MAGI - ZOROASTRIANISM: THE AVESTA

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AVESTA: YASNA - Ahunavaiti Gatha



Translation by C. Bartholomae, from I.J.S. Taraporewala, The Divine Songs of Zarathushtra






The barsom used in the recital of grace before meals


The Parsis have three forms of prayers to be recited as grace before meals. One of these, which is the longest and in which certain chapters of the Yasna are recited, is used by priests on certain occasions when they officiate in continued inner liturgical services. In the recital of this form of grace barsom is a necessary requisite. But, it seems that in ancient times barsom was a requisite in even the simple forms of grace recited before meals.

The reciter held barsom in his hand during these recitals. It was so in Sassanian times. We learn from Firdausi that Yazdagard, the last Sassanian king, when he concealed himself during his flight in the house of a miller, asked for the barsom to say his grace before the meals. This led to the discovery of the place of his hiding and he was treacherously killed by his general Mahui Suri. Again, we find that in the reign of Khosro Parviz (Chosroes II), this custom of using the barsom in the recital of grace before meals was on the point of leading to a war between Persia and Rome [14].

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Its similarity to a Hindu ceremony


The barsom is "identified with the Barhis or sacred grass (Kusha grass) of the Brahmans, which they spread at their sacrifices as a seat for the gods who are expected to come." [15] Dr. Haug differs from this identification, and says that it resembles "a peculiar rite at the great Soma sacrifices. . . . . . At the time of the Soma libation (called Savana) which is to be performed three times on the same day, from 8 to 12a.m.(morning libation), 1 to 5p.m. (midday libation) and 6 to 11 p.m. (evening libation), the three Samaveda priests, the Udgata ,the Prastota, and the Pratiharta, require a certain number of wooden sticks to be placed in a certain order when chanting the sacred samans (verses of the Samaveda.)

They use for this purpose the wood of the Udumbara tree, and call them Kusha, which name is generally given to the sacred grass. In the Agnishtoma, 15 such sticks are required at the morning libation, 17 at noon, and 21 in the evening; in other sacrifices, such as the Aptoryama, even a much larger number of such sticks is required." [16]

The very fact that the barsom is not spread on the ground but is enjoined to be held up in the hand -- left hand according to the Vendidad (19.19) -- as referred to in Ezekiel and by Strabo and as practiced at present, seems to show that its identification with the barhis of the Hindus is not correct and that Haug's identification seems to be more probable. Again, as we have seen above, as a symbol of vegetable creation, it is connected with the moon which helps the growth of vegetation. So, its identification with a rite of the Saoma sacrifice seems to be correct, because Saoma has some connection with the moon.

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The object of the barsom ceremony


It appears from the Vendidad (19.18, 19), that the object of performing the barsom ceremony seems to be the payment of homage to the vegetable creation of God. There, in reply to the question of Zoroaster, as to with what kind of praise or ritual (Yasna) he should worship or laud the creation of God, Ahura Mazda replies that he should go before a flourishing growing tree, utter the words, "Praise be to thee, the good pure tree created by Ahura Mazda (nemô urvairê vanghuhi, ete.,)"! and then cut the barsom out of the tree. This passage not only shows that the barsom represents the vegetable creation of God, but also that the barsom ritual is intended as a means of celebrating the praise of God for the creation of the world, especially the vegetable world. The Vishtasp Yasht (21-23) also gives a similar interpretation.

In the ritual, the holy water (the zaothra or jor water) is poured over the barsom. Now, this zaothra or purified water represents, or is the symbol of, rain through which the world receives the gift of water from God. Thus, the ritual of pouring this sacred water, which is the symbol of the drops of rain, upon barsom, which is the symbol of vegetable creation, signifies the celebration, or the worshipful commemoration, of the process of the whole vegetable world being fertilized by rain. Prof. Darmesteter expresses this point very pithily and briefly in the following words, "Le symbolisme de ces opérations eat transparent: Le Baresman représente la nature végétale, le zôhr (i.e. the sacred water) représente lea eaux: on met le zohr en contact idéal avec le Baresman pour pénétrer toute la flore des vertus de l'eau et féconder la terre." [17]

