AVESTA: VENDIDAD (English): Fargard 1.

Vendidad (Vidēvdād) or Laws 

against the Demons 

Avesta — The Sacred Books of 

Zoroastrianism, Book 3. 

Translated by James Darmesteter (From Sacred Books of the East, 

American Edition, 1898.) 

Edited by Joseph H. Peterson

avesta.org, Copyright © 1995. All rights reserved.

Contents 

General Introduction..............................................................5 

Abbreviations........................................................................11 

FARGARD 1. Sixteen perfect lands created by Ahura Mazda, 

and as many plagues created by Angra Mainyu..................13 

FARGARD 2. Myths of Yima [Jamshed]..............................20 

FARGARD 3. the Earth.........................................................28 

FARGARD 4. Contracts and offenses...................................37 

FARGARD 5. Purity Laws.....................................................48 

FARGARD 6. Purity laws......................................................62 

FARGARD 7. Purity Laws, Avestan medicine......................68 

FARGARD 8. Funerals and purification, unlawful sex.......83 

FARGARD 9. The Nine Nights’ Barashnum......................103 

FARGARD 10. Formulas recited during the process of 

cleansing.............................................................................114 

FARGARD 11. Special formulas for cleansing several objects 

.............................................................................................119 

FARGARD 12. The Upaman, how long it lasts for different 

relatives...............................................................................124 

FARGARD 13. The dog.......................................................130 

FARGARD 14. Atoning for the murder of a water-dog....141 

FARGARD 15. Regarding certain sins and obligations....147 

FARGARD 16. Purity laws regarding menstruation.........154 

FARGARD 17. Hair and nails............................................158 

FARGARD 18......................................................................161 

FARGARD 19......................................................................173 

FARGARD 20. Thrita, the first healer................................188 

FARGARD 21. Healing spells.............................................192

FARGARD 22. Angra Mainyu creates 99,999 diseases; 

Ahura Mazda counters with the Holy Manthra and with 

Airyaman.............................................................................197 

References...........................................................................202

General Introduction 

The Vidēvdād (or Vendidad) is an ancient collection of Zoroastrian 

myths, prayers, and religious observances, intended to defend against 

sources of infection and evil. Particular attention is given to disposal 

of the dead and other “dead matter” (nasu), to keep disease from 

spreading, as well as avoid polluting the earth, water, etc. Its present 

form is thought to have become fixed around the middle of the first 

millennium BCE. 1 Of the twenty-one books of the Sasanian canon of 

the Avesta that were detailed in the Denkard, this is the only one 

which has survived in its entirety. James Darmesteter translated the 

text in 1880, relying heavily on the Pahlavi translation. In 1898 he 

published a revised translation. Fritz Wolff later translated the major 

texts of the Avesta into German, based on Bartholomae’s monumental 

Avestan dictionary. According to Kellens, “Darmesteter is sometimes 

superior in his understanding of the Vidēvdād.” 2 His notes in 

particular remain invaluable. 

In preparing this edition, I have replaced the spelling of 

Zoroastrian technical terms with more familiar forms, following 

Kotwal and Boyd, 1982, as much as possible. 

The Denkard Book 8, chapter 44 gives this synopsis of the 

contents: 3 

1. The Vendidad contains particulars of Ohrmazd having produced 

the pleasure of mankind by that place where they specially made a 

residence, and the advantage from the same production. 2. About the 

formation of sixteen perfect places specially enumerated, and also the 

adversity which has happened to each separately. 

3. About Ohrmazd’s disclosing the religion first among mankind to 

Yim (Jamshed); its non-acceptance by Yim owing to attachment 

(asrunoih) to the religion of the ancients; and the acceptance of other 

things to develop, extend, and improve the world thereby. 4. About 

the reason of the needfulness of making the enclosure (var) that Yim 

made, the command and instruction by Ohrmazd to Yim, the making 

by Yim just as Ohrmazd commanded and instructed, and whatever is 

on the same subject. 

5. About what the comfort of the spirit of the earth is most owing 

to, what its discomfort is more particularly owing to, and from what 

its greatest gratification has arisen. 

1 Rose 2011, pp. 9, 243. 

2 J. Kellens, “Avesta, the holy book of the Zoroastrians” Encyclopædia Iranica, 

1987. 

3 West, 1892, pp. 152 ff. 

i

ii Introduction 

6. About the sin of pollution owing to carrying a corpse by a single 

person, relating, however, to that which a dog has not seen. 7. About 

the food, clothing, and place of him who becomes polluted and worthy 

of death through a corpse, on account of carrying it alone (aevakobarih 

rai). 8. About how the several precautions of mankind and other 

pure creatures are taken, as regards a corpse which has become 

polluted by another corpse. 

9. About the pleasure of the spirit of the earth owing to sowing and 

tilling, and its vexation owing to not sowing and not tilling; the 

blessing upon the sowers, and the advantage and merit owing to 

sowing, on account of particulars about the nourishment and 

protection of the religion thereby. 10. About the destruction of the 

demons which arises from the sprouting, growing, and ripening of 

corn; and the good success of mankind from the eating of it. 

11. About the sin of burying a corpse through sinfulness, and for 

how much time is the uselessness of the ground in which the burial 

may be performed. 12. About the power of the good religion for 

wiping away sin from human beings. 

13. About the sin of deceiving by an avaricious person (pashto) as 

regards what he has consumed and given, and the grievousness of 

other breaches of promise; the danger, even in the worldly existence, 

from maintaining him, and the retribution it is important for him to 

make. 

14. About where there is steadfastness in the religion there is also a 

manifestation of this: when one becomes liberal — as to every benefit 

that exists for him — towards those of the same religion who come 

forward with a request. 15. About the extent of sleeping in the day and 

night, and other matters as to occupation which occurs daily. 

16. About the grievous sinfulness of having taken a false oath, so 

that, apart even from the testifying retribution of the property, the 

oath taken thereon has also an efficacy very much for the accusers, 

which, on account of Mihr, Srosh, and Rashn, is an awful destroyer 

and adversary for one’s own person, wife, child, and property; also the 

grievous bridge-judgment which is an appendage to one’s own soul. 

17. About the sin of bringing firewood, with which dead matter is 

mingled, to a fire; and this too, that is, how and when one is innocent 

therein. 18. About a ditch (joi), which is not always a stream (navo), 

when the water has to pass through it, and also that which is always a 

stream, when one wants to increase the water therein, how often and 

how one has to inspect them for fear of dead matter having been 

there.

Introduction iii 

19. About death which is by reason of water or fire, and does not 

occur through the supremacy of water or fire, but is owing to the 

demons. 20. About the great advantage owing to rain, and connected 

with raining on dead matter and the bodily refuse of depositories for 

the dead. 21. About the greatness and goodness of ‘the law opposed to 

the demons’ for cleansing, as compared with other utterances. 

22. About pollution owing to bodily contact (ham-kerpakih) with a 

corpse, and to bodily contact with him who is in bodily contact with a 

corpse. 23. About the wicked villain who is an unrighteous apostate 

alive, and abstaining from association (avakih) with him. 24. About 

how long is the time of pollution of a house in which a dog or human 

being passes away, the carrying away theretofore of anything going 

thereto, and the avoidance of it; the place into which any one goes out, 

the feeding, and other things in that house within three steps, and 

whatever is on the same subject. 25. About a woman whose child dies 

in the womb, and which becomes dead matter; and whatever is on the 

same subject. 

26. About useless and polluted clothing, that which is cleansed for 

six months. 27. About the grievous sinfulness of irregularly letting 

forth clothing, as much as a single double hem, upon a corpse. 

28. About how long is the time of the uncultivated state of the land 

— free from admitting water and being sown — on which a human 

being or a dog passes away; the inspection of the whole land on 

account of the risk of dead matter having been there, and afterwards 

admitting water upon it; the sin when, through not exploring, dead 

matter is in that place, and the water comes on to it, and whatever is 

on the same subject. 

29. About how to bring a corpse out of the water, the extent of the 

pollution of the water around the corpse, the purity after bringing 

away the corpse from it, and whatever is on the same subject. 30. 

About where the bodies and bones of the departed are deposited, and 

whatever is on the same subject. 

31. About how soon is the rushing of the fiend of corruption (druj i 

nasush) upon a human being or dog that has passed away at the 

appointed time, and upon one who has done so before the appointed 

time through the defectiveness (ahugagih) of the worldly existence; 

where the clothing of this one is which is useless, and which and how 

is the washing of that which is for washing. 32. About the heinous 

pollution and grievous sinfulness of devouring dead matter, or of 

bringing it to fire or water through sinfulness. 33. About the winter, 

the demon-produced terror, the spider and locust, sickness of many 

kinds, and much other evil, which become threatening in the world

iv Introduction 

owing to the formation of dead matter. 34. About how to cleanse 

wood, corn, and fodder from the dead matter which comes upon it. 

35. About medical treatment with spells, the knife, and herbs; how 

to test a medical man, the fee for curing, and whatever is on the same 

subject. 36. About the place on which a corpse is fettered (garoviaito), 

and also that in which it is buried through sinfulness; and in 

how much time it becomes pure, in each case separately. 37. About 

the much lodgment of the demons there where a corpse is buried 

(nikan), and the merit of laying open (ashkarinidano) the place of 

burial (nikanih) of a corpse. 

38. About the duration of not drinking by a woman who has 

miscarried (visistako); also her not feeding on the liquid of that which 

is watery food. 39. About the washing of a metallic, stony, or any other 

cup-like article, upon which dead matter has come, and which is not 

pronounced useless. 40. About the animal (gospend) that has eaten 

dead matter, and the plant with which dead matter is mingled. 41. 

About the sin of holy water being brought to water which is tainted 

with dead matter. 

42. About the house (khano) in which a dog or a human being 

passes away. 43. About how large and how one has to make the vault 

(kadako) for the sake of a corpse in a dwelling (man), carrying the 

corpse to it, when the time comes to expose and avoid it, and 

whatever is on the same subject. 

44. About the baseness (garash) and grievous sinfulness of the 

decree (vijirih) of death, unnatural intercourse [sodomy]. 45. About a 

dry corpse which has been dead throughout a year. 46. About the 

merit of having brought unto purity a corpse-burning fire, a fire 

burning bodily refuse, or of an encampment (saray-icho); also those 

which artificers, each separately, keep in use one has to secure, when 

the work is done, for the appointed fireplace (dad-gas, i.e. Dadgah). 

47. About washing the polluted who have been in bodily contact 

with a corpse, or moving it; divers preferences as to the purifier, the 

rite of washing, and the reward of purifiers, worldly and also spiritual. 

48. About the shining of the sun, moon, and stars alike discontentedly 

upon the polluted. 49. About the gratification of all the creatures of 

Ohrmazd by the purifier, when he produces purification for the 

polluted and suchlike beings (anguni-aitoan); also his reward. 50. 

About the strength and aid which are given to the fiend of corruption 

(druj i nasush) by him who does not understand purifying, and yet 

would accomplish it; also the sin thereof at the bridge of judgment 

[Chinwad]. 51. About the triumph of the Yatha-ahu-vairyo in smiting 

the fiend and in healing.

Introduction v 

52. About the species of dogs; the worthiness of the shepherd’s 

dog, the village dog, and others also; how to maintain and nourish 

(srayinidano) them with nourishment, and the sin owing to killing or 

even improperly maintaining them, each separately; and whatever is 

on the same subject. 53. And this, too, when a dog becomes useless 

(abon) or hurtful, what is to be done with it, and how it is to be kept. 

54. About authorisedly killing the dog-wolf. 55. About the thirty-one 

dispositions among dogs, which are just as among the three special 

professions and divers others of five descriptions. 56. About the 

grievous sinfulness of killing a water beaver [or otter], and statements 

(gokan) of the penalty. 

57. About the sin which gave an Iranian to foreigners (an-Airano). 

58. About the sin for those three males who have debauched a woman 

who is pregnant, or the wife with a child at the breast, or a daughter of 

others; and the sin owing to similar sin. 59. About the guardianship 

and nourishment which it is important to provide for a child that is 

seen to be improperly protected, or for a dog when it is born without a 

guardian; and whatever is on the same subject. 

60. About menstruation, the heinousness of its pollution, and how 

much one has to abstain from it. 61. The cleansing from the menses, 

the time of the cleansing, and the nature of the cleansing of any 

person or thing polluted by the menses, or that which becomes 

inefficient thereby; and whatever is on the same subject. 62. And 

about the grievous sinfulness of having sexual intercourse with a 

menstruous woman. 

63. About the deadly bridge penalty of those who have not 

sustained the judges. 64. About the care of the hair and nails, and the 

sin owing to want of care. 

65. About the apostasy of him who is bringing a mouth-veil, a 

vermin-killer, various sacred twigs, or a goad or scourge which is 

exceptional, and maintains that it is that which is necessary. 66. 

About the disapproved one, and the bridge-judgment upon him, who 

sleeps on through the whole night, so as not to accomplish his proper 

duty. 67. And the approval and reward of him who does not sleep over 

religious observances, so as to accomplish his proper duty. 68. About 

the progress of secretly-advancing ruin (sejo) through that exhibitor 

of evil religion who wears no sacred thread-girdle [kusti], and his not 

wearing it as it were by law. 

69. About the proper duty and great value of the Parodarsh bird, 

and the great good work that gives it a morsel of meat which is the 

size of its body, the liberalization of the primitive temperament 

through righteousness for the righteous man. 70. About the hurry of

vi Introduction 

the fire for kindling for the untroubled watching of the night, and the 

merit owing to law- fully kindling it; also the blessing of the fire on 

mankind, when pleased and untroubled. 

71. About the four special sins by which the fiend receives vigorous 

pregnancy, and the atonement for each separately. 72. About the 

grievous sinfulness, trouble, lamentation (navikih), and harm that 

proceed from a courtesan; also the advantageousness of her 

destruction. 73. About the retribution for the sin of having sexual 

intercourse with a menstruous woman. 

74. About the combat (kushishno) of the evil: spirit with Zartosht, 

the victory of Zartosht therein, and whatever is on the same subject. 

75. About Zartosht having inquired of Ohrmazd how, and by what 

means, one has to confound the evil spirit and other demons, and his 

reply. 76. About the gratification of Vohuman, the archangel, owing to 

the washing and bringing back to use of polluted clothing; also praise 

unto Ohrmazd for his narrating the care of the clothing. 

77. About the reward which they give up to a human soul for the 

sake of kindness, and whereto and how is the attainment to exaltation 

of him who is given it. 78. About the going of Vohuman to meet the 

souls of the righteous, the notification of their position, their 

announcement for reward, and the contented progress of the souls of 

the righteous to their [home], to the throne of Ohrmazd and the 

archangels, which is made of gold. 79. About the terror of the demons 

owing to the scent of the righteous, and the fear that arose among 

them owing to the birth of Zartosht. 

80. About the great powerfulness of plants of a poisonous 

character for the forcible keeping away of much adversity; the 

production of entire species (pur saradako) of plants by Ohrmazd for 

the curing of the creatures from disease (ayoyakih); the success of the 

Gaokerena plant — which is the white haoma — in curing, as 

compared with other plants; and the diligence of Airyaman in the 

medical treatment of the world. 

81. Information about the ritual (nirang) through which the 

violence of the fiend was minimized at the original creation; and the 

great powerfulness of the Airyaman supplication, the Ahunwar, and 

other Gathic Avesta, for restraining the demons from destroying the 

world of righteousness. 

82. It is righteousness that is perfect excellence. It is the excellence 

of righteousness that is perfect.

Introduction vii 

Abbreviations 

Av. Avestan 

Bd. Bundahishn 

Dd Dadestan-i Denig 

Dk Denkard 

Gr. Greater 

HN Hadokht Nask 

MX Menog-i Khrad 

Riv. Rivayats 

Vd Vendidad (Videvdad) 

Y Yasna 

Yt Yasht

FARGARD 1. Sixteen perfect lands created by 

Ahura Mazda, and as many plagues created 

by Angra Mainyu. 

Synopsis: 4 

This chapter is an enumeration of sixteen perfect lands created by 

Ahura Mazda, and of as many plagues created in opposition by Angra 

Mainyu. 

Many attempts have been made, not only to identify these sixteen 

lands, but also to draw historical conclusions from their order of 

succession, as representing the actual order of the migrations and 

settlements of the old Iranian tribes. But there is nothing in the text to 

support such wide inferences We have here nothing more than a 

geographical description of Iran, seen from the religious point of view. 

Of these sixteen lands there are nine which can be identified with 

certainty, as follows: 

Avestan Old Persian Greek Modern Name 

Sughdha (2) Suguda Σογδιανή Soghd (Samarkand) 5 

Mouru (3) Margu Μαργιανή Marv (Merv) 

Bakhdhi (4) Bākhtri Βάκτρα Balkh 6 

Haroyu (6) Haraiva ’Αρεία Harē(rud) 7 

Vehrkana (9) Varkāna ‛Υρκανία Gurgān, Jorgān 

Harahvaiti (10) Harauvati ’Αραχωσία Av-rokhaj, Arghand-(āb) 

Haetumant (11) ’Ετύμανδρος Helmend 

Ragha (12) Ragā 8 ‛Ραγαί Raī 

Hapta hindu (15) Hindava ’Ινδοί Hind (Punjab) 

as we are able to follow their names from the records of the 

Achaemenian kings or the works of classical writers down to the map 

of modern Iran. 

For the other lands we are confined for information to the Pahlavi 

Commentary, from which we get: 

AVESTAN NAME. PAHLAVI NAME. MODERN NAME. 

Vaekereta (7) Kāpūl Kabul 

4 For an analysis see Boyce, 1992, pp. 3 ff. and Christensen, 1943. 

5 I.e. Sogdiana. -JHP 

6 I.e. Bactria in northern Afghanistan. -JHP 

7 I.e. Aria in western Afghanistan. -JHP 

8 See however § 16, note. -JD. All the identifiable lands are in eastern or 

northeastern Iran, with the possible exception of Rai in the south, the 

identification of which is disputed. -JHP 

1

2 Vendidad 

Urva (8) Mēshan Mesene 

Varena (14) Patashkhvārgar or Dailam Tabaristān or Gīlān 

Rangha (16) Arvastāni Rūm Eastern Mesopotamia 

The identification of Nisaya (5) and Chakhra (13) remains an open 

question, as there were several cities of that name. We know, 

however, that Nisaya lay between Balkh and Marv. The first province 

Airyanem Vaeja, or Eranwej, we identify with the medieval Arrān 

(nowadays known as Karabagh). 

There must have been some systematical idea in the order 

followed, though it is not apparent, except in the succession of 

Sughdha, Mouru, Bakhdhi, Nisaya, Haroyu, Vaekereta (numbers 2-7), 

which form one compact group of north-eastern provinces; the last 

two provinces, Hindu and Rangha (numbers 15-16), are the two 

limitroph provinces, east and west (Indus and Tigris); and the Rangha 

brings us back to the first province, Eranwej, whose chief river, the 

Vanguhi Daitya, or Aras, springs from the same mountains as the 

Rangha-Tigris. 

The several plagues created by Angra Mainyu to mar the native 

perfection of Ahura’s creations give instructive information on the 

religious condition of several of the Iranian countries at the time 

when this Fargard was written. Harat seems to have been the seat of 

puritan sects that pushed rigorism to the extreme in the law of 

purification. Sorcery was prevalent in the basin of the Helmend river, 

and the Paris were powerful in Cabul, which is a Zoroastrian way of 

saying that the Hindu civilisation prevailed in those parts, which in 

fact in the two centuries before and after Christ were known as White 

India, and remained more Indian than Iranian till the Moslem 

conquest. 

Translation 

1. Ahura Mazda spake unto Spitama 9 Zarathushtra, saying: 

I have made every land dear (to its people), even though it had no 

charms whatever in it: 10 had I not made every land dear (to its 

people), even though it had no charms whatever in it, then the whole 

living world would have invaded the Airyana Vaeja. 11 

9 Or Spitamide. Zarathushtra was descended from Spitama at the fifth generation. 

10 ‘Everyone fancies that the land where he was born and has been brought up is the 

best and fairest land that I have created’ (Comm.) 

11 Gr. Bd: ‘It is said in the Sacred Book: had I not created the Genius of the native 

place, all mankind would have gone to Eran-Vej, on account of its pleasantness.’ 

— On Airyanem Vaeja or Eran-Vej, see following note.

Vendidad 3 

2. 12 The first of the good lands and countries which I, Ahura 

Mazda, created, was the Airyana Vaeja, 13 by the Vanguhi Daitya. 14 

Thereupon came Angra Mainyu, who is all death, and he countercreated 

the serpent in the river 15 and Winter, a work of the Daevas. 16 

3. There are ten winter months there, two summer months; 17 and 

[even] those are cold for the waters, 18 cold for the earth, cold for the 

trees. 19 Winter falls there, the worst of all plagues. 

12 Clause 2 in the Vendidad Sada is composed of Zend quotations in the 

Commentary that illustrate the alternative process of creation: ‘First, Ahura 

Mazda would create a land of such kind that its dwellers might like it, and there 

could be nothing more delightful. Then he who is all death would bring against it 

a counter-creation.’ 

13 Airyanem Vaeja, Iran-Vej, is the holy land of Zoroastrianism: Zarathushtra was 

born and founded his religion there (Bd20.32; 32.3): the first animal couple 

appeared there (Bd14.4; Zadspram, 9.8). From its name, ‘the Iranian seed,’ it 

seems to have been considered as the original seat of the Iranian race. It has been 

generally supposed to belong to Eastern Iran, like the provinces which are 

enumerated after it, chiefly on account of the name of its river, the Vanguhi 

Daitya, which was in the Sassanian times (as Veh) the name of the Oxus. But the 

Bd. distinctly states that Iran-Vej is ‘bordering upon Adarbajan’ (29.12); now, 

Adarbaijan is bordered by the Caspian Sea on the east, by the Rangha provinces 

on the west, by Media proper on the south, and by Arran on the north. The 

Rangha provinces are out of question, since they are mentioned at the end of the 

Fargard (verse 20), and the climatic conditions of Iran-Vej with its long winter 

likewise exclude Media and suit Arran, where the summer lasts hardly two 

months (cf. § 4, note 6). The very name agrees, as the country known as Arran 

seems to have been known to the Greeks as ’Αριανία (Stephanus Byz.), which 

brings it close to our Airyanem. On the Vanguhi Daitya, see following note. 

14 The Vanguhi Daitya, belonging to Arran, must be the modern Aras (the classic 

Araxes). The Aras was named Vanguhi, like the Oxus, but distinguished from it by 

the addition Daitya, which made it ‘the Vanguhi of the Law’ (the Vanguhi by 

which Zarathushtra received the Law). 

15 ‘There are many Khrafstras in the Daitik, as it is said, The Daitik full of 

Khrafstras’ (Bd20.13). Snakes abound on the banks of the Araxes (Morier, A 

Second Journey, p. 250) nowadays as much as in the time of Pompeius, to whom 

they barred the way from Albania to Hyrcania (Plut.) 

16 Arran (Karabagh) is celebrated for its cold winter as well as for its beauty. At the 

Naoroz (first day of spring) the fields still lie under the snow. The temperature 

does not become milder before the second fortnight of April; no flower is seen 

before May. Summer, which is marked by the migration of the nomads from the 

plain to the mountains, begins about the 20th of June and ends in the middle of 

August. 

17 Vendidad Sada: ‘It is known that [in the ordinary course of nature] there are 

seven months of summer and five of winter’ (see Bd25). 

18 Some say: ‘Even those two months of summer are cold for the waters...’ (Comm.; 

see Mainyo-i-khard 44.20). 

19 Vend. Sada: ‘There reigns the core and heart of winter.’

4 Vendidad 

4. The second of the good lands and countries which I, Ahura 

Mazda, created, was the plain 20 which the Sughdhas inhabit. 21 


the locust, 22 which brings death unto cattle and plants. 

5. The third of the good lands and countries which I, Ahura Mazda, 

created, was the strong, holy Mouru. 23 


plunder and sin. 24 

6. The fourth of the good lands and countries which I, Ahura 

Mazda, created, was the beautiful Bakhdhi 25 with high-lifted banner. 


the ants and the ant-hills. 26 

7. The fifth of the good lands and countries which I, Ahura Mazda, 

created, was Nisaya, 27 that lies between the Mouru and Bakhdhi. 


the sin of unbelief. 28 

8. The sixth of the good lands and countries which I, Ahura Mazda, 

created, was the house-deserting Haroyu. 29 

20 Doubtful. 

21 Old P. Suguda; Sogdiana. 

22 The plague that fell to that country was the bad locust: it devours the plants and 

death comes to the cattle’ (Gr. Bd.) 

23 Margu; Μαργιανή; Marv. 

24 Doubtful. The Gr. Bd. has: ‘The plague that fell to that country was the coming 

and going of troops: for there is always there an evil concourse of horsemen, 

thieves, robbers, and heretics, who speak untruth and oppress the righteous.’ — 

Marv continued to be the resort of Turanian plunderers till the recent Russian 

annexation. 

25 Bakhtri; Βάκτρα; Balkh. 

26 ‘The corn-carrying ants’ (Asp.; cf. Farg. 14.5). 

27 By contradistinction to other places of the same name. There was a Nisaya, in 

Media, where Darius put to death the Mage Gaumata (Behishtun I, 58). There was 

also a Nisā in Fars, another in Kirman, a third again on the way from Amol to 

Marv (Tabari, tr. Noeldeke, p.101, 2), which may be the same as Νισαία, the 

capital of Parthia (Παρθαύνισα ap. Isid. of Charax 12); cf. Pliny VI, 25 (29). One 

may therefore he tempted to translate, ‘Nisaya between which and Bakhdhi 

Mouru lies;’ but the text hardly admits of that construction, and we must suppose 

the existence of another Nisaya on the way from Balkh to Marv. 

28 There are people there ‘who doubt the existence of God (Comm.) 

29 Harōyu, Old P. Haraiva (transcribed in Greek and Latin ’Αρεία Aria instead of 

‛Αρεία Haria, by a confusion with the name of the Aryans); P. Harē (in Firdausi 

and in Harē-rūd; Harāt is an Arabicised form. — ‘The house-deserting Harē:

Vendidad 5 


tears and wailing. 30 

9. The seventh of the good lands and countries which I, Ahura 

Mazda, created, was Vaekereta, 31 of the evil shadows. 


the Pairika Knathaiti, 32 who claves unto Keresaspa. 

10. The eighth of the good lands and countries which I, Ahura 

Mazda, created, was Urva of the rich pastures. 33 


the sin of pride. 34 

11. The ninth of the good lands and countries which I, Ahura 

Mazda, created, was Khnenta which the Vehrkanas 35 inhabit. 


a sin for which there is no atonement, the unnatural sin. 36 

12. The tenth of the good lands and countries which I, Ahura 

Mazda, created, was the beautiful Harahvaiti. 37 

because there, when a man dies in a house, the people of the house leave it and 

go. We keep the ordinances for nine days or a month: they leave the house and 

absent themselves from it for nine days or a month’ (Gr. Bd.) See Vd5.42. 

30 ‘The tears and wailing for the dead,’ the voceros. The tears shed over a dead man 

grow to a river that prevents his crossing the Chinwad bridge (Saddar 96; Arda 

Viraf 16.7, 10). 

31 Vaēkereta, an older name of Kabul (Kāpūl: Comm. and Gr. Bd.); perhaps the 

Ptolemeian Βαγάρδα in Paropanisus (Ptol. VI, 18). 

32 The Pairika, in Zoroastrian mythology, symbolises idolatry (uzdes-parastih). The 

land of Kubul, till the Moslem invasion, belonged to the Indian civilisation and 

was mostly of Brahmanical and Buddhist religion. The Pairika Khnathaiti will be 

destroyed at the end of the world by Saoshyant, the unborn son of Zarathushtra 

(when all false religions vanish before the true one; Vd19.5). — Sama Keresaspa, 

the Garshasp of later tradition, is the type of impious heroism: he let himself be 

seduced to the Daeva-worship, and Zarathushtra saw him punished in hell for his 

contempt of Zoroastrian observances. 

33 Urva, according to Gr. Bd. Mēshan, that is to say Mesene (Μεσήνη) the region of 

lower Euphrates, famous for its fertility (Herod. I, 193): it was for four centuries 

(from about 150 B.C. to 225 A.D.) the seat of a flourishing commercial state. 

34 ‘The people of Meshan are proud: there are no people worse than they’ (Gr. Bd.) 

35 ‘Khnenta is a river in Vehrkāna (Hyrcania)’ (Comm.); consequently the river 

Jorjan. 

36 See Vd8.31-2. -Dar. Hum 1991 II, p. 228 (shyaothna yānaō-vaeipya): “pederasty” 

-JHP 

37 Harauvati; ’Αραχωσία; corrupted into Ar-rokhag (name of the country in the 

Arabic literature) and Arghand (in the modern name of the river Arghand-āb).

6 Vendidad 


a sin for which there is no atonement, the burying of the 

dead. 38 

13. The eleventh of the good lands and countries which I, Ahura 

Mazda, created, was the bright, glorious Haetumant. 39 


the evil work of witchcraft. 

14. And this is the sign by which it is known, this is that by which it 

is seen at once: wheresoever they may go and raise a cry of sorcery, 

there 40 the worst works of witchcraft go forth. From there they come 

to kill and strike at heart, and they bring locusts as many as they 

want. 41 

15. The twelfth of the good lands and countries which I, Ahura 

Mazda, created, was Ragha 42 of the three races. 43 


the sin of utter unbelief. 44 

16. The thirteenth of the good lands and countries which I, Ahura 

Mazda, created, was the strong, holy Chakhra. 45 


a sin for which there is no atonement, the cooking of 

corpses. 46 

38 See Vd3.36 ff. 

39 The basin of the ’Ετύμανδρος or Erymanthus, now Hermend, Helmend, that is to 

say, the region of Saistān. 

40 In Haetumant. — ‘The plague created against Saistan is abundance of witchcraft: 

and that character appears from this, that all people from that place practise 

astrology: those wizards produce ... snow, hail, spiders, and locusts ‘ (Gr Bd.) 

Saistan, like Kabul, was half Indian (Maçoudi, II, 79-82), and Brahmans and 

Buddhists have the credit of being proficient in the darker sciences. 

41 This clause seems to be a quotation in the Pahlavi Commentary. 

42 Ragha, transcribed Rāk and identified by the Commentary with Adarbaijan and 

‘according to some’ with Rai (the Greek ‘Ραγαί in Media). There were apparently 

two Raghas, one in Atropatene, another in Media. 

43 ‘That means that the three classes, priests, warriors, and husbandmen, were well 

organised there’ (Comm. and Gr. Bd.) 

44 ‘They doubt themselves and cause other people to doubt’ (Comm.) 

45 There were two towns of that name (Charkh), one in Khorasan, and the other in 

Ghaznin. 

46 ‘Cooking a corpse and eating it. They cook foxes and weasels and eat them’ (Gr. 

Bd.) See Vd8.73-4.

Vendidad 7 

17. The fourteenth of the good lands and countries which I, Ahura 

Mazda, created, was the four-cornered Varena, 47 for which was born 

Thraetaona, who smote Azi Dahaka [Zohak]. 


abnormal issues in women, 48 and barbarian oppression. 49 

18. The fifteenth of the good lands and countries which I, Ahura 

Mazda, created, was the Seven Rivers. 50 


abnormal issues in women, and excessive heat. 

19. The sixteenth of the good lands and countries which I, Ahura 

Mazda, created, was the land by the sources (?) of the Rangha, 51 where 

people live who have no chiefs. 52 


Winter, 53 a work of the Daevas. 54 

20. There are still other lands and countries, 55 beautiful, deep, 

beloved, promotive, and bright. 56 

47 Varn, identified by the Comm. either with Patashkhvārgar or with Dailam (that is 

to say Tabaristan or Gilan). The Gr. Bd. identifies it with Mount Damavand 

(which belongs to Patashkhvargar): this is the mountain where Azi Dahaka 

[Zohak] was bound with iron bonds by Thraetaona [Faridoon]. — ‘Fourcornered:’ 

Tabaristan has rudely the shape of a quadrilateral. 

48 Vd16.11 ff. 

49 The aborigines of the Caspian littoral were Anarian savages, the so-called 

‘Demons of Mazana [Mazendaran].’ 

50 Hapta hindava, the basin of the affluents of the Indus, the modern Panjab (= the 

Five Rivers), formerly called Hind, by contradistinction to Sindh, the basin of the 

lower river. [Hum34: “the PhlT of V1.18 quotes the fragment haca ushastara 

hinduua auui daoshatarem hindum ‘from the eastern river to the western 

river’.] 

51 ‘Arvastin-i-Rum (Roman Mesopotamia)’ (Comm.), that is to say, the basin of the 

upper Tigris (Rangha = Arvand = Tigris). 

52 ‘People who do not hold the chief for a chief’ (Comm.), which is the translation for 

asraosha (Comm. ad XVI, 18), ‘rebel against the law,’ and would well apply to the 

non-Mazdean people of Arvastān-i-Rūm. 

53 The severe winters in the upper valleys of the Tigris. 

54 The Vendidad Sada has here: taozyāka danheush aiwishtāra, which the Gr. Bd. 

understands as: ‘and the Tajik (the Arabs) are oppressive there.’ 

55 ‘some say: Persis’ (Comm.) 

56 Dar: “beautiful and deep, longing and asking for the good, and bright.” Humbach: 

“... esteemed, brilliant and bright” (Humbach, Helmut. The Gāthās of 

Zarathushtra and the Other Old Avestan Texts 2, Commentary. Heidelberg: 

Winter, 1991, p. 54.) -JHP

8 Vendidad 

FARGARD 2. Myths of Yima [Jamshed] 

Introduction to Fargard 2. 

Compare this translation with those given in Malandra 1983, pp. 

178 ff., and Boyce 1990, pp. 94 ff. 

For a comparison of the underground enclosure of Yima with the 

the Indic/Sanskrit Yama as ruler of the underground, see Lincoln 

1991, p. 28. Also see Boyce History I 1996, pp. 92 ff. 

Synopsis: 

This Fargard may be divided into two parts. 

First part (1-20). Ahura Mazda proposes to Yima, the son of 

Vivanghat, to receive the law from him and to bring it to men. On his 

refusal, he bids him keep his creatures and make them prosper. Yima 

accordingly makes them thrive and increase, keeps death and disease 

away from them, and three times enlarges the earth, which had 

become too narrow for its inhabitants. 

Second part (21 to the end). On the approach of a dire winter, 

which is to destroy every living creature, Yima, being advised by 

Ahura, builds a Vara to keep there the finest representatives of every 

kind of animals and plants, and they live there a life of perfect 

happiness. 

It is difficult not to acknowledge in the latter legend a Zoroastrian 

adaptation of the deluge, whether it was borrowed from the Bible or 

from the Chaldaean mythology. The similitude is so striking that it did 

not escape the Moslems, and Macoudi states that certain authors 

place the date of the deluge in the time of Jamshed. There are 

essential and necessary differences between the two legends, the chief 

one being that in the monotheistic narration the deluge is sent as a 

punishment from God, whereas in the dualistic version it is a plague 

from the Daevas: but the core of the two legends is the same: the hero 

in both is a righteous man who, forewarned by God, builds a refuge to 

receive choice specimens of mankind) intended some day to replace 

an imperfect humanity, destroyed by a universal calamity. 

Translation 

I. 

1. Zarathushtra asked Ahura Mazda: O Ahura Mazda, most 

beneficent Spirit, Maker of the material world, thou Holy One!

Vendidad 9 

Who was the first mortal, before myself, Zarathushtra, with whom 

thou, Ahura Mazda, didst converse, 57 whom thou didst teach the 

Religion of Ahura, the Religion of Zarathushtra? 

2. Ahura Mazda answered: The fair Yima, the good shepherd, 58 O 

holy Zarathushtra! he was the first mortal, before thee, Zarathushtra, 

with whom I, Ahura Mazda, did converse, whom I taught the Religion 

of Ahura, the Religion of Zarathushtra. 3. Unto him, O Zarathushtra, 

I, Ahura Mazda, spake, saying: ‘Well, fair Yima, son of Vivanghat, be 

thou the preacher and the bearer of my Religion!’ And the fair Yima, 

O Zarathushtra, replied unto me, saying: ‘I was not born, I was not 

taught to be the preacher and the bearer of thy Religion.’ 

4. Then I, Ahura Mazda, said thus unto him, O Zarathushtra: 

‘Since thou dost not consent to be the preacher and the bearer 

[propagator] 59 of my Religion, then make thou my world increase, 

make my world grow: consent thou to nourish, to rule, and to watch 

over my world.’ 

5. And the fair Yima replied unto me, O Zarathushtra, saying: ‘Yes! 

I will make thy world increase, I will make thy world grow. Yes! I will 

nourish, and rule, and watch over thy world. There shall be, while I 

am king, neither cold wind not hot wind, neither disease nor death.’ 

6. 60 Then I, Ahura Mazda, brought two implements unto him: a 

golden seal and a poniard inlaid with gold. 61 

7. Behold, here Yima bears the royal sway! 62 

8. Thus, under the sway of Yima, three hundred winters passed 

away, and the earth was replenished with flocks and herds, with men 

and dogs and birds and with red blazing fires, and there was room no 

more for flocks, herds, and men. 

57 ‘On the Religion’ (Comm.) 

58 His being a good shepherd means that he held in good condition herds of men 

and herds of animals’ (Comm.) 

59 Cf. Boyce, 1990, p. 94. -JHP 

60 Vd2.6 is composed of unconnected Avesta quotations, which are no part of the 

text and are introduced by the commentator for the purpose of showing that 

‘although Yima did not teach the law and train pupils, he was nevertheless a 

faithful and a holy man, and rendered men holy too (?).’ See Fragments of the 

Vendidad. 

61 As the symbol and the instrument of sovereignty. ‘He reigned supreme by the 

strength of the ring and of the poniard’ (Asp.) Thus Faridoon gives royal 

investiture to Iraj ‘with the sword and the seal, the ring and the crown’ (Firdausi). 

— The king is master ‘of the sword, the throne, and the ring.’ 

62 Dar. includes this sentence in the previous verse, and lists verse 7 as obscure, but 

thus Geldner and Wolff.

10 Vendidad 

9. Then I warned the fair Yima, saying: ‘O fair Yima, son of 

Vivanghat, the earth has become full of flocks and herds, of men and 

dogs and birds and of red blazing fires, and there is room no more for 

flocks, herds, and men.’ 

10. Then Yima stepped forward, in light, 63 southwards, 64 on the 

way of the sun, 65 and (afterwards) he pressed the earth with the 

golden seal, and bored it with the poniard, speaking thus: ‘O Spenta 

Armaiti, 66 kindly 67 open asunder and stretch thyself afar, to bear 

flocks and herds and men.’ 

11. And Yima made the earth grow larger by one-third than it was 

before, and there came flocks and herds and men, at their will and 

wish, as many as he wished. 

12. Thus, under the sway of Yima, six hundred winters passed 

away, and the earth was replenished with flocks and herds, with men 

and dogs and birds and with red blazing fires, and there was room no 

more for flocks, herds, and men. 

13. And I warned the fair Yima, saying: ‘O fair Yima, son of 




14. Then Yima stepped forward, in light, southwards, on the way of 

the sun, and (afterwards) he pressed the earth with the golden seal, 

and bored it with the poniard, speaking thus: ‘O Spenta Armaiti, 

kindly) open asunder and stretch thyself afar, to bear flocks and herds 

and men.’ 

15. And Yima made the earth grow larger by two-thirds than it was 



16. Thus, under the sway of Yima, nine hundred winters passed 

away, 68 and the earth was replenished with flocks and herds, with 

63 That is to say, his body being all resplendent with light. See Albiruni’ Chronology 

(tr. by Sachau, p. 202): ‘Jam rose on that day (Noruz) like the sun, the light 

beaming forth from him, as though he shone like the sun.’ 

64 The warm South is the region of Paradise (Hadhokht Nask, section 2.7): the North 

is the seat of the cold winds, of the demons and hell (Vd19.1; Vd7.2). 

65 Thence is derived the following tradition recorded by G. du Chinon: ‘Ils en 

nomment un qui s’allait tous les jours promener dans le Ciel du Soleil d’où il 

aportait la sciance des Astres, aprez les avoir visités de si prez. Ils nomment ce 

grand personnage Gemachid’ (Relations nouvelles du Levant, Lyon, 1671, p. 478). 

66 The Genius of the Earth. 

67 ‘Do this out of kindness to the creatures’ (Comm.)

Vendidad 11 

men and dogs and birds and with red blazing fires, and there was 

room no more for flocks, herds, and men. 

17. And I warned the fair Yima, saying: ‘O fair Yima, son of 




18. Then Yima stepped forward, in light, southwards, on the way of 

the sun, and (afterwards) he pressed the earth with the golden seal, 

and bored it with the poniard, speaking thus: ‘O Spenta Armaiti, 

kindly) open asunder and stretch thyself afar, to bear flocks and herds 

and men.’ 

19. And Yima made the earth grow larger by two-thirds than it was 



II. 

20. The Maker, Ahura Mazda, called together a meeting of the 

celestial Yazatas in the Airyana Vaejo of high renown, by the Vanguhi 

Daitya. 69 

The fair Yima, the good shepherd, called together a meeting of the 

best of the mortals, 70 in the Airyana Vaejo of high renown, by the 

Vanguhi Daitya. 

21. To that meeting came Ahura Mazda, in the Airyana Vaejo of 

high renown, by the Vanguhi Daitya; he came together with the 

celestial Yazatas. 

To that meeting came the fair Yima, the good shepherd, in the 

Airyana Vaejo of high renown, by the Vanguhi Daitya; he came 

together with the best of the mortals. 

22. And Ahura Mazda spake unto Yima, saying: ‘O fair Yima, son 

of Vivanghat! Upon the material world the evil winters are about to 

fall, that shall bring the fierce, deadly frost; upon the material world 

68 Yima, according to Yt9.10, made immortality reign on the earth for a thousand 

years. The remaining century was spent in the Vara (‘for a hundred years, Jim was 

in the Var,’ says the Gr. Bd.) On Yima’s fall, see Yt19.34; see Yt5.25-31. 

69 See Vd1, notes to verse 2. 

70 The best types of mankind, chosen to live in the Var during the Malkōshān and 

repeople the earth when the Var opens.

12 Vendidad 

the evil winters 71 are about to fall, that shall make snow-flakes fall 

thick, even an aredvi deep on the highest tops of mountains. 72 

23. ‘And the beasts that live in the wilderness, 73 and those that live 

on the tops of the mountains, 74 and those that live in the bosom of the 

dale 75 shall take shelter in underground abodes. 

24. ‘Before that winter, the country would bear plenty of grass for 

cattle, before the waters had flooded it. Now after the melting of the 

snow, O Yima, a place wherein the footprint of a sheep may be seen 

will be a wonder in the world. 

25. ‘Therefore make thee a Vara, long as a riding-ground on every 

side of the square, 76 and thither bring the seeds of sheep and oxen, of 

men, of dogs, of birds, and of red blazing fires. 77 Therefore make thee 

a Vara, long as a riding-ground on every side of the square, to be an 

abode for man; a Vara, long as a riding-ground on every side of the 

square, for oxen and sheep. 

26. ‘There thou shalt make waters flow in a bed a hathra long; 

there thou shalt settle birds, on the green that never fades, with food 

that never fails. There thou shalt establish dwelling-places, consisting 

of a house with a balcony, a courtyard, and as gallery. 78 

27. ‘Thither thou shalt bring the seeds of men and women, of the 

greatest, best, and finest on this earth; 79 thither thou shalt bring the 

seeds of every kind of cattle, of the greatest, best, and finest on this 

earth. 

28. ‘Thither thou shalt bring the seeds of every kind of tree, of the 

highest of size and sweetest of odour on this earth; 80 thither thou shalt 

71 The Commentary has here Malkosan, a word wrongly identified with the Hebrew 

Malqōsh, which designates the beneficent autumn rains. Malkosan are the 

winters let loose by a demon or wizard named Malkōsh, in Av. Mahrkūsha ‘the 

death-causing’ (see Westergaard’s Fragments, VIII). 

72 ‘Even where it (the snow) is least, it will be one Vitasti two fingers deep’ (Comm.); 

that is, fourteen fingers deep. 

73 The Comm. has, strangely enough, ‘for instance, Ispahan.’ 

74 ‘For instance, Aparsen (the Upairisaena or Hindu-Kush).’ 

75 ‘For instance, Khorastan (the plain of Khorasan).’ 

76 ‘Two hathras long on every side’ (Comm.) A hathra is about an English mile. 

77 That is to say, specimens of each species. 

78 The last three words are άπαξ λεγόμενα of doubtful meaning. 

79 The best specimens of mankind, to be the origin of the more perfect races of the 

latter days. 

80 ‘The highest of size, like the cypress and the plane-tree; the sweetest of odour, like 

the rose and the jessamine’ (Comm.)

Vendidad 13 

bring the seeds of every kind of fruit, the best of savour and sweetest 

of odour. 81 All those seeds shalt thou bring, two of every kind, to be 

kept inexhaustible there, so long as those men shall stay in the Vara. 

29. ‘There shall be no humpbacked, none bulged forward there; no 

impotent, no lunatic; no malicious, no liar; no one spiteful, none 

jealous; no one with decayed tooth, no leprous to be pent up, 82 nor 

any of the brands wherewith Angra Mainyu stamps the bodies of 

mortals. 83 

30. ‘In the largest part of the place thou shalt make nine streets, six 

in the middle part, three in the smallest. To the streets of the largest 

part thou shalt bring a thousand seeds of men and women; to the 

streets of the middle part, six hundred; to the streets of the smallest 

part, three hundred. 84 That Vara thou shalt seal up with thy golden 

seal, and thou shalt make a door, and a window self-shining within.’ 

31. Then Yima said within himself: ‘How shall I manage to make 

that Vara which Ahura Mazda has commanded me to make?’ And 

Ahura Mazda said unto Yima: ‘O fair Yima, son of Vivanghat! Crush 

the earth with a stamp of thy heel, and then knead it with thy hands, 

as the potter does when kneading the potter’s clay.’ 85 

32. [And Yima did as Ahura Mazda wished; he crushed the earth 

with a stamp of his heel, he kneaded it with his hands, as the potter 

does when kneading the potter’s clay. 86 ] 

33. And Yima made a Vara, long as a riding-ground on every side 

of the square. There he brought the seeds of sheep and oxen, of men, 

of dogs, of birds, and of red blazing fires. He made a Vara, long as a 

riding-ground on every side of the square, to be an abode for men; a 

Vara, long as a riding-ground on every side of the square, for oxen and 

sheep. 

81 ‘The best of savour, like the date; the sweetest of odour, like the citron’ (Comm.) 

82 ‘A man, afflicted with leprosy, is not allowed to enter a town and mix with the 

other Persians’ (Herod. I, 139); he was supposed to have sinned against the sun). 

Ctesias has a tale or how Megabyzes escaped his enemies by simulating leprosy. 

83 In order that the new mankind may be exempt from all moral and physical 

deformities. 

84 This division of the Var into three quarters very likely answers the distinction of 

the three classes. 

85 In the Shah Namah Jamshid teaches the Divs to make and knead clay ‘by mixing 

the earth with water;’ and they build palaces at his bidding. It was his renown, 

both as a wise king and a great builder, that caused the Moslems to identify him 

with Solomon. 

86 From the Vendidad Sada.

14 Vendidad 

34. There he made waters flow in a bed a hathra long; there he 

settled birds, on the green that never fades, with food that never fails. 

There he established dwelling-places, consisting of a house with a 

balcony, a courtyard, and a gallery. 

35. There he brought the seeds of men and women, of the greatest, 

best, and finest on this earth; there he brought the seeds of every kind 

of cattle, of the greatest, best, and finest on this earth. 

36. There he brought the seeds of every kind of tree, of the highest 

of size and sweetest of odour on this earth; there he brought the seeds 

of every kind of fruit, the best of savour and sweetest of odour. All 

those seeds he brought, two of every kind, to be kept inexhaustible 

there, so long as those men shall stay in the Vara. 

37. And there were no humpbacked, none bulged forward there; no 

impotent, no lunatic; no one malicious, no liar; no one spiteful, none 

jealous; no one with decayed tooth, no leprous to be pent up, nor any 

of the brands wherewith Angra Mainyu stamps the bodies of mortals. 

38. In the largest part of the place he made nine streets, six in the 

middle part, three in the smallest. To the streets of the largest part he 

brought a thousand seeds of men and women; to the streets of the 

middle part, six hundred; to the streets of the smallest part, three 

hundred. That Vara he sealed up with the golden ring, and he made a 

door, and a window self-shining within. 

39. O Maker of the material world, thou Holy One! What are the 

lights that give light in the Vara which Yima made? 

