē kard
agar ēw-kardag rēman a-pādyāb
jud-kardagīh pad rēmanīh a-pādyābīh wizīr nē kard
rāh ud ēw-iz kaft179 astag bē az se gām rēmanīh nē kunēd pādyāb
ka bē šud āb pāk čē āb jud bē nē bawēd
pad čāštag ī Mardbūd ī nihāneniz āyēnd-iz ka-š abāz wašt a-pāk
178 ⟨ptmwšn’⟩.
179 ⟨kpt’⟩.
33.33
If a part has been made for this purpose, how is it?
If the woman in menses has sat down on it, it becomes like a menstrual hut.
For the Mēdōmāhites, it is like the empty space (tuhīgīh) and that much (space
she sat on) is polluted.
For the Pēšagsīrites also it is the same.
Pure things must be protected from menstruating women.
And when she goes to (that place) during her period, should she measure (her
way) by the side or by the nearest road?
33.34
And does the wall (or) other things that may have been there before (building
the hut) count or not?
Considering the nearest road to it and | other things are not counted.
33.35
What is the care for which fifteen steps are necessary?
The barsom and whatever is related with barsom, such as the libation, the sa-
cred girdle, the consecrated drink, and the consecrated milk.314
If one’s hands were dried off for ceremonial ablution, one does not become
ritually unclean.
If (one’s hands) were not dried off:
The Pēšagsīrites: One is ritually clean.
The Mēdōmāhites did not make a statement about it.
Because they did not select/choose (= consider) the water as a thing of one
piece, the decision was not made about the pollution (and the case of being)
ritually unclean.
If (the water is considered as a thing) of one piece, there is pollution and it is
ritually unclean.
(Regarding) not being of one piece, they did not make a decision about (the
case of being) ritually unclean.
A bone is fallen on a road, it does not make one polluted (and) one is ritually
clean, (if one is) three steps away.
If (water) flows (across a certain area), the water is pure because the water is
not separate (= cannot be divided).
According to the teaching of Mardbūd: (When the water) flows down, if it
turns back it is impure.
314 PV 16.4 (B); Šnš 3.10.

248 Chapter 33
ud ka nazdīk ī warr-ēw bē nišīnēd a-pādyāb ka bē šud pad gyāg pāk

ka pad paymānag ī pad-sar-ēw daštān nišīnēd
575 pad sar-ēw pād- | yābīh hamē *āhanjīnēd180 ud nē wēnēd šāyēd.
33.36
ka daštān azabar ayāb azēr ud ayāb pādyābīh azēr ayāb azabar ā-š paymānag
ī ēdōn čiyōn.
ān ī pad zamīg ayāb juttar.
ka pādyābīh azabar ā-š paymānag ī čiyōn
ān pad zamīg
33.37
ka daštān azabar wirāst pad azēr ud gil181 ud xāk šāyēd
ka pad rawišn ham-ēdōn čiyōn pad nasāy ayāb juttar.
ham ēdōn se gām was
33.38
bē se gām ka pad bār ud tā wārestān
pad rawišn āb abar gīrēd
pānzdah gām nēst šāyēd ayāb nē.
ka-š dast andar āb hamē dārēnīd barēd182 abar gīrēd bē rawišn estišn ud se gām
ast šāyēd.
xwarišn ī ō zan ī daštān pad čē frāz barēnd.
pad āhanēn ayāb pad srubēn ⟨ayāb⟩ *ayōxšust ī nidom.
33.39
wastarg ī zan ī daštān rēman ī tā čē-sāmānag ī.
576 ān ī ān kār rāy kard estēd ka-š | ēk bār dāšt
bē pad ān kār tā pad ēč kār ī didīgar nē šāyēd
ka *dōsēn183 bē bawēd pad gōmēz ēdōn bē šōyēd ī-š gōmēz ī rōšn frōd āyēd
180 ⟨ʾzʾwcynd⟩.
181 ⟨gwl⟩.
182 ⟨blyt⟩.
183 ⟨dwčd/yn’⟩.
If (the polluted person) sits near a lake, it is ritually unclean; when (that per-
son) goes away, on the spot (= immediately) it is pure.
If in a period, she sits at the beginning of a menstruation,
At the beginning of the ceremonial ablution, | while one is drawing (water), if
he does not inspect (the water), it is permitted.
33.36
If (the blood from) menstruation is above, or below, and or (what is) ritually
clean is below or overhanging, then what is the measure?
Is it that of the earth or different?
If the ritually pure (things) are above, then what is the measure?
(The proportion/measure) is of the earth.
33.37
If the menstruating woman is established above (= in the upper part of the
house), (things made in) clay and dust are permitted below.
If one is going forward, is it the same as the (case of) dead matter or is it
different?
It is the same; three steps away from (menstruating woman) is enough.
33.38
At a distance of three steps from the shore and the reservoir:
One is going to get water;
If (the distance) is not fifteen steps, is it permitted or not?
If one is lowering his/her hands in the water, gets water and keeps on going, a
distance of three steps is permitted.
In what (kind of vessels) should food for a menstruating woman be carried?
In (vessels) made of iron, lead, or the lowest metal.315
33.39
What it the limit of the pollution of the clothes of a menstruating woman?
Those she (wore) while she was at work (when menses occurred) and if | she
keeps them on:
(They can be used) only for that same work, (and) they are not permitted for
any other work.
Glazed (pottery) should be washed with bull’s urine; thus clear bull’s urine
comes down on (it).
315 PV 16.6 (B–C); Šnš 3.34.

250 Chapter 33
ud *narmōgīh184 rāy pad-iz āb pādixšāy šustan

ud ka nē pad ān kār kard estēd ka az daštān bē šōyēd pad hamāg kār šāyēd.
33.40
xwarišn ī andar se gām ī zan ī daštān dādestān čiyōn.
Mēdōmāhīg ān ī sāxtag pad a-pādyāb dārēnd ud sāxtag xward pādixšāy ud ān
ī nē sāxtag pāk ī
Pēšagsīr abāz ōh ātaxš burdan gōwēnd kū-š pādyābīh abāz rasēd
Mēdōmāhīg abāz ōh ātaxš burdan rāy gowēnd kū weh nēst xwarišn ī ā-š zanēd.
nē ka pad se gām drōn-ēw hamē sāzand ā-iz šāyēd.
33.41
ka yašt kard estēd ā-š čē kunišn
kē xwarišn xwarēd
577 Mēdōmāhīg ēg-iš drōn gōwišn u-š šnūman ī Srōš ayāb Ohrmazd | kunišn
ud Abargīg šnūman ī Srōš guft estēd
Pēšagsīr ēg-iš iθā ašəm vohū pas az drōn guftan ēg-iš ul gōwišn
33.42
ka-š dast nē šust estēd drōn gōwēd šāyēd ayāb nē.
dast-iš pad gōmēz ud ayāb pad āb ī tan-tōhmag bē šōyišn u-š pas drōn ōh
gōwišn.
33.43
ka-š daštān hamē āyēd drōn hamē gōwēd šāyēd ayāb nē.
šāyēd ∵
184 ⟨w/nlmwkyh⟩.
And for things that are soft, it is permitted to wash (them) with water.
And if not used for that same work, when she washes (them = her clothes)
from menstruation (blood), it (= her clothing) is permitted for all kinds of
work.
33.40
What is the decision about food within a distance of three steps of a menstru-
ating woman?
The Mēdōmahites consider the prepared food ritually unclean, and it is per-
mitted to eat prepared food, and the food not prepared is pure.
The Pēšagsīrites say: To carry it back to the fire in the usual way so that it again
reaches purity.
The Mēdōmahites say: To carry it again to the fire is not good, then the food is
stricken (with pollution).
If it (= food) is not within a distance of three steps, then it is permitted to pre-
pare a drōn.
33.41
If someone has performed the yašt, then what should be done?
When someone eats the food:
The Mēdōmahites: Then the drōn is to be said and the propitiation of Srōš or
Ohrmazd |.316
And the Abargites have said the propitiation of Srōš.
Pēšagsīr (says): Then the recitation of the iθā (and) ašəm vohū (formulas) after
the recitation of the drōn.
33.42
If someone says the drōn without washing his hands, is it permitted or not?
Hands should be washed with bull’s urine and or with agricultural water and
then the recitation of the drōn.
33.43
If the menstruation occurs while she is reciting the drōn, is it permitted (to
continue the recitation) or not?
It is permitted.
316 The šnūman/xšnūman (Av. xšnūmaine), or liturgical invocations, are devoted to different
divinities. Performance of priestly liturgies in honor of the deity Srōš (Av. Sraoša-) was
believed to take care of the soul in the transitional period between death and its final
passage to the other world.
252 Chapter 33
33.44
ka drōn nē yazēd iθā ašəm vohū gōwēd ayāb wāz az ī Ohrmazd frāz kunēd
iθā ašəm vohū
ēg-iš wināh ī az nē guftan bawēd ayāb nē. nē.
33.45
pas ka iθā ašəm vohū gowēd ayāb drōn gōwēd
abē-gumān pad yaštan ka az daštān bē šōyēd ēg-iš yašt xūb bawēd ayāb nē.
ka drōn gōwēd abē-gumān bē āyēd ēg-iš yašt ēdōn bawēd čiyōn būd
578 ud ka iθā ašəm vohū | gōwēd ēg-iš yašt-ēw nōg abāz kunišn
33.46
ka-š andar xwarišn xwardan daštān bē āyēd
yašt gumānīg bawēd ayāb nē. nē.
33.47
ka-š andar xwarišn xwardan pēšyār ayāb šusr bē āyēd ēg-iš dādestān yašt čiyōn.
dahān-iš pāk bē kunišn u-š wāz bē gōwišn u-š yašt gumānīg.
33.48
xwarišn purr frāz zan-ēw daštan burdan pādixšāy ayāb nē.
nē pādixšāy
and pādixšāy hēnd frāz burdan kū-š pad sagrīh was ud tis-iz-ēw bē nē mānēd
čē ān-iz ī bē mānēd pad-iz adwadād ī sagān ud wayān nē šāyēd.
33.44
If she does not celebrate the drōn, (and) says iθā (and) ašəm vohū (formulas) or
holds the wāz of Ohrmazd, the iθā (and) ašəm vohū:
Then is there a sin for not reciting (the drōn?) or not? No.
33.45
Afterward should she recite the iθā, ašəm vohū, or the drōn (formulas)?
She recites (the formulas) without doubt, (while) she washes (herself) from
menstruation, then is the performance of a ritual good/proper or not?
If she recites the drōn (formulas and) she is without doubt, then (if menstrua-
tion) occurs, the performance of the ritual is the same as it was before.
And if she says the iθā (and) ašəm vohū (formulas), | then she should perform
a new yašt.
33.46
If while eating food menstruation occurs:
Does the performance of the ritual become doubtful or not? No.
33.47
If while eating food, urine or fluid comes, then what is the decision about the
performance of the ritual?
Her mouth should be cleaned and one should recite the wāz, and the perfor-
mance of the ritual is doubtful.317
33.48
Is it permitted to carry a lot of food to a menstruating woman or not?
They are permitted to carry only enough for her satiety, and nothing should
remain because the leftover is not appropriate even when food is scarce for
dogs and birds.318
317 PV 16.2 (K).

318 PV 16.7 (G); adwadād (Av. aẟβadāitī-, lit., “leaving on the way”), the offense of “depriving
a person of nourishment, not supplying a person with food, withholding maintenance
from somebody,” see Macuch 2003, 183; 2005c, 378; 2012a, 247–69; and 2012b, 519–40.
254 Chapter 33
33.49
zan ī daštān harw xwarišn-ēw pādixšāy xwardan ayāb nē.
Sōšāns guft ay gōšt ī tābag nē pādixšāy xwardan čē-š druzīh daštān stahmagtar
bawēd
u-m ān-iz andar se šabag grāy guft estēd
33.50
daštānestān-ēw ka-š daštān ēw-čand andar nišīnēnd ud pad ēw gyāg xwarēnd
579 ud xufsēnd | šāyēd ayāb nē. nē.
ay pad ēw gyāg nē xwarišn nē xufsišn nē ham-pursagīh.
33.51
xwarišn kē zan ī daštān hu-frayād bawēd ēg-iš dādestān čē.
pad ham pīhw pad jud daštān pad jud pīhw pad ham daštān nē šāyēd
pad adwadād ēw saxwan ud anīy saxwan padiš.
33.52
padišwar ī zan ī daštān dādestān čē.
Pēšagsīrīg gōwēnd kū pad jud pīhw pad gomēz bē šōyišn
ast kē ēdōn gōwēd kū pad-iz ham pihw pad jud bār pad gōmēz bē šōyišn
ud Abargīg gōwēd kū jud az rān ham-karzag nē bawēd pāk.
33.53
xwarišn ī zan ī daštān
ka nē dānēd kū-š was u-š frāz ōh pēš nīhēd bīm kū frayād bawēd
ka-š az pēš abar kunēnd šāyēd ayāb nē. ay kū ka-š az pēš abar kunēnd a-kār
ayāb nē.
nē dānam bē ēn dānam kū Wehšābuhr guft kū pad xānag ī amāh-išān kas-ēw
580 abāg | andar nišast kē-š bē xward ∵
33.49
Is a menstruating woman permitted to eat any kinds of food?
Sōšans said: She is not permitted to eat fried meat because the lie demon of
menstruation becomes stronger.
And he said also that during the (first) three nights it (= fried meat makes men-
struation) heavier.319
33.50
A secluded place in which several menstruating women sit, eat, and sleep in
the same place, | is it permitted or not? No.
That is to say, no eating, sleeping, (and) no consultation in the (same) place.320
33.51
What is the legal decision about food that is beneficial to menstruating women?
It is not permitted (to give) the same food to different menstruating women
(and) different food to the same menstruating women.
In a time of food shortage, there is this and that word about it (= there are dif-
ferent opinions).321
33.52
What is the decision about the vessel (used for) a menstruating woman?
The Pēšagsīrites say: (the vessel of) different food should be washed with bull’s
urine.
There is one (authority) who says: Even the same food should be washed sepa-
rately with bull’s urine.
And the Abargites say: (Any food that is) separate from the thighs, that is, is not
connected (with her), is pure.322
33.53
The food for menstruating women:
If she does not know that it is enough and (someone) puts (it) in front of her,
there is fear that she might help (herself and eat more than she should?)
If they take it away from her, is it permitted or not? That is to say, (food) that is
taken from her, is it useless or not?
I do not know, but I know that Wehšābuhr said: In our houses someone would |
sit with her while she ate (her food).
319 PV 16.7 (E).

320 PV 16.7 (E).
321 PV 16.7 (G).
322 PV 16.7 (H).
256 Chapter 33
33.54
astag ī xormāy ud abārīg mēwag kē az dahān daštān bē ōbadēd ēg-iš rēmanīh
čiyōn
Mēdōmāhīg gōwēd kū frōd pādixšāy *rustan185
bē stōr ud gōspand a-pādixšāy dādan ham nē grift estēd
bē Mardānšā wattar-iz guftan čē-š guft ay ān-iz ašmāh wehān nē xūb saham
Kay-ādur-bōzēd guft ay ān-iz ī mowbedān mowbed xward nē pādixšāy
ud pad čāštag ī Abargīg ka jud az rān ham-karzag nē bēd ka bē ō āb ōbadēd
ā-iz šāyēd
Dād-Farrox ī Ādur-zandān ham-čiyōn ēn guft.
33.55
ān ī čiyōn xwān-ēw jāmag-ēw ī pēš ī zan ī daštān bē nihād estēd ēg-iš dādestān
čiyōn.
ka-š ham-karzag nē bawēd pāk.
33.56
ka ham daštān aburnāyag pahrēzišn kardan čiyōn kunišn u-š dādestān čiyōn.
aburnāyag ka šāyēd az ham ōh pahrēzišn
581 ka nē u-š jāmag bē wisānišn u-š | bē hilišn tā brahnag āyēd šawēd.
33.57
ka damestān az sardīh jāmag nē šāyēd kandan kū ma agar sarmāg rāy waxšišn
abar rasēd čiyōn bawēd čē kunišn.
jāmag aziš andar gīrišn u-š ōh pahrēzisn čiyōn ham bē šōyēd aburnāyag jāmag
bē šōyišn.
33.58
ud ka ham bē šōyēd aburnāyag pāk ayāb šustan abāyēd.
ud ka-š az šustan bīm nēst ā-š ōh šōyišn.
ka-š az šustan bīm pādixšāy ka nē šōyēd u-š nē pahrēzišn.
Abargīg gōwēnd kū ka-š az šustan bīm nē ast ā-š hamē ōh šōyišn
185 ⟨BWMYTWNtn’⟩.
33.54
Stones of dates and pits of fruits that fall from the mouth of menstruating
women, how is the pollution?
The Mēdōmāhites say: It falls down, it is permitted to *grow (?) a date palm;
But they did not consider whether it is permitted to give it to large and small
animals or not.
But Mardānšā says even worse, because he said: “It seems to me that it is not
proper for you, the pious (people/Zoroastrians).”
Kay-ādur-bōzēd said: It is not permitted for a high priest to eat it.
And according to the teaching of Abarg: (Only if) it is separate from direct con-
tact with the thighs, and if it falls on the water, then it is permitted.
Dād-Farrox of Ādur-zandān also said the same.
33.55
Something like a tray (or) a vessel is placed in front of a menstruating woman,
then what is the decision?
If it does not touch her, it is pure.
33.56
If the same menstruating woman takes care of a child, how should one act and
what is the decision?
The child, when it is possible, let’s care for it;
If not, let them take off the child’s clothes and | let it walk around naked.
33.57
If in winter because of cold weather, taking off the clothes (of the child) is not
possible, lest the cold will reach her, how is it (and) what should be done?
Let them take the clothes off, and care for them in the usual way, (and) wash
them like the washing of the clothes of a child.
33.58
And if (the clothes) are washed, is the child clean or must (the child) be
washed?
And if there is no fear of washing, (the child) should be washed in the usual
way.323
If there is fear of washing, it is permitted if the child is not washed and no care
is necessary.
The Abargites say: If there is no fear of washing (the child), then it should be
washed in the usual way.
323 PV 16.7 (I).

258 Chapter 33
ka-š az šustan bīm ā-š wastarg ōh šōyišn xwad pahrēzišn.

Mēdōmāhīg gōwēnd ay pādixšāy ka nē pahrēzēd.
ka ham šust ā-š aburnāyag-iz ōh šōyišn.
33.59
aburnāyag ka šīr xwarēd ham daštān dast pad pestān ī mādar andar zad estēd
582 andar zaman bē āyēd dast ō *dar-ēw186 ān | kunēd ayāb frāz ōh čōbēnag tis-ēw
kunēd dādestān čiyōn.
harw čē hušk juttarīh-ēw nēst
ān ī tarr bē šōyišn pāk.
33.60
kas kē abāg zan ī daštān wastarg abāg zan ī daštān wastarg
ān kē abāg kas wastarg ī daštānīg kē abāg ham-karzag bawēd dādestān čiyōn.
ān kē abāg zan ī daštān ham-karzag bawēd ēg-iš tan ud wastarg pad gōmēz ud
āb šōyišn.
ka wastarg ham-karzag bawēd tan pāk wastarg rēman.
wastarg abāg wastarg ud tan abāg wastarg daštānīg tis nēst bē pad čāštag ī
Sōšāns
33.61
daštān ka bē ōh tan ayāb wastarg ōbadēd ayāb az wastarg ō tan ayāb az tan
ayāb az anīy tis ō wastarg ōbadēd čiyōn bawēd.
hame ān and rēman čand-iš daštān awiš ōbast estēd.
583 ast kē ēdōn gowēd ay ka az tan ō wastarg ōbadēd hamāg ōh šōyišn |
az man bē agar az tan ōh wastarg ōbadēd wastarg hamāg šustan abāyēd
ka az tan ōh tan ōbadēd wattar dādestāntar.
ān kē aburnāyag dast awiš nīhēd bē škennišn bē tāšišn
Mēdōmāhīg guft agar tarr ud *šōl187 ēnyā pad tis-iz nē dārēnd
ud tarr ud *šol ān and gyāg gōwēnd.
186 ⟨dlʾy wk’⟩.

187 ⟨šwwl⟩.
If there is fear of washing it, then the clothes should be washed (and) care for
the child (is necessary).
The Mēdōmāhites say: It is permitted to not care for the child.
Also when they wash, then the child also must be washed in the usual way.
33.59
A child that is nursing has touched her (menstruating) mother’s breast:
At once (the child) comes, a *wood/stick in his/her hands | or with a wand or
something like it and touches (his/her mother), what is the decision?
Whatever is dry, it is not different (i.e., there is no pollution)
That which is moist, (if) washed, it is pure.
33.60
Someone comes in contact with a menstruating woman (or) the clothing of a
menstruating woman:
The one who comes in contact with the clothing of a menstruating woman, if
it is in direct contact, then what is the decision?
The person who is in direct contact with menstruating women should wash
the body and clothes with bull’s urine and water.
If the clothing is in direct contact, the body is clean (and) the clothes are
polluted.
(The direct contact of) clothes with clothes and the body with the menstruat-
ing woman’s clothes is nothing, except in the teaching of Sošāns.
33.61
Menstrual blood falls on body or garments or from garments to body or from
body or any other thing to garments, how is it?324
That much is polluted that menstrual blood has fallen on it.
There is one (authority) who says: If it falls from body onto garments, its en-
tirety should be washed. |
In my view only if it falls from body to garments, the whole garments should
be washed.
If it falls from body onto (another part of) body, it is the worst case.
That (blood) on which a child places his/her hands, should be broken (and)
cut (= removed?).
The Mēdōmāhites said: If fresh and *loose, otherwise they should not consider
it;
And fresh and *loose, they say that much space (should be removed, that is the
size of the pollution).
324 PV 16.7 (K).

260 Chapter 33
33.62
ka daštān wēnēd ēg-iš čand frōd nišīnišn ka pāk bē būd bē šōyēd.
se šabān-rōz nē pādixšāy nigerīd rōz ī čahārom ā-š bē nigerēd
ka pāk ā-š tahīg gīrišn
az ān frāz ēw šabān-rōz tay-ō-tay bē pāyišn u-š pas bē šōyišn pāk
ud tā nō šabān-rōz hamē ka nigerēd pāk ham ēdōn tahīg gīrišn bē pādixšāy
šōyēd.
ud ka se šabān-rōz pad pākīh ayāb māh-drahnāy-ēw pad daštānestān nišast
ēg-iš daštān az bunīh.
584 ka andar se šabag pāk | bē bawēd tahīg andar se-šabag ayāb tā se rōz abāg šab
az ān frāz gīrišn .
Kay-ādur-bōzēd ēdōn guft kū andar se-šabag nē nigerēd čē ka azēr pāk ā-iz nē
pādixšāy šustan.
rōz tasum bē nigerišn pāk rōz ī panjom pad gyāg pādixšāy šustan.
Sōšāns guft ay andar se-šabag tahīg kār ud tā nō šabān-rōz hamē ka pāk bē
bawēd ēw rōz tay-ō-tay bē pāyišn u-š pas ōh šōyišn
pas az nō-šabag tahīg kār nēst čē hamē ka pāk pad gyāg pādixšāy šustan
bē ān ēw-tom ka se-šabag pad pākīh nišīnēd u-š daštān abāz āyēd čē ān daštān
az bunīh
ud Gōgušnasp guft ay tahīg ka andar se-šabag bē āyēd ā-iz šāyēd
pas rōz ī sidīgar bē ka nigerēd pāk ka rōz ī tasum ka tahīg bē widard bē pādixšāy
šustan
585 tā nō | rōz hamē ka bē nigerēd pāk ā-š tahīg ō dārisn
ka pad hašt ud nēm pāk bawēd ēd ka nēm-rōz was ayāb-iš ēw roz ī tay-ō-tay
ōh abāyēd
ā-m nē grift estēd ⟨ī⟩ guft estēd.
az man bē ka pad hašt ud nēm pāk pad nō pādixšāy šustan
33.62
If she sees menstrual blood, then for how long should she sit (in the secluded
place); when would she become clean and (be able to) wash (herself)?
For three nights and days it is not permitted to inspect, then on the fourth day
she can inspect (her pudenda).
If clean, then she should keep the tahīg (observation until the ninth day).325
From that time onward, a night and day she should watch for tay-ō-tay (= an
extra day of observation), and after washing she is clean.
And until nine days and nights whenever she inspects and is clean, she should
hold the tahīg (observation) and it is permitted to wash.
And if for three nights and days she is in state of cleanliness or a month long
she sat in (the secluded place), then she is (again) in menses, her menstrua-
tion is (to be reckoned) from the beginning.
If within three nights she becomes clean, | it is the tahīg (stage) in three nights
or until three days with nights should be observed from that (time).
Kay-ādur-bōzēd said thus: During the three nights she should not inspect, for if
down there is clean, even then (it) is not permitted to wash.
The fourth day she inspects, she is clean, (then) the fifth day it is immediately
permitted to wash.
Sōšāns said: During three nights it is the matter of tahīg and until nine nights
and days any time she becomes clean, she should watch one day for tay-ō-tay,
and after she should wash (herself).
After nine nights there is no question of tahīg (= it is invalid/ineffective) be-
cause as soon as she is clean, it is immediately permitted to wash.
Except for one (case), when for three nights she sits in the state of cleanli-
ness and then menstruation occurs again, for the menstruation is from the
beginning.
And Gōgušnasp said that is tahīg, if it occurs during three nights, then that,
too, is permitted.
Then the third day when she inspects, she is clean (and) if in the fourth day
when the tahīg has passed, it is permitted to wash.
Until nine | days whenever she inspects, she is clean, then she should observe
the tahīg (stage).
If she becomes clean on the eighth-and-a-half (day), if it is midday, is it enough
or is it necessary to observe a day for tay-ō-tay?
It is said: I do not observe it.
In my view, as soon as she is clean in the eighth-and-a-half day, it is permitted
to wash on the ninth day.
325 PV 16.9 (A); PV 16.10 (A); PV 16.11 (A–F).

262 Chapter 33
ud tarr nē bawēd kū pad nō pāk zamānīg bē šust pādixšāy.

andar tahīg pad *wanīgarīh ayāb pad rēman ayāb pad ast tis ī pāk ud pad ast tis
ī rēman abāyēd dāštan
Pēšagsīrīg harw tis ēn ast čiyōn daštān
ast kē čiyōn wattar dādestāntar čē pad harw dō ō *mar188 āyēd
ka tahīg padiš bē šud tis az ān rasēd ī-š bē šust nē tuwan ā-š dast *ōh šōyišn u-š
wāz *ōh gīrišn u-š drōn ōh yazišn.
Abargīg tahīg ⟨nē⟩ pad pāk mar āyēd u-š tis-ēw ēdōn bawēd čiyōn ān ī grāy
586 ud Mēdōmāhīg tahīg | čiyōn wattar dādestāntar
u-šān pad ēn abar guft kū ka-š šustan abāz abāyēd ka ān hamist ī pad tahīg
nišast se rōz tahīg ud tay šawēd jud-daštān.
ud ka nē ham-daštān ka ēdōn pad padisār ōh wēnēd abāz ō ān tahīg rasēd ī az
bunīh
ka pad daštān nišīnēd ā ham-daštān ka nē ā jud-daštān
ud ka-š tahīg pād ud gōmēz nē mad estēd ā-š dast ud rōy bē šōyišn u-š jāmag bē
guhrāyēnišn u-š wāz ōh gīrišn u-š drōn ōh yazišn.
33.63
kē abāg zan ī daštān ham-karzag bawēd ā-š abāg frāz nišīnēd ēg-iš wināh čand.
pad fradom abar-rawišnīh ud fradom abar-nišīnišnīh ēg-iš sīh pad abar-zanišnīh
abar zanišn
ud pad didīgar jār panjāh ud pad sidīgar šast ud pad čahārom haftād abar-
rawišnīh abar nišīnisnīh
587 ka-š frāz ō wastarg rasēd ayāb-iš frāz ō rān rasēd | u-š šusr andar nē hilēd
ā-š nawad pad abar-zanišnīh abar zanišn asp aštar ud navad srōšōčaranām.
188 ⟨mwl⟩.
And (if) she is not moist and is clean on the ninth (day), any time she washes,
it is permitted.
During the tahīg (stage) in case of *discharge or pollution or (when she is in
the intermediate stage) half clean and half polluted, it is necessary to hold
off (from washing herself).
For the Pēšagsīrites, everything is like menstruation.
There is one (authority who says), it is like the worst case because both are
*counted.
If the tahīg (stage) went away, something comes from her and she cannot be
washed, then she should wash her hands, hold the wāz, and celebrate the
drōn in the usual way.
(For) the Abargites, the tahīg (stage) is ⟨not⟩ counted as clean and it is like
something of severe (pollution).
And for Mēdōmāhites, the tahīg (stage) | is like the worst case.
They say about it that if it is necessary to wash again when she has sat in tahīg
(observation) all three days, tahīg goes to the tay (stage); it is a different
menstruation.
And if it is not the same menstruation, if at the beginning she thus sees (blood),
she comes back to the tahīg (stage) from the beginning.
If she sits in menstruation then it is the same menstruation; if not, then it is a
different menstruation.
And if she watched the tahīg and bull’s urine did not reach (her), then she
should wash her hands and face and change clothes and hold the wāz and
celebrate the drōn.326
33.63
If someone comes in close contact with a menstruating woman and sits with
her, then how much is the sin?
In the first going over to her (= intercourse) and the first sitting, then thirty
strokes should be applied to him.
And the second time fifty, the third time sixty, and the fourth time seventy
strokes should be applied for going over to her and sitting over her.
If (a man) touches her clothes or her thighs | (but) does not release his semen,
then ninety strokes should be applied with the horsewhip and ninety with
the whip.327
326 PV 16.11 (A–F).

327 PV 16.14 (B–D); PV 16.15 (A–C); PV 16.16 (A–C). The entire chapter demonstrates the role
of religious authorities in determining the legal start of menstruation, the purification
rituals related to menstrual flow, and the place of menstruating women in the society. A
264 Chapter 33
33.64
zan ī daštān kē-š bē abāyēd šustan ēg-iš čiyōn šōyišn.
padiš dō maɣ frāz ē šōyēnd pad gōmēz pad ēw maɣ pad āb
pad čāštag ī Mēdōmāhīg ēdōn čiyōn az Abestāg paydāg.
Pēšagsīrīg ud Abargīg gōwēnd kū weh-kard ēd tā ka ēk ān bawēd ēk ānīy šāyēd.
33.65
ka pad rāh ō šust pāy abar urwar nīhēd šāyēd ayāb nē.
u-š wināh ī urwar ōh bun bawēd ayāb nē.
rāh nihišn ud kē-š nīhēd ēg-iš wināh ō bun
az Abestāg
bē az urwar ī pad ēsmīh nē paydāgēnīd estēd
ān-iz wašt ō esmīh kū pad esmīh paydāgenīd estēd
Sōšāns az ēn ā-iz paydāgēnīd kū kē hixr ī hušk pad dast frāz gīrēd ā-š pad
588 gōmēz šōyišn. |
33.66
zan kē ō šustan šawēd pāy189 abar urwar nīhēd ēg-iš tozišn čē ∵
pad hāmīn 200 mōr ayāb abārīg xrafstar ud pad damestān
and-čand pad tanāpuhl estēd
az Abestāg paydāg
xrafstar bē ē zanēd mōr ī dān-keš pad hāmīn 200 ayāb kadār-iz-ēw ān ī
Ganāy-menōy xrafstar bē ē zanēd pad damestān
189 ⟨pʾ’⟩.
33.64
A menstruating woman who must be washed, then how should be the washing?
She should be washed in two pits: With gōmēz in one pit, and with water in
another pit.
In the teaching of Mēdōmāhites, (the washing) is revealed from the Avesta.
The Pēšagsīrites and the Abargites say: When it is well done, if there is (only)
one (pit), it is permitted.328
33.65
If she is on the road, going to wash/purify (herself at the end of her menstrua-
tion), is she permitted to put her feet (= walk) on plants or not?
And is the sin toward plants on her account or not?
Laying (her polluted feet on plants) on the road, when she puts (her feet on
plants), then the sin is on her account.
(It is known) from the Avesta.
But it was not revealed for firewood plants.
Those (plants) that are turned into firewood, when it is revealed for firewood:
Sōšāns made that clear, too: (If) someone holds (even) dry dead matter in his/
her hands, then, he/she should be washed with bull’s urine. |
33.66
A woman who goes to wash (herself) places her foot on a plant, then what is
the atonement?
In summer (she should kill) two hundred ants or other evil animals, and in
winter,
that much tanāpuhl stands (on her account).
She kills evil animals (such as) corn-carrying ants, two hundred in summer or
any evil animals of the Evil Spirit in winter.
woman in a state of impurity presents a danger to the good creations. The expressions
“going over her” and “sitting over her” are euphemisms used here for having sexual inter-
course with a menstruating woman, which is a grievous sin. Here the punishments for the
sinner who knowingly had sex with a menstruating woman are listed.
328 PV 16.12 (A–B) requires that three pits be dug for a woman who wishes to purify herself
after menstrual pollution, but ZFJ allows her purification with just one pit. ZFJ rejects PV’s
scriptural approach, or rather, its sources do.
266 Chapter 34
awēšān kē mazdēsn hēnd and-čand pad tanāpuhl estēd.

daštān armēštān ud wastarg ud ayōšust ud abārīg tis ī šustan abāyēd gōmēz nē
*āb190 estēd
33.67
pad āb ī tan-tōhmag bē šōyēnd šāyēd ayāb nē.
ēk-bar ud armēštom ud wastarg ī pad xšauuaš.mā̇ŋhəm abāyēd šustan ud pad
gōmēz ī gāw šāyēd abārīg ka pad didīgar gōmēz ud ayāb āb ī tan-tōhmag ā-iz
šāyēd
33.68
ka zan ī daštān bē gāyēd ēg-iš wināh čē ud čiyōn.
589 ka-š mard ī ahlaw hu-zādag ō ud sīx | poxt hē u-š čarbišn ōh ātaxš burd hē
Chapter 34
34.1
kē kūn-marz kunēd ēg-iš wināh čē u-š tōzišn čē.
kē a-kāmag ēg-iš 800 asp aštar ud srōšōčaranām abar zanišn
dastwarān guft nē xūb
Sōšāns guft xūb čē-š *abistab/ abdast-ēw191 ī abārōn bē būd
ka pad xwēš kāmag kunēd ēg-iš nē tōzišn pad xwāstag ī u-š nē pad puhl ud
asp-aštar ud srōšōčaranām u-š nē yōjdahrīh ī pad ruwān tā hamē ud hamē
rawišnīh
ud pad mēnōyān ēdōn čiyōn dēwān andar dōšox hamē dwārēd ∵
190 ⟨myt⟩.
191 ⟨ʾpystb⟩.
Various Sex Acts and Positions 267
Those who are Mazdayasnians, that many tanāpuhls are for them.
The menstruating women, those who are in the secluded place, (their) gar-
ments, metal, and other things should be washed with bull’s urine and not
with *water.329
33.67
Is it permitted to wash with water used for agriculture, or not?
The sole carrier, someone who is in the secluded place, and garments must be
washed according to the ritual of “six months’ wash” and with bull’s urine;
it is permitted (to wash) other (things) a second (time) with bull’s urine and/or
with water used for agriculture.
33.68
If someone has sex with a menstruating woman, then what is his sin and how
is it?
It is as if a righteous man had cooked his healthy newborn child on a skewer |
and carried his fat to the fire.
Chapter 34: Various Sex Acts and Positions
34.1
Someone who commits anal intercourse, then what is his sin and what is his
punishment?
When unwillingly, then (one should apply) eight hundred strokes with the
horsewhip and the whip.
The priests said: It (= anal intercourse) is not good/legal.
Sōšāns said: (It is) good since it was wrong (only an) *abistab331 (measure?).
If someone does it willingly, then there is neither monetary punishment nor
expiation nor horsewhip and whip for him and no purification for his soul
forever.
And in the spiritual world he is always running in hell like the demons.332
329 PV 16.12 (C–D). The destruction of evil animals is often a means of atonements for heavy
sins. Šnš 3.21b and 8.19, 8.19b; Dhabhar 1932, 520.
330 PV 16.17 (A–C).
331 This term and the whole sentence are problematic.
332 PV 8.26 (A–D); PV 8.27 (B–D). To the Zoroastrian theologians, sexual acts with menstruat-
ing women and anal intercourse, both involving very polluting places, were of the same
268 Chapter 34
34.2
ēn-iš wināh ī garān az čē.
az ēd ka-š xwad dēw ud dēw-ēzag ud ēzišn ī dēwān ōy wēš kard bawēd
ud kār ī narīh ud mādagīh ī dēwān ōy wēš kard bawēd
čiyōn kadām-iz-ēw nāyrīg ud šōy ī tarsagāh ān dēwān ast tarsagāh
ān hāwand dēw pad wattarīh
590 ān hamē dēw ud dōšīdag dēw ud ān pēš ud pas az margīh ⟨pad⟩ mēnōy čē | dēw
frāz bawēnd.
34.3
abāg zanān kūn-marz bawēd
azēr bawēd.
34.4
kē zan ī ābustan ayāb kē-š kōdak pad šīr dārēd ud gāyēd čiyōn.
harw rēš ud zyān ī pad kōdak bawēd ēg-iš ō bun
agar kōdak ī šīr zad bē bawēd ayāb rēš rasēd bē mīrēd margarzān.
34.5
agar ēn kōdak šīr zādag bē mīrēd pidar ī ēn kōdak nē dānēd kū wināh ī
margarzān. bawēd dādestān čiyōn.
agar pad xwāhišn pursišn wināhgār margarzān.
ud agar a-wināh ēg-iš tanāpuhl ōh bun.
34.6
ud agar dānist kū bun ast bē-š nē dānist kū tā čē sāmānag ī tōzišn čē.
hamāg-iš xwāstag. pad ahlawdād bē ōh mardān ī ahlawān dādan ud tā zīyēd
pēš paristagīh kardan.
34.2
Why is this such a heavy sin for him?
Because he is a demon and devil-worshiper and (someone who practices anal
intercourse) would worship demons.
And he himself would have done much of the work of male and female for
demons.
Just as any obedient wife and husband, he is obedient to the demons:
That obedient one is similar to demons in evilness.
He is always a demon and demon lover before and after death, because | such
sinners become demons in the spiritual world.333
34.3
Is there anal intercourse from behind with women?
There is (intercourse) from behind.
34.4
Someone who copulates with a pregnant woman or the one who has a suckling
baby, how is it?
Any wound or harm caused to the baby is on his account.
If the suckling baby is struck or (any) wound reaches it and then (it) dies, it is
a (sin) worthy of death.
34.5
If this wounded suckling baby dies (and) the baby’s father does not know that
it is a sin worthy of death, what is the decision?
If by desire (and) request, he is a sinner deserving death.
And if he is without sin (= innocent/unintentional), then a tanāpuhl (sin) is
on his account.
34.6
And if he knew that (the sin) is on his account, but did not know the extent of
the penalty?
It is to give all his property as alms to righteous men and as long as he lives to
worship in advance.
kind. These kinds of sex were seen from the point of view of the dualistic division of the
world and activities in it into good and evil, and anal intercourse was considered evil,
partly because it does not produce offspring and partly because it utilizes a body part
connected with the lower and evil parts of the body. It is likened to hell, where demons
are generated.
333 PV 8.31 (B–E).
270 Chapter 34
34.7
az pas ō zanān šud abē-wastarg ud mōzag dīd kūn dīd
ud ēk pāy abar grift tan ud *ham-duzzagīh192 ud *ham-basagīh193
34.8
ud abāg šalwār ud pad nihuftag ud tārīk gyāg dar ī xānag zamīg brahnag
wišādag
591 ud | mayān ⟨ī⟩ rān ⟨ī⟩ ābustan nibēmēnīd kūn uzwān ō dahān burdan
ud šarmgāh handēmān bawēd tan padiš andar nigerīdan
34.9
ka gāyēd šusr abāz ōh pas griftan frazand nē xwāst šāyēd ayāb nē.
nē šāyēd
hamāg abārōn wināyīg-kārīh ud nē šāyīdagīh ud aziš ast dēw-ēzagīh bawēd.
34.10
zan ī čagar gādan tāwān bawēd kē xwēš. bawēd
šōy čagar xwēš u-š was drōš sālag xwēš.
čiyōn bawēd kū-š andar sālārīh gāyēd bawēd
hamē ka-š ān gyāg gāyēd kū šōy guft estēd kū ān gyāg *bāš194 ā-š andar sālārīh
gād būd.
ka-š az anīy gyāg bē gāyēnd ā-š sālārīh bē burd bawēd
192 ⟨hm-dwckyh⟩.
193 ⟨hm-bskyh⟩.
194 ⟨bwš⟩.
34.7
From behind he went to women, without clothes and shoes, and saw (their)
anus,
And he held up one foot over (her) body and *thievishly and *embracing;
34.8
And with trousers and in concealment and in a dark place, at the door of a
house, on the ground, naked, open (= without kustīg),
and | in between the thighs of a pregnant woman, lying flat in order to bring
tongue to anus;
And the pudenda being before one’s eyes to look at;
34.9
If he copulates (but) refrains from ejaculation (for) he does not wish children,
is it permitted or not?
All is wrong, full of sin, and not worthy, and there is devil worshiping from it.334
34.10
Is there a penalty for having sex with a čagar335 wife? Whose responsibility is
it?
It is (the responsibility of) the husband of the čagar wife, and there are several
years of punishments for him.
It is like he has had sex with her (while) under his guardianship.336
For as long as he has sex with her in that place, where the husband has said:
“*be at that place,” then it was authorized sex.
If they have sex in any other place, then guardianship should be brought to
her.337
334 While the precise meanings of some of the terms used in this passage are uncertain, it
would seem that they are concerned with various postures in sexual acts and that what
is being imagined in it overall is that having sex for pleasure and not for reproduction is
compared with “devil worshipping.”
335 Three main types of matrimony were distinguished in Zoroastrianism: the marriage with
“full matrimonial rights” (pādixšāy), the “auxiliary marriage” (čagar), and the “consensus
marriage” (xwasrāyēn/gādār) based on the agreement of the spouses (see Macuch, 2006).
336 Women in every stage of their lives were under the legal guardianship (sālārīh) of a man,
be it their father, the leader of the family, or their husband.
337 That is, he acquires guardianship over her by intercourse. But that would seem to contra-
dict the ruling two lines above. See Hērbedestān, chap. 6.7.
272 Chapter 34
34.11
zan ī čagar az xānag bē pādixšāy burdan
nē pādixšāy jud hērbedān aswārān
čē hērbedān pad nāf ōst ōh hērbedestān
592 aswārān ōh marzunag | kārēzār pādixšāy barēd u-š kōdak abāg ∵
34.12
duxt jud az pid sālār gād pādixšāy pad zanīh kardan. pādixšāy ayāb nē.
Mēdōmāhīg ēk bārag dō bār pādixšāy gād
būd kē guft ay nē pādixšāy tan pad zanīh bē dād
fraškerdīg bē dādan pad sālār pādixšāy.
34.13
ka-š kas pad stahm ayāb pad frēb gāyēd ēg-iš gād tāwān kē xwēš
pid xwēš.
ka-š pid pad stahm gāyēd gād *tāwān-aš195 xwad xwēš ∵
34.14
anšahrīg gāyēd čiyōn bawēd
ka-š pad frēb ayāb pad stahm gāyēnd ēg-iš gād tāwān
kē-š xwēš anšahrīg gād pad xwad estēd fraškerdīg-iz bē pādixšāy dādan.
34.15
593 ka-š bē dād estēd kas pad stahm gāyēd ēg-iš gād tāwān xwadāy | xwad xwēš
ka-š bē dād estēd ōy xwēš kē-š abar dād
195 ⟨[t]ʾwʾnš⟩.
34.11
Is it permitted to take a čagar woman from the house?
It is not permitted, except for the teacher-priests (and) cavalrymen.
For the teacher-priests are firm regarding family (and) the priestly school.
The cavalrymen | may be permitted to take (a čagar wife) to the battlefield and
impregnate her.338
34.12
Is it permitted to have sex with and take the daughter (of someone) as wife
without (the consent of) her guardian or not?
The Mēdōmāhites: It is permitted to copulate with (her) once (or) twice.
There was one (authority) who said: It is not permitted to give the body to mar-
riage (i.e., to consummate it).
Giving (her away) to the master (for bringing about) the Renovation339 is
permitted.
34.13
If someone has sex by force or by deceit, then is the compensation on the one
who had sex?
It is the father’s own.340
If the father had sex (with her) by force, the *compensation is his own.
34.14
Someone has sex with a slave, how is it?
If they have sex by deceit or by force, then there is the compensation for hav-
ing sex.
If someone has sex with his own slave,341 (the compensation) stands on him;
it is also permitted to give (the compensation for the sake of) Renovation.
34.15
If someone stands outside the law and copulates by force, then the compensa-
tion for the intercourse is | on her own guardian.
If someone stands outside the law, (the compensation) is on the person who
has given her away.
338 In case the cavalryman should die in battle?

