8 Unknown.. AspendiSrji calls it ‘ Revenge/ ‘ I drive away the Pairika 1 that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. I drive away the demon of uncleanness that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree.
10 (32). ‘I drive thee away, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle.
1 1 (33)- ‘ Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant four Ahuna -Vairyas: — ‘“The will of the Lord is the law of holiness,” &c.
‘ “ Whom hast thou placed to protect me?” &c.
‘ “ Who is he who will smite the fiend?” &c.
‘ “ Keep us from our hater, O Mazda!” &c.2 12 (34). ‘Away is Aeshma driven; away is the Nasu driven; away is direct defilement; away is indirect defilement driven.
[‘ Away is Khrti, away is Khrflighni driven; away is BAidhi, away is BiYidhka driven; away is Ku/zdi, away is Ku«di.sa driven.]
‘ Away is BAshyasta driven, the yellow; away is BAshyasta driven, the long-handed; [away is MAidhi, away is Kapasti driven.]
‘ Away is the Pairika driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. Away is the demon of uncleanness driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree.
FARGARD XI.
1 3 (40). ‘ Away art thou driven, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle.
14 (41). ‘Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant “ Mazdd ad moi” four times: “O Mazda! teach me excellent words and excellent works, that through the good thought and the holiness of him who offers thee due praise, thou mayest, O Lord! make the world thrive for ever and ever, at thy will, under thy sovereign rule V’ 15. ‘I drive away Aeshma, I drive away the 16. ‘I drive thee away, O mischievous Angra Mainyu! from the fire, from the Water,’ &c.3 1 7. ‘ Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant the Airyamaishyo four times: “ May the beloved Airyaman come hither!” &c.4 18. ‘Away is Aeshma driven; away is the Nasu driven,’ &c.° 19. ‘Away art thou driven, O mischievous Angra Mainyu! from the fire, from the water,’ &c. 6 20. ‘ Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant five Ahuna-Vairyas: — ‘ “The will of the Lord is the law of holiness,” &c.
1 Yasna XXXIV, 15. 2 The rest as in § 9.
‘ “Whom hast thou placed to protect me?” &c.
‘ “ Who is he who will smite the fiend?” &C.1 ‘ “ Keep us from our hater, 0 Mazda and Armaiti Spewta! Perish, O fiendish Druf! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Dru^! Rush away, O Dru^-! Perish away, 0 Dru^! Perish away to the regions of the north, never more to give unto death the living world of the holy spirit! ” ’ Fargard XII.
Fargard XII.
This chapter is found only in the Vendidad Sadah; it is missing in the Zend-Pahlavi Vendidad. This is owing, as it seems, only to the accidental loss of some folios in the one manuscript from which all the copies as yet known have been derived; and, in fact, even in the most ancient manuscripts the following Fargard is numbered the thirteenth (Westergaard, Zend-Avesta, preface, p. 5).
The directions in thp preceding chapter are general, and do not depend on the relationship of the faithful with the deceased person; but those in this Fargard arc of a special character, and apply only to the near relatives of the dead. Their object is to determine how long the time of ‘staying* (up a man) should last for different relatives. What is meant by this word is not explained; but, as the word upaman is usually employed to indicate the staying of the unclean in the Armcwt-gah, apart from the faithful and from every clean object, it seems to follow that the relatives of a dead person were considered unclean from the mere fact of being related to him, and were, on this account, shut out of the frequented parts of the house. So, besides the general uncleanness arising from actual contact with a corpse, there was another form of unclcanness arising from relationship with the dead. The natural link that connects the members of one and the same family is of such a kind that no one can die without death entering all of them. Whether this is the primitive form of mourning, or only a later form of it, we will not discuss here.
FARGARD XII.
On the other hand, the house is unclean too, at least with regard to the relatives; for the time of ‘ staying ’ is followed by a purification of the house, that is not to be confounded with that described in the eighth Fargard, which takes place directly after the death and, as it appears, opens the house again only to those who were not connected with the dead man. Even nowadays, in Persia, the house where a- relative has died is unlucky, and is looked upon with even more repugnance than is shown in the Avcsta. The ■ son deserts the house where his father has died; he could not live and walk in it, ‘the unlucky step,’ the bad qadim is in it; ‘every man’s house must die with him;’ therefore, he lets it fall into ruin, and builds another house farther off'; a custom to which there seems to be some allusion in the Pahlavi Commentary (ad I, 9).
i. If one’s father or mother dies, how long shall they stay2, the son for his father, the daughter for her mother? How long for the righteous? How long for the sinners?