40. Ahura Mazda answered: ‘There are uncreated lights and 

created lights. 87 The one thing missed there is the sight of the stars, 

the moon, and the sun, 88 and a year seems only as a day. 89 

87 The endless light, which is eternal, and artificial lights. The Commentary has here 

the following Av. quotation: ‘The uncreated light shines from above; all the 

created lights shine from below.’ 

88 The people in the Var cannot see them, since the Var is underground. That is why 

the Var has lights of its own. 

89 As there is no daily revolution of the sun.

Vendidad 15 

41. ‘Every fortieth year, to every couple two are born, a male and a 

female. 90 And thus it is for every sort of cattle. And the men in the 

Vara which Yima made live the happiest life.’ 91 

42. O Maker of the material world, thou Holy One! Who is he who 

brought the Religion of Mazda into the Vara which Yima made? 

Ahura Mazda answered: ‘It was the bird Karshipta, 92 O holy 

Zarathushtra!’ 

43. O Maker of the material world, thou Holy One! Who are the 

Lord and the Master there? Ahura Mazda answered: ‘Urvatat-nara, 93 

O Zarathushtra! and thyself, Zarathushtra.’ 

90 See the description of Eranwej according to a later source, the Mainyo-i-khard (as 

translated by West); ‘Ohrmazd created Eranwej better than the remaining places 

and districts; and its goodness was this, that men’s life is three hundred years; 

and cattle and sheep, one hundred and fifty years; and their pain and sickness are 

little, and they do not circulate falsehood, and they make no lamentation and 

weeping; and the sovereignty of the demon of Avarice, in their body, is little, and 

in ten men, if they eat one loaf, they are satisfied; and in every forty years, from 

one woman and one man, one child is born; and their law is goodness, and 

religion the primeval religion, and when they die, they are righteous (= blessed); 

and their chief is Gopatshah, and the ruler and king is Srosh’ (44.24). 

91 ‘They live there for 150 years; some say, they never die’ (Comm.) 

92 ‘The bird Karshipta dwells in the heavens: were he living on the earth, he would 

be the king of birds. He brought the Religion into the Var of Vima, and recites the 

Avesta in the language of birds’ (Bd19 and Bd24). The Comm. identifies the 

Karshiptan with the Chakhravak, that is the Chakravaka of poetical reputation in 

India. 

93 Zarathushtra had three sons during his lifetime, Isat-vastra, Hvare-chithra, and 

Urvatat-nara, who were respectively the fathers and chiefs of the three classes, 

priests, warriors, and husbandmen. Urvatat-nara, as a husbandman, was chosen 

to be the ahu or temporal Lord of the Var, on account of the Var being 

underground. Zarathushtra, as a heavenly priest, was, by right, the ratu or 

Spiritual Lord in Airyana Vaejah, where he founded the Religion by a sacrifice 

(Bd33 and Introd. III, 15).

16 Vendidad 

FARGARD 3. the Earth 


“Les Guèbres,” says Chardin (ed. Langlēs, VIII, 358), “regardent 

l’agriculture, non seulement comme une profession belle et innocente, 

mais aussi comme méritoire et noble, et ils croient que c’est la 

première de toutes les vocations, celle pour quoi le Dieu souverain et 

les dieux inférieurs, comme ils parlent, ont le plus de complaisance et 

qu’ils recompensent le plus largement. Cette opinion, tournée en 

créance parmi eux, fait qu’ils se portent naturellement à travailler à la 

terre et qu’ils s’y exercent le plus: leurs prētres leur enseignent que la 

plus vertueuse activité est d’engendrer des enfants (cf. Farg. IV, 47) et 

aprés de cultiver une terre qui serait en friche (cf. infra, § 4), de 

planter un arbre soit fruitier, soit autre.” 

The classical writers (Xenophon, Oeconomica, IV, 4 seq.; Polybius, 

X, 28, quoted § 4, note) express themselves to the same effect, and 

their testimony has been lately corroborated, in a most unexpected 

way, by a Greek inscription (discovered at Deremendjik, near 

Magnesia, on the Maeander: by Cousin and Deschamps, Bullein de 

Correspondance hellénique, XIII: 529), emanating from no less an 

authority than King Darius himself, who congratulates his satrap in 

Asia Minor, Gadates, “for working well the King’s earth and 

transplanting in lower Asia the fruits of the country beyond 

Euphrates. 

The third Fargard may serve as a Commentary to those texts. 

Synopsis. 

The principal subject is, as the Denkard has it: 

What comforts most the Genius of the Earth (§§ 1-6)? 

What discomforts most the Genius of the Earth (§§ 7-11)? 

What rejoices the Earth most (§§ 12-35)? 

In each of these three developments a series of five objects is 

considered. Series I and II, though expressed in symmetrical terms, 

do not answer one another: there is greater symmetry, as to the ideas, 

between the second series and the third. Series I and II are a dry 

enumeration. The third series contains two interesting digressions, 

one on the funeral laws (§§ 14-21), and the other on the sanctity of 

husbandry (§§ 24-33). 

The Fargard ends with a development forbidding the burial of the 

dead (§§ 36-42); it is a sort of commentary to § 8.

Vendidad 17 

The subject of this chapter has become a commonplace topic with 

the Parsis, who have treated it more or less antithetically in the 

Mainyai-khard (chaps. 5 and 6) and in the Riv. [ch. 98] (Gr. Riv. pp. 

434-437). 

Translation 

I. 

1. O Maker of the material world, thou Holy one! Which is the first 

place where the Earth 94 feels most happy? 

Ahura Mazda answered: ‘It is the place whereon one of the faithful 

steps forward, O Spitama Zarathushtra! with the log in his hand, 95 the 

Baresma 96 in his hand, the milk 97 in his hand, the mortar 98 in his 

hand, lifting up his voice in good accord with religion, and beseeching 

Mithra, 99 the lord of the rolling country-side, and Rama Hvastra.’ 100 

2,3. O Maker of the material world, thou Holy one! Which is the 

second place where the Earth feels most happy? Ahura Mazda 

answered: ‘It is the place whereon one of the faithful erects a house 

with a priest within, 101 with cattle, with a wife, with children, and good 

herds within; and wherein afterwards the cattle continue to thrive, 

virtue to thrive, 102 fodder to thrive, the dog to thrive, the wife to thrive, 

the child to thrive, the fire to thrive, and every blessing of life to 

thrive.’ 

4. O Maker of the material world, thou Holy one! Which is the 

third place where the Earth feels most happy? Ahura Mazda 

answered: ‘It is the place where one of the faithful sows most corn, 

grass, and fruit, O Spitama Zarathushtra! where he waters ground 

that is dry, or drains ground that is too wet.’ 103 

94 ‘The Genius of the Earth’ (Comm.) 

95 The wood for the fire altar. 

96 The Baresma (now called barsom) is a bundle of sacred twigs which the priest 

holds in his hand while reciting the prayers. (See Vd19.18 seq. and notes.) 

97 The so-called jīv or jīvām, one of the elements of the Haoma sacrifice. 

98 The Havana [hawan] or mortar used in crushing the Haoma or Hom. 

99 Mithra, the Persian Apollo, sometimes like him identified with the Sun, is invoked 

here as making the earth fertile. ‘Why do not you worship the Sun? King Yazdgard 

asked the Christians. Is he not the god who lights up with his rays all the world, 

and through whose warmth the food of men and cattle grows ripe?’ (Elisaeus.) 

100 The god that gives food its savour: he is an acolyte to Mithra. 

101 With the domestic chaplain (the Panthaki). 

102 By the performance of worship. 

103 Under the Achaemanian kings countrymen who brought water to places naturally 

dry received the usufruct of the ground for five generations (Polybius, X, 28). But 

for those underground canals (called qanats), which bring water from the

18 Vendidad 


fourth place where the Earth feels most happy? Ahura Mazda 

answered: ‘It is the place where there is most increase of flocks and 

herds.’ 

6. O Maker of the material world, thou Holy one! Which is the fifth 

place where the Earth feels most happy? Ahura Mazda answered: ‘It is 

the place where flocks and herds yield most dung.’ 

II. 

7. O Maker of the material world, thou Holy one! Which is the first 

place where the Earth feels sorest grief? Ahura Mazda answered: ‘It is 

the neck of Arezura, 104 whereon the hosts of fiends rush forth from the 

burrow of the Druj.’ 105 


second place where the Earth feels sorest grief? Ahura Mazda 

answered: ‘It is the place wherein most corpses of dogs and of men lie 

buried.’ 106 


third place where the Earth feels sorest grief? Ahura Mazda answered: 

‘It is the place whereon stand most of those Dakhmas on which the 

corpses of men are deposited.’ 107 

mountains all through the Iranian desert, Persia would starve. 

104 The neck of Arezura (Arezurahe griva) is “a mount at the gate of hell, whence the 

demons rush forth” (Bd12.8; Dadistan 33.5); it is also called “the head of Arezura” 

(Vd19.45), or ‘the back of Arezura’ (Bd12.2). Arezura was a fiend, son of Ahriman, 

who was killed by the first man, Gayomard (Menog-i Khrad 27.15). The mount 

named from him hes in the North (which is the seat of the demons): it seems to 

belong to the Alborz chain, like the Damavand (Bd12.8), where Azi Dahaka 

[Zohak] was bound (Vd1.18, notes). 

105 Hell, the Druj being assimilated to a burrowing Khrafstra. See Vd7.24. 

106 ‘It is declared in the good religion, that, when they conceal a corpse beneath the 

ground, Spendarmad, the archangel, shudders; it is just as severe as a serpent or 

scorpion would be to any one in a sleeping-garment, and it is also just like that to 

the ground. When thou makest a corpse beneath the ground as it were apparent, 

thou makest the ground liberated ftom that affliction’ (Saddar 33, tr. by West, in 

the Sacred Books of the East, XXIV). See Vd6.51; Vd7.45. 

107 With regard to Dakhmas, see Vd6.45. ‘Nor is the Earth happy at that place 

whereon stands a Dakhma with corpses upon it; for that patch of ground will 

never be clean again till the day of resurrection’ (Gr. Riv. 435, 437). Although the 

erection of Dakhmas is enjoined by the law, yet the Dakhma in itself is as unclean 

as any spot on the earth can be, since it is always in contact with the dead see 

(Vd7.55). The impurity which would otherwise be scattered over the whole world, 

is thus brought together to one and the same spot. Yet even that spot, in spite of 

the Riv., is not to lie defiled for ever, as every fifty years the Dakhmas ought to be 

pulled down, so that their sites may be restored to their natural purity (see Vd7.49 

ff. and this Farg. verse 13).

Vendidad 19 


fourth place where the Earth feels sorest grief? Ahura Mazda 

answered: ‘It is the place wherein are most burrows of the creatures of 

Angra Mainyu. 108 

11. O Maker of the material world, thou Holy one! Which is the 

fifth place where the Earth feels sorest grief? Ahura Mazda answered: 

‘It is the place whereon the wife and children of one of the faithful, 109 

O Spitama Zarathushtra! are driven along the way of captivity, the 

dry, the dusty way, and lift up a voice of wailing.’ 

III. 

12. O Maker of the material world, thou Holy one! Who is the first 

that rejoices the Earth with greatest joy? Ahura Mazda answered: ‘It is 

he who digs out of it most corpses of dogs and men.’ 110 

13. O Maker of the material world, thou Holy one! Who is the 

second that rejoices the Earth with greatest joy? Ahura Mazda 

answered: ‘It is he who pulls down most of those Dakhmas on which 

the corpses of men are deposited.’ 111 

14. Let no man alone by himself 112 carry a corpse. 113 If a man alone 

by himself carry a corpse, the Nasu 114 rushes upon him, to defile him, 

from the nose of the dead, from the eye, from the tongue, from the 

jaws, from the sexual organs, from the hinder parts. This Druj Nasu 

falls upon him, [stains him] even to the end of the nails, and he is 

unclean, thenceforth, for ever and ever. 

108 ‘Where there are most Khrafstras’ (noxious animals). 

109 Killed by an enemy. 

110 This joy answers the second grief of the earth (§ 8; cf. note). There is no 

counterpart given to the first grief (§ 7), because, as the Commentary naively 

expresses it, “it is not possible now so to dig out hell,” which will be done at the 

end of the world (Bd30.32). 

111 This answers the third grief (§ 9; cf. note). 

112 No ceremony in general can be performed by one man alone. Two Mobeds are 

wanted to perform the Vendidad service, two priests for the Barashnum, two 

persons for the Sag-did (Anquetil, II, 584 n.) It is never good that the faithful 

should be alone, as the fiend is always lurking about, ready to take advantage of 

any moment of inattention. If the faithful be alone, there is no one to make up for 

any negligence and to prevent mischief arising from it. Never is the danger greater 

than in the present case, when the fiend is close at hand, and in direct contact 

with the faithful. 

113 A corpse from which the Nasu has not been expelled by the Sag-did ceremony 

(described Vd8.14-22). 

114 The word Nasu has two meanings: it means either the corpse (nasai), or the 

corpse-demon (the Druj Nasu, that is to say the demon who takes possession of 

the dead body and makes his presence felt by the decomposition of the body and 

infection).

20 Vendidad 

15. O Maker of the material world, thou Holy one! What shall be 

the place of that man who has carried a corpse [alone]? 115 Ahura 

Mazda answered: ‘It shall be the place on this earth wherein is least 

water and fewest plants, whereof the ground is the cleanest and the 

dryest and the least passed through by flocks and herds, by the fire of 

Ahura Mazda, by the consecrated bundles of Baresma, and by the 

faithful.’ 116 

16. O Maker of the material world, thou Holy one! How far from 

the fire? How far from the water? How far from the consecrated 

bundles of Baresma? How far from the faithful? 

17. Ahura Mazda answered: ‘Thirty paces 117 from the fire, thirty 

paces from the water, thirty paces from the consecrated bundles of 

Baresma, three paces from the faithful. 

18,19. ‘There, on that place, shall the worshippers of Mazda erect 

an enclosure, 118 and therein shall they establish him with food, therein 

shall they establish him with clothes, with the coarsest food and with 

the most worn-out clothes. That food he shall live on, those clothes he 

shall wear, and thus shall they let him live, until he has grown to the 

age of a Hana, or of a Zaurura, or of a Pairishta-khshudra. 119 

20,21. ‘And when he has grown to the age of a Hana, or of a 

Zaurura, 120 or of a Pairishta-khshudra, then the worshippers of Mazda 

shall order a man strong, vigorous, and skilful, 121 to cut the head off 

his neck, 122 in his enclosure on the top of the mountain: and they shall 

deliver his corpse unto the greediest of the corpse-eating creatures 

made by the beneficent Spirit, unto the vultures, with these words: 

“The man here has repented of all his evil thoughts, words, and deeds. 

115 He cannot purify himself like the Nasa-salar (Vd8.13). ‘He who carries a man, 

knowing that the man is dead and that the Sag-did has not been performed, 

commits a sin worthy of death (margarzan).’ As the absence of Sag-did makes the 

infection worse, it is the same crime as if a man were to introduce a plague into 

the country. 

116 To avoid any contact of that man with pure beings. 

117 A pace (gāma) is as much as three feet (pādha; Vd9.8). 

118 The Armesht-gāh, the place for the unclean; see Introd. V, 15. 

119 Hana means, literally, ‘an old man;’ Zaurura, ‘a man broken down by age;’ 

Pairishta-khshudra, ‘one whose seed is dried up.’ These words have acquired the 

technical meanings of ‘fifty, sixty, and seventy years old.’ 

120 When he is near his death. The carrier alone (ēvak-bar), being margarzān (see 

note 22 above), ought to have been put to death at once. The rigour of theory was 

abated in practice and delayed to the moment when the guilty man was to have 

paid to nature the debt due to religion. 

121 ‘Trained to operations of that sort’ (Comm.); a headsman. 

122 Perhaps: ‘to flay him alive and cut off his head.’ See Vd9.49, text and note.

Vendidad 21 

If he has committed any other evil deed, it is remitted by his 

repentance: 123 if he has committed no other evil deed, he is absolved 

by his repentance, for ever and ever.” ‘ 

22. O Maker of the material world, thou Holy one! Who is the third 

that rejoices the Earth with greatest joy? Ahura Mazda answered: ‘It is 

he who fills up most burrows of the creatures of Angra Mainyu.’ 124 

23. O Maker of the material world, thou Holy one! Who is the 

fourth that rejoices the Earth with greatest joy? Ahura Mazda 

answered: ‘It is he who sows most corn, grass, and fruit, O Spitama 

Zarathushtra! who waters ground that is dry, or drains ground that is 

too wet. 125 

24. ‘Unhappy is the land that has long lain unsown with the seed of 

the sower and wants a good husbandman, like a well-shapen maiden 

who has long gone childless and wants a good husband. 

25. ‘He who would till the earth, O Spitama Zarathushtra! with the 

left arm and the right, with the right arm and the left, unto him will 

she bring forth plenty of fruit: even as it were a lover sleeping with his 

bride on her bed; the bride will bring forth children, (the earth will 

bring forth) plenty of fruit. 126 

26,27. ‘He who would till the earth, O Spitama Zarathushtra! with 

the left arm and the right, with the right arm and the left, unto him 

thus says the Earth: “O thou man! who dost till me with the left arm 

and the right, with the right arm and the left, here shall I ever go on 

bearing, bringing forth all manner of food, bringing corn first to thee.” 

127 

28,29. ‘He who does not till the earth, O Spitama Zarathushtra! 

with the left arm and the right, with the right arm and the left, unto 

him thus says the Earth: “O thou man! who dost not till me with the 

left arm and the right, with the right arm and the left, ever shalt thou 

stand at the door of the stranger, among those who beg for bread; the 

refuse and the crumbs of the bread are brought unto thee, 128 brought 

by those who have profusion of wealth.” ‘ 

123 By the performance or the Patet. 

124 This joy answers the fourth grief or the earth (§ 10). 

125 This is identical with § 4, which is developed in the following clauses (§§ 24-34). 

126 The text has: ‘she brings either a son or plenty of fruit,’ she being either the 

woman or the earth. 

127 ‘When something good grows up, it will grow up for thee first’ (Comm.) Perhaps: 

‘bringing to thee profusion of corn’ (‘some say, she will bring to thee 15 for 10;’ 

Comm.) 

128 ‘They take for themselves what is good and send to thee what is bad’ (Comm.)

22 Vendidad 

30. O Maker of the material world, thou Holy one! What is the 

food that fills the Religion of Mazda? 129 Ahura Mazda answered: ‘It is 

sowing corn again and again, O Spitama Zarathushtra! 

31. ‘He who sows corn, sows righteousness: he makes the Religion 

of Mazda walk, he suckles the Religion of Mazda; as well as he could 

do with a hundred man’s feet, with a thousand woman’s breasts, 130 

with ten thousand sacrificial [Yenghe hatam] formulas. 131 

32. ‘When barley was created, the Daevas started up; 132 when it 

grew, 133 then fainted the Daevas’ hearts; when the knots came, 134 the 

Daevas groaned; when the ear came, the Daevas flew away. 135 In that 

house the Daevas stay, wherein wheat perishes. 136 It is as though red 

hot iron were turned about in their throats, when there is plenty of 

corn. 137 

33. ‘Then let people learn by heart this holy saying [manthra]: “No 

one who does not eat, has strength to do heavy works of holiness, 138 

strength to do works of husbandry, strength to beget children. By 

eating every material creature lives, by not eating it dies away.” ‘ 

34. O Maker of the material world, thou Holy one! Who is the fifth 

that rejoices the Earth with greatest joy? 

129 Literally, ‘what is the stomach of the law?’ 

130 ‘He makes the Religion of Mazda as fat as a child could be made by means of a 

hundred feet, that is to say, of fifty servants walking to rock him; of a thousand 

breasts, that is, of five hundred nurses’ (Comm.) 

131 With the recitation of 10,000 Yenghe hatam, that is to say, as if one had 

performed for his weal as many sacrifices as contain 10,000 Yenghe hatam. 

132 John Barleycorn got up again / And sore surpris’d them all. 

133 Doubtful. 

134 Doubtful. 

135 The general meaning of the sentence is how the Devs are broken down ‘by the 

growing, the increasing, and the ripening of the corn’ (Dk., 1.1. § 10 [Dk8 44.10]). 

136 Doubtful. 

137 Doubtful. Wolff: “When the grain is rightly placed (for threshing), then the 

Daevas perspire (with fear);. when the mill is rightly placed (to grind the grain), 

then lose the Daevas lose their composure, if the flour is rightly placed (for 

making dough), then the Daevas cry, if the dough is rightly placed (for baking), 

then the Daevas perish (Av. paredhen; Wolff follows AirWb 869 in reading 

farzen) (with fear); kept permanently in the house, flour dough is effectual for 

striking down the Daevas, in the mouth, it is very hot (to them) — you see them 

turn to flee. Thus grain grows abundantly, so one should recite the Mãthra...” 

138 ‘Like the performance of the dvāzda hōmāst’ (the longest and most cumbersome 

of all Zoroastrian ceremonies).

Vendidad 23 

Ahura Mazda answered: ‘[It is he who kindly and piously gives 139 to 

one of the faithful who tills the earth,] O Spitama Zarathushtra! 

35. ‘He who would not kindly and piously give to one of the faithful 

who tills the earth, O Spitama Zarathushtra! Spenta Armaiti 140 will 

throw him down into darkness, down into the world of woe, the world 

of hell, down into the deep abyss.’ 141 

IV. 

36. O Maker of the material world, thou Holy one! If a man shall 

bury in the earth either the corpse of a dog or the corpse of a man, and 

if he shall not disinter it within half a year, what is the penalty that he 

shall pay? 

Ahura Mazda answered: ‘Five hundred stripes with the Aspaheashtra, 

142 five hundred stripes with the Sraosho-charana.’ 



if he shall not disinter it within a year, what is the penalty that he shall 

pay? 

Ahura Mazda answered: ‘A thousand stripes with the Aspaheashtra, 

a thousand stripes with the Sraosho-charana.’ 



if he shall not disinter it within the second year, what is the penalty 

for it? What is the atonement for it? What is the cleansing from it? 

39. Ahura Mazda answered: ‘For that deed there is nothing that 

can pay, nothing that can atone, nothing that can cleanse from it; it is 

a trespass for which there is no atonement, for ever and ever.’ 

40. When is it so? 

‘It is so, if the sinner be a professor of the Religion of Mazda, or 

one who has been taught in it. 143 

‘But if he be not a professor of the Religion of Mazda, nor one who 

has been taught in it, 144 then his sin is taken from him, if he makes 

139 The Asho-dad or alms. The bracketed clause is from the Vendidad Sada. 

140 The Genius of the Earth offended. 

141 Conjectural translation. 

142 See Introduction. 

143 A born Zoroastrian or a catechist [i.e. Zoroastrian by choice, a convert]: in both 

cases, he must have known that he was committing sin. 

144 He did not know that he was committing sin.

24 Vendidad 

confession of the Religion of Mazda and resolves never to commit 

again such forbidden deeds. 145 

41. ‘The Religion of Mazda indeed, O Spitama Zarathushtra! takes 

away from him who makes confession of it the bonds of his sin; 146 it 

takes away (the sin of) breach of trust; 147 it takes away (the sin of) 

murdering one of the faithful; 148 it takes away (the sin of) burying a 

corpse; 149 it takes away (the sin of) deeds for which there is no 

atonement; it takes away the worst sin of usury; 150 it takes away any 

sin that may be sinned. 

42. ‘In the same way the Religion of Mazda, O Spitama 

Zarathushtra! cleanses the faithful from every evil thought, word, and 

deed, as a swift-rushing mighty wind cleanses the plain. 151 

‘So let all the deeds he doeth be henceforth good, O Zarathushtra! 

a full atonement for his sin is effected by means of the Religion of 

Mazda.’ 

145 He makes Patet and says to himself; ‘I will never henceforth sin again’ (Comm.) 

146 If not knowingly committed; see § 40 and the following notes. 

147 Doubtful. From the commentary it appears that draosha must have meant a 

different sort of robbery: ‘He knows that it is forbidden to steal, but he fancies 

that robbing the rich to give to the poor is a pious deed’ (Comm.) 

148 Or better, ‘a Mazdean,’ but one who has committed a capital crime; ‘he knows that 

it is allowed to kill the margarzān, but he does not know that it is not allowed to 

do so without an order from the judge.’ See Vd8.74 note. 

149 ‘He knows that it is forbidden to bury a corpse; but he fancies that if one manages 

so that dogs or foxes may not take it to the fire and to the water, he behaves 

piously (Comm.) — He fancies that the prohibition of burying the dead is meant 

only for the protection of the fire and the water, not of the earth herself. 

150 Or, possibly, ‘the sin of usury.’ ‘He knows that it is lawful to take high interest, but 

he does not know that it is not lawful to do so from the faithful’ (Comm.) 

151 ‘From chaff’ (Comm.)

Vendidad 25 

FARGARD 4. Contracts and offenses. 

Synopsis. 

This Fargard is the only one in the Vendidad that deals strictly 

with legal objects. 

I a. Classification of the contracts according to the value of their 

object (§ 2). — A contract is cancelled by paying the amount of the 

contract higher by one degree (§ 3-4). 

Religious responsibility of the family for the breach of a contract 

by one of its members (§§ 5-10). 

Punishment of the Mihr-Druj (one who breaks a contract), (§§ 11- 

16). 

II a. Definition of the outrages known as agerepta (threatening 

attitude), avaoirishta (assault), aredush (blows), (§ 17). 

Penalties for menaces — (§§ 18-21); for assaults (§§ 22-25); for 

blows (§ 26-29); for wounds (§§ 30-33); for wounds causing blood to 

flow (§§ 34-36); for broken bones (§§ 37-39); for manslaughter (§§ 

40-43). 

III a. Contract of charity to co-religionists (§§ 44-45). 

IV a. Heinousness of false oath (§ 46). 

III b. Dignity of wealth; of marriage; of physical weal(§§ 47-49a). 

IV b. Heinousness of false oath. Ordeal (§§ 49b-55). 

Part of this Fargard has been made unduly obscure by the 

transposition of § 46) wrongly inserted between the clause on charity 

(§§ 44-45) and the corresponding development on the dignity of 

material goods. This transposition is found in all known manuscripts 

and belonged to the older text from which they are derived. 

Translation 

I. 

1. He that does not restore a loan to the man who lent it, steals the 

thing and robs the man. 152 This he doeth every day, every night, as 

long as he keep in his house his neighbour’s property, as though it 

were his own. 153 

152 He is a thief when he takes a view not to restore; he is a robber when, being asked 

to restore, he answers, I will not” (Comm.) 

153 Every moment that he holds it unlawfully, he steals it anew. ‘The basest thing with 

Persians is to lie; the next to it is to be in debt, for this reason among many others, 

that he who is so, must needs sink to lying at last’ (Herod. I, 139) The debtor in 

question is of course the debtor of bad faith, ‘he who says to a man, Give me this, I

26 Vendidad 

Ia. 

2. O Maker of the material world, thou Holy One! How many in 

number are thy contracts, O Ahura Mazda? Ahura Mazda answered: 

‘They are six in number, O holy Zarathushtra. 154 The first is the wordcontract; 

155 the second is the hand-contract; 156 the third is the contract 

to the amount of a sheep; 157 the fourth is the contract to the amount of 

an ox; 158 the fifth is the contract to the amount of a man [person]; 159 

the sixth is the contract to the amount of a field, 160 a field in good 

land, a fruitful one, in good bearing.’ 161 

3. The word-contract is fulfilled by words of mouth. It is cancelled 

by the hand-contracct; he shall give as damages the amount of the 

hand-contract. 

4. The hand-contract is cancelled by the sheep-contract; he shall 

give as damages the amount of the sheep-contract. The sheepcontract 

is cancelled by the ox-contract; he shall give as damages the 

amount of the ox-contract. The ox-contract is cancelled by the mancontract; 

he shall give as damages the amount of the man-contract. 

The man-contract is cancelled by the field-contract; he shall give as 

damages the amount of the field-contract. 

5. O Maker of the material world, thou Holy One! If a man break 

the word-contract, how many are involved in his sin? 162 Ahura Mazda 

will restore it to thee at the proper time, and he says to himself; I will not restore 

it’ (Comm.) 

154 At first view it seems as if the classification were twofold, the contracts being 

defined in the first two clauses by their mode of being entered into, and in the last 

four by their amount. Yet it appears from the following clauses that even the 

word-contract and the hand-contract are indicative of a certain amount, which, 

however, the commentators did not, or were unable to, determine. 

155 The word-contract may be a contract of which the object are words: the contract 

of jādangōi (ukhdhō-vachah), by which one offers to speak and intervene for some 

one’s benefit, or the contract between master and pupil (for teaching the sacred 

texts). 

156 The contract for hiring labour (?). 

157 ‘Viz. to the amount of 3 istīrs [in weight],’ (Comm.) An istīr (στατήρ) is as much 

as 4 dirhems (δραχμή). 

158 ‘To the amount of 12 istīrs (=48 dirhems),’ (Comm.) 

159 ‘To the amount of 500 dirhems.’ The exact translation would be rather, ‘The 

contract to the amount of a human being’ (promise of marriage). 

160 ‘Upwards of 500 istīrs.’ 

161 A sort of gloss added to define more accurately the value of the object, and to 

indicate that it is greater than that of the preceding one. 

162 Literally, how much is involved? The joint responsibility of the family was a 

principle in the Persian law: ‘Leges apud eos impendio formidatae, et 

abominandae aliae, per quas ob noxam unius omnis propinquitas perit’ (Am.

Vendidad 27 

answered: ‘His sin makes his Nabanazdishtas 163 answerable for three 

hundred (years).’ 164 


the hand-contract, how many are involved in his sin? Ahura Mazda 

answered: ‘His sin makes his Nabanazdishtas answerable for six 



the sheep-contract, how many are involved in his sin? Ahura Mazda 

answered: ‘His sin makes his Nabanazdishtas answerable for seven 



the ox-contract, how many are involved in his sin? Ahura Mazda 

answered: ‘His sin makes his Nabanazdishtas answerable for eight 



the man-contract, how many are involved in his sin? Ahura Mazda 

answered: ‘His sin makes his Nabanazdishtas answerable for nine 



the field-contract, how many are involved in his sin? Ahura Mazda 

answered: ‘His sin makes his Nabanazdishtas answerable for a 

thousand (years).’ 169 

11. O Maker of the material world, thou Holy One! If a man break 

the word-contract, what is the penalty that he shall pay? Ahura Mazda 

Marcellinus XXIII, 6). 

163 The next of kin to the ninth degree. 

164 See § 11. This passage seems to have puzzled tradition. The Commentary says, 

‘How long, how many years, has one to fear for the breach of a word-contract? — 

the Nabanazdishtas have to fear for three hundred years;’ but it does not explain 

farther the nature of that fear; it only tries to reduce the circle of that liability to 

narrower limits: ‘only the son born after the breach is liable for it; the righteous 

are not liable for it; when the father dies, the son, if righteous, has nothing to fear 

from it.’ And finally, the Rivayats leave the kinsmen wholly aside; the penalty 

falling entirely upon the real offender, and the number denoting only the duration 

of his punishment in hell: ‘He who breaks a word-contract, his soul shall abide for 

three hundred years in hell’ (Gr. Riv. 94). 

165 See § 12. ‘His soul shall abide for six hundred years in hell’ (Gr. Riv. 1.1.) 

166 See § 13. ‘His soul shall abide for seven hundred years in hell’ (Gr. Riv. 1.1.) 

167 See § 14. ‘His soul shall abide for eight hundred years in hell.’ 

168 See § 15. ‘His soul shall abide for nine hundred years in hell.’ 

169 See § 16. ‘His soul shall abide for a thousand years in hell.’

28 Vendidad 

answered: ‘Three hundred stripes with the Aspahe-ashtra, three 

hundred stripes with the Sraosho-charana.’ 170 


the hand-contract, what is the penalty that he shall pay? Ahura Mazda 

answered: ‘Six hundred stripes with the Aspahe-ashtra, six hundred 

stripes with the Sraosho-charana.’ 171 


the sheep-contract, what is the penalty that he shall pay? Ahura 

Mazda answered: ‘Seven hundred stripes with the Aspahe-ashtra, 

seven hundred stripes with the Sraosho-charana.’ 172 


the ox-contract, what is the penalty that he shall pay? Ahura Mazda 

answered: ‘Eight hundred stripes with the Aspahe-ashtra, eight 



the man-contract, what is the penalty that he shall pay? Ahura Mazda 

answered: ‘Nine hundred stripes with the Aspahe-ashtra, Nine 



the field-contract, what is the penalty that he shall pay? Ahura Mazda 

answered: ‘A thousand stripes with the Aspahe-ashtra, a thousand 

stripes with the Sraosho-charana.’ 175 

IIa. 

17. If a man rise up with a weapon in his hand, it is an Agerepta. 176 

If he brandish it, it is an Avaoirishta. If he actually smite a man with 

170 One tanapuhr and a half, that is 1800 dirhems. See Introd. 

171 Three tanapuhrs, or 3600 dirhems. 

172 Three tanapuhrs and a half or 4200 dirhems. 

173 Four tanapuhrs, or 4800 dirhems. 

174 Four tanapuhrs and a half, or 5400 dirhems. 

175 Five tanapuhrs, or 6000 dirhems. 

176 In this paragraph are defined the first three of the eight outrages with which the 

rest of the Fargard deals. Only these three are defined, because they are 

designated by technical terms. We subjoin the definitions of them found in a 

Sanskrit translation of a Patet (Paris, Bibl. Nat. f. B. 5, 154), in which their 

etymological meanings are better preserved than in the Zend definition itself:-- 

Agerepta, ‘seizing,’ is when a man seizes a weapon with a view to smite another. 

Avaoirishta, ‘brandishing,’ is when a man brandishes, a weapon with a view to 

smite another. Aredush is when a man actually smites another with a weapon, but 

without wounding him, or inflicts a wound which is healed within three days.

Vendidad 29 

malicious aforethought, it is an Aredush. Upon the fifth Aredush 177 he 

becomes a Peshotanu. 178 

18. O Maker of the material world, thou Holy One! He that 

committeth an Agerepta, what penalty shall he pay? Ahura Mazda 

answered: ‘Five stripes with the Aspahe-ashtra, five stripes with the 

Sraosho-charana; 

‘On the second Agerepta, ten stripes with the Aspahe-ashtra, ten 

stripes with the Sraosho-charana; 

‘On the third, fifteeen stripes with the Aspahe-ashtra, fifteen 


19. ‘On the fourth, thirty stripes with the Aspahe-ashtra, thirty 


‘On the fifth, fifty stripes with the Aspahe-ashtra, fifty stripes with 

the Sraosho-charana; 

‘On the sixth, sixty stripes with the Aspahe-ashtra, sixty stripes 

with the Sraosho-charana; 

‘On the seventh, ninety stripes with the Aspahe-ashtra, ninety 

stripes with the Sraosho-charana.’ 

20. If a man commit an Agerepta for the eighth time, without 

having atoned for the preceding, 179 what penalty shall he pay? 

Ahura Mazda answered: ‘He is a Peshotanu: two hundred stripes 

with the Aspahe-ashtra, two hundred stripes with the Sraoshocharana.’ 

21. If a man commit an Agerepta, 180 and refuse to atone for it, 181 

what penalty shall he pay? Ahura Mazda answered: ‘He is a 

Peshotanu: two hundred stripes with the Aspahe-ashtra, two hundred 


22. O Maker of the material world, thou Holy One! If a man 

commit an Avaoirishta, what penalty shall he pay? Ahura Mazda 

answered: ‘Ten stripes with the Aspahe-ashtra, ten stripes with the 

Sraosho-charana; 

‘On the second Avaoirishta, fifteen stripes with the Aspahe-ashtra, 

fifteen stripes with the Sraosho-charana; 

177 Viz. on the sixth commission of it, as appears from § 28. 

178 He shall receive two hundred stripes, or shall pay 1200 dirhems (see Introd.) 

179 Literally, ‘without having undone the preceding.’ 

180 Even though the Agerepta has been committed for the first time. 

181 Literally, ‘and does not undo it.’ If he does not offer himself to hear the penalty, 

and does not perform the Patet (see Introd.)

30 Vendidad 

23. ‘On the third, thirty stripes with the Aspahe-ashtra, thirty 


‘On the fourth, fifty stripes with the Aspahe-ashtra, fifty stripes 


‘On the fifth, seventy stripes with the Aspahe-ashtra, seventy 


‘On the sixth, ninety stripes with the Aspahe-ashtra, ninety stripes 

with the Sraosho-charana.’ 


commit an Avaoirishta for the seventh time, without having atoned 

for the preceding, what penalty shall he pay? Ahura Mazda answered: 

‘He is a Peshotanu: two hundred stripes with the Aspahe-ashtra, two 

hundred stripes with the Sraosho-charana.’ 


commit an Avaoirishta, and refuse to atone for it, what penalty shall 

he pay? Ahura Mazda answered: ‘He is a Peshotanu: two hundred 

stripes with the Aspahe-ashtra, two hundred stripes with the Sraoshocharana.’ 


commit an Aredush, what penalty shall he pay? Ahura Mazda 

answered: ‘Fifteen stripes with the Aspahe-ashtra, fifteen stripes with 


27. ‘On the second Aredush, thirty stripes with the Aspahe-ashtra, 

thirty stripes with the Sraosho-charana; 

‘On the third, fifty stripes with the Aspahe-ashtra, fifty stripes with 


‘On the fourth, seventy stripes with the Aspahe-ashtra, seventy 


‘On the fifth, ninety stripes with the Aspahe-ashtra, ninety stripes 



commit an Aredush for the sixth time, without having atoned for the 

preceding, what penalty shall he pay? Ahura Mazda answered: ‘He is a 




commit an Aredush, and refuse to atone for it, what penalty shall he 

pay? Ahura Mazda answered: ‘He is a Peshotanu: two hundred stripes 

with the Aspahe-ashtra, two hundred stripes with the Sraoshocharana.’

Vendidad 31 

30. O Maker of the material world, thou Holy One! If a man smite 

another and hurt him sorely, what is the penalty that he shall pay? 

31. Ahura Mazda answered: ‘Thirty stripes with the Aspahe-ashtra, 

thirty stripes with the Sraosho-charana; 

‘The second time, fifty stripes with the Aspahe-ashtra, fifty stripes 


‘The third time, seventy stripes with the Aspahe-ashtra, seventy 


‘The fourth time, ninety stripes with the Aspahe-ashtra, ninety 


32. If a man commit that deed for the fifth time, without having 

atoned for the preceding, what penalty shall he pay? Ahura Mazda 

answered: ‘He is a Peshotanu: two hundred stripes with the Aspaheashtra, 

two hundred stripes with the Sraosho-charana.’ 

33. If a man commit that deed and refuse to atone for it, what 

penalty shall he pay? Ahura Mazda answered: ‘He is a Peshotanu: two 

hundred stripes with the Aspahe-ashtra, two hundred stripes with the 

Sraosho-charana.’ 


another so that the blood come, what is the penalty that he shall pay? 

Ahura Mazda answered: ‘Fifty stripes with the Aspahe-ashtra, fifty 


‘The second time, seventy stripes with the Aspahe-ashtra, seventy 


‘The third time, ninety stripes with the Aspahe-ashtra, ninety 


35. If a man commit that deed for the fourth time, without having 





another so that the blood come, and if he refuse to atone for it, what 

penalty shall he pay? Ahura Mazda answered: ‘He is a Peshotanu: two 




another so that he break a bone, what is the penalty that he shall pay? 

Ahura Mazda answered: ‘Seventy stripes with the Aspahe-ashtra, 

seventy stripes with the Sraosho-charana;

32 Vendidad 

‘The second time, ninety stripes with the Aspahe-ashtra, ninety 


38. If he commit that deed for the third time, without having 





another so that he break a bone, and if he refuse to atone for it, what 

is the penalty he shall pay? Ahura Mazda answered: ‘He is a 




another so that he give up the ghost, what is the penalty that he shall 

pay? Ahura Mazda answered: ‘Ninety stripes with the Aspahe-ashtra, 

seventy stripes with the Sraosho-charana; 

41. If he commit that deed again, without having atoned for the 

preceding, what is the penalty that he shall pay? Ahura Mazda 




another so that he give up the ghost, and if he refuse to atone for it, 

what is the penalty he shall pay? Ahura Mazda answered: ‘He is a 



43. And they shall thenceforth in their doings walk after the way of 

holiness, after the word [manthra] of holiness, after the ordinance of 

holiness. 

IIIa. 182 

44. If men of the same faith, either friends or brothers, come to an 

agreement together, that one may obtain from the other, either 

goods, 183 or a wife, 184 or knowledge, 185 let him who desires goods have 

them delivered to him; let him who desires a wife receive and wed 

her; let him who desires knowledge be taught the holy word [manthra 

spenta], 

45. during the first part of the day and the last, during the first part 

of the night and the last, that his mind may be increased in 

182 We return here to contracts; the logical place of §§ 44-45 would be after § 16. 

183 The analysis of the Vd. in the Dk. has here: ‘a proof that one professes the 

Religion well is to grant bountifully to the brethren in the faith any benefit they 

may ask for.’

Vendidad 33 

intelligence and wax strong in holiness. So shall he sit up, in devotion 

and prayers, that he may be increased in intelligence: he shall rest 

during the middle part of the day, during the middle part of the 

night, 186 and thus shall he continue until he can say all the words 

which former Aethrapaitis 187 have said. 

IVa. 

46. Before 188 the boiling water publicly prepared, O Spitama 

Zarathushtra! let no one make bold to deny having received [from his 

neighbour] the ox or the garment in his possession. 

IIIb. 

47. 189 Verily I say it unto thee, O Spitama Zarathushtra! the man 

who has a wife is far above him who lives in continence; 190 he who 

keeps a house is far above him who has none; he who has children is 

far above the childless man; 191 he who has riches is far above him who 

has none. 

48. And of two men, he who fills himself with meat receives in him 

Vohu Mano 192 much better than he who does not do so; 193 the latter is 

184 Woman is an object of contract, like cattle or fields: she is disposed of by contracts 

of the fifth sort, being more valuable than cattle and less so than fields. She is sold 

by her father or her guardian, often from the cradle. ‘Instances are not wanting of 

the betrothal of a boy of three years of age to a girl of two’ (see Dosabhoy 

Framjee’s work on The Parsees, p. 77; cf. ‘A Bill to Define and Amend the Law 

relating to Succession, Inheritance, Marriage, etc.,’ Bombay, 1864). 

185 On the holiness of the contract between pupil and teacher, see Yt10.116. Cf. above, 

p.35, n. 4. 

186 He sleeps ‘the third part of the day and the third part of the night’ (Yasna 62.5). 

187 A teaching priest (Parsi Herbad). 

188 This clause is intended against false oaths taken in the so-called Var-ordeal (see § 

54 n.) It ought to be placed before § 49 bis, where the penalty for a false oath is 

given. 

189 §§ 47-49 are a sort of commentary to the beginning of § 44. 

190 What king Yazdgard found most offensive in Christianity was ‘that the Christians 

praise death and despise life, set no value upon fecundity and extol sterility, so 

that if their disciples would listen to them, they would no longer have any 

intercourse with women and the world would end’ (Elisaeus). 

191 ‘In Persia there are prizes given by the king to those who have most children’ 

(Herod. I, 136). , He who has no child, the bridge (of Paradise) shall be barred to 

him. The first question the angels there will ask him is, whether he has left in this 

world a substitute for himself; if the answer be, No, they will pass by and he will 

stay at the head of the bridge, full of grief and sorrow’ (Saddar 18; Hyde 19). The 

primitive meaning of this belief is explained by Brahmanical doctrine; the man 

without a son falls into hell, because there is nobody to pay him the family 

worship. 

192 Vohu Mano is at the same time the god of good thoughts and the god of cattle.

34 Vendidad 

all but dead; the former is above him by the worth of an Asperena, 194 

by the worth of a sheep, by the worth of an ox, by the worth of a 

man. 195 

49. This man can strive against the onsets of Asto-vidhotu; 196 he 

can strive against the well-darted arrow; he can strive against the 

winter fiend, with thinnest garment on; he can strive against the 

wicked tyrant and smite him on the head; he can strive against the 

ungodly fasting Ashemaogha. 197 

IVb. 

49 (bis). On the very first time when that deed 198 has been done, 

without waiting until it is done again, 

50. down there 199 the pain for that deed shall be as hard as any in 

this world: even as if one should cut off the limbs from his perishable 

body with iron 200 knives, or still worse; 

51. down there the pain for that deed shall be as hard as any in this 

world: even as if one should nail 201 his perishable body with iron nails, 

or still worse; 

52. down there the pain for that deed shall be as hard as any in this 

world: even as if one should by force throw his perishable body 

headlong down a precipice a hundred times the height of a man, or 

still worse; 

193 ‘There are people who strive to pass a day without eating, and who abstain from 

any meat; we strive too and abstain, namely, from any sin in deed, thought, or 

word: ... in other religions, they fast from bread; in ours, we fast from sin’ (Saddar 

83). — ‘ The Zoroastrians have no fasting at all. He who fasts commits a sin, and 

must, by way of expiation, give food to a number of poor people’ (Albiruni, 

Chronology, p. 217). 

194 A dirhem. 

195 Or: ‘is worth an Asperena, worth a sheep, worth an ox, worth a man,’ which 

means, according to the Commentary: ‘deserves the gift of an Asperena, of a 

sheep’s value, an ox’s value, a man’s value.’ 

196 Asto-vidhotu, the demon of death (Vd5.8). The man who eats well has greater 

vitality. 

197 The Commentary has: ‘like Mazdak, son of Bāmdāt [Bamdat],’ the communistic 

heresiarch who flourished under Kobad (488-531) and was put to death under 

Noshirvan. 

198 The taking of a false oath. Cf. § 46. 

199 In hell. 

200 So Wolff, Bartholomae, and Kanga (Av. ayaŋhaēnāiš). Dar: brass. 

201 Doubtful.

Vendidad 35 

53. down there the pain for that deed shall be as hard as any in this 

world: even as if one should by force impale 202 his perishable body, or 

still worse. 

54. Down there the pain for that deed shall be as hard as any in 

this world: to wit, the deed of a man, who knowingly lying, confronts 

the brimstoned, golden, 203 truth-knowing water with an appeal unto 

Rashnu 204 and a lie unto Mithra. 205 

55. O Maker of the material world, thou Holy One! He who, 

knowingly lying, confronts the brimstoned, golden, truth-knowing 

water with an appeal unto Rashnu and a lie unto Mithra, what is the 

penalty that he shall pay? 206 Ahura Mazda answered: ‘Seven hundred 

stripes with the Aspahe-ashtra, seven hundred stripes with the 


202 Doubtful. 

203 The water before which the oath is taken contains some incense, brimstone, and 

one danak of molten gold (Gr. Riv. 101). 

204 The god of truth (Yt12). The formula is as follows: ‘Before the Amshaspand 

Vohuman, before the Amshaspand Ardwahisht, here lighted up . . . etc., I swear 

that I have nothing of what is thine, N. son of N., neither gold, nor silver, nor 

brass, nor clothes, nor any of the things created by Ohrmazd’ (l.l.96). Cf. above, § 

46. 

205 He is a Mithra-druj, ‘one who lies to Mithra.’ 

206 In this world.

36 Vendidad 

FARGARD 5. Purity Laws. 

Synopsis. 

This chapter and the following ones, to the end of the twelfth, deal 

chiefly with uncleanness arising from the dead, and with the means of 

removing it from men and things. 

The subjects treated in this Fargard are as follows:-- 

I (1-7). If a man defile the fire or the earth with dead matter 

(Nasu), involuntarily or unconsciously, it is no sin. 

II (8-9). Water and fire do not kill. 

III (10-14). Disposal of the dead during winter when it is not 

possible to take them to the Dakhma. 

IV (15-20). Why Ahura, while forbidding man to defile water, 

sends water ftom the heavens down to the Dakhmas, covered with 

corpses. How he purifies that water. 

V (21-26). On the excellence of purity and of the law that shows 

how to recover purity, when lost. 

VI (27-38). On the defiling power of the Nasu being greater or less, 

according to the greater or less dignity of the being that dies. 

VII (39-44). On the management of sacrificial implements [alat] 

defiled with Nasu. 

VIII (45-62). On the treatment of a woman who has been delivered 

of a still-born child; and what is to be done with her clothes. 

Translation 

I. 

1. There dies a man in the depths of the vale: a bird takes flight 

from the top of the mountain down into the depths of the vale, and it 

feeds on the corpse of the dead man there: then, up it flies from the 

depths of the vale to the top of the mountain: it flies to some one of 

the trees there, of the hard-wooded or the soft-wooded, and upon that 

tree it vomits and deposits dung. 