339 The Renovation, Fraškerd/Frašgird (Av. frašō.kərəti-), “The time of making (existence)
wonderful,” is a return to the beginning. Boyce 1975, 292.
340 Patria potestas.
341 Slaves (anšahrīg, lit., “foreigner” and bandag, lit., “bound”) could belong as joint property
to different masters as shareholders and be partly or completely manumitted. For a dis-
cussion of different legal aspects of slavery in the Sasanian period, see Macuch 2000.
274 Chapter 34
34.16
ka zan ī an-ēr gāyēd kē ābustan bawēd wināh čand.
zan ī an-ēr gād xwar
kē ābustan bawēd tanāpuhl
34.17
ud aburnāyag dārišn bē ōh an-ērān kardan
Mēdōmāhīg az ān hangām gōwēd ka aburnāyag bē zāyēd
Abarg guft ēd ka bē kēr dārišn bē gīrēd ēd ka pad dast dārišn bē ōh an-ērān
kunēd
pad gyāg tanāpuhl ud pad sāl-drahnāy margarzān
Dād-Ohrmazd guft gādār margarzān pad ān zamān bawēd ka aburnāyag bē ō
purnāyīh mad pad an-ērīh estēd.
az man bē ān wināh pad āb ud ātaxš ud uzdēs-paristagīh andar an-ērīh kunēd.
*kē ōh bē rawēd gādār ēdōn bawēd čiyōn kē-š pad dast ī xwēš kard hē.
34.18
594 zan ī ag-dēn gādan ābustan būdan | wināh čand.
jud jud xwar-ēw tā ō purnāyīh
harw wināh ī andar ag-dēnīh kirbag andar amāh wināh
ud aburnāyag kunēd u-š pid ī ag-dēn abāz nē dārēnd gādār ōh bun ∵
ud ān ī andar amāh ag-dēnān wināh ēg-iš ōh bun nēst .
34.16
If someone has sex with a non-Iranian woman who is pregnant, how much is
the sin?
He had sex with a non-Iranian woman, the (sin) is xwar.342
If she is pregnant, (the sin) is a tanāpuhl.
34.17
And (regarding) keeping the child, but making/educating him as a non-Iranian:
The Mēdōmāhites say, from the time when the child is born.
Abarg said: Whether he takes (the child) by virtue of “possession by penis”
(as the father) or he hands it over to non-Iranians by virtue of “possession
by hand” (as the one who actually has the child), (in either case) he is a
tanāpuhl and after a year a margarzān (sinner).
Dād-Ohrmazd said: The gādār, husband,343 becomes margarzān at the time
when the child reaches the legal age (and) remains in the non-Iranian
(faith).
In my view, only when (the child) commits sin against the water and fire and
practices idolatry in non-Iranian (faith, does he become margarzān).
When it goes thus, the husband is like the one who has committed (the sin
against the water and fire) by his own hands.344
34.18
Having sex with a pregnant woman of evil religion (= non-Zoroastrian) |, how
much is the sin?
(Having sex with her) at intervals is a xwar (sin) until (the child) is an adult.
Any sin that is a good deed in non-Zoroastrian religions is a sin in our (religion).
And (if) a child (is born) and they (= the Zoroastrians) do not hold back the
non-Zoroastrian father, (the sin) is on the account of the husband.
And what is (a good deed) in ours (= our religion) is a sin in non-Zoroastrian
religions, then (the sin) is not on his account.
342 Having sexual intercourse with a non-Iranian is a grave sin and is polluting, because non-
Iranian/Zoroastrian women do not observe the rules of menstrual purity; xwar (Av. xᵛara-),
originally a “wound” that cuts into the flesh to a certain depth (half a finger or one-fifth of
a short span; see Klingenschmitt 1968, n. 702; Kotwal 1969, 69.
343 In the Sasanian period a form of legal matrimony was called according to the designa-
tion of the husband (gādār, lit., “lover”) and the wife (xwasrāyēn, lit., “having her own
manus”) marriage of the gādār or xwasrāyēn type. On xwasrāyēn < *xvasaraēnī- < xvā
sar(a)- “eigene Munt habend” see Klingenschmitt, 1971, p. 168; on the expression gādār
kardan, lit., “to take a lover” with the technical meaning of “to enter a consensus mar-
riage,” see Macuch 1981, 89–95, note 31; 2005c, 382, and 2017b, 261.
344 Note that ZFJ refers to non-Zoroastrians as an-ēr, “non-Iranians,” while the interpolator
refers to them as ag-dēnān, “members of an evil religion.”
276 Chapter 34
ān ī andar amāh kirbag ud andar awēšān wināh ā-š nē bawēd.

ud ān ī andar ag-dēnān amāh wināh kirbag az ān čiyōn-iš pad frārōnīh kard
ēg-iš ān nē bawēd
ka aburnāyag ō purnāyīh mad ā-š dānišnīg bē kunišn kū pad gād az man zād hē
ud ēd ka-š dānišnīg nē kunēd gādār margarzān.
ka aburnāyag bē ōh weh-dēnīh āyēd agar-iz nē az pahikārd ī gādār bē bawēd
pas-iz gādār margarzān nē bawēd.
ka aburnāyag ēwar bē dānēd kū pad gād az weh-dēnān zād estēd weh-dēn bē
595 nē bawēd gādār ud aburnāyag margarzān hēnd. |
Dād-Farrox guft ay aburnāyag zād ud pidar dastwarīhā grift gādār margarzān
nē bawēd.
ka pad ēč dād nē estēd pad rāh ī an-āstawānīh ī aburnāyag rāy harw dō pad
sāl-drahnāy margarzān hēnd.
34.19
zan ka ō an-ērān ag-dēnān margarzānān dahēd čiyōn.
ka ō an-ērān margarzānān dahēd pad gyāg margarzān.
ka ō ag-dēnān dahēd pad gyāg tanāpuhl ud pad sāl-drahnāy margarzān.
ka zanīh xwad pad rōspīgīh bawēd pad gyāg tanāpuhl pad bun.
ka andar sāl-drahnāy pad petīt nē bēd pad sāl-drahnāy margarzān.
ka andar sāl ayāb pas az sāl dahēd ka čahār bār tan pad ham-rōz yazišnīh ō
ag-dēnān dād margarzān.
ka petīt kunēd abāz ō wināh šawēd ēg-iš petīt nē kār.
596 ka bār bār menišnīg petīt ōh kunēd ōh gāyēd | ēg-iš harw bār-ēw tanāpuhl-ēw
pad bun.
ēd kū čahār-bārīh rāy margarzān bawēd ayāb nē ā-m nē grift estēd.
What is a good deed in our religion and a sin in their religion, then it will not
be (a sin).
And what is (a sin) in non-Zoroastrian religions, in ours is good deed, if some-
one has done it in righteousness, then it will not be (a sin).
When the child becomes an adult, then (the child) should be informed that:
“you were brought into life by (illegitimate) sex” and (if the child) is not
informed, the husband is margarzān, worthy of death.
If the child comes into the good religion, even if it is not by the request of the
husband, afterward the husband also is not (a sinner) worthy of death.
If the child certainly knows that was brought into life by (illegitimate) sexual
relation of good Zoroastrian (parents), (the child) is not (automatically of)
the good (Zoroastrian) religion; the husband and the child are sinners wor-
thy of death. |
Dād-Farrox said: The child is born and the father takes (the child) lawfully
(= according to sanctioned practice), the husband (i.e., the father) is not
worthy of death.
If he does not belong to any law because of the path of disbelief of the child,
both of them in a year’s time are worthy of death.
34.19
Women given (for marriage) to non-Iranians, of evil religions, those who are
worthy of death, how is it?
If someone gives (a woman for marriage) to non-Iranians (or) those who are
worthy of death, he is immediately worthy of death.
If someone gives (a woman for marriage) to those of non-Zoroastrian religions,
there is immediately a tanāpuhl (sin) and after a year, a margarzān.
If a woman herself is in whoredom, there is immediately a tanāpuhl (sin) on
her account.
If within a year she does not repent, after a full year she is worthy of death.
If she gives (repentance) in a year or after a year, when she worshiped four
times in the same day an evil religion, she is (sinner) worthy of death.
If she repents, (but) goes back to the sin, then the repentance is not valid.
If she repents time and time again in thought, (but) has sex, | then for each
time there is a tanāpuhl (sin) on her account.
The fact that the sin at the fourth time becomes a sin worthy of death or not, I
have not taken (into account).
278 Chapter 34
34.20
ka gād fraškerdīg bē ō ag-dēnān dahēd
aburnāyagān zāyēnd ud pad dād ī ag-dēnīh bē estēd ayāb bē ōh weh-dēnīh
estēnd ayāb ka frāz ōh dānišn rasēnd ⟨pad⟩ weh-dēnīh estēnd ēg-išān
dādestān čiyōn.
ka aburnāyagān pad dād ī ag-dēnīh estēnd ka frāz ōh purnāyīh rasēnd pas-
iz pad dād ī ag-dēnīh estēnd aburnāyag margarzān hēnd ud mādar-iz
margarzān pad harw ēk ōh bawēd
ka pad nēstēn-dēnīh rawēnd pad rāh ī an-āstawānīh pad ēk-iz ēk aburnāyag
mādar ī aburnāyagān jud jud margarzān ōh bawēd
ka aburnāyagān weh-dēnīh gīrēnd mādar pad rāh ī aburnāyagān margarzān
nē bawēd
597 wināh ī a-hammōzišnīh ud an-ēr dārišnīh ī aburnāyag | kirbag ⟨ī⟩ aburnāyag
kunēnd
harw dō mādar ōh bawēd
ka az hāzišn ī zan mard weh-dēn bawēd ēg-iš wināh pad wizārd dārišn
ēd kū kirbag az hāxtan bawēd
pid mād grift estēd kū ān ī az hāxtan frāz ā-š ōh bawēd
wināh-ēw ī andar amāh wināh ud pad dād ī ag-dēnīh kirbag
kē mērag ī ag-dēn škōh ī zan rāy nē kunēd ēd zan xwēš bawēd ī az nē grift estēd
bē az ēd ī grift estēd ān ī andar amāh kirbag andar ag-dēnīh wināh
34.20
If someone gives (women for marriage) to (members of) non-Zoroastrian reli-
gions to have sex for the sake of the Renovation:345
They give birth to children and they remain in evil religion or they remain in
good Zoroastrian religion, or when they obtain knowledge, they remain in
good Zoroastrian religion, then what is the decision about them?
If the children remain in the law of evil religions, when they reach adulthood
(and) still remain in (the law of) non-Zoroastrians, these children are (sin-
ners) worthy of death and their mothers, too; Each one becomes (sinner
worthy of death) in the usual way.
If they go to nonexistent religions by the path of disbelief, in this case too, the
children (and) the mother of the children are individually (sinners) worthy
of death.
If the children hold onto the good Zoroastrian religion, the mother by the vir-
tue of the path of her children does not become (a sinner) worthy of death.
The sins of not teaching and keeping the child in ignorance and non-Iranian-
ness, | (are there counted) as good deeds for the children?
Both (sins) are for the mother.
If a man becomes a (member of the) good Zoroastrian religion by the woman’s
conversion, then the sin is considered redeemed.
This is (the case that) the good deed is from conversion:346
(What) the father and the mother have maintained that is from the conversion,
then will become for (the child).
A sin in our (religion) is a good deed in the law of non-Zoroastrian religions.
A man of evil religion does not respect the dignity of a woman, then the
woman herself (is accountable) for what she has not maintained (= that is,
she is freed from his authority).
But (she is not accountable if) she has maintained what is a good deed in our
(religion) and a sin in evil religion.
345 It is important to mention that the Renovation depends on humanity’s purr-rawišnīh,

“going (forth) in fullness,” and legitimate sexuality is that which fulfills the creator’s will.
However, this passage could be an allusion to a shortage of Zoroastrian spouses as the re-
sult of Black Plague that reached the Middle East in 542 ce (See Christensen 1993, 67–70;
Elman 2003, 273–75).
346 This shows that despite the avowal of contemporary Zoroastrian authorities, conversion
is possible.
280 Chapter 34
34.21
ka ī mērag ī ag-dēn škōh ī zan rāy ōh gīrēd zan xwēš ōh bawēd
wināh ud kirbag ī andar āmāh ān ī pad awēšān kirbag ī zan ud pad škōh ī mard
ōh kunēd harw dō zan ōh xwēš
u-š padiš wināhgār u-š ōh bun bawēd
kē guft ay čahār wināh abāz ō xwāhēd padiš druwand ōh bawēd.
34.22
andar weh-dēn kē aburnāyag an-ēr gāyēd ēg-iš wināh čand.
598 agar aburnāyag nar čē | ēr ud čē *ēraxt196
agar mādag ud ō gyāg ī zanān mad estēd. ēdōn bawēd čiyōn zan
ud agar ō gyāg zanān nē mad estēd ēg-iš a-kārīh ī tom ud hixr ō ēg āb-barišnīh
ōh xwāhēd
agar ī ān hixr pad āb bēd šōyēd pad hixr ī grāy ō āb-barišnīh āstarīhēd
agar kūn-marz kunēd margarzān.
34.23
ka dō kōdak ī weh-dēn kūn-marz kunēnd ayāb ēk purnāy ud ēk aburnāyag
ā-šān wināh čiyōn.
purnāyag margarzān aburnāyag ān ī narīh ud an ī mādagīh ka haft-sālagīh
*rasēnd197 ō purnāy-rawišnīh ēg-išān harw ēk-ēw tanāpuhl-ēw ō bun
ud ka ōh purnāyīh rasēnd u-šān petīt nē kard margarzān hēnd.
ud ka-šān petīt kard nē margarzān hēnd u-šān tanāpuhl *passazagīhā tōzišn
u-šān ruwānīg tōzišn.
196 ⟨ʾylnwht⟩.
197 ⟨MYTWNd⟩.
34.21
If a man of evil religion thus respects the dignity of a woman, the woman her-
self is (accountable).
Sins and good deeds in our (law), which are in their (religion) good deeds for
the woman and she does (respect) the dignity of man, both (good deeds and
sins) are the woman’s own.
And she is sinner and the sins are on her account.
There is one (authority) who said that there are four sins (and if) she desires,
she becomes sinful.347
34.22
In the good religion, if someone has sex with non-Iranian children/adoles-
cents, then how many sins are for him?
If the child is a male either | Iranian or guilty (= non-Iranian?).348
If (the child) is a female and has come to the place of women, (the child) is
thus like a woman.
If (the child) has not come to the place of women, then there is uselessness,
darkness, and desires to carry dry dead matter to the water.
If he washes that dry dead matter in water that (act) causes the heavy sin of
carrying dry dead matter to the water.
If he commits anal intercourse, he is (sinner) worthy of death.
34.23
If two young men of the good Zoroastrian religion have anal intercourse, or
one is an adult and the other a child, then how is their sin?
The adult is (a sinner) worthy of death; the child, male and female, if they
have *reached seven years old, that is, adulthood, then for each there is a
tanāpuhl sin on their account.
And if they have reached adulthood and did not repent, they are (sinners) wor-
thy of death.
And if they have repented, they are not (sinners) worthy of death and tanāpuhl
is the *suitable punishment and there is also the spiritual punishment for
them.
347 The four major sins are: not wearing the sacred shirt after fifteen, adultery, sorcery, con-
cealing/having sex during menstruation.
348 The term used here is ēraxt, “condemned; guilty,” probably for “non-Iranian,” cf. Dēnkard
6, ed. Shaked 1979, 78–79.
282 Chapter 34
34.24
zan kē kunēnd ā-šān wināh čand.
ēd ka kunēnd ēd ka kunēnd
599 agar-išān | mard pad daštān-māh nē wizārd wināhgār hēnd ā wēš nēst kū stēr
ud agar-išān mard pad daštān-māh198 wizārd nē wināhgār hēnd
ud wad-xōgīh rāy kunēnd ā-šān xwar pad bun
34.25
ka sāl-drahnāy pad kard dārēnd ā-šān tanāpuhl pad bun
ka-šān būšāsp nē dīd pad aburnāyagīh ī kunēnd ēg-išān ēn wināh bawēd.
ān ī kē kār ī mādagīh kunēnd ā-šān hamē ōh bun
ud ān ī kē kār ī narīh kunēnd tā-šān nē tuwān gād ā-šān ēn wināh nē bawēd čē
tā šusar nē bawēd kār ī gādagīh kardan nē bawēd
bē agar-išān wināhīh āšnūd estēd u-š gād nē tuwān pas a-dastwarīhā kardan
rāy ēg-išān framān-ēw wināh
ka pad wināhgārīh nē uskārd estēd ā tis-ēw nēst
ka-šān pidar pad a-hammōzišnīh wināhgār hēnd pidar ud mādar ēn wināh ōh
bun.
34.26
600 kē zan-ēw šōy | nēst ayāb-iš ast pad xānag ī pidar pad šōy bē dād estēd ayāb nē
dād estēd bē ābustan kunēd
ud ān zan šarm rāy bē šawēd pad daštānestān bē nišīnēd ān xwarišn xward
ān mard ī gādār az šarm ī mardōmān bē tarsēd tā ān zan az pidar ud brādarān
ud. šōy-iz kōdak bē marnjēnēd ēg-iš wināh čiyōn.
ka pad daštānestān be nišīnēd ēg-iš tanāpuhl ō bun
198 ⟨LA⟩ is deleted.

34.24
When they have sex with a woman, how much is the sin?
That is, when they have sex:
If these | men did not discern/observe the rules of menstruation, they are sin-
ful, then (the sin) is not more than a stater.
And if these men did discern/observe the rules of menstruation, they are not
sinful.
And if owing to their bad nature they have sex, then there is a xwar (sin) on
their account.
34.25
If they practice it (that is, ignore observing the menstrual rules) for a year, then
tanāpuhl (sin) is on their account.
If they did not observe (the rules regarding) (wet) dreams349 (and) practiced it
(= had nocturnal pollutions?) in their childhood, then it is a sin for them.
Those who take the female (role in sex), then the sin is always on their account.
And those who take the male (role in sex), as long as they cannot be engaged in
(actual) sexual intercourse, then there is no sin for them because until there
is semen, it is not a sexual act.
But if they have heard the sinfulness (of the act) and cannot copulate, then
because of unlawfully doing it, there is a framān sin for them.
If someone did not consider it sinfulness, then there is nothing.
If they are sinful because of not being taught by their father, this sin is on the
account of the father and the mother.
34.26
If a woman has no husband | or she is at her father’s house, (and) she is given
away to a husband or has not been given away (and) becomes pregnant:350
And that woman because of shame goes to the daštānestān (= menstrual hut)
and sits (there) and takes that drink (= a drug to induce abortion);
That man who is the husband fears people’s shame so that woman (fears) her
father and brothers, and the husband, too, hurts the baby, then how is the
sin?
If she sits in the daštānestān, then the tanāpuhl sin is on her account.
349 The term used here is būšāsp. Būšāsp is the demon of sloth and procrastination (PV 18.16).
But in Zoroastrian texts on purity būšāsp is identified with the delusions and pollutions
of dreams, and in the Persian Rivayats, būšāsp is the term for nocturnal pollution.
350 PV 15.9 (A–C).
284 Chapter 34
wināh ī az wināhīh xwarišn andar daštānestān xwarēd sāmānag nē paydāg

agar az šarm ī mardōmān aburnāyag bē rēšēd pidar ud brādarān āgāh hēnd
nē gōwēnd kū-t az amāh aziš šarm bē nē barēnd kōdak bē rēšēnēd ud bē
tabāhēnēd ud pidarān brādarān ham-ēdōn wināhgār hēnd čiyōn gādār
ud ka nē dānēnd ziyānag wināh ōh bun ud ōy gādār wināhgār hēnd.
34.27
601 ka pidar ud brādarān āgāh kunēnd | u-š wāng abar zanēnd u-š gōwēnd kū
ōh-išān zīwišn-āsnīdārān ōh hampurs kū abāg gugānag frāz kāhīdārān bē
uskārd
ōy šawēd ō zīwišn-āsnīdārān u-š mang ī zarduxštān ayāb wištāspān ayāb pōlād
ud ayāb haft warg ud sudāb ayāb kadār-iz-ēw ān ī bē abgandār kē kōdak bē
abganēd.
urwar dahēd pus bē marnjēnēd wināhgār bawēnd ayāb nē.
mard ud kanīg pid brād bē abgandār hamāg wināhgār hēnd.
34.28
pas agar bē nē marnjēnēd frazand bē zāyēd ēg kē čiyōn dārišn.
andar warōmandīh-ēw zan pad gugāyīh šāyēd
ud gādār ēdōn čiyōn pad Frazandestān paydāg ā-š ōh parwarišn
gādār ka-š pad wināhgārīh gād estēd
ka-š aburnāyag 300 stēr ī gād tāwān bē dahēd ka-š aburnāyag dahēnd pādixšāy
602 ka-š dārišn nē dahēd u-š zyān ī ābustagīh ōh bun | nē bawēd u-š nē wizārišn
The limit of the sin for taking (drugs and) eating in the daštānestān is not
revealed.
If because of people’s shame she hurts the baby (and) the father and brothers
know (but) do not tell (the mother) “you are of us” (and) they do not remove
the shame from her (and) she hurts the baby and destroys it, (then) the fa-
ther and brothers are guilty like the lover/husband.
And if they do not know, the sin is on the account of the young woman and she
and the lover/husband are guilty.351
34.27
If the father and brothers become informed | and shout at her and tell her to
consult those who have innate wisdom (= those who perform abortion and)
she considers removing (the pregnancy) with destroyers (= abortive drugs):
She goes to those who have innate wisdom and they give her zarduxštān, hen-
bane, or wištāspān, or pōlād352 or the seven-leaves, or rue (plant) or any
other abortive drugs that throw out the baby.
Are those who give (her) plants (and) hurt the baby, (are they) sinners or not?
The man, the young woman, the father, the brothers, and those who perform
the abortion are all guilty.353
34.28
If she does not hurt the child (and) gives birth, then how should she be treated?
In doubt it is proper to have the woman’s testimony.
And the lover/husband, as it is evident in Frazandestān, “Children code,”
should thus foster (the baby).
(The case of) a lover/husband who has had sex by sinfulness:
If he gives for the child three hundred staters as the compensation for having
sex, it is permitted to give him the child.
If he does not give support, the harm of pregnancy is | not on his account, then
there is no redemption for him.
351 PV 15.10 (A–B); PV 15.12 (A–B). The tradition regarded abortion an abjection for several
reasons, which are connected with the moral issues of killing an unborn child. The most
important was producing dead matter; the woman would be a carrier of death after giving
birth to a dead fetus. Moreover, procreation was valued as a small triumph for the follow-
ers of Good, while on the contrary infertility was a triumph of followers of Evil and the
demons.
352 Abortions were performed with herbal drugs to expel the fetus. The three unknown
plants, zarduxštān, wištāspān, pōlād, even if we cannot identify them, show the profound
knowledge ancient Iranian practitioners had about the efficacy of medicinal plants that
were used as abortifacients.
353 PV 15.14 (A–F).
286 Chapter 34
agar zan nē gōwēd nē paydāg kū az kē ābustan pidar wināhgārīhā ud aburnāyag

andar *dūdēn199 zād bawēd
ka gādār pad dīdār āmad andar deh bē ka ēwar paydāg kū didīgar kas kard ēg-iš
parwardār ōy.
34.29
ka aburnāyag abāz ⟨dahēnd⟩ ō gādār zyān ī ābustanīh rāy tōzišnōmand bawēd
pādixšāy ayāb padīriftag.
ka-š aburnāyag abāz dahēnd nē pādixšāy bē ka abāz stanēd zyān ī ābustanīh
nē tōzišnōmand
ud aburnāyag pādixšāyīhā čē-š az kas xwāst nē abāyēd.
ka-š pid bē mīrēd u-š abāz nē stānēd bawēnd mardōm ī dūdag gādār
34.30
ka-š abāz nē stanēnd pādixšāy hēnd ayāb nē.
u-š bahr frazandīh az xwāstag ī gādār rasēd ayāb nē.
603 nē pādixšāy hēnd. | bē ka-šān abāz stānēnd u-š nēk dōšāramīhā ōh dārēnd
ka-iz bahr baxt ā-iz abāz gumēzišn bahr ī ōy dahišn.
34.31
kē pahrēzišn gāyēd wināh čānd.
ka *āb200 nē āwarēd pad naxust jār dah zanišn u-š xwar wināh
ka *āb āwarēd čiyōn
ka ōh āb rēxt hē ayāb-iš rēšīd hē 300 stēr wināh
ud pad didīgar jār zanišn u-š bāzāy-zanišnīh wināh
ud pad sidīgar jār pad yāt āstarīhēd
ud pad čahārom jār tanāpuhl bawēd
199 ⟨dwtyn’⟩.
200 ⟨ʾʾy⟩, šusar (?).
If the woman does not say, that is, it is not clear from whom she is pregnant,
the father is sinful and the baby is born in a smoky/murky (situation).
If the husband/lover comes to the village for a visit, unless it is certainly clear
that someone (else) made (her pregnant), he is the fosterer.354
34.29
If the child ⟨is given⟩ back to the husband/lover, the harm of pregnancy is sub-
ject to atonement, is it permitted or restricted?
If the child is given back to him, it is not permitted; unless he takes back (the
child), the harm of pregnancy is not subject to atonement.
And the child is legitimate because no one’s request is necessary.
If the father dies and did not take him back, the family of the lover are (respon-
sible for raising the child).355
34.30
If (the family) does not take back (the child), are they authorized or not?
And does the share of the offspring come from the property of the husband/
lover or not?
They are not authorized; | they should take back (the child) and keep (him)
with good affection.
Also when the share is distributed, then the child should be included again
(and) his share be given.356
34.31
Someone who tends/guards (a woman and) has sex (with her), how much is
the sin?
If he does not release *seminal fluid, the first time (he should receive) ten lash-
es and the sin of xwar is for him.
If he releases *seminal fluid, how is it?
If he thus has released his semen or has hurt her, there is the sin of three hun-
dred staters.
And the second time, there is smiting (= lashes) and the sin of bazāy.357
And the third time, he causes the sin of yāt.
And the fourth time, it becomes tanāpuhl sin.
354 PV 15.12 (C).

355 PV 15.12 (D–E).
356 PV 15.12 (F–G).
357 Bāzā(y), originally the offense of “striking on the arm,” by which the hand is broken, caus-
ing a wound of three fingerbreadths; see Klingenschmitt 1968, n. 703; Kotwal 1969, 69.
288 Chapter 35
34.32
zan ī ābustan ka tan rāy ayāb dārūn rāy ayāb darmān ōh tan xwāhēd kardan
pādixšāy kardan ayāb nē.
harw čē bīm kū pad pus zyān nē pādixšāy kardan
nāmčištīg ud rag ud rag201 wišādan kār ī pad gardan kardan-ēw
čahār *rag ud xōn az gōš abārīg gyāg hilēd
u-š *sarāz rag ud *wīrāz rag ud *sazag202 nibišt darmān nē kunišn
604 u-š dārūn ī wišāyīdag dārūg ī | pad haftag ud dārūg ī tēz nē xwarišn
u-š *dāg203 nē nihišn.
34.33
ka gumānīgīh kū ābustan u-š wēmārīh ōh bawēd *dāg pādixšāy ayāb nē.
sōšāns guft āy
kū ka-š ēk bār gād ēg-iš kār ī dārūg ī …204
*sarāz rag ud *wirāz rag ud *sazag pušt darmān nē pādixšāy kardan
ud dārūg ī tēz pādixšāy xwardan.
Chapter 35
35.1
ka wars ud nāxun bē brīnēnd ēg-išān čiyōn pahrēzišn
ka zamīg ast-ēw dištīg ka saxt zamīg widest ka narm maɣ bē ēd kanēd
dah gām az mard ī ahlaw wīst gām az ātaxš ud sīh gām az āb ud panjāh gām
az barsom
u-š wars az hixr ī gētīyīhā pāk bē kunišn
201 ⟨w lkʾ w lk’⟩.

202 ⟨yy/slʾc lk w wyylʾc lkw wsck⟩.
203 ⟨dʾy⟩.
204 ⟨wʾcwyytwyh’⟩ ud ⟨klwʾtn’⟩ saxt ⟨yylʾclkw yylʾclkw wwsck’⟩.
Cutting Hair and Nails 289
34.32
A pregnant woman seeking *drugs or remedies for her body, is she permitted
to do or not?
Anything that causes fear that the baby may be harmed is not permitted.
The well-known (case) is the opening of the arteries, an action at the neck:
Four (major) blood arteries from the ear that direct (blood) to the other places.
And it is written that one should not take blood for cure from the *sarāz,
*wīrāz, and *sazag arteries.358
And one should not take drugs for opening (arteries?), | drugs taken weekly,
and strong drugs.
And branding should not be put on her.359
34.33
If there is doubt that she is pregnant (or) she becomes ill, is branding permit-
ted or not?
Sōšans said: Indeed (it is permitted).
If she had sex once, then the work of these drugs … (?)360
It is not permitted to (take blood) from the *sarāz, *wīrāz, and *sazag (arter-
ies?), and taking a remedy for back pain is not permitted.
And it is permitted to take strong medicine.
Chapter 35: Cutting Hair and Nails361
35.1
If they cut hair and nails, then what shall they do with them?
If the earth is stony, they shall dig a short span; if it is hard, (a normal) span; if
soft, a pit:
Ten steps from the righteous man, twenty steps from the fire, thirty steps from
the water, and fifty steps from the barsom.
And they should keep the hair clean from the physical pollution.
358 These are unidentified terms; internal, external, common, and subclavian arteries (?).
359 PV 15.14 (G); branding, dāg (Av. daxša-, AirWb, col. 676), was used in ancient medicine
for relief of chronic pains, treatment of certain types of diseases, and prevention of the
spread of gangrene and loss of limbs..
360 Here several unknown terms are cited; they could be the names of medicinal plants.
361 For Zoroastrians all material that leaves the body is polluted and polluting – breath, blood
and other bodily fluids as well as any dead body parts, such as skin, nails, and hairs – and
must be carefully disposed of; otherwise, these things become weapons in the hands of
the demons. The chapter describes the rites relating to cutting hair and nails and taking
care of the clippings. Kaikhusroo Jamasp-Asa published a translation of this chapter in
1981, 316–32.
290 Chapter 35
u-š . pad at̰ . ax́ iiāi . aṣ̌a . mazdå. uruuarå . vaxšat̰ . andar ō gawr nihišn
u-š hušk ō ī hušk padiš andar hambārišn u-š āb šēb aziš bē gīrišn.
605 u-š pad ayōxšust | kiš se ayāb šaš ayāb nō pad iθā. Yatā-ahū-wēryō ī pērāmōn
ud bē kārišn
ka nāxun kārēd ēg-iš maɣ čand ān205 ī kehist angust ayāb bāzēn ēg-iš / ēg-iš bē
kanišn
u-š pad . aṣ̌ā . vohī . manaŋhā yā sruiiē parə̄ magaōnō .
ka-š az hixr ī gētīyīhā pāk bē kard ēg-iš balādur / brādarwār206 andar nihišn.
u-š paiti tē marəɣa tā gyāg ul gōwišn
u-š huškān ī huškīh padiš andar abganišn u-š āb šēb aziš bē kunišn
u-š kiš se ayāb šaš ayāb nō. pad iθā Yatā-ahū-wēryō pērāmōn bē kārišn.
35.2
ēn maɣ kū mehtar ayāb kehisttar207 bē kanēd šāyēd ayāb nē
pad bālay nē pad drāzāy ud pahnāy čand xwāhēd
pad kamistīh nē šāyēd
35.3
606 gawrīh čiyōn kanišn u-š čiyōn bē hambārišn u-š čānd andar | nihišn.
bālāy čiyōn Abestāg gōwēd.
pahnāy ēdōn kunišn ka bē hambārišn abāz zamīg rāst
205 ⟨cndʾn’⟩.
206 ⟨blʾtlwʾl⟩.
207 ⟨mstl⟩, ⟨kssttl⟩.
And with (the Avestan recital): “Thus for her (i.e., the cow), Mazda shall in-
crease the plants through righteousness,” and place it (= hair/nails) in the
pit;
And fill it up with the driest of dry (things), and flowing water should be kept
away from it.
And with a metallic (instrument) | they should draw around (the hollow) three
or six or nine furrows with (the recital of) the prayer iθā yatā-ahū-wēryō.
If someone pares nails, then he should dig a pit for it as deep as the smallest
finger or the joint (of the finger).
And with (the Avestan recital): “With truth (and) with good thought for which
I am heard beyond the sacrificers.”362
When he has made (the pit for hair /nails) clean from physical pollution, then
he should put in (= the pit) balādur (= marking nut363).
And recite “Over you, O bird,”364
And throw in it the driest of dry (things), and flowing water should be kept
away from it.
And they should draw around (the hollow) three or six or nine furrows with
(the recital of) the prayer iθā yatā-ahū-wēryō.365
35.2
Is it permitted to dig this pit bigger or smaller or not?
It is not permitted in height; in length and breadth (one can dig) as much as
one desires.
It is not permitted (to dig it) smaller.
35.3
How should one dig a cavity/a hollow and fill it up, and how much (of nails,
etc.) should be | placed inside?
The height should be as the Avesta said.
The breadth should be made such that when filled up, (it is) level with the
ground.
362 A quotation from Yasna 33.7, which has nothing to do with nails. There is wordplay be-
tween sruiiē, “I am being heard” and srū-/sruua-, “nail”; for the text of Yasna 33.7, see
Humbach et al., part I, 1991, 137, and for the term sruuābiia, “both kinds of nails,” 79.
363 Semecarpus anacardium; for “balādur” see Bailey 1971, 81, n. 5; the word can also be read as
brādarwār, “brotherly, affectionately.”
364 The dedication is to Ašōzušt, traditionally thought to be an owl. Parings of nails and cut-
tings or shavings of hair are impure and become weapons in the hands of the demons,
unless they are protected by certain rites and spells. On the Ašōzušt bird, see Bundahišn
TD 1, fol. 94r.; Anklesaria 1956, 199.
365 PV 17.4–9.
292 Chapter 35
ast kē ēdōn gōwēd ay pad gyāg wēš kū ēd must nē nihišn

az man bē ēn ān gyāg bawēd kū ān gyāg *maɣ *kanēnd208
ka gyāg hušk wēš-iz šāyēd.
35.4
wāz-gīrišnīh abāyēd ayāb nē.
kē ruwān-dōstīhā ēg-iš wāz az Srōš frāz gīrišn.
35.5
ka ēdōn kunēd ēg-iš kirbag čē.
az wars giyāh rōyēd kē harw gōspand kē bē xwarēd pad dō ābustan bawēd
az pēm ī ān gōspand drīstīh ud bēšāzēnišnīh ī az was wēmārīh ōh dāmān rasēd
ud kē nāxun ud aštar ud kārd kamān tigr ī āluh-parr ud sag ī kabēnīg bē bawēd
bē ōh dēwān ī māzanīgān ōbadēd.
35.6
ka ēdōn nē kunēnd ēg-iš bazag ud wināh čē ∵
607 wars ka andar sūrāg-ēw ayāb darm-ēw abāz nihēnd | dēw ēg-iš aziš abar bawēnd
u-š xrafstar aziš abar hāzēnd spiš *kē209 ān ī mardōmān jōrdāy ud wastarg ī
mard jōyēnd
ud ka jud az ān ī dēnīg nērang pad zamīg nē nigānēnd gazdum ud narān mār
ud *rešk ham bawēnd
ka pad āb pōsēnd mār šēbāg bawēd
ka pad ātaxš sōzēnd garr ud *azarag210 ud tab ī garm ud sard didīgar ud sidīgar
pad mardōmān gōspandān kunēd
208 ⟨kynnʾd⟩.
209 ⟨MN⟩.
210 ⟨ʾclk⟩.
There is one (authority) who says: One should not place more than a fistful (of
nails, etc.) in the ground.
In my opinion: This should be at that place where they *dig a pit;
If the place is dry, even more (than a fistful) is permitted.366
35.4
Is it necessary to hold the wāz, blessing, or not?
For the benevolence of the soul, one should hold the blessing of Srōš.367
35.5
If someone acts in this manner, then what is the merit?
From the hair grows the grass that every beneficent animal eats and begets
twins.
From the milk of those beneficent animals, health and healing from many ill-
nesses shall reach unto the creatures.
And the nails (become) whip, knife, bow, and arrow of the feather of the eagle
and sling-stone that will fall on the giant demons.368
35.6
If they do not act thus, then what is the sin and the offense?
Hair that is placed in a hole or an opening, then thereby | it (i.e., the hair)
becomes demons, and “evil animals” generate from it, (such as) lice that de-
vour grains and clothes of people.
And if they do not bury (hair and nails) in the ground with that religious ritual,
they become scorpions, male serpents, and *nits.
If it decomposes in water, it (= the hair) becomes (like) a swift serpent.
If it is burned in fire, it causes scabs, *itch, and many hot and cold fevers for
humans and beneficent animals.
366 PV 17.6 (D–E).

367 PV 17.8 (A–C); Srōš wāz/bāj, a prayer addressed to Srōš (Av. Sraōša-); the most important
function of Srōš is to fight evil (Yasna 57.10). The Srōš wāz/bāj, is typically used on occa-
sions connected with death and the disposal of a dead body, but also on other occasions
having to do with ritual impurity, such as cutting hair and nails. Boyce and Kotwal 1971 II.
368 PV 17.9 (A–C). In the Zoroastrian texts there is a class of demoniacal beings called māzans
(Av. mazan-, from maz- < maga-, AirWb., col. 1156, “large, monstrous; giant, monster”),
which were the inhabitants of the mythical land “Māzana.” According to the Dēnkard
(9.21, 17–18) the Māzans were giant sized creatures who looked like humans, save for the
fact that they were so tall that the waters of the Frāxkard ocean reached only up their
mid-thigh, some up to the navel and in the deepest place, it reached their mouth.
294 Chapter 35
nāxun ⟨ī⟩ ham-čiyōn az dēn paydāg nē kunēd bē aštar ud tigr ud kamān kārd
*kābēnīg ī dēwān bawēd u-š mardōm ud dām Ohrmazd padiš zanēnd
wišōbēnd wināhēnd
35.7
kē wars ud nāxun pad nigerišn bē abganēd ēg-iš dēw-ēzagīh čiyōn kard bawēd.
ān mardōm kē pad-iz sūdagīh kunēd ēg-iš dēw-ēzagīh ēdōn kard bawēd čiyōn
ōh pēš gōwam
kē ōzōmandīhātar ud nērōgōmandīhātar az margōmandān mardōmān pad
608 gōwišn yazēd čiyōn ōy kē pad | gōwišn yazēd ōy pad kunišn yašt bawēd.
35.8
wars ud nāxun kē pad nigerišn bē abganēd ayāb pad ēd menišn bē abganēd kū
ul stānam
ayāb ka-š pad sūdagīh bē abāzīh aziš bē ōbadēd ayāb kē nē pad ēn menišn bē
abganēd kū ul211 stānēm ayāb pad a-wināhīh bē abganēd ēg-iš dādestān čē.
ka pad nigerišn bē abganēd ēg-iš dēw-ēzagīh rāy tanāpuhl pad bun ud pas
wināh ī az wināh
ud ka nē pad nigerišn bē abganēd u-š tanāpuhl pad bun
ka pad ēd. menišn kū ul stānam wēš nēst kū se srōšōčaranām
bē agar bē pōsēd ayāb ōh āb rasēd bē ōh xrafstar bawēd čē
ēg-iš tanāpuhl ōh bun
211 Ms. kū nē.

Nails, too, as revealed by the religion, should not be (disposed of) because they
become (like) the whip, bow and arrow, knife and *property of the demons,
and by which they smite, destroy, and damage humans and the creatures of
Ohrmazd.369
35.7
Someone intentionally throws away hair and nails, then has he committed
devil-worship?
That man who does this, even by negligence, then he has committed devil-
worshiping, as I shall say hereafter.
(Through) the very strong and very powerful (sin of intentionally throw-
ing away hair and nails), people who are mortal worship (the demons) by
speech, that is, just as someone worships (demons) | by speech, he worships
(them) by action.
35.8
Someone intentionally throws away hair and nails, or throws (them) away with
the thought that “I will pick (them) up (later),”
or if through his negligence they (= hair/nails) are brought back, or he throws
(them) away without thinking that “I will pick (them) up (later),” or unin-
tentionally throws them away, then what is the decision?
If someone intentionally throws away (hair and nails), then on account of
devil-worshiping a tanāpuhl (sin) is on his account and then sin after sin.
And if someone unintentionally throws away (hair and nails), then a tanāpuhl
(sin) is on his account.
If someone (throws them away) with the thought that he will pick (them) up
(later), (the sin) is not more than three srōšōcaranām.370
But if they decompose or reach the water and become evil animals, (then)
what?
Then a tanāpuhl (sin) is on his account.
369 PV 17.9 (A–C); PV 17.10 (A). Imperfections in the formal performance of a ritual may have
a range of consequences. Hair and nails are dead parts, and one had to bury them in the
ground away from the habitation of humans. If they are not disposed of properly, they
become weapons in the hands of demons and evil things will grow from them. The de-
liberate scattering of nails and hair was considered a sinful act through which a person
worshiped demons.
370 This a redeemable sin, and the sinner counterbalances his/her sin by paying a fixed fine
prescribed by the authorities, which may have been devoted to religious observances. The
money value of a sin of “three srōšōčaranām” is four drachmas, to be paid in atonement.
See Kotwal 1969, 115.
296 Chapter 35
pad sūdagīh wēš kū se srōšōcaranām

609 ka pad yazdān dušmenīh bē ōh ātaxš ayāb | āb abganēd margarzān
35.9
pad a-wināhīh čē
tis-iz nēst.
35.10
ka pad tan bē hilēd pāk bē nē kunēd ēg-iš dādestān čē.
Rōšn guft ay ka ēw-tag pad tan dārēd yazišn ōy kunēd nē bawēd ∵
Pēšagsīrīg gōwēnd ay ka abēr was pad tan dārēd ā-iz yazišn ī ōh kunēd ōh
bawēd
az man bē ka-š amā ayāb ka ān ī wēnīg kūn-ēw kas-ēw *buništag212 bē būd
ēdōn čiyōn Rōšn guft
abārīg gyāg-ēw pad mōy nē ēwēnīg grāy nē bawēd
mardān rāy pāyag-ēw xwārtar ud aswārān-ēw pad marz
ud ān zamān grāy bawēd ka-šān nišastagīh and bawēd
ī-šān pardaxtagīh ēd ēdōn bawēd ka-šān xwarišn xwārišn xwardan būšāsp-ēw
dēnīg kard
u-šān daštān-māh wizārdan u-šān xwēš tan and pardaxt čand ān kē-šān amāh
tuwān awestardan ud čīdan
610 ud ka pardazišn ēdōn nē ast ēg-iš | padiš a-wināh
ud ka pad ēn a-pardazišn bē bawēd an-ēr andar āyēd wizend213 kunēd harw
čand wizend kunēd artēštār tōzēnēnd
ka frāz estēd amāh pāk bē kunēd
an-ēr rasēnd nē pādixšāy bē ka abar āxēzēd bīm abāz dārēd
ka nē kunēnd ziyān wizend kunēnd ēg-išān ōh bun.
āsrōn nē pādixšāy bē ka pāk kunēd ud wāstaryōš ka-š āb ō warz grift estēd ēdōn
bawēd čiyōn artēštār ka dušmen estēd
212 ⟨bwʾštk’⟩.
213 ⟨wzynd⟩, next ⟨wznd⟩.
By negligence, it is more than three srōšōcaranām.

If by enmity toward the gods, he throws them into the fire or | the water, he is
(a sinner) worthy of death.371
35.9
In innocence (= unintentionally), (then) what is (the decision)?
It is nothing (at all).
35.10
If someone lets (hair fall) on the body (and) does not make (himself) clean,
then what (is) the decision for it?
Rōšn said: If one has a single (hair) on the body and performs the rite, it is not
(permitted).
The Pēšagsīrites say: If someone has much more (hair) on the body, even then,
(if) he performs a rite, it is permitted.
In my opinion, if (the hair) was our own (= from one’s body) or if it is that of
nostril, or of someone’s buttocks, it is just as Rōšn said.
Hair from other places (of the body) is not so dangerous.
(The sin is) not so severe for men and for the cavalry/soldiers at the front/
borders.
It becomes dangerous when they are camping.
For them the undertaking will be as such: When they set about eating, drink-
ing, and sleeping, to act according to the religion.
And for them (= women?) observing the rules of menstruation is as applicable
as that for those who, (like) us, are able to shave and collect (hair and nails).
And if there is no such application/ability, then | one is innocent therefore.
And if by this inability (to undertake the rules), if a non-Iranian comes in and
does harm, for whatever harm they do, the warriors are forgiven.
When one stands (disengages from battle?), he will be cleansed by us.
(If) the non-Iranians arrive, it is not authorized except to rise and restrain dan-
ger (= to defend Iranians).
If they do not act (this way), then the damage and harm (of the non-Iranians)
are on their account.
The priest is not authorized, except to make (the people) pure (by performing
the rites), and when the farmer takes (= uses) water for agriculture it is just
like the warrior who stands up to the enemy.
371 PV 17.4 (C–E).

298 Chapter 36
ka-š āb frāz nē rasīd estēd ēdōn bawēd čiyōn āsrōn

būd kē guft ay kēšān hanjaman drūnān ēdōn bawēd čiyōn artēštār ka-š dušmen
mad estēd.
Chapter 36
36.1
sēj ī nihān-rawišn andar deh ud gētīy mehmānīh rawāgīh pad tan ī kē.
611 dēn gōwēd ay pad ōy ī wattar dēn-nimūdār Spitāmān Zarduxšt ahlomōɣ kē |
pad ān ī se zarmān radīh ēbyānghan nē ēbyānghanēnēd kū kū šābīg kustīg
nē dārēd nē gāhān srāyēd kū yašt ī pad ātaxš nē kunēd nē āb ī weh yazēd kū
yašt ī pad āb nē kunēd u-š dād-iz ēd kū nē abāyēd kardan.
36.2
az čē paydāgīh ahlomōg ī čē tis gōwēd kē-š ahlomōgīh aziš paydāgīh bawēd
padām ud mārgan ud barsom ud aštar juttar grift kū ān ī hērbedān gowēd
čē gōwēd ay padām sagēn ud čarmēn ud mārgan āhanēn rōyēn barsom
čiyōn ān wāhmān wāhmānag wāng barēd
How to Spot a Heretic 299
If the water did not reach (agricultural land), it (= the case of the farmer) is just
like the priest.
There was one (authority) who said: Those who collect the harvest are like the
warrior when the enemy has come to him.372
Chapter 36: How to Spot a Heretic
36.1
The danger that proceeds in concealment in the village and in the material
world, in whose body does it (the danger) hide?
The tradition says: The one showing his “evil religion,” O Zarathustra of the
Spitama family, that is, the heretic who | does not gird himself with the sa-
cred girdle for three spring seasons, that is, he who does not have the sacred
shirt and sacred girdle; he does not recite the Gāthās, that is, he does not
celebrate the worship of the fire nor worship the good waters, does not cel-
ebrate the worship of the water, and also he practices the law that should
not be practiced.373
36.2
From what is revealed, what does a heretic say that his heresy becomes evident
from it?
He holds the mask for the mouth, the snake-killer, the barsom, and the whip
differently from the way that the hērbeds say.374
Because he says, the mask for the mouth, the snake-killer made of stone and
leather, and the barsom made of iron and copper;
He (= the heretic) shouts, saying, such-and-such.
372 PV 17.11 (A–D).