Ahura Mazda answered: ‘They shall stay thirty days for the righteous, sixty days for the sinners.’
2 (5). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gathas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spewtas may enter 4, O Spitama Zarathmtra! ’• 1 Chardin, Voyages, III, p. 7, 33 (ed. d’Amsterdam, 1711). Cf. Polack, Pcrsien (I, p. 52). * See the Introd. to the Farg.
3 How long if the dead person died in a state of holiness? How long if in the state of a Peshotanu?
1 All the other objects over which the Amesha-Spentas preside (such as the cow, the metals, &c.)
VEND^DAD.
3 (9). If one’s son or daughter dies, how long shall they stay, the father for his son, the mother for her daughter? How long for the righteous? How long for the sinners?
Ahura Mazda answered: ‘ They shall stay thirty days for the righteous, sixty days for the sinners.’
4(13). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: * They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the G&thas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spewtas may enter, O Spitama Zarathwtra! ’ 5 (17). If one’s brother or sister dies, how long shall they stay, the brother for his brother, the sister for her sister? How long for the righteous? How long for the sinners?
Ahura Mazda answered: ‘ They shall stay thirty days for the righteous, sixty days for the sinners.’
6 (21). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the G&thas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the Waters may enter, then FARGARD XII.
FARGARD XII.
the fire may enter, and then the Amesha-Spewtas may enter, O Spitama Zarathustra!’
7 (25). If the master of the, house 1 dies, or if the mistress of the house dies, how long shall thfey stay? How long for the righteous? How long for the sinners?
« Ahura Mazda answered: ‘They2 shall stay six months for the righteous, a year for the sinners.’
8 (28). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gathas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spe?itas may enter, O Spitama Zarathustra! ’ 9 (31). If one’s grandfather or grandmother dies, how long shall they stay, the grandson for his grandfather, the granddaughter for her grandmother? How long for the righteous? How long for the sinners?
Ahura Mazda answered: ‘ They shall stay twentyfive days for the righteous, fifty days for the sinners.’
10 (34). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ They shall wash their 1 The chief of the/amity, the paterfamilias.
2 All the familia, both relatives and servants.
bodies three times, they shall wash their clothes three times, they shall chant the Gathas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spewtas may enter, O Spitama Zarathustra!’
11 (37). If one’s grandson or granddaughter dies, how long shall they stay, the grandfather for his grandson, the grandmother for her granddaughter? How long for the righteous P How long for the sinners?
Ahura Mazda answered: ‘ They shall stay twentyfive days for the righteous, fifty days for the sinners.’
12 (40). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the G&thas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spewtas may enter, O Spitama Zarathmtra! ’ 13 (43)- If one’s uncle or aunt dies, how long shall they stay, the nephew for his uncle, the niece for her aunt? How long for the righteous? How long for the sinners?
Ahura Mazda answered: ‘ They shall stay twenty days for the righteous, forty days for the sinners.’
4 (45)- O Maker of the material world, thou FARGARD XII.
Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gdthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spewtas may enter, O Spitama Zarathiutra! ’ 15 (48). If one’s male cousin or female cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?
Ahura Mazda answered: ‘ They shall stay fifteen days for the righteous, thirty days for the sinners.’
16 (50). O Maker of the material world, thou Holy One! IIow shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ' They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gdthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean,- and then the waters may enter, then the fire may enter, and then the Amesha-Spewtas may enter, O Spitama Zarathiutra! ’ 17 (53). If the son or the daughter of a cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?
Ahura Mazda answered: ‘They shall stay ten days for the righteous, twenty days for the sinners.’
18 (55). O Maker of the material world, thou Holy One! How shall I cleanse the house? ’ How shall It be clean again?
Ahura Mazda answered: ‘ They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the G&thas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spewtas may enter, O Spitama Zaratlnutra! ’ 19 (58). If the grandson of a cousin or the granddaughter of a cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?
Ahura Mazda answered: ‘ They shall stay five days for the righteous, ten days for the sinners.’