2. Now, lo! here is a man coming up from the depths of the vale to 

the top of the mountain; he comes to the tree whereon the bird is 

sitting; from that tree he intends to take wood for the fire. He fells the 

tree, he hews the tree, he splits it into logs, and then he lights it in the 

fire, the son of Ahura Mazda. What is the penalty he shall pay? 207 

207 For defiling the fire by bringing dead matter into it (see Vd7.25 seq. contrarily to 

the rule, ‘Put ye only proper and well-examined fuel (in the fire).’ For the 

purification of unclean wood, see Vd7.28 seq.

Vendidad 37 

3. Ahura Mazda answered: ‘There is no sin upon a man for any 

Nasu that has been brought by dogs, by birds, by wolves, by winds, or 

by flies. 

4. ‘For were there sin upon a man for any Nasu that might have 

been brought by dogs, by birds, by wolves, by winds, or by flies, how 

soon all this material world of mine would be only one Peshotanu, 208 

bent on the destruction of righteousness, and whose soul will cry and 

wail! 209 so numberless are the beings that die upon the face of the 

earth.’ 

5. O Maker of the material world, thou Holy One! Here is a man 

watering a corn-field. The water streams down the field; it streams 

again; it streams a third time; and the fourth time, a dog, a fox, or a 

wolf carries some Nasu into the bed of the stream: what is the penalty 

that the man shall pay? 210 

6-7. [Repeat st. 3-4.] 

IIa. 

8. O Maker of the material world, thou Holy One! Does water 

kill? 211 Ahura Mazda answered: ‘Water kills no man: Asto-vidhotu 

binds him, and, thus bound, 212 Vayu 213 carries him off; and the flood 

takes him up, 214 the flood takes him down, 215 the flood throws him 

208 ‘People guilty of death [i.e. a mortal sin -JHP]’ (Comm.) Cf. Yasna 53.9 b. 

209 After their death, ‘When the soul, crying and beaten off, is driven far away from 

Paradise’ (Comm.) This is imitated from the Gathas (Yasna 46.11c; 51.13b; cf. 

Vd13.8-9). 

210 For defiling the earth and the water: ‘If a man wants to irrigate a field, he must 

first look after the water-channel, whether there is dead matter in it or not ..... If 

the water, unknown to him, comes upon a corpse, there is no sin upon him. If he 

has not looked after the rivulet and the stream, he is unclean’ (Saddar 75). 

211 Water and fire belong to the holy part of the world, and come from God; how then 

is it that they kill? ‘Let a Gueber light a sacred fire for a hundred years, if he once 

fall into it, he shall be burnt.’ Even the Mobeds, if we may trust Elisaeus, 

complained that the fire would burn them without regard for their piety, when to 

adore it they came too near (Vartan’s War, p. 211 of the French translation by 

l’Abbé Garabed). The answer was that it is not the fire nor the water that kills, but 

the demon of Death and Fate. ‘Nothing whatever that I created in the world, said 

Ohrmazd, does harm to man; it is the bad Nāi (read Vāi) that kills the man’ (Gr. 

Riv. 124). 

212 ‘Asti-vahat is the bad Vai who seizes the life (of man): when his hand strokes him, 

it is lethargy; when he casts his shadow upon him, it is fever; when he looks in his 

eyes, he destroys life and it is called Death’ (Bd28.35). Cf. Vd4.49; Vd19.29. 

213 ‘The bad Vai’ (Comm.) Vai (Vayu) is the Genius of Destiny, good or evil. 

214 To the surface. 

215 To the bottom.

38 Vendidad 

ashore; then birds feed upon him. When he goes away, 216 it is by the 

will of Fate he goes.’ 

IIb. 

9. O Maker of the material world, thou Holy One! Does fire kill? 

Ahura Mazda answered: ‘Fire kills no man: Asto-vidhotu binds him, 

and, thus bound, Vayu carries him off; and the fire burns up life and 

limb. When he goes away, it is by the will of Fate he goes.’ 

III. 

10. O Maker of the material world, thou Holy One! If the summer 

is past and the winter has come, what shall the worshippers of Mazda 

do? 217 Ahura Mazda answered: ‘In every house, in every borough, they 

shall raise three rooms for the dead.’ 218 

11. O Maker of the material world, thou Holy One! How large shall 

be those rooms for the dead? Ahura Mazda answered: ‘Large enough 

not to strike the skull of the man, if he 219 should stand erect, or his feet 

or his hands stretched out: such shall be, according to the law, the 

rooms for the dead. 

12. ‘And they shall let the lifeless body lie there, for two nights, or 

for three nights, or a month long, until the birds begin to fly, 220 the 

plants to grow, the hidden floods 221 to flow, and the wind to dry up the 

earth. 222 

13. ‘And as soon as the birds begin to fly, the plants to grow, the 

hidden floods to flow, and the wind to dry up the earth, then the 

worshippers of Mazda shall lay down the dead (on the Dakhma), his 

eyes towards the sun. 

216 When he departs. 

217 ‘In case a man dies during the snowy seasdon, while it is difficult or impossible to 

take the corpse to the Dakhma, which usually stands far from inhabited places. 

The same case is treated again in Vd8.4 seq. 

218 One for men, another for women, a third for children. As not every house is 

considerable or rich enough to have these three accommodations, there will be a 

common Zad-marj for the village. The Zad-marj is a small mud house where the 

corpse is laid, to lie there till it can be taken to the Dakhma (Anquetil, Zend- 

Avesta II, 583). The Zad-marj is still used in Persia, and in the Gujarati provinces 

(where it is called Nasa-khana, ‘house for corpses’). In Bombay they use the 

simpler and more economical method given in Vd8.8. 

219 ‘Being in life’ (Comm.) 

220 To come back. 

221 They were hidden under the earth. 

222 ‘Until the winter is past’ (Comm.)

Vendidad 39 

14. ‘If the worshippers of Mazda have not, within a year, laid down 

the dead (on the Dakhma), his eyes towards the sun, thou shalt 

prescribe for that trespass the same penalty as for the murder of one 

of the faithful; 223 until the corpse has heen rained on, until the 

Dakhma has heen rained on, until the unclean remains have been 

rained on, until the birds have eaten up the corpse.’ 

IV. 

15. O Maker of the material world, thou Holy One! Is it true at 

thou, Ahura Mazda, seizest the waters from the sea Vouru-kasha 224 

with the wind and the clouds? 

16. That thou, Ahura Mazda, takest them down to the corpses? 225 

that thou, Ahura Mazda, takest them down to the Dakhmas? that 

thou, Ahura Mazda, takest them down to the unclean remains? that 

thou, Ahura Mazda, takest them down to the bones? and that then 

thou, Ahura Mazda, makest them flow back unseen? that thou, Ahura 

Mazda, makest them flow back to the sea Puitika? 226 

17. Ahura Mazda answered: ‘It is even so as thou hast said, O 

righteous Zarathushtra! I, Ahura Mazda, seize the waters from the sea 

Vouru-kasha with the wind and the clouds. 

18. ‘I, Ahura Mazda, take them to the corpses; I, Ahura Mazda, 

take them down to the Dakhmas; I, Ahura Mazda, take them down to 

the unclean remains; I, Ahura Mazda, take them down to the bones; 

then I, Ahura Mazda, make them flow back unseen; I, Ahura Mazda, 

make them flow back to the sea Puitika. 

19. ‘The waters stand there boiling, boiling up in the heart of the 

sea Puitika, and, when cleansed there, they run back again from the 

sea Puitika to the sea Vouru-kasha, towards the well-watered tree, 227 

223 See Vd3.41; note; cf. below, §§ 21-26. 

224 Vouru-kasha or Frakh-kart, the Ocean, wherefrom all waters come and whereto 

they return (Vd21.4). 

225 Zartosht wonders that Ohrmazd fears so little to infringe his own laws by defiling 

waters with the dead. In a Rivayat, he asks him bluntly why he forbids men to 

take corpses to the water, while he himself sends rain to the Dakhmas (Gr. Riv. 

125). 

226 The sea where waters are purified before going back to their gathering place, the 

sea Vouru-kasha (see § 19). ‘All the thickness, salt, and impurity of the sea Putik 

wishes to go to the Frakh-kart sea; but a mighty high wind, blowing from the Var 

Satves, drives it away: whatever is clean and movable passes to the Frakh-kart 

sea, and the rest (the unclean element) flows back to the Putik’ (Bd13.10). 

227 The tree of all seeds (Harvisptokhm), which grows in the middle of the sea Vourukasha; 

the seeds of all plants are on it. There is a godlike bird, the Sinamru 

[simurgh], sitting on that tree; whenever he flies off the tree, there grow out of it a 

thousand boughs; whenever he alights on it, there break a thousand boughs, the 

seeds of which are scattered about, and rained down on the earth by Tishtar

40 Vendidad 

whereon grow the seeds of my plants of every kind by hundreds, by 

thousands, by hundreds of thousands. 

20. ‘Those plants, I, Ahura Mazda, rain down upon the earth, to 

bring food to the faithful, and fodder to the beneficent cow; to bring 

food to my people that they may live on it, and fodder to the 

beneficent cow.’ 

V. 

21. ‘This 228 is the best, this is the fairest of all things, even as thou 

hast said, O pure [Zarathushtra]!’ 

With these words the holy, Ahura Mazda rejoiced the holy 

Zarathushtra: 229 ‘Purity is for man, next to life, the greatest good, 230 

that purity, O Zarathushtra, that is in the Religion of Mazda for him 

who cleanses his own self with good thoughts, words, and deeds.’ 231 

22. O Maker of the material world, thou Holy One! This Law, this 

fiend-destroying Law of Zarathushtra, 232 by what greatness, goodness, 

and fairness is it great, good, and fair above all other utterances? 

23. Ahura Mazda answered: ‘As much above all other floods as is 

the sea Vouru-kasha, so much above all other utterances in greatness, 

goodness, and fairness is this Law, this fiend-destroying Law of 

Zarathushtra. 

24. ‘As much as a great stream flows swifter than a slender rivulet, 

so much above all other utterances in greatness, goodness, and 

fairness is this Law, this fiend-destroying Law of Zarathushtra. 

‘As high as the great tree 233 stands above the small plants it 

overshadows, so high above all other utterances in greatness, 

goodness, and fairness is this Law, this fiend-destroying Law of 

Zarathushtra. 

25. ‘As high as heaven is above the earth that it compasses around, 

so high above all other utterances is this Law, this fiend-destroying 

Law of Mazda. 

(Tishtrya), the rain-god (Yt12.17; MX62.37 seq.; Bd27; cf. Vd20.4 seq.) 

228 The cleansing, the purification. 

229 ‘When Zartosht saw that man is able to escape sin by performing good works, he 

was filled with joy’ (Comm.) 

230 Quotation from the Gathas (Yasna 48.5c). 

231 That is to say, ‘Who performs the rites of cleansing according to the prescriptions 

of the law.’ 

232 The Law (Datem), that part of the religious system of which the Vd. is the 

specimen, and the object of which is the purification of man. 

233 ‘The royal cypress above small herbs’ (Comm.)

Vendidad 41 

‘[Therefore], he will apply to the Ratu, 234 he will apply to the 

Sraosha-varez; 235 whether for a draona-service 236 that should have 

been undertaken 237 and has not been undertaken; 238 or for a draona 

that should have been offered up and has not been offered up; or for a 

draona that should have been entrusted and has not been 

entrusted. 239 

26. ‘The Ratu has power to remit him one-third of his penalty: 240 if 

he has committed any other evil deed, it is remitted by his repentance; 

if he has committed no other evil deed, he is absolved by his 

repentance for ever and ever.’ 241 

VI. 

27. O Maker of the material world, thou Holy One! If there be a 

number of men resting in the same place, on the same carpet, on the 

same pillows, be there two men near one another, or five, or fifty, or a 

hundred, close by one another; and of those people one happens to 

die; how many of them does the Druj Nasu 242 envelope with 

corruption, infection, and pollution? 

234 ‘To take the rule’ (Comm.), which probably means, ‘to know what sort of penance 

he must undergo;’ as, when a man has sinned with the tongue or with the hand, 

the Dastur (or Ratu) must prescribe for him the expiation that the sin requires. 

The Ratu is the chief priest, the spiritual head of the community. 

235 ‘To weep for his crime’ (Comm.), which may mean, ‘to recite to him the Patet, or, 

to receive at his hand the proper number of stripes.’ The Sraosha-varez is the 

priest that superintends the sacrifice. He receives the confession of the guilty man 

and very likely wields the Sraosho-charana. 

236 The Srosh-dron, a service in honour of any of the angels, or of deceased persons, 

in which small cakes, called draona, are consecrated in their names, and then 

given to those present to eat. 

237 When it ought not to be. 

238 When it ought to be. 

239 The meaning of the sentence is not certain. The Commentary has: ‘Whether he 

has thought what he ought not to have thought, or has not thought what he ought 

to have thought; whether he has said what he ought not to have said, or has not 

said what he ought to have said; whether he has done what he ought not to have 

done, or has not done what he ought to have done.’ 

240 When the Ratu remits one-third of the sin, God remits the whole of it (Saddar 

29). 

241 Cf. Vd3.41. 

242 Nasu [Nasa] (νεκυς) designates both the corpse and the corpse-demon (the Druj 

that produces the corruption and infection of the dead body).

42 Vendidad 

28. Ahura Mazda answered: ‘If the dead one be a priest, the Druj 

Nasu rushes forth, 243 O Spitama Zarathushtra! she goes as far as the 

eleventh and defiles the ten. 244 

‘If the dead one be a warrior, the Druj Nasu rushes forth, O 

Spitama Zarathushtra! she goes as far as the tenth and defiles the 

nine. 

‘If the dead one be a husbandman, the Druj Nasu rushes forth, O 

Spitama Zarathushtra! she goes as far as the ninth and defiles the 

eight. 

29. ‘If it be a shepherd’s dog, the Druj Nasu rushes forth, O 

Spitama Zarathushtra! she goes as far as the eighth and defiles the 

seven. 

‘If it be a house-dog, the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the seventh and defiles the six. 

30. ‘If it be a Vohunazga dog, 245 the Druj Nasu rushes forth, O 

Spitama Zarathushtra! she goes as far as the sixth and defiles the five. 

‘If it be a Tauruna dog, 246 the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the fifth and defiles the four. 

31. ‘If it be a porcupine dog, the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the fourth and defiles the three. 

‘If it be a Jazu dog, 247 the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the third and defiles the two. 

32. ‘If it be an Aiwizu dog, the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the second and defiles the next. 

‘If it be a Vizu dog, the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the next, she defiles the next.’ 

243 In opposition to the case when the dead one is an Ashmogh (§ 35), as no Nasa 

issues then. 

244 Literally, ‘If she goes as far as the eleventh, she defiles the tenth.’ That is to say, 

she stops at the eleventh and defiles the next ten. In the Rivayats, the Avesta 

distinctions are lost, and the defiling power of the Nasa is the same, whatever may 

have been the rank of the dead: ‘If there be a number of people sleeping in the 

same place, and if one of them happens to die, all those around him, in any 

direction, as far as the eleventh, become unclean if they have been in contact with 

one another’ (Gr. Riv. 470). 

245 A dog without a master (Vd13.19). 

246 A hunting-dog. 

247 This name and the two following, Aiwizu and Vizu, are left untranslated in the 

Pahlavi translation.

Vendidad 43 

33. O Maker of the material world, thou Holy One! If it be a 

weasel, 248 how many of the creatures of the good spirit [Spenta 

Mainyu -JHP] does it directly defile, how many does it indirectly 

defile? 

34. Ahura Mazda answered : ‘A weasel does neither directly nor 

indirectly defile any of the creatures of the good spirit [Spenta Mainyu 

-JHP], but him who smites and kills it; to him the uncleanness clings 

for ever and ever.’ 249 

35. 250 O Maker of the material world, thou Holy One! If the dead 

one be such a wicked, two-footed ruffian, as an ungodly 

Ashemaogha, 251 how many of the creatures of the good spirit [Spenta 

Mainyu -JHP] does he directly defile, how many does he indirectly 

defile? 

36. Ahura Mazda answered: ‘No more than a frog does whose 

venom is dried up, and that has been dead more than a year. 252 Whilst 

alive, indeed, O Spitama Zarathushtra! such a wicked, two-legged 

ruffian as an ungodly Ashemaogha, directly defiles the creatures of 

the good spirit [Spenta Mainyu -JHP], and indirectly defiles them. 

37. ‘Whilst alive he smites the water; 253 whilst alive he blows out 

the fire; 254 whilst alive he carries off the cow; 255 whilst alive he smites 

the faithful man with a deadly blow, that parts the soul from the 

body; 256 not so will he do when dead. 

38. ‘Whilst alive, indeed, O Spitama Zarathushtra! such a wicked, 

two-legged ruffian as an ungodly Ashemaogha robs the faithful man 

of the full possession of his food, of his clothing, of his wood, of his 

bed, of his vessels; 257 not so will he do when dead.’ 258 

248 A weasel. The weasel is one of the creatures of Ahura, for ‘it has been created to 

fight against the serpent garza and the other khrafstras that live in holes’ 

(Bd19.27). 

249 Not that the unclean one cannot be cleansed, but that his uncleanness does not 

pass from him to another. 

250 §§ 35-38; cf. Vd12.21-24. 

251 Ashemaogha, a heretic. 

252 The frog is a creature of Ahriman’s, and one of the most hateful. Cf. Vd14.5. 

253 By defiling it (a capital crime; see Vd7.25). 

254 He extinguishes the Warharan fire (a capital crime; cf. Vd7.25.) 

255 As a cattle-lifter. 

256 As an assassin. 

257 By defiling them, he deprives the faithful of their use. 

258 ‘When a wicked man dies, the Druj who was with him during his lifetime, seizes 

him and drags him down to Ahriman; therefore, his body, as the Druj is no longer

44 Vendidad 

VII. 

39. O Maker of the material world, thou Holy One! When into our 

houses here below we have brought the fire, the Baresma, the cups, 

the Haoma, and the mortar, 259 O holy Ahura Mazda! if it come to pass 

that either a dog or a man dies there, what shall the worshippers of 

Mazda do? 

40. Ahura Mazda answered: ‘Out of the house, O Spitama 

Zarathushtra! shall they take the fire, the Baresma, the cups, the 

Haoma, and the mortar; they shall take the dead one out to the proper 

place 260 whereto, according to the law, corpses must be brought, to be 

devoured there.’ 

41. O Maker of the material world, thou Holy One! When shall they 

bring back the fire into the house wherein the man has died? 

42. Ahura Mazda answered: ‘They shall wait for nine nights in 

winter, for a month in summer, 261 and then they shall bring back the 

fire to the house wherein the man has died.’ 

43. O Maker of the material world, thou Holy One! And if they 

shall bring back the fire to the house wherein the man iias died, 

within the nine nights, or within the month, what penalty shall they 

pay? 

44. Ahura Mazda answered: ‘They shall be Peshotanus: two 

hundred stripes with the Aspahe-astra, two hundred stripes with the 


VIII. 

45. 262 O Maker of the material world, thou Holy One! If in the 

house of a worshipper of Mazda there be a woman with child, and if 

being a month gone, or two, or three, or four, or five, or six, or seven, 

or eight, or nine, or ten months gone, 263 she bring forth a still-born 

child, what shall the worshippers of Mazda do? 

46. Ahura Mazda answered: ‘The place in that Mazdean house 

whereof the ground is the cleanest and the driest, and the least passed 

with it, becomes pure. On the contrary, when it is a righteous man that dies, the 

Amahraspands take his soul to Ohrmazd and the Druj settles in the house of the 

body and makes it impure’ (Gujastak Abalish). 

259 In order to perform a sacrifice. 

260 The Dakhma. 

261 Corruption being worse in summer. 

262 §§ 45-54 = Vd7.60-69. 

263 The pregnancy, without lasting more than nine calendar months (9 times 30 

days), generally extends along ten months on the calendar (for instance from 

January 10 to October 10).

Vendidad 45 

through by flocks and herds, by the fire of Ahura Mazda, by the 

consecrated bundles of Baresma, and by the faithful;’ 

47. O Maker of the material world, thou Holy One! How far from 

the fire? How far from the water? How tar fiom the consecrated 


48. Ahura Mazda answered: ‘Thirty paces from the fire; thirty 

paces from the water; thirty paces from the consecrated bundles of 

Baresma; three paces from the faithful; 264 - 

49. ‘On that place shall the worshippers of Mazda erect an 

enclosure, 265 and therein shall they establish her with food, therein 

shall they establish her with clothes.’ 

50. O Maker of the material world, thou Holy One! What is the 

food that the woman shall first take? 

51. Ahura Mazda answered: ‘Gomez 266 mixed with ashes, three 

draughts of it, or six, or nine, to send down the Dakhma within her 

womb. 267 

52. ‘Afterwards she may drink boiling 268 milk of mares, cows, 

sheep, or goats, with pap or without pap; 269 she may take cooked milk 

without water, meal without water, and wine without water.’ 270 

53. O Maker of the material world, thou Holy One! How long shall 

she remain so? How long shall she live thus on milk, meal, and wine? 

54. Ahura Mazda answered: ‘Three nights long shall she remain so; 

three nights long shall she live thus on milk, meal, and wine. Then, 

when three nights have passed, she shall wash her body, she shall 

wash her clothes, with gomez and water, by the nine holes, 271 and thus 

shall she be clean.’ 

264 The carrier alone is kept thirty feet from the faithful (Vd3.18), as he is cut off from 

the community: his food is not brought to him, he has a store prepared for him. 

The woman, when armesht, is only temporarily isolated; she stays in the house 

and her food is brought to her all but from hand to hand (Vd16.6). 

265 The place for the man or woman in state of uncleanness, or Armesht-gah. 

266 Urine of the ox: the so-called Nirang-din; cf. Vd8.37; Vd19.21. ‘Three cups, or six, 

or nine, according to her strength’ (Asp.) 

267 Her womb is a Dakhma, as it contained a dead body. — These nine draughts of 

gomez mixed with ashes are like an interior barashnom, as the Barashnom 

consists of nine successive purifications with gomez and dust. 

268 Doubtful. 

269 Doubtful. 

270 ‘The water would be defiled;’ cf. Vd7.70 seq. 

271 She shall perform the nine nights’ Barashnom, for the details of which see Vd9. 

That Barashnom is taken forty days after the delivery.

46 Vendidad 

55. O Maker of the material world, thou Holy One! How long shall 

she remain so? How long, after the three nights have gone, shall she 

sit confined, and live separated from the rest of the worshippers of 

Mazda, as to her seat, her food, and her clothing? 

56. Ahura Mazda answered: ‘Nine nights long shall she remain so: 

nine nights long, after the three nights have gone, shall she sit 

confined, and live separated from the rest of the worshippers of 

Mazda, as to her seat, her food, and her clothing. Then, when the nine 

nights have gone, she shall wash her body, and cleanse her clothes 

with gomez and water.’ 272 

57. 273 O Maker of the material world, thou Holy One! Can those 

clothes, when once washed and cleansed, ever be used either by a 

Zaotar, or by a Havanan, or by an Atare-vakhsha, or by a Frabaretar, 

or by an Abered, or by an Asnatar, or by a Rathwiskar, or by a 

Sraosha-varez, 274 or by any priest, warrior, or husbandman? 275 

58. Ahura Mazda answered: ‘Never can those clothes, even when 

washed and cleansed, be used either by a Zaotar, or by a Havanan, or 

by an Atare-vakhsha, or by a Frabaretar, or by an Abered, or by an 

Asnatar, or by a Rathwiskar, or by a Sraosha-varez, or by any priest, 

warrior, or husbandman. 

59. ‘But if there be in a Mazdean house a woman who is in her 

sickness, or a man who has become unfit for work, 276 and who must sit 

in the place of infirmity, 277 those clothes shall serve for their coverings 

272 ‘If a woman brings forth a still-born child, after a pregnancy of one month to ten 

months, the first food she shall take is nirang (= gomez) ... fire and ashes; and she 

is not allowed until the fourth day to take water or salt, or any food that is cooked 

with water or salt: on the fourth day they give her nirang, that she may cleanse 

herself and wash her clothes with it, and she is not allowed to wash herself and 

her clothes with water until the forty-first day’ (Gr. Riv. 568). 

273 §§57-62 = Vd7.17-22. 

274 These are the names of the different priests who were engaged in the sacrifices. 

The Havanan strains the Haoma; the Atarevakhsha kindles the fire; the 

Frabaretar brings to the Zaotar all that he needs; the Aberet brings the water; the 

Asnatar washes and strains the Haoma; the Rathwishkar mixes the Haoma and 

the milk; the Zaotar chants the hymns and says the prayers; the Sraosh-varez 

superintends the sacrifice. Nowadays there are only two priests, the Zaotar (Zot) 

and the Rathwishkar (Raspi), the latter performing all the accessory services 

formerly performed by several priests. Cf. Nirangistan, 71 sq. 

275 In short, by any of the faithful, when in state of purity. 

276 An Armesht; literally, ‘an infirm person,’ that is to say, one who is unclean, during 

the time of his uncleanness (Vd9.33 seq.), when all work is forbidden to him. 

277 The Armesht-gah, the place of seclusion of the Armesht.

Vendidad 47 

and for their sheets, 278 until they can withdraw their hands for 

prayer. 279 

60. ‘Ahura Mazda, indeed, does not allow us to waste anything of 

value that we may have, not even so much as an Asperena’s 280 weight 

of thread, not even so much as a maid lets fall in spinning. 

61. ‘Whosoever throws any clothing on a dead body, 281 even so 

much as a maid lets fall in spinning, is not a pious man whilst alive, 

nor shall he, when dead, have a place in Paradise. 

62. ‘He makes himself a viaticum unto the world of the wicked, 

into that world, 282 made of darkness, the offspring of darkness, 283 

which is Darkness’ self. To that world, to the world of Hell, you are 

delivered by your own doings, by your own religion, O sinners!’ 284 

278 The clothing defiled by the dead can only serve for Dashtan women, even after it 

has been washed and exposed for six months to the light of the sun and of the 

moon (Saddar 91; cf. Vd7.10 seq.). 

279 Until they are clean. The unclean must have their hands wrapped in an old piece 

of linen, lest they should touch and defile anything clean. 

280 See Vd4.48, note 4. 

281 Cf. Vd8.23 seq. It appears from those passages that the dead must lie on the 

mountain naked, or ‘clothed only with the light of heaven’ (Vd6.51). The modern 

custom is to clothe them with old clothing (Dadabhai Naoroji, Manners and 

Customs of the Parsis, p. 15). ‘When a man dies and receives the order (to depart), 

the older the shroud they make for him, the better. It must be old, worn out, but 

well washed: they must not lay anything new on the dead. For it is said in the 

Zand Vendidad, If they put on the dead even so much as a thread from the distaff 

more than is necessary, every thread shall become in the other world a black 

snake clinging to the heart of him who made that shroud, and even the dead shall 

rise against him and seize him by the skirt, and say, That shroud which thou 

madest for me has become food for worms and vermin’ (Saddar 12). After the 

fourth day, when the soul is in heaven, then rich garments are offered up to it, 

which it will wear in its celestial life (Saddar 87). 

282 ‘Where darkness can be seized with the hand’ (Comm.; cf. Aogemadaeca 28); 

something more than the ‘visible darkness.’ 

283 The Commentary has, ‘the place of those who impregnate darkness, for the Druj 

who conceives seed from the sinner comes from that place’ (cf. Vd18.30 seq.). 

284 Quotation from the Gathas (Yasna 31.20).

48 Vendidad 

FARGARD 6. Purity laws 

Synopsis. 

I (1-9). How long the earth remains unclean, when defiled by the 

dead. 

II (10-25). Penalties for defiling the ground with dead matter. 

III (26-41). Purification of the different sorts of water, when 

defiled by the dead. 

IV (42-43). Purification of the Haoma. 

V (44-51). The place for corpses; the Dakhmas. 

Translation 

I. 

1. How long shall the piece of ground he fallow whereon dogs or 

men have died? Ahura Mazda answered: ‘A year long shall the piece of 

ground he fallow whereon dogs or men have died, O holy Zarathustra! 

2. ‘A year long shall no worshipper of Mazda sow or water that 

piece of ground whereon dogs or men have died; he may sow as he 

likes the rest of the ground; he may water it as he likes. 285 

3. ‘If within the year they shall sow or water the piece of ground 

whereon dogs or men have died, they are guilty of the sin of “burying 

the dead” towards the water, towards the earth, and towards the 

plants.’ 286 

4. O Maker of the material world, thou Holy One! If worshippers of 

Mazda shall sow or water, within the year, the piece of ground 

whereon dogs or men have died, what is the penalty that they shall 

pay? 

5. Ahura Mazda answered: ‘They are Peshotanus: two hundred 

stripes with the Aspahe-astra, two hundred stripes with the Sraoshocharana.’ 

287 

6. O Maker of the material world, thou Holy One! If worshippers of 

Mazda want to till that piece of ground again, 288 to water it, to sow it, 

and to plough it, what shall they do? 

285 Cf. Vd7.45 seq. 

286 ‘To the water which they pour out, to the earth which they plough. to the plants 

which they sow’ (Comm.) 

287 ‘If they plough and sow it, one tanapuhr (see Introd. V, 19); if they pour water on 

it, one tanapuhr; if they plough, sow, and water it, two tanapuhrs’ (Comm.) 

288 Even when a year’s space is past, the ground is not free ipso facto.

Vendidad 49 

7. Ahura Mazda answered: ‘They shall look on the ground for any 

bones, hair, dung, urine, or blood that may be there.’ 

8. O Maker of the material world, thou Holy One! If they shall not 

look on the ground for any bones, hair, dung, urine, or blood that may 

be there, what is the penalty that they shall pay? 

9. Ahura Mazda answered: ‘They are Peshotanus: two hundred 

stripes with the Aspahe-astra, two hundred stripes with the Sraoshocharana.’ 

II. 

10. O Maker of the material world, thou Holy One! If a man shall 

throw on the ground a bone of a dead dog, or of a dead man, as large 

as the top joint of the little finger, and if grease or marrow flow from it 

on to the ground, what penalty shall he pay? 

11. Ahura Mazda answered: ‘Thirty stripes with the Aspahe-astra, 

thirty stripes with the Sraosho-charana.’ 



as the top joint of the fore-finger, and if grease or marrow flow from it 

on to the ground, what penalty shall he pay? 

13. Ahura Mazda answered: ‘Fifty stripes with the Aspahe-astra, 

fifty stripes with the Sraosho-charana.’ 



as the top joint of the middle finger, and if grease or marrow flow 

from it on to the ground, what penalty shall he pay? 

15. Ahura Mazda answered: ‘Seventy stripes with the Aspahe-astra, 

seventy stripes with the Sraosho-charana.’ 



as a finger or as a rib, and if grease or marrow flow from it on to the 

ground, what penalty shall he pay? 

17. Ahura Mazda answered: ‘Ninety stripes with the Aspahe-astra, 

ninety stripes with the Sraosho-charana.’ 



as two fingers or as two ribs, and if grease or marrow flow from it on 

the ground, what penalty shall he pay?

50 Vendidad 

19. Ahura Mazda answered: ‘He is Peshotanu: two hundred stripes 

with the Aspahe-ashtra, two hundred stripes with the Sraoshocharana.’ 



as an arm-bone or as a thigh-bone, and if grease or marrow flow from 

it on the ground, what penalty shall he pay? 

21. Ahura Mazda answered: ‘Four hundred stripes with the 

Aspahe-ashtra, four hundred stripes with the Sraosho-charana.’ 



as a man’s skull, and if grease or marrow flow from it on the ground, 

what penalty shall he pay? 

23. Ahura Mazda answered: ‘Six hundred stripes with the Aspaheashtra, 

six hundred stripes with the Sraosho-charana.’ 


throw on the ground the whole body of a dead dog, or of a dead man, 

and if grease or marrow flow from it on the ground, what penalty shall 

he pay? 

25. Ahura Mazda answered: ‘A thousand stripes with the Aspaheashtra, 

a thousand stripes with the Sraosho-charana.’ 

III. 

26. O Maker of the material world, thou Holy One! If a worshipper 

of Mazda, walking, or running, or riding, or driving, come upon a 

corpse in a stream of running water, what shall he do? 

27. Ahura Mazda answered: ‘Taking off his shoes, putting off his 

clothes, while the others wait, 289 O Zarathushtra! he shall enter the 

river, and take the dead out of the water; he shall go down into the 

water ankle-deep, knee-deep, waist-deep, or a man’s full depth, till he 

can reach the dead body.’ 290 

28. O Maker of the material world, thou Holy One! If, however, the 

body be already falling to pieces and rotting, what shall the 

worshipper of Mazda do? 

29. Ahura Mazda answered: ‘He shall draw out of the water as 

much of the corpse as he can grasp with both hands, and he shall lay it 

289 Ready to help him in case of need. 

290 ‘If he is able to draw out the corpse and does so, it is a pious deed worth a 

tanapuhr (that is, one by which a tanapuhr sin can be cancelled); if he is able to 

draw it out and does not do so, it is a tanapuhr sin. Gugoshasp says, It is a 

margarzan sin (a capital crime)’ (Comm.)

Vendidad 51 

down on the dry ground; no sin attaches to him for any bone, hair, 

grease, dung, urine, or blood that may drop back into the water.’ 

30. O Maker of the material world, thou Holy One! What part of 

the water in a pond does the Druj Nasu defile with corruption, 

infection, and pollution? 

31. Ahura Mazda answered: ‘Six steps on each of the four sides. As 

long as the corpse has not been taken out of the water, so long shall 

that water be unclean and unfit to drink. They shall, therefore, take 

the corpse out of the pond, and lay it down on the dry ground. 

32. ‘And of the water they shall draw off the half, or the third, or 

the fourth, or the fifth part, according as they are able or not; and 

after the corpse has been taken out and the water has been drawn off, 

the rest of the water is clean, and both cattle and men may drink of it 

at their pleasure, as before.’ 


the water in a well does the Druj Nasu defile with corruption, 


34. Ahura Mazda answered: ‘As long as the corpse has not been 

taken out of the water, so long shall that water be unclean and unfit to 

drink. They shall, therefore, take the corpse out of the well, and lay it 

down on the dry ground. 

35. ‘And of the water in the well they shall draw off the half, or the 

third, or the fourth, or the fifth part, according as they are able or not; 

and after the corpse has been taken out and the water has been drawn 

off, the rest of the water is clean, and both cattle and men may drink 

of it at their pleasure, as before.’ 

36. O Maker of the material world, thou Holy One! What part of a 

sheet of snow or hail does the Druj Nasu defile with corruption, 


37. Ahura Mazda answered: ‘Three steps 291 on each of the four 

sides. As long as the corpse has not been taken out of the water, so 

long shall that water be unclean and unfit to drink. They shall, 

therefore, take the corpse out of the pond, and lay it down on the dry 

ground. 

38. ‘After the corpse has been taken out, and the snow or the hail 

has melted, the water is clean, and both cattle and men may drink of it 

at their pleasure, as before.’ 

291 Nine feet on the four sides.

52 Vendidad 


the water of a running stream does the Druj Nasu defile with 

corruption, infection, and pollution? 

40. Ahura Mazda answered: ‘Three steps down the stream, nine 

steps up the stream, six steps across. As long as the corpse has not 

been taken out of the water, so long shall that water be unclean and 

unfit to drink. They shall, therefore, take the corpse out of the pond, 

and lay it down on the dry ground. 

41. ‘After the corpse has been taken out and the stream has flowed 

three times, 292 the water is clean, and both cattle and men may drink 

of it at their pleasure, as before.’ 

IV. 

42. O Maker of the material world, thou Holy One! Can the Haoma 

that has been touched with Nasu from a dead dog, or from a dead 

man, be made clean again? 

43. Ahura Mazda answered: ‘It can, O holy Zarathushtra! If it has 

been prepared for the sacrifice, 293 there is to it no corruption, no 

death, no touch of any Nasu. 294 If it has not been prepared for the 

sacrifice, [the stem] is defiled the length of four fingers: 295 it 296 shall be 

laid down on 13 the ground, in the middle of the house, for a year long. 

When the year is passed, the faithful may drink of its juice at their 

pleasure, as before.’ 

V. 

44. O Maker of the material world, thou holy One! Whither shall 

we bring, where shall we lay the bodies of the dead, 297 O Ahura 

Mazda? 

45. Ahura Mazda answered: ‘On the highest summits, 298 where 

they know there are always corpse-eating dogs and corpse-eating 

birds, O holy Zarathushtra! 

292 Three times the measure up the stream (that is nine feet). 

293 Pounded and strained. 

294 Because the Haoma is the plant of life; when strained for the sacrifice, it is the 

king of healing plants (Bd24); the dead shall become immortal by tasting of the 

white Haoma (ibid. Bd31). 

295 Four fingers from the point touched by the Nasu. That part of the stem shall be 

cut off (Framji): the rest can be made clean. 

296 What is left of the stem. 

297 In places where there are no Dakhmas; for instance, in the country. 

298 ‘On the top of a mountain’ (Comm.) Cf. Vd8.10.

Vendidad 53 

46. ‘There shall the worshippers of Mazda fasten the corpse, by the 

feet and by the hair, with iron, 299 stones, or clay, lest the corpse-eating 

dogs and the corpse-eating birds shall go and carry the bones to the 

water and to the trees. 

47. ‘If they shall not fasten the corpse, so that the corpse-eating 

dogs and the corpse-eating birds may go and carry the bones to the 

water and to the trees, what is the penalty that they shall pay?’ 

48. Ahura Mazda answered: ‘They shall be Peshotanus: two 



49. O Maker of the material world, thou Holy One! Whither shall 

we bring, where shall we lay the bones 300 of the dead, O Ahura Mazda? 

50. Ahura Mazda answered: ‘The worshippers of Mazda shall make 

a receptacle 301 out of the reach of the dog, of the fox, and of the wolf, 

and wherein rain-water cannot stay. 

51. ‘They shall make it, if they can afford it, with stones, plaster, or 

earth; 302 if they cannot afford it, they shall lay down the dead man on 

the ground, on his carpet and his pillow, clothed with the light of 

heaven, and beholding the sun.’ 303 

299 Dar: brass. -JHP 

300 When the flesh has been stripped off the bones, thay may be. collected in a stone 

ossuary. See following note. 

301 “When the corpse-eating birds have eaten the fat, that fat which, when it is not 

possible to eat it, becomes rotten, offensive, and fraught with noxious creatures, 

then men shall properly convey the bones away to the bonne-receptacle 

(astōdān), which one is to elevate so from the ground, and over which a roof so 

stands, that in no way does the rain fall upon the dead matter, nor the water reach 

up to it therein, nor are the dog and fox able to go to it, and for the sake of light 

coming to it a hole is made therein” (Dadistan 18.3; tr. West). 

302 Such stone ossuaries have been found at Bushir, by Mr. Malcolm; earth ossuaries, 

found at Susa, were brought to the Louvre by M. Dieulafoy. 

303 The dead must see the sun: that is why the astodan has holes for letting the light 

in (see note 16 above).

54 Vendidad 

FARGARD 7. Purity Laws, Avestan medicine. 

Synopsis. 

I (1-5). How long after death the Druj Nasu takes possession of the 

corpse. 

II (6-9 = V, 27-30). How far the defiling power of the Druj Nasu 

extends. 

III (10-22). Cleansing of clothes defiled by the dead. 

IV (23-24). Eating of Nasu an abomination. 

V (25-27), Bringing Nasu to fire or water an abomination. 

VI (28-35). Cleansing of wood and corn defiled by the dead. 

VII a (36-40). Physicians; their probation. 

VII b (41-44). Their fees. 

VIII (45-59), Purification of the earth, of the Dakhmas. The 

Dakhmas and the Daevas, 

IX (60-72; 66-69 = V, 45-54). Treatment of a woman who has 

brought forth a still-born child. 

X (73-75). Cleansing of vessels defiled by the dead. 

XI (76). Cleansing of the cow. 

XII (78). Unclean libations. 

This chapter would offer tolerable unity, but for a digression on 

medicine, which would be better placed as an introduction to the last 

three chapters. Sections II and IX, parts of which have already been 

found in Fargard V, are more suitably placed here. This chapter, as a 

whole, deals with the action of the Druj Nasu, from the moment she 

takes hold of the corpse, and shows how and when the several objects 

she has defiled become clean, namely, clothes, wood, corn, earth, 

women, vessels, and cows. 

Translation. 

I. 

1. Zarathushtra asked Ahura Mazda: ‘O Ahura Mazda, most 

beneficent Spirit, Maker of the material world, thou Holy One! When 

a man dies, at what moment does the Druj Nasu rush upon him?’ 

2. Ahura Mazda answered: ‘Directly after death, as soon as the soul 

has left the body, O Spitama Zarathushtra! the Druj Nasu comes and 

rushes upon him, from the regions of the north, 304 in the shape of a 

304 Hell lies in the north; see Vd2.10 n.; Vd3.7 n.; Vd19.1; HN, section 3.25; Bd15.19.

Vendidad 55 

raging fly, with knees and tail sticking out, droning without end, and 

like unto the foulest Khrafstras. 305 

[3. ‘On him she stays until the dog has seen the corpse 306 or eaten it 

up, or until the flesh-eating birds have taken flight towards it. 307 When 

the dog has seen it or eaten it up, or when the flesh-eating birds have 

taken flight towards it, then the Druj Nasu rushes away to the regions 

of the north in the shape of a raging fly, with knees and tail sticking 

out, droning without end, and like unto the foulest Khrafstras.’] 

4. O Maker of the material world, thou Holy One! If the man has 

been killed by a dog, or by a wolf, or by witchcraft, or by the artifices 

of hatred, 308 or by falling down a precipice, or by the law, 309 or by 

calumny, 310 or by the noose, 311 how long after death does the Druj 

Nasu come and rush upon the dead? 

5. Ahura Mazda answered: ‘At the next watch after death, 312 the 

Druj Nasu comes and rushes upon the dead, from the regions of the 

north, in the shape of a raging fly, with knees and tail sticking out, 

droning without end, and like unto the foulest Khrafstras.’ 

II. 313 

6. O Maker of the material world, thou Holy One! If there be a 

number of men resting in the same place, on the same carpet, on the 

same pillows, be there two men near one another, or five, or fifty, or a 

hundred, close by one another; and of those people one happens to 

die; how many of them does the Druj Nasu envelope with corruption, 


305 Khrafstra is a general denomination for noxious animals. 

306 Until the Sag-did has been performed (see Vd8.16 seq.) 

307 The Sag-did may be performed by birds of prey as well as by dogs. The dog smites 

the Nasu when it brings its muzzle near to the dead, the bird (mountain hawk, 

sparrow (?), or eagle) when its shadow passes over the body (Comm. ad § 2; cf. § 

29). § 3 is from the Vendidad Sada. 

308 ‘By poison’ (Comm.) 

309 Literally, ‘by men;’ that is to say, put to death by the community according to law 

(Comm.) 

310 If he has been condemned unjustly. 

311 If he has strangled himself. 

312 The day is divided into five watches or ratu. If the man dies a natural death, the 

Druj comes directly; if the death be violent and unlooked for, the Druj comes later 

(as the corruption does not set in so quickly). 

313 §§ 6-9 = Vd5.27-30.

56 Vendidad 

7. Ahura Mazda answered: ‘If the dead one be a priest, the Druj 

Nasu rushes forth, O Spitama Zarathushtra! she goes as far as the 

eleventh and defiles the ten. 

‘If the dead one he a warrior, the Druj Nasu rushes forth, O 

Spitama Zarathushtra! she goes as far as the tenth and defiles the 

nine. 

‘If the dead one be a husbandman, the Druj Nasu rushes forth, O 

Spitama Zarathushtra! she goes as far as the ninth and defiles the 

eight. 

8. ‘If it be a shepherd’s dog, the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the eighth and defiles the seven. 

‘If it be a house dog, the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the seventh and defiles the six. 

9. ‘If it he a Vohunazga dog, the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the sixth and defiles the five. 

‘If it be a Tauruna dog, the Druj Nasu rushes forth, O Spitama 

Zarathushtra! she goes as far as the fifth and defiles the four.’ 314 

. . . ‘Those clothes shall serve for their coverings and for their 

sheets 315 .’. . . 

III. 


his bedding 316 and pillow does the Druj Nasu defile with corruption, 


11. Ahura Mazda answered: ‘The Druj Nasu defiles with 

corruption, infection, and pollution the upper sheet and the inner 

garment.’ 317 

12. O Maker of the material world, thou Holy One! Can that 

garment be made clean, O holy Ahura Mazda! that has been touched 

by the carcass of a dog or the corpse of a man? 

13. Ahura Mazda answered: ‘It can, O holy Zarathushtra!’ 

How so? 

314 This enumeration is less complete than that in the fifth Fargard, as it comprises 

only the first four sorts of dogs; the rest is to be supplied as in Farg. V, 31-38. 

315 This phrase, which forms part of § 19, is wrongly inserted here. 

316 The bedding on which he has died. 

317 The upper sheet of the bed and the inner garment of the body, that is to say, only 

those clothes which have been in direct contact with the dead.

Vendidad 57 

‘If there be on the garment seed, or blood, or dirt, or vomit, the 

worshippers of Mazda shall rend it to pieces, and bury it under the 

ground. 318 

14. ‘But if there be no seed [on the garment], nor blood, nor dirt, 

nor vomit, then the worshippers of Mazda shall wash it with gomez. 

15. ‘If it be leather, they shall wash it with gomez three times, they 

shall rub it with earth three times, they shall wash it with water three 

times, and afterwards they shall expose it to the air for three months 

at the window of the house. 

‘If it be woven cloth, they shall wash it with gomez six times, 319 they 

shall rub it with earth six times, they shall wash it with water six 

times, and afterwards they shall expose it to the air for six months at 

the window of the house. 

16. ‘The spring named Ardvi Sura, O Spitama Zarathushtra! that 

spring of mine, purifies the seed of males, the womb of females, the 

milk of females.’ 320 

17. 321 O Maker of the material world, thou Holy One! Can those 

clothes, when once washed and cleansed, ever be used either by a 

Zaotar, or by a Havanan, or by an Atare-vakhsha, or by a Frabaretar, 

or by an Abered, or by an Asnatar, or by a Rathwiskar, or by a 

Sraosha-varez, or by any priest, warrior, or husbandman? 

18. Ahura Mazda answered: ‘Never can those clothes, even when 

washed and cleansed, be used either by a Zaotar, or by a Havanan, or 

by an Atare-vakhsha, or by a Frabaretar, or by an Abered, or by an 

Asnatar, or by a Rathwiskar, or by a Sraosha-varez, or by any priest, 

warrior, or husbandman. 

19. ‘But if there be in a Mazdean house a woman who is in her 

sickness, or a man who has become unfit for work, and who must sit 

in the place of infirmity, those clothes shall serve for their coverings 

and for their sheets, until they can withdraw their hands for prayer. 

20. ‘Ahura Mazda, indeed, does not allow us to waste anything of 

value that we may have, not even so much as an Asperena’s weight of 

thread, not even so much as a maid lets fall in spinning. 

318 According to the Commentary only that part which has been defiled is rent off; 

the rest may still be used. 

319 See Vd19.21. 

320 This clause is a quotation from Yasna 65.5, intended to illustrate the cleansing 

power of water. Ardvi Sura is the goddess of the waters. See Vd21.6 notes. 

321 §§ 17-22 = Vd5.57-62.

58 Vendidad 

21. ‘Whosoever throws any clothing on a dead body, even so much 

as a maid lets fall in spinning, is not a pious man whilst alive, nor 

shall he, when dead, have a place in Paradise. 

22. ‘He makes himself a viaticum unto the world of the wicked, 

into that world, made of darkness, the offspring of darkness, which is 

Darkness’ self. To that world, to the world of Hell, you are delivered 

by your own doings, by your own religion, O sinners!’ 

IV. 

23. O Maker of the material world, thou Holy One! Can he be clean 

again who has eaten of the carcass of a dog or of the corpse of a 

man? 322 

24. Ahura Mazda answered: ‘He cannot, O holy Zarathushtra! His 

burrow 323 shall be dug out, his heart shall be torn out, his bright eyes 

shall be put out; the Druj Nasu falls upon him, takes hold of him even 

to the end of the nails, and he is unclean thenceforth, for ever and 

ever.’ 324 

V. 

25. O Maker of the material world, thou Holy One! Can he be clean 

again, O holy Ahura Mazda! who has brought a corpse with filth into 

the waters, or unto the fire, and made either unclean? 