373 PV 18.8 (A); PV 18.9 (A–C).
374 The chapter addresses the qualities the false priest lacks and enumerates the four main
instruments of the priestly profession; padām, the mask worn by a ritual priest over his
nose and mouth during ceremonies; the cloth mask is made of two layers, designed to
prevent the priest’s breath from polluting the liturgical instruments and the sacred fire;
mārgan, the snake-killer (xrafstar-killer), which is described as a stick with a piece of
leather attached to the end. For the term, see Kellens 1974, 162; Gignoux and Tafazzoli 1993,
chap. 27.2. According to the Bundahišn (TD 1, fol. 77v., 78 r.), every Zoroastrian should pos-
sess a mārgan, with which he can perform the meritorious act of killing “evil animals.”
300 Chapter 36
ud aštar ud srōšōčaranām čahār pādifrāh ud panj pādifrāh gōwēd

ā ēbyānghanēd pad weh-dēn ahlomōɣ.
36.3
mard mard-ēw čiyōn ōy kē-š nibištag pad ahlomōɣīh padiš kard estēd kōšēd
kū-š az nibištag rastār kunēd ēg-iš wināh čand.
and-iš wināh bawēd čiyōn ka-š ān ī ahlomōɣ ī sar-brīdag ā-š zīndag abāz kard
612 hē | u- š pad frēbēnišn ān ī Ohrmazd dām estīd hē ēg ān and čand az ān
ahlomōɣ rawēd az grīw raft hē
Ganāy-mēnōy ud dēwān ābusīh az gušn ī nar ud mādag frāz ēk ōy ī did zāyišnīh
ud ayāb anīy ēwēnag ayāb harw dō ēk bawēd ān ī nar-marzīh ud ān-iz ī
mādag-marzīh ud ān-iz ī az kunišn ī mardōmān bē bawēnd
čiyōn ast čahār gušn ī stahmbag kē Ganāy-mēnōy aziš ābustan bawēd
būd kē Xešm guft
abārīg wināhīhā ābustanīh dēwān bawēd
ān čahār gušn ēk ka andak-iz xwāstag ī mard ī ahlaw pad ahlāyīh weh xwāhēd
u-š nē dahēd
didīgar ka pēš frabd-drahnāy bē mēzēd.
sidīgar ka mard xuft xuftag-išān šusr frāz hilēd
tasum ka mard ud zan pas az pānzdah sāl ī sl’tyk pad zamīg frāz padēnd
613 an-ēbyāghanēnīd214 kū šabīg kustīg nē dārēnd | ud an-abar-raft kū nē gād
estēd
kē pēšīh pāy čahār angust bē u-š čē kunišn
214 ⟨ʾnʾyyycyʾsynst’⟩.
And says, four punishments (or) five punishments with the horsewhip and the
whip;375
Thus he girds himself like a “good Zoroastrian,” (but he is a) heretic.376
36.3
A man who endeavors like someone who has made the true writings into her-
esy, that is, misinterprets “straight” writings, then how much is his sin?
That much sin will be his as if he had brought back to life that heretic whose
head was cut off | and had continued to deceive the creatures of Ohrmazd,
then so much (sin) goes from that heretic to their self/soul.377
The Evil Spirit’s and the demons’ pregnancy is from the young male and female
engendering of one another and/or by other manners or both are of the
same (sex), that of male-copulating and that of female-copulating, and that,
too, will be from the actions of people.
There are four violent males that make the Evil Spirit pregnant with offspring.
There was one (authority) who said (from the demon) Wrath.378
Among other sins, there is the pregnancy of the demons;
Of those four males, one is someone who seeks even a little amount of prop-
erty from a righteous man, (but) he (= the righteous man) does not give it
to him.
Second, if someone urinates along the front side of his leg.
Third, if a man when asleep, emits semen.
Fourth, either a man or a woman who after the age of fifteen goes about not
tying the girdle, that is, not wearing the sacred shirt and sacred girdle, | and
has sex (from behind, that is, not for procreation).
(And a man who urinates) along the front side of his leg, the length of four
fingers,379 (then) what should be done (about him)?380
375 The Srōšāwarz had the authority of punishing and citing the atonement for those who
commit sins (PV 5.25A and 7.69F) and not any other person.
376 PV 18.4 (A–C). That is, he pretends to be a good Zoroastrian, but he is a heretic.
377 That is, he gives life to a dead heresy by connecting it to the Avesta or the Tradition.
378 Xēšm (Av. Aēšma-) is the demon of wrath with a bloody club and is the principal oppo-
nent of Srōš. He established seven powers to destroy the creatures. Wherever he camps,
he causes destruction. Wrath’s evil doings were the most instrumental in bringing about
the defeat and destruction of the Kayanians and the other heroes; see Asmussen 1985,
479–80.
379 That is, urinating in a standing position; one should urinate squatting, in order to limit the
area contaminated.
380 PV 18.31 (A–C); PV 18.40 (B–C); 18.46 (A–B); PV 18.54 (A–B). The four men are these: the one
who does not share his wealth with the needy righteous man; the one who urinates too
far when urinating; the one who ejaculates during his sleep, and the one who, although
302 Chapter 36
36.4
kē ābustanīh ī druzīh bē barēd.
ka pēš az se gām Yatā-ahū-wēryō-ēw gōwēd pānagīh ī tan rāy
ud ka az pēšyār bē āxēzēd andar se gām se Ašemwohū dō Humatanām ud se
Xšaθrōtemāy.
čahār Yatā-ahū-wēryō Ahunəm vairīm tā gyāg bē gōwēd
ān ī ābustanīh ēdōn bē barēd čiyōn gurg ī čahār zang ka az mād pus pad darrišn
darrēd .
36.5
ka čiyōn hamē mēzēd Abestāg pad čamišn ayāb anīy Abestāg gōwēd šāyēd ud
ayāb nē ∵
nē šāyēd dēw-ēzagīh
az Abestāg paydāg
mard kadār gāhān pas a-srāyišnīh srāyēd ud a-radīhā dēw-ēzagīh
ka mēzān ayāb ud *frāz-narān215 srāyēd awēšān gōwišn a-radīhā dēw-ēzagīh.
36.6
614 dūr bē mēzēd dūr bē kanēd was srešk bē paššinjēd | ēg-iš wināh čand.
čiyōn ka Abestāg azabar guft nē gōwēd
ēg-iš gabr bē mištan rāy tanāpuhl bē bun
ka dūr pad ān paymānag bazag ayāb ān ī kehist grih
215 ⟨wplʾcwʾwlʾn⟩.
36.4
Someone who carries the demonic pregnancy of the demons:
One should recite a Yatā-ahū-wēryō prayer for the protection of the body;
And when he stands up from urinating within three steps (he should recite)
three Ašemwohū, two Humatanām, and three Xšaθrōtemāy prayers.381
He should (also) recite four Yatā-ahū-wēryō Ahunəm vairīm382 prayers.
That pregnancy will be thus removed like a four-legged wolf that tears a child
from the mother.383
36.5
If as one urinates, he recites the Avesta of the urination or any other (passage
of) the Avesta, is it permitted or not?
It is not permitted, (it is) devil-worshiping.
Afterward, which part of the Gāthās should a man recite such that (if) he
does not (recite/do according to) the office of rad, it will be (= constitute)
idolatry?
If he recites while urinating or *emitting semen, these words are not according
to the office of rad (and constitute) idolatry.
36.6
He urinates far, digs (a cavity/pit) far, (and) sprinkles several drops, | then how
much is his sin?
He does not say (the prayers), as mentioned above, from the Avesta.
Then there is a tanāpuhl (sin) on his account because of urinating in a cavity/
pit.
If it (= the pit) is far, the measure is of an arm (?) or the smallest knot.
fifteen years old, is still not wearing the sacred girdle, the most important garment of a
Zoroastrian, a sin that cannot be redeemed.
381 The act of urinating is preceded and followed by prayers, and the flow of the urine should
not go beyond the area from the heel to the toes.
382 Yasna 27.13, the holiest prayer of the Zoroastrians; see Darmesteter 1960, vol. I, 258–59.
When one needs to urinate, one should go outside, dig a small hole in the earth and sur-
round it with a furrow that encircles the little hole. While doing this, one should recite
the first half of a small prayer appropriate to the occasion. Then one should squat over
the pit (urinating while standing is a sin), release the flow of urine, rise, cover the pit with
the earth, recite the second half of the prayer, and then wash his hands. The important
elements are the furrow, which acts as a barrier that prevents the spread of the polluting
substance, and the ritual texts, which neutralize the demonic interest taken in sources of
pollution, and the cleansing of the body with water.
383 PV 18.43 (B–C); PV 18.38 (A).
304 Chapter 36
ā-š kard ī ā-š nūn tanāpuhl ō bun

ud harw srešk-ēw ī az sar mēzag frabd-drahnāy bē ōh pēš šawēd ēg-iš pad harw
srešk-ēw tanāpuhl-ēw ōh bawēd
ka Abestāg gōwēd ēg-iš druz ī ābustanīh škast u-š tanāpuhl ōh bun nēst
ēn ān ī bawēd ī az sar ī kēr bē ōh zamīg rasēd
tā srešk ī az srešk nē bawēd ōh pēš bawēd ōh pas kustag nē bawēd
srešk ī az srešk ka pad šēb frōd šawēd ā nē bawēd.
36.7
ka-š Abestāg nē andar se gām gōwēd šāyēd ayāb nē.
šāyēd
Dibīr guft ay ka pēš frabd ud nē mēzēd ud pad-iz Ašemwohū wizārd
36.8
ka az pāy mēzēd ēg-iš wināh čand
615 ka az pāy | mēzēd pad mayān ī dō frōd ayāb pad bān abrāz estēd ud mayān i pāy
frōd mēzēd ēg-iš tanāpuhl pad bun
u-š pad Abestāg guftan wizārēd pēš ud pas
pad kustag pad harw ēwēnag pad harw srisk-ēw bawēd
ka pēš frabd-drahnāy drahnāy ī pāy frāz mēzēd ēg-iš tanāpuhl-ēw ī didīgar ō
bun
u-š pad Abestāg paydāg ōh wizārēd
36.9
ka az bān frōd nišast pad mayān ī dō pāy frōd hilēd ayāb az frāz-ēw ham-gōnag
frōd ō azēr mēzēd ēg-iš wināh i frabd-drahnāy bawēd ud ayāb nē. nē
pad čāštag-ēw Abargīg Abestāg hamāg bē gōwišn
Mēdōmāhīg frōd nišīnēd pānagīh ī tan rāy yaθā ahū vairiiō . ēk ud ka pardaxt
ā-š se Ašemwohū ud bē gōwišn xūb.
Then, he did urinate, now a tanāpuhl (sin) is on his account.

And for each drop of urine that goes forward the length of the forefoot, then for
each drop there is a tanāpuhl (sin) on his account.
If he recites the Avesta, then the demonic pregnancy is broken (and) there is
no tanāpuhl (sin) on his account.
When (urine) from the tip of the penis reaches the earth:
As long as there is no dripping/leakage from another drop, and it (= urine) is
forward or backward, (but) not sideways.
If urine is running downward, then it will not be (a sin).
36.7
If he does not recite the Avesta within three steps (before urinating?), is it per-
mitted or not?
It is permitted.
Dibīr384 said: If he does not urinate along the front side of his leg and also (he
recites) an Ašemwohū, he is redeemed.
36.8
If he urinates in a standing (position), then how much is the sin?
If he urinates in a standing (position) | in the middle of two downward slopes
or upward slopes and urinates in between his feet, then there is a tanāpuhl
(sin) on his account.
And by reciting the Avesta before and after, he is redeemed.
(Urinating) sideways, by all forms, by each drop, it is (wrong).
If he urinates along the front side of his leg, then there is another tanāpuhl
It is known from the Avesta that he redeems it in the usual way.
36.9
If he sits down on the *toilet, squats on the middle of his two legs, or likewise
from one side urinates below, then is there the sin (of urinating) along the
front side of his leg for him or not? No.385
In the teaching of the Abargites: (He should) recite the Avesta.
The Mēdōmāhites: He should sit down (and) for the protection of the body
(recite) a yaθā. ahū. vairiiō prayer and when he is done with it, the recitation
of three Ašemwohū prayers is good/proper.
384 Dibīr, “scribe”; here it could be a proper name, the name of an authority.
385 Here ZFJ shows it progressive instincts; sitting on the toilet is not equivalent to standing.
306 Chapter 36
36.10
ka kēr bē ō zamīg rasēd ēg-iš wināh čē.
ka pad nigerišn bawēd ka pad sar ī kēr nam ēg-iš tanāpuhl pad bun
616 u-š tanāpuhl | ruwānīg wizārišn
pad gōhrag harw kirbag ī tanāpuhl-ēw ast ēg-iš wizārd dārišn.
kē xuft estēd u-š rānag bawēd čē tis ō Ganā-menōy aziš ābustanīh bē widārēd.
Ašemwohū se Humatanām dō Huxšaθrōtemāy se Yatā-ahū-wēryō čahār Ahunəm
vairīm yaz ∵
ka bē Spandarmad hamē abespārēd ēg-iš pad mēnōyān pad tan ī pasēn pus-ēw
abāz dahēnd
āgāh-stāyišn āgāh-yazišn kū-š yašt kard estēd u-š nām ī ātaxšān nihišn.
36.11
čiyōn bē abespārišn ōh Spandarmad ∵
Abestāg ī pad čamišn abar gōwēd. āat̰ aōšite. abar gōwēd
kē-š zand ēn kū Spandarmad ōh tō abespāram
ēn kū ō man abāz abespārād pad ān ī abzār ī fraškerd-kardārīh pad tan ī pasēn
āgāh-stāyišn kū-š yašt kard estēd āgāh-yazišn kū-š Abestāg pad stāyišn yazišn
617 mehmān ōy abāz-pursīdār kū ān ī nē dānistan | abāz pursēd
menīdār kū Ohrmazd ud dēn ud yazdān menēd
ast hunar kū abzārōmand ⟨tan-framān⟩ kū tan pad framān ī yazdān dārēd.
ka Abestāg pad čamišn ayāb Abestāg ī . āat̰ . aōšəte . ēk tuwān guftan ēg-iš
ābustanīh ī druz dād ī pus bawēd ayāb nē.
36.10
If the penis reaches the earth, then what is the sin?
If it is intentionally, when the tip of the penis is moist, then there is a tanāpuhl
And his tanāpuhl | is of spiritual386 redemption.
In essence, there is a tanāpuhl for each good deed, then one should be consid-
ered redeemed.387
He who is asleep and (semen) is on his thigh, what would carry away the preg-
nancy of the Evil Spirit from it?
He should recite three Ašemwohū, two Humatanām, three Huxšaθrōtemāy,
three Yatā-ahū-wairyō, and four Ahunəm vairīm prayers.
When he entrusts/gives to Spandarmad, the earth goddess, then in the spiri-
tual world at the Final Body a son will be given to him,
knowing the praise, knowing the celebration that he has celebrated, and his
name is placed on the fires.388
36.11
How should he be entrusted to Spandarmad?
He should recite the Avesta of urination (and) say āaṯ aōšəte:
Its zand, translation, is “O Spandarmad I entrust (this man) to you.”
May you take care of this man of mine as a means of the making of the Fraškerd
at the Final Body.
Knowing the praise, that is, he has worshiped; knowing the celebration, that is,
he has celebrated the Avesta by praising;
Intimate and asking again, that is, he asks again | what he does not know;
Thinking, that is, when he thinks about Ohrmazd, the Tradition/Religion, and
the gods.
He has ability, that is, he is skilled and keeps his body in the command of the
gods.
If he can recite the Avesta of urination or the Avesta of “I entrust,” then the
pregnancy of the demons, is the law for (having) a child or not?
386 The Zoroastrian theologians/jurists distinguish two different groups of sins or offenses:
wināh ī ruwānīg, “sins pertaining to the soul,” that is, personal disobedience of religious
prescriptions, and wināh ī hamēmālān, “sins regarding opponents,” that is, sins against
other Zoroastrians. See Macuch 2003, 172.
387 This long series of questions arising from PV 18.38 is a good illustration of ZFJ’s more prac-
tical program of considering situations that are not mentioned in PV.
388 PV 18.49 (A–C); see Yasna 47.6. In the creation myth, after Ahriman/the Evil Spirit at-
tacked Gayōmard, the first man, his semen at his death was received by Spandarmad, the
Earth deity, who became pregnant and produced a rhubarb plant with two stalks, from
which the first man and the first woman were born.
308 Chapter 36
ka-š Abestāg gowēd ēg-iš druz škast.

ka-š āaţ aōšəte. gōwēd ēg-iš pus abāz dahēnd.
ka āaţ aōšəte. nē gōwēd ēg-iš pus nē dahēnd.
ka Abestāg ī pad čamišn nē gōwēd ka-iz was bār āaţ aōšəte. gōwēd ēg-iš pus nē
dahēnd
ud pad wināhgārīh ayāb {ayāb} abē-wināhīh ⟨pad⟩ *rānag216 kunēd ēg-iš druz
škast
36.12
ud pus abāz dād čiyōn.
Abargīg guft ka pad a-winahīh ēg-iš druz škast xūb u-š pus abāz dahēnd
ka pad wināhgarīh bē āyēd ēg-iš tanāpuhl ō bun
618 Abestāg abar gōwišn u-š Abestāg | guftan nē wizārēd.
Pēšagsīr-ēw ēd ka wināhgārīh ud ēd ka pad a-wināhīh ā-š hamē frazand abāz
nimāyēnd.
ast kē ēdōn gōwēd ay tan rāy pus wēš kū 150 nē dahēnd u-š Abestāg hamē ōh
gowišn.
āaţ aōšəte. ān zaman gowišn ka xuftan bē āyēd.
Mēdōmāhīg gōwēnd ay pus hamē ōh nimāyēnd
ka Abestāg āaţ aōšəte. gōwēd ā-š abāz dahēnd ka nē gōwēd ā-š nē dahēnd
Abestāg druz škastan rāy āaţ aōšəte. pus abāz dād rāy
ud ka Abestāg nē gōwēd āaţ aōšəte. guftan kār-ēw nēst.
ka-š kār wizārd ayāb-iš *saxwan guft čiyōn bawēd.
čiyōn-iš ō dānišn rasēd ā-š bē gōwišn
ka-š kār wizārd u-š bē gōwišn pad harw dō ō mar āyēd
ka-š saxwan-ēw guft u-š bē gōwišn
619 Sōšāns guft kū-š hamē pad wināhgārīh rānag kard | bawēd ka xwad rānag
kunēd.
wināhgārīh pus abāz dād čiyōn.
216 ⟨lʾʾnk⟩.
If he recites the Avesta, then he smashes the demon.

If he recites “I entrust,” then a son is given to him.
If he does not recite “I entrust,” then the son is not given to him.
If he does not recite the Avesta of urination even if he recites several times “I
entrust,” then the son is not given to him.
And he does it by sinfulness or (he emits semen) unintentionally on his thigh,
then the demon is broken.389
36.12
And should the son be given back to him?
The Abargites said: If innocently/unintentionally, then the demons are broken,
and it is good/proper and they should give him the son back.
If he comes (= emits semen?) by sinfulness, then there is a tanāpuhl sin on his
account.
The Avesta should be recited over (but) | he (the sinner) is not redeemed by the
recitation of the Avesta.
(According to) a Pēšagsīrite: Intentional or unintentional, still, they should al-
ways show the child to him.
There is one (authority) who says: For the sake of the child’s body they should
not give more than 150 (staters? as penalty) and always recite the Avesta.
āaṯ aōšəte, “I entrust,” should be said at the time of sleep.
The Mēdōmāhites say: They should always show (him) the child.
If he recites the Avesta (passage of) āaṯ aōšəte, then they give him back (the
child); if he does not recite it, then they should not give him back (the child).
(The recitation of) the Avesta is for the breaking of the demons (and the recita-
tion of) āaṯ aōšəte is for giving back the child.
And if he does not say the Avesta, (the recitation of) āaṯ aōšəte is not of any
effect.
If he performed the work or he said the word, how is it?
It is as if knowledge comes to him, thus it should be said to him.
If he performed the work and (the words) were said, both (acts) come into
account.
If he said (only) one word (of the Avesta “āaṯ aōšəte”), they should say to him
(= recite the entire Avestan passage for him).
Sōšāns said: Often by sinfulness he has (emitted semen) on his own thigh; |
(If it is) by sinfulness, how is the giving back of the son?
389 PV 18.51–52 (A–D). Here the question is why are sin and innocence equated. Or is
this a question? It is possible that a term is missing between the two ayābs “or” in the
manuscript.
310 Chapter 36
Mēdōmāhīg ka-iz Abestāg gowēd u-š tanāpuhl-ēw pad bun.

būd kē guft kū nē gōwēd ā-š dō pad bun.
36.13
kē šabīg kustīg nē dārēd pas az pānzdah sāl čiyōn.
pas az se gām barišnīh ēg-iš dēw āhōgēnišn abar barēnd u-š āhōg abar abganēnd
ud pad pādixšāy čiyōn ud zand217 ud jādūg dēwān ī astōmand ī ahlāyīh bē
marnjēnēnd.
36.14
u-š tōzišn čē.
nē ōy pad ān ul-warzišnīh
kū-š tōzišn nēst čē-š pas az pānzdah sāl čiyōn zand ud jādūg ā-š gēhān
marnjēnēd
u-š pas marnjēnišn ō dēwān dād u-š Ohrmazd marnjēnīdan nē šāyēd
u-š pad ān ī mahist drahm-nēnd Ohrmazd marnjēnīdan nē šāyēd
u-š pad ān mahist bēšišn bēšēnīdan kāmist ēg-iš Ohrmazd bēšēnīdan nē šāyēd.
36.15
jeh kē abāg an-ērān ud ērān tan-gumēzišnīh kunēd dādestān čiyōn.
620 kē šusr | bē ō ham gumēzēd dahmān ud a-dahmān dēw-ēsnān a-dēw-ēsnān
tanāpuhlagān a-tanāpuhlagān pad abar-nigerišnīh
se ēk ābān ī sraw-tazišn218 tagīgīh pādīrānēnēd
se ēk urwarān ī rōyišnōmandān nēk ī zargōn pad abar-nigerišnīh waxšišn bē
apparēd
217 Zand is the Middle Persian translation of the Avesta, interpolated with learned scholastic
comments. It is possible that here zand is used for Middle Persian zandīk, later in Arabo-
Persian sources: zandīq/zendiq, i.e., those who rely on the Zand or interpretation rather
than on traditional priestly authority. Zoroastrians used it for “Manichaeans” which for
them were heretics and apostates.
218 ⟨slwtčšnʾ⟩, Av. θraotō.stak-, flowing waters, rivers (AirWb. col. 800).
The Mēdōmāhites say: Even if he says the Avesta, there is a tanāpuhl sin on his
account.
There was one (authority) who said: If he does not say (the Avesta), then there
are two (tanāpuhls) on his account.
36.13
If one does not wear the sacred girdle and the sacred shirt after the age of fif-
teen, how is it?
After walking three steps (without wearing the sacred girdle and the sacred
shirt) then the demons bring him defilement and throw blemishes on him,
and it is like the law and its explanation that the demon sorcerers of the
material world destroy the righteousness.
36.14
What is the atonement?
Not by his acting.
There is no atonement for him because after the age of fifteen, like zand and
sorcery, then (that person) destroys the world.
And after the destruction at the law of the demons, the destruction of Ohrmazd
is not possible.
And by his giving the greatest (amount of) money, the destruction of Ohrmazd
is not possible.
And by his desiring the greatest harm, then hurting Ohrmazd is not possible.
36.15
Jeh390 who mixes her body (= has sex) with Iranians and non-Iranians, what is
the decision?
She mixes the semen | of the faithful with that of the unfaithful, of those who
worship the devil with those who do not, and of the tanāpuhl-sinners with
that of the non-tanāpuhl-sinners, by looking at them.391
She takes away one-third of the strength of the rushing waters flowing (in
riverbeds).
She steals the growth of one-third of the plants growing up, beautiful, green,
by looking at them.392
390 Jeh is the primal whore who seduces worshipers of Ohrmazd, but originally the word
meant “woman.” It is often used in a pejorative sense, referring to adulterous women who
present children to their husbands who are sired by other men (PV 18.61–18.65). Sorcery is
also attributed to Jeh (PV 21.17).
391 PV 18.62 (A).
392 PV 18.63 (A–B).
312 Chapter 36
se ēk ī Spandarmad zamīg pad abar-rawišnīh ābusīh bē appārēd

se ēk ī mard ī ahlaw frāy-humat frāy-hūxt ī frāy-huwaršt
pad ham-pursagīh abāg pēmēnišnīh ēg-iš amāwandīh ud pērōzgarīh-iz
ahlawīh-iz bē apparēd
ān jeh pēštar bē abāyēd ōzad kū az ī šēbāg čiyōn gurg ī šagr ī wiškar dahišn. ka
ō gēhān frāz padēd
čiyōn ān ī hazār-hunušak ka ō āb frāz padēd ōy-iz jeh ā-š marnjēnišn ēdōn aziš
jeh ka nē gād estēd.
36.16
wišād-dwārišnīh kunēd ā-š marnjēnišn aziš čiyōn ān ī mardān ayāb juttar.
621 dēwān ēg-iš āhōg abar abganēnd u-š *warmag219 tis-ēw ō drāyēnd | pas pad
marnjēnišn ī gēhān andar estēnd
36.17
ud čiyōn zand ud jādūg awēšān-iz rāy kē jahīy ō frēbēnd
mardān rāy dēwān ham-ēdōn frēbēnd ayāb nē.
36.18
mard ka wišād-dwārišnīh kunēd ēg-iš wināh čē.
mard nē čiyōn zan čē wišādag brahnag marnjēnišn aziš rawēd u-š dēwān
frēbēnd.
mard kam tuwān hēnd frēftan brahnag raft nē wināh
ud pad fradom gām ī bē rawēd framān pad dō framān ud pad se framān ud pad
čahārom tanāpuhl ī ud pas tā bē estēd ā-š wēš nēst kū tanāpuhl
ud pas ka did ōh rawēd ēg-iš handāzag az bunīh
u-m jud-dādestānīh-ēw padiš nē āšnūd.
219 ⟨wlmk’⟩.
She steals the pregnancy of one-third of Spandarmad, the earth, by walking

over it (= the earth).
(She steals) one-third of the good thoughts that the righteous man has thought,
the good speech he has spoken, the good deeds he has performed.
By conversation and increase (?), then she steals strength, victory, and also
righteousness.393
That Jeh must be killed faster than the swift-gliding snakes, like the lion wolves
of wilderness when it falls upon the world.
Like (the frog with a) thousand spawns when it falls upon the water, Jeh, too,
(falls upon the world) and her destruction is such; one should not have sex
with Jeh.394
36.16
Someone who goes about not tying (the sacred girdle),395 then there is harm
from it; is the harm to people or is it different?
The demons throw blemishes on him and chatter spells (or) something, | then
they rise in the destruction of the world.396
36.17
And like zand and sorcery, they deceive even those who are Jeh.
Do demons deceive people in the same way or not?
36.18
A man who goes without wearing the kustīg, then what is his sin?
Men are not like women, because (if women are) going openly (they are)
naked; the destruction goes away from (them) and deceives demons.
It is less possible to deceive men; (if) he goes naked, it is not a sin.
And by the first step he takes, there is a framān (sin), the second a framān, the
third a framān, and the fourth (step) is a tanāpuhl (sin) for him, and then,
until one stops, it is not more than a tanāpuhl (sin).397
And after he thus goes again, then the measure is from the beginning.
And I have not heard (any) different judgment about it.
393 PV 18.64 (A–B).

394 PV 18.65 (A–D).
395 That is, the sin of walking about without a kustīg, the sacred cord, or šabīg, the ritual
undershirt; see Shaked 2010, 165.
396 PV 18.54 (B); Šnš 4.10.
397 For the parallel passage see The Pahlavi Rivāyat Accompanying the Dādestān ī Dēnīg,
Williams 1990, 11.1.
314 Chapter 37
36.19
ēw-mōg-dwārišnīh rāy čē gōwē
ham-ēdōn čiyōn wišād-dwārišnīh
36.20
mard grāytar ayāb zan.
harw dō ēw-tom.
Chapter 37
37.1
kē pad nasāy rēman būd estēd u-š pad pixag abāyēd šustan
622 nāmčištīg ān kē wiyābān andar āyēd u-š mard ī yōjdahrgar abāyēd xwāst |
37.2
mard čiyōn xwāhišn.
mard-ēw ī rāst-guftār ī hu-xēm ī yašt-kard ī ahlaw kē az weh-dēn ī mazdēsnān
nērang ī yōjdahrgarīh xūb dānēd.
37.3
ān mard ī yōjdahrgar pad čē nērang ōy ēk-bār ī rēman bē šoyēd.
gyāg ī zamīg ī hušk ī pāk kū āb ud urwar kam ayāb ka-š urwar padiš bē drūnēd
ayāb pāk bē kanēd
nō nay drahnāy pad drahnāy ud se pad pahnāy pērāmōn bē ē kanēd
ka pad wēšīh kanēd šāyēd pad kam ī nē šāyēd
sīh gām az ātaxš ud sīh gām az āb ud sīh gām az barsom ud se gām az mard ī
ahlaw
ka hāmīn tā sar ud andar zamestān čahār angust pad zofrīh
Purifier and Purification 315
36.19
What do you say about wearing only one shoe?
(Walking with one shoe) is like walking about without tying the sacred girdle.
36.20
Is (the sin) more severe for men or for women?
It is equal for both.398
Chapter 37: Purifier and Purification
37.1
Someone who has become polluted by dead matter and his limbs must be
washed.
The well-known case is that (of the) wandering (man) who arrives and he must
seek a purifier. |399
37.2
What kind of person should one seek?
A truthful, good-natured, worshipful, righteous man who knows well the in-
cantation of the good religion of the Mazdayasnians.400
37.3
That man, the purifier, with what spell will he wash the pollution at once?
He digs a dry place on the earth, which is clean, where there is little water and
plants or if there are plants he mows or cleans it.
He digs nine reeds in lengths and three in width around it.
If he digs more it is permitted, (but) less is not permitted.
Thirty steps from the fire and thirty steps from the water and thirty steps from
the barsom and three steps from the righteous man,
(You shall dig the first pit, two fingers) in depth, if it is summer, until the end
(of summer), and four fingers in winter.401
398 Because both sexes wear shoes in the same way, unlike walking naked, where the genitals
show or do not show. “Running about with one shoe” (ēw-mōg-dwārišnīh) is another of-
fence which has the same negative value as walking about more than three steps without
kustīg.
399 PV 9.1 (C). Here we have the description of the place for the baršnūm purification.
400 PV 9.2 (A–C).
401 These pits dug in the ground are intended to receive the liquid flowing from the body of
the candidate who takes the purification. It is shallower in summer because the dry soil
absorbs the liquid more easily; “finger” is the smallest unit of measure.
316 Chapter 37
ud ka zamestān tā sar hāmīn andar dō angust pad *nigūnīh ud zofrīh

ud ka šaš ī harw maɣ-ēw dō pay az maɣ ō maɣ ēk gām ī se pay
ud pas se maɣ ī didīgar bē brīnišn az maɣ ō maɣ
ān šaš maɣ ī pad gōmēz ud pad dūrīh
37.4
čand se gām
se pay
maɣ pad sang ayāb kulox ī saxt bē wistarišn ud pas yōjdahrgar wāz ī az Srōš
frāz gīrišn
623 u-š pas sēzdah kiš bē | abāyēd kištan ayāb pērāmōn pad dūrīh ī az hamāg maɣ
čand se gām ī se pay
pas maɣ ī fradom se kiš pērāmōn bē kārišn ud šaš fradom se pērāmōn bē kārišn
ud harw nō. pērāmōn bē kārišn ud se ī mayān se pērāmōn bē kārišn
pas xāk ayāb *šumēz220 ī kustag ayāb …221 ī kustag ayāb warmag ī nāzīg-iz
kārēnd
pad mayān ī maɣ ī gōmēz ud ān ī āb frōd kardan
ud ēw-bar nar gōmēz xwardan petīt kardan ud tan az hixr ī gētīyīhā pāk kardan
pad gōmēz frāz šustan
ōh maɣ ī naxustīn šudan yōjdahrgar wāz bē guftan wāz az Srōš abāz griftan
ka-iz pad ān ham wāz-gīrišnīh ōh gīrēd šāyēd
220 ⟨šwmyc’⟩ *šumēzīdan, till the ground.

221 ⟨yypk’⟩.
And if it is winter, until the approach of summer, two fingers in depth.

And the six (pits): each pit should be two feet from the first pit and at a step of
three feet.
And then the three other pits should be dug further from the other pits.
Those six pits are for (washing with) bull’s urine and (are separated) by dis-
tance (= from the last three pits).402
37.4
How much is three steps?
Three feet.
The pits are to be covered by stones or hard clods/rubble, and then the purifier
should hold the blessing of Srōš.
And then thirteen furrows403 | must be made in the earth or around by a dis-
tance from all the pits as much as three steps of three feet.
Then for the first pit, three furrows should be made around and the six first
(pits) be drawn around, (and a furrow) be drawn around all nine (pits), and
three in the middle.
They should place within the furrows (before the first pit and after the ninth
and also in the gap between the sixth and seventh pits) dirt or *dust or
*clods/stones or supple layers (= pieces of wood? so that the candidate’s
feet never touch the earth);
In the middle is the pit for bull’s urine and the one for the water.
And the sole carrier should drink bull’s urine of a male (animal and) make
penance and clean his body from material pollution and wash it with bull’s
urine.
Thus (the candidate) should go to the first pit, (and) the purifier shall recite the
blessing of Srōš;
If he (= the candidate) also holds the same wāz, blessing, it is permitted.
402 PV 9.3 (A); PV 9.2 (D); PV 9.5 (A); PV 9.6 (A). The main framework of the baršnūm purifica-
tion is as follows: First nine pits are dug, going from North, the location of Hell, to South,
the location of Heaven. The first six pits are marked off from the final three by an extra
space. The nine pits are then differentiated from the outside world by drawing a set of fur-
rows, which act as a barrier that prevents the spread of the polluting substance. The pits
themselves are covered with rubble or stones and stones are placed in the space between
pits six and seven and the place where the candidate enters the baršnūm-gāh, the place of
baršnūm, which must be located on dry, barren land from which all vegetation has been
eradicated in order to prevent the spread of pollution. For a plan see Darmesteter, vol. II,
1960, 162. On the probably originally round structure of Baršnūm-gāh and the procedure
adopted for its construction see Panaino 2012, 123–28.
403 In Vd. and PV the number of furrows is twelve.
318 Chapter 37
u-š . nəmasca. yā . ārmaitiš. īžācā. be guftan

ka yojdahrgar guft ēw-bar-iz bē gōwišn
pad gōwišnīh ōy druz nasuš a-kār bē bawēd u-š sneh ī Ganāy-mēnōy ud ān ī
Xešm ī xurdruš ud ān ī māzanīgān dēwān ēg-iš aziš bēd
37.5
624 pas | gōmēz abar āšinjišn pad āhanēn ayāb pad srubēn
ud agar pad srub nay ēw tāg kē-š nō grih frāz awiš ē bandēd.
37.6
fradom dast ēdōn čiyōn šōyēnd se bār ud frāz ē šōyēd pas tā pad ārašnīzag se
bār ī didīgar frāz ē šōyēd harw bār-ēw ēk ān ī ēk ān ud pas sar ēdōn čiyōn
mōy rust estēd frāz ē šoyēd
pas burūw burūyān azabar tā mōy stabr ud azēr tā lāw ī suxr čiyōn wizīnišn ī
ērwārag abāz šawēd tā girdag ī gōš čiyōn rōy šōyēnd
ud pas waɣdān abar āšinjišn az ān gyāg kū mōy rust estēd frōd tā muhrag ī
sidīgar abāz tā bē gōš ud stūnag pad čahār bahr ēw bahr .
ud padīrag ī padēxwar ōy abar āšinjišn ud az muhrag ī sidīgar frōd.
37.7
az lāw ī dēwārag ī čambarag ī āsāy222(?) čiyōn wizīnišn ī ērwārag abāz šawēd tā
girdag ī gōš ud stūnag pad čahār ēk-ēw
625 dašn gōš ī ōy abar āšinjišn girdag ēdōn čiyōn. gašt estēd | andarrōn ud bērōn tā
ō čambarag ī *āsāy ud stūnag ī gird pad čahār ēk-ēw
hōy gōš ī ōy abar āšinjišn ham-ēdōn
dašn suftag ī ōy abar āšinjišn
gawrag ī pušt čiyōn wizīnišn ī awiškāftag bē gardēd
az sar ī suft frōd tā ārašnīz ud abāz tā astag harw dō abar bahr ī pas ud azēr
ārōyišn ī mōy ī kaš
222 ⟨ʾyyy’⟩.
And he should say nəmasca yā ārmaitiš īžācā404 formula.

When the purifier recites (the formula), the sole carrier, too, should recite it.
By reciting (the Avestan passage), the demon of dead matter becomes use-
less and the weapon of the Evil Spirit and that of the demon Wrath with a
bloody club and that of the demons of Māzan (become useless).405
37.5
Afterward, | bull’s urine should be sprinkled with (a spoon) of iron or of lead.
And if (the spoon) is of lead, a single reed with nine knots should be tied on
it.406
37.6
First they should wash their hands three times and wash up to the elbow and
then wash three more times, each time one by one and then wash the head
from where the hair has grown.
Then (wash between) the brows from above to where coarse hair (has grown),
and below to the red lip as the jaws are separated; and then they wash the
face to the round of the ears.
And then they sprinkle the head from that place where the hair has grown
down to the third vertebra (and) back to the ears and up to the spine,
one-fourth.
And they should sprinkle over his mouth and down from the third vertebra.407
37.7
From the interior wall of the circle (around) the lines of jaws (the demon) goes
back up to the earlobe, at one-fourth.
They sprinkle his right ear, round as it has turned |, inside and outside, up to
the cavity of the (external) ear and around spine, at one-fourth of the spine.
They sprinkle his left ear in the same way.
They sprinkle his right shoulder;
(And) the hollow/cavity in the back as it turns (toward the seven cervical ver-
tebrae from the bones of the neck).408
From the tip of the shoulder down to the elbow and back up to the bone, both
parts of the back and under the growth of armpit hair.
404 Lit., “Reverence to Ārmaiti and libation of milk.”

405 PV 9.13 (A–E).
406 PV 9.14 (A–B); this is pixag (naw-gīre).
407 PV 9.15–16. This whole passage is badly written or has been corrupted, and so the transla-
tion lacks clarity.
408 This is another incomprehensible passage.
320 Chapter 37
padīrag ī war ī abar ōy āšinjišn az suftag ī čahār angust-ēw ēdōn čiyōn bē āyēd
andarag ī pestān ī ōh bun ī kēr
pušt ī ōy abar āšinjišn az muhrag ī stabr čiyōn čēbag frōd šawēd bārīk ī tā bun
ī kūn
dašn kaš ī ōy abar āšinjišn and-čand mōy mōy rust estēd
ān kē-š mōy nēst čand mōy gāh ud ān ī hōy ham-ēdōn
dašn pestān ōy abar āšinjišn ēdōn čiyōn bē gardēd hōy-iz ham-ēdōn
37.8
dašn pahlūg ōy abar āšinjišn azabar tā mōy ī kaš frēg ud az pas tā *gund-pak223
ī pušt
626 az pēš tā čahār angust ī war hōy-iz ham-ēdōn |
dašn srēnag ōy abar āšinjišn azabar tā frēg ud azēr tā *čīnišn224
ud az pas tā bun ī kūn ud az pēš tā bun ī kēr hōy ham-ēdōn
kūn ī ōy abar āšinjišn agar nar pas ī ōy pēš abar āšinjišn padīrag ud pas
ud agar mādag ast padīrag ī ōy pēš abar āšinjišn ud pas gaštag ud ham abar ān
nēm
narān ī ōy abar āšinjišn azabar tā *čīnišn ud azēr tā šnūg az šak ī kūn frāz hōy-iz
ham-ēdōn
dašn šnūg ī ōy abar āšinjišn čiyōn *wādag bē gardēd bārīk-ēw abāz ōh pas ān-iz
ī hōy ham-ēdōn.
223 ⟨ywypk’⟩.
224 ⟨cynšn’⟩.
The front part of the chest should be sprinkled from the shoulder, to four fin-
gers, thus as it (the demon) moves inside the breast (and) to the tip of the
penis.
They sprinkle his back from the strong vertebra as čēbag (loins/lumbar?) goes
down (from) the fine (part of the vertebrae) up to the tip of the anus.
They sprinkle his right armpit as much as (where) hair has grown.
(If the armpit) has no hair (they should sprinkle) at the place where hair (usu-
ally grows) and the left (armpit) in the same way.
They sprinkle the right breast as it turns (the breasts as they are turned, i.e.,
the breasts of women should be held up) (and) the left (breast) also in the
same way.409
37.8
They sprinkle his right rib, above, up to armpit hair and the shoulder blade and
from behind up to … of the back;
From the front, four fingers to the chest; the left (rib) also in the same way. |
They sprinkle the right buttock, above up to the shoulder blade, and below, up
to the lumbar (?)
And from behind, up to the tip of the anus and from the front part up to the tip
of the penis; the left (buttock) in the same way.
They sprinkle his anus, if (the subject) is a man, his behind should be sprinkled
first, the front toward the back.
And if (the subject) is a female the front (part) should be sprinkled first and
then behind and also the middle.410
They sprinkle male (candidates) from above up to the *lumbar (?) and below
up to the knee from the gap of the anus; the left in the same way.
His left knee should be sprinkled the same way, as it turns, then the thin (por-
tion) to the back; the left (knee) also in the same way.
409 The candidate washes his hands with bull’s urine, and then all parts of his body with the
bull’s urine in a prescribed order, directed by the priest. In the process of the baršnūm
purification, the demon of dead matter first moves to the space between the eyebrows,
and the priest pours water there; she then continuously moves farther down, from the
right to the left for symmetrical members and again from the front to the back for the
asymmetrical members, until she disappears from the left big toe.
410 It is important to note that this procedure for purification, which seems to involve naked-
ness and exposure of private parts, is emphatically designed for men and women alike.
The postures prescribed for men and women are defined in terms of their bodies with
their respective gendered roles and functions.
322 Chapter 37
37.9
dašn srān ī ōy āšinjišn azabar tā šnūg azēr tā zang-guzag harw abar bahr ī pas
ud ān-iz ī ⟨hōy⟩ ham-ēdōn.
dašn ī zang ōy abar āšinjišn čiyōn zangbān bandēnd dō angust az pēš se angust
az kustag čahār angust az pas hōy-iz ham-ēdōn.
dašn ī frabd ī ōy abar ī āšinjišn ēdōn čiyōn zamīg kanēd az zangbān tā bun ī
angust andarag ī angust frōd ō zamīg hōy-iz ham-ēdōn
627 ēg ān druz ī Nasuš ī azēr . hax . ī ōy nigun | wardēd homānāg ōy čiyōn maxš
parragišn .
haxt . ī ōy abar āšinjišn az pāšnag tā bun ī angust ān-iz ī hōy ham-ēdōn
āgenēn bē pāšnag abāg zamīg ul grift angust az zamīg
dašn angust ī ōy abar āšinjišn angust az meh ō keh-iz
gyāg ī dahēnd būd kē az keh ōh meh guft hōy-iz ham-ēdōn.
ēg ān druz ī Nasuš nigūn wardēd ō abāxtar nēmag pad maxš kirb ī ērang ī syā
ī frāz-šnūg abāz-kūn ud a-kanārag drēm kū-š drēm ēw-kardag čiyōn ān ī
bazag-ēwēntom xrafstar rēmantom
37.10
ud ēk-bar sag ōh dast grift baršnūmgar ēn gōwišn frāz gōwišn
kē ast kē pērōzgar ī bēšāzēnīdār pāk Yatā-ahū-wēryō Kem-nā mazdāy
ēk-bar čiyōn sag pad dast dārēd frāz ō maɣ ī didīgar šawišn tā šaš maɣ ī pad
gōmēz bē šawēd ī ēg-iš hamāg ham-čiyōn ēn kunišn
628 pas ēk-bar sag gīrišn | yōjdahrgar Abestāg gōwišn u-š pas az maɣ ī pad gōmēz
and bē nišinišn čand čahār angust u-š pānzdah must purr xāk ayāb nar-
mag225 ī ābīg abar u-š ēd wišānēnd u-š bē pāyišn tā-š wars ī pad sar hamāg
handām ī xāk hušk bawēd
Abarg čand xwāhēd pad wēšīh šāyēd ud pad kemīh nē šāyēd ∵
pad čāštag ka sag nē gīrēd ōh maɣ šawēd šāyēd
ud pad kardag sag ōh gīrēnd u-š bē ōh maɣ ī pad āb šawišn
yōjdahrgar ōy harw dō čiyōn pad ān ī fradom ēg-išān . nəmasca . bē gōwišn
225 ⟨nlmk’⟩.
37.9
They sprinkle his right shin from above up to the knee, below to the ankle
bone, each part of the back; the (left shin) in the same way.
They sprinkle his right ankle where they tie the footwear, two fingers from the
front, three fingers from the side, four fingers from behind; the left (ankle)
in the same way.
They sprinkle his right forefoot as if he digs the earth, from the footwear up to
the tip of the toes, the forefoot down to the earth; the left (forefoot) also in
the same way.
Then the demon of dead matter turns down under his thigh | like a fly’s *wing.
The (right) thigh should be sprinkled from the heels up to the tips of the toes;
the left (thigh) in the same way.
With his heels held down together on the earth (and) toes held up from the
earth.
They sprinkle his right toes from the big toe to the small toe;
In some places they (wash) from the small toe to the big toe; the left (toes) in
the same way.
Then the demon of dead matter turns to the northern regions (= the direction
of the demons) in the form of a black disgusting fly, with prominent knees,
with projecting buttocks, having unlimited phlegm, phlegm is connected
with phlegm, like the most repulsive, the most filthy evil animal.
37.10
And the sole carrier thus holds the dog in hand, and the baršnūm-performer
says these words:
He who is the pure victorious healer: Yatā-ahū-wēryō Kem-nā mazdāy.
The sole carrier, while (he) holds the dog in hand, goes forth to the second pit;
he goes up to sixth pit, which is for bull’s urine, and performs all (rituals) in
the same manner.
Then the sole carrier holding the dog, | the purifier reciting the Avesta, and
after the pit for bull’s urine, he sits inside (the pit, away from the other pits as
far as) four fingers, and fifteen full fists of dust or soft moist (dust) should be
shaken down on him, and they should watch him until the hair of his head
and all his members (covered with) dust become dry.
Abarg desires that much: More is proper and less is not proper.
According to the doctrine, if he does not hold the dog (and) goes to the pit, it
is permitted.
And according to the practice, they hold the dog and thus he goes to the pit
for water.
Both the purifier and the candidate first recite the nəmasca.
324 Chapter 37
u-š pas čiyōn ān ī-š pad gōmēz šust ēg-iš pad ⟨āb⟩ bē šōyišn u-š sag frāz gīrišn
yōjdahrgar Abestāg bē gōwišn
ka-š pad maɣ ī didīgar bē šust ēg-iš ēk-bār didīgar pad ham maɣ bē šoyišn u-š
sag gīrišn yōjdahrgar Abestāg bē gōwišn
629 u-š frāz ō maɣ ī sidīgar ī pad | āb šawišn
u-š se bār bē šōyišn u-š sag bē gīrišn u-š az maɣ ī bērōn bē āwarišn ud pad harw
bār-ēw yōjdahrgar ud ēk-bar Abestāg bē gōwišn
ka bērōn bē āmad pas ē bōyēnēnd pad paywēhag rāsn ayāb hugōn ayāb han-
girdag ayāb hayanbāy ayāb kadār-iz-ēw bōy ī hu-bōy ud pas wastarg kustīg
mōg ēd pōšēd u-š se rōz ī tay bē pāyišn
u-š pas pas ka nē pēšag pēšag bē ēdōn čiyōn zan ī daštān pad gōmēz ud āb bē
šōyēd ā-iz šāyēd
u-š pad nō rōz se bār pad ēn ēwēnag bē šōyišn
yōjdahrgar pāk ēdōn čiyōn pēš-iz.
37.11
baršnūmgar čē kunišn.
ōy kē barsnūmgar ēg-iš fradom kār ēn kunišn kū gōmēz ud āb abar gīrišn u-š
Jud-dēw-dād-ēw pad ēd kār pad šnūman ī Srōš ayāb Ardwahišt bē yazišn
630 u-š gōmēz ud āb az kustag ī fraberdārān bē | nihišn u-š Jud-dēw-dād ēdōn čiyōn
yašt ī gumānīg wizār bē yazišn
u-š pad bun yašt pad mraoṭ . gōmēz āb xūb bē nigerišn
pas ka nihuft estēd weh-iz bawēd tā yašt ī pad yašt ī pad ātaxš sar ān gyāg dārišn
pad yašt ī pad āb sar ō kār nē barišn
u-š 300 sang ī xwurd pad pādyāb bē kunišn bē āwāsēnišn
Then after he has been washed with bull’s urine, then he should be washed
(with water) while holding the dog and reciting of the Avesta by the purifier.
When he has been washed in the second pit, then one more time (he) should
be washed in the same pit, holding the dog, and the purifier reciting the
Avesta.
And forth he goes to the third pit |, which is for water.
And he should be washed three times, holding the dog, and being brought out
of the pit, and each time the purifier and the sole carrier should recite the
Avesta.
When he comes out (of the pit), then they perfume him with paywēhag, rāsn,
hugōn, hangerdag, or hayanbāy411 or any other sweet-smelling perfume; and
then he puts on clothes, the sacred girdle, and shoes, and they watch him
for three days.
And afterward if one does not wash their limbs, except (candidates) such as
menstruating women, with bull’s urine and water, that too, it is permitted.
They wash (the candidate) three times in nine days in this manner.
The purifier is pure as before.
37.11
What to do with the baršnūm-performer?
He who is the baršnūm-performer, the first thing is to take bull’s urine and
water and celebrate a Jud-dēw-dād412 for this act and the propitiation of Srōš
or Ardwahišt.
And to place bull’s urine and water at the direction/side of fraberdārs413 | and
to celebrate/perform the Jud-dēw-dād as a separate ritual.
And in the beginning celebrate the yašt rite that said: “Observe well the bull’s
urine (and) the water.”
After when he (= the candidate) has been covered, it is also good to hold a
ritual of fire at the end at that place.
The celebration for the water should not be performed at the beginning (of the
purification).
They should gather three hundred small stones for ablution (and) dry (them).
411 These plants usually are translated as sandalwood, benzoin or gum benjamin, frankin-
cense, aloe wood, and pomegranate wood, which were used as fuel for the fire and also
for fumigation; see Jamasp 1907, 297; Panaino 1998, 168.
412 Jud-dēw-dād, name of a high liturgical service in which the nineteenth nask, book of
the Avesta, is recited. The ceremony starts at midnight and lasts about seven hours; see
Boyce 1992a, 693–700; Skjaervø 2007.
413 Fraberdār (Av. frabərətar-, AirWb., col. 985), the presenting priest, one of the seven priests
required for the performance of the Yasna ritual.
326 Chapter 37
u-š andar jāmag-ēw ī pādyāb kunišn

u-š pad ān 100 Ašemwohū 200 Yatā-ahū-wēryō pad fragard ī nōzdahom ō gōmēz
ōh-iz āb ōh abganišn
Abargīg ud Pēšagsīrīg sang awiš abgand kār-ēw nēst Mēdōmāhīg nē šāyēd
harw tan-ēw rāy gōmēz āb dōlag ī ēw ōšmār ī ast se mušt ēk ī mušt panj ēk ī
mušt
ka wēš šāyēd ka kem nē šāyēd
u-š pas ān ī nē yaštag abāz ōh āmēzišn.
ka bē yašt tā čand gāh ka estēd šāyēd u-š a-kārīh az čē.
631 gōmēz tā | bē pōsēd ayāb srešk-ēw andar ōbadēd āb ud gōmēz tā hixrōmand
bē šāyēd
pōsīdagīh paymānag ān ī ka čiyōn rāg rāg bē *wīsād/nīsād ayāb čiyōn hangēzēn
pad drāzāy bē āyēd.
37.12
maɣ pad čē čiyōn kanišn ∵
harw kē kanēd pad harw čē kanēd harw čiyōn kanēd šāyēd bē ka ēk-bar ayāb ka
az abāxtar rabipwintar ō kanēnd ud pad kardag az abāxtar ōh rapihwintar
kanēnd.
kiš kē pad čē ud kay kārišn ∵
yōjdahrgar kārišn u-š pad tēx kārišn u-š pad Abestāg kārišn andar ān rōz kārišn
u-š pad yašt ī abē-gumān kārišn az rapihwintar ō abāxtar rōn kārišn
ud Abargīg az abāxtar rōn rapihwintar kārišn
ka pad yašt ī gumānīg ā-iz šāyēd
u-š wāz az Srōs frāz gīrišn harw kiš-ēw Yatā-ahū-wēryō-ēw bē gōwišn
And put on his clothes for the ritual ablution.