The celebrant is enjoined to look continuously to the barsom during the ceremony and to concentrate his mind upon it (Vend. 19.19), because, by looking upon what represents, or is the symbol of, the vegetable creation, he conceives in his mind the whole of the creation. The object aimed at by the ritual is not gained if the celebrant or worshipper is immoral and vicious (Mihr Yasht, Yt. 10.138). In the case of a righteous person (ashavan) even one single sincere performance of the barsom ceremony is sufficient to exalt him and to put down the evil influences of the wicked (Fragments Tehmuras, 24.40-41). [18] According to the Menog-i Khrad (57.28), [19] the celebration of this ceremony which symbolized the act of praising God for his creation, broke the power of the demons or of the evil influences. The Denkard (Bk. 8, Chap. 26.24) [20] says that the celebration of the praise of God with this ceremonial on a day of battle, helps the soldiers a good deal; it is something like throwing a well-aimed arrow. Firdausi refers to its use in the ritual in the Fire-temples in the time of Behramgour (Behram V). [21]

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Preparation of the barsom (a) gathering it and (b) tying it.



The Denkard (Bk. 8, Chap. 29.16), [22] referring to the Husparum Nask, says that one of the sections of the Nirangistan refers to the "gathering and tying the sacred twigs (barsom).

" In modern practice, the ceremony of the preparation of the barsom for liturgical purposes consists of only one part. But at one time it consisted of two parts: (a) The first part, viz., the gathering or the collection of the twigs now-a-days is different from the old method, because instead of vegetable twigs, metallic twigs are used now (b) The second part, viz., that of tying the twigs or wires is performed even now. I will describe both the old ritual of gathering the twigs and the modern ritual of tying them.

(a) According to the old practice, a priest who had performed the Khub ceremony -- either the small or the large Khub -- performed the ceremony of preparing the barsom. He fetched pure water from a wcll and with it made a water-pot pâv, i.e., pure. With this pure water, collected in a ceremoniously purified utensil, he went before the tree whose twigs were to be used in the ritual as the symbol of the vegetable creation, and washed, with his right hand, the twig which he wanted to cut.

Then, holding a knife (kaplo) in the right hand and the utensil of pâv water in the left, he took the Baj with the Khshnuman for urvara or trees, recited a formula of prayer, wherein the bountiful vegetable creation of God was praised (frasastayaecha urvarao vanghuyao mazdadhatayao ashaonyao) and cut off the twig he required for the ritual. He cut off the twig with the recital of an Ashem Vohu. With the word "Ashem," he cut off and rejected the partly-dried tip or the end. With the word Vohu, he touched the stem and with the word Vahishtem, he cut it off. At the end of the recital, he thus paid his homage to the good vegetable creation of God, as enjoined in the Vendidad (Chapter 19.18): "Homage to thee, O good holy tree, created by God! (Nemo urvaire vanguhi Mazdadhate ashaone).

With the cutting of each twig the above ritual is repeated. He then retires to the Yasashna-gah. In the modern practice, a priest with the Khub makes the metallic wires pâv, i.e., pure, together with all the metallic utensils required for the Yazashne [Yasna] ceremony. The Shayast Na Shayast (14.2) [23] enjoins that they all must be made pâv. He then holds the requisite number of wires, all but one, in his left hand. Then, holding the remaining one in his right hand, with the usual recital of three Ashem Vohus and Fravarane, takes the Baj with the Khshnuman of Khshathra-vairya or Shehrewar Ameshaspand who presides over metal.

In the old practice, the Khshnuman was that for trees because the twigs used were those of a tree, Then, during the recital of the Ashem Vohu of the Baj, touching both the ends of the bundle of wires in his left hand with the zaothra or zor wire (so called because it is to be placed on the zaothra water cup) in his right hand, he finishes the Baj. While finishing the Baj during the recital of the Yasnemcha formula, with the mention of the name of Khshathra-vairya who presides over metals, he touches again both the ends of the bundle of the barsom wires in his left hand with the so wire in his right hand.