26. Ahura Mazda answered: ‘He cannot, O holy Zarathushtra! 

Those wicked ones it is, those Nasu-cutters, that most increase 

spiders and locusts; 325 those wicked ones it is, those Nasu-cutters, that 

most increase the grass-destroying drought. 326 

27. ‘Those wicked ones it is, those Nasu-cutters, that increase most 

the power of the winter, 327 produced by the fiends, the cattle-killing, 

322 The carcase-eater lodges the Nasu in himself; he becomes a Nasu, and therefore 

must be destroyed; cf. below, § 76 seq. [Cannibalism. See Vd8.73-74. -JHP] 

323 His house, as he is assimilated to a devouring Khrafstra; see Vd3.7. 

324 Till the resurrection. ‘It is prescribed in the Vendidad that if a man shall eat of a 

carcase, his house and family shall he destroyed, his heart shall be torn out of his 

body, his eyes shall be put out, and his soul shall abide in hell till the resurrection’ 

(Saddar 71). ‘He who eats of a carcase with sinful intent is both unclean and 

margarzan; Barashnum and Nirang are of no avail for him, he must die. If there 

has been no sinful intent, he may wash himself; one may give him the ashes and 

the gomez (Comm.); he is unclean, he is not margarzan’ (Old Riv. 115 b). 

325 ‘It is said in the Avesta that when there are many gnats and locusts it is owing to 

corpses having been brought to water and to fire’ (Saddar 72). 

326 § 26 refers chiefly to the damage produced by the defilement of the waters, and § 

27 to that produoed by the defilement of the fire.

Vendidad 59 

thick- snowing, overflowing, the piercing, fierce, mischievous 

winter. 328 Upon them comes and rushes the Druj Nasu she takes hold 

of them even to the end of the nails, and they are unclean, 

thenceforth, for ever and ever.’ 329 

VI. 

28. O Maker of the material world, thou Holy One! Can the wood 

be made clean, O holy Ahura Mazda! whereunto Nasu has been 

brought from a dead dog, or from a dead man? 

29. Ahura Mazda answered: ‘It can, O holy Zarathushtra!’ 

How so? 

‘If the Nasu has not yet been expelled 330 by the corpse-eating dogs, 

or by the corpse-eating birds, 331 they shall lay down, apart on the 

ground, all the wood on a Vitasti 332 a all around, if the wood be dry; on 

a Frarathni 333 all around, if it be wet; then they shall sprinkle it once 

over with water, and it shall be clean. 334 

30. ‘But if the Nasu has already been expelled 335 by the corpseeating 

dogs, or by the corpse-eating birds, they shall lay down, apart 

on the ground, all the wood on a Frarathni all around, if the wood be 

dry; on a Frabazu 336 all around, if it be wet; then they shall sprinkle it 

once over with water, and it shall be clean. 

327 See note above. 

328 In the same way (by the bringing of corpses to water and to fire), winter grows 

colder, and summer grows warmer’ (Saddar 72). 

329 Whoever shall do that deed, shall pay for it in this world and in the next; they 

shall flay his body in the presence of the assembly, they shall tear him limb from 

limb, and his corpse shall be thrown away to dogs and ravens, . . . and when his 

soul comes to the other world, he shall suffer tortures from the Devs. If he has not 

made his Patet [confession], his soul shall remain in hell till the day of 

resurrection’ (Gr. Riv. p. 123). 

330 That is to say, if the Sag-did has not yet been performed. Read: ‘If the Nasu has 

been expelled...’ (that, is to say, if the Sag-did has been performed). See note 6. 

331 See above, verse 3, note 3. 

332 Twelve fingers; a span. 

333 The Frārāthni is, as it seems, as much as a forearm. 

334 ‘After a year,’ according to the Commentary. 

335 Read: ‘But if the Nasu has not yet been expelled.’ It appears from the similar 

passages (Vd8.35, 36, and 98, 99) and from the general principles of uncleanness 

that the words ‘If the Nasu has not yet been expelled,’ in § 29, have been 

misplaced there from § 30, and that the corresponding words in § 30 belong to § 

29; because uncleanness spreads less far, when the Sag-did has taken place. 

336 A measure of unknown extent; ‘an arm’s length,’ it would seem.

60 Vendidad 

31. ‘Thus much of the wood around the dead shall they lay down, 

apart on the ground, according as the wood is dry or wet; as it is hard 

or soft; they shall sprinkle it once over with water, and it shall be 

clean.’ 

32. O Maker of the material world, thou Holy One! Can the corn or 

the fodder be made clean O holy Ahura Mazda! whereunto Nasu has 

been brought from a dead dog, or from a dead man? 

33. Ahura Mazda answered: ‘It can, O holy Zarathushtra!’ How so? 

‘If the Nasu has not yet been expelled 337 by the corpse-eating dogs, 

or by the corpse-eating birds they shall lay down, apart on the ground, 

all the corn on a Frarathni all around, if the corn be dry on a Frabazu 

all around, if it be wet; then they shall sprinkle it once over with 

water, and it shall be clean. 

34. ‘But if the Nasu has already been expelled 338 by the corpseeating 

dogs, or by the corpse-eating birds, they shall lay down, apart 

on the ground, all the corn on a Frabazu all around, if the corn be dry; 

on a Vibazu 339 all around, if it be wet then they shall sprinkle it once 

over with water, and it shall be clean. 

35. ‘Thus much of the corn around the dead shall they lay down, 

apart on the ground, according as the corn is dry or wet; as it is sown 

or not sown; as it is reaped or not reaped; [as it is beaten or not 

beaten]; 340 as it is winnowed or not winnowed; 341 [as it is ground or 

not ground] 38 ; as it is kneaded [or not kneaded]; 342 they shall sprinkle 

it once over with water, and it shall be clean.’ 

VIIa. 

36. O Maker of the material world, thou Holy One! If a worshipper 

of Mazda want to practice the art of healing, on whom shall he first 

prove his skill? on worshippers of Mazda or on worshippers of the 

Daevas? 343 

37. Ahura Mazda answered: ‘On worshippers of the Daevas shall 

he first prove himself, rather than on worshippers of Mazda. If he 

treat with the knife a worshipper of the Daevas and he die; if he treat 

337 Read: ‘If the Nasu has already been expelled . . .’ See § 29 note. 

338 Read: ‘If the Nasu has already been expelled . . .’ See § 30 note. 

339 A measure of unknown extent; ‘an ell,’ it would seem. 

340 From the Vendidad Sada. 

341 Doubtful. 

342 This is supplied, as it seems to be required by the context and by the Pahlavi 

translation. 

343 On Zoroastrians or on idolaters (or, what is tantamount, on Iranians or on non- 

Iranians).

Vendidad 61 

with the knife a second worshipper of the Daevas and he die; if he 

treat with the knife for the third time a worshipper of the Daevas and 

he die, he is unfit for ever and ever. 

38. ‘Let him therefore never attend any worshipper of Mazda; let 

him never treat with the knife and worshipper of Mazda, nor wound 

him with the knife. If he shall ever attend any worshipper of Mazda, if 

he shall ever treat with the knife any worshipper of Mazda, and 

wound him with the knife, he shall pay for his wound the penalty for 

willful murder. 344 

39. ‘If he treat with the knife a worshipper of the Daevas and he 

recover; if he treat with the knife a second worshipper of the Daevas 

and he recover; if for the third time he treat with the knife a 

worshipper of the Daevas and he recover; then he is fit for ever and 

ever. 345 

40. ‘He may henceforth at his will attend worshippers of Mazda; 

he may at his will treat with the knife worshippers of Mazda, and heal 

them with the knife. 

VIIb. 

41. ‘A healer shall heal a priest for a blessing of the just; 346 he shall 

heal the master of a house for the value of an ox of low value; he shall 

heal the lord of a borough 347 for the value of an ox of average value; he 

shall heal the lord of a town for the value of an ox of high value; he 

shall heal the lord of a province for the value of a chariot and four. 348 

42. ‘He shall heal the wife of the master of a house for the value of 

a she-ass; he shall heal the wife of the lord of a borough for the value 

of a cow; he shall heal the wife of the lord of a town for the value of a 

mare; he shall heal the wife of the lord of a province for the value of a 

she-camel. 

43. ‘He shall heal the heir of a great house for the value of an ox of 

high value; he shall heal an ox of high value for the value of an ox of 

average value; he shall heal an ox of average value for the value of an 

344 For baodhō-varshta, literally, ‘done with full conscience.’ 

345 ‘some say, One who has been qualified may become disqualified; one who has 

been disqualified shall never become qualified’ (Comm. ad § 43). 

346 The priest will say to him: Be holy! (that is to say, be one of the blest!) ‘Thus he 

will become holy (i.e. be will go to Paradise); there is no equivalent in money. 

Some say, It is given when the priest has not 3000 stirs’ (Comm.) 

347 A group of several houses; Aspendiˆrji and Anquetil say, ‘a street.’ 

348 ‘A value of seventy stirs’ (Comm.)

62 Vendidad 

ox of low value; he shall heal an ox of low value for the value of a 

sheep; he shall heal a sheep for the value of a piece of meat. 349 

44. ‘If several healers offer themselves together, O Spitama 

Zarathushtra! namely, one who heals with the knife, one who heals 

with herbs, and one who heals with the Holy Word [manthras], 350 let 

one apply to the healing by the Holy Word: for this one is the besthealing 

of all healers who heals with the Holy Word; he will best drive 

away sickness from the body of the faithful.’ 351 

VIII. 

45. O Maker of the material world, thou Holy One! How long after 

the corpse of a dead man has been laid down on the ground, clothed 

with the light of heaven and beholding the sun, is the ground clean 

again? 352 

46. Ahura Mazda answered: ‘When the corpse of a dead man has 

lain on the ground for a year, clothed with the light of heaven, and 

beholding the sun, then the ground is clean again, O holy 

Zarathushtra!’ 353 


the corpse of a dead man has been buried in the earth, is the earth 

clean again? 

48. Ahura Mazda answered: ‘When the corpse of a dead man has 

lain buried in the earth for fifty years, 354 O Spitama Zarathushtra! 

then the earth is clean again.’ 355 


the corpse of a dead man has been laid down on a Dakhma, is the 

ground, whereon the Dakhma stands, clean again? 

50. Ahura Mazda answered: ‘Not until the dust of the corpse, O 

Spitama Zarathushtra! has mingled with the dust of the earth. 356 Urge 

349 Cf. the tariff of fees for the cleanser, Vd9.37 seq. 

350 ‘By spells’ (Comm.; cf. Odyssea XIX, 457). This classification was not unknown to 

Asclepios: he relieved the sick ‘now with caressing spells, now with soothing drink 

or balsam, now with the knife’ (Pindaros, Pyth. III, 5 I). 

351 Cf. Yt3.6. The treatment by the Holy Word seems not to consist only in the 

recitation of spells, but the spells must be accompanied by the ceremony of the 

Barashnum (see Vd22). 

352 Restored to the purity of its nature, and fit to till; as it remains Nasu till that time. 

353 See Vd6.1 seq. 

354 The time necessary to consume the corpse to its last particle. 

355 Cf. Vd3.36 seq. 

356 A space of time estimated at fifty years (Comm.) See Vd3.13.

Vendidad 63 

every one in the material world, O Spitama Zarathushtra! to pull 

down Dakhmas. 357 

51. ‘He who should pull down Dakhmas, even so much thereof as 

the size of his own body, his sins in thought, word, and deed are 

remitted as they would be by a Patet; his sins in thought, word, and 

deed are undone. 358 

52. ‘Not for his soul shall the two spirits wage war with one 

another; 359 and when he enters Paradise, the stars, the moon, and the 

sun shall rejoice in him; and I, Ahura Mazda, shall rejoice in him, 

saying: “ Hail, O man! thou who hast just passed from the decaying 

world into the undecaying one!” ‘ 360 

55. 361 O Maker of the material world, thou Holy One! Where are 

there Daevas: Where is it they offer worship to the Daevas: What is 

the place whereon troops of Daevas rush together, whereon troops of 

Daevas come rushing along? What is the place whereon they rush 

together to kill their fifties and their hundreds, their hundreds and 

their thousands, their thousands and their tens of thousands, their 

tens of thousands and their myriads of myriads? 

56. Ahura Mazda answered: ‘Those Dakhmas that are built upon 

the face of the earth, O Spitama Zarathushtra! and whereon are laid 

the corpses of dead men, that is the place where there are Daevas, that 

is the place whereon troops of Daevas rush together; whereon troops 

of Daevas come rushing along; whereon they rush together to kill 

their fifties and their hundreds, their hundreds and their thousands, 

their thousands and their tens of thousands, their tens of thousands 

and their myriads of myriads. 

57. ‘On those Dakhmas, O Spitama Zarathushtra! those Daevas 

take food and void filth. As you, men, in the material world, you cook 

357 See Vd3.9, text and note, and § 13. 

358 ‘A tanapuhr sin is remitted thereby’ (Comm.) 

359 When a man dies, hell and Paradise, fiends and gods struggle for the possession 

of his soul: Astovidhotush, Vizaresha, and the bad Vayu drag the souls of the 

wicked to hell; Mithra, Sraosha, Rashnu, and the good Vayu take the souls of the 

good to Paradise (see Vd19.29 seq.; Hadhokht Nask; Menog-i Khrad 2). The 

struggle lasts for three days and three nights (the sadis), during which time the 

relatives of the dead offer up prayers and sacrifices to Sraosha, Rashnu, and Vayu, 

to assure him their protection (See Vd9.56). 

360 Hadhokht Nask 16 and Vd19.31. 

361 §§ 53, 54 belong to the Commentary; they are composed of disconnected 

quotations, part of which refers to the different deeds by which a tanapuhr sin 

may be redeemed, while the other part refers to the rules of what may be called 

the book-keeping of good actions and sins.

64 Vendidad 

meal and eat cooked meat, so do they. It is, as it were, the smell of 

their feeding that you smell there, O men! 

58. ‘For thus they go on reveling, until that stench is rooted in the 

Dakhmas. In those Dakhmas arise the infection of diseases, itch, hot 

fever, naeza, 362 cold fever, rickets, and hair untimely white. 363 On 

those Dakhmas meet the worst murderers, from the hour when the 

sun is down. 364 

59. ‘And people of small understanding who do not seek for better 

understanding, 365 the Jainis 366 make those diseases grow stronger by a 

third, 367 on their thighs, on their hands, on their three-plaited hair.’ 368 

IX. 

60. 369 O Maker of the material world, thou Holy One! If in the 

house of a worshipper of Mazda there be a woman with child, and if 

being a month gone, or two, or three, or four, or five, or six, or seven, 

or eight, or nine, or ten months gone, she bring forth a still-born 

child, what shall the worshippers of Mazda do? 

61. Ahura Mazda answered: ‘The place in that Mazdean house 

whereof the ground is the cleanest and the driest, and the least passed 

through by flocks and herds, by the fire of Ahura Mazda, by the 

consecrated bundles of baresma, and by the faithful;’ 



bundles of baresma? How far from the faithful? 

63. Ahura Mazda answered: ‘Thirty paces from the fire; thirty 

paces from the water; thirty paces from the consecrated bundles of 

Baresma; three paces from the faithful;- 

64. ‘On that place shall the worshippers of Mazda erect an 

enclosure, and therein shall they establish her with food, therein shall 

they establish her with clothes.’ 

362 Doubtful. 

363 Albinism was regarded as sent by the demons. When Zāl was born with white 

hair, his father Sām exposed on the Alburz ‘that child of Dev, with an old man’s 

head’ (Firdausi). 

364 Cemeteries are the meeting-place of robbers and murderers. 

365 ‘Who do not seek for instruction.’ 

366 [i.e. Genie, jinn, djinn -JHP] ‘The Jahi’ (Comm.) The Jaini seems to be the Jahi as 

‘killing,’ as bringing sickness. 

367 The general meaning of the sentence seems to be that, for want of hygiene, 

diseaes grow worse through the infection from the Dakhmas. 

368 Doubtful. 

369 §§ 60-69 = Vd5.45-54. See the Commentary there.

Vendidad 65 

65. O Maker of the material word, thou Holy One! What is the food 

that the woman shall first take? 

66. Ahura Mazda answered: ‘Gomez mixed with ashes, three 

draughts of it, or six, or nine, to send down the Dakhma within her 

womb. 

67. ‘Afterwards she may drink boiling milk of mares, cows, sheep, 

or goats, with pap or without pap; she may take cooked milk without 

water, meal without water, and wine without water.’ 68. O Maker of 

the material world, thou Holy One! How long shall she remain so? 

How long shall she live thus on milk, meal, and wine? 

69. Ahura Mazda answered: ‘Three nights long shall she remain 

so; three nights long shall she live thus on milk, meal, and wine. Then, 

when three nights have passed, she shall wash her body, she shall 

wash her clothes, with gomez and water, by the nine holes, and thus 

shall she be clean.’ 

70. O Maker of the material world, thou Holy One! But if fever 

befall her unclean body, if these two worst pains, hunger and thirst, 

befall her, may she be allowed to drink water? 370 

71. Ahura Mazda answered: ‘She may; the first thing for her is to 

have her life saved. From the hands of one of the holy men, a holy 

faithful man, who knows the holy knowledge, 371 she shall drink of the 

strength-giving water. But you, worshippers of Mazda, fix ye the 

penalty for it. The Ratu being applied to, the Sraosha-varez being 

applied to, 372 shall prescribe the penalty to be paid.’ 373 

72. What is the penalty to be paid? 

Ahura Mazda answered: ‘The deed is that of a Peshotanu: two 

hundred stripes with the Aspahe-astra, two hundred stripes with the 

Sraosho-charana.’ 374 

X. 

73. O Maker of the material world, thou Holy One! Can the eatingvessels 

be made clean that have been touched by Nasu from a dog, or 

Nasu from a man? 

370 Before those three days have passed. 

371 If there is near her a pious and intelligent man, who recognises that her life would 

be endangered by too strict an adherence to the rule, he will let her depart from it. 

372 See Vd5.25. 

373 For the water having been defiled. 

374 A penalty to be undergone by the husband, at least in modern practice: ‘If through 

fear of death or of serious illness she has drunk water before the appointed time, 

her husband shall make Patet for her fault before the Dastur’ (Old Riv. 98 b).

66 Vendidad 

74. Ahura Mazda answered: ‘They can, O holy Zarathushtra!’ 

How so? 

‘If they be of gold, you shall wash them once with gomez, you shall 

rub them once with earth, you shall wash them once with water, and 

they shall be clean. 

‘If they be of silver, you shall wash them twice with gomez, you 

shall rub them twice with earth, you shall wash them twice with water, 

and they shall be clean. 

[75. ‘If they be of iron, 375 you shall wash them thrice with gomez, 

you shall rub them thrice with earth, you shall wash them thrice with 

water, and they shall be clean. 

‘If they be of steel, you shall wash them four times with gomez, you 

shall rub them four times with earth, you shall wash them four times 

with water, and they shall be clean. 

‘If they be of stone, you shall wash them six times with gomez, you 

shall rub them six times with earth, you shall wash them six times 

with water, and they shall be clean. 376 ] 

‘If they be of earth, of wood, or of clay, they are unclean for ever 

and ever.’ 377 

XI. 

76. O Maker of the material world, thou Holy One! Can the cow be 

made clean that has eaten of the carcass of a dog, or of the corpse of a 

man? 

77. Ahura Mazda answered: ‘She can, O holy Zarathushtra! The 

priest shall not, within a year, take from her either milk or cheese for 

the libation, nor meat for the libation and the Baresma. 378 When a 

year has passed, then the faithful may eat of her as before.’ 379 



377 The power of resistance to uncleanness follows the value of the materials: gold, 

silver, iron, steel, stone, earth, wood, clay. 

378 [barsom -JHP] The libation waters (Zaothra) are mixed with milk (jīv). The 

cheese (or butter) and the meat are elements of the dron as gōshōdā. 

379 ‘Whatever comes from her, if dropped, is clean; if taken, unclean. If she he big 

with young [pregnant -JHP], the young is born clean, if conceived before her 

eating of the corpse; if conceived afterwards, it is born unclean’ (Comm.)

Vendidad 67 

XII. 

78. Who is he, O holy Ahura Mazda! who, meaning well and 

desiring righteousness, prevents righteousness? Who is he who, 

meaning well, falls into the ways of the Druj? 380 

79. Ahura Mazda answered: ‘This one, meaning well and desiring 

righteousness, prevents righteousness; this one, meaning well, falls 

into the ways of the Druj, who offers up water defiled by the dead and 

unfit for libation; or who offers up in the dead of the night water unfit 

for libation.’ 381 

380 Possibly, ‘works for the Druj.’ 

381 ‘From what hour may sacrifice to the Good Waters be offered? From sunrise to 

sunset. . . He who offers up libations to the Good Waters after sunset, before 

sunrise, does no better deed than if he should throw them downright into the jaws 

of a venomous snake’ (Nirangistan, § 48).

68 Vendidad 

FARGARD 8. Funerals and purification, unlawful 

sex. 

Synopsis. 

I (1-3). Purification of the house where a man has died. 

II (4-13). Funerals. 

III (14-22). Purification of the ways along which the corpse has 

been carried. 

IV (23-25). No clothes to be thrown on a corpse. 

V (26-32). Unlawful lusts. 

VI (33-34). A corpse when dried up does not contaminate. 

VII (35-72). Purification of the man defiled by the dead. 

VIII (73-80). Purification of the fire defiled by the dead. 

IX (81-96). The Warharan fire. 

X (97-107). Purification in the wilderness. 

This chapter, putting aside section V, may be entitled; Funerals 

and Purification. Logical order may easily be introduced into it, by 

arranging the sections as follows: I, IV, II, III, VI, VII, X, VIII, IX. 

Translation. 

I. 

1. If a dog or a man die under a hut of wood or a hut of felt 382 what 

shall the worshippers of Mazda do? 383 

2. Ahura Mazda answered: ‘They shall search for a Dakhma, they 

shall look for a Dakhma all around. 384 If they find it easier to remove 

the dead, they shall take out the dead, they shall let the house stand, 

and shall perfume it with Urvasna or Vohu-gaona, or Vohu-kereti, or 

Hadha-naepata, or any other sweet-smelling plant. 385 

382 A movable shelter, by contradistinction to a fixed abode, something like the oba of 

the Tartars, one of those huts made of boards or felt and called thāruma by the 

Arabs, which served as pavilions for princes as well as tents for nomads. 

383 That sort of abode, having only one room, can have no chamber for the dead 

(Vd5.10). 

384 If there is a Dakhma In the proximity, they remove the corpse at once. If there is 

no Dakhma or the season prevents its access, they purify the hut first. 

385 ’so, when a dog or a man dies, the first thing to do is to take the corpse out (from 

the house), and to purify the house, inside and outside, with perfumes burnt on 

the fire’ (Comm.) See Vd11.4. Urvāsna is the rāsan plant, a sort of garlic; Vohūgaona, 

Vohū-kereti, and Haδā-naēpata are respectively (according to Framji) 

benzoin, aloe, and pomegranate.

Vendidad 69 

3. ‘If they find it easier to remove the house, they shall take away 

the house, they shall let the dead lie on the spot, and shall perfume 

the house with Urvasna, or Vohu-gaona, or Vohu-kereti, or Hadhanaepata, 

or any other sweet-smelling plant.’ 

II. 

4. O Maker of the material world, thou Holy One! If in the house of 

a worshipper of Mazda a dog or a man happens to die, and it is 

raining, 386 or snowing, or blowing 6 , or it is dark, or the day is at its 

end, when flocks and men lose their way, what shall the worshippers 

of Mazda do? 387 

5. Ahura Mazda answered: ‘The place in that house whereof the 

ground is the cleanest and the driest, and the least passed through by 

flocks and herds, by the fire of Ahura Mazda, by the consecrated 

bundles of Baresma, and by the faithful;’- 




7. Ahura Mazda answered: ‘Thirty paces from the fire; thirty paces 

from the water; thirty paces from the consecrated bundles of 

Baresma; three paces from the faithful;- 

8. ‘On that place they shall dig a grave, 388 half a foot deep if the 

earth be hard, half the height of a man if it be soft; 389 [they shall cover 

the surface of the grave with ashes or cowdung]; 390 they shall cover the 

surface of it with dust of bricks, of stones, or of dry earth. 391 

9. 392 ‘And they shall let the lifeless body lie there, for two nights, or 

three nights, or a month long, until the birds begin to fly, the plants to 

grow, the hidden floods to flow, and the wind to dry up the earth. 

386 ‘No corpse must be taken to the Daknma when rain is falling, or threatening. If 

one is overtaken by rain on the way, if there be a place to lay it down, they shall 

lay it down; if there be none, they must go on and take it to the Dakhma, they 

must not retrace their steps.... When arrived at the Dakhma, if they find it full of 

water, they may nevertheless lay down the corpse’ (Comm.) 

387 If it is the season of rain or snow. See Vd5.10 seq. 

388 This is the case when the house is too small for containing a special chamber for 

the dead (as prescribed Vd5.10). Nowadays they dispense even with that grave: 

the corpse is laid on the floor, on a slab of marble, by which it is sufficiently 

isolated from the ground to prevent its being defiled. 

389 Soft earth, being not impervious to liquids, lets contagion through more easily. 

390 Vendidad Sada. 

391 Substances more impervious. 

392 §§ 9-10; see Vd5.12-13.

70 Vendidad 

10. ‘And when the birds begin to fly, the plants to grow, the hidden 

floods to flow, and the wind to dry up the earth, then the worshippers 

of Mazda shall make a breach in the wall of the house, 393 and two men, 

strong and skillful, 394 having stripped their clothes off, 395 shall take up 

the body from the clay or the stones, or from the plastered house, 396 

and they shall lay it down on a place where they know there are 

always corpse-eating dogs and corpse-eating birds. 

11. ‘Afterwards the corpse-bearers shall sit down, three paces from 

the dead, and the holy Ratu 397 shall proclaim to the worshippers of 

Mazda thus: “Worshippers of Mazda, let the urine be brought here 

wherewith the corpse-bearers there shall wash their hair and their 

bodies!” ‘ 

12. O Maker of the material world, thou Holy One! Which is the 

urine wherewith the corpse-bearers shall wash their hair and their 

bodies? Is it of sheep or of oxen? Is it of man or of woman? 

13. Ahura Mazda answered: ‘It is of sheep or of oxen; not of man 

nor of woman, except a man or a woman who has married the nextof-kin: 

398 these shall therefore procure the urine wherewith the 

corpse-bearers shall wash their hair and their bodies.’ 399 

III. 

14. O Maker of the material world, thou Holy One! Can the way, 

whereon the carcasses of dogs or corpses of men have been carried, be 

passed through again by flocks and herds, by men and women, by the 

393 ‘The master and mistress of the house are carried away through a breach (made in 

the wall of the house); others through the door’ (Comm.) — ‘The more scrupulous 

parties have it [the body] removed by a side, in preference to the usual general 

entrance’ (H. G. Briggs, The Parsis, 1852, p. 50). 

394 The corpse-bearers or nasu-kasha (Khāndyas). ‘The corpse must be carried by two 

persons (see Vd3.13 seq.), no matter who they are; they may be a man and a 

woman, or two women’ (Comm.) 

395 ‘As they are exchanged for the special clothes in which they carry corpses 

(Comm.), the so-called jāma-i dakhma, ‘the Dakhma clothes.’ 

396 The Dahhma (see Vd6.50 seq.) 

397 The priest who directs the funerals, ‘the chief of the Nasu-kashas’ (Comm.), the 

so-called Nasā-sālār. 

398 The next-of-kin marriage or Hvaetvadatha (kwetodas) is one of the good works 

that Ahriman dreads most (Shayest-na shayast 18; West, Pahlavi Texts, I, 389). 

‘Ahriman and the demons are less predominant in the body of him who practises 

khwetodas’ (West, II, 422). Therefore their maēsma is as powerful as the gomez. 

399 ‘When back in the village they perform the regular Barashnum with consecrated 

gomez’ (Comm.)

Vendidad 71 

fire of Ahura Mazda, by the consecrated bundles of Baresma, and by 

the faithful? 

15. Ahura Mazda answered: ‘It cannot be passed through again by 

flocks and herds, nor by men and women, nor by the fire of Ahura 

Mazda, nor by the consecrated bundles of Baresma, nor by the 

faithful. 400 

16. ‘They shall therefore cause a yellow dog with four eyes, 401 or a 

white dog with yellow ears, to go three times through that way. 402 

When either the yellow dog with four eyes, or the white dog with 

yellow ears, is brought there, then the Druj Nasu flies away to the 

regions of the north, [in the shape of a raging fly, with knees and tail 

sticking out, droning without end, and like unto the foulest 

Khrafstras. 403 ] 

17. ‘If the dog goes unwillingly, O Spitama Zarathushtra, they shall 

cause the yellow dog with four eyes, or the white dog with yellow ears, 

to go six times 404 through that way. When either the yellow dog with 

four eyes, or the white dog with yellow ears, is brought there, then the 

Druj Nasu flies away to the regions of the north, [in the shape of a 

raging fly, with knees and tail sticking out, droning without end, and 

like unto the foulest Khrafstras.] 

18. ‘If the dog goes unwillingly, they shall cause the yellow dog 

with four eyes, or the white dog with yellow ears, to go nine times 

through that way. When either the yellow dog with four eyes, or the 

white dog with yellow ears, has been brought there, then the Druj 

Nasu flies away to the regions of the north, [in the shape of a raging 

fly, with knees and tail sticking out, droning without end, and like 

unto the foulest Khrafstras.] 

19. ‘An Athravan shall first go along the way and shall say aloud 

these victorious words: 

400 The way by which the corpse has passed is haunted by the Druj Nasu: the Drug is 

expelled from it by the same proceeding as it was expelled from the dead, by the 

Sag-did. The Sag-did for the purification of the way seems to have fallen into 

desuetude. 

401 A dog with two spots above the eyes. 

402 ‘Afrag says, the dog goes straight along the length of the way; Maidyo-mah says, 

he goes across it from side to side’ (Comm.) 

403 See Vd7.3. 

404 ‘Three times suffice if the dog goes of his, own accord; if he goes by force, it counts 

as nothing; if he goes but with reluctance, that shall suffice’ (Comm. ad § 18).

72 Vendidad 

“Yatha aha vairyo: 405 - The will of the Lord is the law of 

righteousness. 

“The gifts of Vohu-mano 406 to the deeds done in this 

world for Mazda. 

“He who relieves the poor makes Ahura king. 

20. “Kem-na mazda: 407 - What protector hast thou given unto me, 

O Mazda! while the hate of the wicked encompasses me? Whom but 

thy Atar and Vohu-mano, 408 through whose work I keep on the world 

of righteousness? Reveal therefore to me thy Religion as thy rule! 409 

‘“Ke verethrem-ja: 410 - Who is the victorious who will protect thy 

teaching? Make it clear that I am the guide for both worlds. May 

Sraosha come with Vohu-mano and help whomsoever thou pleasest, 

O Mazda! 

21. ‘“Keep us from our hater, O Mazda and Armaiti Spenta! Perish, 

O fiendish Druj! Perish, O brood of the fiend! Perish, O creation of the 

fiend! Perish, O world of the fiend! Perish away, O Druj! Rush away, O 

Druj! Perish away, O Druj! Perish away to the regions of the north, 

never more to give unto death the living world of Righteousness!” 

22. ‘Then the worshippers of Mazda may at their will bring by 

those ways sheep and oxen, men and women, and Fire, the son of 

Ahura Mazda, the consecrated bundles of Baresma, and the faithful. 

‘The worshippers of Mazda may afterwards 411 prepare meals with 

meat and wine in that house; it shall be clean, and there will be no sin, 

as before.’ 

405 A prayer in frequent use, and considered of great efficacy, generally known as the 

Ahuna Vairya or Ahunwar. It was by reciting it that Ohrmazd in his first conflict 

with Ahriman drove him back to hell (Bd1). 

406 Of Paradise, as Vohu-mano (Good Thought) is the doorkeeper of heaven (see 

Vd19.31). 

407 Yasna 46.7. 

408 I have no protection to expect but from my virtue (Vohu-mano, ‘Good Thought’) 

and from thy fire, which in the fire ordeal (Var Nirang) will show my innocence. 

409 That is to say, one must take Religion as one’s rule. 

410 Yasna 44.16. This stanza, which in the original Gatha refers to the human 

incarnation of Sraosha, that is to say, to king Vishtaspa, the victorious, protector 

of the Prophet and his, Religion, is applied here to the god Sraosha, as a protector 

of the soul in its passage from this world to the other (Vd7.52). 

411 On the fourth day. For three days and nights after the death it is forbidden to cook 

meat in the house (Comm.)

Vendidad 73 

IV. 


throw clothes, either of skin or woven, upon a dead body, 412 enough to 

cover the feet, what is the penalty that he shall pay? 413 Ahura Mazda 

answered: ‘Four hundred stripes with the Aspahe-astra, four hundred 



throw clothes, either of skin or woven, upon a dead body, enough to 

cover both legs, what is the penalty that he shall pay? Ahura Mazda 

answered: ‘Six hundred stripes with the Aspahe-astra, six hundred 



throw clothes, either of skin or woven, upon a dead body, enough to 

cover the whole body, what is the penalty that he shall pay? Ahura 

Mazda answered: ‘A thousand stripes with the Aspahe-astra, a 

thousand stripes with the Sraosho-charana.’ 

V. 

26. O Maker of the material world, thou Holy One! If a man, by 

force, commits the unnatural sin [sodomy], what is the penalty that he 

shall pay? 

Ahura Mazda answered: ‘Eight hundred stripes with the Aspaheastra, 

eight hundred stripes with the Sraosho-charana.’ 


voluntarily commits the unnatural sin, what is the penalty for it? 

What is the atonement for it? What is the cleansing from it? 

Ahura Mazda answered: ‘For that deed there is nothing that can 

pay, nothing that can atone, nothing that can cleanse from it; it is a 

trespass for which there is no atonement, for ever and ever.’ 

28. 414 When is it so? 

‘It is so if the sinner be a professor of the Religion of Mazda, or one 

who has been taught in it. 

‘But if he be not a professor of the Religion of Mazda, nor one who 

has been taught in it, then his sin is taken from him, if he makes 

confession of the Religion of Mazda and resolves never to commit 

again such forbidden deeds. 

412 The dead must be stripped of his clothes, and is exposed on the heights ‘clothed 

with the light of heaven’ (Vd6.51). — The modern use is to have him wrapped in a 

shroud as old and as much worn out as possible (Vd5.61). 

413 See Vd5.60; Vd7.20. 

414 See Vd3.38-42, text and notes.

74 Vendidad 

29. ‘The Religion of Mazda indeed, O Spitama Zarathushtra! takes 

away from him who makes confession of it the bonds of his sin; it 

takes away (the sin of) breach of trust; it takes away (the sin of) 

murdering one of the faithful; it takes away (the sin of) burying a 

corpse; it takes away (the sin of) deeds for which there is no 

atonement; it takes away the worst sin of usury; it takes away any sin 

that may be sinned. 

30. In the same way the Religion of Mazda, O Spitama 

Zarathushtra! cleanses the faithful from every evil thought, word, and 

deed, as a swift-rushing mighty wind cleanses the plain. 

‘So let all the deeds he doeth be henceforth good, O Zarathushtra! 

a full atonement for his sin is effected by means of the Religion of 

Mazda.’ 

31. O Maker of the material world, thou Holy One! Who is the man 

that is a Daeva? Who is he that is a worshipper of the Daevas? that is a 

male paramour of the Daevas? that is a female paramour of the 

Daevas? that is a wife to the Daeva? 415 that is as bad as a Daeva: that is 

in his whole being a Daeva? Who is he that is a Daeva before he dies, 

and becomes one of the unseen Daevas after death? 416 

32. Ahura Mazda answered: ‘The man that lies with mankind as 

man lies with womankind, or as woman lies with mankind, is the man 

that is a Daeva; this one is the man that is a worshipper of the Daevas, 

that is a male paramour of the Daevas, that is a female paramour of 

the Daevas, that is a wife to the Daeva; this is the man that is as bad as 

a Daeva, that is in his whole being a Daeva; this is the man that is a 

Daeva before he dies, and becomes one of the unseen Daevas after 

death: so is he, whether he has lain with mankind as mankind, or as 

womankind.’ 417 

VI. 

33. O Maker of the material world, thou Holy One! Shall the man 

be clean who has touched a corpse that has been dried up and dead 

more than a year? 418 

415 ‘As a wife is obedient to her husband, so is he to the Daevas’ (Comm.) 

416 Demons are often the restless souls of the wicked, excluded from heaven. The 

Persian sect of the Mahabadians, believed that the soul that had not spoken and 

done good became an Ahriman or jinn (Dabestan). 

417 [i.e. the recipient is equally guilty. -JHP] The guilty may be killed by any one, 

without an order from the Dastur (see § 74 n.), and by this execution an ordinary 

capital crime may be redeemed (Comm. ad Vd7.52). 

418 The corpse, dried up, contains no longer any of the solid and liquid elements that 

generate corruption and infection (see above, Vd6.50, note 16).

Vendidad 75 

34. Ahura Mazda answered: ‘He shall. The dry mingles not with 

the dry. 419 Should the dry mingle with the dry, how soon all this 

material world of mine would be only one Peshotanu, bent on the 

destruction of righteousness, and whose soul will cry and wail! so 

numberless are the beings that die upon the face of the earth.’ 420 

VII. 

35. O Maker of the material world, thou Holy One! Can the man be 

made clean that has touched the corpse of a dog or the corpse of a 

man? 

36. Ahura Mazda answered: ‘He can, O holy Zarathushtra!’ 

How so? 

‘If the Nasu has already been expelled by the corpse-eating dogs, 

or by the corpse-eating birds, he shall cleanse his body with gomez 

and water, and he shall be clean. 421 

37. ‘If the Nasu has not yet been expelled by the corpse-eating 

dogs, or by the corpse-eating birds, 422 then the worshippers of Mazda 

shall dig three holes in the ground, 423 and he shall thereupon wash his 

body with gomez, not with water. They shall then lift and bring my 

dog, 424 they shall bring him (thus shall it be done and not otherwise) 

in front [of the man]. 425 

419 ‘This principle still prevails even with Moslem Persians: ‘Pour encourir leur 

immondicité; dans l’attouchement des Chrétiens et autres idolatres, il est 

nécessaire que s’ils les touchent, leurs vētements soient mouillés. C’est à cause, 

disent-ils, qu’étans secs l’immondicité ne s’attache pas; . . . . ce qui est cause que 

dans les villes où leurs Mullas et Docteurs ont plus d’autorité, ils font parfois 

défendre par leurs Kans que lorsqu’il pleut, les Chrétiens ne sortent pas de leurs 

maisons, de crainte que par accident, venans à les heurter, ils, ne soient rendus 

immondes’ (G. da Chinon, p. 88 seq.; cf. Chardin). Still nowadays, in Persia, the 

Jews are not allowed to go out of their house on a rainy day, lest the religious 

impurity, conducted through the rain, should pass from the Jew to the Moslem. 

420 See Vd5.4. 

421 If the Sag-did has been performed, a simple ghosel is enough. See Vd7.29, notes 

27 and 31. 

422 If the Sag-did has not been performed, the Barashnum is necessary. 

423 The first three holes, which contain gomez. For the disposition of the holes, see 

the following Fargard. 

424 Three times; every time that the unclean one passes from one hole to another 

(Comm. ad IX, 32). 

425 To look at him, or, rather, at the Nasu in him, whilst the priest sings the spells 

that drive the Nasu.

76 Vendidad 

38. ‘The worshippers of Mazda shall dig three other holes 426 in the 

ground, and he shall thereupon wash his body with gomez, not with 

water. They shall then lift and bring my dog, they shall bring him 

(thus shall it be done and not otherwise) in front [of the man]. Then 

shall they wait until he is dried 427 even to the last hair on the top of his 

head. 

39. ‘They shall dig three more holes 428 in the ground, three paces 

away from the preceding, and he shall thereupon wash his body with 

water, 429 not with gomez. 

40. ‘He shall first wash his hands; if his hands be not first washed, 

he makes the whole of his body unclean. When he has washed his 

hands three times, after his hands have been washed, thou shalt 

sprinkle with water 430 the forepart of his skull.’ 431 

41. O Maker of the material world, thou Holy One! When the good 

waters reach the forepart of the skull, whereon does the Druj Nasu 

rush? 432 

Ahura Mazda answered: ‘In front, between the brows, the Druj 

Nasu rushes.’ 

42. O Maker of the material world, thou Holy One! When the good 

waters reach in front, between the brows, whereon does the Druj 

Nasu rush? 

Ahura Mazda answered: ‘On the back part of the skull the Druj Nasu 

rushes.’ 


waters reach the back part of the skull, whereon does the Druj Nasu 

426 Containing gomez too. 

427 He rubs himself dry with handfuls of dust (see Vd9.29 seq.) 

428 Containing water. 

429 As a master does not take away the dunghill from his house with his own hands, 

but has it taken away by his servants, so the water, being of higher dignity than 

the gomez, has the worst of the impurity taken by the gomez, and intervenes only 

when there is nothing left that can attain it (Abalish, tr. Barthelemy, ch. V and 

note 29). 

430 The water is shed from a spoon, tied to a long stick, ‘the stick with nine knots’ 

(Vd9.14). 

431 Bareshnum; from which word the whole of the operation has taken its name. 

432 The Nasu is expelled symmetrically, from limb to limb, from the right side of the 

body to the left, from the forepart to the back parts, and she flies, thus pursued, 

downwards from the top of the head to the tips of the toes. The retreating order of 

the Nasu is just the reverse of the order in which she invaded the different 

members of the first man: she entered Gayomard by the little toe of the left foot, 

then went up to the heart, then to the shoulder, at last to the summit of the head 

(Gr. Bd.) Death still seizes the foot first.

Vendidad 77 

rush? 

Ahura Mazda answered: ‘In front, on the jaws, the Druj Nasu rushes.’ 


waters reach in front, on the jaws, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the right ear the Druj Nasu rushes.’ 


waters reach the right ear, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the left ear the Druj Nasu rushes.’ 


waters reach the left ear, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the right shoulder the Druj Nasu 

rushes.’ 


waters reach the right shoulder, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the left shoulder the Druj Nasu 

rushes.’ 


waters reach the left shoulder, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the right arm-pit the Druj Nasu 

rushes.’ 


waters reach the right arm-pit, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the left arm-pit the Druj Nasu rushes.’ 


waters reach the left arm-pit, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘In front, upon the chest, the Druj Nasu 

rushes.’ 


waters reach the chest in front, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the back the Druj Nasu rushes.’ 


waters reach the back, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the right nipple the Druj Nasu rushes.’ 


waters reach the right nipple, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the left nipple the Druj Nasu rushes.’ 


waters reach the left nipple, whereon does the Druj Nasu rush? Ahura 

Mazda answered: ‘Upon the right rib the Druj Nasu rushes.’

78 Vendidad 


waters reach the right rib, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the left rib the Druj Nasu rushes.’ 


waters reach the left rib, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the right hip the Druj Nasu rushes.’ 


waters reach the right hip, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the left hip the Druj Nasu rushes.’ 


waters reach the left hip, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the sexual parts the Druj Nasu rushes. 

If the unclean one be a man, thou shalt sprinkle him first behind, then 

before; if the unclean one be a woman, thou shalt sprinkle her first 

before, then behind.’ 


waters reach the sexual parts, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the right thigh the Druj Nasu rushes.’ 


waters reach the right thigh, whereon does the Druj Nasu rush? Ahura 

Mazda answered: ‘Upon the left thigh the Druj Nasu rushes.’ 


waters reach the left thigh, whereon does the Druj Nasu rush? Ahura 

Mazda answered: ‘Upon the right knee the Druj Nasu rushes.’ 


waters reach the right knee, whereon does the Druj Nasu rush? Ahura 

Mazda answered: ‘Upon the left knee the Druj Nasu rushes.’ 


waters reach the left knee, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the right leg the Druj Nasu rushes.’ 


waters reach the right leg, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the left leg the Druj Nasu rushes.’ 


waters reach the left leg, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the right ankle the Druj Nasu rushes.’ 


waters reach the right ankle, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the left ankle the Druj Nasu rushes.’

Vendidad 79 


waters reach the left ankle, whereon does the Druj Nasu rush? Ahura 

Mazda answered: ‘Upon the right instep the Druj Nasu rushes.’ 


waters reach the right instep, whereon does the Druj Nasu rush? 

Ahura Mazda answered: ‘Upon the left instep the Druj Nasu rushes.’ 


waters reach the left instep, whereon does the Druj Nasu rush? Ahura 

Mazda answered: ‘She turns round under the sole of the foot; it looks 

like the wing of a fly. 

70. ‘He shall press his toes upon the ground, and shall raise up his 

heels; thou shalt sprinkle his right sole with water; then the Druj Nasu 

rushes upon the left sole. Thou shalt sprinkle the left sole with water; 

then the Druj Nasu turns round under the toes; it looks like the wing 

of a fly. 

71. ‘He shall press his heels upon the ground, and shall raise up his 

toes; thou shalt sprinkle his right toe with water; then the Druj Nasu 

rushes upon the left toe. Thou shalt sprinkle the left toe with water; 

then the Druj Nasu flies away to the regions of the north, in the shape 

of a raging fly, with knees and tail sticking out, droning without end, 

and like unto the foulest Khrafstras. 

[72. ‘And thou shalt say aloud these victorious, most healing 

words: 

‘“The will of the Lord is the law of holiness,” etc. 

[(Exorcism:)] 

‘“What protector hast thou given unto me, O Mazda! while the hate 

of the wicked encompasses me?” etc. 

‘“Who is the victorious who will protect thy teaching?” etc. 433 

‘“Keep us from our hater, O Mazda and Armaiti Spenta! 

Perish, O fiendish Druj! Perish, O brood of the fiend! Perish, 

O creation of the fiend! Perish O world of the fiend! Perish away, O 

Druj! Rush away, O Druj! Perish away, O Druj! Perish away to the 

regions of the north, never more to give unto death the living world of 

Righteousness!” ‘ 434 ] 

VIII. 

73. O Maker of the material world, thou Holy One! If worshippers 

of Mazda, walking, or running, or riding, or driving, come upon a 

433 As in §§ 19, 20. 

434 From the Vendidad Sada; cf. § 21.

80 Vendidad 

Nasu-burning fire, whereon Nasu is being burnt or cooked, 435 what 

shall they do? 

74. Ahura Mazda answered: ‘They shall kill the man that cooks the 

Nasu; surely they shall kill him. 436 They shall take off the cauldron, 

they shall take off the tripod. 

75. ‘Then they shall kindle wood from that fire; either wood of 

those trees that have the seed of fire in them, or bundles of the very 

wood that was prepared for that fire; then they shall take it farther 

and disperse it, that it may die out the sooner. 437 

76. ‘Thus they shall lay a first bundle on the ground, 438 a Vitasti 439 

away from the Nasu-burning fire; then they shall take it farther and 

disperse it, that it may die out the sooner. 

77. ‘They shall lay down a second bundle on the ground, a Vitasti 

away from the Nasu-burning fire: then they shall take it farther and 


‘They shall lay down a third bundle on the ground, a Vitasti away 

from the Nasu-burning fire; then they shall take it farther and 


‘They shall lay down a fourth bundle on the ground, a Vitasti away 



‘They shall lay down a fifth bundle on the ground, a Vitasti away 



435 For food. See Vd7.23-24. [Cannibalism -JHP] 

436 ‘He who burns Nasu (dead matter) must be killed. Burning or cooking Nasu from 

the dead is a capital crime. . . . Four men can be put to death by any one without 

an order from the Dastur: the Nasu-burner, the highwayman, the Sodomite, and 

the criminal taken in the deed’ (Comm.) 

437 A new fire is kindled from the Nasu-burning fire: this new fire is disposed in such 

a way that it should die out soon: before it has died out, they kindle a new fire 

from it and so on for nine times: the ninth fire, derived from the one impure, 

through seven intermediate fires, more and more distant from the original 

impurity, will represent the fire in its native purity and can enter into the 

composition of a Warharan fire. — On the modern process, see Dosabhoy Framji, 

History of the Parsis, II, 113. 

438 In a hole dug for that purpose; such is at least the custom nowadays. The 

ceremony is thus made an imitation of the barashnom. The unclean fire, 

represented by the nine bundles, passes through the nine holes, as the unclean 

man does (see above, § 37 seq. and Vd9.12 seq.), and leaves at each of them some 

of the uncleanness it has contracted. 