And (recite) one hundred Ašemwohū, two hundred Yatā-ahū-wēryō, up to the
nineteenth chapter (and then), throw bull’s urine and water in the usual
way.
(For) the Abargites and Pēšagsīrites, (gathering) stones is not necessary; (for)
the Mēdōmāhites, it is not permitted.414
For each person (one should consider) one pitcher of bull’s urine and water; for
some (the amount is) one third of three fists (or) one fifth of a fist.
More is permitted (but) less is not permitted.
And afterward what is not used in the ritual is back to the mixture (= impurity).
When it (the bull’s urine) is used in the ritual, for how long is it permitted to
last and how does it become useless?
Bull’s urine until it is spoiled | or a drop/tear falls in it; and water and bull’s
urine are permitted (to be used) until they become polluted with dry dead
matter.
The indicator of (bull’s urine) rotting/decaying is when it is uneven, so it ap-
pears like veins or when stirred, it stretches/lengthens.
37.12
With what (and) how should pits be dug?
Whoever digs it, with whatever (tool it) is dug, and however one digs it, it is
permitted, except by a sole carrier or if they dig from the southern (direc-
tion) to the north or they dig in the northern section toward to the southern
(direction).
Who should draw the furrows, with what (instrument), and when?
The purifier should draw, (with) a sharp edge, (by reciting) the Avesta, during
the day and a ritual without doubt,415 from the southern direction to the
northern direction
And the Abargites draw from the north to the southern direction.
If (someone is drawing the furrows) in a doubtful ritual, then that too is
permitted.
And they should hold the blessing of Srōš and recite a Yatā-ahū-wēryō prayer
at each furrow.
414 In the ninth century (about 881 ce), Zādspram, a priest from Sirgān, sought to substi-
tute the purification rite with a simpler one described in PV 8.99–103, but his brother
Manuščihr, the Persian high priest, suppressed this attempted innovation. Here it might
be an allusion to the changes, such as the replacement of the pits by sets of stones (in fives
and threes), laid on the ground. See The Epistles of Manuščihr, ed. Dhabhar 1912.
415 A ritual is imperfect if the main celebrant or one of the assistant priests is sinful or
doubtful.
328 Chapter 37
632 pad wēšīh šāyēd pad kemīh nē šāyēd. |

kiš abar kiš nē šāyēd
ka abar dēwār-ēw ayāb urwar-ēw ayāb wastargīg ayāb šusr-ēw ayāb hixr-ēw bē
āyēd
Mēdōmāhīg nē šāyēd.
Abargīg ka frōd ōh zamīg brīnēd šāyēd ka nē ā-nē šāyēd
ka abar sag-ēw bē āyēd abāz zamīg frōd grift estēd
u-š ēwēnag ī kiš abar paydāgīhēd ka nē ā-nē šāyēd
ka-š kišt agar bē āšōft
Abargīg ud Mēdōmāhīg šāyēd
Pēšagsīr-ēw gōwēnd kū ān and pad Yatā-ahū-wēryō abāz kārišn
pad-iz ēn ham-dādestān hēnd kū ka andar ō kār grift ka-iz abāz nē kārēd šāyēd
čē nērang bē būd ka az kiš kišt wāz bē nē gōwēd andar kār estēd šāyēd ∵
ēk-bar tan nē pāk dādestān čiyōn
kē bē nē kanēd ā-nē šāyēd
37.13
kadām paywēhag/paywēšag
hambun-iz spiš ud rišk ud xrafstar jādag kē-š zahr andar mānd estēd ayāb gōn
andar
rēš ka-š nam xōn andar nē ā šāyēd
633 Abargīg ka-š rēš ud xōn hamē āyēd hamē awestarēd | tā bē ō āb rasēd šāyēd
ka ōh maɣ ī āb mad u-š nam ud xōn abāz nē estēd nē šāyēd
ka tan az hixr ī gētīyīhā nē pāk nē šāyēd
ka yōjdahrgar wāz nē gīrēd ayāb Abestāg nē gōwēd nē šāyēd
ka baršnūmgar bē drāyēd kār ī-š andar ān mehmānīh kard nē pad kard dārišn
Kay-ādur-bōzēd guft ay kār ī-š kard pad kard dārišn
Pēšagsīrīg kār ī kard pad kard dārēnd.
ud ka ēk-bar bē dārēd u-š Abestāg abāz ōh dahan dahišn
ka-š gāh ī pēš padiš andar āyēd yōjdahrgar ī wāz bē gōwišn u-š abāz gīrišn
(Reciting) more (Yatā-ahū-wēryō) is permitted; less it is not permitted |.

It is not permitted (to draw) furrows over furrows.
If the furrow comes over a wall or a plant or clothing/bedding or some fluid/
liquid or dry dead matter:
(For) the Mēdōmahites, it is not permitted.
(For) the Abargites, if one cuts (= clears the wall, plants, etc.) on the earth, it is
permitted; if not, it is not permitted.
If he bumps into a stone that is stuck in the ground:
He should make the furrow visible in this manner (i.e., what was explained
above); if not, then it is not permitted.
When he draws (the furrows), if he altered (them):
(For) the Abargites and Mēdōmahites it is permitted.
Some Pēšagsīrites say, that much should be drawn (again) with (the recitation
of) a Yatā-ahū-wairyō prayer.
They (all) agree that when he has used them, if he does not draw again, it is
permitted.
Because there was an incantation (saying) that it is permitted if he does not say
the blessing as he draws the furrows (and) continues his work.
A sole carrier whose body is not pure, what is the decision?
He does not dig; then it is not permitted.
37.13
Which/what contamination?
Where there is even the slightest quantity of lice and nits and evil animals’
parts or their poison or their texture has remained.
A sore when (it) is moist (and it has) blood in it, is not permitted:
(For) the Abargites, if there is a wound and it is bleeding, it is permitted (if) he
wipes it | until he arrives at the (pit of) water.
If he has thus come to the pit of water and the moisture and blood of his wound
have not stopped, it is not permitted (to wipe the wound).
If the body is not clean from worldly dry dead matter, it is not permitted.
If the purifier does not hold the blessing or does not recite the Avesta, it is not
permitted.
If the baršnūm-performer chatters, the work that he did in that habitation
should not be taken as done.
Kay-ādur-bōzēd said, the work that he has done should be considered done.
The Pēšagsīrites (said), the work done should be considered done.
And if (the candidate) is considered a sole carrier, the Avesta should be given
to his mouth again (= he should recite it again).
If the next gāh, division of the day, comes in, the purifier shall recite and hold
the blessing again.
330 Chapter 37
ka gāh ī rabihwin yōjdahrgar rabihwin nē yašt estēd nē šāyēd pad šab nē šāyēd.
ka ēk-bar nē dānēd šustan ayāb226 gursag ayāb tišnag ayāb sarmāg-zadag ayāb
rīdag-mištagīh abāyēd.
ka nē dānēd ā-š kas-ēw abāg andar nišīnišn tā-š bē šōyēd
634 ka gursag tišnag ēg-iš nān ud āb | frāz dahišn tā bē xwarēd u-š dahan pāk bē
kunišn u-š wāz bē gōwišn u-š pas kār rāyēnišn.
ud ka-š sard ēg-iš jāmag-ēw frāz dahišn tā frāz nihumbēd garm bē bawēd u-š
pas ō šōyišn.
ka-š rīdan ayāb mištan pad maɣ ī pad gōmēz ayāb . paṇca.dasa . ēg-iš jāmag-ēw
frāz dahišn tā-š kār andar wizārēd u-š tan az hixr pāk bē kunišn u-š kār
rāyēnišn
ān ī andar āb nē šāyēd
ud ka-š wars ud nāxun rišt estēd baršnūm kunēd šāyēd ayāb nē
ka nē pad hixr rišt estēd šāyēd.
ka bē griyēd dādestān čiyōn.
ka andar maɣ ī pad gōmēz griyēd ēg-iš Abestāg abāz ōh dahān dahišn ōh
rāyēnēd
ka andar ān ī āb u-š ars bē nē āyēd ēg-iš Abestāg abāz ōh dahan dahišn xūb.
37.14
635 ka gōmēz āb kē ān ī nē šust ō ān ī šust rasēd ayāb az | ān ī šust ō ān ī nē šust
rasēd ayāb wād hušk-āb-ēw andar ōbadēd ā-šāyēd ayāb nē.
ka az ān ī nē šust ō ān ī šust rasēd nē šāyēd
ka az ān ī šust ō ān ī nē šust rasēd nē šāyēd
226 Ms: ⟨k⟩.

If it is the afternoon gāh (and) the purifier does not celebrate the afternoon
(prayer), it is not permitted; at night it is not permitted.
If the sole carrier does not know the (rules of) washing/purification or is hun-
gry or thirsty or stricken with cold or needs to defecate or urinate:
If he does not know, then someone shall sit with him so that he washes him.
If he is hungry or thirsty, then bread and water | should be given him to eat;
then he should clean his mouth, say the blessing, and then direct/arrange
the act (of purification).
And if he is cold, then give him clothes so that he covers himself and becomes
warm and then wash him.
If he (needs) to defecate or urinate, (while) in the pit for bull’s urine or (during)
the paṇca.dasa,416 then they should give him a garment so that he carries
out the act and cleans his body from dry dead matter and direct him to the
act (of purification).
In (the pit for) water it is not permitted.417
And if hair, beard, and nails are infected with lice, is it permitted to do the
baršnūm or not?
If it is not infected with dry dead matter of lice, it is permitted.
If he weeps, what is the decision?
If he weeps in the pit for bull’s urine, then they should give/recite the Avesta to
his mouth again and thus he carries on.
If (he weeps) in that (pit) for water (and) tears do not come, then it is proper to
give/recite the Avesta to his mouth again.
37.14
If water (mixed) with bull’s urine, that is, the water that is not for washing
reaches the one (water) for washing or (the water) from | the one used for
washing reaches the one (= water) that was not for washing or (something)
withered by wind falls in it (= the water), is it permitted or not?
If the water not used for washing reaches the one used for washing, it is not
permitted.
If the water used for washing reaches the one not used for washing, it is not
permitted.
416 Fifteen-fold washing is a provisional purification that will not make the polluted per-
son pure but that allows him to await and receive the great purification of baršnūm; see
Kanga 1975, 445–56.
417 PV 17.3 (A–D); PV 9.32 (Y2–W2).
332 Chapter 37
ka az ān ī šust ō ān ī nē šust rasēd šāyēd

ud ka wād hušk-āb-ēw bē bawēd
Mēdōmāhīg gōmēz frāz hilēnd ud Abargīg dast hamē padiš bē mālēnd
ka pēšag-ēw ka gyāg gōmēz āb bē nē rasēd nē šāyēd
ka abāg dast bē rasēd šāyēd.
ka dast ud abārīg handām pad harw maɣ-ēw ēk-bār šāyēd ayāb nē.
dast se bār ōh šōyišn andarag šōyišn
Mēdōmāhīg gōwēnd kū harw handām-ēw se bār ōh šōyišn
ud az dast paydāg dast ud andarag šōyišn abārīg handām az padisār šōyišn
Abargīg dast se bār ka bē šust abārīg handām ēw-bār gōwēnd.
37.15
636 ka zan ābustan sarmāg saxt rēman bē bawēd ud bīm kū kōdak wizend rasēd |
bē pādixšāy šustan ayāb nē.
bīm ī kōdak wināhīdan pad margarzānīh ī warōmand nē pādixšāy šustan
agar šōyēd wizend andar-iš jahēd margarzān
ka kōdak nē mīrēd rēšēd
pad rēš nē jahēd ēg-iz a-dastwarīhā kardan rāy tanāpuhl-ēw ōh bun.
ka ēk-bar handām nē pāk ayāb war gōmēz nē xwarēd ayāb se-šabag nē dārēd
ayāb gōmēz āb nē pad jud-dēw-dād yašt estēd ayāb yōjdahrgar yašt nē kard
estēd ayāb maɣ nē kanēd ayāb kiš nē pad tēx kārēd ayāb nē pad Abestāg
kārēd ayāb nē andar rōz kārēd ayāb nē pad pēšag šust ayāb sag nē kunēd
ayāb kiš ud maɣ nē pad nērang ayāb andar maɣ ī pad āb rēman wēnēd
ayāb andar maɣ ī pad gōmēz wārān gīrēd ayāb šab padiš andar āyēd ayāb čahār
angust paṇca.dasa nē kunēd ayāb ēk-bar nē andar čahār angust ī maɣ ī pad
gōmēz nišīnēd ayāb
If the water used for washing reaches another water, not used for washing, it
is permitted;418
And if it is the wind that dries the water:
The Mēdōmāhites abandon the bull’s urine, and the Abargites rub (their)
hands with it.
If a limb does not reach (the pits for) bull’s urine (and) water, it is not permitted.
If it reaches with hands (= using hands for sprinkling bull’s urine and water on
the limb?), it is permitted.
If hands and the other limbs (are washed) once in each pit, is it permitted or
not?
Palms of the hands should be washed three times.
The Mēdōmāhites say that each limb should thus be washed three times.
And from (the washing of) hands it is evident that hands should be washed
from inside/the underside(?) (and) the other limbs from the base.
The Abargites say, hands should be washed three times; the other limbs (only)
once.
37.15
If a pregnant woman in very cold weather becomes polluted and there is fear
that harm may reach the baby, | is it permitted to wash (her) or not?
For the fear of harming the baby (and) the uncertainty about becoming (a sin-
ner) worthy of death, it is not permitted to wash.
If someone washes and an injury occurs (to the baby), it is a (sin) worthy of
death.
If the baby does not die (but) is injured/hurt:
(Even if) by the injury no sore occurs because of an unauthorized washing,
(still) a tanāpuhl sin is on one’s account.
If the sole carrier’s limbs are not clean, or he does not consume ashes and
the bull’s urine, or does not keep the three nights, or the bull’s urine (and)
the water were not celebrated for the Jud-dēw-dād, or the purifier did not
celebrate the rite, or does not dig the pits or does not draw the furrows by
sharp edges, or does not draw (them while reciting) the Avesta, or does not
draw (them) during the day, or did not wash the limbs, or does not hold
the dog, or does not (draw) the furrows and pits with incantations, or sees
pollution in a pit for water or rain in the pit for bull’s urine, or the night
comes in, or does not do in four fingers (distance) the paṇca.dasa, or the
sole carrier does not sit in the pit for bull’s urine, four fingers in depth,
418 The last two clauses are contradictory; I assume that what is meant is that the one used
for washing reaches another one used for washing. The last line should read ān ī šust ō ān
ī šust; the extra nē might be a copyist’s error.
334 Chapter 37
(ka pad hamāg sāzišn bē āyēd pas tis-ēw)/ gumānīg bawēd ayāb yōjdahrgar
nē hušnūd ā-iz nē šāyēd
637 ka az paṇ- | ca.dasa ōh maɣ ī pad āb sag nē gīrēd ayāb yōjdahrgar Abestāg nē
gōwēd ā-z šāyēd pad kōdak sag frāz gīrē(n)d yōjdahrgar Abestāg gōwēd.
ka bē *ō maɣ ī bē āb šawēd ud pad ēd dārēd kū-m andar maɣ ī pad gōmēz
pēšag-ēw hišt ā-š čē kunišn
ka-š maɣ pad āb *ō kār nē kard dānēd kū-š pad kadām maɣ bē hišt ā-š abāz *ō
ān maɣ šawišn u-š ān bē šōyišn wāz az ān gyāg frāz hamāg abāz šōyišn xūb.
ud ka nē dānēd ā-š maɣ hamāg bun abāz kunišn
ka-š maɣ ī pad āb ōh kār grift āb abar āšixtan .
ud ka yōjdahrgar dō hēnd harw ēk jud-iz jud kār-ēw hamē kunēnd šāyēd ayāb
nē.
pad čāštag xwad-iz yōjdahrgar dō ō abāyēd bē gōmēz āšixtan ud pad paṇca
dasa . kardan
ōy kunišn kē kiš ōy kārēd abārīg kārīhā pad dast ka yōjdahrgar yašt nē kard
638 estēd wāz nē gīrēd | Abestāg nē gōwēd šāyēd
ka-š wād-ēw ayāb nam-ēw bē āyēd šāyēd ayāb nē.
agar yōjdahrgar bē āyēd pad čāštag ī ōy kē-š guft kū kār-iš andar ān mehmānīh
kard nē pad kard dārišn nē šāyēd ēdōn čiyōn guft.
ud pad ān ī ōy kē-š guft kū kār ī-š kard pad kard dārišn šāyēd u-š wāz bē gōwišn
u-š abāz gīrišn u-š ōh rāyēnišn
az man bē ka-š nam-ēw ud gand-ēw ud wāng-ēw nēst wāz bē gōwēd abāz
kunēd ēg-iš ēč juttarīh nēst
([even] when he comes with all preparations, and then something hap-
pens), if he is in doubt, or the purifier is not satisfied, then that too is not
permitted.
If from the “fifteen washes” | (= the provisional purification) (when he is going)
to the pit for water, (if) he does not hold the dog, or the purifier does not
recite the Avesta, then it is permitted that (instead) a child holds the dog
(and) the purifier recites the Avesta.
If he goes to the pit for water and thinks that “I put a limb in the pit for bull’s
urine,” then what is to be done?
If he did not wash (his limb) in the pit for water (and) he knows in what pit
he put (his limb), then he shall go back to that pit and wash (the limb) and
from that place (holding) the wāz (and) again the washing is good/proper.
And if he does not know, then he should do all the pits again from the beginning.
If he thus used the pit for water, the water is to be disposed of.
And if there are two purifiers (and) each one is working separately, is it permit-
ted or not?
According to the teaching (/current practice) two purifiers are necessary for
pouring bull’s urine and for performing “the fifteen washes”:
He who does the drawing of the furrows (and) is busy with other works, if the
purifier does not celebrate the rite, does not hold the wāz, | and does not
recite the Avesta, it is permitted.419
If a wind (i.e., flatulence) or a moist one (i.e., wet fart) comes, is it permitted
or not?
If the purifier comes, according to the teaching of him who said that the work
done in this habitation should not be considered as done, it is not permit-
ted, thus as it is said.420
And according to (the authority) who said, the work that he did, it is permitted
to consider it done, then they shall say the blessing and perform again (the
purification), and direct it in the usual way.
In my opinion, when there is no moisture or pollution and/or a sound, one
should say the blessing and do it again, nothing is different.
419 PV 9.32 (D–F).

420 It seems “a wind comes” refers to flatulence, which is presumably hixr; moisture would
then refer to a “wet fart,” and, in the next sentence, “if the purifier comes” is a euphemism
for flatulence also. In some respects, therefore, flatulence is equivalent to chattering; the
difference is that there is an opinion that chattering does not invalidate the purification
rite, but it would seem that flatulence does interfere with the efficaciousness of the puri-
fication rite according to all opinions.
336 Chapter 37
ēk-bar ka-š wād-ēw bē āyēd ayāb bē drāyēd ayāb-iš āb andar dahān šawēd ēg-iš
Abestāg abāz ō dahan dahēd abēr āyēd
ka-š gōmēz andar dahān šawēd gōmēz nē xwarišn šāyēd bē-š pas-iz Abestāg
abāz ōh dahan dahēnd u-š kōdak abāg
37.16
ka pad bān srāy ud azēr xānag puhl ud kaštīg ud rāh šah ud tāg ud dargāh ud
639 dahlīz ud marz-āb xān-tāgīhīh | dar ud dēwār ud taxt-gāh ud azēr zamīg
sūrāg čāh ud dār ud draxt ud *ākwar ud rōd-kadag gabr ud ganjag bān ī
wārestān škeft ud baršnūm kunēnd.
bān srāy ud azēr ī xānag kaštīg ud dar ud dargāh ud dēwār ud tazan ud sūrāg ka
wistarišn bē šāyēd kardan
taxt ka ēdōn bē šāyēd kardan ī-š gil ayāb gil-sardag ēdōn frōd šāyēd kardan
ud kiš bē paydāgēnīdan ēdōn bawēd čiyōn bān-gāh
ka gilēn ayāb gačēn u-š ēwēnag bē šāyēd paydāgēnīdan ud wistarišn šāyēd
kardan
ud ka gāh čiyōn čōbēn ēdōn bawēd čiyōn taxt azēr-zamīg
ud ka wistarišn šāyēd kardan ēdōn bawēd azēr puhl ī brīdag čiyōn zamīg
ān ī bastag kaštīg ēdōn bawēd čiyōn bān
pad rah ī šāh ān zamān pādixšāy kardan tā ka-š wārān padiš bē āyēd ayāb sāl
drahnāy bē šawēd
640 ēg-iš widār padiš nē kunēnd ud dargāh | ka-š wistarišn padiš bē šāyēd kardan
ham ēdōn škaft-ēw ēdōn bawēd čiyōn xānag gawr ud čāh ud bān ī wārestān
ka-š āb andar nēst ī pad gōspandān padiš paydāg bawēd u-š āb awiš nē gardēd
ud wistarišn padiš šāyēd kardan šāyēd
bān ī wārestān ka-š āb *šēčand227 az bun ēdōn bē šāyēd kardan ī āb ī az bān ī
ō wārestān nē šawēd
marz-āb-iz ud ēw-tāg-gāh ēdōn šāyēd
āgur ka-š az parr wistarišn bē šāyēd kardan ān-iz ēdōn bawēd čiyōn bān
227 ⟨šyyčnd⟩.
If the sole carrier passes (a foul) wind (from his bowels) or chatters or water
comes into his mouth, then the Avesta should be given again to his mouth,
it comes very much.421
When the bull’s urine goes into his mouth, he does not drink it, it is permitted,
but afterward they should give him the Avesta (in) small (portions?).
37.16
When they perform the baršnūm on the roof of a hall, under a house, on a
bridge, on a boat, on a main road, in a unit, in a doorway, in a portico, at a
water boundary, at a rapid spring, | at a door, at a wall, at a throne, under the
earth, in a well hole, among plants and trees, in a *manger, at a river-house,
in a cavity, in a closet, on a hard roof of a reservoir:422
The roof of a house, under a house, a boat, a door, a doorway, a portico, a wall,
a tazan (?), and a hole, if extended (= stretched) it is permitted to do.
A plank (only) when it is like (viz., stretched) with clay or something like clay,
it is permitted.
And making furrows visible is like (the case of) a roof.
If (the place for performing the baršnūm) is made of clay or plaster and it is
possible to make it appear in this manner and it is possible to spread (e.g.,
by means of clay, as above);
And if the place is made of wood, it is thus like a plank under the earth.
And if it is possible to extend it (= the plank with clay, etc.), it is thus like (the
space) under a cut-off bridge like the earth.
The case of a boat is like (the case of) a roof.
On the main road, it is permitted to make/build (a place for the baršnūm), only
if it has rained on it (= the road), or a year is passed.
Then they do not make an entrance on it, and the doorway, | when it is possible
to stretch it, is like something hard, such as a house, a cavity, a well, and the
roof of the reservoir.
If there is no water in the reservoir, and there are small cattle in it, and the
water does not turn in it, and it is possible to extend it, it is permitted (to use
it for making a baršnūm place).
It is permitted to rebuild the roof of the reservoir if there is some *skipping
water, so the water from the roof of the reservoir does not go (into it).
Thus it is permitted (to rebuild) the water/the canal and a single unit.
(The case of) a manger, too, when it is possible to make an extension, it is simi-
lar to the (case of) a roof.
421 That is, it is even worse, since he is saying the Avesta while generating flatus.
422 See PV 9.3.
338 Chapter 37
ka nē bē kanišn
dahlīz ēdōn čiyōn rāh ī šāh
pad dār ud draxt xwad gyāg kardan dušwār ud nē-iz šāyēd
ka andar maɣ ud kiš bē nē āyēd andarrōn ī kiš ī wazurg ēk ayāb dō bawēd šāyēd
ka kiš dō nē šāyēd čāh ud sūrāg ham-ēdōn
dār ka dēwār ka bē sumbēd u-š kiš bē šawēd šāyēd
641 ka pad dar bē āyēd nē šāyēd | .
ka pad dargāh ud dar ī āgustag wišādag ud āstān nēst šāyēd.
ka-iz tāg-āb nē šāyēd dahlīz ham-ēdōn
tāg dargāh ud azabar ēdōn bawēd čiyōn rīd
ēn ān bawēd ka wistarišn hamāg bē šāyēd kardan ēnyā ka wistarišn ast ī bērōn
tāg ud dargāh nē šāyēd
draxt ī andar ī maɣ rust estēd ā pad čāštag ī ōy kē-š guft kū sar bē barēd
ēg-iš wehān xwarišn ud nē-iz šāyēd.
pad-iz čāštag ī ōy kē-š guft kū bē ōh gōspand handāzišn ud pad gugārdan
wizārd padiš kunišn šāyēd.
maɣ ka kand ō kār nē grift ka ō kār grift ēg-iš dādestān čiyōn.

ka kand ō kār nē grift pad hamāg kār šāyēd
ka ō kār grift Pēšagsīrīg rōz-drahnāy
pah ud wīr ī sāl drahnāy pad ham kār nē šāyēd
pad abārīg kār ka kand *hād ā pāk
642 ud Abargīg pah ud wīr ēw māh ān gyāg nē yazišn | nē xwarišn sāl-drahnāy nē
kārišn
ka-š ēk bār padiš šust ī āb rōy ayāb-iš wārān-ēw abar bawēd ā-š abar nē šōyišn
Mēdōmāhīg ka-š wistarišn ēd ī nōg padiš abāz kard ēg-iš padiš pādixšāy šustan
wistarišn ī nōg ka-š ul stad u-š abāz nihād ēg-iš wistarišn kard bawēd.
ka-š wārān padiš bē būd andarrōn bērōn hamāg gyāg bē āwāsēd pad wistarišn
bē rāyēnēnd.
If they do not raze:

The portico is just like the main road;
Where there are trees and plants, it is difficult to build a place for oneself (=
bathroom) and is also not permitted.
If (the candidate) does not come in the pit and the furrow, if he performs (the
purification) inside the large furrow once or twice, it is permitted.
If there are (only) two furrows, it is not permitted; the case of a well and a pit is
similar (= it is not permitted).
(In the case of) a wooden wall, when he pierces and goes to the furrow, it is
permitted;
If he comes through a door, it is not permitted |.
A doorway, an open suspended door, and a threshold, it is not permitted.
Also a unit of water, it is not permitted, and also a portico (it is not permitted).
A single doorway and the (space) above are similar to a void (space).
This applies when it is possible to make an extension (within the structure);
otherwise, if the extension is outside the structure and the doorway, it is not
permitted.423
A tree is grown in the pit, then according to the teaching of the one who said
“cut the end,” it is not permitted for the good (Zoroastrians) to eat (its fruit).
Also according to the teaching of the one who said, “except allotted for small
cattle and for digestion,” he explained that it is permitted.
A pit was dug (but) it was not used; if one uses it, then what is the decision?
If it was dug and not used, it is permitted for all kinds of work.
If it is used for work: (According to) the Pēšagsīrites, (it is permitted) for the
length of a day.
It is not permitted (to use the pit) for sheep and men for the same work for a
year.
For other works, when it is dug, then it is clean/pure.
And (for) the Abargites at that place no rite (should be performed) for sheep
and men for a month, | no eating for a year, and no cultivation.
If it (= the pit) was used once for washing/purification, and there is (addition-
al) water in it (= the pit) or it rains over it, then no washing (should be done).
(For) the Mēdōmāhites, if he made a new extension (that stretched the pit by
making it larger?) to it, then it is permitted to wash.
(As for) the new extension, if one took (= razed the old pit) and replaced it
(with a new one?), then the extension was made.
If it was rained on, inside, outside, and all places should be dried; then he (can)
direct (the ceremony) in the extension.
423 Here hamāg would mean that if its extension is altogether inside, then it is proper; if it is
outside, it is not.
340 Chapter 37
37.17
ka yōjdahrgar mizd xwāhēd ēg-iš mizd čand.
awēšān kē-šān pad Abestāg mizd paydāg ēg-iš ān ⟨ī⟩ pad Abestāg paydāg bē
dahišn.
ka-šān nēst ā-šān pad arz ī mizd anīy xwāstag ī bē dahišn.
ud ka ān-iz nēst ā-š ābāmīhā padiš
ud ka ō tuwānīgīh rasēd ā-š bē dādan
awēšān kē-šān dēnīg mizd nē paydāg ka yazišn-ēw kard estēd ayāb dād-ēw dāšt
643 estēd |
ēdōn čiyōn yazišn ka nē dahēd ayāb yōjdahrgar hušnūd nē kunēd ēg-iš Nasuš
abar abāz dwārēd.
ka-š Nasuš abar abāz dwarēd.
ud ka-š Nasuš abar abāz dwārēd ā-š čē kunišn kē pāk abāz bawēd.
ayāb-iš yōjdahrgar hušnūd kunišn ayāb-iš abāz šōyēd.
ka-š az ēn dō ēk kard pāk.
Pēšagsīrīg jud-dādestānīh padiš čē ast ī kē ēdōn gōwēd ay ka abāz šōyēd ān
yōjdahrgar nē hušnūd ēg-iš nē pad šust dārišn.
ast kē ēdōn gōwēd ay ka yōjdahrgar hušnūd bē kunēd ā-z tā nōg abāz šōyēd pāk
abāz nē bawēd.
amāh gōwēm kū ka pad petīt bē wizārēd ēg-iš pad ruwān tōxt bawēd.
ka yōjdahrgar tōzišn awiš rasēd ā-š pad mēnōy nē wināh pad-iz gētīy tan nē
rēman.
37.18
644 ka-š ēwēnag šahr ud šahr ī pēš dārēd yōjdahrgar gōwēd ay nē hušnūd | ham
ēg-iš Nasuš abar dwārēd ayāb pāk.
pāk ud yōjdahrgar sar ōh sōg.
ka-š mizd nē dahēd yōjdahrgar widerān bawēd.
ka yōjdahrgar widerān bawēd xwāstag-dārānīh yōjdahrgar hušnūd kunēd ēg
pad šust dārišn.
37.17
If the purifier asks for his pay, then how much is his pay?
Those whose pay is evident in the Avesta, then (their fees) should be given ac-
cording to what is known from the Avesta.424
If (the amount) is not (in the Avesta), then the value of the pay should be given
by other means.
And if that too is not (available), then credit should be given to him.
And if he acquires the ability (to pay), then (his pay) should be given.
He whose traditional pay is not specified, when he has performed a ritual or
considered a legal matter: |
It is as if he has not worshiped or he does not make the purifier happy, then the
demon of dead matter runs back.425
If the demon of dead matter runs back:
And if the demon of dead matter runs back, then what should be done to be-
come pure again?
Either to make the purifier happy or to wash/purify again.
If he did one of these two, he is pure.
The Pēšagsīrites are of different judgment about it, because there is one (au-
thority) who says that if he washes again, that purifier is not happy and
should not be considered as washed.
There is one (authority) who says that if he makes the purifier happy, he does
not become pure until he washes once more.
We say that when he seeks repentance, then he becomes atoned in spirit.
If the atonement reaches the purifier, then there is no sin for him in the spiri-
tual world and also no pollution in the material world.
37.18
If in this manner the purifier goes to different cities (and) says “I am not happy,”
| then does the demon of dead matter rush over him (= the candidate) or (is
he) clean?
He is clean and the purifier’s (work) is over and of advantage.
If he does not give him his fees, and the purifier dies:
If the purifier dies, property holders should satisfy the purifier (that is, pay his
fee to his family), and then consider (the candidate) as washed/purified.426
424 See PV 9.37–39.

425 In other words, pay is mandated by the Avesta, and thus is part of the purification.
426 PV 9.41 (E–H).
342 Chapter 37
37.19
čē rāy ēg-iš Nasuš abar abāz dwārēd.
ēd rāy čē xwaršēd māh ud stārag ēg-išān a-hunsandīh pad abar tāft abar
ōy ēw-bar Nasuš aziš bē kunēd ud šnāyēnēd ātaxš ud āb ud zamīg ud gōspand
urwar ud mard ī ahlaw ud nāyrīg ī ahlawēnīy.
u-š ān-and mizd bē ruwān nigēzēnd pad ān ī nazdīk axwān pad sedōš ud ēwarīh
ud nēkīh ī ān ī pahlom axwān pahikār nē pad tanāpuhl-ēw.
ud az man bē kirbag ī az ān paydāgīh bē kunēd ōy-iz yōjdahrgar ōh bawēd.
37.20
ka aburnāyag pad nasāy abāz pahikōbēd ēg-iš dādestān čiyōn.
u-š jāmag pad čē pāyag estēd.
645 Abargīg ēg-iš az tis-iz nē pahrēzišn u-š jāmag pad | xšauuaš.mā̇ŋhō. šōyišn
ka ō tuwānīgīh mad pad pixag šōyišn u-š jāmag pad gōmēz ud āb šōyišn.
Mēdōmāhīg bē ka jāmag-ēw pad nasāy abāz pahikōbēd
ēg-iš ka kas az ān kē-š tan nē rēman ēg-iš jāmag-iz nē rēman.
37.21
pid ī ka pad nasāy abāz pahikōbēd ēg-iš dādestān čiyōn.
Abargīg rēman
ka ēdōn bē šāyēd šustan ka-š kas-ēw abāg andar nišīnēd ā-š bē šōyišn
ka nē rēman u-š az harw tis ōh pahrēzišn.
ud az man bē rēman čē guft ē . haṇm. baōiδimnąm. aciθa. šyiiaōθni. ud ān kas
kē wināh ōh bun nē bawēd ēg-iš Nasuš abar nē dwārēd.
37.19
Why then does the demon of dead matter rush back?
For that reason that the sun, moon, and stars shone unhappily over them (=
those who are in contact with impurity):427
The sole carrier takes away the demon of dead matter (if) he praises the fire,
water, earth, cattle, plants, and the righteous man and woman.
And that much reward they pass to the soul in that near existence by the sedōš,
“three nights after death,”428 certainty and goodness of the best existence;
there is no struggle in a tanāpuhl (reward).
And in my opinion, a good deed becomes evident from it; thus he, too, is a
purifier.429
37.20
If a child/minor bumps into a dead body, then what is the decision?
And at what level (of impurity) do his clothes stand?
(For) the Abargites, then no care is necessary for anything and his clothes
should be washed | according to “the six months” (ritual).
When the ability presents itself, his limbs should be washed by pixag, and his
clothes should be washed with bull’s urine and water.
(For) the Mēdōmāhites, only if his clothes strike again a dead body.
Then if a person’s body is not polluted, then his clothes are also not polluted.
37.21
If the father touches again a dead body (of his child, out of grief), then what is
the decision?
(For) the Abargites, he is polluted.
If it is thus possible to wash, someone should sit with him and then wash him.
If he is not polluted, he should thus abstain from everything.
And in my view, except (if he is) polluted, because it is said (in the Avesta) that
a person who has no sin on his/her account, then the demon of dead matter
does not run on him/her.
427 For a discussion of the celestial regions in Iranian tradition and its historic origins see
Panaino 1995.
428 The sedōš (lit., “three nights”) rite was observed in the last watch of the third night after
death. For three days and nights, the soul sits at the headboard of the bed where the body
lies, and on the fourth day, at dawn, it goes to the other world accompanied by Srōš with
the rewards, the good Wāy, and the powerful Warahrān/Wahrām. On the ritual for the
dead at “the third dawn,” see Modi 1937, 76–80; Skjærvø 2011, 185.
429 PV 9.41 (I).
344 Chapter 38
Chapter 38
38.1
abāg ōy kē-š wizīrēnēd kū nasāy-iš pad dād šawēd ōh ōwōn-išān
čē pid ī šahr ī nē paydāg ā ud pid gyān dād āmār nē kunēd.
38.2
čiyōn kunēd kū druz ī Nasuš bē zanēd
āb ud ataxš kunēd.
646 stōw kard ī druz ī Nasuš gōwišn pad gāhān-ēw | bišāmrūd srišāmrūd
čahrušāmrūd
ka jud-dēw-dād bē yazēd ēn gōwišn ī gāhānīg frāz gōwēd
ēg-iš ān druz ī Nasuš ēdōn bē zad wānīd bawēd čiyōn tigr ī huhaxt (ī) az mard ī
čiyōn Spandyād pad nērōg kamān ī ōy bē ōh mad ī kahwan228 ī tanuk ī sūdag
ayāb *rōyēn-ēw229 ī tanuk ī ēwtan-iz pad nērōg padiš widerēd
ān druz ī Nasuš kē bišāmrūd srišāmrūd čahrušāmrūd ī pad ēn jud-dēw-dād ī
pad barsom yazēnd ā-š zanišn čiyōn.
ēdōn bawēd.
38.3
ka yōjdahrgar nērang nē dānēd ayāb čiyōn abāyēd nē kunēd ēg-iš wināhgārīh
čiyōn.
ān druz ī Nasuš was-ōztar ud stahmagtar wālēd čiyōn ān ī pēš az ān būd ān ōy
yask ud ān ōy marg ud ān ōy petyārag garāntar ud az ān dard ud waštīh ī ud
wēmārīh čiyōn pēš-iz
u-š nimāyēd ān ahlomōɣ an-ahlaw pad ham-bandišnīh ōy ō ham ēd bandēnd
dast
647 u-š jāmag az tan bē | ē barēnd u-š bē ē kušēnd u-š pōst-pahnāy bē ē gīrēnd
228 ⟨khbwn⟩.
229 ⟨lwšy’⟩-.
Smiting the Nasuš, the Demon of Dead Matter 345
Chapter 38: Smiting the Nasuš, the Demon of Dead Matter
38.1
With him who expresses that his dead body goes (= is carried) according to the
law, like the others:
Since there was no father (= knowledgeable teacher of the Tradition) made
manifest in the land, then the father does not reckon the judgment regard-
ing the vital spirit.
38.2
What should one do to strike the demon of dead matter?
He makes water and fire:
He defeated the demon of dead matter by words in the Gāthās | to be repeated
twice, three times, (and) four times.430
When he celebrates the Jud-dēw-dād, he says forth these words that are in the
Gāthās.
Then the demon of dead matter would thus be smitten like an arrow well
aimed from a man like Spandyād431 by the strength of his bow that comes
out of an *old, thin, worn-out, or a thin brass one, and runs to (the demon)
with strength.
That demon of dead matter, when they recite (these words that are) repeated
twice, three times, and four times and by this Jud-dēw-dād (and) by barsom,
then how is its smiting?
Thus it will be.432
38.3
If the purifier does not know the incantations or does not perform (the cer-
emony) as it should be, then how is his sinfulness?
That demon of dead matter will grow much stronger and oppressive than she
was before, and diseases, deaths, and adversities are more serious, and from
that (there will be) pain, sickness, and illness like before.
And they show him that unrighteous heretic whose hands are tied with bonds,
And they remove his clothes from his body, | kill him, and flay the skin off his
head.
430 Demons are the wicked creation of the Evil Spirit (Ahriman), who worked exclusively
to cause evil in this world. Zoroastrian texts list particular prayer formulae to be recited
twice, three times, and four times that work to defeat and destroy demons.
431 Spandyād (Av. Spəntōδāta-), a Kayanian prince remembered in the Dēnkard (ed. Madan,
436.14–15) as one of the first princes to propagate the religion of Zarathustra.
432 PV 9.46 (A–E).
346 Chapter 38
ka pad petīt ā-š aziš wizard ka nē pad petīt tā tan ī pasēn pad dōšox.
čē petyārag ī Nasraš az ān ō dāmān dwārēd.
yask ud marg az šahr rōdestāg šīrēnīh ud čarbīh ud frāy-dahišnīh ud
wālišn-dahišnīh drustīh ud bēšāzišnīh ud waxšišnīh jōrdāyān ārōyišn ī bar
bē wināhēd.
38.4
kay ō šahr rōdestāg šīrēnīh čarbīh wālišn-dahišnīh ud drustīh ud bēšāzišnīh ud
waxšišnīh jōrdāyān ārōyišn ⟨ī bar⟩ abāz rasēd.
tā ān zamīg ka ān ahlomōɣ ī an-ahlaw pad kēn zanišnīh bē zanēnd abāg wināh
šaš rōz ud se šab andar ān deh paywastag pad sōzišn abar ātaxš frāz-wistarišnīh
ī barsom ul-dahišnīh ud abar ī hōm ud srōš ahlaw frāz yazēnd pas abāz rasēd.
38.5
ka-š ēn bē kard ēg-iš deh yōjdahrgar pāk ud ēn anāgīh guft aziš bē šud
648 nēkīh ī bowandag abāz | rasēd. nē
čē ka-š ān ī kard ēg-iš Jud-dēw-dād-ēw ⟨pad⟩ srōš bē yazišn tā druz ī Nasuš az
mān ud wis ud zand ud deh
hēnd abāz ayārān druz ī sneh-zadārān bē dwārēnd
ud kadām druz hēnd kē az wināhišnīh druz ī Nasuš abāg druz ī Nasuš pad
wināhišn ī mān ud zand ud deh bē dwārēnd
awēšān hēnd Tīr petyārag ī Ardwahišt.
druz ī *nasāyīgdārīh230 ud Sāwul petyārag ī Šahrewar
230 ⟨w/nsʾykttʾlyh⟩.
If he does the penance, he is redeemed (from the sin); if he does not do the
penance, he will be in hell until the Final Body.433
For the evil Nasraš (= Nasuš) runs to the creatures.
(There will be) illness and death; from the country (and) district, sweetness
and fattiness, furthering and growth-giving, health and healing, and growth
of barley (and) growth of fruits, will be destroyed.
38.4
When will sweetness and fattiness, growth, health and healing, progress and
increase, and the growth of barley ⟨and the growth of fruits⟩ return to coun-
try and district?
Not until they smite that earth that the unrighteous heretic has afflicted with
malicious blows and sins.
For six days and three nights, in that village, they continually worship the righ-
teous Srōš with burning fire, with barsom spread out, with the offering of
hōm, so that they will overcome.434
38.5
If he did that, then the village (and) the purifier are pure and it is said that this
evil has gone away from it.
Will the complete goodness | return? No.
For if he did that, then a Jud-dēw-dād (and the propitiation of) Srōš should be
celebrated so that the demon Nasuš (goes away) from the house, village,
district, and country.
The helpers of the weapon-destroyer demon will run again.
And who are these demons that because of the evilness of Nasuš with the
demon Nasuš by sinfulness run to the house, district, and country?
These are: Tīr the adversary of Ardwahišt.435
The demon of *nasāyīgdārīh (keeping the Nasā) and Sāwul, the adversary of
Šahrewar;
433 PV 9.47 (B); PV 9.48 (A–B); PV 9.49 (C–E); PV 9.50 (A); PV 9.53 (A). This is the fate of a puri-
fier who does not follow the laws of purification in his practice; he should be taken to the
desert, pinned with four nails, skinned alive, and beheaded. If he has done the penance,
he will be acquitted of his crime in the other world. If he has not done so, he will remain
in hell until the resurrection. See Dhabhar 1932, 405; Safa-Isfahani 1980, chap. 12.15.
434 PV 9.54 (B); PV 9.56 (A–B).
435 One of the Amahrspands (Av. Aməša Spəṇta-), Life-giving Immortals, the six divine enti-
ties who play an important role in Zoroastrian religion; each entity is the patron and pro-
tector of a natural element: Wahman (cattle), Spandarmad (the earth), Šahrewar (metal),
Ardwahišt (fire), Hordad (the plant), and Amurdad (water).
348 Chapter 38
druz ī duš-hudāgīh wināhīh petyārag ī Spandarmad druz ī Tarōmad

Tāiwrij Zāirij petyārag Hordād Amurdād
druz ī zahrag ud taxlīh ud Xešm ī xurdruš Akataš dēw ud waranīg dēw ud
wādēn dēw
ka Jud-dēw-dād bē yazēnd ēg-iš gōwišn gāhānīg pad nērang rāy
ēg-iš sneh ī Ganā-mēnōy ud ān ī Xešm ī xurdruš ud ān ī māzanīgān dēwān ān ī
harwispīn dēwān ā-š aziš bawēd
hamēstārīh ī druz Nasuš pad ham-rasišnīh ī zad-amargīh ud padīrag-rasišnīh ī
649 zad-pedrēs hamrēs | kē az ōy rist ō ōy ī zīndag abar dwārēd az ōy rist ōh ōy ī
zīndag abar gumēxtēd.
38.6
kadār gōwišn kē sneh ī dēwān druzān wēš u-š aziš wēš tarsēnd
ud druz ī Nasuš hamēstārīh bišāmrūd srišāmrūd čahrušāmrūd gāhānīh ud
sneh Ganā-mēnōy ud sneh ī Xešm ī xurdruš ud sneh māzanīgān dēwān ud
sneh ī harwispīn dēwān
The demon of maleficence, of sin, the adversary of Spandarmad, the demon

Tarōmad;
Tāiwrij and Zāirij, the adversaries of Hordād and Amurdād.
The demon of Zahrag, venom; Taxlīh, bitterness; Xešm, Wrath with the bloody
club; the demon Akataš; Waranīg, lust; and Wadēn, Wind.436
If they celebrate a Jud-dēw-dād, then they should celebrate the Gathic
incantations.
Then there will be a blow to the Evil Spirit, the demon Xešm with the bloody
club, the gigantic demons, and all other demons.
The opposition of the demon Nasuš is in union (= together) with the arriv-
al of countless aggressions by the direct and indirect defilement, | which
rush from that corpse to the living beings (and) and mingle with the living
beings.437
38.6
Which words are the more (effective) weapons against the demons and fiends
and are feared more by them?
And in opposition to the demon Nasuš these words that are in the Gāthās and
are to be repeated twice, three times, and four times and are blows to the
Evil Spirit, Xešm with the bloody club, and the gigantic demons and all the
demons.
436 Zoroastrian demonology identified several individually named demons that according to
B. Lincoln can be grouped in four general categories: First is the set of demons headed by
Appetite. These are the urges and pains that originate in a sense of emptiness, whereby
the self feels the lack of something it needs, desires, and/or deserves. The second group
includes varied forms of ignorance and falsehood. These are the failures of thought and
speech that replace an accurate sense of that-which-is with a deceptive image of what-is-
not, causing confusion and disorder and providing the basis for all manner of subsequent
conflicts. The third group includes all those demons concerned with disease, mortality,
and decay: the processes whereby life is lost and bodies come undone. A fourth category
is much smaller than the others and includes demons who are said to be responsible for
the disruptions we non-demonologically inclined moderns are wont to describe as “natu-
ral disasters” (Lincoln 2012a, 40–41).
437 According the Dēnkard Book 5, “when a body is dead, then the demon that causes death
stops the body from functioning. That is, the Bone-untier (i.e., demon Astwihād) comes
upon it in supremacy, overcomes and chases the soul from the body. Then it takes back
the life in place after place and brings its brothers into the body to abide in it, producing
stench and rot, as well as the other demons who render it useless. And each of them re-
jects from the body his own opponent, for instance, fragrance, cleanness, good behavior,
beauty and other decent things. And they prosper as inhabitants in the same body to such
a great extent that they breathe to the outside, too, stench, dead matter and all the illness-
es” (Madan 1911, 463; Skjaervø 2011, 252–53; Amouzgar and Tafazzoli 2000, chap. 24.19a).
350 Chapter 38
ēn hamēstārīh ī ān ī druz sneh kē az ōy rist ōh ōy ī zīndag pad hamrēs ud

padrēd abar gumēxtēd.
pas čiyōn kū ka ēn gōwišn frāz gōwēnd druz ī Nasuš kē pad hamrēh ud pedrēh
ō mardōmān gumēxtīd estēd
ēn gōwišn az xwad abāz dāštan nē šāyēd tā pad and saxtīh ud ranj ī baršnūm
kard
az mardōmān guft estēd kū abāz dārīhēd.
ham pad ēn gōwišn abāz dārīhēd bē-š maɣ ī kār ī andar baršnūm nērang
650 yōjdahrgar ruwān pad yōjdahrgarīh dēn čiyōn pad humat hūxt huwaršt |
anīy dēn yōjdahr šāyēd kardan ī dēn gōwēd kū ēg ā tō Zarduxšt nō maɣ bē
brīnišn kē hēnd pad ēn zamīg jud-ābtom jud-urwartom an-abar-xwarišn
pad pah ōh wīrān kē yōjdahrgarīh ast mardōmān pahlom
pas az zāyišn yōjdahrgarīh ud pad ruwānīg yōjdahrgarīh
gōwam ī pad dēn ī mazdēsnān paydāg kē ān ī xwēš dēn yōjdahrēnēd pad humat
hūxt huwaršt
yōjdahr šāyēd kardan
dēn ī abēzag yōjdahrēnē čē-š ēdōn ast yōjdahrīh
kadār-iz-ēw mardōm ān ī xwēš dēn ī abēzag kē ān ī xwēš dēn yōjdahrēnēd pad
humat hūxt huwaršt
yōjdahr šāyēd kardan tā menišn az dušmat dušhūxt dušhuwaršt
pāk ud yōjdahr bē nē kunēd ēg-iš dēwān druzān druz ī az xwad spōxtan abāz
dāštan nē tuwān
ēd ka petīt nē kunēd ēg-iš šōyišn nē kār čē-š naxust wihān menišn wirāyišn u-š
651 pad dēn | ōstīgān bawišn u-š pas pākīhā bēšāzišnīh rasēd u-š pas pākīh az
dēw ud druz padiš škennīhēd u-š az xwēš mardōmān abārīg dām ī Ohrmazd
bē zanēd abāz dārēd ruwān padiš bōzēd.
wināhišn ī az mard ī ahlomōɣ kē nērang baršnūm nē dānēd ayāb dānēd nē xūb
kunēd
čiyōn kunēd kū yōjdahrgarīh ī tis pad bēšāzišnīh-iz bē rasēd
This opposition to that demonic blow that from that corpse, by direct and in-
direct defilements, mingles with the living beings:
Then, as they utter these words, the demon Nasuš that had mixed with people
in direct and indirect contact.
It is not permitted to hold back these words from oneself as long as one with
hardship and trouble has performed the baršnūm purification.
It is said by (some) people that one should hold back.
Also by these words one holds back (the demons from) the pit for the work
of baršnūm incantation, the soul of the purifier by purification, (and) the
Tradition/Religion by good thoughts, good words, and good acts. |
It is possible to make other religions pure, (and) it says in the Religion that
then, you, Zarathustra cut nine pits in the ground, away from water, away
from plants, (and) not (near) food for cattle and men because purity is the
best for people,
After birth the purification and for spirit the purification.438
I say that it is known in the Mazdayasnian religion that one purifies his religion
by good thoughts, good words, and good actions.
It is possible to make pure.
You should purify the pure Religion/Tradition, for thus is its purification.
Whoever among people keeps his own religion pure, he purifies his own reli-
gion by good thoughts, good words, and good actions.439
It is possible to make pure thoughts from bad thoughts, bad words, and bad
actions.
One does not make pure if he cannot reject and withhold demons and fiends
from himself.
He who does not repent, then for him washing is of no use,440 because the first
reason for him is the arrangement of his thoughts and to be strong in the
religion, | and then he reaches purity and healing, and then by his purity de-
mons and fiends will be broken and he smites and withholds (the demons)
from himself, the people, and other creatures of Ohrmazd, and his soul is
saved.
The damage from the heretic man who does not know the incantation of the
baršnūm or he knows (but) does not perform it properly:
How should one act so that the purification of things also brings back healing?
438 PV 5.21 (C–E); PV 10.18 (B).