20 (60). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?
Ahura Mazda answered: ‘ They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gathas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spewtas may enter, O Spitama Zarathustra!’
2 1 (63). If a stranger dies who does not profess the true faith, or the true law1, what part of the 1 The case of a stranger (no relative) who professes the true faith is not provided for here, because it has been sufficiently considered in the preceding chapters.
creation of the good spirit does he directly defile (in dying)? What part does he indirectly defile?
221 (65). Ahura Mazda answered: ‘ No more than a frog does whose venom is dried up, and that has been dead more than a year. Whilst alive, indeed, O Spitama Zarathiutra! that wicked, two-legged ruffian, that ungodly Ashemaogha, directly defiles the creatures of the good spirit, and indirectly defiles them.
23(70). ‘Whilst alive he smites the water; whilst alive he blows out the fire; whilst alive he carries off the cow; whilst alive he smites the faithful man with a deadly blow, that parts the soul from the body; not so will he do when dead.
24 (71). ‘Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged ruffian, that ungodly Ashemaogha* never ceases depriving the faithful man of his food, of his clothing, of his house, of his bed, of his vessels; not so will he do when dead.’
The Dog.
I (1-7). The dog of Qrmazd and the dog of Ahriman.
(a. 1-4). The dog Vanghdpara (‘ the hedge-hog’).
(b. 4-7). The dog Zairimyangura (‘ the tortoise’).
II (8-16). Offences against the dog.
III (17-19). On the several duties of the dog.
IV (20-28). On the food due to the dog.
V (29-38). On the mad dog; how he is to be kept, and cured.
VI (39-40). On the excellence of the dog.
VII (41-43). On the wolf-dog.
vendJdad.
VIII (44-48). On the virtues and vices of the dog.
IX (49-50). Praise of the dog.
X (5°-54)- The water dog.
See Introd. IV, 35.
Ia.
1. Which is the good creature among the creatures of the good spirit that from midnight till the sun is up goes and kills thousands of the creatures of the evil spirit?
2 (3). Ahura Mazda answered: ‘ The dog with the prickly back, with the long and thin muzzle, the dog Vanghapara1, which evil-speaking people call the Duiaka 2 *; this is the good creature among the creatures of the good spirit that from midnight till the sun is up goes and kills thousands of the creatures of the evil spirit.
3 (6). ‘And whosoever, O Zarathiutra! shall kill the dog with the prickly back, with the long and thin muzzle, the clog Vanghapara, which evil-speaking people call the Dusaka, kills his own soul for nine generations, nor shall he find a way over the A’invarf bridge2, unless he has, while alive, atoned for his sin by offering up a sacrifice to Sraosha 4.
1 The hedge-hog. As it struggles from midnight till the dawn, this supposes the existence of a myth, in which the rays of the sun, beginning from midnight to pierce the veil of darkness, were compared to the prickles of a heavenly hedge-hog.
2 Duzaka is the popular name of the hedge-hog (Pers. zuzah). The name Vangh¶ must have referred to its mythical qualities. It is not without importance which name is given to it: ‘ When called by its high name, it is powerful’ (Comm.); cf. § 6, and Farg. XVIII, 1 5. The nature of every being lies partly in its name.
* The bridge leading to paradise; see Farg. XIX, 30.
* Cf. § 54. Aspendiarji translates: ‘ He cannot atone for it in his life even by performing a sacrifice *to Sraosha.’
4(10). O Maker of the material world, thou Holy One! If a man kill the dog with the prickly back, with the*long and thin muzzle, the dog Vangh¶, which evil-speaking people call the Du^aka, what is the penalty that he shall pay?
Ahura Mazda answered: ‘A thousand stripes with the Aspahe-a^tra, a thousand stripes with the Sraosh6-/C’arana.'
I b.
5 (13). Which is the evil creature among the creatures of the evil spirit that from midnight till the sun is up goes and kills thousands of the creatures of the good spirit?
6 (15). Ahura Mazda answered: ‘The da£va Zairimyangura \ which evil-speaking people call the Zairimyika 2, this is the evil creature among the creatures of the evil spirit that from midnight till the sun is up goes and kills thousands of the creatures of the good spirit.