439 A span of twelve fingers.

Vendidad 81 

‘They shall lay down a sixth bundle on the ground, a Vitasti away 



‘They shall lay down a seventh bundle on the ground, a Vitasti 



They shall lay down an eighth bundle on the ground, a Vitasti away 



78. ‘They shall lay down a ninth bundle on the ground, a Vitasti 



79. ‘If a man shall then piously bring unto the fire, O Spitama 

Zarathushtra! wood of Urvasna, or Vohu-gaona, or Vohu-kereti, or 

Hadha-naepata, or any other sweet-smelling wood; 

80. ‘Wheresoever the wind shall bring the perfume of the fire, 

thereunto the fire of Ahura Mazda shall go and kill thousands of 

unseen Daevas, thousands of fiends, the brood of darkness, thousands 

of couples of Yatus and Pairikas.’ 440 

IX. 

81. O Maker of the material world, thou Holy One! If a man bring a 

Nasu-burning fire to the Daityo-gatu, 441 what shall be his reward when 

his soul has parted with his body? 

Ahura Mazda answered: ‘His reward shall be the same as if he had, 

here below, brought ten thousand fire-brands to the Daityo-gatu.’ 

82. O Maker of the material world, thou Holy One! If a man bring 

to the Daityo-gatu the fire wherein impure liquid has been burnt, 442 

what shall be his reward when his soul has parted with his body? 


here below, brought a thousand fire-brands to the Daityo-gatu. 

440 It will have all the power of the Warharan fire. 

441 ‘The proper abode,’ the Warharan fire. The Warharan fire is composed of a 

thousand and one fires belonging to sixteen different classes (ninety-one corpseburning 

fires,’ eighty dyers’ fires, etc.) As the earthly representative of the 

heavenly fire, it is the sacred centre to which every earthly fire longs to return, in 

order to be united again, as much as possible, with its native abode. The more it 

has been defiled by worldly uses, the greater is the merit acquired by freeing it 

from defilement. 

442 The hēhr, that is to say all sort of impurity that comes from the body.

82 Vendidad 


to the Daityo-gatu the fire wherein dung has been burnt, 443 what shall 

be his reward when his soul has parted with his body? 


here below, brought five hundred fire-brands to the Daityo-gatu.’ 


to the Daityo-gatu the fire from the kiln of a potter, what shall be his 

reward when his soul has parted with his body? 


here below, brought four hundred fire-brands to the Daityo-gatu.’ 


to the Daityo-gatu the fire from a glazier’s kiln, what shall be his 



here below, brought to the Daityo-gatu as many fire-brands as there 

were glasses [brought to that fire].’ 444 


to the Daityo-gatu the fire from the aonya paro-berejya, what shall be 

his reward when his soul has parted with his body? 


here below, brought to the Daityo-gatu as many fire-brands as there 

were plants.’ 445 


to the Daityo-gatu the fire from under the puncheon of a goldsmith, 



here below, brought a hundred fire-brands to the Daityo-gatu.’ 


to the Daityo-gatu the fire from under the puncheon of a silversmith, 



here below, brought ninety fire-brands to the Daityo-gatu.’ 

443 ‘The fire of a bath,’ according to Framji; the use of the bath was prohibited; 

according to Josuah the Stylite (ch. XX, tr. Martin), king Balash (484-488) was 

overthrown by the Magi for having built bath houses. The reason of this 

prohibition was probably that it entailed the defilement of the fire, as they were 

warmed with cow dung. 

444 Doubtful. 

445 Meaning unknown. Perhaps a fire for burning weeds.

Vendidad 83 


to the Daityo-gatu the fire from under the puncheon of a blacksmith, 



here below, brought eighty fire-brands to the Daityo-gatu.’ 

90. O Maker of the material world, thou Holy One! It a man bring 

to the Daityo-gatu the fire from under the puncheon of a worker in 

steel, what shall be his reward when his soul has parted with his 

body? 


here below, brought seventy fire-brands to the Daityo-gatu.’ 

91. O Maker of the material world, thou Holy One! If a man bring 

to the Daityo-gatu the fire of an oven, 446 what shall be his reward 

when his soul has parted from his body? 


here below, brought sixty fire-brands to the Daityo-gatu.’ 


to the Daityo-gatu the fire from under a cauldron, 447 what shall be his 


Ahura Mazda answered: ‘His reward shall be the same as it he had, 

here below, brought fifty fire-brands to the Daityo-gatu.’ 


to the Daityo-gatu the fire from an aonya takhairya, 448 what shall be 

his reward when his soul has parted with his body? 


here below, brought forty fire-brands to the Daityo-gatu.’ 


a herdsman’s fire to the Daityo-gatu, what shall be his reward when 

his soul has parted with his body? 


here below, brought thirty fire-brands to the Daityo-gatu.’ 

[95. 449 O Maker of the material world, thou Holy One! If a man 

bring to the Daityo-gatu the fire of the field, 450 what shall be his 


446 A baker’s fire. 

447 The kitchen-fire. 

448 Meaning unknown. 


450 The hunter’s fire, an encampment’s fire.

84 Vendidad 


here below, brought twenty fire-brands to the Daityo-gatu.’] 


to the Daityo-gatu the fire of his own hearth, 451 what shall be his 



here below, brought ten fire-brands to the Daityo-gatu.’ 

X. 

97. O Maker of the material world, thou Holy One! Can a man be 

made clean, O holy Ahura Mazda! who has touched a corpse in a 

distant place in the wilderness? 452 

98. Ahura Mazda answered: ‘He can, O holy Zarathushtra.’ 

How so? 

‘If the Nasu has already been expelled by the corpse-eating dogs or 

the corpse-eating birds, he shall wash his body with gomez; he shall 

wash it thirty times, he shall rub it dry with the hand thirty times, 

beginning every time with the head. 453 

99. ‘If the Nasu has not yet been expelled by the corpse-eating dogs 

or the corpse-eating birds, he shall wash his body with gomez; he shall 

wash it fifteen times, he shall rub it dry with the hand fifteen times. 454 

100. ‘Then he shall run a distance of a Hathra. 455 He shall run until 

he meets some man on his way, and he shall cry out aloud: “Here am 

I, one who has touched the corpse of a man, and who is powerless in 

mind, powerless in tongue, powerless in hand. 456 Do make me clean.” 

Thus shall he run until he overtakes the man. If the man will not 

cleanse him, he remits him the third of his trespass. 457 

451 By which one warms one’s self; the fire least exposed to uncleanness. 

452 Where the regular process or purification cannot be performed. — The Pahlavi 

Commentary to this chapter will be found in West, Pahlavi Texts, II, p. 455. 

453 Perhaps better: ‘this is as good as the chief purification’ (that is to say as a regular 

Barashnom). — If the Sag-did has been ‘performed, the Sī-shū (thirty-fold 

washing) is enough. Cf. above, §§ 35, 36. 

454 If the Sag-did has not been performed, he cleanses himself in a summary way till 

he comes to a place where the Barashnom can be performed. 

455 See Bd26, note 1. 

456 On account of my uncleanness, I am armēsht, excluded from active life and unfit 

for any work. 

457 As he takes it upon his own head.

Vendidad 85 

101. ‘Then he shall run another Hathra, he shall run off again until 

he overtakes a man; if the man will not cleanse him, he remits him the 

half of his trespass. 458 

102. ‘Then he shall run a third Hathra, he shall run off a third time 

until he overtakes a man; if the man will not cleanse him, he remits 

him the whole of his trespass. 

103. ‘Thus shall he run forwards until he comes near a house, a 

borough, a town, an inhabited district, and he shall cry out with a loud 

voice: “Here am I, one who has touched the corpse of a man, and who 

is powerless in mind, powerless in tongue, powerless in hand. Do 

make me clean.” If they will not cleanse him, he shall cleanse his body 

with gomez and water; thus shall he be clean.’ 459 

104. O Maker of the material world, thou Holy One! If he find 

water on his way and the water make him subject to a penalty, 460 what 

is the penalty that he shall pay? 

105. Ahura Mazda answered: ‘Four hundred stripes with the 

Aspahe-astra, four hundred stripes with the Sraosho-charana.’ 

106. O Maker of the material world, thou Holy One! If he find 

trees 461 on his way and the fire make him subject to a penalty, what is 

the penalty that he shall pay? 

Ahura Mazda answered: ‘Four hundred stripes with the Aspaheastra, 

four hundred stripes with the Sraosho-charana. 

107. ‘This is the penalty, this is the atonement which saves the 

faithful man who submits to it, not him who does not submit to it. 

Such a one shall surely be an inhabitant in the mansion of the 

Druj.’ 462 

458 The half of the remnant, that is the second third. 

459 ‘He may then attend to his business; he may work and fill; some say he must 

abstain from sacrifice (till he has undergone the Barashnom)’ (Comm.) 

460 As he defiled it by crossing it. 

461 ‘Trees fit for the fire’ (Comm.) If he touches those trees, the fire to which they are 

brought becomes unclean by his fault. 

462 Hell. Imitated from Yasna 49.11d. See Vd14.18.

86 Vendidad 

FARGARD 9. The Nine Nights’ Barashnum. 

On the name Barashnom, see Vd8.40, note 50. 

Synopsis. 

I a (1-11). Description of the place for cleansing the unclean (the 

Barashnom-gah). 

I b (12-36) Description of the cleansing. 

II (37-44). Fees of the cleanser. 

III (47-57). The false cleanser; his punishment. 

§§ 45, 46 belong better to the following Fargard. 

The ceremony described in this Fargard is known among the 

Parsis as barashnom no shaba, or ‘nine nights’ Barashnom,’ because it 

lasts for nine nights (see § 35). It is the great purification, the most 

efficacious of all; it not only makes the defiled man clean, but it opens 

to him the heavens (see Vd19.33). So, although it was formerly 

intended only for the man defiled by the dead, it became, during the 

Parsi period, a pious work which might be performed without any 

corpse having been touched; nay, its performance was prescribed, 

once at least, at the time of the Nū zūdī [Navjote -JHP] (at the age of 

fifteen, when the young Parsi becomes a member of the community), 

in order to wash away the natural uncleanness that has been 

contracted in the maternal womb (Saddar 36). It must also be 

undergone by a priest who wants to appear before the Warharan fire 

or perform the Yasna or the Vendidad office. 

Translation. 

Ia. 

1. Zarathushtra asked Ahura Mazda: O most beneficent Spirit, 

Maker of the material world, thou Holy One! To whom shall they 

apply here below, who want to cleanse their body defiled by the dead?’ 

2. Ahura Mazda answered: ‘To a pious man, 463 O Spitama 

Zarathushtra! who knows how to speak, who speaks truth, who has 

learned the Holy Word [manthra], who is pious, and knows best the 

rites of cleansing according to the law of Mazda. That man shall fell 

the trees off the surface of the ground on a space of nine Vibazus 464 

square; 

3. ‘in that part of the ground where there is least water and where 

there are fewest trees, the part which is the cleanest and driest, and 

463 A priest. 

464 Nine ells (?). See Vd7.34.

Vendidad 87 

the least passed through by sheep and oxen, and by the fire of Ahura 

Mazda, by the consecrated bundles of Baresma, and by the faithful.’ 

4. How far from the fire? How far from the water? How far from 

the consecrated bundles of Baresma? How far from the faithful? 

5. Ahura Mazda answered: ‘Thirty paces from the fire, thirty paces 

from the water, thirty paces from the consecrated bundles of 

Baresma, three paces from the faithful. 

6. ‘Then thou shalt dig a hole, 465 two fingers deep if the summer 

has come, four fingers deep if the winter and ice have come. 

7. ‘Thou shalt dig a second hole, two fingers deep if the summer 

has come, four fingers deep if the winter end ice have come. 

‘Thou shalt dig a third hole, two fingers deep if the summer has come, 

four fingers deep if the winter and ice have come. 

‘Thou shalt dig a fourth hole, two fingers deep if the summer has 

come, four fingers deep if the winter and ice have come. 

‘Thou shalt dig a fifth hole, two fingers deep if the summer has come, 

four fingers deep if the winter and ice have come. 

‘Thou shalt dig a sixth hole, 466 two fingers deep if the summer has 

come, four fingers deep if the winter and ice have come.’ 

8. How far from one another? 

‘One pace.’ 

How much is the pace? 

‘As much as three feet. 

9. ‘Then thou shalt dig three holes more, 467 two fingers deep if the 

summer has come, four fingers deep if the winter and ice have come.’ 

How far from the former six? 

‘Three paces.’ 

What sort of paces? 

‘Such as are taken in walking.’ 

How much are those (three) paces? 

‘As much as nine feet. 

10. ‘Then thou shalt draw a furrow all around with a metal knife.’ 

How far from the holes? 

‘Three paces.’ 

What sort of paces? 

‘Such as are taken in walking.’ 

465 Those holes are intended to receive the liquid trickling from the body. In summer, 

the air and the earth being dry the hole may be less deep, as it is certain that it will 

be empty and will have room enough for that liquid. 

466 These six holes contain gomez. ‘The holes must be dug from the north to the 

south’ (Comm.) 

467 The three holes to contain water.

88 Vendidad 

How much are those (three) paces? 

‘As much as nine feet. 

11. ‘Then thou shalt draw twelve furrows; 468 three of which thou 

shalt draw to surround and divided [from the rest] (the first) three 

holes; three thou shalt draw to surround and divide (the first) six 

holes; three thou shalt draw to surround and divide the nine holes; 

three thou shalt draw around the [three] inferior holes, outside the 

[six other] holes. 469 At each of the three times nine feet, 470 thou shalt 

place stones as steps to the holes; or potsherds, or stumps, 471 or clods, 

or any hard matter.’ 472 

Ib. 

12. ‘Then the man defiled shall walk to the holes; thou, O 

Zarathushtra! shalt stand outside by the furrow, and thou shalt recite, 

Nemascha ya armaitish izhacha; 473 and the man defiled shall repeat, 

Nemascha ya armaitish izhacha. 

13. ‘The Druj becomes weaker and weaker at every one of those 

words which are a weapon to smite the fiend Angra Mainyu, to smite 

Aeshma of the murderous spear, 474 to smite the Mazainya fiends, 475 to 

smite all the fiends. 

14. ‘Then thou shalt take for the gomez a spoon of iron 476 or of lead. 

When thou takest a stick with nine knots, 477 O Spitama Zarathushtra! 

468 ‘The furrows must be drawn during the day; they must be drawn with a knife; 

they must be drawn with recitation of spells. While drawing the furrows the 

cleanser recites three Ashem vohus (“holiness is the best of all good,” etc.), the 

Fravarānē (“I declare myself a worshipper of Mazda, a follower or Zarathushtra, 

a foe of the fiend,” etc.), the Khshnuman of Srosh, and the Srosh Baj; they must 

be drawn from the north’ (Comm. ad § 32). The furrow, or kesh, plays a greater 

part in the Mazdean liturgy than in any other. By means of the furrow, drawn with 

proper spells, and according to the laws of spiritual war, man either besieges the 

fiend or intrenches himself against him (See Vd17.5) In the present case the Druj, 

being shut up inside the kesh and thus excluded from the world outside, and 

being driven back, step by step, by the strength of the holy water and spells, finds 

at last no place of refuge but hell. 

469 ‘The three holes for water, the six holes for gomez’ (Comm.) 

470 The nine feet between the holes containing gomez and those containing water, the 

nine feet between the first holes and the furrows; and the nine feet between the 

last hole and the furrows. 

471 Dādara. 

472 That the foot of the unclean one may not touch the earth. 

473 Yasna 49.10c. 

474 See Vd10.13. 

475 See Vd10.16. 

476 Dar: brass. -JHP

Vendidad 89 

to sprinkle (the gomez) from that spoon, thou shalt fasten the spoon 

to the end of the stick. 

15. ‘They shall wash his hands first. If his hands be not washed 

first, he makes his whole body unclean. When he has washed his 

hands three times, after his hands have been washed, thou shalt 

sprinkle the forepart of his skull; 478 then the Druj Nasu rushes in 

front, between his brows. 479 

16. Thou shalt sprinkle him in front between the brows; then the 

Druj Nasu rushes upon the back part of the skull. 

‘Thou shalt sprinkle the back part of the skull; then the Druj Nasu 

rushes upon the jaws. 

‘Thou shalt sprinkle the jaws; then the Druj Nasu rushes upon the 

right ear. 

17. ‘Thou shalt sprinkle the right ear; then the Druj Nasu rushes 

upon the left ear. 

‘Thou shalt sprinkle the left ear; then the Druj Nasu rushes upon 

the right shoulder. 

‘Thou shalt sprinkle the right shoulder; then the Druj Nasu rushes 

upon the left shoulder. 

‘Thou shalt sprinkle the left shoulder; then the Druj Nasu rushes 

upon the right arm-pit. 

18. ‘Thou shalt sprinkle the right arm-pit; then the Druj Nasu 

rushes upon the left arm-pit. 

‘Thou shalt sprinkle the left arm-pit; then the Druj Nasu rushes 

upon the chest. 

‘Thou shalt sprinkle the chest; then the Druj Nasu rushes upon the 

back. 

19. ‘Thou shalt sprinkle the back; then the Druj Nasu rushes upon 

the right nipple. 

‘Thou shalt sprinkle the right nipple; then the Druj Nasu rushes 

upon the left nipple. 

‘Thou shalt sprinkle the left nipple; then the Druj Nasu rushes 

upon the right rib. 

477 So long that the cleanser may take gomez or water from the holes and sprinkle the 

unclean one, without touching him and without going inside the furrows. 

478 With gomez at the first six holes, with water at the next three. 

479 See Vd8.40-71.

90 Vendidad 

20. ‘Thou shalt sprinkle the right rib; then the Druj Nasu rushes 

upon the left rib. 

‘Thou shalt sprinkle the left rib; then the Druj Nasu rushes upon 

the right hip. 

‘Thou shalt sprinkle the right hip; then the Druj Nasu rushes ‘upon 

the left hip. 

21. ‘Thou shalt sprinkle the left hip; then the Druj Nasu rushes 

upon the sexual parts. 

‘Thou shalt sprinkle the sexual parts. If the unclean one be a man, 

thou shalt sprinkle him first behind, then before; if the unclean one be 

a woman, thou shalt sprinkle her first before, then behind; then the 

Druj Nasu rushes upon the right thigh. 

22. ‘Thou shalt sprinkle the right thigh; then the Druj Nasu rushes 

upon the left thigh. 

‘Thou shalt sprinkle the left thigh; then the Druj Nasu rushes upon 

the right knee. 

‘Thou shalt sprinkle the right knee; then the Druj Nasu rushes 

upon the left knee. 

23. ‘Thou shalt sprinkle the left knee; then the Druj Nasu rushes 

upon the right leg. 

‘Thou shalt sprinkle the right leg; then the Druj Nasu rushes upon 

the left leg. 

‘Thou shalt sprinkle the left leg; then the Druj Nasu rushes upon 

the right ankle. 

‘Thou shalt sprinkle the right ankle; then the Druj Nasu rushes 

upon the left ankle. 

24. ‘Thou shalt sprinkle the left ankle; then the Druj Nasu rushes 

upon the right instep. 

‘Thou shalt sprinkle the right instep; then the Druj Nasu rushes 

upon the left instep. 

‘Thou shalt sprinkle the left instep; then the Druj Nasu turns 

round under the sole of the foot; it looks like the wing of a fly. 

25. ‘He shall press his toes upon the ground and shall raise up his 

heels; thou shalt sprinkle his right sole; then the Druj Nasu rushes 

upon the left sole. 

‘Thou shalt sprinkle the left sole; then the Druj Nasu turns round 

under the toes; it looks like the wing of a fly.

Vendidad 91 

26. ‘He shall press his heels upon the ground and shall raise up his 

toes; thou shalt sprinkle his right toe; then the Druj Nasu rushes upon 

the left toe. 

‘Thou shalt sprinkle the left toe; then the Druj Nasu flies away to 

the regions of the north, in the shape of a raging fly, with knees and 

tail sticking out, droning without end, and like unto the foulest 

Khrafstras. 

27. ‘And thou shalt say these victorious, most healing words: 

‘“Yatha ahu vairyo: - The will of the Lord is the law of 

righteousness. 

‘“The gifts of Vohu-mano to deeds done in this world for 

Mazda. 

‘“He who relieves the poor makes Ahura king. 

‘“Kem-na mazda: - What protector hadst thou given unto me, O 

Mazda! while the hate of the wicked encompasses me? Whom, but thy 

Atar and Vohu-mano, through whose work I keep on the world of 

Righteousness? Reveal therefore to me thy Religion as thy rule! 

‘“Ke verethrem-ja: - Who is the victorious who will protect thy 



O Mazda! 

‘“Keep us from our hater, O Mazda and Armaiti Spenta! Perish, O 

fiendish Druj! Perish, O brood of the fiend! Perish, O world of the 

fiend! Perish away, O Druj! Rush away, O Druj! Perish away, O Druj! 

Perish away to the regions of the north, never more to give unto death 

the living world of Righteousness.” 480 

28. ‘At the first hole the man becomes freer from the Nasu; then 

thou shalt say those victorious, most healing words: - “Yatha ahu 

vairyo.” etc. 481 

‘At the second hole he becomes freer from the Nasu; then thou 

shalt say those victorious, most healing words: - “Yatha ahu vairyo,” 

etc. 

‘At the third hole he becomes freer from the Nasu; then thou shalt 

say those victorious, most healing words: - “Yatha ahu vairyo,” etc. 

‘At the fourth hole he becomes freer from the Nasu; then thou 

shalt say those victorious, most healing words: - “Yatha ahu vairyo,” 

etc. 

480 See Vd8.19-21. 

481 As in preceding clause.

92 Vendidad 

‘At the fifth hole he becomes freer from the Nasu; then thou shalt 


‘At the sixth hole he becomes freer from the Nasu; then thou shalt 


29. ‘Afterwards the man defiled shall sit down, inside the 

furrows, 482 outside the furrows of the six holes, four fingers from those 

furrows. There he shall cleanse his body with thick handfuls of dust. 

30. ‘Fifteen times shall they take up dust from the ground for him 

to rub his body, and they shall wait there until he is dry even to the 

last hair on his head. 

31. ‘When his body is dry with dust, then he shall step over the 

holes (containing water). At the first hole he shall wash his body once 

with water; at the second hole he shall wash his body twice with 

water; at the third hole he shall wash his body thrice with water. 

32. ‘Then he shall perfume (his body) with Urvasna, or Vohugaona, 

or Vohu-kereti, or Hadha-naepata, or any other sweet-smelling 

plant; then he shall put on his clothes, and shall go back to his house. 

33. ‘He shall sit down there in the place of infirmity, 483 inside the 

house, apart from the other worshippers of Mazda. He shall not go 

near the fire, nor near the water, nor near the earth, nor near the cow, 

nor near the trees, nor near the faithful, either man or woman. Thus 

shall he continue until three nights have passed. When three nights 

have passed, he shall wash his body, he shall wash his clothes with 

gomez and water to make them clean. 

34. ‘Then he shall sit down again in the place of infirmity, inside 

the house, apart from the other worshippers of Mazda. He shall not go 



shall he continue until six nights have passed. When six nights have 

passed, he shall wash his body, he shall wash his clothes with gomez 

and water to make them clean. 

35. ‘Then he shall sit down again in the place of infirmity, inside 

the house, apart from the other worshippers of Mazda. He shall not go 



shall he continue, until nine nights have passed. When nine nights 

have passed, he shall wash his body, he shall wash his clothes with 

gomez and water to make them clean. 

482 Between the furrows of the six holes containing gomez and the furrows of the 

holes containing water. 

483 The Armēsht-gah (see Vd5.59, note 70).

Vendidad 93 

36. ‘He may thenceforth go near the fire, near the water, near the 

earth, near the cow, near the trees, and near the faithful, either man 

or woman. 

II. 484 

37. ‘Thou shalt cleanse a priest for a blessing of the just. 485 

‘Thou shalt cleanse the lord of a province for the value of a camel 

of high value. 

‘Thou shalt cleanse the lord of a town for the value of a stallion of 

high value. 

‘Thou shalt cleanse the lord of a borough for the value of a bull of 

high value. 

‘Thou shalt cleanse the master of a house for the value of a cow 

three years old. 

38. ‘Thou shalt cleanse the wife of the master of a house for the 

value of a ploughing 486 cow. 

‘Thou shalt cleanse a menial for the value of a draught cow. 

‘Thou shalt cleanse a young child for the value of a lamb. 

39. ‘These are the heads of cattle — flocks or herds — that the 

worshippers of Mazda shall give to the man who has cleansed them, if 

they can afford it; if they cannot afford it, they shall give him any 

other value that may make him leave their houses well pleased with 

them, and free from anger. 

40. ‘For if the man who has cleansed them leave their houses 

displeased with them, and full of anger, then the Druj Nasu enters 

them from the nose [of the dead], from the eyes, from the tongue, 

from the jaws, from the sexual organs, from the hinder parts. 

41. ‘And the Druj Nasu rushes upon them even to the end of the 

nails, and they are unclean thenceforth for ever and ever. 

‘It grieves the sun indeed, O Spitama Zarathushtra! to shine upon a 

man defiled by the dead; it grieves the moon, it grieves the stars. 

42. ‘That man delights them, O Spitama Zarathushtra! who 

cleanses from the Nasu the man defiled by the dead; he delights the 

fire, he delights the water, he delights the earth, he delights the cow, 

he delights the trees, he delights the faithful, both men and women.’ 

484 Cf. the tariff for the fees or physicians, Vd7.41-43.Cf. the tariff for the fees or 

physicians, Vd7.41-43. 

485 See Vd7.41, note 43. 

486 Doubtful.

94 Vendidad 

43. Zarathushtra asked Ahura Mazda: ‘O Maker of the material 

world, thou Holy One! What shall be his reward, after his soul has 

parted from his body, who has cleansed from the Nasu the man 

defiled by the dead?’ 

44. Ahura Mazda answered: ‘The welfare 487 of Paradise thou canst 

promise to that man, for his reward in the other world.’ 

45. 488 Zarathushtra asked Ahura Mazda: ‘O Maker of the material 

world, thou Holy One! How shall I fight against that Druj who from 

the dead rushes upon the living? How shall I fight against that Nasu 

who from the dead defiles the living?’ 

46. Ahura Mazda answered: ‘Say aloud those words in the Gathas 

that are to be said twice. 489 

‘Say aloud those words in the Gathas that are to be said thrice. 

‘Say aloud those words in the Gathas that are to be said four times. 

‘And the Druj shall fly away like the well-darted arrow, like the felt 

of last year, 490 like the annual garment 491 of the earth.’ 

III. 

47. O Maker of the material world, thou Holy One! If a man who 

does not know the rites of cleansing according to the law of Mazda, 

offers to cleanse the unclean, how shall I then fight against that Druj 

who from the dead rushes upon the living? How shall I fight against 

that Druj who from the dead defiles the living? 

48. Ahura Mazda answered : ‘Then, O Spitama Zarathushtra! the 

Druj Nasu appears to wax stronger than she was before. Stronger then 

are sickness and death and the working of the fiend than they were 

before.’ 492 


penalty that he shall pay? 

Ahura Mazda answered: ‘The worshippers of Mazda shall bind 

him; they shall bind his hands first; then they shall strip him of his 

487 Literally, ‘the grease.’ 

488 This clause and the following one as far as ‘and the Druj shall fly away’ are further 

developed in the following Fargard. 

489 The Bish-āmrūta formulas, the Thrish-āmrūta formulas, and the Chathrushāmrūta 

formulas respectively. These are enumerated in the following Fargard. 

490 The felt of an oba made for a season (?). See Vd8.1. 

491 The grass. 

492 The plague and contagion are stronger than ever.

Vendidad 95 

clothes, they shall cut the head off his neck, and they shall give over 

his corpse unto the greediest of the corpse-eating creatures made by 

the beneficent Spirit, unto the vultures, with these words: 493 - 

‘“The man here has repented of all his evil thoughts, words, and 

deeds. 

50. ‘“If he has committed any other evil deed, it is remitted by his 

repentance; if he has committed no other evil deed, he is absolved by 

his repentance for ever and ever.” ‘ 494 

51. Who is he, O Ahura Mazda! who threatens to take away fullness 

and increase from the world, and to bring in sickness and death? 

52. Ahura Mazda answered: ‘It is the ungodly Ashemaogha, 495 O 

Spitama Zarathushtra! who in this material world cleanses the 

unclean without knowing the rites of cleansing according to the law of 

Mazda. 

53. ‘For until then, O Spitama Zarathushtra! sweetness and fatness 

would flow out from that land and from those fields, with health and 

healing, with fullness and increase and growth, and a growing of corn 

and grass.’ 496 

54. O Maker of the material world, thou Holy One! When are 

sweetness and fatness to come back again to that land and to those 

fields, with health and healing, with fullness and increase and growth, 

and a growing of corn and grass? 

55, 56. Ahura Mazda answered: ‘Sweetness and fatness will never 

come back again to that land and to those fields, with health and 

healing, with fullness and increase and growth, and a growing of corn 

and grass, until that ungodly Ashemaogha has been smitten to death 

on the spot, and the holy Sraosha of that place has been offered up a 

493 ‘The cleanser who has not performed the cleansing according to the rites, shall he 

taken to a desert place; there they shall nail him with four nails, they shall take off 

the skin from his body, and cut off his head. If he has performed Patet for his sin, 

he shall be holy (that is, he shall go to Paradise); if he has not performed Patet, he 

shall stay in hell till the day of resurrection’ (Fraser Ravāet, p. 398). See Vd3.20- 

21 and note 29. 


495 [Ashmogh. -JHP] See Vd5.35. 

496 See Vd13.52 seq. The false cleanser is punished as would be a man who would 

introduce an epidemic. He undergoes the same penalty as the ēvak-bar, but with 

none of the mitigation allowed in the case of the latter, on account of the 

sacrilegious character of his usurpation.

96 Vendidad 

sacrifice, 497 for three days and three nights, with fire blazing, with 

Baresma tied up, and with Haoma prepared. 

57. ‘Then sweetness and fatness will come back again to that land 

and to those fields, with health and healing, with fullness and increase 

and growth, and a growing of corn and grass.’ 

497 The sadis sacrifice, that is to say, the sacrifice that is offered up to Sraosha for 

three days and three nights after the death of a man for the salvation of his soul.

Vendidad 97 

FARGARD 10. Formulas recited during the 

process of cleansing 

Introduction. 

Nowadays, before laying the dead in the coffin, two priests recite 

the Ahunavaiti Gatha (Yasna 28-34): it is the so-called Gāh sārnā 

(chanting of the Gathas: gāthāo srāvayēiti). From the following 

Fargard it appears that formerly all the five Gathas and the Yasna 

Haptanghaiti were recited. Certain stanzas were recited several times 

and with a certain emphasis (framrava): and they were followed with 

certain spells. The object of this Fargard is to show which are those 

stanza; how many times each was recited, and to give the 

corresponding spells. 

Translation. 

1. Zarathushtra asked Ahura Mazda: ‘O Ahura Mazda! most 

beneficent Spirit, Maker of the material world, thou Holy One! How 

shall I fight against that Druj who from the dead rushes upon the 

living? How shall I fight against that Druj who from the dead defiles 

the living?’ 

2. Ahura Mazda answered: ‘Say aloud those words in the Gathas 

that are to be said twice. 498 

‘Say aloud those words in the Gathas that are to be said thrice. 499 

‘Say aloud those words in the Gathas that are to be said four 

times.’ 500 

3. O Maker of the material world, thou Holy One! Which are those 

words in the Gathas that are to be said twice? 

4. Ahura Mazda answered: ‘These are the words in the Gathas that 

are to be said twice, and thou shalt twice say them aloud: 501 - 

ahya yasa ... urvanem (Y28.2). 

----humatenam 

... mahi (Y35.2), 

ashahya aad saire ... ahubya (Y35.8), 

yatha tu i ... ahura (Y39.4), 

humaim thwa ... hudaustema (Y41.3), 

thwoi staotaraska ... ahura (Y41.5). 

498 The so-called Bish-āmrūta. 

499 The Thrish-āmrūta. 

500 The Chathrush-āmrūta. 

501 The Bish-āmrūta are the opening stanzas of the five Gathas and five stanzas in the 

Yasna Haptanghaiti.

98 Vendidad 

----usta 

ahmai ... manangho (Y43.1), 

spenta mainyu ... ahuro (Y47.1), 

vohu khshathrem ... vareshane (Y51.1), 

vahista istis ... skyaothanaka (Y53.1). 

5. ‘And after thou hast twice said those Bis-amrutas, thou shalt say 

aloud these victorious, most healing words:- 

‘“I drive away Angra Mainyu 502 from this house, from this borough, 

from this town, from this land; from the very body of the man defiled 

by the dead, from the very body of the woman defiled by the dead; 

from the master of the house, from the lord of the borough, from the 

lord of the town, from the lord of the land; from the whole of the 

world of Righteousness. 

6. ‘“I drive away the Nasu, 503 I drive away direct defilement, I drive 

away indirect defilement, from this house, from this borough, from 

this town, from this land; from the very body of the man defiled by the 

dead, from the very body of the woman defiled by the dead; from the 

master of the house, from the lord of the borough, from the lord of the 

town, from the lord of the land; from the whole of the world of 

Righteousness.” ‘ 

7. O Maker of the material world, thou Holy One! Which are those 

words in the Gathas that are to be said thrice? 

8. Ahura Mazda answered: ‘These are the words in the Gathas that 

are to be said thrice, and thou shalt thrice say them aloud:- 

ashem vohu ... (Y27.14), 

ye sevisto ... paitī (Y33.11), 

hukhshathrotemai ... vahistai (Y35.5), 

duzvarenais ... vahyo (Y53.9). 

9. ‘After thou hast thrice said those Thris-amrutas, thou shalt say 

aloud these victorious, most healing words:- 

‘“I drive away Indra, I drive away Sauru, I drive away the daeva 

Naunghaithya, 504 from this house, from this borough, from this town, 

502 The chief demon, the Daeva of the Daevas. 

503 The very demon with whom one has to do in the present case. 

504 Indra, Sauru, Naunghaithya, Tauru, and Zairi are (with Akemmano [Akoman], 

here replaced by the Nasu), the six chief demons, and stand to the Amesha 

Spentas in the same relation as Angra Mainyu to Spenta Mainyu. Indra opposes 

Asha Vahishta and turns men’s hearts from good works; Sauru opposes 

Khshathra Vairya, he presides over bad government; Naunghaithya opposes 

Spenta Armaiti, he is the demon of discontent; Tauru and Zairi oppose Haurvatat 

and Ameretat and poison the waters and the plants. — Akem-mano, Bad Thought,

Vendidad 99 

from this land; from the very body of the man defiled by the dead, 

from the very body of the woman defiled by the dead; from the master 

of the house, from the lord of the borough, from the lord of the town, 

from the lord of the land; from the whole of the world of 

Righteousness. 

10. ‘“I drive away Tauru, I drive away Zairi, from this house, from 

this borough, from this town, from this land; from the very body of 

the man defiled by the dead, from the very body of the woman defiled 

by the dead; from the master of the house, from the lord of the 

borough, from the lord of the town, from the lord of the land; from 

the whole of the holy world.” ‘ 

11. O Maker of the material world, thou Holy One! Which are those 

words in the Gathas that are to be said four times? 

12. Ahura Mazda answered: ‘These are the words in the Gathas 

that are to be said four times, and thou shalt four times say them 

aloud:- 

yatha ahu vairyo ... 505 (Y27.13), 

mazda ad moi ... dau ahum 506 (Y34.15), 

a airyema ishyo ... masata mazdau 507 (Y54.1). 

13. ‘After thou hast said those Chathrus-amrutas four times, thou 

shalt say aloud these victorious, most healing words:- 

‘“I drive away Aeshma, the fiend ot the murderous spear, 508 I drive 

away the daeva Akatasha, 509 from this house, from this borough, from 

this town, from this land; from the very body of the man defiled by the 

dead, from the very body of the woman defiled by the dead; from the 

master of the house, from the lord of the borough, from the lord of the 

town, from the lord of the land; from the whole of the world of 

Righteousness. 

opposes Vohu-mano, Good Thought. 

505 Translated in Vd8.19. 

506 Translated in Vd11.14. 

507 Translated in Vd20.11; see Vd11.7. 

508 Aeshma, Khishm [Eshm], the incarnation of anger: he sows quarrel and war. ‘He 

is the chief source of evil for the creatures of Ohrmazd, and the Kayanian heroes 

mostly perished through him’ (Bd28.17). [Aeshma appears as Asmoday or 

Asmodeus in Christian and Jewish writings in the apocryphal Book of Tobit 3.8. 

-JHP] 

509 The fiend who corrupts and perverts men.

100 Vendidad 

14. ‘“I drive away the Varenya daevas, 510 I drive away the winddaeva, 

from this house, from this borough, from this town, from this 

land; from the very body of the man defiled by the dead, from the very 

body of the woman defiled by the dead; from the master of the house, 

from the lord of the borough, from the lord of the town, from the lord 

of the land; from the whole of the world of Righteousness.” 

15. ‘These are the words in the Gathas that are to be said twice; 

these are the words in the Gathas that are to be said thrice; these are 

the words in the Gathas that are to be said four times. 

16. ‘These are the words that smite down Angra Mainyu; these are 

the words that smite down Aeshma, the fiend of the murderous spear; 

these are the words that smite down the daevas of Mazana; 511 these are 

the words that smite down all the daevas. 

17. ‘These are the words that stand, against that Druj, against that 

Nasu, who from the dead rushes upon the living, who from the dead 

defiles the living. 

18. ‘Therefore, O Zarathushtra! thou shalt dig nine holes 512 in the 

part of the ground where there is least water and where there are 

fewest trees; where there is nothing that may be food either for man 

or beast; “for purity is for man, next to life, the, greatest good, that 

purity, O Zarathushtra, that is in the Religion of Mazda for him who 

cleanses his own self with good thoughts, words, and deeds.” 513 

19. ‘Make thy own self pure, O righteous man! any one in the world 

here below can win purity for his own self, namely, when he cleanses 

his own self with good thoughts, words, and deeds. 

20. ‘ “Yatha ahu vairyo: - The will of the Lord is the law of 

righteousness,” etc. 514 

‘“Kem-na mazda: - What protector hast thou given unto me, O Mazda! 

while the hate of the wicked encompasses me?” etc. 


teaching?” etc. 


fiendish Druj! ... Perish away to the regions of the north, never more 

to give unto death the living world of Righteousness!” ‘ 

510 The fiendish inhabitants of Varena (Gilan). Varena, like the neighhouring Mazana 

(Mazandaran), was peopled with savage, non-Aryan natives, who were considered 

men-demons. See Vd1.18 and notes. 

511 The demoniac races of Mazandaran; Mazandaran was known in popular tradition 

as a land of fiends and sorcerers. 

512 The nine holes for the Barashnom; see above, Vd9.6 seq. 

513 See Vd5.21. 

514 The rest as in Vd8.19-20.

Vendidad 101 

FARGARD 11. Special formulas for cleansing 

several objects 

This chapter, like the preceding, is composed of spells intended to 

drive away the Nasu. But they are of a more special character, as they 

refer to the particular objects to he cleansed, such as the house, the 

fire1 the water, the earth, the animals, the plants, the man defiled with 

the dead. Each incantation consists of two parts, a line from the 

Gathas which alludes, or rather is made to allude, to the particular 

object (§§ 4, 5, 6, 7), and a general exorcism, in the usual dialect (§§ 8- 

20), which is the same for all the objects. 

Translation. 

1. Zarathushtra asked Ahura Mazda: ‘O Ahura Mazda! most 

beneficent spirit, Maker of the material world, thou Holy One! How 

shall I cleanse the house? how the fire? how the water? how the earth? 

how the cow? how the tree? how the faithful man and the faithful 

woman : how the stars? how the moon? how the sun? how the 

boundless light? how all good things, made by Mazda, the offspring of 

the holy principle?’ 

2. Ahura Mazda answered: ‘Thou shalt chant the cleansing words, 

and the house shall be clean; clean shall be the fire, clean the water, 

clean the earth, clean the cow, clean the tree, clean the faithful man 

and the faithful woman, clean the stars, clean the moon, clean the 

sun, clean the boundless light, clean all good things, made by Mazda, 

the offspring of the holy principle. 

3. [‘So thou shalt say these victorious, most healing words]; thou 

shalt chant the Ahuna-Vairya five times: “The will of the Lord is the 

law of righteousness,” etc. 

‘The Ahuna-Vairya preserves the person of man: 

‘“Yatha ahu vairyo: - The will of the Lord is the law of righteousness,” 

etc. 

‘“Kem-na mazda: - What protector hast thou given unto me, O Mazda! 

while the hate of the wicked encompasses me?” etc. 


teaching?” etc. 

‘“Keep us from our hater, O Mazda and Armaiti Spenta!” etc. 515 

4. ‘If thou wantest to cleanse the house, say these words aloud: “As 

long as the sickness lasts my great protector [is he who teaches virtue 

to the perverse].” 516 

515 As in Vd8.19, 20.

102 Vendidad 

‘If thou wantest to cleanse the fire, say these words aloud: “Thy 

fire, first of all, do we approach with worship, O Ahura Mazda!” 517 

5. ‘If thou wantest to cleanse the water, say these words aloud: “ 

Waters we worship, the Maekainti waters, the Hebvainti waters, the 

Fravazah waters.” 518 

‘If thou wantest to cleanse the earth, say these words aloud: “This 

earth we worship, this earth with the women, this earth which bears 

us and those women who are thine, O Ahura!” 519 

6. ‘If thou wantest to cleanse the cow, say these words aloud: “The 

best of all works we will fulfil while we order both the learned and the 

unlearned, both masters and servants to secure for the cattle a good 

resting-place and fodder.” 520 

‘If thou wantest to cleanse the trees, say these words aloud: “For 

him, 521 as a reward, Mazda made the plants grow up.” 522 

7. ‘If thou wantest to cleanse the faithful man or the faithful 

woman, say these words aloud: “May the vow-fulfilling Airyaman 

come hither, for the men and women of Zarathushtra to rejoice, for 

Vohu-mano to rejoice; with the desirable reward that Religion 

deserves. I solicit for holiness that boon that is vouchsafed by Ahura!” 

523 

8. ‘Then thou shalt say these victorious, most healing words. Thou 

shalt chant the Ahuna-Vairya eight times:- 

‘“Yatha ahu vairya:- The will of the Lord is the law of 

rightenusness,” etc. 

‘“Kem-na mazda:- Whom hast thou placed to protect me, O Mazda?” 

etc. 

516 Yasna 49.1. The allusion is not quite clear. This line was recited by the Genius of 

the sky at the moment when Ahriman was invading the sky (Gr. Bd.) Perhaps the 

small house of man is compared here with that large house, the world. 

517 Yasna 36.1. 

518 Yasna 38.3. 

519 Yasna 38.1. ‘Who are thine,’ that is, ‘who are thy wives?’ 

520 Yasna 35.4. ‘Let those excellent deeds be done for the behoof of cattle, that is to 

say, let stables be made, and water and fodder he given’ (Comm.) 

521 ‘For him,’ that is to say, to feed him; also ‘out of him;’ for it was from the body of 

the first-horn bull that, after his death, grew up all kinds of plants (Bd4). 

522 Yasna 48.6. See Vd17.5. 

523 Yasna 54.1. See Vd20.11. There is no special spell for the cleansing of the sun, the 

moon, the stars, and the boundless light (see §§ 1, 2), because they are not defiled 

by the unclean one, they are only pained by seeing him (Vd9.41); as soon as he is 

clean, they are freed from the pain.

Vendidad 103 

‘“Ke verethrem-ja:- What protector hast thou given unto me?” etc. 

‘“Who is the victorious?” etc. 

‘“Keep us from our hater, O Mazda!” etc. 524 

9. ‘I drive away Aeshma, 525 I drive away the Nasu, I drive away 

direct defilement, I drive away indirect defilement. 

[‘I drive away Khru, I drive away Khruighni. 526 

‘I drive away Buidhi, I drive away the offspring of Buidhi. 527 

‘I drive away Kundi, I drive away tle offspring of Kundi. 528 ] 

‘I drive away the gaunt Bushyasta, I drive away the long-handed 

Bushyasta; 529 [I drive away Muidhi, 530 I drive away Kapasti. 531 ] 

‘I drive away the Pairika 532 that comes upon the fire, upon the water, 

upon the earth, upon the cow, upon the tree. I drive away the 

uncleanness that comes upon the fire, upon the water, upon the earth, 

upon the cow, upon the tree. 

10. ‘I drive thee away, O mischievous Angra Mainyu! from the fire, 

from the water, from the earth, from the cow, from the tree, from the 

faithful man and from the faithful woman, from the stars, from the 

moon, from the sun, from the boundless light, from all good things, 

made by Mazda, the offspring of the holy principle. 

11. ‘Then thou shalt say these victorious, most healing words; thou 

shalt chant four Ahuna-Vairyas:- 

‘“Yatha aha vairyo:- The will of the Lord is the law of 

righteousness,” etc. 

‘“Kem-na mazda:- What protector hast thou given unto me?” etc. 

‘“Ke verethrem-ja:- Who is the victorious?” etc. 

‘“Keep us from our hater, O Mazda!” etc. 533 

524 As in Vd8.19, 20. 

525 See Vd10.13. 

526 Khrū and Khrūighni are not met with elsewhere; their names mean, apparently, 

‘wound’ and ‘the wounding one.’ They may have been mere names or epithets of 

Aeshma khruidru, ‘Aeshma of the murderous spear.’ 

527 Būidhi may be another pronunciation of Būiti (see Vd19.1). 

528 Kuñdi is very likely the same as Kuñda (Vd19.41) who is the riding-stock of the 

sorcerers (Bd28.42). 

529 See Vd18.16. 

530 A demon unknown. Perhaps Intoxication. 

531 Unknown. Perhaps Colocynth, the type of the bitter plants. 

532 A female demon, the modern Parī [fairy -JHP], often associated with Yatu, ‘the 

wizard.’ 

533 As in Vd8.19, 20.

104 Vendidad 

12. ‘Aeshma is driven away; away the Nasu; away direct 

defilement, away indirect defilement. 

[‘Khru is driven away, away Khruighni; away Buidhi, away the 

offspring of Buidhi; away Kundi, away the offspring of Kundi.] 

‘The gaunt Bushyasta is driven away; away Bushyasta, the longhanded; 

[away Muidhi, away Kapasti.] 

‘The Pairika is driven away that comes upon the fire, upon the water, 

upon the earth, upon the cow, upon the tree. The uncleanness is 

driven away that comes upon the fire, upon the water, upon the earth, 

upon the cow, upon the tree. 

13. ‘Thou art driven away, O mischievous Angra Mainyu! from the 

fire, from the water, from the earth, from the cow, from the tree, from 

the faithful man and from the faithful woman, from the stars, from 

the moon, from the sun, from the boundless light, from all good 

things, made by Mazda, the offspring of the holy principle. 

14. ‘Then thou shalt say these victorious, most healing words; thou 

shalt chant “Mazda ad moi” four times: “O Mazda! say unto me the 

excellent words and the excellent works, that through the good 

thought and the holiness of him who offers thee the due meed of 

praise, thou mayest, O Lord! make the world of Resurrection appear, 

at thy will, under thy sovereign rule.” 534 

15. ‘I drive away Aeshma, I drive away the Nasu,’ etc. 535 

16. ‘I drive thee away, O mischievous Angra Mainyu! from the fire, 

from the water,’ etc. 536 


shalt chant the Airyama Ishyo four times: “May the vow-fulfilling 

Airyaman come hither!” ‘etc. 537 

18. ‘Aeshma is driven away; away the Nasu,’ etc. 538 

19. ‘Thou art driven away, O mischievous Angra Mainyu! from the 

fire, from the water,’ etc. 539 


shalt chant five Ahuna-Vairyas:- 

534 Yasna 34.15. 

535 The rest as in § 9. 

536 The rest as in § 10. 

537 As in § 7. 

538 As in § 12. 

539 As in § 13.

Vendidad 105 

‘“Yatha ahu vairyo:- The will of the Lord is the law of 

righteousness,” etc. 

‘“Kem-na mazda:- Whom hast thou placed to protect me?” etc. 

‘“Ke verethrem-ja:- Who is he who will smite the fiend?” etc. 540 



fiend! Perish away, O Druj! Rush away, O Druj! Perish away, O Druj! 

Perish away to the regions of the north, never more to give unto death 

the living world of Righteousness!” ‘ 

540 See Vd8.19, 20.

106 Vendidad 

FARGARD 12. The Upaman, how long it lasts for 

different relatives 

Introduction. 

This chapter is found only in the Vendidad Sada; it is missing in 

the Zand-Pahlavi Vendidad. This is owing, as it seems, only to the 

accidental loss of some folios in the one manuscript from which all the 

copies as yet known have been derived; and, in fact, even in the most 

ancient manuscripts the following Fargard is numbered the thirteenth 

(Westergaard, Zend-Avesta, preface, p. 5). 

The directions in the preceding chapter are general, and do not 

depend on the relationship of the faithful with the deceased person; 

whereas those in this Fargard are of a special character, and apply 

only to the near relatives of the dead. Their object is to determine how 

long the time of ‘staying’ (upaman) should last for different relatives. 