439 In Zoroastrianism by thinking good thoughts, speaking good words, and performing good
actions, a person not only purifies his soul, but also his whole dēn (Av. daēnā-), religious
life. PV 10.19.
440 Without penitence, ritual purification is of no use.
352 Chapter 38
ka Jud-dēw-dād-ēw bē yazēd ā-š harw tis-ēw yōjdahrīh dād bawēd

Yatā-ahū-wēryō panj Kem-nā mazdāy . tā Ašahē ka pad mayān yōjdahrgarīh
bawēd
ēg ēn gōwišn frāz gōwēd kū ēdōn man hamē tā tan ī pasēn pānagīh ān ī bēdom
zamān ī tan ī pasēn pānagīh ī dāmān abāyēd kardan
ay nūn ka andar āmad hē ā-t bērōn abāz nē hilam
652 ud ka ātaxš yōjdahrēnēd ēn gōwēd kū ēdōn ī tō ātaxš ī | pad warahrānīh
nazdīkīh bē rasam pad pahrēz tarsagāh kardan
ka pad āb yōjdahrēnēd gōwišn frāz gōw kū āb ēdōn yazam kē ēd dām
ka pad zamīg yōjdahrēnēd ēn gōwišn frāz gōw kū yazēm -om ēn zamīg mādagān
ka gōspand yōjdahrēnēd ēn gōwišn frāz gōw kū ān ī gōspandān dahišn āb ud
wāstar ud ān ī awēšān kunišn pahast awēšān mardōm andar gēhān kār pah-
lom framāyišn.
ka pad urwar yōjdahrēnēd ēn gōwišn frāz gōw kū ēdōn pad ān ī ōy tarsagāhīh ka
gāw ī ēw-dād tan bē dād Ohrmazd urwar waxšēnīd kū-š bē abzāyēnēd
ēdōn ka pad mard ī ahlaw yōjdahrēnē ēdōn ka pad nāyrīg ī ahlaw yōjdahrēnē
ēn gōwišn frāz gōw ān ērmān-xwāyišnīh ōh rāmišn ras nar ud nāyrīgān ī
Zarduxšt ā-šān pad rāmišn bē kunam ān ī dēn kāmag arzānīg bawēd
653 pad | mizd ān ī ahlāyīh tarsagāhīh ān ī Ohrmazd mehīh bawād
mowbedān mowbedīh ēn gōwišn *dranjīnē231 ī ast kū pērōzgartom
bēšāzēnīdārtom hašt Yatā-ahū-wēryō kemnā tā Ašahē frāz-srāyīh.
bē purdēnam232 Xešm bē purdēnam Nasuš bē purdēnam kē pad hamrēh bē
purdēnam kē padrēh
bē purdēnam būšāsp ud zahrgar bē purdēnam būšāsp dērang-gaw233
bē purdēnam framāydar ī jud-kardag
231 ⟨dlwc’ wys⟩.

232 ⟨pwltwmyn(w)m⟩.
233 ⟨dylngybww⟩.
If he celebrates a Jud-dēw-dād, then purification is given to everything, (and

reciting)
five Yatā-ahū-wēryō (and) Kem-nā mazdāy prayers until (the passage) Ašahe,
when he is in the middle of purification.441
Then he should say these words, which are always for my protection until the
Final Body and must be done in the furthermost time, at the time of the
Final Body, for the protection of the creatures.
That is, now that it has come in, then for you I will not leave it out.
And if you purify the fire say this: Thus I will approach the Warahrān Fire | with
care and reverence.442
And if you purify the water, say these words: Thus I worship the water as (I wor-
ship) the creature.
If you purify the earth, say these words: We worship the essence of this earth.
If you purify the cattle, say these words: Giving of water and fodder [Y.35.4] for
the beneficial animals and making shelter for them and order the best work for
the people in this world.443
If you purify the plants, say these words: In reverence of that when the sole-
created bovine gave her body so that Ohrmazd makes the plant to grow, he
increases them [Y.48.6];
If you purify the righteous man, thus if you purify the righteous woman, say
these words: That Ērmān444 comes thus to seek peace; man and woman of
Zarathustra, I will make them (with) pleasure and worthy of desire.
The reward, | for that righteousness, shall be the respect/reverence (and) the
greatness of Ohrmazd.445
The priests in priesthood say these words that are the most victorious, the
most healing; (they recite) eight Yatā-ahū-wēryō and Kemnā prayers until
(the passage) Ašahē.446
I drive away the demon Xešm; I drive away the demon Nasuš; I drive away him
(who has become impure) by direct contact; I drive away him (who has be-
come impure) by indirect contact.
I drive away Būšāsp who makes poison; I drive away Būšāsp with long fingers.447
I drive away the commander who follows a different practice.
441 PV 11.3 (A–C); PV 11.4 (A–D).

442 PV 11.4 (A–D); PV 11.5 (A–D). According to religious stipulation, the flames of the Warahrān
Fire had to burn constantly.
443 PV 11.6 (A–D).
444 Ērmān (Av. Airiiaman-), is the deity of peace and good relations.
445 PV 11.7 (A–D).
446 PV 11.8 (A).
447 Būšāsp (Av. Bušiiąnstā-), the demon of sloth and excessive sleep, who keeps people from
getting up in the morning to do Ohrmazd’s work.
354 Chapter 39
⟨bē⟩ purdēnam ān parīg-kāmagīh ud ān dēw-ēzagīh kē āhōgēnēd ātaxš ud āb

zamīg ud gōspand ud urwar ud stōr ud māh ud xwaršēd az ān ī a-sar-rōšnāgīh
ud az harwisp ābādīh ī Ohrmazd-dād kē az ahlāyīh paydāgīh
čahār Yaθā ahū vairiiō frāz-srāyē
pahikāram Xešm pahikāram pad Nasuš pahikāram kē hamrēh pahikāram kē
654 pad padrēh pahikāram pad Būšāsp ud zahrgar pahikāram pad Būšāsp ī |
dērang-gaw234
pahikāram pad ān ī parīg-kāmagīh ud ān ī dēw-ēzagīh kē āhōgēnēd gētīy āb ud
zamīg ud gospand urwar
pahikāram pad tō duš-dānāg Ganā-mēnōy
čahār mazdā at̰. mōi. vahištā čahār ērmān-xwāyišnīh
bē purdēnam Xešm čiyōn guft.
panj Yaθā ahū vairiiō
ān ān druz kē Ganāy-mēnōy pad petyāragīh ī dām ī Ohrmazd ud rēmanīh ī tan
mardōmān frāz kirrēnīd kē az nasāy jūdan abar āxēzēd
nasāy jūdan pad xwēš kāmag nē pad xwēš-kāmagīhā
Chapter 39
39.1
ud andar jast rēmanīh ud wināh ī nasāy-jōyišnīh čiyōn.
nasāy pad xwēš kāmag jūd xwad paydāg čē dil kandan abāyēd
ān ī a-kāmag ud nē pad kām andar jast rēman ud margarzān nē bawēd.
nasāy paymānag hambun-iz.
hād Mēdōmāhīg ka mizag dānēd ayāb ōbārēd.
Abargīg ka ōh pad čē madan ka kas-ēw kas-ēw pad dandān frāz gīrēd
655 Mēdōmāhīg ēd ka pad dandān ud ēd | ka nē pad sneh ud nasāy bē šud estēd
rēman
234 ⟨dylng-ywk⟩.
Chewing Dead Matter and “ Evil Animals ” 355
I drive away the desire for the witch and the worship of the idol, who defiles
the fire, water, earth, beneficent animals, plants, and the large cattle, the
moon, and the sun from the endless light and from all prosperities created
by Ohrmazd, which are evident from righteousness.448
You recite forth four Yaθā ahū vairiiō:
I fight with the demon Xešm; I fight with Nasuš; I fight direct pollution (by di-
rect contact); I fight indirect pollution (by indirect contact).
I fight with Būšāsp who makes poison; I fight with | Būšāsp with long fingers.
I fight with the desire for the witch and that of the worship of the idols, which
defiles the world, the water, the earth, the beneficent animals, and plants.
I fight with you, O Evil Spirit of evil knowledge.
(Reciting) four mazdā aṯ mōi vahištā, four ērmān-xwāyišnīh, desire for Ērmān.
I drive away the demon Xešm as it was said (before).
(Reciting) five Yaθā ahū vairiiō
That demon that the Evil Spirit made in opposition to the creatures of Ohrmazd
and created for polluting people’s body, which surges from chewing corpses.
Chewing corpses with one’s own desire, not out of desire (as a result of an
action).449
Chapter 39: Chewing Dead Matter and “Evil Animals”
39.1
And (in case) the pollution and a sin of chewing dead matter occur, how is it?
(If) one has chewed dead matter by one’s own desire it is evident that it is nec-
essary to destroy his heart.
(If) the pollution occurs unwillingly and not by desire, one is not polluted and
not a sinner deserving death.
The measure of the dead matter is the least.
Indeed (for) the Mēdōmahites, if one discerns the taste or swallows (dead mat-
ter, then he is polluted).
(For) the Abargites, if the pollution comes in the usual way, when one seizes
(dead matter) in between his teeth (then he is polluted).
(For) the Mēdōmahites, (this is the case) when (the flesh is taken) in between
the teeth | and if it is not on the blade and (even if the) dead matter has
gone, one is polluted.450
448 PV 11.9 (A–F).

449 PV 11.12 (A–F); PV 11.13 (A).
450 In other words, even when there is no dead matter in his mouth or on the blade, there is
still pollution because of the bite.
356 Chapter 39
39.2
ud ka xōn abar bē rawēd nasāy bē šud estēd ka pad sneh ka nē sneh
Abargīg gōwēnd xōn . abē-nasāy nē bawēd rēman
Mēdōmāhīg juttar gōwēnd
ay ka nasāy nē šud estēd xōn nē pad stahm bē xward estēd nē rēman ka stahm
rēman .
Mēdōmāhīg kē xōn ī pad stahm nē pad stahm āmār kunēd
39.3
xōn ī pad stahm nē pad stahm kadām.
Mēdōmāhīg xōn ī pad stahm nē pad stahm ud tēx-iz āmār kunēnd
ud xōn ī pad stahm ān bawēd kē pad kirbag bē kešēnd ud pad tis-ēw ayāb pad
dast frāz afšārēnd ud xōn bē āyēd
39.4
ud ka-š tēx padiš andar zanēnd
gōwēnd kū tēx sneh nē barēd
ka tēx sneh nē barēd nē rēman
čē nē nasāy bē abdom ēg-iš wināh ī hixr-xwarišnīh ō bun
Abargīg gōwēnd se tēx
39.5
656 sneh ōh | barēd čiyōn
Abargīg gōwēnd rēman ka pad wināhgārīh margarzān ōh bawēd
ān ka pad sneh pad dandān frāz gīrēd ēdōn čiyōn ka-š tēx andar ast bawēd .
39.6
kē tēx-ēw pad handām ī mard dō andar zanēd xōn abar āwarēd ēg-iš sneh ud
rēmanīh ī tēx bawēd ayāb čiyōn.
Mēdōmāhīg ēč dō nē bawēd jud jud pad xešm.
39.2
And if blood runs over it (i.e., the sword), the dead matter is gone (from it),
whether on the blade or not on the blade:
The Abargites say, blood without dead matter (on the blade), (but still) there
is pollution.
The Medōmahites say differently:
If dead matter has not gone away, (and) the flow of the blood is not strong and
one has eaten it, he is not polluted, (but if the flow of the blood) is strong,
he is polluted.
(For) the Medōmahites this is a case in which one does not consider the flow
of the blood to be strong.
39.3
Which blood is considered as having strong flow and which one as not having
strong flow?
The Medōmahites do consider blood with strong flow and (blood) without
strong flow and they also do consider the sharp object.
And blood with strong flow is when it is collected well and when they press
(the vein) with something or by hand, blood comes out.
39.4
And if they strike someone with a sharp object:
They say: one does not carry a sharp object (with blood on the blade):
If he does not carry a sharp object or a sword, he is not polluted.
Because at the end there is no dead matter, (and only) the sin of eating dry
dead matter is on one’s account.
The Abargites say: (This is the case of) three (blows with) a sharp object (?).
39.5
One thus carries a sword, | how is it?
The Abargites say: There is pollution (and) he is a sinner worthy of death by
sinfulness.
That one who holds the blade in his teeth, it is as if he has a sharp object/sword.
39.6
If someone strikes a man’s limb twice with a sharp object that brings blood
over it, then is (it considered) a blow and is there pollution of the sharp
object, or how is it?
The Medōmāhites: There are not two (blows); they are separate (blows) by
anger.
358 Chapter 39
Abargīg harw dō ōh bawēd tēx rēman

Mēdōmāhīg tēx hixrōmand
39.7
ka pad dast frāz afšārd xōn abar āyēd ān xōn nasāy
ud ka nē pad stahm abar āyēd.
Mēdōmāhīg nē nasāy gōwēnd
39.8
ka ān tēx nē padiš andar zanēd
čē-š abar zanēnd tēx rēman bawēd ayāb nē.
ka-š rāst andar zanēnd nē bawēd
ka pad pahnāy-iz andar zanēnd ōh bawēd
Abargīg āmār nē kunēd čē harw čiyōn zanēnd ud harw kē zanēd ud pad harw
657 čē zanēd ka xōn abar āyēd | pad nasāy dārēnd.
Mēdōmāhīg ān pad nasāy dārēnd
čiyōn sang-ēw ayāb dār-ēw ayāb gad-ēw pad 1 xōn abar āyēd ud šafšēr ud kārd
ud hamē ka pad pahnāy zanēnd ān-iz ēdōn bawēd.
39.9
ka xrafstarīg rāy zanēd čiyōn bawēd
ān xrafstar hixr ayāb nasāy ī grāy ayāb xwār.
xrafstar harw čiyōn zanēd harw kē zanēd pad ⟨harw⟩ čē zanēd frārōnīh ud
kirbag
ka-iz ēdōn šāyēd ī pad ātaxš sōzēnd ayāb pad āb rōbēnd ā-iz kirbag
ka ōzad estēd pad wināhgārīh ō āb ayāb ōh ātaxš barēnd gaz ud wazaɣ ud sahm
ī Ganāy-mēnōy
ka pad yazdān dušmenīh ⟨pad⟩ wināhgārīh barēd tan rēman margarzān bawēd
ka nē pad wināhgārīh tan-rēmanīh ud margarzānīh nē bawēd
abārīg wināh čiyōn nasāy ud zīndagān ∵
an-ērān margarzānān sar pad dāštan pādixšāy
The Abargites: There are both (blow and pollution); the sharp object is polluted.
The Mēdōmāhites: The sharp object (itself) is (full of) dry dead matter.
39.7
If someone presses (the wound) with the hands (and) blood comes out, that
blood is dead matter.
And if (the blood) does not come out by force:
The Mēdōmāhites do not called it dead matter.
39.8
If someone does not strike with that sharp object:
Since they strike him (with the point), is the sharp object polluted or not?
If they strike him straight (with the point), it is not (polluted).
If they strike him horizontally, he is (polluted).
The Abargites do not take (the form of the strike) into account because howev-
er they strike, whoever strikes, and with whatever he strikes, if blood comes
out | they consider it dead matter.
The Mēdōmāhites (also) consider it dead matter.
(Things such) as stones or (pieces of) wood, or clubs, (if) blood comes over
(them) and (also) swords and knives, and if they strike horizontally, that,
too, is as such (= polluted).
39.9
When he strikes an “evil animal,” how is it?
Is that “evil animal” dry dead matter or heavy or light dead matter?
“Evil animals,” however one strikes (them), whoever strikes, and with whatever
(he) strikes is (an act of) righteousness and a good deed.
If it is so, is it permitted that they burn (them) in the fire or sweep them in the
water? Then is this a good deed?
If (evil animals are) killed and carried by sinfulness to the water or to the fire,
(they become) snakes and frogs and (become) terror (in the hands of) the
Evil Spirit.
If one brings (them) because of enmity against gods and sinfulness, his body
becomes polluted and he is worthy of death.
If it is not by sinfulness, there is no pollution of body and one is not worthy of
death.
(However,) there are other sins (committed) like (carrying) dead matter and
(dead matter) of living beings.
For non-Iranians and (those) worthy of death, having (pollution) in the head
(= lice infestation?) is authorized.
360 Chapter 40
658 u-š az āb ud ātaxš ōh | pahrēzišn

ān-iz ī an-ērān gaygān margarzānān ham-ēdōn
gurg ud gurg-sardag az mār nūn pāyag-ēw kem ud xwārtar
kayk ud235 spiš ud rišk hixr ī grāy
ēdōn čiyōn gurg-sardag ī gandag way ī zīndag *dunward236 *kasab237 ud pīr ud
gōn ī larzum238 kadag ī gōn ī *kasab ud astagānān ī pīr pāyag-ēw xwārtar
mōr ī zīr ud ān ī dānag-keš ud ān ī šabīg rēman-iz
wāy ī halag239 ān ī jōrdāgīh rēmanīh ō gurg handāzišn nasāy ī Ganāy-mēnōy.
mār ī parr grāytar ud gaz ud gaz-sardag ud magas ud magas-sardag ud *sardag
ī nē gandag xwārtar.
Chapter 40
40.1
pad darmān ud dārū(g) xwurdan ī nasāy ī hixr ī xrafstar pādixšāy xwurdan
ayāb nē.
nasāy ī *ēč240 Ganāy-mēnōy hixr ī murdagān pad ēč meh-dādestānīh xwurdan
nē pādixšāy
pad margīh ud rēštagīh ī pad armēštīh pāyag-ēw ēwar.
ka dārūn an-ērān uzmāyišn padiš kard estēd mard ī čiyōn šāhān šāh
659 ayāb | mowbedān mowbed ayāb Ādurbād ī Mahrspandān ayāb ān kē andar
ān zamān pēšōbāy ī dēn kē-š az nē būd marnjēnišn ī dām ka ēk ī čiyōn ān ma
meh-dādestānīh nē šāyēd nasāy ī Ganā-mēnōy ud hixr ī xrafstarān
235 ⟨k kww⟩.
236 ⟨gwwlt’⟩.
237 ⟨ksp’⟩.
238 ⟨yww⟩ ī ⟨llzwm⟩.
239 ⟨hwlkn’⟩.
240 ⟨yyc⟩.
Remedies and Drugs 361
One should | abstain from (burning and sweeping evil animals in) the water
and the fire.
This is also the case for non-Iranians, thieves, and those worthy of death.
Wolves and wolf species are in a lower category and are less important than snakes.
Fleas, lice, (and) nits are severe dry dead matter
(Evil animals) such as filthy wolf species, the living flies of inferior value, old,
*trembling flies, house flies, and *bluebottle flies of lower categories, (and)
The clever ants and those pulling the grains and that of the night are also polluted.
The foolish fly, that which pollutes barley, their pollution is considered like
(that of) wolves and pollution of the Evil Spirit.
(The pollution of) the winged snake is more severe than that of the snake and
snake species and the fly and the fly species, and their species is not less
stinking.451
Chapter 40: Remedies and Drugs
40.1
Is it permitted to take dry dead matter of the “evil animals” as remedies and
drugs or not?
Dead matter of any (creature of) the Evil Spirit is dry dead matter of dead
things (and it) is not permitted to consume for any benefit.452
In (case of) death or injuries (= an urgent situation), that is, in a state of infir-
mity, the main (ingredient for such drug must be) ascertained.
If drugs are tested on non-Iranians, a man such as the King of Kings or | the high
priest or Ādurbād son of Mahrspand453 or the then-leader of the Religion,454
from whom there was no destruction of the creatures, if there is such a person
(mentioned), it is not permitted (even) by any greater judgment/benefit (to
use) the filth of the Evil Spirit (or) dry dead matter of evil animals.
451 In Zoroastrian religion the entire animal kingdom is divided into two classes: “beneficent
animals,” such as cattle, dogs, and other domestic animals, and, in the opposing camp,
“evil animals,” which are creatures potentially harmful to human beings and their agri-
cultural crops or else hideous and obnoxious in aspect. Their classification is according to
whether they live in water, on the earth, or in the air. The worst of each type are the frog
(in water), the many-headed dragon (on the earth), and the winged snake (in the air).
452 On meh-dādestānīh, lit., “the best judgment,” see Macuch 2017, 260.
453 Ādurbād ī Mahrspadān was the high priest during the reign of the Sasanian King Shapur II
(r. 309–79).
454 Pēšōybāy ī dēn, “leader of Religion”; later in the Abbasid period the title is attested as
hudēnān pēšōbāy, “leader of those of the Good Religion,” an epithet possibly in correspon-
dence to the Muslim title amīr al-moʿmenīn, “commander of the faithful.” On the title, see
Anklesaria 1969, vol. II, 3, and Boyce 1979, 147.
362 Chapter 40
ān ī grāy ka dārūn uzmūd estēd pad margīh ud rištagīh ud armēstīh ud pad-iz

abārīg wehān pādixšāy
hixr ī xwārtar xwad šāyēd . ud hixr ī grāy ān ī mardōman ud sagān
stabr az čašm ud gōš ud dahan ud wēnīg ud kūn mēwag241 xōn ud šusr ud šīr
ī xwārtar čiyōn ars ud *tanuk242 ī az gōš ud dahān ud wēnīg ud mēšag-āb ī
pusdān ī spēd ud tanuk ān ī az kūn kē tanuk u-š gand nēst ān-iz ēdōn bawēd
*tanuk-īh paymānag ēdōn bawēd čiyōn āb gandagīh paymānag
660 hambun-iz ān-iz ī tan ka az dahišnīh ī xwēš bē gašt gandag būd grāy bawēd |
āb-iz xwarišn ī az gōspandān urwarān ka az dahišn ī yazdān bē wardišt gandag
bē būd ān-iz ēdōn bawēd
āb ka andar dahān gīrēnd ud pad zamīg bē rēzēnd ā-š rasišn az ān tā tan ī pasēn
ēg-iš yōjdahrīh abāz nē rasēd
ud kē an-ērān ud margarzānān gaygān duzzān stahmagān pad stahm pādifrāh
nasāy ud hixr ī murdagān xwardan ud ō ātaxš ud āb ud mard ī ahlaw burdan
farmāyēnd
ud ēd ēwar dānēd kū agar nē kunēd ēg-iš bē ōzanēnd ayāb pādifrāh ēdōn
kunēnd ī škāftan nē šāyēd ēg-iš dādestān čiyōn.
ka-š bīm ēwar pad ōzadan ayāb armēštīh tā ēk margarzān ēk bār framāyēnd
xwēš-tan az marg bōxtan rāy pādixšāy ud pad dō margarzān dō bār
āy ā-m nē kunēd estēd
ud pad se margarzān nē šāyēd
hixr-iz murdagān ēdōn pōst ī …243 ī brīdag ud stabr ī az dast pāy pōst spuš az
661 sar | abārig handām ud mōy ud nāxun kandag ud bridag dādestān čiyōn.
hamē hixr ī grāy jud az mōy ud nāxun kandag čē az ān ka-š bun abāg nasāy.
kē mōy bē kanēd ān bun pad dandān bē jōyēd bē abganēd ēg-iš dādestān čiyōn.
rēman ud pad harw bār-ēw ka-š bun abāg bawēd nōg margarzānīg ō bun bawēd
241 ⟨mywwk⟩.
242 ⟨tnwk’⟩.
243 ⟨wʾlmwc⟩.
In a grave situation, if the drug is tested, (then in cases of) death and injuries
and infirmity, it is permitted for other good (Zoroastrians).
A lighter dry dead matter is itself permitted and the severe dry dead matter,
that of people and dogs (as follows):
(Cases such as) potent (drugs) from the eyes, ears, mouth, nose, anus, products
of blood, semen, and lighter bodily fluids such as tears and *thin (discharg-
es) from the ears, mouth, nose, and urine-like water of white *blisters, and
thin (discharges) from the anus that have a foul smell, those, too, are of the
same nature.
The measure of thin discharges is thus like the measure of putrid water.
Even if the smallest amount in the body changed from its own creation/es-
sence, it was filth (and) is severe (pollution) |.
The water, too, the sustenance of cattle (and) plants, if (it) was changed from
the creation of gods, it was filth and that, too, will be (polluted).
The water, if they keep (it) in the mouth and spit out on the ground, it will not
become pure until the Final Body.
And for those non-Iranians, worthy of death, bandits, thieves, and oppressors
the punishment is severe.
The case of consuming dead matter and dry dead matter of the dead (bodies),
and ordering (someone) to carry (dead matter) to the fire, water, and righ-
teous man:
And he certainly knows that if he does not follow the order, then they will kill or
punish him, (and) it is not possible to undo (the order), what is the decision?
If his fear is certain that he could be killed or punished, (even) if it is a
margarzān (sin), they can order once.
Saving one’s life from death is permitted; and in (case of) two margarzān
(sins), twice;
That is to say, I have not done so.
And in (case of) three margarzān (sins), it is not permitted.
What is the decision about the dry dead matter of the dead bodies such as
*scraped, cut, rough skin from hands, feet, the pellicle skin from the head |
and limbs, hair and nails clipped off and cut off?
It is always severe dry dead matter, apart from hair cuttings and nail clippings
that are dead matter from the beginning.
If one pulls out hair and chews its root with his teeth and throws it out, then
It is polluted and each time that (he chews) the root of (his hair), a new
deserving-death sin is on his account.
364 Chapter 40
40.2
ka bē brīnēd u-š bun abāg nēst nē bawēd ayāb bun pad dandān nē bē pad
mayān ayāb tan ī mōy brīnēd ēg-iš dādestān čē
harw ēk tāg ēg-iš hixr xwarišnīh gīrišn u-š 300 stēr pas ō sarīhā.
wināh tōzišn ka pad zīndag bē nē wizārēd ēg-iš murdag bē nē baxšēnd ān ī
pahlom axwān.
40.3
kē-š xwēš-tan rang abzūd estēd ud rang andar hilēd ēg-iš dādestān čiyōn ∵
ka rēman bē bawēd ēg-iš šōyišn kār ayāb nē.
ka rang pad āb andar hilēd rēman margarzān
662 ka rang pad | gōmēz ayāb āb ī tan-tōhmag ayāb pad hušk andar hilēd ēg-iš sīh
stēr wināh ud tan rēmanīh margarzānīh nē bawēd
40.4
pad darmān-barišnīh wād ī druwand pādixšāy
ud ka-š rōzgār ēdōn padiš bē nē šud estēd ī-š rang abāg tan ēdōn gumēxt estēd
⟨ī⟩ abāg tan ēw-kardag bē būd estēd pad baršnūm abāyēd šustan u-š az
rēmanīh-iz abāyēd šustan nē šāyēd
ka-š rōzgār padiš bē šud abāg tan ēw-kardag bē būd Mēdōmāhīg šāyēd Abargīg
nē dāštan
ka-š pad wināhgārīh Mēdōmāhīg-iz nē šāyēd
pas agar pad petīt bē ōh a-wināhīh gardēd
ud Abargīg ēg-iš kanišn u-š bē hilišn tā rēš drust bē bawēd ayāb-iš pad sang
garm gōmēz bē dazišn u-š pas ōh šōyišn
663 ka gyāg az ān kē bē kand bīmgēn pad dārūn bē burd nē šāyēd |
ēg-iš bē šōyišn u-š az āb ud ātaxš ud barsom mard ī ahlaw ōh pahrēzišn
pad zūdīh ī xwēš šāyēd
40.2
If he cuts (hair) and no root is with it, it is not (a sin), or he does not take the
root in his teeth and he cuts the middle or the body of the hair, then what
is the decision?
Each individual hair then should be taken for him as an act of consuming dry
dead matter, and at the end there are three hundred staters (as punishment).
If the expiation of the sin is not redeemed while one is alive, then when dead
he will not be granted the best existence.455
40.3
Someone has applied color/paint to himself and has left (the rest of it), then
If he has become polluted, is washing something (to consider) or not?
If he leaves the paint in the water, he is polluted and (is a sinner) deserving
death.
If he leaves the paint | in bull’s urine or in the water used for agriculture or on
(something) dry then there are thirty staters sins for him, and there is no
bodily pollution and no (sin) deserving death.
40.4
Carrying a remedy in a whirlwind is permitted.
And if it is on the same day and the color (of a wound?) has mingled with the
body and it becomes one with the body (= it is undivided from the body),
it is necessary to wash by baršnūm (but) it is not necessary to wash from
pollution.
If a day has passed and (the color of the wound?) became one with (the body),
(according to) the Mēdōmāhites, it is permitted; the Abargites did not take
(it into account).
If it is by sinfulness, even for the Mēdōmāhites is not permitted.
Afterward if by atonement, it turns into innocence:
And (according to) the Abargites, they thus scrape (the wound) and apply
(remedies) until the wound is healed or burn it with a hot stone (and) bull’s
urine and then wash it.
If the place (of the wound) where they scraped is fearful (= it is a major wound),
it is not permitted to bring a remedy |;
Then he should be washed and the water, fire, barsom, and righteous man
should be cared for (= stay away).
(Leaving a wound to heal) at its own speed, it is permitted.
455 PV 5.61 (A–C).

366 Chapter 40
40.5
kē-š pad baršnūm abāyēd šustan u-š wars rušt estēd ēg-iš šāyēd ayāb nē.
ka nē pad hixr rušt estēd šāyēd.
ka pad hixr rušt estēd nē šāyēd ud hixr paymānag hambun-iz.
40.6
wastarg jāmag ī pad kirm-iz ud abārīg xrafstar rangēnīd rōyēnīd estēd šāyēd
ayāb nē
harw čē pad xrafstar rust estēd nē šāyēd ān-iz ī pad hixr ī nasāy nē šāyēd.
ka Ganāy-mēnōy was xrafstar az a-pahrēzišnīh ī ud rēmanīh mardōmān kē
pākīh ēdōn čiyōn abāyēd kardan nē kunēnd bē hangēzēnēd ud pad petyārag
ī dām ī ohrmazd ud frāz kirrēnīd
dādār ī Ohrmazd pad bē abesīhēnišnīh ī xrafstarān dad dām dād kē xrafstarān
bē zanēd.
664 was-iš dād čē-š | pad ēk tan ī sag ī dārmag-sar ī gardan bārīk kē mardōm zūzag
xwānēnd pad ēk šab pad hazār-zanišnīh bē ōh dām ī Ahrimen rasēd
u-š and murw māhīg ī xrafstar-xwār bē dād estēd ī agar nē ān rāy būd hē ēg
xrafstar ī was kē būd hē hamāg mardōm pad wiš ud zahr tabāh būd hē
ud ēdōn-iz sag ī pasušhorw244 ud wišhorw ud wohunazg ud tarrōg udrag ī ābīg
mēnōyīhā druz ī Nasuš ud abārīg was frāxīd245 dēw ud druz jādūg gētīyīhā
hamē zanēnd ud dām ī Ohrmazd hamē az *gēg246 ud gurg abāz hamē pāyēnd
40.7
kē sag-ēw ī pasušhorw ayāb wišhorw ayāb wohunazg ayāb tarrōg bē ōzanēd
ēg-iš pad mēnōy dādestān čiyōn.
ruwān ī ōy pad činwad puhl pad-iz dōšox xrōsagtar ud ōbastagtar čiyōn mēš
pad hāsr wīdārag
244 ⟨psʾwšwlw’⟩.
245 ⟨plʾhyt’⟩, frāxīd (?), from frāx, large, wide, ample.
246 ⟨sng⟩.
40.5
Someone must be washed by baršnūm (purification) and his hair is grown
(long?), then is it permitted or not?
If his hair did not grow in dry dead matter, it is permitted;
If his hair has grown in dry dead matter, it is not permitted and the proportion
of dry dead matter is minimal.
40.6
Bedding (and) clothes that are dyed with products grown from worms and
other evil animals, are they permitted or not?
Whatever is grown from evil animals is not permitted; that (made of) dry dead
matter is also not permitted.
If many evil animals of the Evil Spirit generate from people’s lack of care and
pollution, that is, they do not follow the purity the way they should, and in
opposition to Ohrmazd’s creatures, (the Evil Spirit) created (them):
The creator, Ohrmazd, created wild animals in order to smite the evil animals.
He created many, because | in a single body of the dog with a fine, round, nar-
row head, which people call zūzag (hedgehog), in one night it comes up for
the killing of a thousand creatures of the Evil Spirit.456
And he has created so many birds (and) fishes eating evil animals that if it
were not for that all humans would have been destroyed by their poison
and venom.
And thus the sheepdogs, housedogs, bloodhounds, puppies, and otters strike
spiritually the demon Nasuš and plenty of other demons, lie-demons, and
worldly sorcerers and always protect Ohrmazd’s creatures from thieves and
wolves.457
40.7
He who kills a sheepdog or a housedog or a bloodhound or a puppy, then what
is the judgment in the spiritual (world)?
His soul at the Činwad bridge458 and also in hell howls more and is more scared
than a ewe that in passing a mile (hāsr) is agitated in pain when it sees
456 In ancient Iranian animal classification hedgehog belongs to the dog-species. Its pejora-
tive name is zūzag. Bundahišn, TD 1, fol. 64v; tr. Anklesaria, chap. 24.42; Kotwal 1969, 33.
457 PV 13.2 (A–C).
458 The exact meaning of činwad puhl (Av. cinuuatō pərətū-) is much disputed. The tradi-
tional reading is the “Bridge of the Separator,” the “Bridge of Judgment,” or the “Bridge
of the Compiler,” see Kellens 1974, II, 28–29; 1987b, 248–49; Panaino 2016. Descriptions
of the bridge vary. Sometimes it is said that when the soul of a righteous person steps on
the bridge, it becomes wide to ease the crossing. When, however, a wicked person steps
368 Chapter 40
665 pad pīm ayārd estēd gurg hamē wēnēd kū-š ōh xwardan šawēd ruwān ī | ōy
duš-farrag az was-arsagīh ōbastagīh
kē-š andar axwān kard ā-š pad bē widerišnīh was sag ī puhl-bān ā-š ōh padīrag
rawēd u-š ōh puhl nē hilēd.
40.8
kē sag nē dārēd šāyēd ayāb nē.
ud sag kadām meh.
kē sag nē dārēd nē šāyēd nāmčišt ān kē-š mān gōspand
pasušhorw ud wišhorw meh ud mad frāytar
čiyōn dēn gōwēd kū ka-iz awēšān ān ī man mardōm mān kunēnd ā ma bē
rawānd kē-iz sag ī pasušhorw ayāb wišhorw .
nē ān ī mān winnārd ma estišn būd hē pad ēn zamīg ī abar ī Ohrmazd-dād agar
man nē dād hē sag ī pasušhorw ud wišhorw.
40.9
udrag ī ābīg ast sag ī ābīg bē ōzanēd ēg-iš dādestān čiyōn.
ān ī udrag-zadār *ēč247 kunēd ī xōn āstār ud sahm
666 az gyāg ud rōdestāg šīrēnīh ud čarbīh ud drīstīh | bēšāzišnīh frāy-dahišnīh
ud rasišnīh waxšišnīh ud bar ud sar ī jōrdā’ān ud wāstārān bē wirēzēd bē
wirobēnēd
ka ān ī udrag zadār pad āgenēn-zanisnīh bē zanēnd abāg wināh-ēw ayāb ōy
udrag abar dahm ruwān frāz yazēnd se rōz ud se šab pad sōzišn abar ī ātaxš
frāz wistarišnīh ī barsom ud ul-dahišnīh abar ī hōm pad šnūman Ardāy
Fraward.
40.10
kē sag ī siāsar248 ayāb249 ī zūzag bē ōzanēd ēg-iš dādestān čiyōn.
nōhom padiš ōy ā-š ruwān bē marnjēnēd kū-š pad kār ud kirbag kardan dāšn
wattar dahēd
247 ⟨ʾʾyc⟩.
248 ⟨sʾsl⟩.
249 After ayāb ⟨L⟩.
a wolf that is going for a kill; | the soul of that unfortunate is falling from
(shedding) many tears.
When he did (good/was faithful) in the existences, then at death many dogs
protecting the Činwad bridge come to greet him and do not abandon him
at the bridge.459
40.8
Is it permitted to not have a dog?
And which dog is greater?
He who does not have a dog, it is not appropriate, in particular he who has
cattle in his house.
It is better to have more sheepdogs and housedogs.
As it is said in the Tradition/Religion, when those people of mine build houses,
then let them never proceed where there are no sheepdogs or housedogs.
The house would not have stood long upon this earth created by Ohrmazd, if I
had not created the sheepdog and the housedog.460
40.9
He who kills an otter, which is the dog that lives in water, then what is the
decision?
The one who strikes an otter, anything he does is bloody sin and terror.
From that place and district sweetness, fattiness, health, | healing, furtherance,
maturing, growth, fruit, and the onset of grains and pastures will escape and
wipe out.
They should smite together the striker of the otter with sin or worship the
holy soul of the otter for three days and three nights by burning fire, spread-
ing out the barsom, and setting up the Hōm by the propitiation of Ardāy
Fraward.461
40.10
Whoever kills the black head (dog) or the hedgehog, then what is the decision?
By this act he destroys the soul of his (descendants) to the ninth generation;
that is, (instead of) doing work and good deeds, he gives (them) the worst
gift.
on the bridge, it turns razor-sharp and narrow. Elsewhere it is the scene of a furious battle
between gods and demons for possession of the soul, Mēnōg ī Xrad, chapter 2.115.
459 PV 13.8 (A).
460 PV 13.9 (A–C); PV 13.49 (B).
461 Ardāy Fraward, the goddess collectively representing the fravahars, guardian angels of the
righteous.
370 Chapter 40
awēšān hēnd duš-(a)yābag pad čīnwidarg

ka pad zīndag bē nē wizārēd ā-š murd ān ī pahlom axwān nē baxšēnd
kē nasāy ī sag nē wēnēd pad tan-ēw pad čār ud tuwān ka hamāg jumbēnēd
margarzān
pad tan ī rēman hagriz pāk nē bēd
667 ka nē pad čār ud tuwān hambun-iz ka ōh kas jumbēnēd | framāyēd ēg rēmanīh
bawēd margarzānīh nē bawēd.
ān ī sag wēnēd bē ka ēw-kardagīh hamāg jumbēnēd tā rēman nē bawēd sagdīd
abāyēd
ka sag ōh nimūdan ī nasāy barēnd pad stahm nē šāyēd ud pad frēb šāyēd.
kē nasāy pad dār-ēw ayāb čōb-ēw jumbēnēd ud dō-paywand u-š ōh abāyēd
šustan.
bē agar pad bēl-ēw ayāb tabar-ēw tis-ēw ī az ēn gōnag jumbenēd ud se pay-
wand nē rēman.
kē pad wināhgārīh tan ēdōn rēman kunēd ī-š pad pixag abāyēd šustan ēg-iš
tanāpuhl-ēw wināh.
kē ēdōn rēman kunēd ī-š pad gōmēz āb abāyēd šustan xwar-ēw wināh ōh
bawēd.
nasāy rōbāh ud ān ī zīndagān pad barsom ud pādyābīh se gām was ud abārīg
hamāg sīh gām ōh abāyēd
ka pad rōšn hamāg se gām ud was.250
tan-ēw ka andar xānag bē mīrēd xānag ud tuhīgīh hamāg rēman
668 pad zamestān nō šab ud pad hāmīn māh-drahnāy az ān | xānag mardōm
andar šudan ud abārīg tis ōh ān gyāg burdan wināh u-š wināh tanāpuhl. ud
xwarišnīg tis ōh ān gyāg būd a-kār ī.
abārīg tis ī nē xwarišnīg ka andar ō ān gyāg ka-iz pad gyāg pad gōmēz āb bē
šōyēd ā-iz tā nō šabag ayāb māh-drahnāy widerēd nē pādixšāy kār framūdan.
250 PV 5.34G.
They will be unsuccessful (= ill-obtaining) at the Činwad bridge.