7 (18). ‘And whosoever, O Zarathustra! shall kill the daeva Zairimyangura, which evil-speaking people call the Zairimy&ka, his sins in thought, word, and deed are redeemed as they would be by a Patet; his sins in thought, word, and deed are atoned for.
II.
8(21). ‘Whosoever shall smite either a shepherd’s dog, or a house dog, or a Vohunazga dog3, or 1 The tortoise (Asp.)
* ‘When not so called it is less strong’ (Comm.) Zairimyaka is a lucky name, as it is connected with a word (zairimya) which denotes the freshness of water and verdure; and it seems to designate the tortoise as ‘ the fresh- water creature’ (Asp.); therefore the name is corrected into 1 the in’urer (?) of fresh water.’
a trained dog1, his soul when passing to the other world, shall fly2 amid louder howling and fiercer pursuing than the sheep does when the wolf rushes upon it in the lofty forest.
9 (24). ‘No soul will come and meet his departing soul and help it through the howls and pursuit 3 in the other world; nor will the dogs that keep the Kinvad bridge1 help his departing soul through the howls and pursuit in the other world.
10 (26). ‘If a man shall smite a shepherd’s dog so that it becomes unfit for work, if he shall cut off its ear or its paw, and thereupon a thief or a wolf break in and carry away sheep from the fold, without the dog giving any warning, the man shall pay for the lost sheep, and he shall pay for the wound of the dog as for wilful wounding s.
1 1 (31). ‘If a man shall smite a house dog so that it becomes unfit for work, if he shall cut off its ear or its paw, and thereupon a thief or a wolf break in and carry away goods from the house, without the dog giving any warning, the man shall pay for the lost goods, and he shall pay for the wound of the dog as for wilful wounding.’
12 (36). O Maker of the material world, thou Holy One! If a man shall smite a shepherd’s dog, so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?
Ahura Mazda answered: ‘ Eight hundred stripes with the Aspahe-astra, eight hundred stripes with the Sraosho-^arana.’
Of the Divs. <, 4 See Introd.V, 4.
13 (39). O Maker of the material world, thou Holy One! If a man shall smite a house clog so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?
Ahura Mazda answered: ‘ Seven hundred stripes with the Aspahe-aitra, seven hundred stripes with the Sraoshd--£’arana.’
14 (42). O Maker of the material world, thou Holy One! If a man shall smite a Vohunazga dog so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?
Ahura Mazda answered: ‘Six hundred stripes with the Aspahe-a.stra, six hundred stripes with the Sraosho-Z'arana.’
15(45). 0 Maker of the material world, thou Holy One! If a man shall smite a young dog 1 so that it gives up the ghost and the soul parts from the* body, what is the penalty that he shall pay?
Ahura Mazda answered: ‘ Five hundred stripes with the Aspahe-astra, five hundred stripes with the Sraosho-^’arana.’
16 (48). ‘ This is the penalty for the murder of a Gaza dog, of a Vim dog2, of a Sukuruna dog3, of a sharp-toothed Urupi dog4, of a swift-running Raopi 5 dog; this is the penalty for the murder of any kind of dog but the water dog6.’
1 A dog not older than four months.
3 A fox. The fox belongs to the good creation, as he fights against the demon Khava (Bund. XIX; cf. Orm. Ahr. § 228).
0 The beaver. ‘For the penalty in that case is most heavy’ (Comm.) Cf. § 52 seq. and Farg. XIV.
vendJdad.
III.
1 7 (49). O Maker of the material world, thou Holy One! Which is the dog that must be called a shepherd’s dog?
Ahura Mazda answered: ‘ It is the dog who goes a Y u^yesti 1 round about the fold, watching for the thief and the wolf.’
18 (51). O Maker of the material world, thou Holy One! Which is the dog that must be called a house dog?
Ahura Mazda answered: ‘It is the dog who goes a Hathra round about the house, watching for the thief and the wolf.’
19 (53)- O Maker of the material world, thou Holy One! Which is the dog that must be called a Vohunazga dog?
Ahura Mazda answered: ‘It is the dog who claims none of those talents, and only seeks for his subsistence 2.’
IV.
20 (55)- O Maker of the material world, thou Holy One! If a man give bad food to a shepherd’s dog, of what sin is he guilty?