What is meant by this word is not explained; but, as the word upaman 

is usually employed to indicate the staying of the unclean in the 

Armesht-gah, apart from the faithful and from every clean object, that 

word upaman seems to show a certain period of mourning, marked 

by abstention from usual avocations. 

The length of the upaman varies with the degrees of relationship;. 

and at every degree it is double for relations who have died in a state 

of sin (that is, with a sin not redeemed by the Patet: see Vd9.49 note 

30). The relative length of the upaman is as follows:-- 

For the head of a family (§ 7): 

First degree. 

Second 

degree. 

6 months (or a 

year). 

(For father or mother (§1)) 

For son or daughter (§ 3) 30 days (or 60). 

For brother or sister (§ 5): 

For grandfather or grandmother (§ 9) 

For grandson or granddaughter (§ 11): 

25 days (or 50). 

Third degree. For uncle or aunt (§ 13): 20 days (or 40). 

Fourth 

degree. 

For male cousin or female cousin (§ 15): 15 days (or 30). 

Fifth degree. For the son or daughter of a cousin (§ 17): 10 days (or 20). 

Sixth degree. 

For the grandson or the granddaughter of a cousin 

(§ 19): 

5 days (or 10).

Vendidad 107 

Translation. 

1. If one’s father or mother dies, how long shall they stay [in 

mourning], the son for his father, the daughter for her mother? How 

long for the righeous? How long for the sinners? 541 

Ahura Mazda answered: ‘They shall stay thirty days for the 

righteous, sixty days for the sinners.’ 

2. O Maker of the material world, thou Holy One! How shall I 

cleanse the house? How shall it be clean again? 

Ahura Mazda answered: ‘You shall wash your bodies three times, 

you shall wash your clothes three times you shall chant the Gathas 

three times; you shall offer up a sacrifice to my Fire, you shall bind the 

bundles of Baresma, you shall bring libations to the good waters; 542 

then the house shall be clean, and then the waters may enter, then the 

fire may enter, and then the Amesha-Spentas may enter, 543 O Spitama 


3. If one’s son or daughter dies, how long shall they stay, the father 

for his son, the mother for her daughter? How long for the righteous? 

How long for the sinners? 






you shall wash your clothes three times, you shall chant the Gathas 

three times; you shall offer up a sacrifice to my Fire, you shall bind up 

the bundles of Baresma, you shall bring libations to the good waters; 


fire may enter, and then the Amesha-Spentas may enter, O Spitama 


5. If one’s brother or sister dies, how long shall they stay, the 

brother for his brother, the sister for her sister? How long for the 

righteous? How long for the sinners? 



541 How long if the dead person died in a state of holiness (a dahma)? How long if in 

the state of a Peshotanu [mortal sin -JHP]? 

542 This refers probably to the sacrifice that is offered on each of the three days that 

follow the death of a Zoroastrian for the salvation of his soul. 

543 All the other objects over which the Amesha-Spentas preside (such as the cow, the 

metals, etc.)

108 Vendidad 


cleanse the house? How shall it be clean again? Ahura Mazda 

answered: ‘You shall wash your bodies three times, you shall wash 

your clothes three times, you shall chant the Gathas three times; you 

shall offer up a sacrifice to my Fire, you shall bind up the bundles of 

Baresma, you shall bring libations to the good waters; then the house 

shall be clean, and then the waters may enter, then the fire may enter, 

and then the Amesha-Spentas may enter, O Spitama Zarathushtra!’ 

7. If the master of the house 544 dies, or if the mistress of the house 

dies, how long shall they stay? How long for the righteous? How long 

for the sinners? 

Ahura Mazda answered: ‘They 545 shall stay six months for the 

righteous, a year for the sinners.’ 



Ahura Mazda answered: ‘you shall wash your bodies three times, 







9. If one’s grandfather or grandmother dies, how long shall they 

stay, the grandson for his grandfather, the granddaughter for her 

grandmother? How long for the righteous? How long for the sinners? 

Ahura Mazda answered: ‘They shall stay twenty-five days for the 

righteous, fifty days for the sinners.’ 










11. If one’s grandson or granddaughter dies, how long shall they 

stay, the grandfather for his grandson, the grandmother for her 

544 The chief of the family, the paterfamilias. The Zoroastrian family is organised on 

the patriarchal system. 

545 All the familia, both relatives and servants.

Vendidad 109 

granddaughter? How long for the righteous? How long for the 

sinners? 

Ahura Mazda answered: ‘They shall stay twenty-five days for the 

righteous, fifty days for the sinners.’ 










13. If one’s uncle or aunt dies, how long shall they stay, the nephew 

for his uncle, the niece for her aunt? How long for the righteous? How 

long for the sinners? 

Ahura Mazda answered: ‘They shall stay twenty days for the 

righteous, forty days for the sinners.’ 










15. If one’s male cousin or female cousin dies, how long shall they 

stay? How long for the righteous? How long for the sinners? 

Ahura Mazda answered: ‘They shall stay fifteen days for the 

righteous, thirty days for the sinners.’ 









Zarathushtra!’

110 Vendidad 

17. If the son or the daughter of a cousin dies, how long shall they 

stay? How long for the righteous: How long for the sinners? 

Ahura Mazda answered: ‘They shall stay ten days for the righteous, 

twenty days for the sinners.’ 










19. If the grandson of a cousin or the granddaughter of a cousin 

dies, how long shall they stay? How long for the righteous? How long 

for the sinners? 

Ahura Mazda answered: ‘They shall stay five days for the 

righteous, ten days for the sinners.’ 








fire may euter, and then the Amesha-Spentas may enter, O Spitama 


21. If a man dies, of whatever race he is, who does not belong to 

the true faith, or the true law, 546 what part of the creation of the good 

spirit [Spenta Mainyu -JHP] does he directly defile? What part does 

he indirectly defile? 

22. 547 Ahura Mazda answered: ‘No more than a frog does whose 

venom is dried up, and that has been dead more than a year. Whilst 

alive, indeed, O Spitama Zarathushtra! such wicked, two-legged 

ruffian as an ungodly Ashemaogha, directly defiles the creatures of 

the Good Spirit [Spenta Mainyu -JHP], and indirectly defiles them. 

23. ‘Whilst alive he smites the water; whilst alive he blows out the 

fire; whilst alive he carries off the cow; whilst alive he smites the 

546 An infidel, whether he is a relation or not. 

547 §§ 22-24 = Vd5.36-38, text and notes.

Vendidad 111 

faithful man with a deadly blow, that parts the soul from the body; not 

so will he do when dead. 

24. ‘Whilst alive, indeed, O Spitama Zarathushtra! such wicked, 

two-legged ruffian as an ungodly Ashemaogha, robs the faithful man 

of the full possession of his food, of his clothing, of his wood, of his 

bed, of his vessels; not so will he do when dead.’

112 Vendidad 

FARGARD 13. The dog. 

Synopsis. 

I (1-7). The dog of Ohrmazd and the dog of Ahriman. 

(a. 1-4). Holiness of the dog Vanghapara (‘the hedgehog’). 

(b. 5-7). Hatefulness of the dog Zairimyangura (‘the tortoise’). 

II (8-16). The several kinds of dogs. Penalties for the murder of a 

dog. 

III (17-19) On the duties of the shepherd’s dog and the house-dog. 

IV (20-38). On the food due to the dog. 

V (29-38). On the mad dog and the dog diseased; how they are to 

be kept, and cured. 

VI (39-40). On the excellence of the dog. 

VII (41-43). On the wolf-dog. 

VIII (44-48). On the virtues and vices of the dog. 

IX (49-50). Praise of the dog. 

X (51-54). The water-dog. 

This Fargard is the only complete fragment, still in existence, of a 

large canine literature: a whole section of the Ganba-sar-nijat Nask 

[Duwasrud Nask] was dedicated to the dog (the so-called Fargard 

Pasush-haurvastan; West, Denkard (Pahlavi Texts, IV), VIII, 23; 24, 

5; 33, etc.) 

Translation. 

Ia. 

1. Which is the good creature among the creatures of the Good 

Spirit that from midnight till the sun is up goes and kills thousands of 

the creatures of the Evil Spirit? 

2. Ahura Mazda answered: ‘The dog with the prickly back, with the 

long and thin muzzle, the dog Vanghapara, 548 which evil-speaking 

people call the Duzaka; 549 this is the good creature among the 

creatures of the Good Spirit [Spenta Mainyu -JHP] that from 

548 The hedgehog. ‘The hedgehog, according to the Bd19.28, is created in opposition 

to the ant that carries off grain, as it says that the hedgehog, every time that it 

voids urine into an ant’s nest, will destroy a thousand ants, (Bd19.28; cf. Saddar 

57). When the Arabs conquered Saistan, the inhabitants submitted on the 

condition that hedgehogs should not be killed nor hunted for, as they got rid of 

the vipers which swarm in that country. Every house had its hedgehog (Yaqout, 

Dictionnaire de la Perse, p. 303). Plutarch counts the hedgehog amongst the 

animals sacred to the Magi (Quaestiones Conviviales, IV, 5, 2)

Vendidad 113 

midnight till the sun is up goes and kills thousands of the creatures of 

the Evil Spirit. 

3. ‘And whosoever, O Zarathushtra! shall kill the dog with the 

prickly back, with the long and thin muzzle, the dog Vanghapara, 

which evil-speaking people call the Duzaka, kills his own soul for nine 

generations, nor shall he find a way over the Chinwad bridge, 550 unless 

he has, while alive, atoned for his sin.’ 551 

4. O Maker of the material world, thou Holy One! If a man kill the 

dog with the prickly back, with the long and thin muzzle, the dog 

Vanghapara, which evil-speaking people call the Duzaka, what is the 

penalty that he shall pay? 

Ahura Mazda answered: ‘A thousand stripes with the Aspaheastra, 

a thousand stripes with the Sraosho-charana. 

Ib. 

5. Which is the evil creature among the creatures of the Evil Spirit 

that from midnight till the sun is up goes and kills thousands of the 

creatures of the Good Spirit [Spenta Mainyu -JHP]? 

6. Ahura Mazda answered: ‘The daeva Zairimyangura, 552 which 

evil-speaking people call the Zairimyaka, 553 this is the evil creature 

among the creatures of the Evil Spirit that from midnight till the sun 

is up goes and kills thousands of the creatures of the Good Spirit 

[Spenta Mainyu -JHP]. 

7. ‘And whosoever, O Zarathushtra! shall kill the daeva 

Zairimyangura, which evil-speaking people call the Zairimyaka, his 

sins in thought, word, and deed are redeemed as they would be by a 

Patet; his sins in thought, word, and deed are atoned for. 554 

549 .Dusaka is the popular name of the hedgehog (Pers. zuza). It is not without 

importance which name is given to a being: ‘When called by its high name, it is 

powerful’ (Comm.); cf. § 6, and Vd18.15. 

550 The bridge leading to Paradise; see Vd19.30. 

551 Cf. § 54. Framji translates: ‘He cannot atone for it in his life even by performing a 

sacrifice to Sraosha’ (cf. Vd9.56, text and note). 

552 The tortoise (Framji and Rivayats [218]). 

553 ‘When not so called it is less strong’ (Comm.) Zairimyāka is a lucky name, and 

means, as it seems, who lives in verdure; Zairimyangura seems to mean ‘the 

verdure-devourer.’ 

554 See Vd14.5.

114 Vendidad 

II. 

8. ‘Whosoever shall smite either a shepherd’s dog, or a house-dog, 

or a Vohunazga dog, 555 or a trained dog, 556 his soul when passing to 

the other world, shall fly 557 howling louder and more sorely grieved 

than the sheep does in the lofty forest where the wolf ranges. 

9. ‘No soul will come and meet his departing soul and help it, 

howling and grieved in the other world; nor will the dogs that keep 

the [Chinwad] bridge 558 help his departing soul howling and grieved 

in the other world. 

10. ‘If a man shall smite a shepherd’s dog so that it becomes unfit 

for work, if he shall cut off its ear or its paw, and thereupon a thief or 

a wolf break in and carry away [sheep] from the fold, without the dog 

giving any warning, the man shall pay for the loss, and he shall pay for 

the wound of the dog as for wilful wounding. 559 

11. ‘If a man shall smite a house-dog so that it becomes unfit for 

work, if he shall cut off its ear or its paw, and thereupon a thief or a 

wolf break in and carry away [anything] from the house, without the 

dog giving any warning, the man shall pay for the loss, and he shall 

pay for the wound of the dog as for wilful wounding.’ 


smite a shepherd’s dog, so that it gives up the ghost and the soul parts 

from the body, what is the penalty that he shall pay? 

Ahura Mazda answered: ‘Eight hundred stripes with the Aspaheastra, 

eight hundred stripes with the Sraosho-charana.’ 


smite a house-dog so that it gives up the ghost and the soul parts from 

the body, what is the penalty that he shall pay? 

Ahura Mazda answered; ‘Seven hundred stripes with the Aspaheastra, 

seven hundred stripes with the Sraosho-charana.’ 


smite a Vohunazga dog so that it gives up the ghost and tlie soul parts 


Ahura Mazda answered: ‘Six hundred stripes with the Aspaheastra, 

six hundred stripes with the Sraosho-charana.’ 

555 See § 19, note. 

556 A hunting-dog. 

557 ‘From Paradise’ (Comm.) 

558 See Vd19.30. 

559 Baodhō-varshta; see Vd7.38 n.

Vendidad 115 


smite a Tauruna dog 560 so that it gives up the ghost and the soul parts 


Ahura Mazda answered: ‘Five hundred stripes with the Aspaheastra, 

five hundred stripes with the Sraosho-charana.’ 

16. ‘This is the penalty for the murder of a Jazhu dog, of a Vizu 

dog, 561 of a porcupine dog, 562 of a sharptoothed weasel, 563 of a swiftrunning 

fox; this is the penalty for the murder of any of the creatures 

of the Good Spirit [Spenta Mainyu] belonging to the dog kind, except 

the water-dog.’ 564 

III. 


place of the shepherd’s dog? 

Ahura Mazda answered: ‘He comes and goes a Yujyesti 565 round 

about the fold, watching for the thief and the wolf.’ 


place of the house-dog? 

Ahura Mazda answered: ‘He comes and goes a Hathra round about 

the house, watching for the thief and the wolf.’ 


place of the Vohunazga dog?. 

Ahura Mazda answered: ‘He claims none of those talents, and only 

seeks for his subsistence.’ 566 

IV. 

20. O Maker of the material world, thou Holy One! If a man give 

bad food to a shepherd’s dog, of what sin does he make himself guilty? 

560 Tauruna seems to be another name of the trained or hunting-dog (cf. § 8 

compared with §§ 12-15), though tradition translates it ‘a dog not older than four 

months.’ 

561 Unknown. See Vd5.31, 32. 

562 A porcupine. See Vd5.31. 

563 A weasel. See Vd5.33. 

564 The otter. ‘For the penalty in that case is most heavy’ (Comm.) See § 52 seq. and 

Vd14. 

565 A distance of sixteen Hathras (16,000 paces). 

566 ‘He cannot do the same as the shepherd’s dog and the house dog do, but he 

catches Khrafstras and smites the Nasu’ (Comm.) It is ‘the dog without a master’ 

(gharīb), the vagrant dog; he is held in great esteem (§ 22), and is one or the dogs 

which can be used for the Sag-did.

116 Vendidad 

Ahura Mazda answered: ‘He makes himself guilty of the same guilt 

as though he should serve bad food to a master of a house of the first 

rank.’ 

21. O Maker of the material world, thou Holy One! If a man give 

bad food to a house-dog, of what sin does he make himself guilty? 


as though he should serve bad food to a master of a house of middle 

rank.’ 


bad food to a Vohunazga dog, of what sin does he make himself 

guilty? 


as though he should serve bad food to a holy man, who should come 

to his house in the character of a priest.’ 567 


bad food to a Tauruna dog, of what sin does he make himself guilty? 


as though he should serve bad food to a young man, born of pious 

parents, and who can already answer for his deeds.’ 568 


give bad food to a shepherd’s dog, what is the penalty that he shall 

pay? 


with the Aspahe-astra, two hundred stripes with the Sraoshocharana.’ 

569 


give bad food to a house-dog, what is the penalty that he shall pay? 

Ahura Mazda answered: ‘Ninety stripes with the Aspahe-astra, 

ninety stripes with the Sraosho-charana.’ 

567 The Vohunazga dog has no domicile, therefore he is not compared with the 

master of a house, but with a wandering friar, who lives on charity. 

568 Probably, ‘Who has performed the nu-zud [navjote -JHP], fifteen years old.’ The 

young dog enters the community of the faithful at the age of four months, when 

he is fit for the Sag-did and can expel the Nasu. 

569 ‘I also saw the soul of a man, whom demons, just like dogs, ever tear. That man 

gives bread to the dogs, and they eat it not; but they ever devour the breast, legs, 

belly, and thighs of the man. And I asked thus: What sin was committed by this 

body, whose soul suffers so severe a punishment? Srosh the pious and Atar the 

angel said thus: This is the soul of that wicked man who, in the world, kept back 

the food of the dogs of shepherds and house-holders; or beat and killed them’ 

(Arda Viraf 48, translated by Haug).

Vendidad 117 


give bad food to a Vohunazga dog, what is the penalty that he shall 

pay? 

Ahura Mazda answered: ‘Seventy stripes with the Aspahe-astra, 

seventy stripes with the Sraosho-charana.’ 


give bad food to a Tauruna dog, what is the penalty that he shall pay? 

Ahura Mazda ansvvered: ‘Fifty stripes with the Aspahe-astra, fifty 

stripes with the Sraosho-charana. 

28. ‘For in this material world, O Spitama Zarathushtra! it is the 

dog, of all the creatures of the Good Spirit [Spenta Mainyu], that most 

quickly decays into age, while not eating near eating people, and 

watching goods none of which it receives. Bring ye unto him milk and 

fat with meat; 570 this is the right food for the dog.’ 571 

V. 

29. O Maker of the material world, thou Holy One! If there be in 

the house of a worshipper of Mazda a mad dog that bites without 

barking, what shall the worshippers of Mazda do? 

30. Ahura Mazda answered: ‘They shall put a wooden collar 

around his neck, and they shall tie thereto a muzzle, an asti 572 thick if 

the wood be hard, two astis thick if it be soft. To that collar they shall 

tie it; by the two sides 573 of the collar they shall tie it. 

31. ‘If they shall not do so, and the mad dog that bites without 

barking, smite a sheep or wound a man, the dog shall pay for the 

wound of the wounded as for wilful murder. 574 

32. ‘If the dog shall smite a sheep or wound a man, they shall cut 

off his right ear. 

‘If he shall smite another sheep or wound another man, they shall 

cut off his left ear. 

570 The same food as recommended for the dog by Columella (Ordacea farina cum 

sero, VII, 12; cf. Virgil, Pasce sero pingui, Georg. III, 406). 

571 ‘Whenever one eats bread one must put aside three mouthfuls and give them to 

the dog ... for among all the poor there is none poorer than the dog’ (Saddar 31). 

572 A measure of unknown amount. Framji reads ishti, ‘a brick’ thick. 

573 By the left and the right side of it. 

574 According to Solon’s law, the dog who had bitten a man was to be delivered to 

him tied up to a block four cubits long (Plutarchus, Solon 24). The Book of 

Deuteronomy orders the ox who has killed a man to be put to death.

118 Vendidad 

33. ‘If he shall smite a third sheep or wound a third man, they shall 

make a cut in his right foot. 575 If he shall smite a fourth sheep or 

wound a fourth man, they shall make a cut in his left foot. 

34. ‘If he shall for the fifth time smite a sheep or wound a man, 

they shall cut off his tail. 

‘Therefore they shall tie a muzzle to the collar; by the two sides of 

the collar they shall tie it. If they shall not do so, and the mad dog that 

bites without barking, smite a sheep or wound a man, he shall pay for 

the wound of the wounded as for wilful murder.’ 

35. O Maker of the material world, thou Holy One! If there be in 

the house of a worshipper of Mazda a mad dog, who has no scent, 

what shall the worshippers of Mazda do? 

Ahura Mazda answered: ‘They shall attend him to heal him, in the 

same manner as they would do for one of the faithful.’ 

36. O Maker oi the material world, thou Holy One! If they try to 

heal him and fail, what shall the worshippers of Mazda do? 

37. Ahura Mazda answered: ‘They shall put a wooden collar 

around his neck, and they shall tie thereto a muzzle, an asti thick if 

the wood be hard, two astis thick if it be soft. To that collar they shall 

tie it; by the two sides of the collar they shall tie it. 

38. ‘If they shall not do so, the scentless dog may fall into a hole, or 

a well, or a precipice, or a river, or a canal, and come to grief: if he 

come to grief so, they shall be therefore Peshotanus. 

VI. 

39. ‘The dog, O Spitama Zarathushtra! I, Ahura Mazda, have made 

self-clothed and self-shod; watchful and wakeful; and sharp-toothed; 

born to take his food from man and to watch over man’s goods. I, 

Ahura Mazda, have made the dog strong of body against the evil-doer, 

when sound of mind and watchful over your goods. 

40. ‘And whosoever shall awake at his voice, O Spitama 

Zarathushtra! neither shall the thief nor the wolf carry anything from 

his house, without his being warned; the wolf shall be smitten and 

torn to pieces; he is driven away, he melts away like snow.’ 576 

575 ‘They only cut off a piece of flesh from the foot’ (Brouillons d’Anquetil). 

576 Doubtful.

Vendidad 119 

VII. 

41. O Maker of the material world, thou Holy One! Which of the 

two wolves deserves more to be killed, the one that a he-dog begets of 

a she-wolf, or the one that a he-wolf begets of a she-dog? 

Ahura Mazda answered: ‘Of these two wolves, the one that a hedog 

begets of a she-wolf deserves more to be killed than the one that a 

he-wolf begets of a she-dog. 

42. ‘For the dogs born therefrom fall on the shepherd’s dog, on the 

house-dog, on the Vohu-nazga dog, on the trained dog, and destroy 

the folds; such dogs are more murderous, more mischievous, more 

destructive to the folds than any other dogs. 577 

43. ‘And the wolves born therefrom fall on the shepherd’s dog, on 

the house-dog, on the Vohunazga dog, on the trained dog, and destroy 

the folds; such wolves are more murderous, more mischievous, more 

destructive to the folds than any other wolves. 

VIII. 

44. ‘A dog has the characters of eight sorts of people:- 

‘He has the character of a priest, 

‘He has the character of a warrior, 

‘He has the character of a husbandman, 

‘He has the character of a strolling singer, 

‘He has the character of a thief, 

‘He has the character of a disu, 

‘He has the character of a courtezan, 

‘He has the character of a child. 

45. ‘He eats the refuse, like a priest; 578 he is easily satisfied, 579 like a 

priest; he is patient, like a priest; he wants only a small piece of bread, 

like a priest; in these things he is like unto a priest. 

577 ‘Ultroque gravis succedere tigrim 

Aura canis, majore tulit de sanguine foetum. 

Sed praeceps virtus ipsa venabitur aula: 

Ille tibi et pecudum multo cum sanguine crescet.’ - Gratius Faliscus, Cyneg. 165 

seq. 

578 A wandering priest (see above, note 20). 

579 ‘Good treatment makes him joyous’ (Comm.)

120 Vendidad 

‘He marches in front, like a warrior; he fights for the beneficent 

cow, like a warrior; 580 he goes first out of the house, like a warrior; 581 

in these things he is like unto a warrior. 

46. ‘He is watchful and sleeps lightly, like a husbandman; he goes 

first out of the house, like a husbandman; 582 he returns last into the 

house, like a husbandman; 583 in these things he is like unto a 

husbandman. 

‘He is fond of singing, like a strolling singer; 584 he wounds him who 

gets too near, 585 like a strolling singer; he is ill-trained, like a strolling 

singer; he is changeful, like a strolling singer; in these things he is like 

unto a strolling singer. 

47. ‘He is fond of darkness, like a thief; he prowls about in 

darkness, like a thief; he is a shameless eater, like a thief; he is 

therefore an unfaithful keeper, like a thief; 586 in these things he is like 

unto a thief. 

‘He is fond of darkness, like a disu; 587 he prowls about in darkness, 

like a disu; he is a shameless eater, like a disu; he is therefore an 

unfaithful keeper, like a disu; in these things he is like unto a disu. 

48. ‘He is fond of singing, like a courtezan; he wounds him who 

gets too near, like a courtezan; he roams along the roads, like a 

courtezan; he is ill-trained, like a courtezan; he is changeful, like a 

courtezan; 588 in these things he is like unto a courtezan. 

‘He is fond of sleep, like a child; he is tender like snow 42 , like a 

child; he is full of tongue, like a child; he digs the earth with his 

paws, 589 like a child; in these things he is like unto a child. 

580 ‘He keeps away the wolf and the thief’ (Comm.) 

581 This clause is, as it seems, repeated here by mistake from § 46. 

582 When taking the cattle out of the stables. 

583 When bringing the cattle back to the stables. 

584 The so-called Looris of nowadays. 

585 He insults or robs the passer by, like a Loori.-’ The Looris wander in the world, 

seeking their life, bed-fellows and fellow-travelers of the dogs and the wolves, ever 

on the roads to rob day and night’ (Firdausi). 

586 ‘When one trusts him with something, he eats it up’ (Comm.) 

587 According to Framji, ‘a wild beast.’ 

588 The description of the courtesan follows closely that of the singer: in the East a 

public songstress is generally a prostitute. Loori means both a singer and a 

prostitute. 

589 Doubtful.

Vendidad 121 

IX. 

49. ‘If those two dogs of mine, the shepherd’s dog and the housedog, 

pass by any of my houses, let them never be kept away from it. 

‘For no house could subsist on the earth made by Ahura, but for 

those two dogs of mine, the shepherd’s dog and the house-dog.’ 590 

X. 

50. O Maker of the material world, thou Holy One! When a dog 

dies, with marrow and seed 591 dried up, whereto does his ghost go? 

51. Ahura Mazda answered: ‘It passes to the spring of the waters, 592 

O Spitama Zarathushtra! and there out of them two water-dogs are 

formed: out of every thousand dogs and every thousand she-dogs, a 

couple is formed, a water-dog and a water she-dog. 593 

52. ‘He who kills a water-dog brings about a drought that dries up 

pastures. 

‘Until then, O Spitama Zarathushtra! sweetness and fatness would 

flow out from that land and from those fields, with health and healing, 

with fulness and increase and growth, and a growing of corn and 

grass.’ 

53. O Maker of the material world, thou Holy One! When are 

sweetness and fatness to come back again to that land and to those 

fields, with health and healing, with fulness and increase and growth, 

and a growing of corn and grass? 

54, 55. Ahura Mazda answered: ‘Sweetness and fatness will never 

come back again to that land and to those fields, with health and 

healing, with fulness and increase and growth, and a growing of corn 

and grass, until the murderer of the water-dog has been smitten to 

death on the spot, and the holy soul of the dog has been offered up a 

sacrifice, for three days and three nights, with fire blazing, with 

Baresma tied up, and with Haoma prepared. 594 

590 ‘But for the dog not a single head of cattle would remain in existence’ (Saddar 31). 

591 Marrow is the seat of life, the spine is ‘the column and the spring of life’ (Yt10.71); 

the sperm comes from it (Bd16). The same theory prevailed in India, where the 

sperm is called majj-samudbhava, ‘what is born from marrow;’ it was followed by 

Plato (Timaeus 74, 91; cf. Censorinus, De die natali, 5), and disproved by Aristotle 

(De Part. Anim. III, 7). 

592 To the spring of Ardvi Sura, the goddess of waters. 

593 There is therefore in a single water-dog as much life and holiness as in a thousand 

dogs. This accounts for the following. — The water-dog (udra upāpa; Persian sagīābī) 

is the otter. 

594 See Vd9.55, 56, note 34.

122 Vendidad 

56. [‘Then sweetness and fatness will come back again to that land 

and to those fields, with health and healing, with fulness and increase 

and growth, and a growing of corn and grass.’] 595 

595 See Vd9.53-57.

Vendidad 123 

FARGARD 14. Atoning for the murder of a waterdog 

Synopsis. 

This Fargard is nothing more than an appendix to the last clauses 

in the preceding Fargard (§ 50 seq.) How the murder of a water-dog 

(an otter) may be atoned for is described in it at full length. The 

extravagance of the penalties prescribed may well make it doubtful 

whether the legislation of the Vendidad had ever any substantial 

existence in practice. These exorbitant prescriptions seem to be 

intended only to impress on the mind of the faithful the heinousness 

of the offense to be avoided. 

Translation. 


beneficent Spirit, Maker of the material world, thou Holy One! He 

who smites one of those water-dogs that are born one from a 

thousand dogs and a thousand she-dogs, 596 so that he gives up the 

ghost and the soul parts from the body, what is the penalty that he 

shall pay?’ 

2. Ahura Mazda answered: ‘He shall pay ten thousand stripes with 

the Aspahe-astra, ten thousand stripes with the Sraosho-charana. 597 

‘He shall godly and piously bring unto the fire of Ahura Mazda 598 

ten thousand loads of hard, well dried, well examined 599 wood, to 

redeem his own soul. 

3. ‘He shall godly and piously, bring unto the fire of Ahura Mazda 

ten thousand loads of soft wood, of Urvasna, Vohu-gaona, Vohukereti, 

Hadha-naepata, 600 or any sweet-scented plant, to redeem his 

own soul. 

596 See preceding Fargard § 51. 

597 He shall pay 50 tanapuhrs (= 15,000 istirs = 60,000 dirhems). If he can afford it, 

he will alone in the manner stated in the Avesta; if he cannot afford it, it will be 

sufficient to perform a complete Izashne [Yasna -JHP] (sacrifice),’ (Comm.) 

598 To the altar of the Warharan fire. 

599 It is forbidden to take any ill-smelling thing to the fire and to kindle it thereon; it 

is forbidden to kindle green wood, and even though the wood were hard and dry, 

one must examine it three times, lest there may be any hair or any unclean matter 

upon it, (Gr. Riv.) Although the pious Arda Viraf had always taken the utmost 

care never to put on the fire any wood but such as was seven years old, yet, when 

he entered Paradise, Atar, the genius of fire, showed him reproachfully a large 

tank full of the water which that wood had exuded (see Arda Viraf 10). 

600 See above, Vd8.2, note 4.

124 Vendidad 

4. ‘He shall godly and piously tie ten thousand bundles of 

Baresma, to redeem his own soul. 

‘He shall offer up to the Good Waters ten thousand Zaothra 

libations with the Haoma and the milk, cleanly prepared and well 

strained, cleanly prepared and well strained by a pious man, and 

mixed with the roots of the tree known as Hadha-naepata, to redeem 

his own soul. 

5. ‘He shall kill ten thousand snakes of those that go upon the 

belly. He shall kill ten thousand Kahrpus, who are snakes with the 

shape of a dog. 601 He shall hill ten thousand tortoises. 602 He shall kill 

ten thousand land-frogs; 603 he shall kill ten thousand water-frogs. He 

shall kill ten thousand corn-carrying ants; 604 he shall kill ten thousand 

ants of the small, venomous mischievous kind. 605 

6. ‘He shall kill ten thousand worms of those that live on dirt; he 

shall kill ten thousand raging flies. 606 

‘He shall fill up ten thousand holes for the unclean. 607 

601 ‘Mār bānak snakes: they are dog-like, because they sit on their hindparts’ 

(Comm.) The cat (gurba = Kahrpu) seems to be the animal intended. In a 

paraphrase of this passage in a Parsi Rivayat, the cat is numbered amongst the 

Khrafstras which it is enjoined to kill to redeem a sin (India Office Library, VIII, 

13); cf. G. du Chinozi, p. 462: ‘Les animaux que les Gaures ont en horreur sont les 

serpents, les couleuvres, les lezars, et autres de cette espece, les crapaux, lea 

grenouilles, lea écrevisses, les rats et souris, et sur tout le chat.’ 

602 See Vd8.6-7. 

603 ‘Those that can go out of water and live on the dry ground’ (Comm.) ‘Pour les 

grenouilles et crapaux, ils disent que ce sont ceux (eux?) qui sont cause de ce que 

les hommes meurent, gātans les eaus où ils habitent continuellement, et que 

d’autant plus qu’il y en a dans le païs, d’autant plus lea caus causent-elles des 

maladies et enfin la mort,’ G. du Chinon, p.465. 

604 Herodotus already mentions the war waged by the Magi against snakes and ants 

(I, 140).-- ‘Un jour que j’étois surpris de la guerre qu’ils font aux fourmis, ils me 

dirent que ces animaux ne faisaient que voler par des amas des grains plus qu’il 

n’étoit nécessaire pour leur nourriture,’ G. du Chinon, p.464. Firdausi protested 

against the proscription: ‘Do no harm to the corn-carrying ant; a living thing it is, 

and its life is dear to it.’ The celebrated high-priest of the Parsis, the late Moola 

Firooz, entered those lines into his Pand Nāmah, which may betoken better days 

for the wise little creature. 

605 Perhaps: ‘of the small, venomous kind, with a mischievous track’ (Bd19.28: when 

the grain-carrier travels over the earth, it produces a hollow track: when the 

hedgehog travels over it, the track goes away from it and it becomes level:’ cf. 

Vd13.2, note). 

606 Corpse-flies; see Vd7.2. 

607 ‘The holes at which the unclean are washed’ (Comm.; see Vd9.6 seq.)

Vendidad 125 

‘He shall godly and piously give to godly men 608 twice the set of 

seven implements for the fire, 609 to redeem his own soul, namely:- 

7. ‘The two answering implements for fire; 610 a broom; 611 a pair of 

tongs; a pair of round bellows extended at the bottom, contracted at 

the top; a sharp-edged sharp-pointed 612 adze; a sharp-toothed sharppointed 

saw; by means of which the worshippers of Mazda procure 

wood for the fire of Ahura Mazda. 

8. ‘He shall godly and piously give to godly men a set of the priestly 

instruments of which the priests make use, to redeem his own soul, 

namely: The Astra; 613 the meat-vessel; the Paitidana; 614 the 

Khrafstraghna; 615 the Sraosho-charana; 616 the cup for the Myazda; 617 

the cups for mixing and dividing; 618 the regular mortar; 619 the Haoma 

cups; 620 and the Baresma. 

9. ‘He shall godly and piously give to godly men a set of all the war 

implements of which the warriors make use, to redeem his own soul; 

‘The first being a javelin, the second a sword, the third a club, the 

fourth a bow, the fifth a saddle with a quiver and thirty iron 621 -headed 

608 To priests. 

609 For the sacred fire. 

610 Two receptacles, one for the wood, another for the incense. 

611 To cleanse the Atash-dān or fire-vessel (Yasna 9.1). 

612 Literally, ‘sharp-kneed.’ 

613 The Aspahē-ashtra. 

614 As everything that goes out of man is unclean, his breath defiles all that it 

touches; priests, therefore, while on duty, and even laymen, while praying or 

eating, must wear a mouth-veil, the Paitidāna (Parsi Penom), consisting ‘of two 

pieces of white cotton cloth, hanging loosely from the bridge of the nose to, at 

least, two inches below the mouth, and tied with two strings at the back of the 

head’ (Haug, Essays, 2nd ed. P.243, n. 1; cf. Comm. ad Vd18.1, and Anquetil II, 

530). 

615 The ‘Khrafstra-killer;’ an instrument for killing snakes, etc. It is a stick with a 

leather thong at its end, something like the Indian fly-flap. 

616 See General Introduction. 

617 Doubtful. 

618 The cup in which the juice of the hom and or the urvarām (the twigs of hadhanaepata 

which are pounded together with the hom) is received from the mortar 

(Comm.) 

619 The mortar with its pestle. 

620 The cup on which twigs of Haoma are laid before being pounded, the so-called 

tashtah (Anquetil II, 533); ‘some say, the hom-strainer’ [a saucer with nine holes], 

Comm. 

621 Dar: brass. -JHP

126 Vendidad 

arrows, the sixth a sling with arm-string and with thirty sling 

stones; 622 

‘The seventh a cuirass, the eighth a hauberk, 623 the ninth a tunic, 624 

the tenth a helmet, the eleventh a girdle, the twelfth a pair of greaves. 

10. ‘He shall godly and piously give to godly men a set of all the 

implements of which the husbandmen make use, to redeem his own 

soul, namely: A plough with yoke and ... 625 ; a goad for ox; a mortar of 

stone; a round-headed hand-mill for grinding corn; 

11. ‘A spade for digging and tilling; one measure of silver and one 

measure of gold.’ 

O Maker of the material world, thou Holy One! How much silver? 

Ahura Mazda answered: ‘The price of a stallion.’ 

O Maker of the material world, thou Holy One! How much gold? 

Ahura Mazda answered: ‘The price of a he-camel. 

12. ‘He shall godly and piously procure a rill of running water 626 for 

godly husbandmen, to redeem his own soul.’ 

O Maker of the material world, thou Holy One! How large is the 

rill? 

Ahura Mazda answered: ‘The depth of a dog, and the breadth of a 

dog. 627 

13. ‘He shall godly and piously give a piece of arable land to godly 

men, to redeem his own soul.’ 


piece of land? 

Ahura Mazda answered: ‘As much as can be watered with such a 

rill divided into two canals. 628 

622 These are six offensive arms: the next six are defensive arms. — Cf. W. Jackson: 

Herodotus VII, 61, or The Arms of the Ancient Persians illustrated from Iranian 

Sources; New York, 1894. 

623 ‘Going from the helm to the cuirass’ (Comm.) 

624 ‘Under the cuirass’ (Comm.) 

625 Yuyō-semi ayazhāna pairi-darezāna. 

626 The most precious of all gifts in such a dry place as Iran. Water is obtained either 

through canals of derivation or through underground canals (kārēz, kanāt). 

627 Which is estimated ‘a foot deep, a foot broad’ (Comm.) 

628 Doubtful.

Vendidad 127 

14. ‘He shall godly and piously procure for godly men a stable for 

oxen, with nine hathras and nine nematas, 629 to redeem his own soul.’ 


stable? 

Ahura Mazda answered: ‘It shall have twelve alleys 630 in the largest 

part of the house, nine alleys in the middle part, six alleys in the 

smallest part. 

‘He shall godly and piously give to godly men goodly beds with 

Sheets and cushions, to redeem his own soul. 

15. ‘He shall godly and piously give in marriage to a godly man a 

virgin maid, whom no man has known, 631 to redeem his own soul.’ 

O Maker of the material world, thou Holy One! What sort of maid? 

Ahura Mazda answered: ‘A sister or a daughter of his, at the age of 

puberty, with ear-rings in her ears and past her fifteenth year. 

16. ‘He shall godly and piously give to holy men twice seven head 

of small cattle, to redeem his own soul.’ 

‘He shall bring up twice seven whelps. 

‘He shall throw twice seven bridges over canal. 

17. ‘He shall put into repair twice nine stables that are out of 

repair. 

‘He shall cleanse twice nine dogs from stipti, anairiti, and 

vyangura, 632 and all the diseases that are produced on the body of a 

dog. 

‘He shall treat twice nine godly men to their fill of meat, bread, 

strong drink, and wine. 

18. ‘This is the penalty, this is the atonement which saves the 

faithful man who submits to it not him who does not submit to it. 

Such a one shall surely be an inhabitant in the mansion of the Druj.’ 633 


630 Twelve ranks of stalls (?). 

631 Match-making is a good work (Vd4.44). 


633 See Vd8.107.

128 Vendidad 

FARGARD 15. Regarding certain sins and 

obligations 

Synopsis. 

I (1-8). On five sins the commission of which makes the sinner a 

Peshotanu. 

II a (9-12). On unlawful unions and attempts to procure 

miscarriage. 

II b (13-19). On the obligations of the illegitimate father towards 

the mother and the child. 

III (20-45). On the treatment of a bitch big with young. 

IV (46-51). On the breeding of dogs. 

Translation. 

I. 

1. How many are the sins that men commit and that, being 

committed and not confessed, nor atoned for, make their committer a 

Peshotanu? 634 

2. Ahura Mazda answered: ‘There are five such sins, O holy 

Zarathushtra! It is the first of these sins that men commit when a man 

teaches one of the faithful another faith, another law, 635 a lower 

doctrine, and he leads him astray with a full knowledge and 

conscience of the sin: the man who has done the deed becomes a 

Peshotanu. 

3. ‘It is the second of these sins when a man gives bones too hard 

or food too hot to a shepherd’s dog or to a house-dog; 

4. ‘If the bones stick in the dog’s teeth or stop in his throat; or if 

the food too hot burn his mouth or his tongue, he may come to grief 

thereby; if he come to grief thereby, the man who has done the deed 

becomes a Peshotanu. 636 

5. ‘It is the third of these sins when a man smites a bitch big with 

young or affrights her by running after her, or shouting or clapping 

with the hands; 

634 That is to say: he shall receive two hundred strokes with the Aspahe-ashtra or the 

Sraosho-charana; or pay three hundred istirs. 

635 The Commentary has, ‘that is, a creed that is not ours.’ 

636 He who gives too hot food to a dog so as to burn his throat is margarzan (guilty of 

death); he who gives bones to a dog so as to tear his throat is margarzan (Gr. Riv. 

639).

Vendidad 129 

6. ‘If the bitch fall into a hole, or a well, or a precipice, or a river, or 

a canal, she may come to grief thereby; if she come to grief thereby, 

the man who has done the deed becomes a Peshotanu. 637 

7. ‘It is the fourth of these sins when a man has intercourse with a 

woman who has the whites or sees the blood, the man that has done 

the deed becomes a Peshotanu. 638 

8. ‘It is the fifth of these sins when a man has intercourse with a 

woman quick with child, 639 whether the milk has already come to her 

breasts or has not yet come: she may come to grief thereby; if she 

come to grief thereby, 640 the man who has done the deed becomes a 

Peshotanu. 

IIa. 

9. ‘If a man come near unto a damsel, either dependent on the 

chief of the family or not dependent, either delivered [unto a 

husband] or not delivered, 641 and she conceives by him, let her not, 

being ashamed of the people, produce in herself the menses, against 

the course of nature, by means of water and plants. 642 

10. ‘And if the damsel, being ashamed of the people, shall produce 

in herself the menses gainst the course of nature, by means of water 

and plants, it is a fresh sin as heavy [as the first]. 643 

11. ‘If a man come near unto a damsel, either dependent on the 


husband] or not delivered, and she conceives by him, let her not, 

being ashamed of the people, destroy the fruit in her womb. 

637 If a bitch is big with young [pregnant -JHP] and a man shouts or throws stones at 

her, so that the whelps come to mischief and die, he is margarzan (Gr. Riv. 639). 

638 [i.e. during menstruation. -JHP] See Vd16.14 seq. 

639 When she has been pregnant for four months and ten days, as it is then that the 

child is formed and a soul is added to its body (Anquetil II, 563). 

640 Or better; ‘if the child die.’ ‘If a man come to his wife [during her pregnancy] so 

that she is injured and bring forth a still-born child, he is margarzan’ (Old Riv. 115 

b). 

641 ‘Whether she has a husband in the house of her own parents or has none; whether 

she has entered from the house of her own parents into the house of a husband 

[depending on another chief of family] or as not’ (Comm.) 

642 By means of drugs. [i.e. abortion -JHP] 

643 ‘It is a tanapuhr sin for her: it is sin on sin’ (the first sin being to have allowed 

herself to be seduced), Comm. ‘If there has been no sin in her (if she has been 

forced), and if a man, knowing her shame, wants to take it off her, he shall call 

together her father, mother, sisters, brothers, husband, the servants, the menials, 

and the master and the mistress of the house, and he shall say, “This woman is 

with child by me, and I rejoice in it;” and they shall answer, “We know it, and we 

are glad that her shame is taken off her;” and he shall support her as a husband 

does’ (Comm.)

130 Vendidad 

12. ‘And if the damsel, being ashamed of the people, shall destroy 

the fruit in her womb, the sin is on both the father and herself, the 

murder is on both the father and herself; both the father and herself 

shall pay the penalty for wilful murder. 644 

IIb. 



husband] or not delivered, and she conceives by him, and she says, “I 

have conceived by thee;” and he replies, “Go then to the old woman 645 

and apply to her for one of her drugs, that she may procure thee 

miscarriage;” 

14. ‘And the damsel goes to the old woman and applies to her for 

one of her drugs, that she may procure her miscarriage; and the old 

woman brings her some Banga, or Shaeta, a drug that kills in the 

womb or one that expels out of the womb, 646 or some other of the 

drugs that produce miscarriage and [the man says], “Cause thy fruit to 

perish!” and she causes her fruit to perish; the sin is on the head of all 

three, the man, the damsel, and the old woman. 



husband] or not delivered, and she conceives by him, so long shall he 

support her, until the child be born. 

16. ‘If he shall not support her, so that the child comes to grief, 647 

for want of proper support, he shall pay for it the penalty for wilful 

murder.’ 

17. O Maker of the material world, thou Holy One! If she be near 

her time, which is the worshipper of Mazda that shall support her? 

18. Ahura Mazda answered: ‘If a man come near unto a damsel, 

either dependent on the chief of the family or not dependent, either 

delivered [unto a husband] or not delivered, and she conceives by 

him, so long shall he support her, until the child be born. 648 

644 For baodhō-varshta; see Vd7.38. 

645 The nurse (Framji) or the midwife. 

646 Banga is bang or mang, a narcotic made from hempseed, ahaēta is another sort of 

narcotic. 

647 And dies. 

648 §18 = § 15.

Vendidad 131 

19. ‘If he shall not support her .... 649 

‘It lies with the faithful to look in the same way after every pregnant 

female, either two-footed or four-footed, two-footed woman or fourfooted 

bitch.’ 

III. 

20. O Maker of the material world, thou Holy One! If (a bitch 650 ) be 

near her time, which is the worshipper of Mazda that shall support 

her? 

21. Ahura Mazda answered: ‘He whose house stands nearest, the 

care of supporting her is his; 651 so long shall he support her, until the 

whelps be born. 

22. ‘If he shall not support her, so that the whelps come to grief, 

for want of proper support; he shall pay for it the penalty for wilful 

murder.’ 

23. O Maker of the material world, thou Holy One! If a bitch be 

near her time and be lying in a stable for camels, which is the 

worshipper of Mazda that shall support her? 

24. Ahura Mazda answered: ‘He who built the stable for camels or 

whoso holds it, 652 the care of supporting her is his; so long shall he 

support her, until the whelps be born. 

25. ‘If he shall not support her, so that the whelps come to grief, for 

want of proper support, he shall pay for it the penalty for wilful 

murder.’ 


near her time and be lying in a stable for horses, which is the 


27. Ahura Mazda answered: ‘He who built the stable for horses or 

whoso holds it, the care of supporting her is his; so long shall he 


649 The sentence is left unfinished: Framji fills it with the words in § 16, ‘so that the 

child,’ etc. It seems as if §§ 17, 18 were not part of the original text, and as if § 17 

were a mere repetition of § 20, which being wrongly interpreted as referring to a 

woman would have brought about the repetition of § 15 as an answer. See § 20. 

650 The subject is wanting in the text: it is supplied from the Commentary and from 

the sense. [i.e. in heat -JHP] 

651 The bitch is lying on the high road: the man whose house has its door nearest 

shall take care of her. If she dies, he shall carry her off [to dispose of the body 

according to the law]. One must support her for at least three nights: if one 

cannot support her any longer, one entrusts her to a richer man’ (Comm. and 

Framji). 

652 ‘In pledge or for rent’ (Framji).

132 Vendidad 



murder.’ 


near her time and be lying in a stable for oxen, which is the 


30. Ahura Mazda answered: ‘He who built the stable for oxen or 

whoso holds it, the care of supporting her is his; so long shall he 


31. ‘If he shall not support her, so that the whelps come to grief, for 


murder.’ 


near her time and be lying in a sheep-fold, which is the worshipper of 

Mazda that shall support her? 

33. Ahura Mazda answered: ‘He who built the sheepfold or whoso 

holds it, the care of supporting her is his; so long shall he support her, 

until the whelps be born. 

34. ‘If he shall not support her so that the whelps come to grief, for 


murder.’ 


near her time and be lying on the earth-wall, 653 which is the 


36. Ahura Mazda answered: ‘He who erected the wall or whoso 

holds it, the care of supporting her is his; so long shall he support her, 

until the whelps be born. 

37. ‘If he shall not support her, so that the whelps come to grief, for 


murder.’ 


near her time and be lying in the moat, 654 which is the worshipper of 

Mazda that shall support her? 

39. Ahura Mazda answered: ‘He who dug the moat or whoso holds 

it, the care of supporting her is his; so long shall he support her, until 

the whelps be born. 