If one does not expiate (sin) while alive, then when dead the best existence
will not be allotted to him.
If one moves a dead body not seen by a dog alone according to one’s means
and ability, it is a sin deserving death;
he is polluted in body (and) will never become pure;462
If not according to one’s means and ability, for the least amount that he moves
a dead body | (or) orders (someone to move a dead body), then there is pol-
lution, (but) he does not become worthy of death.463
(Regarding a dead body) seen by a dog: If one moves it in one piece, that is, in
direct contact (with the dead), in order not to become polluted, the sagdīd,
seeing by a dog, is necessary.464
It is not permitted to carry a dog to be shown a dead body by force, (but) by
deceit it is permitted.
One who moves a dead body with (a piece of) wood or a stick (with) two (men)
connected, he must be washed (in the usual way).465
But if one moves something of this kind (of dead matter) with a spade or an
axe and (moves it with) three (men) connected, he is not polluted.
He who by sinfulness makes thus his body polluted, then he must be washed
with the “stick of nine knots”; then there is a tanāpuhl sin for him.
He who thus makes (himself) polluted, then he must be washed in bull’s urine
and water; there is a xwar sin.
(Regarding) the carcasses of foxes and (dead matter of) living beings, three
steps (from) barsom and ceremonial ablution is enough, and for all other
(things) it must be thirty steps.
If it is clear, three steps is enough.
If a person dies in a house, the entire house and the empty space (inside it) are
polluted.
For nine nights in winter and a month’s length in summer, | it is a sin for people
to enter this house and bring other things to that place; and (the degree of)
the sin is tanāpuhl, and the edible things in that place are useless.
Other things that are not edible, which are in that place, even if one washes
them immediately in bull’s urine (and) water, those, too, are not permitted
to be used until the passing of nine nights or a month’s length.
462 Šnš, 2.63; that is, even though he may be able to move it easily alone, he is still margarzān.
463 PV 14.1 (B); PV 13.54 (A); Šnš, 2.63.
464 Šnš, 2.66.
465 Šnš, 2.68. For protecting the human and nonhuman environment from the impurity ema-
nating from the corpse, a protective measure taken is the making a ritual connection
(paywand) between two persons by holding a piece of cloth between them.
372 Summary
ka xānag jud-kadag-ēw kard estēd ayāb ān kār rāy ēwēnag-ēw paydāgēnīd

estēd šāyēd.
ka-iz band ēw-tāg pad ān kār bē bandēd šāyēd.
ka-iz abar-zamīg-ēw pad ān kār bē kunēd šāyēd
Summary
paydāgīh ī hāmīn az ān ī zamestānān ēn kū hamē ka Rapihwin hāmīn

ka Rabihwin nēst zamestān.
ka kas andar abdom ī hāmīn bē widerēd sar andar ōh zamestān barēnd
ka nō šabag ī zamestān az zamestān bun šud āhōgēnīd kadag pāk
ud ka andar abdom ī zamestān bē widerēd
669 ka az ān ī zamestān hamist tā bowandagīh ī māh-drahnāy az hāmīn šud | xānag
jud-kadag pāk.
gyāg-ēw kē tan-ēw bē widerēd

*kirb251 nasāy ī murdagān andar ān hangām ka-š kas bē šud ōh zamīg estēd
ān zamīg and gyāg rēman pad sāl-drahnāy pāk bē bawēd.
āb ud ātaxš ud xwarišnīg tis ī mardōm-iz az ān gyāg pahrēxtan abāyēd
ud xūb tan ī ān gyāg kū az āb ud ātaxš abē-bīmtar bawēd šāyēd.
kē nasāy-ēw nigān kunēd ēg-iš pad gyāg tanāpuhl-ēw wināh.
ka māhīgān panj guft kard dō tōhm-wār nēm
ka sāl-drahnāy panj tanāpuhl
ud pad bowandagīh ī dō sāl agar nasāy pad nasāyīh mānd estēd mērag
margarzān.
251 ⟨klp/čk’⟩.
Summary 373
If one has made a separate house (for the dead) or explained the work (of tak-
ing care of the dead) in a (= another) manner, it is permitted.
If one ties even a single link (= holds a piece of cloth between the two men car-
rying the dead) for that work, it is permitted.
If one makes even that work (= holds a piece of cloth between the two men
carrying the dead) on the ground, it is permitted.
Summary
Summer comes forth from those winters at the time of (the rite of) Rapihwin,
it is summer;
When it is not (yet) Rapihwin, it is winter.
When a person dies at the end of summer (or) it (= the season) is headed to-
ward winter:
If the ninth-nights begin during the winter (season), (the house) is defiled; (the
separate) house is pure.
And if (a person) dies at the end of winter:
(The house is defiled) until the winter is over, and in summer until a complete
month has passed, | (but) the separate house is pure.466
(Regarding) a place where a person dies:

The *shape of the dead body at that time when a person has passed away re-
mains on earth, (and) that much of the earth/ground (= where the dead
body is) is polluted and it becomes pure in a year.
Water, fire, edibles, and also people’s belongings must be protected from that
place, and properly.
And it is proper and permitted if one becomes without fear (of polluting) the
water and fire in that place.
He who conceals dead matter, then there is immediately a tanāpuhl sin for
him.
If (the concealment lasts) several months, it is said that five (tanāpuhl
sins result), (and destroy the soul of his) descendants to two and a half
(generations).
If (the concealment lasts) a year long, it is five tanāpuhl (sins).
And after the completeness of two years, if the dead matter (still) remains in
corpse condition (= concealment), the man is worthy of death.
466 A house in which a person has died was considered polluted by the demon that caused
the death or by Nasuš and it was necessary to leave the house for nine nights in winter or
a month in summer (see chap. 8.22).
374 Summary
ud agar nasāy ōh xākīh nasāy-nigānīh pad harw tis-ēw ōh bawēd.

bē pad nasāy ayāb wastarg ī tadag gyāg zamīg ud tis-ēw kē nasāy andar nigān
kunēd ka nasay ōh xākīh gumēxt ayāb nasāy az ān gyāg bē barēnd pas-iz
670 gyāg zamīg ud tis tā haftād sāl | pad tis-iz kār nē šāyēd.
āb ud ātaxš ōh ānōh burdan wināh ī garān zamīg kištan warzīdan nē dastwarīhā.
kē nasāy pad wināhgārīh xwarēd rēman ī margarzān šōy nēst

ka a-wināhīh xwarēd rēman pad pixag šōyišn .
wastarg ka hixr ī daštān šud estēd pad gōmēz gōn abāz nē dārēd
ān and gyāg bē brīnišn. abārīg ka šust pāk.
paymānag ī nasāy xwurdan hambun-iz ka-š mizag dānēd ayāb ōbārēd.

ka kas xwarišn xwarēd ayāb pad xwarišn ayāb pad dandān dahān brīnēd xōn
āyēd tahm-tahm-iz sneh āgāhīh bawēd xwarišn ān ī andar dahan bē abganēd
pad ān brīn nasāy šud pādixšāy ka pixag nē šōyēd.
ēdōn-iz ka az garmīh ī xwarišn dahān bē sōzēd
ka pad ham zamān xwarišn az dahan bē abganēd hamgōnag
671 bē agar az ān garmīh dahan ābilag kunēd | awiškāftan kū āb ī-š andar bē āyēd
abāg ēwēnag bē abganēd kū az bīm ī rēmanīh rastag bawēd.
wastarg kē kas andar bē mīrēd

harw čē frāz ōh nasāy estēd andar ān hangām ka gyān aziš šawēd padiš ast
a-kār ud abārīg pāk.
wastarg kē padiš bē kešēnd agar hazār-tōf ast hamāg a-kār.
wastarg kē-š čarbīh ī murdagān padiš šud estēd ān and gyāg bē brīnišn abārīg
pāk ud ōh šōyišn.
ēdōn-iz ān kē-š hixr ī murdagān padiš šud estēd ān and gyāg bē brīnišn abārīg
pāk.
Summary 375
And if the corpse is thus concealed in dirt (or) in anything (else), (it) is the
same.
But (if it is concealed) in (other kinds of) dead matter or woolen clothes in a
place in earth, if dead matter is mixed with dirt or if they remove dead mat-
ter from that place, even after, that place of the earth | is not permitted to
use for seventy years.
Carrying water and fire to (that place) is a heavy sin; sowing, tilling the earth
is not authorized.
If someone eats dead matter by sinfulness, he is polluted, worthy of death, and

there is no purification.
If he eats (dead matter) unintentionally, he is polluted, (and) should be washed
by pixag.
Clothes, if dry dead matter of menstruation has sullied them, (should be
washed) with bull’s urine, (and) they should not retain color.
That much of the clothing should be cut away; the rest, when washed, is pure.
The measure of eating dead matter is the same whether he discerns the taste
or he swallows.
If someone while eating food or drinking cuts his mouth with his teeth (and
then) blood flows (and) he also becomes aware of the wound and he (still)
puts food into his mouth and by that cut (the food) becomes dead matter, is
it permitted if he does not wash by pixag?
Also if from the heat of the food his mouth is burned:
If he immediately pushes the food out of his mouth, (the case) is the same (as
when he cuts his mouth).
But if from that heat a blister appears in the mouth: | it (the blister) bursts and
its water comes into (the mouth), (if) he spits it out in this manner (i.e., like
food), he is saved/escapes from the fear of being polluted.
(Regarding) the bedding in which a person dies:

Whatever remains with the dead body at that time when the vital spirit goes
away is useless and other things are pure.
Bedding that they pull (the corpse) on, it is useless even if it is made of one
thousand layers;
Bedding that the fat of dead bodies has gone into, when they cut away that
much material, the rest is pure and should be washed in the usual way.
Thus that (bedding), too, when dry dead matter of the dead bodies has gone to
(it), when that much material is cut away, the rest is pure.
376 Summary
nasāy pahrēxtan pad kem az zōr ī dō mard nē šāyēd abārīg ka wēš bawēd šāyēd
ka frōd abāyēd nihād čiyōn
pahrēzōmandīhātar frōd nihišn.
ka-iz ul abāyēd stad ham-gōnag ēdōn kunišn.
672 kū āmār pad stadan ud nihādan zōr ī dō mard ān | gyāg bawēd
ka pad ham-zōrīh ōwōn kard ka dast ō dast dahēnd šāyēd
ud pāy-ā-pāy nihādan kār-ēw nēst.
awēšān ī nasāy-keš ka-šān nasāy ōh astōdān pahrēxt pēš kū abāz ōh deh mayān
ī wehān rasēnd ān xūbtar ka tan ud wastarg pad gōmēz ud āb šōyišn
ud an ī frēzwānīgtar ud abērtar pahrēzand paywēhag ud kam-nērōgīh ī
petyārag ī sēj rāy.
ud pad-iz abārīg hangām hamāg mardōm frēzwānīg a-āmār
tan ud wastarg az hixr ī gētīyīhā pād dāštan abāyēd kē-iz harw rōz tan šōyēd
ēg-iz andar māhīgānīg čahār bār hamāg tan pad gōmēz ud āb šustan abāyēd.
ud ka ān čahār rōz ud dēn dēn ēdōn kard abārīg rōz ka gyāg ī hixrōmand pad
gōmēz ayāb āb ī tan-tōhmag.
abārīg tan pad āb šōyišn šāyēd
tan andar gawr ud rōd nē pādixšāy šustan andar gawr šustan.
zan ī ābustan ka ābusīhā bē mirēd ka sag nimāyēnd pad ham-zōrīh ī čahār

673 mard barēnd | šāyēd
ka xūbīhā pahrēzēnd pādixšāy hēnd ka nē šōyēnd
ud ham-zōrīh. dō mard andar pahrēxtan ī nasāy ī zan ābustan čiyōn ham-zōrīh
ī dō mard andar abārīg nasāy.
Summary 377
Taking care of dead matter by fewer than two men is not permitted, if it is by
more (than two) it is permitted.
If (the corpse) must be laid down, how is it?
It should be laid down with the most care.
If it must be picked up, they should do it likewise.
When the taking up and laying down (of a dead body) is reckoned with the
strength of two men | at that place,
if they carry (the corpse) hand to hand together with strength, it is permitted;
And there is nothing (regarding) putting (a dead body in the ossuary) by
foot.467
Those who take care of corpses, if they tend to corpses in the ossuary before
they come back to the village among the pious, it is better that they wash
their bodies and clothes in bull’s urine and water.
And in fulfilling their duties they should avoid contamination and diminish
the power and danger of misfortune/evil.
And in other times, too, fulfilling their duties is for all people.
The body and clothing must be guarded from dry dead matter in this world,
and one must wash his body every day.
And also every month, one must wash the whole body four times (that is, four
days) in bull’s urine and water.
And when (during) those four days (in each month) he acted (according to)
the dēn, Tradition, if on other days he (becomes polluted) with dry dead
matter, (it is permitted to wash himself) with bull’s urine or the water used
for cultivation.
The other (parts) of the body, it is permitted to wash with the water.
It is not permitted to wash (one’s body) in a bathtub or rivers, that is, to wash
in a cavity.
A pregnant woman if she dies in childbirth, when they show her to a dog, it is
permitted to carry her | with the strength of four men.
If they care for her properly, it is permitted if they do not wash (themselves?).
And with the strength of two men they should care for the corpse of a pregnant
woman, (in a way) similar to other cases (regarding dead matter) in which
the strength of two men is necessary.
467 The passage is unclear: pushing down the dead body into the ossuary by foot(?).
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Lexicon
a-, privative prefix, un-, -less 579:33.52; 580:33.54; 581:33.58;

a-kāmag, unwillingly 589:34.1; 654:39.1 585:33.62; 587:33.64; 615:36.9;
a-kār, -īh, useless, unfit to use, 617:36.12; 630:37.11; 631:37.12;
unsuitable 434:1.6; 438:1.16; 457:8.1; 632:37.13; 635:37.14; 641:37.16;
477:10.11; 497:16.1; 498:16.5; 513:20.4; 644:37.20; 645:37.21; 654:39.1;
513:20.5; 534:27.2; 536:28.3; 546:29.6; 655:39.2; 655:39.4; 656:39.5;
553:32.1; 566:33.14; 571:33.27; 579:33.53; 656:39.6; 656:39.8; 662:40.4
598:34.22; 623:37.4; 630:37.11; abārīg, other; the rest,
668:40.10; 671:Summary remaining passim
a-sar-rōšnāgīh, endless light 653:38.6 abārōn, contrary, wrong,
a-wināhīh, innocently; unintentionally; sinful 589:34.1; 591:34.9
unknowingly 448:4.22; 515:21.2; abāxtar, north 505:18.2; 627:37.9;
517:21.8; 517:21.9; 608:35.8; 609:35.9; 631:37.12
618:36.12; 662:40.4; 670:Summary abāy-, abāyēd, it is necessary, fitting;
ā, then passim must (+ infinitive) passim
āb, water passim abāz-kūn, with projecting
ābādānīh, prosperity; buttocks 627:37.9
cultivation 452:5.5; 452:5.6; 501:16.14; abāz, back, again, re- passim
537:28.7; 550:30.7 abd, wonderful 452:5.5
ābādīh, prosperity 653:38.6 abdom, last, final(ly) 506:18.6; 554:32.7;
abāg, with passim 655:39.4; 668:Summary
Abagzand, proper name 484:14.3 abē-, without, -less passim
ābāmīhā, loan, credit 642:37.17 abē-bīm, -tar, fearless, without fear
abar, up; on, over passim or danger; secure 489:15.6;
abardar, higher 502:17.1; 557:32.12 669:Summary
Abarg, proper name 439:2.1; 441:2.6; abē-gumān, -īh, without doubt;
509:18.11; 530:26.12; 543:29.2; certainty 494:15.35; 541:28.13;
549:30.6; 552:31.2; 554:32.7; 577:33.45; 631:37.12
570:33.23; 593:34.17; 628:37.10 abē-wināhīh, innocently 617:36.11
Abargīg, the Abargites 455:6.4; 460:8.8; abēr, -tar, much; many; very
484:14.3; 487:15.2; 488:15.3; 488:15.4; much 444:4.6; 451:5.3; 536:28.4;
493:15.30; 506:18.6; 507:18.7; 545:29.6; 551:30.11; 609:35.10; 638:37.15;
508:18.9; 509:18.12; 519:22.6; 672:Summary
523:23.11; 524:24.3; 525:24.4; abesīhēnīdan, abesīhēn-,
525:24.5; 526:25.3; 527:25.7; destroy 517:21.7; 562:33.4
553:32.2; 566:33.14; 571:33.25; abesīhēnišnīh, destruction,
571:33.26; 573:33.31; 577:33.41; ruin 663:40.6
400 Lexicon
abespārdan, abespār-, commit, entrust, 596:34.20; 597:34.22; 598:34.23;

consign 616:36.10; 616:36.11 599:34.25; 600:34.26; 601:34.28;
abespārišn, -īh, entrust 452:5.5; 602:34.29; 644:37.20
616:36.11 aburnāyagīh, childhood 599:34.25
abestāg guftan, reciting the ābusīh, childbirth 516:21.5; 612:36.3;
Avesta 615:36.8; 619:36.12; 628:37.10 620:36.15
Abestāg, Avesta, the Zoroastrian sacred ābusīhā, pregnancy 672:Summary
scriptures passim ābustagīh/ ābustanīh,
abēzag, pure, clean; holy 450:5.2; pregnancy 601:34.28; 602:34.29;
451:5.4; 650:38.6 612:36.3; 613:36.4; 614:36.6;
abgandan, abgan-, throw 440:2.4; 616:36.10; 617:36.11; 672:Summary
452:5.7; 465:8.23; 468:9.2; 479:11.4; ābustan, -īh, with child,
479:11.5; 485:15.1; 495:15.38; 506:18.3; pregnant 454:6.3; 467:9.1; 470:9.8;
507:18.7; 508:18.9; 520:23.2; 515:21.4; 524:24.3; 590:34.4; 591:34.8;
531:26.12; 532:26.17; 534:27.1; 593:34.16; 593:34.18; 600:34.26;
535:28.3; 551:30.9; 552:31.2; 554:32.7; 602:34.28; 602:34.29; 603:34.32;
557:32.12; 601:34.27; 607:35.7; 604:34.33; 606:35.5; 612:36.3;
608:35.8; 619:36.13; 620:36.16; 613:36.4; 614:36.6; 616:36.10;
630:37.11; 661:40.1; 670:Summary 617:36.11; 635:37.15; 672:Summary
abgandār, performer of abyōxtan, abyōz-, grow; mix 542:29.1
abortion 601:34.27 abzār, instrument; means; tool,
abganišn, throwing 464:8.21; 476:10.9; resource 491:15.18; 519:22.6; 616:36.11
568:33.18; 605:35.1; 630:37.11 abzārōmand, with means 617:36.11
ābgēnag, crystal, glass 507:18.8; abzāyišn, grow; increase 436:1.11
526:25.2 abzūdan, abzāy-, increase 488:15.3;
ābīg, aquatic, watery 455:6.5; 559:32.15; 652:38.6; 661:40.3
628:37.10; 664:40.6; 665:40.9 ādarōg, the simplest kind of sacred
ābilag, blister 556:32.9; 670:Summary fire 541:28.14
abr, cloud 507:18.7; 529:26.6; 552:31.2 ādur, fire 537:28.5; 540:28.12
abrāz, ascending 615:36.8 Ādurbād ī Mahrspandān, Ādurbād, son
abrōxtan, abrōz-, lift, raise 467:8.27; of Mahrspand 659:40.1
540:28.10; 554:32.5; 563:33.6; ādurestar, ashes 473:10.1; 473:10.2;
563:33.8; 569:33.22 476:10.8; 483:13.20; 523:23.12;
abrōzišn, light; kindle 539:28.9; 528:26.1; 546:29.6
563:33.6 ādurestarēn, ashen 497:16.1
aburnāy, -ag, under age, minor; ādurgāh, fire altar 540:28.12
child 454:6.2; 515:21.4; 516:21.5; adwadād, a technical term, withholding
531:26.13; 554:32.8; 580:33.56; maintenance; shortage 578:33.48;
581:33.57; 581:33.58; 581:33.59; 579:33.51
583:33.61; 593:34.17; 594:34.18; āfrīn, praise, blessing 557:32.13
Lexicon 401
afšāndan, afšān-, spread, scatter, 474:10.5; 501:16.14; 524:24.1; 535:28.1;

sow 520:23.2 535:28.2; 539:28.8; 545:29.6;
afsardag, clot (of clay) 504:17.3 557:32.13; 562:33.4; 564:33.9;
afšārdan, afšār-, press, compress, 567:33.17; 588:33.68; 590:34.6;
crush 655:39.3; 656:39.7 604:35.1; 612:36.3; 620:36.15;
afsārišn, cooling 539:28.9; 540:28.12; 622:37.2; 622:37.3; 644:37.19;
541:28.13; 556:32.9 646:38.3; 647:38.4; 652:38.6;
ag-dēn, -īh, “evil” religion; of evil religion; 660:40.1; 663:40.4
non-Zoroastrian 593:34.18; ahlawdād, alms, charity 590:34.6
595:34.19; 596:34.20; 597:34.21 ahlawīh, righteousness 620:36.15
āgāh-stāyišn, praising ahlawɣnīy, harming the righteous
knowingly 616:36.10; 616:36.11 444: 4.7
āgāh-yazišn, worshipping ahlāyīh, righteousness 433:1.2; 525:25.1;
knowingly 616:36.10; 616:36.11 542:29.1; 612:36.3; 619:36.13; 653:38.6
āgāh, -īh, aware, knowing; ahlomōg/ahlomōɣ, heretic 455:6.6;
knowledge 474:10.5; 566:33.14; 610:36.1; 611:36.2; 612:36.3; 646:38.3;
600:34.26; 600:34.27; 670:Summary 647:38.4; 651:38.6
agar, if passim ahlomōgīh/ahlomōɣīh, heresy 611:36.2;
āgenēn, together 449:5.2; 450:5.2; 611:36.3
627:37.9; 666:40.9 āhōg, fault, blemish 619:36.13; 620:36.16
āgustag/ āguxtag, hung, āhōgēnīdan, āhōgēn-, defile 563:33.8;
suspended 532:26.17; 641:37.16 653:38.6; 654:38.6; 668:Summary
āgustan/āguxtan, āguz-, hang up; āhōgēnišn, defilement 619:36.13
suspend 438:1.15; 460:8.8; Ahrimen, the Evil Spirit 452:5.6;
480:13.1; 480:13.2; 481:13.4; 664:40.6
559:32.15 āhuftag, covered 531:26.14; 532:26.17
āhan, iron 537:28.5 Ahunəm vairīm, ahunawar, the holiest
āhanēn, made of iron 502:16.15; prayer 613:36.4; 616:36.10
527:25.6; 534:27.4; 534:27.5; Akataš, name of a demon 648:38.5
576:33.38; 611:36.2; 624:37.5 ākwar (āxwarr), manger,
āhanjišn, -īh, drawing (water); stable 640:37.16
sprinkling 499:16.6; 534:27.3 almās, diamond 527:25.5
āhanjišn, sprinkled 499:16.6; 534:27.3 ālūg, prune 523:23.11
āhixtan, āhanj-, draw out, pull up, āluh, eagle 525:24.4; 606:35.5
extract; sprinkle 440:2.4; 470:9.8; amā(h), we, us passim
477:10.11; 495:15.39; 496:15.40; āmadan, āy-, come passim
498:16.3; 518:22.2; 520:23.2; āmār, count 439:2.1; 441:2.6; 456:7.1;
575:33.35 507:18.6; 510:19.1; 561:33.3; 566:33.14;
ahlaw, righteous, just 440:2.5; 449:5.1; 573:33.34; 645:38.1; 655:39.2;
452:5.5; 456:7.1; 456:7.1; 473:10.1; 655:39.3; 656:39.8; 671:Summary
402 Lexicon
amaragān, generality, anīy, other passim

commonalty 571:33.26 anjīr, fig 457:8.1; 522:23.8
amaragānīg, in general 534:27.6 ānōh, there passim
amāwandīh, being strong, anšahrīg, slave 592:34.14
powerful 620:36.15 apēdag, lost, stray 470:9.8
āmēxtag, mixed 521:23.4 appurdan, appar-, steal 620:36.15
āmēxtan, āmēz-, mix 485:14.5; 485:14.8 ārašnīz, -ag, elbow 624:37.6; 625:37.7
āmēzišn, mixture 630:37.11 ārd, -ag, flour 473:10.1; 484:14.4; 521:23.3
Amurdād, one of the Amahraspands, Ardāy fraward, name of a
protector of water 648:38.5 prayer 666:40.9
an-ahlaw, unrighteous 646:38.3; ardīg, upright, vertical 566:33.14
647:38.4 Ardwahišt, one of the Amahraspands,
an-āstawānīh, disbelief 595:34.18; protector of fire 629:37.11; 648:38.5
596:34.20 armag, arm 459:8.6
an-ēr, -ān, non-Iranian(s) 451:5.3; armēšt, inactive; infirm 452:5.5;
455:6.6; 493:15.28; 543:29.4; 531:26.13; 588:33.66; 588:33.67;
545:29.6; 547:29.7; 572:33.29; 658:40.1
593:34.16; 593:34.17; 595:34.19; armēštānīh, for the armēšt-gāh, secluded
596:34.20; 597:34.22; 610:35.10; place for the infirm 476:10.9
619:36.15; 657:39.9; 658: 39.9; ārōyišn, growth 625:37.7; 647:38.3;
658:40.1 647:38.4
ān, that, he passim ars, tear (drop) 634:37.13; 659:40.1
anagr, infinite 559:32.15 artēštār, warrior 610:35.10
anār-sūd, pomegranate arz, worth, value 452:5.6; 642:37.17
seasoning 523:23.11 arzānīg, worthy 652:38.6
anār, -ag, pomegranate 522:23.9 aš, the evil eye 562:33.4
and-čand, as much as, however asēmēn, -īh, silver(n) 526:25.3;
much 462:8.18; 484:14.4; 588:33.66; 564:33.10
625:37.7 Ašemwohū, one of the three chief
and, so much, many passim prayers of the Zoroastrians 613:36.4;
andak, little, few 564:33.11; 612:36.3 614:36.7; 615:36.9; 616:36.10;
andar/andarag, in, inside, between, 630:37.11
among passim āšixtan, āšinj-, sprinkle; pour, flow,
andarōnīg, internal 544:29.4 overflow 518:22.2; 637:37.15
andarrōn, inside passim aškamb, belly, womb 467:9.1; 471:9.10
angust, finger, used as a āškārag, obvious, evident,
measure 486:15.2; 536:28.3; 544:29.4; manifest 445:4.12; 446:4.13; 446:4.14;
560:32.17; 605:35.1; 613:36.3; 447:4.17; 447:4.18; 448:4.20;
622:37.3; 625:37.7; 625:37.8; 448:4:22; 449:5.2; 504:17.3; 528:26.1;
626:37.9; 627:37.10; 636:37.15 539:28.8; 559:32.16
Lexicon 403
aškōb, ceiling 443:4.3; 461:8.13; 462:8.14; ātaxš ī Warahrān, the Victorious Fire; the
462:8.15; 462:8.16; 462:8.18; 463:8.20; fire in the fire temple 519:22.6;
530:26.7; 530:26.8 539:28.9; 540:28.12; 554:32.5;
ašmā(h), you (pl.) passim 559:32.15; 565:33.11; 652:38.6
asmān, sky, heavens; 27th day 529:26.6 ātaxš, fire passim
āsnīyēd (from āsnīdag/āsnūdag), ātaxšān, fire-temple 439:1.18; 461:8.10;
cleansed, purified 526:25.2 558:32.15; 616:36.10
āšnūdan, āšnaw-, hear, āwāsēnīdan, dry off 443:4.4; 520:22.8;
understand 599:34.25; 621:36.18 521:23.2; 555:32.9; 556:32.10;
āšōftan, āšōb-, disturb; alter 632:37.12 559:32.17; 560:33.1; 574: 33.35;
asp aštar, lash; bastinado 474:10.6; 642:37.16
534:27.2; 534:27.3; 559:32.15; āwāsēnišn, drying (up) 630:37.11
587:33.63; 589:34.1 awērān, desolate, ruin 452:5.6; 503:17.3;
āsrō(n), a priest 453:6.2; 549:30.3; 504:17.4
560:33.1; 610:35.10 awēšān, they, those passim
ast kē ēdōn gōwēd, there is one awestardan, awestar-, wipe;
(authority) who says 501:16.12; shave 609:35.10; 632:37.13
508:18.9; 570:33.23; 579:33.52; awestwār, firm, reliable 466:8.24
606:35.3; 618:36.12; 643:37.17 awiš, to him, her, it passim
ast, is, exist passim awiškāftan, burst 625:37.7; 671:40.
ast(ag), bone; (fruit) stone 502:17.1; Summary
522:23.7; 522:23.8; 522:23.9; awištāftan, awištāb-, hasten 466:8.24
523:23.11; 550:30.7; 574:33.35; āwurdan, āwar-, bring passim
580:33.54; 625:37.7 āxistan, āxēz-, rise up; stand up
astagānān, bluebottle flies (?) 658:39.9 466:8.25; 556:32.12; 610:35.10;
āstān, threshold 641:37.16 613:36.4; 654:38.6
āstār, -ag, sin 465:8.23; 555:32.9; axw/ōx, being, existence, world 433:1.2;
557:32.12; 665:40.9 450:5.2; 478:10.11; 542:29.1; 562:33.4;
aštar, whip 606:35.5; 607:35.6; 611:36.2 644:37.19; 661: 40.2; 665:40.7;
āstārēnīdan, āstārēn-, cause to 666:40.10
sin 433:1.1; 433:1.2; 478:11.3; 572:33.27; ay, that is to say passim
598:34.22; 603:34.31 ayāb, or passim
astōdān, ossuary 448:4.22; 502:16.16; ayābag, acquisitive, receptive 558:32.14
502:17.1; 504:17.3; 504:17.4; 528:26.1; ayāftan, ayāb-, obtain, acquire,
548:30.2; 550:30.7; 672:Summary attain 453:5.7; 530:26.12; 556:32.11
astōmand, corporeal, material, ayār, helper, friend 648:38.5
bony 433:1.2; 450:5.2; 542:29.1; ayārdīdan, ayārd-, be agitated,
562:33.4; 619:36.13 seethe 664:40.7
aswār, horseman, rider 591:34.11; ayōxšust, metal 458:8.3; 527:25.6;
609:35.10 575:33.38; 588:33.66; 605:35.1
404 Lexicon
az abestāg paydāg, it is known from the bālāy, height, stature 443:4.3; 450:5.2;
Avesta 434:1.5; 440:2.5; 443:4.3; 519:22.5; 544:29.4; 546:29.6;
444:4.5; 450:5.2; 473:10.1; 473:10.2; 573:33.31; 573:33.33; 606:35.3
473:10.3; 474:10.5; 474:10.6; 476:10.9; bālēn, top, peak 503:17.2
478:10.11; 485:15.1; 501:16.13; bālišn, cushion, pillow 503:17.2; 510:19.1;
501:16.15; 502:16.16; 503:17.2; 511:19.3; 511:19.4; 511:19.5; 566:33.13
504:17.5; 505:18.2; 509:18.10; 510:19.1; bāmdād, dawn, morning 567:33.16
512:20.4; 514:20.5; 515:21.1; 517:21.7; bān-gāh, roof 639:37.16
524:24.1; 525:25.1; 526:25.2; 527:25.4; bān, roof 463:8.19; 465:8.24; 482:13.13;
527:25.6; 527:25.7; 535:28.1; 542: 483:13.16; 514:20.5; 551:30.11;
29.1; 543:29.3; 549:30.3; 557:32.12; 615:36.8; 615:36.9; 638:37.16
557:32.13; 558:32.14; 559:32.16; band, bond, link 439:2.2; 466:8.24;
562:33.4; 564:33.10; 565:33.11; 504:17.3; 511:20.1; 512:20.3; 521:23.5;
572:33.27; 575:33.37; 587:33.64; 668: 40.10
588:33.66; 588:33.67; 589:33.68; bandišn, -īh, link 466:8.24; 501:16.15;
608:35.7; 613:36.5; 614:36.7; 615:36.8 646:38.3
Az Man, (lit. from me), the anonymous bār, -ag, time, occasion; bank, shore;
commentator 36:1.8; 438:1.17; duty passim
441:2.6; 446:4.16; 460:8.8; 479:11.4; bar, fruit, produce 523:23.10; 563:33.8;
488:15.4; 494:15.35; 498:16.5; 647:38.3; 666:40.9
506:18.2; 508:18.9; 538:28.8; bārīk, thin, fine, subtle 519:22.7;
547:29.8; 550:30.8; 554:32.7; 572:33.29; 625:37.7; 626:37.8;
567:33.17; 571:33.26; 583:33.61; 664:40.6
585:33.62; 593:34.17; 606:35.3; barišn, -īh, bearing; carrying passim
609:35.10; 638:37.15; 644:37.19; baršnūm, the major purification
645:37.21 ritual 538:28.7; 538:28.8; 634:37.13;
az, from passim 639:37.16; 649:38.6; 651:38.6;
az, snake 620:36.15 662:40.4; 663:40.5
azabar, above passim baršnūmgar, the purifier 538:28.8;
azēr, below, under passim 627:37.10; 629:37.11; 633:37.13
Azidahāg, Aži Dahāka, a mythical barsom-dān, barsom
dragon 451:5.3 container 568:33.18; 572:33.30
aziš, from him, it passim barsom, sacred twigs representing
aɣrīy, highest quality 538:28.8 the vegetal kingdom in the
ritual passim
babrag ī ābīg, beaver 455:6.5 bastāg, a precious stone (?) 527:25.7
bahr, part, portion, share, lot 602:34.30; bastan, band-, tie, bind passim
624:37.6; 625:37.7; 626:37.9 bawišn, becoming 538:28.8; 651:38.6
balādur, marking nut 605:35.1; or baxšišn, bestowal,
brādarwār? distribution 500:16.10; 545:29.6
Lexicon 405
baxtan, baxš-, apportion, distribute, bōyēnēnīdan, bōyēn-, scent,

share 478:10.11; 661:40.2; 666:40.10 perfume 629:37.10
bazag, sin, evil 475:10.7; 606:35.6; brād, brother 600:34.26; 600:34.27
614:36.6; 627:37.9 brāh, brilliance, splendour 536:28.3;
bāzāy, arm 518:22.3; 520:23.2; 539:28.9; 561:33.3; 567:33.15
603:34.31 brahnag, naked 529:26.5; 532:26.17;
bāzēn, joint (of the finger?) 605:35.1 533:26.19; 533:26.20; 581:33.56;
bāɣ, garden, orchard 438:1.18 590:34.8; 621:36.18
bē, but; out passim brēhēnīdan, brēhēn-, create,
be, particle with verbs passim fashion 475:10.6
bēdom, furthermost 651:38.6 brīdag, cut 435:1.7; 436:1.8; 436:1.9;
bēgānag, strange; stranger 529:26.6 436:1.11; 611:36.3; 639:37.16; 660:40.1
bēl, spade 667:40.10 brīdan, brīn-, cut (off), sever passim
bēlūr, crystal 527:25.7 brīnišn, cut 470:9.8; 492:15.23; 501:16.12;
bērōn, outside passim 512:20.4; 514:20.5; 514:21.1; 529:26.6;
bēš, pain, sorrow; harm 509:18.11 622:37.3; 650:38.6; 670:Summary
bēšāzēnīdār, -tom, healer 627:37.10; brištag, roasted 457:8.1
653:38.6 brištan, brēz-, roast 534:28.1; 535:28.3;
bēšāzišnīh, healing, cure, 536:28.4; 536:28.5
remedy 450:5.2; 557:32.13; 558:32.14; burūw, eyebrow 624:37.6
606:35.5; 647:38.3; 647:38.4; būd kē guft, there was one who
651:38.6; 666:40.9 said 592:34.12; 610:35.10; 619:36.12
bēšēnīdan, hurt, torment 619:36.14 būdan, b(aw)-, be, become passim
bēwar, ten thousand 450:5.2; 541:28.14 bun, account; base, foundation;
bīm, fear passim principal; bottom passim
bīmgēn, fearful 662:40.4 bunīh, beginning 435:1.7; 570:33.23;
bišāmrūd, repeated twice 646:38.2; 583:33.62; 621:36.18
649:38.6 buništag, principle 609:35.10
bōb, fine carpet 510:19.2; 566:33.13 burdan, bar-, to carry passim
bōdōzedīh, offense or injury committed buš, mane 485:14.5
through negligence 567:33.17 būšāsp, sleep, sloth; dream 556:32.12;
bowandag, complete, entire, 599:34.25; 609:35.10; 653:38.6
perfect 496:15.40; 500:16.9; buz, goat 473:10.2
572:33.28; 647:38.5
bowandagīh, completeness, entirety, čādur, sheet, veil 512:20.3
completion 668:Summary čagar, wife (of the second
bōxtan, bōz-, save, redeem 474:10.3; degree) 591:34.10; 591:34.11
476:10.7; 651:38.6; 660:40.1 čāh, pit, well 497:16.2; 498:16.4;
bōy, perception, sense; scent, 498:16.5; 499:16.8; 544:29.5;
smell 443:4.4; 539:28.9; 629:37.10 639:37.16
406 Lexicon
čahār-dīdag, four pupils 445:4.9; činwad puhl, čīnwidarg, the

528:26.2 Činwad bridge, the bridge of
čahār, four passim judgement 664:40.7; 666:40.10
čahrušāmrūd, recited four čirāɣ, lamp 561:33.3
times 646:38.2; 649:38.6 čiyōn, as, like, how, when passim
čambarag, circle 624:37.7 čōb, wood, stick 485:14.6; 667:40.10
čamišn, urination 570:33.24; 613:36.5; čōbēn, made of wood 639:37.16
616:36.11 čōbēnag, wand, arrow shaft 582:33.59
čand, how many, much?; so many, much;
some, a few passim Dād-Farrox ī Ādur-zandān, proper
čār, -ag, means, remedy 439:2.1; 451:5.5; name 580:33.54
506:18.5; 531:26.14; 532:26.16; 666: Dād-Farrox, proper name 435:1.7;
40.10 456:6.7; 533:26.18; 595:34.18
čāraggarīh, ability, savoir faire 451:5.4 Dād-Ohrmazd, proper name 593:34.17
čarbīh ī murdagān, dead people dād, law, justice; decision,
fat 671:Summary judgment passim
čarbīh, gentleness; fattiness 647:38.3; dad, wild animal 434:1.3; 508:18.10;
647:38.4; 665:40.9; 671:Summary 663:40.6
čarbišn, fat, oil 497:15.43; 535:28.3; dādan, dah-, give; create passim
589:33.68 dādār, creator 451:5.4; 475:10.7; 502:17.1;
čarmēn, made of skin 611:36.2 663:40.6
čārūg, lime, mortar 483:13.20; 484:14.4; dādestān, decision; judgment; justice;
485:14.5; 497:16.1 law; case passim
čašm, eye 515:21.1; 565:33.11; 567:33.16; dādgāh, proper place; fire
567:33.17; 659:40.1 temple 541:28.14
čāštag, teaching, legal theory; dādīhā-sālār, lawful authority
doctrine of passim 490:15.9
čē, for, because passim dādīhā, lawful 518:21.10
čēbag, loin (?) 625:37.7 dādwar, judge 535:28.1; 535:28.2
čehel, forty 471:9.11; 472:9.15 dāg, brand, mark 604:34.32; 604:34.33
čīdan, čīn-, gather, pile up 517:21.9; dagr, long-lasting 501:16.13
523:23.10; 569:33.19; 569:33.20; dah, ten passim
570:33.23; 609:35.10 dahān, mouth 547:29.8; 578:33.47;
čihrag, form, shape, 580:33.54; 591:34.8; 633:37.13;
appearance 533:26.19; 534:26.20; 638:37.15; 659:40.1; 670:Summary
564:33.10 dahišn, -īh, giving, donation;
čihragōmand, with čihrag 564:33.10 creation 435:1.7; 443:4.2; 457:8.1;
čihrīh, form, shape 533:26.19 458:8.3; 502:17.2; 523:23.11; 528:26.1;
čim, reason, cause, purpose, 539:28.9; 603:34.30; 620:36.15;
meaning 475:10.7 633:37.13; 642:37.17; 647:38.3;
čīnišn, gathering 553:32.2; 625:37.8 647:38.4; 652:38.6; 660:40.1
Lexicon 407
dahlīz, portico 438:1.17; 638:37.16 dārwan, doorway 461:8.13; 482:13.11

dahm, -ān, -īh, virtuous, pious; a full darz-gāh, fissure 504:17.3
member of the Mazdean community; dašn, right hand passim
initiate 474:10.5; 620:36.15; dast ī šabēn, night-soiled
666:40.9 hands 440:2.5; 552:31.2; 566:33.15
dahom, tenth 454:6.2 dast, hand passim
dālman eagle 505:18.2; 507:18.7 daštān-māh, (the rules of)
dām, creation passim menstruation 599:34.24; 609:35.10
damag, damp, breathe, blow 528:26.1 dāštan, dār-, hold; have passim
damestān/zamestān, winter 581:33.57; daštān, menstruation passim
588:33.66; 622:37.3 daštānestān, secluded place for women
damīg, haze 528:26.1 in menses 437:1.13; 437:1.14;
dān-keš /dānag-keš, carrying 571:33.26; 572:33.27; 572:33.28;
seeds 588:33.66; 658:39.9 572:33.29; 573:33.31; 573:33.32;
dānag, seed, grain 522:23.9 573:33.33; 578:33.50; 583:33.62;
dandān, tooth 654:39.1; 656:39.5; 600:34.26
661:40.1; 661:40.2; 670:Summary daštānīg, related to
dānišn, -īg, knowledge 435:1.7; 468:9.5; menstruation 552:31.2; 565:33.11;
566:33.14; 594:34.18; 596:34.20; 565:33.12; 582:33.60
618:36.12 dastwar, authority, priest-
dānistan, dān-, know passim scholar 435:1.7; 474:10.5; 479:11.4;
dar ī āgustag, suspended 495:15.37; 518:21.11; 546:29.6;
door 641:37.16 567:33.17; 589:34.1
dar, door; chapter, subject; dastwarīhā, custom; practice;
palace passim authorization 545:29.6; 553:32.4;
dār, tree, gallows; wood passim 595:34.18; 599:34.25; 636:37.15;
dard, pain 556:32.9; 646:38.3 670:Summary
dargāh, doorway 459:8.6; 459:8.8; daxšag, mark, sign,
476:10.10; 639:37.16 characteristic 564:33.10
dārišn, preservation, maintenance; daxšagōmand, with sign 564:33.10
possession; holding passim dazišn, burning 662:40.4
darm, opening (?) 606:35.6 dēg, cauldron 535:28.1; 537:28.5
darmān, remedy, medicine 450:5.2; deh, country, land; village 438:1.15;
603:34.32; 604:34.33; 658:40.1; 438:1.17; 571:33.26; 602:34.28;
662:40.4 610:36.1; 647:38.4; 647:38.5;
darrīdan, darr-, split, tear 508:18.9; 672:Summary
613:36.4 dēn, Tradition, Religion 444:4.7;
darrišn, split 508:18.9; 613; 36.4 478:11.2; 512:20.3; 538:28.8; 563:33.8;
dārūg, dārūn, drug, medicine 450:5.3; 607:35.6; 610:36.1; 617:36.11;
603:34.32; 604:34.33; 658:40.1; 649:38.6; 650:38.6; 659:40.1;
662:40.4 665:40.8; 672:Summary
408 Lexicon
dēnīg, religious, related to the Tradition, dōysar, eye 515:21.1

Religion 607:35.6; 609:35.10; drahm, drachma; a silver coin;
642:37.17 money 448:4.20; 502:17.2; 619:36.14
dērang-gaw, long-handed, the epithet of drahnāy, length passim
the demon of sloth 653:38.6 dranjīdan, dranj-, speak 653:38.6
dēsīdan, dēs-, build 502:17.1; 504:17.3 draxt, tree 464:8.21; 465:8.23; 481:13.7;
dēw-ēsn, devil-worship 455:6.6; 639:37.16
620:36.15 drayāb, sea 545:29.6
dēw-ēzag, devil-worshipper 589:34.2 drāyīdan/drāyistan, drāy-, speak
dēw-ēzagīh, idolatry 444:4.7; 591:34.9; (daevic), chatter 620:36.16;
607:35.7; 613:36.5; 653:38.6 633:37.13; 638:37.15
dēw, demon passim drāzāy, length 443:4.3; 605:35.2;
dēwār, -ag, wall 457:8.2; 462:8.17; 631:37.11
466:8.24; 503:17.3; 503:17.3; drēm, phlegm 627:37.9
547:29.6; 573:33.34; 624:37.7; drīstīh, healthy 606:35.5; 665:40.9
632:37.12; 639:37.16 driyōš, poor, needy 502:17.2
dibīr, scribe; proper name 614:36.7 drōbēdan, drōb-, skin; strip;
did, again, then, further passim remove 455:6.5
dīdan, wēn-, see passim drōn, consecrated bread, ceremony
dīdār, sight; visible 470: 9.8; 602:34.28 in which consecrated bread is
didīgar, second passim used 533:26.18; 534:27.6; 553:32.2;
dil, heart 514:21.1; 654:39.1 576:33.40; 576:33.41; 577:33.42;
dištīg, dišt, measure of a short 577:33.43; 577:33.44; 578:33.45;
span 544:29.4; 604:35.1 585:33.62
dō-gānag, double; twin 459:8.6; 460:8.8 drōš, mark, branding;
dō-paywand, two punishment 591:34.10
connections 667:40.10 drōzišn, lie, deceive 526:25.1
dō, two passim drūdan, drūn-, reap, mow;
dōlag, pitcher 519:22.6; 630:37.11 collect 520:23.2; 610:35.10; 622:37.3
dōs, gum; plaster 546:29.6 društ, harsh, rough, severe 486:15.1
dōš, shoulder 570:33.23; 570:33.25 drust, right; well, healthy 662:40.4
dōšāramīhā, with love 603:34.30 drustīh, health 450:5.2; 557:32.13;
dōsēn, gummy; glazed (pottery) 647:38.3; 647:38.4
497:16.1; 553:32.1; 576:33.39 druwand, evil, sinful,
dōšīdag, love, like; lover 589:34.2 unrighteous 456:7.1; 597:34.21;
dōšox, hell 433:1.2; 474:10.6; 539:28.8; 662:40.4
542:29.1; 559:32.16; 589:34.1; druz, Lie; demon passim
647:38.3; 664:40.7 dūdag, family 442:4.1; 446:4.13;
dōstīhātar, more friendly 530:26.12; 602:34.29
569:33.20 duj-gōn, of ill color 552:31.2
Lexicon 409
dumb, tail 484:14.3 ēmēd, hope 452:5.5

dūr, far, distant, remote 465:8.23; ēn, this passim
494:15.34; 494:15.35; 545:29.6; enyā, otherwise, moreover passim
613:36.6 ēr, -ān, Iranian; noble(s);
dūrīh, distant 622:37.3; 623:37.4 hero(es) 598:34.22; 619:36.15
duš-dānāg, of bad knowledge ērang, foolish 559:32.15; 627:37.9
654:38.6 ēraxtan, ēranj-, blame, damn,
duš-farrag, unfortunate 665:40.7 condemn 598:34.22
duš(x)wārīh, difficulty, trouble, ērd, a measure 518:22.2; 518:22.3;
misfortune 557:32.13; 558:32.14; 520:23.2
560:33.1 ērmān-xwāyišnīh, wishing
dušhuwaršt, of evil action 650:38.6 ērmān 654:38.6
dušhūxt, of evil speech 650:38.6 ērwārag, jaw, cheek 624:37.6; 624:37.7
dušmat, of evil thought 650:38.6 ēsm, firewood; fuel 434:1.3; 434:1.4;
dušmen, enemy 610:35.10 434:1.5; 437:1.11; 518:22.1; 519:22.4;
dušmenīh, enemity 608:35.8; 657:39.9 519:22.5; 519:22.6; 539:28.9;
dušwār, difficult, disagreeable 549:30.6; 559:32.15; 563:33.7; 565:33.11;
640:37.16 587:33.65
duxt, daughter 592:34.12 ēstādan, ēst-, stand; be passim
duzz, -ag, robber, thief 448:4.20; estām, a ritual 561:33.2; 566:33.15
590:34.7; 660:40.1 ēw-kardag, in one piece; undivided;
dwārīdan/dwāristan, dwār-, run, move direct contact 439:2.3; 469:9.5;
(daevic) passim 484:14.4; 496:15.40; 520:22.8;
dwāzdah, -om, twelve(th) 454:6.2; 521:23.4; 521:23.5; 522:23.8; 536:28.3;
539:28.9 560:33.1; 561:33.3; 574:33.35;
627:37.9; 662:40.4
ēbyānghan, -īh, sacred girdle ēw-kardagīh, in one piece 439:2.1;
476:10.10; 574:33.35; 611:36.1; 479:12.1; 490:15.11; 494:15.33;
611:36.2; 612:36.3 496:15.41; 507:18.6; 508:18.9; 510:19.1;
ēč, nothing passim 667:40.10
ēd rāy čē, because 448:4.22; 449:5.1; ēw-mōg-dwārišnīh, wearing (only) one
475:10.7; 563:33.8; 644:37.19 shoe 621:36.19
ēd, this passim ēw-sānīh, uniformity, likeness
ēdōn, thus, so passim 550:30.7
ēg, then, thereupon passim ēw-tom, once 520:23.2; 541:28.15;
ēk-bar, sole carrier (of dead 584:33.62; 621:36.20
bodies) 516:21.5; 563:33.7; 588:33.67; ēwar, -īh, certain(ly), assured(ly)
627:37.10; 631:37.12; 633:37.13; passim
636:37.15 ēwāz, word, utterance; sole,
ēk, one passim only 468:9.4; 535:28.2
410 Lexicon
ēwēn, -ag, manner, custom, form, frāy-dahišnīh, furthering 647:38.3;

propriety passim 666:40.9
ēzišn, worship 589:34.2 frāy, more, much 571:33.27; 573:33.31;
619:36.15; 646:38.3
fandōg, hazelnut 523:23.11 frayād, help, assistance 579:33.51;
frabd-drahnāy, length of a 579:33.53;
frabd 612:36.3; 614:36.6; 615:36.8; frayādišn, help, assistance 339:2.4
615:36.9 frāyīdīh, more, much 433:1.2; 542:29.1
frabd, forefoot 614:36.7; 626:37.9 frāytar, much more 665:40.8
fraberdār, the presenting frāz-šnūg, with prominent knees,
priest 629:37.11 knobbly-kneed 627:37.9
fradāg, tomorrow 534:27.6 frāz, forth, forwards passim
fradom, first 473:10.1; 518:21.11; 539:28.9; frazām, end, conclusion 564:33.8
586:33.63; 621:36.18; 623:37.4; frazānagīh, wisdom,
624:37.6; 628:37.10; 629:37.11 intelligence 564:33.8
fragān, base, foundation; frazand, child, son, offspring 493:15.28;
origin 443:4.3; 448:4.23; 571:33.27 591:34.9; 601:34.28; 618:36.12
fragard, chapter, section 497:16.1; Frazandestān, Children code 601:34.28
524:24.1; 554:32.8; 630:37.11 frazandīh, child, offspring 602:34.30
framān, a degree of sin 467:8.27; frēb, deceit, deception 549:30.5;
478:11.2; 545:29.6; 556:32.10; 592:34.13; 592:34.14; 667:40.10
561:33.3; 599:34.25; 621:36.18 frēbēnišn, deceit, deception 612:36.3
framānīg, of framān 467:8.27; frēftan, frēb-, deceive 621:36.17;
561:33.3 621:36.18
framūdan, framāy-, order, frēg, shoulder(-blade) 625:37.8
command passim frēzwānīg, -tar, obligatory
frārōn, righteous, honest 558:32.15 672:Summary
frārōnīh, righteousness, frōd burdan, carry down, in the sense of
honesty 594:34.18; 657:39.9 “to be carried down, be propagated,
fraškerd-kardārīh, the making of the permeate”, that is, of potential
Renovation 616:36.11 contact, hence also potential
fraškerdīg, pertaining to the making pollution passim
of the Restoration (at the end of frōd, down passim
time) 592:34.12; 592:34.14; 596:34.20 frōg, brilliance, brightness 561:33.3
frašn, question 539; 28.8 frōwēnāy, *float away 449:5.2
frasp, roof-tree, beam, mast 436:1.8; frōxtan, frōxš-, sell 447:4.19; 448:4.20
437:1.11 fšūnišn, cattle-breeder 562:33.4
frāxīd, plenty, ample 664:40.6
Frāxkard, name of the world gabr/gawr, -ag, cavity; hollow;
ocean 450:5.2 womb 495:15.38; 496:15.40;
Lexicon 411
497:15.43; 544:29.4; 551:30.11; gardīdan, gard-, turn, revolve 508:18.10;