Ahura Mazda answered: ‘It is the same guilt as though he should serve bad food to a master of a house of the first rank V 1 A measure unknown; it seems to have been the average distance of fourteen houses (see the gloss ad § 1 7 in the Introd. V, 4, Farg. XV, 45, and Bund. p. 31, 7).
2 ‘ He cannot do the same as the shepherd’s dog and the house dog do, but he catches Khrafstras and smites the Nasu’ (Comm.) It is ‘the dog without a master’ (gharib), the vagrant dog; he is held in great esteem (§ 22) and is one of the dogs who can be used for the Sag-did (Introd. V, 4). 1 9 Invited as a guest.
21 (57). O Maker of the material world, thou Holy One! If a man give bad food to a house dog, of what sin is he guilty?
Ahura Mazda answered: * It is the same guilt as though he should serve bad food to a master of a house of middle rank.’
22 (59). O Maker of the material world, thou Holy One! If a man give bad food to aVohunazga dog, of what sin is he guilty?
Ahura Mazda answered: ‘ It is the same guilt as though he should serve bad food to a holy man, in the character of a priest1, who should come to his house.’
23 (61). O Maker of the material world, thou Holy One! If a man give bad food to a young dog, of what sin is he guilty?
Ahura Mazda answered: ‘ It is the same guilt as though he should serve bad food to a young man, born of pious parents, and who can answer for himself2 3.’
24 (63). O Maker of the material world, thou Holy One! If a man shall give bad food to a shepherd’s dog, what is the penalty that he shall pay?
Ahura Mazda answered: ‘He is a Peshotanu: two hundred stripes with the Aspahe-a.y|$a, two hundred stripes with the Sraosho-zkirana V 1 The Vohunazga dog has no domicile, therefore he is not compared with the master of a house; as he smites the Nasu, he is like a holy man, of the wandering class, a sort of begging friar.
* Probably, ‘Who has performed the nfi-zftd, fifteen years old.’ The young dog enters the community of the faithful at the age of four months, when he can smite the Nasu.
3 ‘ 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; 25 (66). O Maker of the material world, thou Holy One! If a man shall give bad food to a house dog, what is the penalty that he shall pay?
Ahura Mazda answered: ‘Ninety stripes with the Aspah£-aytra, ninety stripes with the Sraosh6- ^arana.'
26 (69). O Maker of the material world, thou Holy One! If a man shall 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 Sraosh6-A'arana.’
27 (72). O Maker of the material world, thou Holy One! If a man shall give bad food to a young dog, what is the penalty that he shall pay?
Ahura Mazda answered: ‘ Fifty stripes with the Aspahe-astra, fifty stripes with the Sraosh6-A’arana.
28 (75). ‘ For it is the dog, of all the creatures of the good spirit, 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; this is the right food for the dog1.’
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 A taro 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 householders; or beat and killed them’ (Ardai Viraf XLVIII, translated by Haug).
1 ‘ 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; Hyde 35).
V.
29 (80). O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a mad dog, or one that bites without barking, what shall the worshippers of Mazda do?
30(82). Ahura Mazda answered: ‘They shall' put a wooden collar around his neck, and they shall tie him to a post, an asti 1 thick if the wood be hard, two astis thick if it be soft. To that post they shall tie him; by the two sides 2 of the collar they shall tie him.
31 (86). ‘If they shall not do so, and the mad dog, or the dog that bites without barking, smite a sheep or wound a man, the dog shall pay for it as for wilful murder 3.
32 (88). ‘ 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.
33 (90). ‘If he shall smite a third sheep or wound a third man, they shall cut off his right foot 4. If he shall smite a fourth sheep or wound a fourth man, they shall cut off his left foot.
1 A measure of unknown amount. Aspendi&rji reads irti, ‘a brick’ thick.
2 By the forepart and the back part of it.
3 As there is no essential difference between man and beast, the beast must answer for its guilt. According to Solon’s law, the dog who has bitten any one must be delivered to him tied up to a block four cubits long (Plutarchus, Solon 24); the horse who has killed a man is put to death (Eusebius, Prep. Evang. 5).
4 ‘ They only cut off a piece, of flesh from the foot’ (Brouillons d’Anquetil).
l60 VENDtDAD.
34 (92). ‘ If he shall for the fifth time smite a sheep or wound a man, they shall cut off his tail.