653 The wall around the house. 

654 The moat before the earth-wall.

Vendidad 133 



murder.’ 

41. O Maker of the material world, thou Holy One! If a bitch be 

near her time and be lying in the middle of a pasture-field, which is 

the worshipper of Mazda that shall support her? 

42. Ahura Mazda answered: ‘He who sowed the pasture-field or 

whoso holds it, the care of supporting her is his; [so long shall he 

support her, until the whelps be bo If he shall not support her, so that 

the whelps come to grief, for want of proper support, he shall pay for 

it the penalty for wilful murder.] 

43. ‘He shall take her to rest upon a litter of nemovanta or of any 

foliage fit for a litter; so long shall he support her, until the young 

dogs are capable of self-defence and self-subsistence.’ 

44. O Maker of the material world, thou Holy One! When are the 

dogs capable of self-defence and self-subsistence? 

45. Ahura Mazda answered: ‘When they are able to run about in a 

circuit of twice seven houses around. 655 Then they may be let loose, 

whether it be winter or summer. 

‘Young dogs ought to be supported for six months, 656 children for 

seven years. 657 

‘Atar, 658 the son of Ahura Mazda, watches as well (over a pregnant 

bitch) as he does over a woman.’ 

IV. 

46. O Maker of the material world, thou Holy One! If worshippers 

of Mazda want to have a bitch so covered that the offspring shall be 

one of a strong nature, what shall they do? 

655 Probably the distance of one yujyeshti; see Vd8.17. 

656 Catulos sex mensibus primis dum corrohorentur emitti non oportet... (Columella, 

De re agraria, VII, 12). 

657 The age when they are invested with the kusti and sudre, and become members of 

the Zoroastrian community. 

658 ‘When a woman becomes pregnant in a house, it is necessary to make an 

endeavor so that there may be a continual fire in that house, and to maintain a 

good watch over it. And, when the child becomes separate from the mother, it is 

necessary to burn a lamp for three nights and days — if they burn a fire it would 

be better — so that the demons and fiends may not be able to do any damage and 

harm; because, when a child is born, it is exceedingly delicate for those three days’ 

(Saddar 16; West, Pahlavi Texts, III, 277).

134 Vendidad 

47. Ahura Mazda answered: ‘They shall dig a hole in the earth, in 

the middle of the fold half a foot deep if the earth be hard, half the 

height of a man if the earth be soft. 

48. ‘They shall first tie up [the bitch] there, far from children and 

from the Fire, the son of Ahura Mazda, 659 and they shall watch by her 

until a dog comes there from anywhere; then another again, and then 

a third again, 660 each being kept apart from the former, lest they 

should assail one another. 

49. 661 ‘The bitch being thus covered by three dogs, grows big with 

young, and the milk comes to her teats and she brings forth a young 

one that is born from several dogs.’ 

50. If a man smite a bitch who has been covered by three dogs, and 

who has already milk, and who shall bring forth a young one born 

from several dogs, what is the penalty that he shall pay? 

51. Ahura Mazda answered: ‘Seven hundred stripes with the 

Aspahe-astra, seven hundred stripes with the Sraosho-charana.’ 

659 ‘From children, lest she shall bite them; from the fire, lest it shall hurt her’ 

(Comm.) 

660 Cf. Justinus III, 4: maturiorem futuram conceptionem rati, si eam singulae per 

plures viros experirentur. 

661 The text of this and the following clause is corrupt, and the meaning is doubtful.

Vendidad 135 

FARGARD 16. Purity laws regarding 

menstruation 

Synopsis. 

I (1-7). On the uncleanness of women during their sickness. 

II (8-12). What is to be done if that state lasts too long. 

III (13-18). Sundry laws relating to the same matter. See Introd. V, 

12. 

Translation. 

I. 

1. O Maker of the material world, thou Holy One! If there be in the 

house of a worshipper of Mazda a woman who has the whites or sees 

blood, what shall the worshippers of Mazda do? 

2. Ahura Mazda answered: ‘They shall clear the way 662 of the wood 

there, both plants and trees; 663 they shall strew dry dust on the 

ground; 664 and they shall isolate a half, or a third, or a fourth, or a fifth 

part of the house, 665 lest her look should fall upon the fire.’ 




4. Ahura Mazda answered: ‘Fifteen paces from the fire, fifteen 

paces from the water, fifteen paces from the consecrated bundles of 

Baresma, three paces from the faithful.’ 


her shall he stay, who brings food to a woman who has the whites or 

sees the blood? 

6. Ahura Mazda answered: ‘Three paces 666 from her shall he stay, 

who brings food to a woman who has the whites or sees the blood.’ 

In what kind of vessels shall he bring her bread? In what kind of 

vessels shall he bring her barley-drink? 

‘In vessels of iron, 667 or of lead, or of any common metal.’ 668 

662 The way of the Dashtānistān. 

663 Lest the wood shall be touched and defiled by the woman on her way to the 

Dashtanistan. 

664 Lest the earth shall be touched and defiled by her. Cf. Farg. 9.11. 

665 Nowadays a room on the ground-floor is reserved for that use.Nowadays a room 

on the ground-floor is reserved for that use. 

666 The food is held out to her from a distance in a metal spoon.

136 Vendidad 

7. How much bread shall he bring to her? How much barley-drink 

shall he bring? 

‘Two danares 669 of dry bread, and one danare of liquor, lest she 

should get too weak. 670 

‘If a child has just touched her, they shall first wash his hands and 

then his body. 671 

II. 

8. ‘If she still see blood after three nights have passed, she shall sit 

in the place of infirmity until four nights have passed. 

‘If she still see blood after four nights have passed, she shall sit in 

the place of infirmity until five nights have passed. 

9. ‘If she still see blood after five nights have passed, she shall sit in 

the place of infirmity until six nights have passed. 

‘If she still see blood after six nights have passed, she shall sit in 

the place of infirmity until seven nights have passed. 

10. ‘If she still see blood after seven nights have passed, she shall 

sit in the place of infirmity until eight nights have passed. 

‘If she still see blood after eight nights have passed, she shall sit in 

the place of infirmity until nine nights have passed. 

11. ‘If she still see blood after nine nights have passed, this is a 

work of the Daevas which they have performed for the worship and 

glorification of the Daevas. 672 


668 Earthen vessels, when defiled, cannot be made clean; but metal vessels can. See 

Farg. 7.73 seq.) 

669 A danare is, according to Anquetil, as much as four tolas; a tola is from 105 to 175 

grains. 

670 ’soshyos says: For three nights cooked meat is not allowed to her, lest the issue 

shall grow stronger. 

671 A child whom she suckles. The meaning is, Even a child, if he has touched her, 

must undergo the rites of cleansing. The general rule is given in the Commentary: 

‘Whoever has touched a Dashtan woman must wash his body and his clothes with 

gomez and water.’ The ceremony in question is the simple Ghosel, not the 

Barashnum, since the woman herself performs the former only (see below, § 11 

seq.) 

672 Abnormal issues are a creation of Ahriman’s (Farg. 1.18).

Vendidad 137 

‘The worshippers of Mazda shall clear the way 673 of the wood there, 

both plants and trees; 674 

12. ‘They shall dig three holes in the earth, and they shall wash the 

woman with gomez by two of those holes and with water by the third. 

‘They shall kill Khrafstras, to wit: two hundred corn-carrying 

ants, 675 if it be summer; two hundred of any other sort of the 

Khrafstras made by Angra Mainyu, if it be winter.’ 

III. 

13. If a worshipper of Mazda shall suppress the issue of a woman 

who has the whites or sees blood, what is the penalty that he shall 

pay? 


with the Aspahe-astra, two hundred stripes with the Sraoshocharana.’ 


again and again lasciviously touch the body of a woman who has the 

whites or sees blood, so that the wlutes turn to the blood or the blood 

turns to the whites, what is the penalty that he shall pay? 

15. Ahura Mazda answered: ‘For the first time he comes near unto 

her, for the first time he lies by her, thirty stripes with the Aspaheastra, 

thirty stripes with the Sraosho-charana. 

‘For the second time he comes near unto her, for the second time 

he lies by her, fifty stripes with the Aspahe-astra, fifty stripes with the 

Sraosho-charana. 

‘For the third time he comes near unto her, for the third time he 

lies by her, seventy stripes with the Aspahe-astra, seventy stripes with 

the Sraosho-charana.’ 

16. For the fourth time he comes near unto her, for the fourth time 

he lies by her, if he shall press the body under her clothes, if he shall 

go in between the unclean thighs, but without sexual intercourse, 

what is the penalty that he shall pay? 

Ahura Mazda answered: ‘Ninety stripes with the Aspahe-astra, 

ninety stripes with the Sraosho-charana. 

17. ‘Whosover shall lie in sexual intercourse with a woman who has 

the whites or sees blood does no better deed than if he should burn 

673 The way of the Barashnum-gah, where the cleansing takes place. 

674 See Farg 9.3 seq. 

675 Cf. Farg. 14.5.

138 Vendidad 

the corpse of his own son, born of his own body and dead of naeza, 676 

and drop its fat into the fire. 677 

18. ‘All wicked, embodiments of the Druj, are scorners of the 

judge: all scorners of the judge are rebels against the Sovereign: all 

rebels against the Sovereign are ungodly men; and all ungodly men 

are worthy of death.’ 678 

676 A disease (Vd7.58). There is another word neza, ‘a spear,’ so that one may 

translate also ‘killed by the spear’ (Asp.) 

677 ‘Not that the two deeds are equal, but neither is good’ (Comm.) The sin in 

question is a simple tanapuhr (Vd15.7), and therefore can be atoned for by 

punishment and repentance, whereas the burning of a corpse is a crime for which 

there is no atonement (Vd1.17; Vd8.73 seq.) 

678 Literally, ‘is a Peshotanu;’ ‘he is a tanapuhr sinner, that is to say, margarzan 

(worthy of death),’ Comm.

Vendidad 139 

FARGARD 17. Hair and nails. 


Anything that has been separated from the body of man is 

considered dead matter (nasu), and is accordingly unclean. As soon as 

hair and nails are cut off, the demon takes hold of them and has to he 

driven away from them by spells, in the same way as he is from the 

bodies of the dead. 

On similar views and customs in different countries, see Notes and 

Queries, 3rd series, X, 146; Aulus Gellius, X, 15, 15; Méusine, 1878, 

pp.79, 549, 583; L. de Rosny, Histoire des dynasties divines, 308. 

Translation. 

I. 


beneficent Spirit, Maker of the material world, thou Holy One! Which 

is the most deadly deed whereby a man offers up a sacrifice to the 

Daevas?’ 679 

2. Ahura Mazda answered: ‘It is when a man here below, combing 

his hair or shaving it off, or paring off his nails, drops them 680 in a 

hole or in a crack. 681 

3. ‘Then by this transgression of the rites, Daevas are produced in 

the earth; by this transgression of the rites, those Khrafstras are 

produced in the earth which men call lice, and which eat up the corn 

in the corn-field and the clothes in the wardrobe. 

4. ‘Therefore, thou, O Zarathushtra! whenever here below thou 

shalt comb thy hair or shave it off, or pare off thy nails, thou shalt take 

them away ten paces from the faithful, twenty paces from the fire, 

thirty paces from the water, fifty paces from the consecrated bundles 

of Baresma. 

5. ‘Then thou shalt dig a hole, a disti 682 deep if the earth be hard, a 

vitasti deep if it be soft; thou shalt take the hair down there and thou 

shalt say aloud these victorious words: 

“For him, as a reward, Mazda made the plants grow up.” 683 

679 Any offense to religion is considered an offering to the Daevas, whose strength is 

thereby increased. See Yt5.95. 

680 Without performing the requisite ceremonies. 

681 Doubtful. 

682 A dishti = ten fingers. A vitasti = twelve fingers. 

683 [at ah’yāi ashā mazdå urvarå vaxshat.] See above, Vd11.6; the choice of this line 

was determined by the presence of the word plants in it: man was considered a

140 Vendidad 

6. ‘Thereupon thou shalt draw three furrows with a knife of metal 

around the hole, or six furrows or nine, and thou shall chant the 

Ahuna-Vairya three times, or six, or nine. 

II. 

7. ‘For the nails, thou shalt dig a hole, out of the house, as deep as 

the top joint of the little finger; thou shalt take the nails down there 

and thou shalt say aloud these victorious words: 

684 

“The things that the pure proclaim through Asha and Vohu-mano.” 

8. ‘Then thou shalt draw three furrows with a knife of metal 

around the hole, or six furrows or nine, and thou shalt chant the 

Ahuna-Vairya three times, or six, or nine. 

9. ‘And then: 

“O Asho-zushta bird! 685 these nails I announce and consecrate unto 

thee. May they be for thee so many spears and knives, so many bows 

and falcon-winged arrows and so many sling-stones against the 

Mazainya Daevas!” 686 

10. ‘If those nails have not been consecrated (to the bird), they 

shall be in the hands of the Mazainya Daevas so many spears and 

microcosm, and every element in him had its counterpart in nature; the skin is 

like the sky, the flesh is like the earth, the bones are like the mountains, the veins 

are like the rivers, the blood in the body is like the water in the sea, the hair is like 

the plants, the more hairy parts are like the forests (Gr. Bd.) Cf. Rig-veda X, 16,3; 

Ilias VII, 99; Empedocles, fr. 378; Epicharmus ap. Plut. Consol. ad Apoll. 15; 

Edda, Grimnismal; 40. 

684 [ashā vohū mananghā ýā sruyē parē magaonō.] Yasna 33.7; understood (with a 

play upon the word sruyē ‘is heard,’ and ‘nails of both hands’) as: ‘O Asha, with 

Vohu-mano, the nails of the pure [are for you].’ 

685 [paiti-tē merekha ashō-zushta imå srvå vaēdhayemi imå srvå āvaēdhayemi imåsetē 

srvå merekha ashō-zushta hyāre arshtayasca karetayasca thanvareca ishavasca 

erezifyō-parena asanasca fradaxshanya paiti daēvō māzanyãn.] ‘The owl,’ 

according to modern tradition. The word literally means ‘friend of holiness.’ ‘For 

the bird Asho-zushta they recite the Avesta formula; if they recite it, the fiends 

tremble and do not take up the nails; but if the nails have had no spell uttered 

over them, the fiends and wizards use them as arrows against the bird Asho-zusta 

and kill him. Therefore, when the nails have had a spell uttered over them, the 

bird takes and eats them up, that the fiends may not do any harm by their means’ 

(Bd19). The bird Asho-zusta is also called Bird of Vohuman (Saddar 14), both 

names being taken from the first words of the line quoted above. 

686 See above, Vd10.14, note 13; Vd10.16, note 14. The nails are cut in two and the 

fragments are put in the hole with the point directed towards the north, that is to 

say, against the breasts of the Devs (see above, Vd7.2, note 1). See Anquetil, Zend- 

Avesta II, 117; India Office Library, VIII, 80.

Vendidad 141 

knives so many bows and falcon-winged arrows, and so many slingstones 

(against the Mazainya Daevas). 687 

11. ‘All wicked, embodiments of the Druj, are scorners of the judge: 

all scorners of the judge are rebels against the Sovereign: all rebels 

against the Sovereign are ungodly men; and all ungodly men are 

worthy of death.’ 688 

687 Repeated by mistake from § 10. 

688 See preceding Fargard, § 18.

142 Vendidad 

FARGARD 18. 

Synopsis. 

I (1-13). On the unworthy priest and enticers to heresy. 

II (14-29). The holiness of the cock, the bird of Sraosha, who 

awakes the world for prayer and for the protection of Atar. 

III (30-59). On the four sins, that make the Druj pregnant with a 

brood of fiends. 

IV (60-65). On the evil caused by the Jahi (the prostitute). 

V (66-76). How intercourse with a Dashtān woman is to be atoned 

for. 

Translation. 

I. 

1. ‘There is many a one, O holy Zarathushtra!’ said Ahura Mazda, 

‘Who wears a wrong Paitidana, 689 and who has not girded his loins 

with the Religion; 690 When such a man says, “I am an Athravan,” he 

lies; do not call him an Athravan, O holy Zarathushtra!’ thus said 

Ahura Mazda. 

2. ‘He holds a wrong Khrafstraghna 691 in his hand and he has not 

girded his loins with the Religion; when he says, “I am an Athravan,” 

he lies; do not call him an Athravan, O holy Zarathushtra! thus said 

Ahura Mazda. 

3. ‘He holds a wrong twig 692 in his hand and he has not girded his 

loins with the Religion; when he says, “I am an Athravan,” he lies; do 

not call him an Athravan, O holy Zarathushtra!’ thus said Ahura 

Mazda. 

4. ‘He wields a wrong Ashtra mairya 693 and he has not girded his 

loins with the Religion; when he says, “I am an Athravan,” he lies; do 

689 See above, Vd14.8, note 19. 

690 The word translated girded is the word used of the Kusti, the sacred girdle which 

the Parsi must never part with (see § 54); the full meaning, therefore, is, ‘girded 

with the law as with a Kusti’ (cf. Yasna 9.26 [81]), that is to say, ‘never forsaking 

the law,’ or, as the Commentary expresses it, ‘one whose thought is all on the law’ 

(cf. § 5). 

691 See above, Vd14.8, note 20. 

692 The bundles of Baresma [barsom -JHP] or the urvaram (see Vd3.1, note 3 and 

Vd14.8, note 23). 

693 The ashtra (Aspahe-ashtra) with which the priest, as a Sraosho-varez, chastises 

the guilty.

Vendidad 143 

not call him an Athravan, O holy Zarathushtra!’ thus said Ahura 

Mazda. 

5. ‘He who sleeps on throughout the night, neither performing the 

Yasna nor chanting the hymns, worshipping neither by word nor by 

deed, neither learning nor teaching, with a longing for (everlasting) 

life, he lies when he says, “I am an Athravan,” do not call him an 

Athravan, O holy Zarathushtra!’ thus said Ahura Mazda. 

6. ‘Him thou shalt call an Athravan, O holy Zarathushtra! who 

throughout the night sits up and demands of the holy Wisdom, 694 

which makes man free from anxiety, and wide of heart, and easy of 

conscience at the head of the Chinwad bridge, 695 and which makes 

him reach that world, that holy world, that excellent world of 

Paradise. 

7. ‘(Therefore) demand of me, thou upright one! of me, who am the 

Maker, the most beneficent of all beings, the best knowing, the most 

pleased in answering what is asked of me; demand of me, that thou 

mayst be the better, that thou mayst be the happier.’ 

8. Zarathushtra asked Ahura Mazda: ‘O Maker of the material 

world, thou Holy One! What is it that brings in the unseen power of 

Death?’ 

9. Ahura Mazda answered: ‘It is the man that teaches a wrong 

Religion; 696 it is the man who continues for three springs 697 without 

694 That is to say, studies the law and learns from those who know it. 

695 See Vd19.30. ‘It gives him a stout heart, when standing before the Chinwad 

bridge’ (Comm.) 

696 [akha daēna, lit. ‘bad religion’ -JHP] ‘The deceiver Ashemaogha’ (Comm.); the 

heretic. See Vd15.2. 

697 ‘For three years’ (Comm.)

144 Vendidad 

wearing the sacred girdle, 698 without chanting the Gathas, without 

worshipping the Good Waters. 

10. ‘And he who should set that man at liberty, when bound in 

prison, 699 does no better deed than if he should cut a man’s head off 

his neck. 700 

11. ‘For the blessing uttered by a wicked, ungodly Ashemaogha 

does not go past the mouth (of the blesser); the blessing of two 

Ashemaoghas 701 does not go past the tongue; the blessing of three 13 is 

nothing; the blessing of four 13 turns to self-cursing. 

12. ‘Whosoever should give to a wicked, ungodly Ashemaogha 

either some Haoma prepared, or some Myazda consecrated with 

blessings, does no better deed than if he should lead a thousand horse 

against the boroughs of the worshippers of Mazda, and should 

slaughter the men thereof, and drive off the cattle as plunder. 

13. ‘Demand of me, thou upright one! of me, who am the Maker, 

the most beneficent of all beings, the best knowing, the most pleased 

in answering what is asked of me; demand of me, that thou mayst be 

the better, that thou mayst be the happier.’ 

698 The Kusti, which must he worn by every Parsi, man or woman, from their 

fifteenth year of age (see below, § 54 seq); it is the badge of the faithful, the girdle 

by which he is united both with Ohrmazd and with his fellow-believers. He who 

does not wear it must be refused water and bread by the members of the 

community; he who wears it becomes a participator in the merit of all the good 

deeds performed all over the Zarathustrian world (Saddar 10 and Saddar 46). The 

Kusti consists ‘of seventy-two interwoven filaments, and should three times 

circumvent the waist. ... Each of the threads is equal in value to one of the 

seventy-two Has of the Yasna; each of the twelve threads in the six lesser cords is 

equal in value to the dawazdih hamaist...; each of the lesser cords is equal in value 

to one of the six Gahambars; each of the three circumventions of the loins is equal 

in value to humat, good thought, hukht, good speech, huaresta, good work; the 

binding of each of the four knots upon it confers pleasure on each of the four 

elements, fire, air, water, and the earth’ (Edal Daru, apud Wilson, The Parsi 

Religion Unfolded, p. 163). Another piece of clothing which every Parsi is 

enjoined to wear is the Sudre, or sacred shirt, a muslin shirt with short sleeves, 

that does not reach lower than the hips, with a small pocket at the opening in 

front of the shirt, the so-called giriban or kissai karfa, ‘the pocket for good deeds.’ 

The faithful man must, while putting on his Sudre, look at the giriban and ask 

himself whether it is full of good deeds. 

699 See Introd. III, 10. Cf. § 12. 

700 Doubtful. The Commentary seems to understand the sentence as follows: ‘He who 

should free him from hell would thus perform no less a feat than if he should cut 

off the head of a man and then make him alive again.’ 

701 Perhaps better: ‘The second ..., the third ..., the fourth blessing of an 

Ashemaogha.’

Vendidad 145 

II. 

14. Zarathushtra asked Ahura Mazda: ‘Who is the Sraosha-varez 702 

of Sraosha? the holy, strong Sraosha, who is Obedience incarnate, a 

Sovereign with an astounding weapon.’ 703 

15. Ahura Mazda answered: ‘It is the bird named Parodarsh, 704 

which ill-speaking people call Kahrkatas, 705 O holy Zarathushtra! the 

bird that lifts up his voice against the mighty Ushah: 706 

16. ‘“Arise, O men! recite the Ashem yad vahistem that smites 

down the Daevas. 707 Lo! here is Bushyasta, the long-handed, 708 coming 

upon you, who lulls to sleep again the whole living world, as soon as it 

has awoke: ‘Sleep!’ [she says,] ‘O poor man! the time 709 is not yet 

come.’” 

17. ‘“On the three excellent things be never intent, namely, good 

thoughts, good words, and good deeds; on the three abominable 

things be ever intent, namely, bad thoughts, bad words, and bad 

deeds.” 

18. ‘On the first part of the night, Atar, the son of Ahura Mazda, 

calls the master of the house for help, saying: 

19. ‘“Up! arise, thou master of the house! put on thy girdle [[kusti]] 

on thy clothes, wash thy hands, take wood, bring it unto me, and let 

me burn bright with the clean wood, carried by thy well-washed 

702 ‘Who is he who sets the world in motion?’ (Comm.) 

703 Sraosha, Srosh, the Genius of Active Piety. He first tied the Baresma [barsom], 

sacrificed to Ahura, and sang the Gathas. Thrice in each day and night he 

descends upon the earth to smite Angra Mainyu and his crew of demons. With his 

club uplifted he protects the world from the demons of the night, and the dead 

from the terrors of death and from the assaults of Angra Mainyu and Asto-vidotu 

[Astwihad]. It is through a sacrifice performed by Ohrmazd, as a Zoti, and Srosh, 

as a Raspi, that at the end of time Ahriman will be forever vanquished and 

brought to nought (Yasna 57, Yt11, etc.) 

704 ‘He who foreshows the coming dawn; the cock.’ 

705 ‘When he is not called so, he is powerful’ (Comm.) See Vd13.2, 6. 

706 Ushah, the second half of the night, from midnight to the dawn. [Ushahin -JHP] 

707 The cock is ‘the drum of the world.’ As crowing in the dawn that dazzles away the 

fiends, he crows away the demons: ‘The cock was created to fight against the 

fiends and wizards; ... he is with the dog an ally of Srosh against demons’ (Bd19). 

‘No demon can enter a house in which there is a cock; and, above all, should this 

bird come to the residence of a demon, and move his tongue to chant the praises 

of the glorious and exalted Creator, that instant the evil spirit takes to flight’ 

(Mirkhond, History of the Early Kings of Persia, translated by Shea, p. 57; see 

Saddar 32, and J. Ovington, A Voyage to Suratt, 1696, p.371). 

708 The demon of sleep, laziness, procrastination. She lulls back to sleep the world as 

soon as awaked, and makes the faithful forget in slumber the hour of prayer. 

709 ‘To perform thy religious duties’ (Comm.)

146 Vendidad 

hands. 710 Here comes Azi, 711 made by the Daevas, who consumes me 

and wants to put me out of the world.” 

20. ‘On the second part of the night, Atar, the son of Ahura Mazda, 

calls the husbandman for help, saying; 

21. ‘“Up! arise, thou husbandman! Put on thy girdle [[kusti]] on 

thy clothes, wash thy hands, take wood, bring it unto me, and let me 

burn bright with the clean wood, carried by thy well-washed hands. 

Here comes Azi, made by the Daevas, who consumes me and wants to 

put me out of the world.” 

22. ‘On the third part of the night, Atar, the son of Ahura Mazda, 

calls the holy Sraosha for help, saying: “Come thou, holy, well-formed 

Sraosha, [then he brings unto me some clean wood with his wellwashed 

hands. 712 ] Here comes Azi, made by the Daevas, who 

consumes me and wants to put me out of the world.” 

23. ‘And then the holy Sraosha wakes up the bird named 

Parodarsh, which ill-speaking people call Kahrkatas, and the bird lifts 

up his voice against the mighty Ushah: 

24. ‘“Arise, O men! recite the Ashem yad vahistem [Ashem Vohu] 

and the Naismi daevo. 713 Lo! here is Bushyasta, the long-handed, 

coming upon you, who lulls to sleep again the whole living world as 

soon as it has awoke: ‘Sleep!’ [she says,] ‘O poor man! the time is not 

yet come.’” 

25. ‘“On the three excellent things be never intent, namely, good 

thoughts, good words, and good deeds; on the three abominable 

things be ever intent, namely, bad thoughts, bad words, and bad 

deeds.” 

26. ‘And then bed-fellows address one another: “Rise up, here is 

the cock calling me up.” Whichever of the two first gets up shall first 

enter Paradise: whichever of the two shall first, with well-washed 

hands, bring clean wood unto Atar, the son of Ahura Mazda, Atar, well 

pleased with him and not angry, and fed as it required, will thus bless 

him: 

27. ‘“May herds of oxen and sons accrue to thee: may thy mind be 

master of its vow, may thy soul be master of its vow, and mayst thou 

live on in the joy of thy soul all the nights of thy life.” 

710 The Parsi, as soon as he has risen, must put on the kusti, wash his hands, and put 

wood on the fire. 

711 āzi, the demon of avidity; he extinguishes the fire, while he devours the wood. 

712 The text seems to be corrupt: it must probably be emended into ‘bring into me...’ 

713 The prayer ‘Righteousness is the best of all good...’ (the Ashem Vohu), and the 

profession of faith [creed]: ‘I scorn the Daevas...’ (Yasna 12.1).

Vendidad 147 

‘This is the blessing which Atar speaks unto him who brings him 

dry wood, well examined by the light of the day, well cleansed with 

godly intent. 

28. ‘And whosoever will kindly and piously present one of the 

faithful with a pair of these my Parodarsh birds, a male and a female, 

O Spitama Zarathushtra! it is as though he had given 714 a house with a 

hundred columns, a thousand beams, ten thousand large windows, 

ten thousand small windows. 

29. ‘And whosoever shall give meat to one of the faithful, as much 

of it as the body of this Parodarsh bird of mine, I, Ahura Mazda, need 

not interrogate him twice; he shall directly go to Paradise.’ 

III. 

30. The holy Sraosha, letting his club down upon her asked the 

Druj: ‘O thou wretched, worthless Druj! Thou then, alone in the 

material world, dost bear offspring without any male coming unto 

thee?’ 

31. The Druj demon answered: ‘O holy, well-formed Sraosha! It is 

not so, nor do I, alone in the material world, bear offspring without 

any male coming unto me. 

32. ‘For there are four males of mine; and they make me conceive 

progeny as other males make their females conceive by their seed.’ 715 

33. The holy Sraosha, letting his club down upon her, asked the 

Druj: ‘O thou wretched, worthless Druj! Who is the first of those 

males of thine?’ 

34. The Druj demon answered: ‘O holy, well-formed Sraosha! He is 

the first of my males who, being entreated by one of the faithful, does 

not give him anything, be it ever so little, of the riches he has 

treasured up. 716 

35. ‘That man makes me conceive progeny as other males make 

their females conceive by their seed.’ 


Druj: ‘O thou wretched, worthless Druj! What is the thing that can 

undo that?’ 

37. The Druj demon answered: ‘O holy, well-formed Sraosha! This 

is the thing that undoes it, namely, when a man unasked, kindly and 

714 ‘In the day of recompense’ (Comm.); he shall he rewarded as though he had given 

a house, etc.... he shall receive such a house in Paradise. 

715 Sin makes the Druj mother of a spontaneous progeny, as the sinner is ‘the brood 

of the Druj’ (Yasna 61.10). 

716 See Vd3.34.

148 Vendidad 

piously, gives to one of the faithful something, be it ever so little, of 

the riches he has treasured up. 

38. ‘He does thereby as thoroughly destroy the fruit of my womb as 

a four-footed wolf does, who tears the child out of a mother’s womb.’ 

39. The holy Sraosha, letting down his club upon her, asked the 

Druj: ‘O thou wretched, worthless Druj! Who is the second of those 


40. The Druj demon answered: ‘O holy, well-formed Sraosha! He 

is the second of my males who, making water, lets it fall along the 

upper forepart of his foot. 

41. ‘That man makes me conceive progeny as other males make 

their females conceive by their seed.’ 



undo that?’ 

43. The Druj demon answered: ‘O holy, wall-formed Sraosha! This 

is the thing that undoes it, namely, when the man rising up 717 and 

stepping three steps further off, shall say three Ahuna-Vairya, 718 two 

humatanam, 719 three hukhshathrotemam, 720 and then chant the 

Ahuna-Vairya 721 and offer up one Yenhe hatam. 722 


a four-footed wolf does, ‘who tears the child out of a mother’s womb.’ 


Druj: ‘O thou wretched, worthless Druj! Who is the third of those 


46. The Druj demon answered: ‘O holy, well-formed Sraosha! He is 

the third of my males who during his sleep emits seed. 

47. ‘That man makes me conceive progeny as other males make 

their females conceive progeny by their seed.’ 

717 ‘Nec stando mingens ... facile visitur Persa’ (Amm. Marc. XXIII, 6); Arda Viraf 

24; Menog i Khrad 2.39; Saddar 56. Cf. Manu IV, 47 seq., and Polack, Persien I, 

67: ‘Von einem in Paris weilenden Perser hinterbrachte man dem König, um seine 

Emancipation und Abtrünnigkeit vom Gesetz za beweisen, dass er 

Schweinefleisch esse und stehend die Function verrichte.’ 

718 See Vd8.19. 

719 Yasna 35.2: one of the Bish-amruta (Vd10.4). 

720 Yasna 35.5: one of the Thrish-amruta (Vd10.8). 

721 Making four Ahunwars in all; see Vd10.12. 

722 See Yasna 21.

Vendidad 149 



undo that?’ 

49. The Druj demon answered: ‘O holy, well-formed Sraosha! this 

is the thing that undoes it, namely, if the man, when he has risen from 

sleep, shall say three Ahuna-Vairya, two humatanam, three 

hukhshathrotemam, and then chant the Ahuna-Vairya and offer up 

one Yenhe hatam. 723 


a four-footed wolf does who tears the child out of a mother’s womb.’ 

51. Then he shall speak unto Spenta Armaiti, 724 saying: ‘O Spenta 

Armaiti, this man do I deliver unto thee; 725 this man deliver thou back 

unto me, against the happy day of resurrection; deliver him back as 

one who knows the Gathas, who knows the Yasna, 726 and the revealed 

Law, 727 a wise and clever man, who is Obedience incarnate. 

52. ‘Then thou shalt call his name “Fire-creature, Fire-seed, Fireoffspring, 

Fire-land,” or any name wherein is the word Fire.’ 728 


Druj: ‘O thou wretched, worthless Druj! Who is the fourth of those 


54. The Druj demon answered: ‘O holy, well-formed Sraosha! This 

one is my fourth male who, either man or woman, being more than 

fifteen years of age, walks without wearing the sacred girdle and the 

sacred shirt. 729 

55. ‘At the fourth step 730 we Daevas, at once, wither him even to the 

tongue and the marrow, and he goes thenceforth with power to 

723 See § 43 and notes. 

724 The Genius of the Earth (see Vd2.10). 

725 In the same way as she received the seed of the dying Gayomard, from which she 

let grow, in the shape of a plant, the first human couple, Mashye and Mashyane 

(Bd15.1-2). 

726 The Yasna Haptanhaiti. 

727 Literally, ‘the answers made to the questions (of Zarathushtra).’ 

728 Atar, the Fire, is the ideal father of the son to be born, as Spenta Armaiti, the 

Earth, is his ideal mother. The fire is considered male (Dk., apud West, Pahlavi 

Texts, II, 410) and (as Apam Napat) has made and shaped man (Yt19.52). 

729 The kusti and the sudre; see above, § 9, note 10. It is the sin known as kushād 

duvārishnī (Menog i Khrad 2.35; Arda Viraf 25.6). 

730 ‘Going three steps without kusti is only a three Sraosho-charana sin; from the 

fourth step, it is a tanapuhr sin’ (Comm.)

150 Vendidad 

destroy the world of Righteousness, and he destroys it like the Yatus 

and the Zandas.’ 731 


Druj: ‘O thou wretched, worthless Druj, what is the thing that can 

undo that?’ 

57. The Druj demon answered: ‘O holy, well-formed Sraosha! 

There is no means of undoing it; 

58. ‘When a man or a woman, being more than fifteen years of age, 

walks without wearing the sacred girdle or the sacred shirt [kusti and 

sudre -JHP]. 

59. ‘At the fourth step we Daevas, at once, wither him even to the 

tongue and the marrow, and he goes thenceforth with power to 

destroy the world of Righteousness, and he destroys it like the Yatus 

and the Zandas.’ 

IV. 

60. Demand of me, thou upright one! of me who am the Maker, 

the most beneficent of all beings, the best knowing, the most pleased 

in answering what is asked of me; demand of me that thou mayst be 

the better, that thou mayst be the happier. 

61. Zarathushtra asked Ahura Mazda: ‘Who grieves thee with the 

sorest grief? Who pains thee with the sorest pain?’ 

62. Ahura Mazda answered: ‘It is the Jahi, 732 O Spitama 

Zarathushtra! who mixes in her the seed of the faithful and the 

unfaithful, of the worshippers of Mazda and the worshippers of the 

Daevas, of the wicked and the righteous. 733 

63. ‘Her look dries up one-third of the mighty floods that run from 

the mountains, O Zarathushtra; her look withers one-third of the 

beautiful, golden-hued, growing plants, O Zarathushtra; 

64. ‘Her look withers one-third of the strength of Spenta 

Armaiti; 734 and her touch withers in the faithful one-third of his good 

731 The Yatu is a sorcerer; the Zanda is an apostle of Ahriman. [i.e. zandiks (heretics) 

-JHP] 

732 The courtesan, as an incarnation of the female demon Jahi. [i.e. prostitute. 

Pahlavi equivalent is “jeh” (see Bd1 and Dk. Book 9, chapter 11) Kanga, in his 

Avestan Dictionary says that a Jahi is a rake, a libertine, one who leads a 

licentious life (p. 191) -JHP]. 

733 ‘[Whether she gives up her body to the faithful or to the unfaithful], there is no 

difference; when she has been with three men, she is guilty of death’ (Comm.) 

734 The earth.

Vendidad 151 

thoughts, of his good words, of his good deeds, one-third of his 

strength, of his victorious power, and of his holiness. 735 

65. ‘Verily I say unto thee, O Spitama Zarathushtra! such creatures 

ought to be killed even more than gliding snakes, 736 than howling 

wolves, than the wild she-wolf that falls upon the fold, or than the 

she-frog that falls upon the waters with her thousandfold brood.’ 

V. 

66. Demand of me, thou upright one! of me who am the Maker, the 

most beneficent of all beings, the best knowing, the most pleased in 

answering what is asked of me; demand of me that thou mayst be the 

better, that thou mayst be the happier. 

67-68. Zarathushtra asked Ahura Mazda: ‘If a man shall come unto 

a woman who has the whites or sees blood, and he does so wittingly 

and knowingly, 737 and she allows it willfully, wittingly, and knowingly, 

what is the atonement for it, what is the penalty that he shall pay to 

atone for the deed they have done?’ 

69. Ahura Mazda answered: ‘If a man shall come unto a woman 

who has the whites or sees blood, and he does so wittingly and 

knowingly, and she allows it willfully, wittingly, and knowingly; 

70. ‘He shall slay a thousand head of small cattle; he shall godly 

and piously offer up to the fire 738 the entrails 739 thereof together with 

735 ‘If a Jahi (courtesan) look at running waters, they fall; if at trees, they are stunted; 

if she converse with a pious man, his intelligence and his holiness are withered by 

it’ (Saddar 67). Cf. Manu IV, 40 seq. 

736 It is written in the law (the Avesta): ‘O Zartosht Spitaman! with regard to woman, 

I say to thee that any woman that has given up her body to two men in one day is 

sooner to he killed than a wolf, a lion, or a snake: any one who kills such a woman 

will gain as much merit by it as if he had provided with wood a thousand firetemples, 

or destroyed the dens of adders, scorpions, lions, wolves, or snakes’ (Old 

Riv. 59 b). 

737 [i.e. while menstruating -JHP] ‘Knowing her state and knowing that it is a sin’ 

(Comm.) 

738 To the Warharan fire. 

739 The omentum (afsman) or epipleon. Catullus, describing the sacrifice of the Magi, 

has: ‘... Accepto veneretur carmine divos / Omentum in flamma pingue 

liquefaciens’ (LXXXIX [i.e. Carmen 90]. Strabo XV, 13. ‘Ascending six steps they 

showed me in a Room adjoining to the temple, their Fire which they fed with 

Wood, and sometimes Burn on it the Fat of the Sheep’s Tail.’ A Voyage Round the 

World, Dr. J. F. Gemelli, 1698.

152 Vendidad 

Zaothra-libations; 740 he shall bring the shoulder bones to the Good 

Waters. 741 

71. ‘He shall godly and piously bring unto the fire a thousand loads 

of soft wood, of Urvasna, Vohu-gaona, Vohu-kereti, Hadha-naepata, 

or of any sweet-scented plant. 742 

72. ‘He shall tie and consecrate a thousand bundles of Baresma; he 

shall godly and piously offer up to the Good Waters a thousand 

Zaothra-libations, together with the Haoma and the milk, cleanly 

prepared and well strained, — cleanly prepared and well strained by a 

pious man, and mixed with the roots of the tree known as Hadhanaepata. 

743 

73. ‘He shall kill a thousand snakes of those that go upon the belly, 

two thousand of the other kind; he shall kill a thousand land-frogs 

and two thousand water-frogs; he shall kill a thousand corn-carrying 

ants and two thousand of the other kind. 744 

74. ‘He shall throw thirty bridges over canals; he shall undergo a 

thousand stripes with the Aspahe-astra, a thousand stripes with the 

Sraosho-charana. 745 

75. ‘This is the atonement, this is the penalty that he shall pay to 

atone for the deed that he has done. 

76. ‘If he shall pay it, he makes himself a viaticum into the world of 

the holy ones; if he shall not pay it, he makes himself a viaticum into 

the world of the wicked, into that world, made of darkness, the 

offspring of darkness, which is Darkness’ self.’ 746 

740 The ceremony here described is nearly fallen into desuetude: it is the so-called 

Zohr-atash (zaothra for the fire), which is for the fire what the Zohr-ab is for the 

waters. 

741 This is the Zohr-ab. According to the Shayest (11.4), when an animal is 

immolated, the heart is offered to the fire and the shoulder is offered to the 

waters. 


743 See Vd14.4, and Vd14.8, note. 

744 See Vd14.5. 

745 Five tanapuhrs, that is six thousand dirhems. 

746 See Vd5.62.

Vendidad 153 

FARGARD 19. 

Synopsis. 

I (§§ 1-3). Angra Mainyu sends the demon Buiti to kill 

Zarathushtra: Zarathushtra sings aloud the Ahunwar, and the demon 

flies away, confounded by the sacred words and by the glory of 

Zarathushtra. 

Ia (§§ 4-10). Angra Mainyu himself attacks him and propounds 

riddles to be solved under pain of death. The Prophet rejects him with 

heavenly stones, given by Ahura, and announces to him that he will 

destroy his creation. The demon promises him the empire of the 

world if he adores him, as his ancestors have done, and abjures the 

religion of Mazda. Zarathushtra rejects his offers scornfully. He 

announces he will destroy him with the arms given by Ahura, namely, 

the sacrificial implements and the sacred words. Then he recites the 

Tat thwa peresa, that is to say, the Gatha in which he asks Ahura for 

instruction on all the mysteries of the material and spiritual world. 

The rest of the Fargard contains specimens of the several questions 

asked by Zarathushtra and the answers given by Ahura. It is an 

abridgement of the Revelation (cf. HN). 

II (11-17). How to destroy the uncleanness born from a contact 

with the dead? — By invoking the Mazdean Religion. A series of 

invocations taught by Ahura and developed by Zarathushtra (15-16) 

III (18-19). How to promote the prosperity of the creation? — By 

the rites of the Baresman [barsom]. 

IV (20-25). How to purify man and clothes defiled by the dead? — 

With gomez, water, and perfume. 

V (26-34). On the remuneration of deeds after death; on the fate of 

the wicked and the righteous; the Chinwad bridge. 

IIa (34-42). Another series of invocations. 

VI (43-47). The demons, dismayed by the birth of the Prophet, 

rush back into hell. 

As may be seen from the preceding analysis, the essential part of 

this Fargard are sections I and VI, the rest being an indefinite 

development. It appears also from section VI, that the attacks of Buiti 

and Angra Mainyu against Zarathushtra and the attempts to seduce 

him are supposed to take place at the moment when he was born, 

which is confirmed by the testimony of the Warsht-mansr Nask 

(West, Pahlavi Texts, IV, 226 seq.)

154 Vendidad 

Translation. 

I. 

1. From the region of the north, from the regions of the north, 747 

forth rushed Angra Mainyu, the deadly, the Daeva of the Daevas. 748 

And thus spake the evil-doer Angra Mainyu, the deadly: ‘Druj, rush 

down and kill him,’ O holy Zarathushtra! The Druj came rushing 

along, the demon Buiti, 749 who is deceiving, unseen death. 750 

2. Zarathushtra chanted aloud the Ahuna-Vairya: 751 ‘The will of the 

Lord is the law of righteousness. The gifts of Vohu-mano to the deeds 

done in this world for Mazda. He who relieves the poor makes Ahura 

king.’ 

He offered the sacrifice to the good waters of the good Daitya! 752 

He recited the profession of the worshippers of Mazda! 753 

The Druj dismayed, rushed away, the demon Buiti, who is 

deceiving, unseen death. 

3. And the Druj said unto Angra Mainyu: ‘Thou, tormenter, Angra 

Mainyu! I see no way to kill Spitama Zarathushtra, so great is the 

glory of the holy Zarathushtra.’ 

Zarathushtra saw (all this) within his soul: ‘The wicked, the evildoing 

Daevas (thought he) take counsel together for my death.’ 

I a. 

4. Up started Zarathushtra, forward went Zarathushtra, unabated 

by Akem-mano, 754 by the hardness of his malignant riddles; 755 he went 

747 From hell; cf. II, 10n; III, 7 n; HN25; Bd15.19. 

748 ‘The fiend of fiends,’ the arch-fiend. 

749 Buiti is identified by the Gr. Bd. with the Būt, the idol, worshipped by Budasp (a 

corruption of Bodhisativa). Buiti [Buddha] would be therefore a personification of 

Buddhism, which was flourishing in Eastern Iran in the two centuries before and 

after Christ. Buidhi (Vd11.9 may be another and more correct pronunciation of 

Bodhi. 

750 .Idolatry (see previous note) being the death of the soul. 

751 [i.e. Ahunwar], a prayer in frequent use, and considered of great efficacy. It was 

by reciting it that Ohrmazd in his first conflict with Ahriman drove him back to 

hell (Bd1). 

752 The river in Eranwej; see Vd1.3. 

753 The Fravarane (Y11.16). 

754 See Vd10.10 n. 

755 This is a fragment of an old legend in which Zarathushtra and Angra Mainyu 

played respectively the parts of Oedipus and the Sphinx. Cf. Yt5.81, where the 

same legend is told in nearly the same terms of the sorcerer Ahktya and Yavisht i

Vendidad 155 

swinging stones in his hand, stones as big as a house, 756 which he 

obtained from the Maker, Ahura Mazda, he the holy Zarathushtra. 

‘Whereat on this wide, round earth, whose ends lie afar, whereat 

dost thou swing (those stones), thou who standest by the upper bank 

of the river Dareja, 757 in the mansion of Pourushaspa?’ 758 

5. Thus Zarathushtra answered Angra Mainyu: ‘O evil-doer, Angra 

Mainyu! I will smite the creation of the Daeva; I will smite the Nasu, a 

creature of the Daeva; I will smite the Pairika Knathaiti, 759 till the 

victorious Saoshyant come up to life 760 out of the lake Kasava 

[Kasaoya], 761 from the region of the dawn, from the regions of the 

dawn.’ 

6. Again to him said the Maker of the evil world, Angra Mainyu: 

‘Do not destroy my creatures, O holy Zarathushtra! Thou art the son 

of Pourushaspa; 762 by thy mother I was invoked. 763 Renounce the good 

Religion of the worshippers of Mazda, and thou shalt gain such a boon 

as Vadhaghna 764 gained, the ruler of the nations.’ 

7. Spitama Zarathushtra said in answer: ‘No! never will I renounce 

the good Religion of the worshippers of Mazda, either for body or life, 

though they should tear away the breath!’ 

8. Again to him said the Maker of the evil world, Angra Mainyu: 

‘By whose Word wilt thou strike, by whose Word wilt thou repel, by 

Friyan. [See also the Pahlavi Text Yavisht i Friyan.] 

756 The Commentary has, ‘Some say, those stones are the Ahunwar.’ If one keeps in 

mind how much the Moslem legend of Ibrahim owes to the legend of 

Zarathushtra, one may easily admit that this passage in our text is the origin of 

the story of how Iblis tempted Ibrahim, and was pelted away, whence he was 

named ‘the stoned One’ (ar-ragīmū). 

757 ‘The Daraja is the chief of the rivers, because the house of Zartosht’s father stood 

on its bank and Zartosht was born there’ (Bd24.15.) 

758 The father of Zarathushtra. 

759 The incarnation of idolatry; cf. Vd1.9. 

760 The unborn son of Zarathushtra, who, at the end of time, will destroy Ahriman 

and bring about the resurrection of the dead. See Yt13.62; Yt19.92, 94 seq. 

761 The Zarah sea in Saistan. See Yt19.66. 

762 ‘I know thee’ (Comm.) 

763 The Commentary has, ‘Some explain thus: Thy forefathers worshipped me: 

worship me also.’ Zarathushtra’s forefathers must naturally have followed a false 

religion, since he announces the true one. 

764 Azhi Dahaka or Zohak, who, as a legendary king, is said to have ruled the world 

for a thousand years. See Mx57.24-25: “Ahriman shouted to Zartosht thus: ‘If 

thou desist from this good religion of the Mazda-worshippers, then I will give thee 

a thousand years’ dominion of the worldly existence, as was given to the Vadakan 

monarch Dahak [Zohak].’”

156 Vendidad 

whose weapon will the good creatures (strike and repel) my creation, 

who am Angra Mainyu?’ 

9. Spitama Zarathushtra said in answer: ‘The sacred mortar, the 

sacred cups, the Haoma, the Word taught by Mazda, these are my 

weapons, my best weapons! By this Word will I strike, by this Word 

will I repel, by this weapon will the good creatures (strike and repel 

thee), O evil-doer, Angra Mainyu! The Good Spirit [Spenta Mainyu 

-JHP] made the creation; 765 he made it in the boundless Time. The 

Amesha-Spentas made the creation, the good, the wise Sovereigns.’ 