604:35.1; 605:35.3; 614:36.6; 551:30.11; 625:37.7; 626:37.8;
625:37.7; 639:37.16; 640:37.16; 640:37.16; 662:40.4
672:Summary garm, warm, hot 537:28.5; 556:32.9;
gač, plaster, gypsum 484:14.4; 502:17.2 607:35.6; 634:37.13; 662:40.4
gačēn, (made of) plaster 457:8.2; garmīh, warmth, heat 442:4.2;
497:16.1; 639:37.16 670:Summary
gādan, gāy-, have intercourse garmōgīh, warmth 551:31.1
with passim garmsār/gamsēr, warm region,
gādār, lit. “lover”, husband 593:34.17; lowlands 545:29.6
594:34.18; 594:34.18; 600:34.26; garr, scabs 556:32.9; 607:35.6
601:34.28; 602:34.28; 602:34.29; garzag, snake, serpent 484:14.3
602:34.30 gāw ī ēw-dād, the first created
gāh, place, throne, bed; time; a fifth bovine 652:38.6
division of the day; a Gatha, gāw, cow/bull 473:10.1; 473:10.2;
hymn passim 479:11.4; 479:11.5; 485:15.1; 520:23.2;
gāhān, the Gathas 611:36.1; 613:36.5; 550:30.7; 588:33.67
645:38.2 gawag, hand (daevic) 563:33.7
gāhānbār, the six divisions of the year, gaz-sardag, snake species 658:39.9
the five-day festivals celebrated at the gaz, snake 548:30.1; 657:39.9
ends of these 554:32.5 gazdum, scorpion 607:35.6
gāhānīg/gāhānīh, pertaining to gēg, thief 664:40.6
Gatha 646:38.2; 648:38.5; 649:38.6 gēhān, world 452:5.5; 555:32.9;
gāhūg, bier 534:27.4 619:36.14; 620:36.15; 621:36.16;
gām, pace, step passim 652:38.6
ganā(y)-mēnōy, Evil Spirit passim gētīy, the world of the living, the
gand, -ag, -agīh, stench; foul, material world; worldly 448:4.23;
stinking 541:29.1; 557:32.12; 567:33.17; 451:5.4; 452:5.6; 477:10.10; 477:10.11;
638:37.15; 658:39.9; 659:40.1 610:36.1; 643:37.17; 654:38.6
gandōmand, full of stench 452:5.5 gētīyīhā, of the material world, this
ganj, treasure, treasury 438:1.17 world 604:35.1; 633:37.13;
ganjag, closet 438:1.16; 639:37.16 623:37.4; 633:37.13; 664: 40.6;
gar, mountain, hill 461:8.12 672:Summary
garān-wināhtar, a category of sins more gil, clay 503:17.3; 575:33.37; 639:37.16
severe than garān 532:26.17 gilēn, (made of) clay 457:8.2; 639:37.16
garān, -tar, heavy, heavier 451:5.4; gilīm, carpet 512:20.3
549:30.6; 589:34.2; 646:38.3; gilistag, den, dwelling of
670:Summary demons 514:21.1
gardan, neck 603:34.32; 664:40.6 gird, girdag, round, circular;
gardenišn, turning 550:30.6 gathered 624:37.6; 625:37.7
412 Lexicon
giyāh, grass 606:35.5 gumānīg, doubtful 467:9.1; 471:9.9;

Gōgušnasp, proper name 439:2.1; 494:15.35; 497:15.43; 565:33.11;
441:2.6; 456:7.1; 479:12.2; 490:15.9; 568:33.19; 569:33.21; 569:33.22;
509:18.11; 519:22.6; 529:26.6; 572:33.30; 578:33.46; 578:33.47;
537:28.5; 569:33.22; 584:33.62 630:37.11; 631:37.12; 636:37.15
gōhr, gōhrag, substance, essence, nature; gumānīgīh, doubt 604:34.33
jewel; stock, lineage passim gumbad, dome, fire temple 439:1.18;
gōmēz, bull’s urine passim 460:8.10
gōn, color, complexion 513:20.5; gumēxtan, gumēz-, mix passim
564:33.10; 632:37.13; 670:Summary gurg ī šagr, wolf-lion (?) 620:36.15
gōn/gōnag, sort, kind, form 482:13.12; gurg-burd, carried by a wolf 433:1.1
533:26.18; 560:33.1; 564:33.10; gurg-sardag, wolf species 451:5.3;
658:39.9; 667:40.10 658:39.9
gōš, ear 445:4.9; 603:34.32; 624:37.6; gurg-zad, struck by a wolf 509:18.11
624:37.7; 659:40.1 gurg, wolf passim
gōspand, small cattle passim gurs(n)ag, hungry 559:32.15; 633:37.13
gōšt, meat 457:8.1; 473:10.1; 523:23.11; gušn, male 516:21.5; 524:24.2; 612:36.3
524:24.1; 525:24.4; 532:26.18; gyāg, place passim
578:33.49 gyān, vital spirit passim
gōwišn, speech passim gyānwar, a living creature 499:16.7
gōwizārīhā, in detail 474:10.5
gōz, gōzag, walnut 522:23.7; 523:23.11 haft, seven passim
gōzīgwar, *midwife 469:9.5 haftād, seventy 586:33.63;
grāy, severe, heavier passim 669:Summary
griftan, gīr-, take, hold, restrain passim haftag, week 567:33.17; 604:34.32
grih, -ag, knot 536:28.3; 556:32.10; hagriz, never passim
560:32.17; 614:36.6; 624:37.5 ham-dādestān, agreeable, of the same
grīw, neck, throat 612:36.3 opinion; agreement 510:18.12;
grīwbān, neck-guard, gorget 512:20.3 632:37.12
griyistan, griy-, weep, cry 634:37.13 ham-ēdōn, likewise, similarly passim
grōh, group, crowd 453:6.1 ham-gōnag, likewise, so 460:8.10;
guftan, gōw-, say, speak passim 553:32.1; 615:36.9; 671:Summary
gugānag, destroy(er) 601:34.27 ham-karzag, -īh, close contact (with
gugār(ī)dan, gugār-, digest 515:21.3; pollution) 440:2.4; 454:6.2; 467:9.1;
525:24.5; 547:29.8; 641:37.16 469:9.5; 469:9.6; 470:9.8; 512:20.4;
gugārišn, digestion 547:29.8 538:28.8; 542:29.2; 553:32.1; 555:32.8;
gugāyīh, testimony 601:34.28 570:33.23; 571:33.25; 579:33.52;
guhrāyēnišn, change 586:33.62 580:33.54; 580:33.55; 582:33.60;
gumān, doubt 565:33.12; 578:33.45 586:33.63
Lexicon 413
ham-pursagīh, consultation 562:33.4; handēmān, before, in the presence of

579:33.50; 620:36.15 591:34.8
ham, also; same passim handūdan, *handāy-, smear,
hamāg, all passim plaster 503:17.3
hambahišn, binding together 488:15.4 hangām, time, occasion passim
hambān, skin bag 471:9.9; 525:24.5 hangārdan, hangār-, consider,
hambār, store 520:23.2 reckon 435:1.7
hambārīdan, hambār-, fill, hangēxtan, hangēz-, arouse, stimulate,
collect 497:15.43; 545:29.5 stir up 631:37.11; 663:40.6
hambārišn, filling 604:35.1; 605:35.3 hangird, -ag, complete, perfect;
hambun-iz, the smallest summary 485:14.5; 629:37.10
measure 439:2.1; 476:10.8; 487:15.2; hangōšīdag, way, manner,
495:15.39; 496:15.40; 505:18.2; likeness 560:33.1
515:21.4; 537:28.5; 564:33.10; hanjaman, gathering, assembly,
632:37.13; 654:39.1; 659:40.1; congregation 610:35.10
663:40.5; 666:40.10; 670:Summary har(w), all, each, every passim
hamē ud hamē rawišnīh, harwisp/harwist, all passim
eternity 514:21.1; 589:34.1 harwispīn, all 648:38.5; 649:38.6
hamē, always passim hāsr, a measure of time; a measure of
hamēšag, always 488:15.3; 488:15.4 length 547:29.7; 664:40.7
hamēstārīh, opposition 648:38.5; hašt, eight 509:18.11; 585:33.62;
649:38.6 653:38.6
hāmīn, summer 464:8.22; 588:33.66; hāwand, like, similar 589:34.2
622:37.3; 667:40.10; 668:Summary haxt, thigh, hip 627:37.9
hamist, all 586:33.62; 668:Summary hāxtan, hāz-, convert; transform,
hammis, together 465:8.22 change 597:34.20; 607:35.6
hammōzišnīh, teaching; hayanbāy, name of a plant 629:37.10
learning 596:34.20; 599:43.25 hazār, thousand passim
hamrēh, hamrēs, direct hāzišn, persuasion,
pollution 454:6.2; 510:18.12; 555:32.8; conversion 597:34.20
648:38.5; 649:38.6; 653:38.6 hazzān, tomb, ossuary 437:1.13; 437:1.14;
handām, member, limb passim 441:2.6; 444:4.7; 449:5.2; 503:17.3;
handāxtan, handāz-, plan, reckon, 530:26.9; 530:26.12; 531:26.16;
judge 527:25.6 534:27.6; 548:30.2; 549:30.6;
handāzag, measure, manner 454:6.2; 550:30.7
509:18.11; 510:18.12; 621:36.18 hērbed, teacher-priest 541:28.13;
handāzišn, judgement 438:1.17; 591:34.11; 611:36.2
509:18.11; 523:23.12; 641:37.16; hērbedestān, priestly school
658:39.9 591:34.11
414 Lexicon
hilišn, leaving; abandoning 453:5.7; huwaršt, good deed 620:36.15; 649:38.6

490:15.13; 503:17.2; 539:28.9; hūxt, good speech 620:36.15; 649:38.6
568:33.18; 581:33.56; 662:40.4
hištan, hil-, let, leave, abandon, set, im-rōz, today 570:33.23
place passim
hixr, dry dead matter; jādag, part, portion 452:5.5; 632:37.13
excrement passim jādūg, sorcerer 509:18.11; 619:36.13;
hōm, the sacred plant 619:36.14; 621:36.17; 664:40.6
Haoma 558:32.14; 558:32.15; 647:38.4; jahīy/ jeh, the “bad” woman;
666:40.9 prostitute 555:32.9; 619:36.15;
homānāg, like 627:37.9 621:36.17
hōmōmand, full of hōm 558:32.15 jāmag, garment, clothing passim
Hordād, one of the Amahraspands, jāmagdān, suitcase 438:1.16
protector of plants 648:38.5 jār, time, occasion 586:33.63; 603:34.31
hōšīdan, hōš-, dry up, wither 442:4.2; jastan, jah-, happen, occur, chance
445:4.10; 471:9.11; 476:10.9 (to be) 447:4.16; 548:30.2; 549:30.3;
hōy, left(-hand) 625:37.7; 626:37.8; 571:33.26; 636:37.15; 654:39.1
626:37.9 jīw, (consecrated) milk used in high
hu-bōy, sweet-smelling, liturgies 456:8.1; 558:32.14; 558:32.15;
fragrant 629:37.10 574:33.35
hu-framānīh, good command 557:32.13 jōrdā(y), grain, barley passim
hu-frayād, of help; beneficial 579:33.51 jōrdāg-kārisnīh, cultivating
hu-tuxštar, master artisan (?) 459:8.7 barley 487:15.2
hu-xēm, good nature 622:37.2 jōy, stream, channel 487:15.2; 487:15.3;
hu-zādag, healthy; well-born 588:33.68 488:15.4; 489:15.5
hu, good passim jud jud, separately passim
hudāg, beneficial 449:5.1; 450:5.2 jud-āb, away from water 495:15.36;
hugōn, a plant 629:37.10 495:15.37; 495:15.38; 650:38.6
humat, good thought 620:36.15; jud-dādestān, -īh, disagreeable,
649:38.6 opposing; disagreement 455:6.7;
hunar, virtue, ability, skill 617:36.11 526:25.2; 527:25.5; 529:26.5;
hunīd, extract (juice) 558:32.14 564:33.10; 621:36.18; 643:37.17
hunsand, -īh, happy, contended; jud-dēw-dād, a high liturgical service
satisfaction; consent 451:5.2; 452:5.5; 554:32.8; 562:33.4; 630:37.11;
644:37.19 636:37.15; 646:38.2; 648:38.5;
hunušak, offspring (daevic) 620:36.15 651:38.6
hušk, dry passim jud, separate, different; anti- passim
huškwar/huškar 437:1.11; 484:14.3; judāg, -īh, īhā, separate;
496:15.41; 519:22.6 separation 499:16.6; 506:18.6;
hušnūd, contented, happy 636:37.15; 538:28.8; 566:33.14
643:37.17; 643:37.18 jūdan, jōy-, chew; devour (daevic) passim
Lexicon 415
jumbēnīdan, jumbēn-, (cause to) kanār, -ag, side, edge; embrace;

move 439:2.3; 464:8.20; 466:8.24; boundary 440:2.4; 457:8.3; 627:37.9
491:15.15; 491:15.16; 491:15.17; kandan, kan-, dig; raze, destroy passim
496:15.40; 542:29.2; 550:30.8; kanīg, girl, maid 601:34.27
666:40.10 kār, action, work passim
jumbīdan, jumb- move 464:8.24; kārd, knife 492:15.20; 517:21.9; 606:35.5;
542:29.2 607:35.6; 657:39.8
juttar, -īh, different, otherwise passim kardag, -īh, division, section, portion;
action; legal practice passim
kabēnīg, sling-stone 606:35.5 kardan, kun-, do, make, act,
kabīg, monkey 454:6.4 perform passim
kabīz, a grain measure 519:22.6 kārēzār, battle(-field) 592:34.11
kadag-bānūg, lady of the kaš, armpit 567:33.16; 567:33.17;
house 529:26.6 625:37.7; 625:37.8
kadag-xwadāy, lord of the kas, person, somebody passim
house 438:1.17; 529:26.6 kaštīg, boat, ship 638:37.16
kadag, house 529:26.6; 531:26.14; Kay Wašām, proper name 553:32.1
545:29.6; 658:39.9; 668:40.10; Kay-ādur-bōzēd, proper name 438:1.17;
668:Summary 456:7.1; 506:18.6; 521:23.4; 580:33.54;
kadām, which, what passim 584:33.62; 633:37.13
kadār-iz-ēw, however 474:10.5; kay, when? passim
588:33.66; 601:34.27; 629:37.10; kayk, flea 658:39.9
650:38.6 kē, who, which passim
kadār, who, which passim keh, small(er), less(ler),
kafīdag, cracked 520:23.2 young(er) passim
kafš, shoe 511:20.1; 511:20.3 kehist, -tar, smallest 605:35.1; 605:35.2;
kāh, chaff, straw 521:23.3 614:36.6
kahas, channel, sewer 452:5.5 Kem-nā mazdāy, a prayer 549:30.3;
kāhīdārān, from kāstan, diminish, 627:37.10; 651:38.6
decrease 601:34.27 kēn, hate, malice, revenge 647:38.4
kahrubāy, amber 527:25.6; 527:25.7 kēr, penis 551:30.10; 593:34.17; 614:36.6;
kahwan, old 504:17.4; 646:38.2 615:36.10; 625:37.7; 626:37.8
kālbod, body, shaper, form 468:9.3; kerbag/kirbag, virtue, good
533:26.20 deed passim
kām, -ag, will, desire, purpose passim kešīdan, keš-, pull, draw 493:15.29;
kam/kem, -īh, little, small, few passim 493:15.30; 655:39.3; 671:Summary
kamān, bow 606:35.5; 607:35.6; kirb-xwar, corpse eater 502:16.15;
646:38.2 543:29.3
kāmistan, kām-, desire 619:36.14 kirb, body, form 444:4.7; 627:37.9;
kamistīh, at least 605:35.2 669:Summary
416 Lexicon
kirm, worm, serpent 442:3.7; lāw, lip 624:37.6; 624:37.7

663:40.6
kirrēnīdan, kirrēn-, rend; create ma, not passim
(daevic) 513:20.4; 654:38.6; mād, -ar, mother passim
663:40.6 mādag-marzīh, having intercourse with
kirrōg, artisan, craftsman; female 612:36.3
skilled 502:17.2 mādag, female; essential 516:21.5;
kiš, furrow, line 461:8.11; 605:35.1; 524:24.3; 525:24.4; 598:34.22;
622:37.4; 631:37.12; 637:37.15; 612:36.3; 626:37.8; 652:38.6
639:37.16 mādagīh, essential 589:34.2; 598:34.23;
kištan, kār- till, furrow; sow passim 599:34.25
kišwar, region, clime, mādagwar, -īh, essential, especial,
continent 555:32.9; 561:33.2 principal 440:2.5; 482:13.8; 506:18.5;
kō(x)šīdan, kō(x)š-, strive, struggle, 567:33.15
endeavour 611:36.3 madan, āy-, come passim
kōdak, young, small; baby 468:9.5; magas, fly 658:39.9
469:9.6; 469:9.7; 472:9.13; 590:34.4; Māh-Ohrmazd, proper name 519:22.6
590:34.5; 592:34.11; 598:34.23; māh, -ag, month passim
600:34.26; 601:34.27; 635:37.15 mahist, greatest 619:36.14
kōf, hill, mountain 461:8.12; 509:18.11 malax, locust 517:21.7
kōr, blind 505:18.2; 506:18.3; 506:18.4; mālīdan/muštan, māl-, rub,
506:18.5 sweep 635:37.14
kōstag, pounded 521:23.6 mālišn, rub 537:28.7
kū, where; that; than passim mān, house, dwelling passim
kūčak, small 464:8.20; 496:15.40 man, I, me passim
kulāčag, small, round bun 522:23.8 māndan, mān-, remain, stay passim
kulox, clod 622:37.4 mang, henbane 601:34.27
kūn-marz, anal intercourse 535:28.2; mānišn, abode, dwelling 442:4.1;
589:34.1; 590:34.3; 598:34.22; 537:28.7
598:34.23 mar, number, reckoning,
kūn, buttocks, anus 590:34.7; 591:34.8; account 488:15.3; 564:33.8; 585:33.63;
609:35.10; 625:37.7; 626:37.8; 618:36.12
627:37.9; 659:40.1 mār, snake 607:35.6; 658:39.9
kunišn, action, deed passim mard, man passim
kust, -ag, side, direction; Mardānšā, proper name 580:33.54
district passim Mardbūd ī Dād-Ohrmazd, proper
kuštan, kuš-, kill 647:38.3 name 494:15.35; 574:33.35
kustīg, sacred girdle 512:20.3; 569:33.21; mardōm, people passim
611:36.1; 612:36.3; 619:36.13; mardōmīh, humanity 533:26.19
629:37.10 marəɣa, bird 605:35.1
Lexicon 417
marg, -īh, death 473:10.3; 563:33.6; 592:34.12; 593:34.17; 615:36.9;

589:34.2; 607:35.7; 646:38.3; 619:36.12; 635:37.14; 642:37.16;
658:40.1; 660:40.1 645:37.20; 654:39.1; 655:39.2;
mārgan, snake-killer 611:36.2 655:39.3; 656:39.6; 656:39.7;
margarzān, -īh, deserving 657:39.8; 662:40.4
death passim meh-dādestānīh, (application of
marnjēnīdan/murnjēnīdan, murnjēn-, a) greater law/best judgment;
destroy passim benefit 449:5.1; 450:5.2; 474:10.3;
marw, meadow 495:15.38 658:40.1
marz-āb, water boundary 495:15.37; meh-sūdīh, greater benefit 449:5.1;
495:15.38; 638:37.16 450:5.2; 451:5.4; 452:5.5; 452:5.6
marz, boundary 609:35.10 meh, great passim
maxš-burd, carried by a fly 433:1.1 mehmān, inhabitant, guest;
maxš, fly 433:1.1; 439:2.1; 559:32.15; acceptable 437:1.11; 523:23.11;
627:37.9 545:29.6; 550:30.7; 616:36.11
mayān, middle; among, mehmānīh, habitation 610:36.1;
between passim 633:37.13; 638:37.15
mayānag, middling, average 485:14.8; mehtar, elder, senior 605:35.2
528:26.1 menīdan, men-, think,
māzanīgān, (demon) of Mazan consider 525:25.1; 617:36.11
606:35.5; 623:37.4; 648:38.5; menišn, thought, intention,
649:38.6 disposition passim
mazdēsn(ān), Mazdayasnians, mēnōy, spiritual, heavenly;
Mazda-worshipers passim spirit passim
mazg, brain, marrow 522:23.7; 522:23.9; mērag, young man, husband;
523:23.11 partner 564:33.9; 597:34.20;
maɣ, hole, pit passim 597:34.21; 669:Summary
Mēdōmāh, proper name 549:30.6; mēš, sheep, ewe 473:10.2; 664:40.7
552:31.2; 554:32.7; 570:33.23 mēwag, fruit 522:23.8; 523:23.10;
Mēdōmāhīg, school of 580:33.54; 659:40.1
Mēdōmāh 454:6.4; 460:8.8; 484:14.3; mih, opposite; reverse pile
488:15.3; 493:15.30; 499:16.7; (carpet) 510:19.2
507:18.6; 508:18.9; 509:18.12; mistan, mēz-, urinate passim
521:23.4; 524:24.3; 525:24.4; 525:24.5; mizag, taste 515:21.4; 654:39.1;
527:25.7; 533:26.18; 534:27.6; 670:Summary
536:28.5; 543:29.2; 553:32.2; mizd, reward, pay 541:28.14; 642:37.17;
571:33.25; 571:33.26; 573:33.31; 644:37.18; 644:37.19; 653:38.6
573:33.33; 574:33.35; 576:33.40; mōg, shoe 621:36.19; 629:37.10
576:33.41; 580:33.54; 581:33.58; mōr, ant 588:33.66; 658:39.9
583:33.61; 585:33.62; 587:33.64; morwārīd, pearl 526:25.2
418 Lexicon
mowbed, Zoroastrian priest 458:8.3; narm, -ag, soft; humble 519:22.3;

580:33.54; 653:38.6; 659:40.1 520:23.2; 528:26.1; 546:29.6;
mōy, hair passim 576:33.39; 604:35.1; 628:37.10
mōzag, shoe 590:34.7 nasāy-jōyišnīh, devouring dead
muhrag, bead; vertebra 568:33.19; matter 654:39.1
624:37.6; 625:37.7 nasāy-keš, corpse carrier 548:30.2;
murāy, a plant (?) 520:22.8 672:Summary
murdag, dead passim nasāy-nigān, -īh, condition of burying
murdan, mīr-, die passim dead matter 441:3.1; 441:3.2;
murw, bird passim 441:3.3; 441:3.5; 444:4.7; 445:4.12;
must/mušt, fist 441:3.3; 606:35.3; 447:4.17; 478:11.2; 478:11.3; 557:32.12;
628:37.10; 631:37.11 669:Summary
mūtriš, feces (?) 486:15.1 nasāy-pāy, polluted 525:25.1; 535:28.1;
535:28.2; 539:28.9; 540:28.12;
nabānazdištān, close relatives 445:4.12; 541:28.15
446:4.13; 532:26.18 nasāy, corpse, dead body passim
nāf, family 591:34.11 nasāyīh, state of pollution 544:29.4;
nāfag, navel 468:9.5; 470:9.8 546:29.6; 669:Summary
nam, moist 479:11.5; 485:15.1; 512:20.4; nasuš, corpse, carrion passim
519:22.7; 530:26.11; 530:26.12; nawad, ninety 587:33.63
543:29.4; 547:29.6; 550:30.9; nāxun, nail passim
564:33.10; 615:36.10; 632:37.13; naxust, -ēn first passim
638:37.15 nay, reed; rod, a unit of length 485:14.7;
nām, name, fame 616:36.10 520:23.2; 622:37.3; 624:37.5
nāmagānīh, namesake 532:26.18 nāydāg, deep, navigable 544:29.4
namak-sūd, salted 457:8.1; 523:23.11 nayišn, leading 457:8.2
namak, salt 473:10.1 nazd, near 486:15.2
nāmčišt, in particular, nazdīk, -tar, near passim
especially 516:21.6; 563:33.7; 65:40.8 nazdīkīh, proximity passim
nāmčištīg, famous, well nāzīg, supple 623:37.4
known 473:10.1; 527:25.6; 527:25.7; nē, no, not passim
603:34.32; 621:37.1 nēk, good, beautiful passim
namēg, moisture 551:30.10 nēkīh, goodness 475:10.6; 644:37.19;
namgēn, moist 546:29.5; 546:29.6 647:38.5
nān, bread, food 457:8.1; 553:32.3; nēm-rōz, midday, south 585:33.62
633:37.13 nēm, -ag, half; side, direction passim
nar-marzīh, having intercourse with nērang, incantation, charm,
male 612:36.3 spell passim
nar, male passim nērōg, -īh, strength, power passim
nardag-gāh, staircase 482:13.11 Nēryōsang, proper name 456:6.7;
nārīg, woman, wife passim 567:33.17
Lexicon 419
nēst, does not exist passim nišāstan, nišān-, sit, seat, plant,
nēzag-bālāy, spear high 450:5.2 found passim
nibastan, nibay-, lie down, nišastan, nišīn-, sit passim
sleep 480:13.1 niyāyišn, praise, prayer 554:32.5
nibištan, nibēs-, write 545:29.6; nizārīh, weakness 554:32.5
603:34.32; 611:36.3 nō, nine passim
nīdan, nay-, lead 506:18.4 nōg-war, anew, afresh, again 503:17.3;
nidom, least, smallest 567:33.17; 515:21.3
575:33.38 nōg, new, recent passim
nigān, -īh, buried passim nūn, now passim
nigāndan, nigān-, bury, conceal passim
nigerīdan, niger-, look, observe; ō, to, at passim
consider passim ōbārdan, ōbār-, swallow,
nigerišn, -īh, observation; with pad, devour 515:21.4; 654:39.1;
intentionally 434:1.4; 440:2.4; 670:Summary
477:10.10; 487:15.3; 489:15.5; ōbastan, ōbad-, fall passim
492:15.22; 516:21.6; 584:33.62; ōgārdan, ōgār-, remove, expel 435:1.7;
607:35.7; 608:35.8; 615:36.10; 436:1.10
619:36.15; 630:37.11 ōh, so, thus; may, perhaps passim
nigerišnīgīhātar, observation 541:28.12; Ohrmazd-dād, proper name; created by
541:28.13 Ohrmazd 653:38.6; 665:40.8
nigēxtan, nigēz-, expound 478:11.2; Ohrmazd, Ahura Mazda, the Good
559:32.16; 644:37.19 Spirit passim
nigūn, -īh, downward direction, inverted, ōst, firm, reliable 591:34.11
upside down; depth 622:37.3; ōstīgān, firm, strong, sure,
627:37.9 reliable 651:38.6
nihādan, nih-, put, place, ōwōn, as, so passim
establish passim ōy, he, she, that; pl. awēšān,
nihān-rawišn, move in they passim
concealment 610:36.1 ōz, strength, power 562:33.4; 646:38.3
nihāneniz, downward 574:33.35 ōzadan, ōzan-, kill passim
nihišn, placing, putting, ōzōmand, -īhātar, powerful 528:26.1;
establishing passim 607:35.7
nihuftag, concealed 495:15.38; 531:26.14;
590:34.8 pad gyāg, immediately passim
nihuftan, nihumb-, cover, hide, pad nigerišn, on purpose,
conceal passim intentionally 440:2.4; 477:10.10;
nimūdan, nimāy-, show, guide passim 492:15.22; 516:21.6; 607:35.7;
nīšān, sign, mark, banner 564:33.10 608:35.8; 615:36.10
nišānišn, foundation 464:8.20 padām, mouth mask 611:36.2
420 Lexicon
pādan, pāy-, protect, watch, defend; pahikōftan, pahikōb-, bump into;

stand, wait passim strike 442:3.6; 489:15.7; 498:16.4;
padēxwar, mouth 624:37.6 547:29.7; 550:30.8; 565:33.11;
pādifrāh, punishment, 645:37.20; 645:37.21
retribution 475:10.6; 475:10.7; pahlom, excellent, best,
611:36.2; 660:40.1 foremost passim
padīrag-rasišnīh, arriving pahlūg, side, rib 625:37.8
towards 648:38.5 pahn, -āy/g, width, breadth passim
padīrag, towards, against, pahrēxtan, pahrēz-, abstain, refrain,
counter passim avoid passim
pādīrānēnīdan, pādīrānēn-, retrain, pahrēz, care passim
impede 564:33.8; 620:36.15 pahrēzišn, abstain; avoidance (of sin);
pādīrānīh, refraining 492:15.25; taking care of, protecting passim
493:15.28 pāk, clean, pure, holy passim
padīriftan, padīr-, receive, accept, pākīh, purity, holiness passim
agree 558:32.13 palang, leopard 551:31.1
padiš, to him, it; to passim pambag, cotton 521:23.4; 521:23.7
padiš(x)war, dish, bowl, vessel; pānagīh, protection 613:36.4; 615:36.9;
trough 448:4.23; 579:33.52 651:38.6
padisār, beginning, basis 586:33.62; paṇca.dasa, purification ritual “the
635:37.14 fifteen times” 634:37.13; 636:37.15
padištān, leg 528:26.1 panīr, cheese 524:24.1; 532:26.18;
padixšāy, -īhā, permitted, 558:32.14
authorized passim panj ēk, one fifth 630:37.11
padrēh/pedrēh, pedrēs, patrēt, padrēd, panj, five 563:33.8; 611:36.2; 630:37.11;
indirect defilement 454:6.2; 651:38.6; 669:Summary
510:18.12; 555:32.8; 649:38.6 panjāh, fifty 586:33.63; 604:35.1
pādyāb, -īh, ritually clean; ceremonial panzdah, fifteen passim
ablution passim Pāpakān, proper name, son of
pah, sheep 473:10.1; 641:37.16 Pāpak 459:8.7
pahast, sheep-fold, -pen 652:38.6 parāhōm, consecrated drink 456:8.1;
pahikaftan, pahikaf-, fall on, 574:33.35
touch 435:1.7; 443:4.3; 512:20.4; pardaxtan, pardaz-, set about 445:4.9;
518:22.1; 520:23.1; 521:23.5; 522:23.7; 609:35.10; 615:36.9
522:23.8; 526:25.2; 542:29.1; 543:29.3; pardazišn, freedom; undertaking;
555:32.8 accomplish 440:2.4; 609:35.10
pahikār, struggle, strife, battle, parēnag, turquoise 527:25.6;
dispute 644:37.19 527:25.7
pahikārdan, pahikār-, strife; dispute; pargandan, pargan-, scatter, distribute,
request, consult 594:34.18; 653:38.6 disperse 557:32.12
Lexicon 421
parīg-kāmagīh, desire for paymānag, period, measure,

witches 653:38.6 proportion passim
paristagīh, worship 590:34.6; 593:34.17 paymāyišn, measuring 573:33.34
paristar, servant 484:14.3 paymūdan, paymāy-,
paristīdan, parist-, serve, measure 573:33.33
worship 505:18.2 payrāyag, ornament,
parr, feather, wing 606:35.5; 627:37.9; adornment 457:8.5
640:37.16; 658:39.9 paywand, connection;
parrīdan, parr-, fly 505:18.2; 506:18.3 offspring 465:8.23; 466:8.24;
parwardār, fosterer 602:34.28 667:Summary
parwarišn, nourishment, fostering, paywastag, continually 481:13.7;
education 449:5.1; 601:34.28 510:19.1; 647:38.4
parzīn, fence, hedge 521:23.4 paywastan, paywand-, join,
pas, afterward, then passim connect 510:19.1
pāsbānīg, guardian, watcher 534:27.3 paywēhag/padwēšag,
pasēn, final, last 452:5.5; 540:28.12; contamination 446:4.16; 493:15.28;
541:28.13; 616:36.10; 616:36.11; 530:26.10; 532:26.18; 548:30.2;
647:38.3; 651:38.6; 660:40.1 549:30.3; 562:33.4; 629:37.10;
pasīh, rear 566:33.14 632:37.13; 672:Summary
pašm, wool 511:19.3; 523:23.11; pazzāftan, (cause to) ripen 497:15.43
524: 24.1 pazzāmišn, -īh, ripening 523:23.10;
pašn, bond, agreement; 523:23.11
treatise 540:28.12 pēm, milk 473:10.2; 473:10.3; 532:26.18;
pāšnag, heel 627:37.9 558:32.14; 606:35.5
passazagīhā, suitable 598:34.23 pēmēnīdan, pēmēn-, cause to well up,
paššinjīdan, paššinj-, sprinkle passim swell up 620:36.15
passox, answer passim perāmōn, around passim
pasušhorw, shepherd dog 453:6.2; pērōzgar, victorious 627:37.10; 653:38.6
507:18.7; 664:40.6; 664:40.7; pērōzgarīh, victory 620:36.15
665:40.8 pēš, -tar, before passim
pāy, foot, leg passim pēšag, trade, craft; guild, caste; limb,
pāyag, base, station 452:5.5; 486:15.2; member, part passim
609:35.10; 644:37.20; 658:39.9; Pēšagsīr, proper name 446:4.16;
658:40.1 462:8.17; 477:10.10; 489:15.7;
paydāg, visible, revealed, 508:18.9; 509:18.12; 519:22.6;
manifest passim 521:23.4; 523:23.11; 523:23.12;
paydāgēnīdan, paydāgēn-, reveal, 524:24.3; 525:24.4; 525:24.5;
explain passim 526:25.2; 527:25.6; 533:26.18;
paydāgīh, visibility, 534:27.6; 546:29.6; 570:33.23;
appearance 611:36.2; 632:37.12; 571:33.26; 576:33.40; 577:33.41;
644:37.19; 653:38.6; 668:Summary 618:36.12; 632:37.12
422 Lexicon
Pēšagsīrīg, the school of pōsēdan, decay 442:3.7; 471:9.11;

Pēšagsīr 507:18.6; 555:32.8; 573:33.31; 545:29.5; 607:35.6; 608:35.8;
573:33.33; 573:33.35; 574:33.35; 631:37.11
579:33.52; 585:33.62; 587:33.64; pōsīd(ag), -īh, decayed 545:29.5;
609:35.10; 630:37.11; 633:37.13; 631:37.11
641:37.16; 643:37.17 pōst-pahnāy, length of the
pēšīh, after 566:33.14; 613:36.3 skin 647:38.3
pēšōbāy ī dēn, leader of the (Good) pōst, skin passim
Religion 659:40.1 pōstēn, (made of) skin 514:20.6;
pestān, breast 581:33.59; 625:37.7 534:27.2
pēšyār, urine 578:33.47; 613:36.4 poxtag, cooked 457:8.1
petīt, penance 474:10.5; 474:10.6; poxtan, paz-, cook, bake passim
595:34.19; 598:34.23; 623:37.4; pōz, snout, muzzle 505:18.2; 506:18.3;
643:37.17; 647:38.3; 650:38.6; 506:18.4
662:40.4 pūdag, foul, rotten 557:32.12
petītīgīh, penitence 474:10.5 pūdōmand, full of rottenness 452:5.5
petyārag, evil, misfortune; adversary, puhl, bridge 589:34.1; 639:37.16;
detriment passim 665:40.7
petyāragīh, (onslaught of) evil 654:38.6 purdēnēd, conquer; drive
petyāragōmandīh, situation of away 539:28.8
detriment 449:5.1 purnāy, -ag, adult 598:34.23
pid, -dar, father passim purnāyīh, adulthood 593:34.17;
pid, meat; flesh 522:23.9; 550:30.7; 594:34.18; 596:34.20; 598:34.23
551:30.10 purr, full passim
pīh(w), fat, tallow 551:30.9; 579:33.51; purrgāh, at the fullness of
579:33.52 time 567:33.15
pillagān, steps, ladder passim pursīdan, purs-, ask passim
pīm, pain, pang, sorrow 664:40.7 pursīdār, inquirer 616:36.11
pīr, old, aged, ancient 658:39.9 pursišn, question passim
pīrāhan, shirt 512:20.3 pus, -ar, son passim
pixag, the purification with the stick of pusdān, blisters 659:40.1
nine knots 455:6.6; 464:8.20; pušt, back; support, protection 460:8.8;
470: 9.7; 516:21.4; 531:26.14; 554:32.8; 508:18.9; 604:34.33; 625:37.7;
562:33.5; 621:37.1; 645:37.20; 625:37.8
667:40.10; 670:Summary puštag, load 559:32.15
pohīdan, poh-, decay 437:1.13 pusyān, womb 507:18.9
pōlād, pōlāwad, steel 526:25.4; pūytīg, name of an ocean 449:5.2
601:34.27
pōryōtkēšān, first teachers of the rad, chief, master passim
Zoroastrian religion 486:15.2; raftan, raw-, go, move, proceed passim
518:21.11; 519:22.4; 534:27.6; 571:33.26 rāg rāg, uneven 631:37.11
Lexicon 423
rāh ī šāh, main road 639:37.16 rēš, wound, sore passim

rāh, road, way passim rēšīdan, rēš-, wound, hurt 600:34.26;
rāhdār, brigand, highway 603:34.31; 636:37.15
robber 535:28.2 rēštagīh, injury 658:40.1
ramag, herd, flock 437:1.12 rēxtan, rēz-, flow, pour 467:8.27;
rāmišn, peace, ease, pleasure 652:38.6 495:15.39; 547:29.6; 558:32.15;
rāmišnīg, peaceful, at ease 450:5.2; 603:34.31; 660:40.1
452:5.5 rīdag, emptied (the womb);
rān(ag), thigh passim defecate 472:9.13; 633:37.13
rang, color, dye 661:40.3; 662:40.4 rīdan, riy-, defecate passim
rangēnīdan, rangēn-, color 663:40.6 rišk, nits 632:37.13; 658:39.9
ranj, toil, trouble, difficulty 563:33.8; rist, corpse 501:16.15; 502:17.1; 534:27.4;
649:38.6 649:38.5; 649:38.6
rapihwin, the afternoon gāh 554:32.5; rōbāh, fox 455:6.5; 455:6.7; 502:16.16;
668:Summary 502:17.1; 667:40.10
rapihwintar, southern 631:37.12 rōd, -ag, river passim
rapsūy, weasel 455:6.5 rōdestāg, district 488:15.4; 647:38.3;
rasan, rope 498:16.3 647:38.4; 665:40.9
rasīdan, ras-, arrive; mature passim rōn, direction 530:26.9; 631:37.12
rāsn, name of a plant 629:37.10 Rōšn-Ohrmazd, proper name 547:29.8;
Rašn, proper name; god of 569:33.20
Justice 459:8.7; 459:8.8 rōšn, -īh, light; bright passim
rāst-guftār, truth-teller 622:37.2 Rōšn, proper name 439:2.1; 440:2.4;
rāst, true, straight, direct passim 472:9.15; 477:10.10; 494:15.35;
rastag, series, row 671:Summary 609:35.10
rawāgīh, currency 610: 36.1 rōspīgīh, prostitution 571:33.26;
rawišn, -īh, going, motion; 595:34.19
behavior passim rōy, face 503:17.3; 567:33.16; 586:33.62;
rāy, postposition, for, for the sake of 624:37.6; 642:37.16
passim rōyēn, (made of) copper,
rāyēnīdan, rāyēn-, lead, direct, arrange, brazen 611:36.2; 646:38.2
organize 440:2.4; 452:5.5; 466:8.24; rōz, -ag, day passim
497:16.1; 634:37.13; 642:37.16 rōzēn, window 459:8.6; 476:10.9;
rāyēnišn, action, function; 514:20.5
arrangement passim rōzgār, daytime 444:4.7; 492:15.25;
rāz, a precious stone 527:25.7 554:32.7; 662:40.4
rāɣ, crow 505:18.2 rōɣn, oil, butter 457:8.1
rāɣ, meadow 463:8.20 ruftan, rōb-, sweep 441:3.1; 657:39.9
rēg, sand 486:15.1 rustag, growing (vegetation) 435:1.7;
rēman, -īh, dirt, filth, polluted passim 436:1.8; 436:1.9; 437:1.10; 437:1.11
424 Lexicon
rustan, rōy-, grow 435:1.6; 436:1.8; sahm, terror 517:21.7; 657:39.9;

580:33.54; 606:35.5; 624:37.6; 665:40.9
625:37.7; 641:37.16; 663:40.6 šahr, land, country; city passim
ruwān-dōstīhā, -tar, greater love for the šahrestān, province; capital,
soul 569:33.20; 606:35.4 town 438:1.15; 438:1.17
ruwān, soul passim Šahrewar, one of the Amahraspands,
ruwānīg, pertaining to the protector of metals 648:38.5
soul 507:18.7; 598:34.23; 616:36.10; šahrīgān, town 548:30.2
650:38.6 šakar, sugar 435:1.7
sāl-drahnāy, year’s length passim
šab, -ag, night passim sāl, -ag, -īh, year; … -years-old; age (of …
šabestān, private apartments 438:1.16; years) passim
438:1.17 sālār, leader, master 548:30.2; 592:34.12
šabīg, (ritual) under-shirt 612:36.3; sālārīh, authority 549:30.3; 591:34.10
619:36.13; 658:39.9 šalwār, trousers 511:20.1; 590:34.8
sabuk, light, easy 550:30.6 sāmānag, limit, boundary;
sad, hundred 450:5.2; 534:27.3; measure 490:15.10; 549:30.3;
558:32.15 575:33.39; 590:34.6; 600:34.26
šādurwān, platform; basin 566:33.13 samōr, sable (marten) 551:31.1
šafšēr, sword 657:39.8 sang, stone, rock passim
šaftālūg, peach 523:23.11 sangēg, made of stone 553:32.1
sag ī ābīg, beaver 665:40.9 sanjāb, squirrel 551:31.1
sag-burd, carried by dogs 433:1.1; sār ī gar, mountain buzzard 505:18.2;
433:1.2 507:18.7
sag-zad, stricken by a dog 509:18.11 sar-ā-sar, all over 435:1.7; 436:1.10
sag, dog passim sar-brīdag, cut down 611:36.3
sagdīd, -īh (the rite of) seeing by a sar, head; top, summit; end,
dog 439:2.1; 489:15.8; 505:18.2; beginning passim
509:18.12; 520:23.2; 538:28.8; sard-sēr, cold region 442:4.1; 445:4.11
542:29.2; 543:29.3; 561:33.3; sard, cold 556:32.9; 607:35.6; 634:37.13
667:40.10 sardag, sort, kind, species passim
sagēn, stony 497:16.1; 502:16.15; sardīh, coldness 581:33.57
527:25.7; 611:36.2 sargēn, dung, manure 486:15.1;
Sagestān, Sistan 541:28.13 523:23.12; 524:24.1; 528:26.1
sagr, -īh, sated, satiate 559:32.15; šarm, shame 600:34.26
578:33.48 sarmāg-zadag, stricken by
šāhān šāh, king of kings 658:40.1 cold 633:37.13
sahistan, sah-, seem; seem sarmāg, cold; coldness 563:33.8;
proper 580:33.54 581:33.57; 635:37.13; 635:37.15
Lexicon 425
šarmgāh, pudenda 566:33.14; 568:33.19; škaft/škeft, hard; extraordinary