‘ Therefore they shall tie him to the post; by the two sides of the collar they shall tie him. If they shall not do so, and the mad dog, or the dog that bites without barking, smite a sheep or wound a man, he shall pay for it as for wilful murder.’
35 (97)- O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a scentless dog, or a mad dog, 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 (100). 0 Maker of the material world, thou Holy One! If they try to heal him and fail, what shall the worshippers of Mazda do?
37 (102). Ahura Mazda answered: ‘ They shall put a wooden collar around his neck, and they shall tie him to a post, an a-fti thick if the wood be hard, two astis thick if it be soft. To that post they shall tie him; by the two sides of the collar they shall tie him.
38 (102). ‘ If they shall not do so, and the scentless dog fall into a hole, or a well, or a precipice, or a river, or a canal, and he be wounded and die thereof, they shall be Peshotanus. • VI.
39(106). ‘The dog, O Spitama Zarathurtra! I, Ahura Mazda, have made self-clothed and self-shod, watchful, 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, and watchful over your goods, when he is of sound mind.
40(112). ‘And whosoever shall awake at his voice, neither shall the thief nor the wolf steal anything from his house, without his being warned; the wolf shall be smitten and torn to pieces; he is driven away, he flees away.’
VII.
41 (115). O Maker of the material world, thou Holy One! Which of the two wolves deserves more to be killed, the one that is born of a he-dog and of a she-wolf, or the one that is born of a shedog and of a he-wolf?
Ahura Mazda answered: ‘ Of these two wolves, the one that is born of a he-dog and of a she-wolf deserves more to be killed than the one that is born of a she-dog and of a he-wolf.
42 (1 1 7). ‘ For there are born of a he-dog and of a she-wolf such dogs as fall on the shepherd’s dog, on the house dog, on theVohunazga dog, on the trained dog, and destroy the folds; such dogs are born as are more murderous, more mischievous, more destructive to the folds than any other dogs.
43 (121). ‘And there arc born of a he-dog and of a she-wolf such wolves as 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 born as are more murderous, more mischievous, more destructive to the folds than any other wolves.
44 (124). ‘A dog has the characters of eight different sorts of peopje: — ‘ He has the character of a priest, M ‘ 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 wild beast, ‘ He has the character of a courtezan, ‘ He has the character of a child.
45 (126). ‘He eats broken food, like a priest1; he is grateful, like a priest; he is easily satisfied 2, like a priest; he wants only a small piece of bread, like a priest; in these things he is like unto a priest.
‘ He marches in front, like a warrior; he fights for the beneficent cow, like a warrior 3; he goes first out of the house, like a warrior 4 *; in these things he is like unto a warrior.
46 (135). ‘ He is watchful and sleeps lightly, like a husbandman; he goes first out of the house, like a husbandman3; he returns last into the house, like a husbandman 6; in these things he is like unto a husbandman.
‘ He sings like a strolling singer; he is intrusive 7, like a strolling singer; he is meagre, like a strolling singer; he is poor, like a strolling singer; in these things he is like unto a strolling singer.
47(143). ‘He likes darkness, like a thief; he prowls about in darkness, like a thief; he is a shame- 2 Doubtful.
3 ‘He keeps away the wolf. and the thief’ (Comm.)
4 This clause is, as it seems, repeated here by mistake from § 46.
6 When taking the cattle out of the stables.
* When bringing the cattle back to the stables.
7 Doubtful.
less eater, like a thief; he is an unfaithful keeper, like a thief1; in these things he is like unto a thief.
‘ He likes darkness, like a wild beast 2; he prowls about in darkness, like a wild beast; he is a shameless eater, like a wild beast; he is an unfaithful keeper, like a wild beast; in these tilings he is like unto a wild beast.
48 (153). ‘He sings, like a courtezan; he is intrusive, like a courtezan; he walks about the roads, like a courtezan; he is meagre, like a courtezan; he is poor, like a courtezan; in these things he is like unto a courtezan.
‘ He likes sleeping, like a child; he is apt to run away3, like a child; he is full of tongue, like a child; he goes on all fours4, like a child; in these things he is like unto a child IX.
49 (163). ‘If those two clogs of mine, the shepherd’s dog and the house dog, pass by the house of any of my faithful people, 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 dog5.’
50(166). O Maker of the material world, thou