10. Zarathushtra chanted aloud the Ahuna-Vairya. 

The holy Zarathushtra said aloud: ‘This I ask thee: teach me the 

truth, O Lord! ...’ 766 

II. 

11. Zarathushtra asked Ahura Mazda: ‘O Ahura Mazda, most 

beneficent spirit, Maker of the material world, thou Holy One! [he 

was sitting by the upper bank of the Dareja, 767 before Ahura Mazda, 

before the good Vohu-mana, before Asha Vahishta, Khshathra Vairya, 

and Spenta Armaiti;] 

12. ‘How shall I free the world from that Druj, from that evil-doer, 

Angra Mainyu? How shall I drive away direct defilement? How 

indirect defilement? How shall I drive the Nasu from the house of the 

worshippers of Mazda? How shall I cleanse the faithful man? How 

shall I cleanse the faithful woman?’ 

13. Ahura Mazda answered: ‘Invoke, O Zarathushtra! the good 

Religion of Mazda. 

‘Invoke, O Zarathushtra! though thou see them not, the Amesha- 

Spentas who rule over the seven Karshvares of the earth. 768 

‘Invoke, O Zarathushtra! the sovereign Heaven, the boundless 

Time, 769 and Vayu, 770 whose action is most high. 

765 The first duty of every good Mazda-worshipper is to think of Ohrmazd as the 

creator, and of Ahriman as the destroyer (Mx2.9). 

766 This verse is the beginning of the Tat thwa peresa Gatha (Yasna 44); see the 

introduction to this Fargard. 

767 See note 11 above. 

768 See verse 39. 

769 By contradistinction to the duration of the world, which is limited to 12,000 years 

(Bd34.1). 

770 The Genius of Destiny; see Vd5.9.

Vendidad 157 

‘Invoke, O Zarathushtra! the powerful Wind, made by Mazda; and 

Spenta [Armaiti], 771 the fair daughter of Ahura Mazda. 

14. ‘Invoke, O Zarathushtra! my Fravashi, 772 who am Ahura Mazda, 

the greatest, the best, the fairest of all beings, the most solid, the most 

intelligent, the best shapen, the highest in holiness, and whose soul is 

the holy Word [manthra spenta]! 773 

‘Invoke, O Zarathushtra! this creation of mine, who am Ahura 

Mazda.’ 

15. Zarathushtra imitated my words from me, (and said): ‘I invoke 

the holy creation of Ahura Mazda. 

‘I invoke Mithra, 774 the lord of the rolling countryside, a god armed 

with beautiful weapons, with the most glorious of all weapons, with 

the most victorious of all weapons. 

‘I invoke the holy, well-formed Sraosha, 775 who wields a club in his 

hand, to bear upon the heads of the fiends. 776 

16. ‘I invoke the most glorious Holy Word [manthra spenta]. 

‘I invoke the sovereign Heaven, the boundless Time, and Vayu, 

whose action is most high. 

‘I invoke the mighty Wind, made by Mazda, and Spenta (Armaiti), 

the fair daughter of Ahura Mazda. 

‘I invoke the good Religion of Mazda, the fiend-destroying Law of 

Zarathushtra.’ 

III. 

17. Zarathushtra asked Ahura Mazda: ‘O Maker of the good world, 

Ahura Mazda! With what manner of sacrifice shall I worship, with 

what manner of sacrifice shall I make people worship this creation of 

Ahura Mazda?’ 777 

771 The fourth Amesha-Spenta, who in her spiritual character is an incarnation of 

pious humility and in her material character the Genius of the Earth; see Vd2.10. 

772 On the Fravashis, see Yt13. 

773 See Yasna 1.1. 

774 See Vd3.1 n 6. 

775 See Vd18.14, note. 

776 See Vd18.22 ff.; Yasna 57.19 ff; Yt11. 

777 The sacrifice intended is a sacrifice to nature. The Baresman, as representative of 

the vegetal nature, receives the zaothra-libations, which are representative of the 

fertilizing rains.

158 Vendidad 

18. Ahura Mazda answered: ‘Go, O Spitama Zarathushtra! towards 

the high-growing trees, 778 and before one of them that is beautiful, 

high-growing, and mighty, say thou these words: “Hail to thee! O 

good, holy tree, made by Mazda! Ashem vohu!” 779 

19. ‘[The priest] shall cut off a twig of Baresma, long as an aesha, 

thick as a yava. 780 The faithful one, holding it in his left hand, shall 

keep his eyes upon it without ceasing, 781 whilst he is offering up to 

Ahura Mazda and to the Amesha-Spentas, the high and beautiful 

golden Haomas, and Good Thought and the good Rata, 782 made by 

Mazda, holy and excellent.’ 

IV. 

20. Zarathushtra asked Ahura Mazda: ‘O thou, all-knowing Ahura 

Mazda! thou art never asleep, never intoxicated, thou Ahura Mazda! 

Vohu-mano 783 gets directly defiled: Vohu-mano gets indirectly defiled; 

the Daevas defile him from the bodies smitten by the Daevas: 784 let 

Vohu-mano be made clean.’ 

21. Ahura Mazda answered: ‘Thou shalt take some gomez from a 

bull ungelded and such as the law requires it. 785 Thou shalt take the 

778 The tree, whatever it is, from which the Baresma is taken. 

779 See verse 22. 

780 Perhaps: ‘long as a ploughshare, thick as a barleycorn.’ See the English system of 

measures, in which three barleycorns = one inch. — See Nirangistan 90. 

781 The Parsis are recommended to keep their eyes on the Barsom during the 

sacrifice: ‘A man is offering the Dron, he has said all the required Avesta, but he 

has not looked at the Barsom: what is the rule? It would have been better if he 

had looked at it; however he may proceed to the meal’ (Old Rav. 97 b). See 

Tahmuras Fragments, 30-31. 

782 Rata impersonates the liberalities done by men to God (as offerings) and by God 

to men (as riches, etc.). 

783 Vohu-mano is often used as a designation of the faithful one, literally, ‘the goodminded;’ 

this is the meaning which is given to it in this passage by the 

Commentary, and it certainly belongs to it in the second part of verse 24; but in 

the first part of the same clause it is translated ‘clothes,’ a meaning which is not 

unlikely in itself, as Vohu-mano, being the Amahraspand of cattle, may designate, 

and in fact did designate, the skins of cattle and leather (Comm. ad Farg. XVIII, 

2). On the whole the description in the text applies to the cleansing both of the 

man and of the clothes, and Vohu-mano sometimes means the one, and 

sometimes the other. — From the first meaning is derived the modern use of 

Vahman, ‘Such a one,’ ‘N.’ 

784 From dead bodies. 

785 The so-called Varasiō; ‘it must be or a white colour; if a single hair on its body be 

found other than white, the animal is rejected as unfit for the purpose’ (Sorabji 

Kavasji Khambata, in the Indian Antiquary, VII, 180). On the preparation of the 

gomez, see Wilson, Parsi Religion Unfolded, pp. 434-435.

Vendidad 159 

man who is to be cleansed to the field made by Ahura, 786 and the man 

that is to cleanse him shall draw the furrows. 787 

22. ‘He shall recite a hundred Ashem vohu: “Holiness is the best of 

all good: it is also happiness. Happy the man who is holy with perfect 

holiness!” 

‘He shall chant two hundred Ahuna-Vairya: “The will of the Lord is 

the law of righteousness. The gifts of Vohu-mano to the deeds done in 

this world for Mazda! He who relieves the poor makes Ahura king.” 

‘He shall wash himself four times with the gomez from the ox, and 

twice with the water made by Mazda. 788 

23. ‘Thus Vohu-mano shall be made clean, and clean shall be the 

man. The man shall take up Vohu-mano 789 with the left arm and the 

right, with the right arm and the left: and thou shalt lay down Vohumano 

under the mighty light of the heavens by the light of the stars 

made by the gods, until nine nights have passed away. 790 

24. ‘When nine nights have passed away, thou shalt bring libations 

unto the fire, thou shalt bring hard wood unto the fire, thou shalt 

bring incense of Vohu-gaona unto the fire, and thou shalt perfume 

Vohu-mano therewith. 

25. ‘Thus shall Vohu-mano be made clean, and clean shall be the 

man. 791 He shall take up Vohu-mano with the right arm and the left, 

with the left arm and the right, and Vohu-mano 792 shall say aloud: 

“Glory be to Ahura Mazda! Glory be to the Amesha-Spentas! Glory be 

to all the other holy beings.” ‘ 

V. 

26. Zarathushtra asked Ahura Mazda: ‘O thou all-knowing Ahura 

Mazda: Should I urge upon the godly man, should I urge upon the 

godly woman, should I urge upon the wicked Daeva-worshipper who 

786 The place of the cleansing, the Barashnum-gāh (see Vd9.3). [Also see Modi, 

Funeral Ceremonies of the Parsees (Bombay, 1928)] 

787 See Vd9.10. 

788 ‘Or better six times with the gomez and thrice with the water’ (Comm.; see Vd8.37 

ff.; Vd9.28 ff.) 

789 ‘The clothes’ (Comm.). 

790 The clothes of the unclean shall be exposed to the air for nine nights, all the time 

while be himself is confined in the Armesht-gah. The rules for the cleansing of 

clothes that have been worn by the dead himself are different (see Vd7.12 ff.) 

791 ‘Thus Vohu-mano shall be clean — the clothes; thus the man shall be clean — he 

who wears those clothes’ (Comm.) 

792 The faithful one.

160 Vendidad 

lives in sin, to give the earth made by Ahura, the water that runs, the 

corn that grows, and all the rest of their wealth?’ 793 

Ahura Mazda answered: ‘Thou shouldst, O holy Zarathushtra.’ 

27. O Maker of the material world, thou Holy One! Where are the 

rewards given? Where does the rewarding take place? Where is the 

rewarding fulfilled? Whereto do men come to take the reward that, 

during their life in the material world, they have won for their souls? 

28. Ahura Mazda answered: ‘When the man is dead, when his time 

is over, then the wicked, evil-doing Daevas cut off his eyesight. On the 

third night, when the dawn appears and brightens up, when Mithra, 

the god with beautiful weapons, reaches the all-happy mountains, and 

the sun is rising: 

29. ‘Then the fiend, named Vizaresha, 794 O Spitama Zarathushtra, 

carries off in bonds 795 the souls of the wicked Daeva-worshippers who 

live in sin. The soul enters the way made by Time, and open both to 

the wicked and to the righteous. At the head of the Chinwad bridge, 

the holy bridge made by Mazda, 796 they ask for their spirits and souls 

the reward for the worldly goods which they gave away here below. 797 

793 See verse 29 end. 

794 The demon Vizaresh is he who, during that struggle of three days and three nights 

with the souls of the departed, carries terror on them and beats them: he sits at 

the gate of hell (Bd28.18). 

795 ‘Every one has a noose cast around his neck: when a man dies, if he has been a 

righteous man, the noose falls from his neck; if a wicked, they drag him with that 

noose down into hell’ (Comm.; see Vd5.8). 

796 The Chinwad bridge extends over hell and leads to Paradise; for the souls of the 

righteous it widens to the length of nine javelins; for the souls of the wicked it 

narrows to a thread, and they fall down into hell (see Arda Viraf 5.1; Dk. Book 9, 

chapter 20.3). The Chinwad bridge has become the Sirath bridge of the Moslems. 

Not long ago they sang in Yorkshire of ‘the Brig o’ Dread, na brader than a thread’ 

(Thorns, Anecdotes, 89), and even nowadays the peasants in Nièvre tells of a little 

board— ‘Pas pu longue, pas pu large / Qu’un ch’veu de la Sainte Viarge,’ which 

was put by Saint Jean d’Archange between the earth and Paradise: ‘Ceux 

qu’saront la raison (=l’oraison?) d’Dieu / Par dessus passeront. / Ceux qu’la 

sauront pas / Au bout mourront.’ (Mélusine, p. 70.) 

797 See verse 26, and Vd3.34-5; Vd18.33 ff.

Vendidad 161 

30. ‘Then comes the beautiful, well-shapen, strong and wellformed 

maid, 798 with the dogs at her sides, 799 one who can 

distinguish, 800 who has many children, 801 happy, and of high 

understanding. 

’she makes the soul of the righteous one go up above the Haraberezaiti; 

802 above the Chinwad bridge she places it in the presence of 

the heavenly gods themselves. 

31. ‘Up rises Vohu-mano 803 from his golden seat; Vohu-mano 

exclaims: “How hast thou come to us, thou Holy One, from that 

decaying world into this undecaying one?” 804 

32. ‘Gladly pass the souls of the righteous to the golden seat of 

Ahura Mazda, to the golden seat of the Amesha-Spentas, to the Garonmanem, 

805 the abode of Ahura Mazda, the abode of the Amesha- 

Spentas, the abode of all the other holy beings. 

33. ‘As to the godly man that has been cleansed, 806 the wicked evildoing 

Daevas tremble at the perfume of his soul after death, as doth a 

sheep on which a wolf is pouncing. 807 

34. ‘The souls of the righteous are gathered together there: Nairyosangha 

808 is with them; a messenger of Ahura Mazda is Nairyosangha. 

798 The soul of the dead, on the fourth day, finds itself in the presence of a maid, of 

divine beauty or fiendish ugliness, according as he himself was good or bad, and 

she leads him into heaven or hell: this maid is his own Daena, his Religion [daena 

also means conscience], that is the sum of his religious deeds, good or evil (HN, 

section 2.9). [See also Dd21.] 

799 The dogs that keep the Chinwad bridge (see Vd13.9). 

800 The good from the wicked. 

801 Doubtful. Those children would he the righteous, as the sons of the Druj are the 

wicked (Vd18.30 ff.) 

802 The Chinwad bridge rests by one end on the Alborz (Hara-berezaiti) and by the 

other on the Chikad Daitik in Eranwej (Comm. ad 101 ed. Sp.; Dk. IX, 20, 3). 

803 The doorkeeper of Paradise; a Zoroastrian Saint-Pierre [St. Peter]. 

804 See Vd7.52; Hadhokht Nask, part 2.16. 

805 The Garothman of the Parsis; literally, ‘the house of songs;’ it is the highest 

Paradise. 

806 That has performed the Barashnum. 

807 Ohrmazd is all perfume, Ahriman is infection and stench (Bd1; Eznig, Refutatio 

Haeresiarum II); the souls of their followers partake of the same qualities; and by 

the performance of the Barashnum both the body and the soul are perfumed and 

sweetened. 

808 See Vd22.7.

162 Vendidad 

Ila. 

‘Invoke, O Zarathushtra! this very creation of Ahura Mazda.’ 

35. Zarathushtra imitated those words of mine: ‘I invoke the holy 

world, made by Ahura Mazda. 

‘I invoke the earth made by Ahura, the water made by Mazda, the 

holy trees. 

‘I invoke the sea Vouru-kasha. 809 

‘I invoke the beautiful Heaven. 810 

‘I invoke the endless and sovereign Light.’ 811 

36. ‘I invoke the bright, blissful Paradise of the Holy Ones. 

‘I invoke the Garo-nmanem, the abode of Ahura Mazda, the abode 

of the Amesha-Spentas, the abode of all the other holy beings. 

‘I invoke the sovereign Place of Eternal Weal, 812 and the Chinwad 

bridge made by Mazda. 

37. ‘I invoke the good Saoka, 813 who has the good eye. 

‘I invoke the whole creation of weal. 

‘I invoke the mighty Fravashis 814 of the righteous. 

‘I invoke Verethraghna, 815 made by Ahura, who wears the Glory 

made by Mazda. 816 

‘I invoke Tishtrya, 817 the bright and glorious star, in the shape of a 

golden-horned bull. 818 

809 See Vd5.15 ff. 

810 Asman, the highest heaven, as distinguished from the firmament (thwasha) that 

lies nearer the earth. 

811 The endless Light is ‘the place of Ormazd’ (Bd1); it is Infinite Space conceived as 

luminous. 

812 Misvāna gātva, another name of the heavenly spaces; it designates heaven as the 

abode and source of all blessings, of all savah, or saoka. 

813 A Genius defined, ‘Genius of the good eye,’ by opposition to ‘the bad eye.’ Saoka 

(Sōk) is an auxiliary to Mithra (Mihr); she receives first, from above, all the good 

destined to man, and transmits it to the lower sky or firmament. (which is the seat 

of Destiny) through the moon and Ardvisur (Gr. Bd.) 

814 See Yt13. 

815 The Genius of Victory (Warharan). See Yt14. 

816 The hvareno (Khurra or Farr) or light of sovereignty. See verse 39 and see Yt19. 

817 Tishtrya (Tir), the star of rain. See Yt8. 

818 Tishtrya appears successively under three forms, during the month named from 

him (the first month of summer, 21 June-21 July): ten days as a man, ten days as

Vendidad 163 

38. ‘I invoke the holy, beneficent Gathas, 819 who rule over the 

Ratus: 820 

‘I invoke the Ahunavaiti Gatha; 

‘I invoke the Ustavaiti Gatha; 

‘I invoke the Spentamainyush Gatha; 

‘I invoke the Vohukhshathra Gatha; 

‘I invoke the Vahishtoishti Gatha. 

39. ‘I invoke the Karshvares of Arzahe and Savahe; 

‘I invoke the Karshvares of Fradadhafshu and Vidadhafshu; 

‘I invoke the Karshvares of Vourubaresti and Vouruzaresti; 

‘I invoke the bright Hvaniratha; 821 

‘I invoke the bright, glorious Haetumant; 822 

‘I invoke the good Ashi; 823 

[‘I invoke the good Chisti; 824 ] 

‘I invoke the most pure Chista; 825 

‘I invoke the Glory of the Aryan regions; 826 

‘I invoke the Glory of the bright Yima, the good shepherd. 827 

40. ‘Let him be worshipped with sacrifice, let him be gladdened, 

gratified, and satisfied, the holy Sraosha, the well-formed, victorious, 

holy Sraosha. 828 

a bull, ten days as a horse. ‘As a bull he is most to be invoked’ (Comm.), to prepare 

his final victory over the demon of Drought, Apaosha. 

819 The five collections of hymns which form the oldest and holiest part of the Yasna 

and of the Avesta (Yasna 28-34; Yasna 43-46; Yasna 47-50; Yasna 51; Yasna 53); 

they are named after their initial words. 

820 The chiefs of creation; ‘they rule over the Ratus inasmuch as it is by their means 

that these other Ratus are invoked’ (Comm.) 

821 The earth is divided into seven Karshwars [(Pah.) (Arezahi, Sawahi, 

Fradadhafshu, Widadhafshu, Wouru-bareshti, Wourujareshti, and Xwaniratha)], 

of which the central one, Xwaniratha, is the finest and contains Iran. 

822 See Vd1.14. 

823 Ashi (Ashishvang), the Genius that imparts riches to the righteous: see Yt17. 

824 An angel of religious knowledge. 

825 Religious knowledge: invoked with Daena (Religion; Siroza, 24) 

826 The light of sovereignty, khwarrah (Phl.) (Av. ‘khwarenah’) , which if secured by 

the Aryans makes them rule over their enemies (see verse 37 and Yt19.56-93). 

827 See Vd2.2.

164 Vendidad 

‘Bring libations unto the Fire, bring hard wood unto the Fire, bring 

incense of Vohu-gaona unto the Fire. 

‘Offer up the sacrifice to the Vazishta fire, 829 which smites the fiend 

Spenjaghra: 830 bring unto it the cooked meat and full overflowing 

libations. 831 

41. ‘Offer up the sacrifice to the holy Sraosha, that the holy Sraosha 

may smite down the fiend Kunda, 832 who is drunken without 

drinking, 833 and throws down into the Hell of the Druj the wicked 

Daeva-worshippers, who live in sin. 

[42. 834 ‘I invoke the Kara fish, 835 who lives beneath waters in the 

bottom of the deep lakes. 

‘I invoke the ancient and sovereign Merezu, 836 the most warlike of 

the creatures of the two Spirits. 837 

‘I invoke the seven bright Sru 838 ...’ 

VI. 

43. ‘They cried about, their minds wavered to and fro, 839 Angra 

Mainyu the deadly, the Daeva of the Daevas; Indra the Daeva, Sauru 

828 That he may smite Aeshma and the other fiends. 

829 The fire of lightning. 

830 The demon that prevents the fall of rain; a companion in arms of Apaosha. 

831 Doubtful. 

832 The same as Kundi; see Vd11.9. 

833 Whereas Aeshma, the other arch-enemy of Sraosha, borrows part of his strength 

from drunkenness (Yasna 10.8). 

834 From the Vendidad Sada. The clause may have belonged to the original text; it is 

preceded by another clause which certainly did not belong to it, and part of which 

is cited in the commentary ad Farg. VIII, 103, where it would have been more 

suitably placed: ‘When he has been cleansed in the next inhabited place, he may 

then sow and till the pasture fields, as food for the sheep and as food for the ox.’ 

835 The Kar-māhī, the Ratu or chief of the creatures that live in water. See Vd20.4, 

note; Yt14.29. 

836 A άπαξ λεγόμενον. From its two epithets, ‘ancient’ and ‘sovereign,’ it appears that 

it must designate one of the first principles, that is to say, some form of Heaven, 

Light, Space, or Time. 

837 Doubtful. 

838 Hapta sravō bāmya.... [Wolff: “ich rufe herab die strahlenden sieben Hörner 

[Srū’s] [Ebenfalls ein Sternbild?] — ihre Kinder ... [pusa-?] werden [?]” (I call 

down the radiating seven horns (Sru)...(also a constellation?) — their children ... 

[pusa-? perhaps ‘flock’] become (?))] 

839 Up and down, in hope and despair.

Vendidad 165 

the Daeva, Naunghaithya the Daeva, Taurvi and Zairi; 840 Aeshma of 

the murderous spear; 841 Akatasha the Daeva; 842 Winter, made by the 

Daevas; the deceiving, unseen Death; Zaurva, 843 baneful to the 

fathers; Buiti the Daeva; 844 Driwi 845 the Daeva; Daiwi 846 the Daeva; 

Kasvi 847 the Daeva; Paitisha 848 the most Daeva-like amongst the 

Daevas.] 

44. ‘And the evil-doing Daeva, Angra Mainyu, the deadly, said: 

“‘What! let the wicked, evil-doing Daevas gather together at the head 

of Arezura!” 849 

45. ‘They rush away shouting, the wicked, evil-doing Daevas; they 

run away shouting, the wicked, evil-doing Daevas; they run away 

casting the Evil Eye, the wicked, evil-doing Daevas: “Let us gather 

together at the head of Arezura! 

46. ‘“For he is just born the holy Zarathushtra, in the house of 

Pourushaspa. How can we procure his death? He is the weapon that 

fells the fiends: he is a counter-fiend to the fiends; he is a Druj to the 

Druj. Vanished are the Daeva-worshippers, the Nasu made by the 

Daeva, the false-speaking Lie!” 

47. ‘They rush away shouting, the wicked, evil-doing Daevas, into 

the depths of the dark, raging world of hell. 

‘Ashem vohu: Holiness is the best of all good.’ 

840 See Vd10.9-10. 

841 See Vd10.13. 

842 Vd10.13. 

843 Old age. 

844 See above, verse 1 and note. 

845 Malice; see above, Vd2.29. 

846 Lying; see above, Vd2.29. 

847 Spite; see above, Vd2.29. 

848 Opposition, or counter-action, the same as Paityāra; a personification of the 

doings of Ahriman and of his marring power. 

849 At the gate of hell; see above, Vd3.7 and note.

166 Vendidad 

FARGARD 20. Thrita, the first healer. 

Synopsis. 

It has already been seen (Farg. VII, 44) that there are three kinds 

of medicine one that heals with the knife, one that heals with herbs, 

and one that heals with sacred spells. The present Fargard deals with 

the origin of medicine, particularly the herbs-medicine. Its inventor 

was Thrita, of the Sāma family, to whom Ahura Mazda brought down 

from heaven ten thousand healing plants that had been growing up 

around the tree of eternal life, the white Hom or Gaokerena (§ 4). 

This Thrita is mentioned only once again in the Avesta, in Yasna 

9.7, where he appears to have been one of the first priests of Haoma. 

This accounts for his medical skill; as Haoma is the plant of eternal 

life, it is but natural that one of his first priests should have been the 

first healer. 

This Fargard has only an allusion to the origin of the knifemedicine 

[surgery], which was, as it seems, revealed by Khshathra 

Vairya (§ 3). The last paragraphs (§§ 5-12) deal with the spellmedicine. 

The functions ascribed here to Thrita were sometimes conferred 

on his semi-namesake Thraetaona [Faridoon] (see Westergaard 

Fragments, II). Hamza makes Thraetaona the inventor of medicine 

(Ed Gottwaldt, p. 23; cf. Mirkhond, Early Kings of Persia, tr. by Shea, 

p. 152); the Tavīds (formulas of exorcism) against sickness are 

inscribed with his name, and we find in the Avesta itself his Fravashi 

invoked ‘against itch, hot fever, humours, cold fever (Vd7.58), 

incontinence, against the plagues created by the serpent (Yt13.131).’ 

We see from the last words of this passage that disease was 

understood as coming from the serpent; in other words, that it was 

considered a sort of poisoning, 850 and this is the reason why the killer 

of the serpent (Azi-Dahaka) [Zohak] was invoked to act against it. 

Translation. 

1. Zarathushtra asked Ahura Mazda: ‘Ahura Mazda, most 

beneficent Spirit, Maker of the material world, thou Holy One! Who 

was he who first of the healers, 851 of the wise, the happy, the wealthy, 

the glorious, the strong, the Paradhatas, 852 drove back sickness to 

850 This theory, which modern science would not utterly reject, accounts for the great 

part which the serpent plays in the worship of Asclepius; as sickness comes from 

him, from him too must or may come the healing. 

851 Those who knew how to take care or their own bodies, like Isfandyar: some say 

that no sword could wound him’ (Comm.) 

852 The Paradhata or Peshdad, the kings of the first Iranian dynasty.

Vendidad 167 

sickness, drove back death to death; 853 and first turned away the point 

of the sword and the fire of fever from the bodies of mortals?’ 

2. Ahura Mazda answered: ‘Thrita it was who first of the healers, of 

the wise, the happy, the wealthy, the glorious, the strong, the 

Paradhatas, drove back sickness to sickness, drove back death to 

death, and first turned away the point of the sword and the fire of 

fever from the bodies of mortals. 

3. ‘He asked for a source of remedies; he obtained it from 

Khshathra-Vairya, 854 to withstand sickness and to withstand death; to 

withstand pain and to withstand fever; to withstand Sarana and to 

withstand Sarastya; 855 to withstand Azana and to withstand Azahva; to 

withstand Kurugha and. to withstand Azivaka; to withstand Duruka 

and to ‘withstand Astairya; to withstand the evil eye, rottenness, and 

infection which Angra Mainyu had created against the bodies of 

mortals. 

4. ‘And I Ahura Mazda brought down the healing plants that, by 

many hundreds, by many thousands, by many myriads, grow up all 

around the one Gaokerena. 856 

5. ‘All this do we achieve; all this do we order; all these prayers do 

we utter, for the benefit of the bodies of mortals; 857 

6. ‘To withstand sickness and to withstand death; to withstand 

pain and to withstand fever; to withstand Sarana and to withstand 

Sarastya; to withstand Azana and to withstand Azahva; to withstand 

Kurugha and to withstand Azivaka; to withstand Duruka and to 

withstand Astairya; to withstand the evil eye, rottenness, and 

infection which Angra Mainyu has created against the bodies of 

mortals. 

853 That is to say, who kept sickness in bonds, who kept death in bonds’ (Comm.) 

854 As Khshathra-Vairya presides over metals, it was a knife he received, ‘of which the 

point and the base were set in gold.’ He was therefore the first who healed with 

the knife, as well as the first who healed with herbs. As for the healing with the 

holy word, see § 5 and seq. 

855 Headache and cold fever. 

856 There are two Haomas: one is the yellow or golden Haoma, which is the earthly 

Haoma, and which, when prepared for the sacrifice, is the king of healing plants; 

the other is the white Haoma or Gaokerena, which grows up in the middle of the 

sea Vouru-Kasha, where it is surrounded by the ten thousand healing plants, 

created by Ohrmazd in order to oppose so many diseases that had been created by 

Ahriman (Bd9; see Vd22.2). A frog goes swimming around the Gaokerena to 

gnaw it down: but two Kar Mahi (Vd19.42) keep watch and circle around the tree, 

so that the head of one of them is continually towards the frog (Bd18). 

857 We do all that is necessary for healing; we give, as Dastobar (Dastur), the 

necessary prescriptions; we recite the needed prayers. — This section is a 

transition to the spell-medicine.

168 Vendidad 

7. ‘To thee, O Sickness, I say avaunt! to thee, O Death, I say avaunt! 

to thee, O Pain, I say avaunt! to thee, O Fever, I say avaunt! to thee, O 

Evil Eye, I say avaunt! to thee, O Sarana, I say avaunt! and to thee, O 

Sarastya, I say avaunt! to thee, O Azana, I say avaunt! and to thee, O 

Azahva, I say avaunt! to thee, O Kurugha, I say avaunt! and to thee, O 

Azivaka, I say avaunt! to thee, O Duruka, I say avaunt! and to thee, O 

Astairya, I say avaunt! 

8. ‘Give us, O Ahura, that powerful sovereignty, by the strength of 

which we may smite down the Druj! By its might may we smite the 

Druj! 858 

9. ‘I drive away Ishire and I drive away Aghuire; I drive away 

Aghra and I drive away Ughra; I drive away sickness and I drive away 

death; I drive away pain and I drive away fever; I drive away Sarana 

and I drive away Sarastya; I drive away Azana and I drive away 

Azahva; I drive away Kurugha and I drive away Azivaka; I drive away 

Duruka and I drive away Astairya; I drive away the evil eye, 

rottenness, and infection which Angra Mainyu has created against the 

bodies of mortals. 

10. ‘I drive away all manner of sickness and death, all the Yatus 

and Pairikas, 859 and all the wicked Jainis. 860 

11. ‘A Airyema ishyo. May the vow-fulfilling Airyaman 861 come 

here, for the men and women of Zarathushtra to rejoice, for Vohumano 

to rejoice; with the desirable reward that Religion deserves. I 

solicit for holiness that boon that is vouchsafed by Ahura! 

12. ‘May the vow-fulfilling Airyaman smite all manner of sickness 

and death, all the Yatus and Pairikas, and all the wicked Jainis.’ 

[13. Yatha ahu vairyo:- The will of the Lord is the law of 

righteousness. The gifts of Vohu-mano to the deeds done in this world 

for Mazda. He who relieves the poor makes Ahura king. 

Kem-na mazda:- What protector hast thou given unto me, O 

Mazda! while the hate of the wicked encompasses me? Whom but thy 


Righteousness? Reveal therefore to me thy Religion as thy rule! 

858 This clause is borrowed, with some alteration, from Yasna 31.4; the original text 

is, ‘May that strong power come to me, by the might of which we may smite down 

the Druj!’ 

859 See Vd11.9. 

860 [i.e. genie, jinn, djinn -JHP] ‘Jai’ (Comm.), that is Jahi; cf. Vd18.62, and Vd22.2, 

note. — Clause 10 is imitated from clause 12. 

861 On Airyaman, see Vd22. Clauses 15-12 are borrowed from Yasna 54.1, and form 

the prayer known as Airyema ishyo.

Vendidad 169 

Ke verethrem-ja:- Who is the victorious who will protect thy 



O Mazda! 

Keep us from our hater, O Mazda and Armaiti Spenta! Perish, O 


fiend! Perish away, O Druj! Perish away to the regions of the north, 

never more to give unto death the living world of Righteousness! 862 ] 

862 See Vd8.19-20.

170 Vendidad 

FARGARD 21. Healing spells 

I (1). Praise of the holy bull. 

Synopsis. 

II (2-3). Invocation addressed to rain as a healing power. 

III a (4-7). Joint invocation addressed to the waters and to the 

light of the sun. 

III b (8-11). Joint invocation addressed to the waters and to the 

light of the moon. 

III c (12-17). Joint invocation addressed to the waters and to the 

light of the stars. 

IV (18-21), Spells against disease. 

The largest part of this Fargard is filled with a uniform spell, 

intended, as it seems, for the protection of lying-in women (§§ 6-7, 10- 

11, 14-15), who are under the special care of Ardvi Sura Anahita, the 

great goddess of the waters. That spell is repeated three times, in a 

joint invocation to the sun, to the moon, and to the stars respectively; 

that strange association is perhaps owing to the fact that both the 

light and the waters spring up from the Hara Berezaiti and return 

there (see § 4, note 1). 

Translation. 

I. 

1. Hail, bounteous bull! 863 Hail to thee, beneficent bull! Hail to 

thee, who makest increase! Hail to thee, who makest growth! Hail to 

thee, who dost bestow his part 864 upon the righteous faithful, and wilt 

bestow it on the faithful yet unborn! Hail to thee, whom the Jahi 

kills, 865 and the ungodly Ashemaogha, and the wicked tyrant. 866 

II. 

2. ‘Come, come on, O clouds, from up above, down on the earth, by 

thousands of drops, by myriads of drops:’ thus say, O holy 

Zarathushtra! ‘to destroy sickness, to destroy death, to destroy the 

863 The primeval bull who was created by Ohrmazd and killed by Ahriman with the 

help of the Jahi. — Clause 1 is to be recited when one meets an ox or any kind of 

cattle, Gr. Riv. 386. 

864 Possibly, ‘who dost kill the Jahi (by means of gomez). 

865 His daily food. 

866 The wicked kills animals, out of mere cruelty, beyond his needs (Yasna 29.1; 

Y32.12, 14; Y48.7).

Vendidad 171 

sickness that kills, 867 to destroy death that kills, to destroy Gadha and 

Apagadha. 868 

3. ‘If death come after noon, may healing come at eve! 

‘If death come at eve, may healing come at night! 

‘If death come at night, may healing come at dawn! 

‘And showers shower down new water, new earth, new plants, new 

healing powers, and new healing. 

IIIa. 

4. ‘As the sea Vouru-kasha is the gathering place of the waters, 869 

rising up and going down, up the aerial way and down the earth, down 

the earth and up the aerial way: 870 thus rise up and roll along! thou in 

whose rising and growing Ahura Mazda made the aerial way. 

5. ‘Up! rise up and roll along! thou swift-horsed Sun, above Hara 

Berezaiti, and produce light for the world (and mayst thou [O man!] 

rise up there, if thou art to abide in Garo-nmanem 871 ), 872 along the 

path made by Mazda, along the way made by the gods, the watery way 

they opened. 

6. ‘And the Holy Word [manthra spenta] shall keep away the 

evil: 873 Of thee [O child!] I will cleanse the birth and growth; of thee 

[O woman!] I will make the body and the strength pure; I make thee 

rich in children and rich in milk; 

867 Cf. Bd3.3, 6, 4. 

868 Names of diseases. 

869 Waters and light are believed to flow from the same spring and in the same bed: 

‘As the light comes in through Alburz (Hara Berezaiti) and goes out through 

Alburz, so water also comes out through Alburz and goes away through Alburz’ 

(Bd20.4). Every day the sun, moon, and stars rise up from Alburz, and every day 

all the waters on the earth come back together to the sea Vouru-kasha, and there 

collected come down again to the earth from the peaks of Alburz (Gr. Riv. 43’). As 

light comes from three different sources (the sun, the moon, and the stars), the 

waters are invoked three times, first in company with the sun, then with the 

moon, lastly with the stars, as if there should be three different movements of the 

rain connected with the three movements or light. 

870 Waters come down from the sky to the earth and rise back from the earth to the 

sky (see Vd5.15 seq.) 

871 ‘If thou art a righteous man’ (Comm.) 

872 The translation of this clause is doubtful. 

873 The spell refers to the cleansing and generative power of the waters; cf. the 

invocation to Ardvi Sura, Vd7.16: the waters are supposed to make females fertile 

as they make the earth. This spell was probably pronounced to facilitate 

childbirth.

172 Vendidad 

7. ‘Rich in seed, in milk, 874 in fat, in marrow, and in offspring. I 

shall bring to thee a thousand pure springs, running towards the 

pastures that give food to the child. 

IIIb. 

8. ‘As the sea Vouru-kasha is the gathering place of the waters, 


the earth and up the aerial way: 

‘Thus rise up and roll along! thou in whose rising and growing 

Ahura Mazda made the earth. 

9. ‘Up! rise up, thou Moon, that dost keep in thee the seed of the 

bull; 875 

‘Rise up above Hara Berezaiti, and produce light for the world (and 

mayst thou [O man!] rise up there, if thou art to abide in Garonmanem), 

along the path made by Mazda, along the way made by the 

gods, the watery way they opened. 

10. ‘And the Holy Word [manthra spenta] shall keep away the evil: 

Of thee [O child!] I will cleanse the birth and growth; of thee [O 

woman!] I will make the body and the strength pure; I make thee rich 

in children and rich in milk; 

11. ‘Rich in seed, in milk, in fat, in marrow, and in offspring. I shall 

bring to thee a thousand pure springs, running towards the pastures 

that give food to the child. 

IIIc. 




‘Thus rise up and roll along! thou in whose rising and growing 

Ahura Mazda made everything that grows. 876 

13. ‘Up! rise up, ye deep Stars, that have in you the seed of 

waters; 877 

874 There are, in the text, two words for ‘milk,’ the one referring to the milk of 

women, the other to the milk of cows. 

875 When the primeval bull died, ‘what was bright and strong in his seed was brought 

to the sphere of the moon, and when it was cleansed there in the light of the astre, 

two creatures were shaped with it, a male and a female, from which came two 

hundred and seventy-two kinds of animals’ (Bd4, Bd10). 

876 The plants that grow under the action of ‘those stars that have in them the seed of 

waters ‘ (cf. § 13). 

877 See Yt12.29.

Vendidad 173 

‘Rise up above Hara Berezaiti and produce light for the world (and 

mayst thou [O man!] rise up there, if thou art to abide in Garanmanem), 

along the path made by Mazda. along the way made by the 

gods, the watery way they opened. 

14. ‘And the Holy Word shall keep away the evil: Of thee [O child!] 

I will cleanse the birth and growth; of thee [O woman!] I will make the 

body and the strength pure; I make thee rich in children and rich in 

milk; 

15. ‘Rich in seed, in milk, in fat, in marrow, and in offspring. I shall 

bring to thee a thousand pure springs, running towards the pastures 

that will give food to the child. 




‘Thus rise up and roll along! ye in whose rising and growing Ahura 

Mazda made everything that rises. 

17. ‘In your rising away will the Kahvuzi 878 fly and cry, away will 

the Ayehi 879 fly and cry, away will the Jahi who follows the Yatu, fly 

and cry. 

IV. 

[18. 880 ‘I drive away Ishire and I drive away Aghuire; I drive away 



and I drive away Sarastya. I drive away Azana and I drive away 

Azahva; I drive away Kurugha and I drive away Azhivaka; l drive away 

Duruka and I drive away Astairya; I drive away the evil eye, 




and Pairikas, and all the wicked Jainis. 

20. ‘A Airyema ishyo:- May the vow-fulfilling Airyaman come here, 

for the men and women of Zarathushtra to rejoice, for Vohu-mano to 

rejoice; with the desirable reward that Religion deserves. I solicit for 

holiness that boon that is vouchsafed by Ahura! 

21. ‘May the vow-fulfilling Airyaman smite all manner of sickness 

and death, all the Yatus and Pairikas, and all the wicked Jainis. 

878 ‘He who diminishes glory, Ahriman’ (Comm.) 

879 ’sterility, Ahriman’ (Comm.) 

880 §§ 18-23 = Vd20.9-13.

174 Vendidad 

22. ‘Yatha ahu vairyo:- The will of the Lord is the law of 

righteousness! 

‘Kem-na mazda:- What protector hast thou given unto me ... ? 

‘Ke verethrem-ja:- Who is the victorious who will protect thy 

teaching ... ? 

23. ‘Keep us from our hater, O Mazda and Armaiti Spenta! Perish, 

O fiendish Druj! Perish, O brood of the fiend! Perish, O world of the 


never more to give unto death the living world of Righteousness!]

Vendidad 175 

FARGARD 22. Angra Mainyu creates 99,999 

diseases; Ahura Mazda counters with the 

Holy Manthra and with Airyaman 

Synopsis. 

It has already been seen that of all healers, the most powerful is 

the one who treats with the Holy Word (Manthra Spenta), that is with 

sacred spells (Vd7.44): Of all sacred spells, the most efficacious is the 

Airyema ishyo, which forms the fifty-fourth Ha of the Yasna. This is 

expressed under a mythological form in the following Fargard (cf. 

Westergaard’s Fragments, IV). 

Angra Mainyu having created 99,999 diseases, Ahura applies for 

remedy to the Holy Word (Manthra Spenta; §§ 1-5). — How shall I 

manage? asks Manthra Spenta (§ 16). Ahura sends his messenger to 

Airyaman with the same request. 

This Fargard is unfinished or, more correctly, the end of it is 

understood. Airyaman comes at once to Ahura’s call, and digs nine 

furrows. It is no doubt in order to perform the Barashnom, by the 

virtue of which the strength of the demon and of the demon’s work 

will be broken. The Fargard ends therefore with spells against 

sickness and agailist death, added to the usual spells of the ordinary 

Barashnom. 

Translation. 

I. 

1. Ahura Mazda spake unto Spitama Zarathushtra, saying: ‘I, 

Ahura Mazda, the Maker of all good things, when I made this 

mansion, 881 the beautiful, the shining, seen afar (there may I go up, 

there may I arrive!) 

2. ‘Then the ruffian looked at me; 882 the ruffian Angra Mainyu, the 

deadly, wrought against me nine diseases, and ninety, and nine 

hundred, and nine thousand, and nine times ten thousand diseases. 

So mayst thou heal me, thou most glorious Manthra Spenta! 

3. ‘Unto thee will I give in return a thousand fleet, swift-running 

steeds; I offer thee up a sacrifice, O good Saoka, 883 made by Mazda 

and holy. 

881 ‘The Garothman’ (Comm.), Paradise. 

882 And cast on me the evil eye; ‘it was by casting the evil eye on the good creatures of 

Ohrmazd that Ahriman corrupted them’ (Eznig, Refutatio Haeresiarum II). See 

Vd20.3. 

883 The Genius of the good eye; see Vd19.37, and note.

176 Vendidad 

‘Unto thee will I give in return a thousand fleet, high-humped 

camels; I offer thee up a sacrifice, O good Saoka, made by Mazda and 

holy. 

4. ‘Unto thee will I give in return a thousand brown oxen that do 

not push; I offer thee up a sacrifice, O good Saoka, made by Mazda 

and holy. 

‘Unto thee will I give in return a thousand females big with young, 

of all species of small cattle; I offer thee up a sacrifice, O good Saoka, 

made by Mazda and holy. 

5. ‘And I will bless thee with the fair blessing-spell of the righteous, 

the friendly blessing-spell of the righteous, that makes the empty 

swell to fulness and the full to overflowing, that comes to help him 

who was sickening, and makes the sick man sound again. 

6. ‘Manthra Spenta, the all-glorious, replied unto me: “How shall I 

heal thee? How shall I drive away from thee those nine diseases, and 

those ninety, those nine hundred, those nine thousand, and those 

nine times ten thousand diseases?”’ 

II. 

7. The Maker Ahura Mazda called for Nairyo-sangha: 884 Go thou, 

Nairyo-sangha, the herald, and drive towards the mansion of 

Airyaman, and speak thus unto him: 

8. Thus speaks Ahura Mazda, the Holy One, unto thee: 

‘I, Ahura Mazda, the Maker of all good things, when I made this 

mansion, the beautiful, the shining, seen afar (there may I ascend, 

there may I arrive!) 

9. ‘Then the ruffian looked at me; the ruffian Angra Mainyu, the 



So mayst thou heal me, O Airyaman, the vow-fulfiller! 


steeds; I offer thee up a sacrifice, O good Saoka, made by Mazda and 

holy, 



holy, 

11. ‘Unto thee will I give in return a thousand brown oxen that do 


and holy. 

884 The messenger of Ahura Mazda. He is a form of Atar, the Fire (Yasna 17.11).

Vendidad 177 

‘Unto thee will I give in return a thousand females big with young, 

of all species of small cattle. I offer thee up a sacrifice, O good Saoka, 


12. ‘And I will bless thee with the fair blessing-spell of the 

righteous, the friendly blessing-spell of the righteous, that make, the 

empty swell to fulness and the full to overflowing, that comes to help 

him who was sickening, and makes the sick man sound again.’ 

III. 

13. In obedience to Ahura’s words he went, Nairyo-sangha, the 

herald; he drove towards the mansion of Airyaman, he spake unto 

Airyaman, saying: 

14. Thus speaks Ahura Mazda, the Holy One, unto thee: ‘I, Ahura 

Mazda, the Maker of all good things, when I made this mansion, the 

beautiful, the shining, seen afar (there may I go up, there may I 

arrive!) 

15. ‘Then the ruffian looked at me; the ruffian Angra Mainyu, the 



So mayst thou heal me, O Airyaman, the vow-fulfiller! 


steeds ; I offer thee up a sacrifice, O good Saoka, made by Mazda and 

holy. 



holy. 

17. ‘Unto thee will I give in return a thousand brown oxen that do 


and holy. 

‘Unto thee will I give in return a thousand females, big with young, 

of all species of small cattle; I offer thee up a sacrifice, O good Saoka, 


18. ‘And I will bless thee with the fair blessing-spell of the 

righteous, the friendly blessing-spell of the righteous, that makes the 

empty swell to fulness and the full to overflowing, that comes to help 

him who was sickening, and makes the sick man sound again.’

178 Vendidad 

IV. 

19. Quickly was it done, nor was it long, eagerly set off the vowfulfilling 

Airyaman, towards the mountain of the holy Questions, 885 

towards the forest of the holy Questions. 

20. Nine kinds of stallions brought he with him, the vow-fulfilling 

Airyaman. 886 

Nine kinds of camels brought he with him, the vow-fulfilling 

Airyaman. 

Nine kinds of bulls brought he with him, the vow-fulfilling 

Airyaman. 

Nine kinds of small cattle brought he with him, the vow-fulfilling 

Airyaman. 

He brought with him the nine twigs; 887 he drew along nine 

furrows. 888 

[21. 889 ‘I drive away Ishire and I drive away Aghuire; I drive away 



and I drive away Sarastya; I drive away Azhana and I drive away 

Azhahva; I drive away Kurugha and I drive away Azhivaka; I drive 

away Duruka and I drive away Astairya. I drive away the evil eye, 




and Pairikas, and all the wicked Jainis. 

23. ‘A Airyema Ishyo:- May the vow-fulfilling Airyaman come here, 

for the men and women of Zarathushtra to rejoice, for Vohu-mano to 

rejoice; with the desirable reward that Religion deserves. I solicit for 

holiness that boon that is vouchsafed by Ahura. 

24. ‘May the vow-fulfilling Airyaman smite all manner of sickness 

and death, all the Yatus and Pairikas, and all the wicked Jainis. 

885 The mountain where ‘the holy conversations’ between Ohrmazd and Zarathushtra 

took place (cf. Vd19.11). 

886 According to Framji, ‘He brought with him the strength of nine stallions,’ to 

infuse it into the sick man (cf. Yasht 8.24). 

887 That is to say, ‘the nine-knotted stick’ (Framji; cf. Vd9.14). 

888 To perform the Barashnom, ‘the great service of the Nirang Din, through which all 

evil, moral and natural, including evil passions, disease, and death will be 

removed’ (Wilson, The Parsi Religion, p. 341). 

889 From the Vendidad Sada; as Vd20.9-13.

Vendidad 179 

25. ‘Yatha ahu vairyo:- The will of the Lord is the law of 

righteousness. The gifts of Vohu-mano to the deeds done in this world 

for Mazda. He who relieves the poor makes Ahura king. 

‘Kem-na mazda:- What protector hast thou given unto me O 

Mazda! while the hate of the wicked encompasses me? Whom but thy 


righteousness? Reveal therefore to me thy Religion as thy rule! 

‘Ke verethrem-ja:- Who is the victorious who will protect thy 



O Mazda! 

‘Keep us from our hater, O Mazda and Armaiti Spenta! Perish, O 



never more to give unto death the living world of Righteousness!’] 

[end of the Vendidad]

180 Vendidad 

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Minneapolis [Minn.]: University of Minnesota Press, 1983. 

Rose, Jenny. Zoroastrianism. London, New York: I B Tauris, 2011. 

West, E. W. Pahlavi Texts. Pt.4, Contents of the Nasks. Oxford: 

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AVESTA: VENDIDAD (English): Fargard 1.

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