569:33.22; 591:34.8 639:37.16; 640:37.16
šaš, six passim škāftan, škāf-, split, burst 523:23.11;
šašom, sixth 497:16.1 660:40.1
šast, sixty 586:33.63 škastan, šken-, break 583:33.61; 614:36.6;
Sāwul, a demon 648:38.5 617:36.11; 617:36.12; 651:38.6
saxt, -īh, strong, hard, severe(ly); škōh, poor 476:10.10; 597:34.20;
strength; severity passim 597:34.21
sāxtan, sāz-, make, prepare; šnāyēnīdan, šnāyēn-, please,
tolerate passim propitiate 644:37.19
saxttar, stringently 484:14.3 šnāyēnīdārīh, propitiation; to please the
saxwan, words, saying 579:33.51; gods 557:32.13
618:36.12 šnāyišn, praise, gratitude 558:32.14
sāyag, shade, shadow 505:18.2; sneh, blow, strike, violence; sharp
506:18.3; 507:18.7; 509:18.12 object passim
šāyēd, one can, it is possible; proper; snēxr, snow 499:16.9
permitted passim šnūg, knee 544:29.4; 546:29.6; 567:33.16;
sazāg, fitting, worthy 549:30.2 567:33.17; 626:37.8; 626:37.9
sāzišn, making, preparing 533:26.18; šnūman, propitiation 576:33.41;
636:37.15 629:37.11; 666:40.9
se ēk, one-third 620:36.15 sōg, direction, side passim
se, three passim sōg, use, profit, advantage; burning; side,
šēb, downward 605:35.1; 614:36.6 direction passim
šēbāg, swift, nimble; viper 607:35.6; šōr/sōr, -ag, salty 440:2.5; 550:30.9
620:36.15 Sōšāns-Brūy-Ohrmazd, proper
sedōš, the three nights after name 507:18.7
death 644:37.19 Sōšāns, proper name 438:1.17; 439:2.1;
sēj, danger, trouble 610:36.1; 456:7.1; 480:12.2; 487:15.2; 490:15.9;
672:Summary 499:16.7; 521:23.4; 529:26.6;
sen, a species of aphids very destructive 542:29.2; 578:33.49; 582:33.60;
to wheat 517:21.7 584:33.62; 587:33.65; 589:34.1;
sēzdah, thirteen 604:34.33; 618:36.12
sidīgar, third passim sōxtan, sōz-, burn passim
sigad, mildew/rust 484:14.4 šōy, husband 590:34.2; 591:34.10;
sīh, thirty passim 600:34.26
šīr, milk passim šōyišn, washing; purification passim
šīrēnīh, sweetness 647:38.3; 647:38.4; sōzišn, burning 647:38.4; 666:40.9
665:40.9 Spandarmad, one of the Amahraspands,
sīx, skewer 588:33.68 protector of earth 616:36.10;
škāf, crack 461:8.12; 468:9.3 616:36.11; 620:36.15; 648:38.5
426 Lexicon
Spandyād, proper name 646:38.2 646:38.3; 655:39.2; 655:39.3;

spēd, white 445:4.9; 468:9.2; 528:26.2; 656:39.7; 660:40.1; 667:40.10
659:40.1 stārag, star 644:37.19
spēdag, white (of egg, etc.) 515:21.1 stāyišn, praise 616:36.10; 616:36.11
spiš, louse 607:35.6; 632:37.13; 658:39.9 stēndag, standing, erect 443:4.3
Spitāmān, of the Spitama stēr, stater passim
family 562:33.4; 610:36.1 stōr, large cattle 440:2.4; 448:4.23;
spōxtan, spōz-, thrust; overstep, disobey; 473:10.2; 528:26.4; 531:26.15;
delay, reject 650:38.6 532:26.16; 580:33.54; 653:38.6
spuš, pellicle skin 660:40.1 stōw, distressed, defeated 645:38.2
srān, shin 626:37.9 stūnag, column, pillar, mast 481:13.6;
srāy, house, hall 438:1.17; 465:8.24; 481:13.7; 624:37.6; 625:37.7
551:30.11; 638:37.16 sūd, use, profit, advantage 492:15.26
srēnag, buttocks 626:37.8 sūdag, -īh, negligently 517:21.10;
srešk, drop, tear 535:28.3; 546:29.6; 607:35.7; 608:35.8; 646:38.2
556:32.10; 556:32.11; 559:32.17; šudan, šaw-, go passim
560:33.1; 613:36.6; 631:37.11 suftag, shoulder 625:37.7
srīšag, paste 523:23.11 suftan, sumb-, pierce, bore 625:37.7;
srišāmrūd, recited three 640:37.16
times 646:38.2; 649:38.6 šūk, thorn, prickle 485:14.6
srištan, *srēš-, mix, knead 521:23.3 sumbēn, made of hoof 502:16.15
Srōš, Obedience 576:33.41; 606:35.4; sūrāg, hole, burrow passim
622:37.4; 629:37.11; 647:38.4; šus(a)r, fluid, semen passim
648:38.5 šustan, šōy-, wash passim
srōšāwarz, a priest 475:10.6 suxr, red 564:33.10; 624:37.6
srōšōčaranām, bastinado 456:7.1; suy, hunger 475:10.7; 563:33.8
474:10.6; 534:27.2; 534:27.3; syā, black 505:18.2; 507:18.7; 559:32.15;
559:32.15; 587:33.63; 589:34.1; 627:37.9
608:35.8; 611:36.2
srū, horn, nail 546:29.6 tā ō, all the way to passim
srub, lead 624:37.5 tā, until passim
srubēn, leaden 575:33.38; 624:37.5 tab, fever 556:32.9; 607:35.6
srūdan, srāy-, sing, recite passim tābag, frying-pan 533:26.18; 578:33.49
stabr, big, coarse, strong 493:15.30; tabāh, ruined, spoilt, destroyed
495:15.36; 519:22.7; 519:22.8; 517:21.7; 599:34.26; 664:40.6
624:37.6; 625:37.7; 659:40.1 tabāhišn, ruined, neglected;
stadan, stān-, take passim lifeless 475:10.7
stahm, -ag, strong, oppressive 517:21.7; tabišn, burning 458:8.4; 536:28.3;
549:30.4; 578:33.49; 592:34.13; 537:28.5; 561:33.3
592:34.14; 592:34.15; 612:36.3; tadag, woven fabric passim
Lexicon 427
tāftan, tāb-, shine 644:37.19 tarsīdan, tars-, fear, be afraid

tāg, item, unit; alone, single; branch; 600:34.26; 649:38.6
layer passim tāšīdan, tāš-, cut; create 503:17.3;
tagarg, hail 499:16.9 519:22.5
tagīgīh, speed, strength 620:36.15 tasum, fourth 584:33.62; 612:36.3
tahīg/tahag, -īh, some sort of menstrual tāwān, compensation,
discharges; a stage of menstruation; obligation 591:34.10; 592:34.13;
floor; space 480:12.2; 501:16.12; 592:34.14; 592:34.15; 601:34.28
505:18.2; 571:33.27; 583:33.62 taxl, -īh, bitter, bitterness 648:38.5
Tāiwrij, a demon 648:38.5 taxt, throne 639:37.16
talag, trap 461:8.12 taxtag, tablet, plank, board 482:13.9;
tan ī pasēn, Final Body 452:5.5; 482:13.10; 482:13.11
616:36.10; 616:36.11; 647:38.3; tay-ō-tay, an extra day of observation (?)
651:38.6; 660:40.1 583:33.62
tan-gumēzišnīh, mingled together tazāg, flowing, running 500:16.10
(intercourse) 564:33.8; 619:36.15 tazišn, running 486:15.1; 487:15.2;
tan-masāy, the size of the body passim 620:36.15
tan-tōhmag, agricultural water 449:5.1; tēx, -ag, sharp edge; ray passim
572:33.29; 577:33.42; 588:33.67; tēz-rawišnīh, speedily 433:1.2; 542:29.1
662:40.3; 672:Summary tēz, quick; sharp passim
tan, body passim tēzīh, speed 505:18.2
tanāpuhl, a degree of sin passim tigr, -ag, arrow 519:22.6; 606:35.5;
tanāpuhlagān, tanāpuhl 607:35.6; 646:38.2
sinners 433:1.2; 440:2.5; 448:4.23; Tīr, a god 648:38.5
542:29.1; 548:30.1; 567:33.15; 620:36.15 tis, thing, affair passim
tang, narrow, tight 509:18.11 tišn, thirst 475:10.7
tanīhā, alone 521:23.3; 531:26.14 tišnag, -īh, thirst, thirsty 473:10.2;
tanuk, thin, shallow 493:15.30; 473:10.3; 474:10.6; 559:32.15;
495:15.36; 495:15.37; 495:15.38; 633:37.13
646:38.2; 659:40.1 tōf, layer 504:17.3; 510:19.1; 512:20.4;
tanūrag, oven 537:28.5 513:20.5; 572:33.29; 573:33.33;
tar, over, through, across passim 671:Summary
tārīk, -ih, dark; darkness 528:26.1; tōhm(ag), seed passim
590:34.8 tōm, darkness 520:23.2
tarōg, small dog 507:18.7 tōxtan, tōz-, atone, expiate 610:35.10;
Tarōmad, Contempt, a demon 648:38.5 643:37.17
tarr, fresh, moist passim tōzag, bark, skin 522:23.9
tarrōg, puppy 664:40.6; 664:40.7 tōzišn, atonement, expiation,
tarsagāh, reverent; respectful 589:34.2; redemption passim
652:38.6 tuhīg, empty, vain 461:8.13; 570:33.23
428 Lexicon
tuhīgīh, airspace; the emptiness or wālišn-dahišnīh, growth-

empty space 455:6.6; 459:8.8; giving 647:38.3; 647:38.4
461:8.10; 461:8.14; 510:18.12; wāmag, vomit 556:32.9
573:33.31; 573:33.33; 667:40.10 wāmīdan, wām-, vomit 513:20.4
tuwān, ability passim wan ī gurgānīg, wild pistachio 523:23.11
tuwānīg, -īh, able, ability; capable; power; wan, tree 450:5.3
solvent passim wāng, voice, cry 601:34.27; 611:36.2;
tuxšīdan, tuxš-, strive, endeavor 638:37.15
wānīdan, wān-, conquer, overcome,
udrag-zadār, killer of otter 665:40.9 destroy 646:38.2
udrag, otter 664:40.6; 666:40.9 wanīgarīh, waste 585:33.62
ul, up(wards) passim war, ashes passim
urwar, -ān, plant(s), vegetable passim wārān, rain passim
uskārdan, uskār-, think, consider, warāɣ, crow 505:18.2; 507:18.7
discuss 599:34.25; 601:34.27 wardēnīdan, wardēn-, cause to turn;
uskārišnīh, consideration, change, alter 488:15.4; 536:28.3;
reflection 518:21.11 627:37.9
uzdēs-paristagīh, idolatry 593:34.17 wārestān, reservoir 483:13.16; 483:13.18;
uzēnag, expense, cost; exit 533:26.18 483:13.20; 575:33.38; 639:37.16
uzīdan, go out 532:26.18 warg, leaf 601:34.27
uzmarrud, emerald 527:25.7 wārīdan, wār-, rain 449:5.1; 495:15.38;
uzmūdan, uzmāy-, prove, test, 497:15.43; 502:17.1; 520:23.2; 552:31.2
try 513:20.5; 659:40.1 warmag, learn by heart,
memorize 620:36.16; 623:37.4
waččag, child, baby, cub 524:24.2; warōmand, doubtful 437:1.11; 437:1.12;
524:24.3; 525:24.4 452:5.6; 452:5.7; 484:14.3; 488:15.3;
wād-burd, carried by wind 433:1.1; 492:15.24; 541:28.15; 544:29.4;
433:1.2 546:29.6; 565:33.11; 636:37.15
wad, bad, evil passim warōmandīh, doubt 541:28.15;
wād, wind, breath, spirit passim 569:33.22; 601:34.28
wādām, almond 523:23.11 wars, hair passim
Wādēn, a demon 648:38.5 warz, work, agriculture passim
wādrang, citron 523:23.11 warzīdan, warz-, work, act, practice; till;
wafr, snow 442:4.1; 443:4.4; 528:26.1 beget passim
wahāg, value 534:27.6 warzīgar, worker, peasant 517:21.9
wāhmān, wāhmān wāhmānag, was, much, many, enough passim
so-and-so 556:32.11; 611:36.2 wāš, straw, fodder passim
wālīdan, wāl-, grow, increase, waštagīh, waštīh, sickness,
prosper 450:5.2; 646:38.3 illness 556:32.9; 646:38.3
Lexicon 429
wāštan, ward-, turn, return, wander; wēšag, thicket, wood 437:1.11; 452:5.6;
change passim 452:5.7
wāstar, pasture, fodder passim wēxtan, wēz-, sift, select, choose,
wastarg, clothing, garment passim separate, cleanse, purify 438:1.15;
wāstaryōš, husbandman 610:35.10 489:15.6; 489:15.7
wattar, -īh, worse, bad, evil; widār, -ag, passage, entrance 639:37.16;
wickedness passim 664:40.7
waxšīdan, waxš-, grow, wax 652:38.6 widārdan, widār-, let pass; endure,
waxšišn, growth 581:33.57; 620:36.15; suffer 443:4.3; 616:36.10
647:38.3; 647:38.4; 666:40.9 widardan, wider-, pass (by, away), die,
way-burd, carried by birds 433:1.1; cross 434:1.2; 453:6.1; 478:11.1;
433:1.2 478:11.3; 510:19.1; 563:33.8; 646:38.2;
way, bird passim 668:40.10; 668:Summary
wāz, word, speech; blessing; ‘grace’ widāxtan, widāz-, melt,
(before meals) 553:32.2; 569:33.21; dissolve 468:9.2; 495:15.39; 498:16.5;
577:33.44; 578:33.47; 585:33.62; 500:16.10
606:35.4; 622:37.4; 631:37.12; widerān, dying, transient 442:4.1;
633:37.13; 637:37.15 442:4.2; 456:8.1; 464:8.22; 528:26.1;
wāzag, utterance, saying 435:1.7 644:37.18
wazaɣ, frog 548:30.1; 657:39.9 widest-zahyāy, span-length 497:15.43
wāzīdan, wāz-, move, carry away; widest, (hand) span 497:15.43; 518:22.2;
fly 449:5.2 539:28.9; 540:28.11; 604:35.1
wazurg/wuzurg, great, big passim wihān, cause, reason 650:38.6
waɣdān, head 443:4.3; 624:37.6 wihēz-, move, progress 479:12.2
weh-dēn, -īh, of good (Zoroastrian) wināh, -īh, sin, offence; sinful passim
religion passim wināhgār, -īh, sinner, guilty;
weh, better, good passim sinfulness passim
Wehšābuhr, proper name 455:6.7; wināhīdan, wināh-, spoil, damage,
535:28.2; 541:28.13; 569:33.21; destroy 636:37.15; 607:35.6; 647:38.3
579:33.53 wināhišn, -īh, damage,
wēmār, ill, sick 473:10.3; 501:16.12 destruction 555:32.9; 648:38.5;
wēmārīh, illness 501:16.12; 544:29.4; 651:38.6
556:32.9; 604:34.33; 606:35.5; winast, spoilt, corrupt 494:15.35
646:38.3 windādan, wind-, find, obtain,
wēnīg, nose 567:33.16; 567:33.17; acquire 506:18.5; 537:28.7; 538:28.8;
609:35.10; 659:40.1 553:32.2; 565:33.11
wēnišn, sight, seeing 556:32.10; winnārdan, winnār-, order, fix,
561:33.3 arrange 665:40.8
wēš, more passim winzin/winjin, weed 479:11.4
430 Lexicon
wīr, man 641:37.16; 650:38.6 559:32.16; 560:33.1; 597:34.20;

wirāstan, wirāy-, arrange, prepare, 599:34.24; 609:35.10; 614:36.7;
cultivate, restore 452:5.6; 504:17.4; 615:36.8; 616:36.10; 618:36.12;
504:17.5; 551:31.1; 572:33.29 634:37.13; 641:37.16; 643:37.17;
wirāyišn, arrangement, preparation 661:40.2; 666:40.10;
503:17.3; 551:31.1; 650:38.6 wizārišn, decision 475:10.6; 485:14.8;
wirēxtan, wirēz-, flee, escape 666:40.9 560:33.1; 560:33.1; 602:34.28;
wis, village 648:38.5 616:36.10
wišād-dwārišnīh, going about ‘open’, wizend, hurt, harm, injury 528:26.1;
i.e., without kustīg 476:10.10; 549:30.3; 610:35.10; 635:37.15
620:36.16; 621:36.18; 621:36.19 wizīdan, wizīn-, choose, select;
wišādag, open, wide, loose 495:15.38; express 574:33.35; 645:38.1
552:31.2; 590:34.8; 621:36.18; wizīnišn, selection 504:17.3; 624:37.6;
641:37.16 625:37.7
wišādan, wišāy-, open, loose, wizīr, decision, judgement 535:28.1;
free 461:8.12; 466:8.24; 487:15.3; 535:28.2; 548:29.8; 574:33.35
603:34.32 wohunazg, hunting dog 507:18.7;
wišhorw, housedog 507:18.7; 664:40.6; 664:40.6; 664:40.7
664:40.7; 665:40.8
wiškar, hunting-ground, xafag, chocking 480:13.1; 480:13.2;
wilderness 457:8.1; 461:8.10; 537:28.7; 509:18.11
620:36.15 xāk, -īh, earth, dust; dusty passim
wīst, twenty 604:35.1 xān, xānīg, spring, source 497:16.2;
wistan, wih-, shoot, throw 494:15.35; 545:29.6
495:15.36 xānag, house passim
wistarg, bedding, cover 442:4.2; xāyag, egg 525:24.4
503:17.2; 510:19.1 xayūg, saliva, spittle 512:20.4
wistarišn, spread 622:37.4; 639:37.16; xēm, nature, character 563:33.8;
647:38.4; 666:40.9 622:37.2
wištāspān, a plant 601:34.27 xēmag, tent, tabernacle 461:8.13
wišuftag, disturbed 533:26.19 Xešm, anger, the demon
wišuftan, wišōb-, disturb, Wrath 612:36.3; 623:37.4; 648:38.5;
destroy 434:1.6; 490:15.11; 501:16.13; 649:38.6; 656:39.6
506:18.6; 513:20.5; 533:26.19; xišt, -ag, brick 461:8.11; 484:14.4;
607:35.6 503:17.3; 528:26.1; 544:29.4; 546:29.6
wiyābān, desert 537:28.7; 621:37.1 xōg, nature, character 599:34.24
wiyān, tent 461:8.14 xōn, blood 467:9.2; 486:15.1; 536:28.3;
wizārdan, wizār-, separate; explain; 544:29.4; 560:33.1; 564:33.10;
perform; redeem 477:10.11; 502:16.16; 603:34.32; 632:37.13; 655:39.2;
556:32.11; 557:32.13; 558:32.14; 655:39.3; 656:39.6; 656:39.7;
Lexicon 431
657:39.8; 659:40.1; 665:40.9; xwār, xwārtar, light, easy;

670:Summary lighter passim
xormā(y), date 457:8.1; 522:23.8; xwardan, xwar-, eat passim
580:33.54 xwardīg, food 457:8.1
xrafstar, evil animal 449:5.1; 449:5.2; xwarg, ember 536:28.3; 567:33.15
456:5.6; 484:14.3; 551:31.1; 559:32.15; xwarišn, food passim
588:33.66; 607:35.6; 608:35.8; xwarišnīg, edible 457:8.1; 668:40.10;
627:37.9; 632:37.13; 657:39.9; 669:Summary
658:40.1; 663:40.6 xwarrah, fortune, glory 529:26.6
xrīdan, xrīn-, buy 448:4.20; 534:27.6 xwaršēd-nigerišn, exposed to the
xrīdār, buyer 447:4.20 sun 444:4.7; 471:9.9; 471:9.10; 471:9.11;
xrōhak, coral 527:25.6 472:9.14; 503:17.2
xrōsag, call 433:1.2; 542:29.1; 664:40.7 xwaršēd, sun 554:32.5; 644:37.19;
xrōsišn, call 433:1.2 653:38.6
xšauuaš.mā̇ŋhō, šaš māhag, ‘six months’ xwāstag, property, wealth; object of
(purification) 454:6.2; 477:10.10; value; thing; legal object 446:4.13;
478:10.11; 555:32.8; 588:33.67; 446:4.14; 447:4.18; 493:15.28; 589:34.1;
645:37.20 590:34.6; 602:34.30; 612:36.3; 642:37.17;
xūb, good; technical term, legal, 644:37.18
proper passim xwāstan, xwāh-, seek, want, desire;
xufsišn, sleep 579:33.50 attract, acquire passim
xuftag, slept 612:36.3 xwastan, xwāh-, tread, trample;
xuftan, xufs-, sleep 453:6.1; 466:8.25; thresh passim
578:33.50; 612:36.3; 616:36.10; xwēd, moist, fresh 518:22.3; 520:23.2
618:36.12 xwēdōdah, kin-marriage 529:26.4
xumb, jug, pitcher 483:14.1; 484:14.2; xwēš-kāmagīhā, at one’s
484:14.3 desire 654:38.6
xurdruš, with the bloody club, epithet of xwēš-tan, self 543:29.3; 660:40.1;
Xešm 623:37.4; 648:38.5; 649:38.6 661:40.3
xwad, self passim xwēš, (one’s) own passim
xwadāy, lord 438:1.17; 440:2.5; 477:10.11; xwēšgāhān, bathroom 437:1.13; 437:1.14;
529:26.6; 567:33.15; 592:34.15 439:1.18
xwāhišn, desire 590:34.5; 622:37.2 xwēškār, -īh, dutiful; proper function;
xwān, tray, table 580:33.55 responsibility 435:1.6; 467:8.27;
xwāndan, xwān-, call, summon 459:8.7; 478:11.2; 489:15.6; 517:21.8; 517:21.9
664:40.6 xwistag, tormented;
xwar, a degree of sin 593:34.16; persecution 433:1.2
594:34.18; 599:34.24; 603:34.31; xwistan, xwist-, sweat, perspire 542:29.1
667:40.10 xwurd, small, little passim
432 Lexicon
yākand, ruby 527:25.7 Zāirij, a demon 648:38.5

yask, illness, sickness 452:5.5; 475:10.7; zamān, time passim
646:38.3 zamestān, winter 442:4.2; 448:4.22;
yašt, prayer, worship passim 464:8.22; 517:21.7; 622:37.3;
yaštan, yaz-, worship, celebrate, 667:40.10; 668:Summary
recite passim zamīg, earth passim
yāt, a degree of sin 448:4.23; 467:8.27; zan, woman, wife passim
478:10.11; 487:15.2; 561:33.3; zand, commentary,
603:34.31 explanation passim
yatā-ahū-wēryō; yaθā ahū vairiiō, Ahuna zang-guzag, ankle-bone 626:37.9
Vairiia 529:26.5; 549:30.3; 604:35.1; zang, ankle, shank 613:36.4; 626:37.9
613:36.4; 615:36.9; 616:36.10; zanišn, -īh, blow, smiting passim
627:37.10; 630:37.11; 631:37.12; zanjīr, chain 466:8.24
651:38.6 zard-gōš, yellow-ear 445:4.9; 528:26.2
yazd, -ān, god, divinity passim zard, -īh, yellow; yellowness 445:4.9;
yāzdahom, eleventh 454:6.2 528:26.2; 564:33.10
yazišn, worship passim zardag-ālūg, apricot 523:23.11
yōjdahr, -īh, holy, pure; purity 450:5.2; Zarduxšt, Zoroaster 449:5.2; 562:33.4;
526:25.2; 527:25.4; 543:29.3; 610:36.1; 650:38.6
543:29.4; 558:32.15; 589:34.1; zargōn, golden, green, fresh 620:36.15
621:37.1; 650:38.6; 659:40.1 zarmān, -īh, old man; old age,
yōjdahrēnīdan, make pure 543:29.3; decrepitude 557:32.12; 562:33.6;
563:33.7; 649:38.6 611:36.1
yōjdahrgar, purifier 537:28.7; 622:37.2; zarr, gold 526:25.2; 526:25.3
622:37.3; 622:37.4; 628:37.10; zay, weapon 511:20.2
631:37.12; 633:37.13; 636:37.15; zāyišn, -īh, birth passim
642:37.17; 644:37.18; 644:37.19; zāz, weed, useless plant 520:22.8
646:38.3; 647:38.5; 649:38.6 zēfān, birth-guarder;
parturient 472:9.12; 472:9.15
zabz, -īh, green, fresh 503:17.3; 564:33.10 zī(wi)stan-, zī(w)-, live 590:34.6
zādag, born; child 469:9.6; 472:9.15; zīndag, alive, living 441:3.2; 443:4.3;
588:33.68; 590:34.5 455:6.5; 455:6.6; 455:6.7; 456:7.1;
zadan, zan-, hit, beat, strike, 466:8.24; 467:8.25; 468:9.4; 468:9.5;
smite passim 469:9.6; 469:9.7; 470:9.8; 471:9.9;
zādan, zāy-, bear (offspring); be 509:18.12; 536:28.3; 556:32.9;
born passim 611:36.3; 649:38.5; 649:38.6;
zadūg, gum 527:25.6 661:40.2; 666: 40.10
zahr, poison, venom 632:37.13; 664:40.6 zīndagīh, life 556:32.9
zahrag, bile, gall 648:38.5 zīr, under 658:39.9
zahyā, depth 486:15.2; 500:16.11 zišt, ugly 452:5.5
Lexicon 433
zīwišn-āsnīdārān, having innate zōr, -īh, power, strength 440:2.4;

wisdom 601:34.27 463:8.20; 671:Summary
ziyānag, young woman 475:10.7; zrēy, sea, ocean 449:5.2
558:32.15; 564:33.9; 600:34.26 zūd, quick(ly) 458:8.4; 470:9.8;
zīyišn, life, livelihood 449:5.1 501:16.13; 663:40.4
zofrīh, depth 622:37.3 zūr-zad, stricken by deceit 509:18.11
zōhr, libation, offering 456:8.1; zūzag, hedgehog 664:40.6; 666:40.10
496:15.40; 524:24.1; 525:25.1; zyān, -īg, loss, harm, damage 489:15.5;
558:32.14; 558:32.15; 560:33.1 492:15.24; 492:15.25; 492:15.27;
zōhrag, libation, oblation 524:24.1; 493:15.28; 590:34.4; 601:34.28;
560:33.1; 574:33.35 602:34.29; 603:34.32
Index
ablutions, ritual see washing Avesta

abortion 8, 283, 285 reciting of 187, 305, 319, 323, 325, 327, 333
adultery 281n347 Aži Dahāka 49n52
adwadād offense 253n318, 255
Ahriman babies
attacks Gayōmard 307n388 abortion 283, 285n351
and his demons 189n244 stillborn 77n90, 79, 81, 143
evil creatures of 47n44, 51 see also childbirth; children
prayer formulae to be recited to defeat barley 105, 109, 161, 163, 165, 167, 347
345 purification of 105, 161, 163, 165n204
Ahuna variya prayer 215n273 baršnūm (purification ritual) 193n247,
Ahura Mazdā see Ohrmazd 315–321, 331, 337, 351, 365, 367
air performer of 323, 325, 329
purification by exposure to 91n103 barsom (sacred bundle of twigs) 59n69,
airspace 57, 65, 67 157, 169, 193, 203, 215, 237, 239, 241,
Akataš 349 245, 247, 289, 299, 315, 345, 347, 365,
alms 269 369–371
amber 173, 175 bāzā(y) sin 287n357
animals, evil (xrafstar) 47, 49, 50, 103, 213, bearded vulture 139, 141
223, 265, 293, 295, 323, 329, 359, 361, 367 beasts, flesh-eating 133n168, 177n222
killing of 299n374, 367 beavers 57
animals, beneficial bedding
killing of 143 of the dead 147, 151, 375
eating of dead matter by 169 of menstruating women 241
healing of 293 sharing of 53
see also dogs behavior, rules for 349n437
ants 361 biers 185, 187
killing of 265 birds
anus and contamination by dead matter 123,
contamination from 29n21, 363 125
purification ritual 321 and disposition of nails 395
sodomy 271 birds of prey
aphids 155 corpses being seen by 141, 145n180
Ardwahišt 217n275, 325, 347 corpses exposed to 35, 39, 133, 135, 139,
arm, striking on the 287n357 175, 177n222, 199, 201
Ārmaiti 319n404 and Nasuš 141
armpits, purification ritual 237 blind dogs 39n39, 139, 141
arrow 293, 295, 345 blood
ashes arteries 289
as purification agent 85, 89, 177 visible in the water 201
made of 103, 127 contamination by 213
Astwihād 349n437 contamination of earth by 107
atonement 193, 219 contamination of water by 219
by paying a fixed fine 295 striking and causing flow of 357, 359
methods of 223, 225, 341 bloodhounds 367
through killing of evil animals 265
Index 435
bodily fluids, contamination by 289n361, purification of 343

363 stillborn 77n90, 79, 81, 143
bōdōzed offense 237n301 Činwad Bridge 367, 369, 371
bones clay 61, 137, 249, 337
carried away by dogs and birds 135 clothing
in earth 107 contamination of 31, 239, 375
exposure to sun 39 exposure to sun 55
see also ossuaries and menstrual blood 251, 259
boundaries, group 59n71 removal of 345
bread 61, 215, 331 washing/cleansing 55, 241
see also drōn woven 33, 143, 151, 165, 183, 185
breast, purification ritual 321 clouds 141, 177, 213
bricks 67, 105, 137, 175, 177n222 coinage, Sasanian 45n42
brows, purification ritual 319 commentaries and commentators 2–11
bull’s urine 55n59, 77, 81, 85, 89, 91, 93, 137, date of 2
149, 151, 153, 155, 171, 173, 175, 199, 201, confession
207, 215, 219, 231, 237, 245, 249, 251, 255, of sins 87n97
259, 263, 265, 267, 317, 319, 321n409, contamination see pollution
323, 325, 327, 331, 333, 335, 337, 343, 365, continents, seven 227
371, 375, 377 copper 299
burial coral 173
of corpses 33, 41, 43 corpses
of dead matter 33 animals spread contamination from 135
and digging up of corpses 175 and birds of prey 133n168, 135, 175, 199
of dogs 177 burial of 33, 39, 95
of nails and hair 33, 35 burning of 187
Būšāsp 283n349, 297, 353, 255 care for 177
butter 61 carrying alone 29, 211, 371
buttocks 297 carrying by two men 31, 33, 39, 73
chewing 355
capital punishment 29n20 contamination of land by 107
sins 45, 199, 207, 237 disintegration of 133
carpets 147, 149, 235 desiccated 199
carrion eating of 151
burning/cooking over a fire 187, 189, 191 exposure of 135
contamination by 29n21, 43, 377 impurity of 29
demon of 19n2 interim storage of 35, 41
cattle in ossuaries 135
dead bodies tied down over 31 non-Zoroastrian 59
killing by wolves 145 rain falling on 47
ceilings 37 “seeing by a dog” ritual 43, 97, 145, 199, 371
celestial regions 343 see also sagdīd ceremony
cheese 169, 183, 223 taken to mountain tops 133
chest, purification ritual 321 tying down by feet and hair 135
childbirth 377 in the rain 51
children see also dead matter
atonement for sin of fathers 279 creation
guardianship of 279 demons 345n430
illegitimate 277 myth of 307n388
436 Index
creatures see animals contamination of land/water by death of

crops 55
and dead matter 161–167 killings by 143, 145
crows, black 139, 141 in purification rituals 143, 323
crystal 171, 175 ritual of “seeing by a dog” 199
cultivation that strike the demons 141
and contaminated 339 see also hedgehogs
merits of 51 doors 10n23, 25
water for 377 doubt 77n89, 103, 121, 125, 197, 201, 233, 239,
241, 253, 285, 327, 335
darkness drachmas 93n109, 135, 137
death during 175 drōn ceremony 183n237, 187, 215, 251, 253,
days, divisions of 145, 181, 239, 329 263
dead matter dust 105, 107, 317, 249
burning or burial of 187, 189 as purification agent 27, 89, 151, 171, 173,
contamination of land by 107, 109 175, 323
cooking 187, 191 dwellings
demon of see Nasuš of demons 153
dry 19n1, 25, 31, 35, 39, 45, 47, 49, 61, 77,
79, 81, 83, 85, 91, 99, 103, 107, 109, 111, 115, eagle 169, 293
133, 145, 149, 151, 169, 171, 201, 203, 205, ears, purification ritual 319
207, 213, 237, 243, 245, 265, 281, 327, earth
329, 331, 357, 359, 361, 363, 365, 367, goddess see Spandarmad
375, 377 eating vessels
eating 57, 151, 169, 171, 357, 375 for menstruating women 249
see also corpses purification of 31, 61, 103–105
deceit 209, 273, 371 eggs 169
defecate 331 endless lights 355
defilement see pollution evil eye 229
demons Evil Spirit see Ahriman
and cutting of hair and nails 293, 295 excrement 107, 201
doing work of 269 eyes
dwellings of 195, 225 contamination from 29n21
formulae/invocations against 349, 351 removal from the whites of 153
giant 293, 319, 349
pollution by 2, 478 faith, non-Iranian 275
pregnancy 301, 303, 307 farmers see cultivation
worship of 269, 295 fat
desire contamination of land by 211
for witch 355 contamination of bedding by 375
sexual 269 on fire 189, 267
devil-worship 295 mixing with 125
diamond 173 feet
digging, on contaminated land 125 moving corpses with 377
disobedience purification ritual 237, 317
personal 307n386 tying corpses down by 37, 135
dogs fetuses
bones of 107 destruction in womb 77, 81, 83, 85, 285n352
carrying of dead matter by 21, 181, 183 fever 219
Index 437
fields washing of 165, 167

cultivation and contamination 93 stones of 257
removing dead matter from 107, 109 fumigation 325n411
fiends see demons funeral rituals 61n74, 71n86
final body 51, 307, 347, 353, 363 funerary towers 145n177, 175
fire furrows 291, 317n402, 327, 329, 333, 335,
burning carrion over 49, 187, 189, 191 337, 339
contamination of 31, 45, 133, 155, 157
and death in house 231 gallows 21
in proximity of a corpse 63 garments see clothing
kindling new from polluted 195 Gāthās 1, 299, 303, 345, 349
purification of 197 genital organs
see also ashes observation/examination of 233, 235,
firewood 239, 241, 261, 271
contamination by dead matter 21, 25, 157 purification ritual 321
and death in house 59, 61 girdle, sacred 91, 149, 241, 247, 299, 301, 311,
as offering 225n286, 223, 231 313, 315, 325
purification of 159 gold 171, 173
unsuitable 161 good deeds 19, 51, 117, 127, 171, 197, 199, 279
fleas 361 balance with bad 281
flies stolen by Jeh 313
and carrying of dead matter 19, 29 Good Spirit see Ohrmazd
killing of 223 grief 343
and Nasuš 19n2, 323 guardianship 271
pollution of 361
flatulence 335, 337 hail 131
flour 105, 163 hair
food burial of 33, 35
cooked 61n73 contamination by 365, 367
for dogs 61 cutting of 289, 291, 293, 363
in house after death 183 proper disposition of 289n361, 295, 297
leftover 253 spread of pollution by 105
for menstruating women 253, 255 tying corpses down by 135
prepared and unprepared 251 hands
forest night (soiled) 31, 213, 221, 237
set fire to 51, 53 washing of 191, 215, 231, 251, 319
formulae haoma (sacred plant) 59n69, 223, 225n286,
against demons 345, 355 347, 369
for purification 305, 319, 323, 325, 327, harvest 165, 299
353 head
four-eyed dogs 39 cutting off 153, 301
foxes purification ritual 237, 319
carrying of dead matter by 57, 135 healing
carcasses of 371 with sacred words 353
Frāxkard Sea 49 water 221, 223
frogs 359 heart, destroy 153, 355
pollution of 207 heat 227, 375
fruits 161, 165 hedgehogs 367, 369
438 Index
hell 19, 87, 195, 199, 223, 267, 347 lash see corporal punishment
henbane 285 legs
herbal drugs 285n352 of dead bodies 37n33
heretics libations 61, 223, 247
dead matter from 57 bringing to the fire 227
deceitful 299, 301 given to the water 223, 225
killing of 347 and dead matter 171
highway robbers 189 lice 203, 293, 329, 331, 361
hixr lie demon 255, 367
of the living 33, 57, 77, 79, 81, 189, 359, 371 Life-giving Immortals 347n435
of the dead 77, 79, 81, 363, 375 locusts 155
hole 293, 303n382 lovers 275n343, 285, 287
of evil animals 47
hōm see haoma Mādayān ī Hazār Dādestān 6
homage 99 magi 6
horn 203 margarzān sins 19
horsewhips 87, 185, 223, 263, 267, 301 marriage 273, 275n343, 277, 279
house dogs 367, 369 marrow 167
houses masks, worn by priests 299
carrying dead from 71 material existence/world 199, 299, 311, 341
death in 59, 65, 75 Māzan 293n368, 319
purification of 73 meat 61, 169
and ritual observance for the dead 73 after a death 61, 183
treasure 27 cooked 61
hunger 89, 231 dried 85
hunting dogs 141 fried 255
hunting-ground 61, 191 salt-cured 167
medicine
idolatry 39, 275, 303 healing plants 49
illness see sickness menstruation 77
incantations 187, 195, 197, 315, 329, 351 concealment of 281n347
Iranian religions 281 contamination from 229
iron 173, 185, 187, 191, 249, 299, 319 different phases of 231, 233
irrigation and exclusion from social and ritual
merits of constructing an 51 life 253
of polluted land 109 and food 85, 87, 89
length of seclusion 85
jaws marks of 233
purification ritual 319 place of 229n291
Jeh 219 and sexual intercourse 83
killing of 313 and stillbirths 79, 81, 83
evil caused by 311, 313 metals 61, 173, 249, 269, 291
jewels 171, 173 and exposure of dead 135
milk
kustīg see girdle, sacred consecrated 61, 223, 247
drinking after stillbirth 87
lands as libation 183, 223, 227
contamination by dead matter 93, 95 minimum measure 8, 9, 109n126
examine 107, 109 monetary penalties 267
Index 439
monkeys 55 sweet-smelling 325

moon 343, 355 see also haoma
mortar 103, 105 plaster 61, 105, 127, 135, 137, 337
mountain buzzards 139, 141 plowing
of contaminated land 107
nails poison
burial of 33, 35 evil animals’ 329, 367
contamination from 55, 97, 295 and Būšāsp 353, 355
cutting of 289 pollution
Nasuš and 139 and dead matter 19
proper disposition of 291, 293 carrying down of 99, 105, 107
Nasuš (demon of dead matter) 61n74 direct and indirect 95
negligence 9, 157, 295, 297 of land 107, 109
next-of-kin see also corpses; dead matter
marriage 177 poor
nine-knotted stick (pixag) 57n67 corpse of 135
nose, contamination from 237 tormenting of 237n301
nourishment prayers
importance of 47 most important 303
see also food pregnancy 77
nurses, children’s 259 and sexual intercourse 155
demonic 301, 303, 305, 307
ocean, cosmic 47n49, 49n50, 293n368 priests
offenses see sins false 299
opponents, sins against 307n386 prostitution see whores
ossuaries 135, 185 Pūytīg Sea 47, 49
otters 367 punishment
crime of killing 369 for anal intercourse 267, 281
outsiders 11 for killing otters 369
for wearing woven garments 185
pain 219, 289, 345, 367 see also capital punishment; corporal
pastures 369 punishment; monetary penalties
patīt 87n97 puppies 367
pearls 171 purification
penis, contamination from 211, 305, 307 agents 91n103
penitence 87, 89 purification rituals
lack of 351n440 after death 39
perfume 325 Avestan formulas to be pronounced in 327
phlegm 323 baršnūm 315, 317n402
pillows 147 dogs in 39
pits and menstruation 259
for purification rituals 195, 199, 265, fifteen times (washing) 13, 193n249, 335
317n402, 323, 327 thirty times (washing) 191, 193
plants see also washing
and abortion 285n352
Jeh and 231, 265, 311 rain
medicinal 289 and dead matter 47, 123
purification of 167, 353, 355 carrying dead bodies in 175
seeds of 95, 107, 163 and ossuaries 135
440 Index
repentance 351 intentional and unintentional 157, 317

see also atonement; penitence see also atonement; penitence;
ribs, purification ritual 321 punishment
righteousness, path of 19 Sistan 197
ritual implements 59, 239 slaves 273
see also barsom sloth, demon of 283n349
rituals snakes
funeral 71, 145, 179, 327 pollution of 207
imperfectly performed 327 as evil creatures 359
see also purification rituals snow 35, 37, 131, 175
roofs 69 soil, brackish 211
impurity of 67 sole carrier
death on 71, 101 of dead bodies 55, 91, 155, 181, 229, 231,
267, 317, 319, 323, 325, 329, 331, 333, 343
sacrifices 193, 195, 239 sorcery 311, 313
sagdīd ceremony 39n39, 139 attributed to Jeh 311n390
saliva 107, 149 soul
sand 107 after death 343
sandalwood 173 at the Činwad bridge 367
Sāwul 347 salvation 351
Sedōš ceremony 343n428 sins pertaining to the 307n386
seeds Spandarmad 307, 313, 349
pomegranate 167 spans 125n153
sowing 95, 107, 163 speech, sacred 215n272
semen 149, 263, 283, 287, 303, 309, 363 spells, chatter 313
emission in sleep 301, 307, 309 spiritual existence/world 19n3, 267, 269,
mixing of 311 307, 341, 367
serpents 103, 293 Spitama family 229
sexual intercourse 263 spoons, lead or iron 319
after childbirth 83 Srōš propitiation 251, 293, 317, 325, 327, 347
between men 283 Srōšāwarz 89, 301n375
with menstruating women 263, 267 stars 343
with non-Iranians 275 steel 173
with pregnant women 269 stillborn babies 77n90, 79, 81, 143
shadow, of birds 139, 141, 143, 145 stone
sheep 25, 169, 339 and exposure of dead 135
sheepdogs 141, 367, 369 made of 173, 175, 299
death of 53 purity of 67, 127
killing of 367 streams 109, 111
shelters 127 summer
shins, purification ritual 323 death in 373
shoulders, purification ritual 319, 321 length of 61, 73, 371
sickness 219, 345 sun
silver 173 exposure of corpses to 35, 39n35, 41, 83,
sins 135, 137
confession of 87 sweats 213
deserving of death 35, 133, 189, 199, 211,
229, 269, 363, 365, 371 tanāpuhl
inexpiable 29 good deeds 129, 343
Index 441
sins 19, 31, 33, 35, 43, 75, 83, 93, 95, 109, water
113, 171, 215, 221, 225, 227, 229, 265, 269, carrying dead matter to 49, 57, 107
275, 277, 281, 283, 287, 295, 303, 305, corpses in 127, 129, 131
307, 309, 311, 313, 333, 371, 373 drinking 77
tears 331, 363, 369 forbidden after stillbirth 77n90
teeth 355, 357, 363, 365, 375 for women in menses 85, 87, 89
tents, deaths in 67 Jeh and 219
the devil see Ahriman as purification agent 91n103
thieves 361, 363, 367 purification of 107
thighs, purification ritual 237, 255, 257 as ritual offering 225n286
thirst 85, 87, 89 purification of 353
Tīr 347 weapons, against the demons 349
tombs 207, 209 weasels 57
destruction of 39 and impurity 57
tongue 271 weather, bad 177n222
tools well water 201, 203, 339
for carrying dead bodies 185 whey 183n238
trees whips
contamination of 97 priest’s 87n98
trunk of and pollution 99 see also corporal punishment
truth 291 whores
twigs of firewood 25 Jeh as primal 311n390
sin of 243, 277
umbilical cord 79, 81 wind
urinating blowing of 91
while reciting the Avesta 303 contamination carried by 19
while standing 301 winter
urine, bull’s washing in 257
drinking 85, 153 wisdom 231, 285
as purification agent 55n59, 81, 85, 89, witches, desire for 355
91, 93, 137, 149, 151, 155, 171, 173, 175, 199, wolves 49, 119, 361
201, 207, 215, 219, 231, 237, 249, 251, 255, as carriers of dead matter 135
259, 265, 267, 319, 325, 343, 371, 375, 377 womb
dead fetus in 77, 83
vegetation 23, 25 purification of 143
vultures 139, 141 women
abortions 283, 285
Warahrān adulterous 311n390
fire of 161, 195, 197, 217, 223, 233 contact after childbirth with 77
walking with one shoe 315 guardianship of 271n336
walls, of ossuaries 137 parturient 83
warriors 297, 299 pregnant 153, 155
washing purification after childbirth 93
bedding 151 purification of righteous 353
clothes 375, 377 special enclosures for 27n16
eating vessels 171 stillbirths 77
hands 319, 333 see also childbirth; menstruation;
see also baršnūm pregnancy; sexual intercourse
watches of the day 95n113
442 Index
work xrafstars see animals, evil

during menstruation 231 xwar sins 10n20, 275, 287, 371
worms
consumption of corpses by 35 yāt sins 10n20, 45, 75, 93, 109, 227, 287
wounds 201, 329, 359, 365, 375 yellow-eared dogs 39, 175
babies’ 269, 333
Wrath (demon) 301, 319, 349 Zarathustra/Zoroaster 47n47, 49, 85, 229,
299, 351, 353

(Iran Studies 19) Mahnaz Moazami - Laws of Ritual Purity - Zand Ī Fragard Ī Jud-Dēw-Dād (A Commentary On The Chapters of The Widēwdād) - Brill (2020)

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(Iran Studies 19) Mahnaz Moazami - Laws of Ritual Purity - Zand Ī Fragard Ī Jud-Dēw-Dād (A Commentary On The Chapters of The Widēwdād) - Brill (2020)

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Laws of Ritual Purity

Ali Gheissari (University of San Diego)

The titles published in this series are listed at brill.com/is

The Library of Congress Cataloging-in-Publication Data is available online at http://catalog.loc.gov

This book is printed on acid-free paper and produced in a sustainable manner.

Edition and Translation of the Zand ī Fragard ī Jud-Dēw-Dād

1 Various Degrees of Pollution of Organic and

30 Miscellaneous Questions regarding Dead Matter 207

© Mahnaz Moazami, 2021 | doi:10.1163/9789004433953_002

9 De Menasce 1983, 1177.

2 The Date and Characteristic Features of ZFJ

14 Cantera 2004a, 207–29.

In late Sasanian times, Sōšāns, Kay-ādur-bōzēd, and Gōgušnasp, primarily

16 Macuch 1993, 301, 317, 410, 415.

As mentioned, ZFJ’s topical interests are determined by those dealt with in

represented as holding Zoroastrian and non-Zoroastrian corpses on the same

4 Presentation of the Text in this Study

1 PV 5.3A; L4 maxš, E10 magas.

© Mahnaz Moazami, 2021 | doi:10.1163/9789004433953_003

Chapter 1: Various Degrees of Pollution of Organic and

© Mahnaz Moazami, 2021 | doi:10.1163/9789004433953_003

dar ī daštānestān ka-š nasāy abar rasīd . pad hazzān šāyēd

agar srāy az ān ī kadag-xwadāy dō-dahlīz ud dar ī . dahlīz abāz ō ēk āwurd ēstēd

Chapter 2: The Laws of Corpse Impurity

20 Carrying a corpse alone is an inexpiable transgression, and the transgressor is subject to

Chapter 3: Burying Corpses and the Concomitant Sin

Chapter 4: Interim Storage of Corpses

33 ⟨plwknʾy⟩, franāmēnīdan; V.5.16;18 frafrāuuaiiāhi, frāuuaiia-, frauu-, “swimming, flying”,

Chapter 5: Rainwater Polluted by Dead Matter

kē ān meh-sūdīh ī xwarišn ud xwārišn ī ∵ mardōmān gōspandān jud az ēn kar-

Chapter 6: Transfer of Impurity

ka sag murd estēd ēk44 pad hamrēh ud haft . pad pedrēh ī

ud Wehšābuhr50 ēn-iz jud ay harw čē gyāg xānag rēman nē ∵ kunēd .

Chapter 7: Non-Zoroastrian Corpses

Chapter 8: Death inside a House

457 ān ī čiyōn zōhr-ēw ud jīw-ēw ud parāhom-ēw | ud būrag-ēw bē ō āb dahišn ∵

Something such as a libation, consecrated milk, parāhōm72-consecrated drink,

agar xānag ul stānēd tuhīgīh ēk-tag60 bē bawēd hamāg rēman ∵

60 Persian yak tah “single-fold.”

84 The empty space becomes one with Space.

ka andar ān ī azabar murd estēd ān ī azēr hamag rēman ∵

ka mayān nasāy dar ⟨pad⟩ bastan ayāb dēwār

Chapter 9: Pregnancy, Birth, and Stillbirth

Chapter 10: Food Given to a Woman in Menses

94 PV 5.50 (B); PV 5.51 (A–J).

It is evident from the Avesta.

It is known from the Avesta.

u-š pas pad didīgar gōmēz bē šōyišn

73 rozān is a window. Cf. ŠnŠ 2.98 “gyāg ī xwaršēd nigīrišn”.

and then wash them a second time with bull’s urine;

Chapter 11: Death Outside in a Field

108 PV 5.61 (C).

Chapter 12: Basic Definitions of Impurity

Chapter 13: Death among Bushes, Trees, Etc.

116 PV 6.5 (B–D).

119 Šnš 2.27.

121 PV 6.5 (Q–R); Šnš 2.18.

Chapter 14: Dead Matter in Vessels

122 PV 6.5 (U–V).

123 Here the redactor cites an Avestan passage in fragmentary form.

Chapter 15: Removing Dead Matter from a Field and a Body

pašši(n)jišn84 ud mēzišn pad se stēr guft hēnd

128 PV 5.7 (E–F).

1 Various Degrees of Pollution of Organic and

ud pad Abargīg yākand ud parēnag ud šabak ud kahrubāy ud bastāg ud *rāz