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b) Having prepared the barsom the next process is that of tying the wires into a bundle. A strip of the leaf of a date-palm known as aiwiyaonghana [24] is used for the purpose. The priest takes the Baj with the Khshnumam of Ahurahe Mazdao. During the recital of this Baj, while uttering the words Ahurahe Mazdao (i.e. God), raevato (i.e., the Brilliant) and Kharenanghato (i.e., the Glorious), the priest, holding the barsom on the aiwyaonghana which lies over the crescent of the Mah-rui, ties the barsom with the strip of the leaf of the date-palm.

He then dips four times the bundle of wires and the strip of the leaf in the water of the Kundi or the vessel on his right hand side. While doing this, he recites four Ashem Vohus. He then recites two Ahunwars. During the recital of the first, he puts on two knots over the bundle of the wire. During the recital of the second, he cuts off and polishes with a knife the ends of the strip of the leaf of the date-palm.

The knife used in the recital for the purpose (the ashtra of Vendidad 14., known at present as the Kaplo, is spoken of at times as the barsom-chin. The tying process being completed, the priest finishes the Baj.

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NOTES:



1. S.B.E., Vol. XVIII, p.163.

2. Ibid. p.165. Dadistan, Chap. 48.17.

3. S.B.E., Vol. V, p. 370.

4. Dadistan-i Denig, 48.17. Vide S.B.E., Vol. XVIII, p.165, n. 3.

5. S.B.E., Vol. V, p. 370. For some varying numbers, vide the Nirangestan Bk. III, Ch. VII, Appendix A. (Mr. Bulsara's Translation, pp. 434. et seq).

6. Le Zend Avesta II, p.265.

7. S.B.E., Vol. V, pp.284, 333.

8. Vide my paper on "The Ancient Iranian Belief and Folklore about the moon, etc". (Journal of the Anthropological Society of Bombay. Vol XI, pp. 14-39. Vide my Anthropological Papers, Part II, p.302. et seq).

9. S.B.E., Vol. V, p. 212.

10. Darmesteter, Le Zend Avesta, III, p. 136. Vide the Nirangistan (B. II, Chap. V, Appendix A) by Mr. S. J. Bulsara. His introduction may be read with advantage to have a brief view of what is said in the Nirangistan about the barsom and about other articles of the alat (Aerpatesatan and Nirangestan by Sohrab Jamshedji Bulsara. Introd. pp. XLIII-VII.)

11. Vide below p. 300.

12. S.B.E., Vol. V, pp. 227, 229.

13. It is this ceremony that Ezekiel refers to when he says, "Then he said unto me, 'Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abomination, which they commit here? for they have filled the land with violence, and have returned to provoke me to anger and lo they put the branch to their nose." (Ezekiel, VIII, 16-l7). The Parsi priests even now hold the twigs up to their face. Hence it is that Ezekiel speaks of the branch as being held to the nose.

Strabo also refers to this ceremony. He says "They (the Persians) then lay the flesh in order upon myrtle or laurel branches; the Magi touch it with slender twigs and make incantations, pouring oil mixed with milk and honey, not into the fire, nor into the water, but upon the earth. They continue their incantations for a long time, holding in the hand a bundle of slender myrtle rods." (Strabo, Bk. XV, chap. III, 14. Hamilton and Falconer's Translation (1857), III, pp. 136-137.)

The Flamines or the Fire-priests of the ancient Romans also carried bunches of such twigs in their hands in their ritual. Dino, a contemporary of Philip, is said to have referred to the barsom, though not as a sacrificial instrument but as an instrument of Divination (Darmesteter, Le Zend Avesta, III, p. LXIX). The Denkard (Bk. 8, chap. 19.83, chap. 20.12) seems to refer to this use of the barsom when it speaks of its being used as an ordeal (Baresmok-varih) in judicial matters (S.B.E., Vol. XXXVII, pp. 48, 55).

14. Rehatzek thus describes the incident: "On another occasion, the Persian monarch gave a banquet and had tables arranged for that purpose, in a rose garden. He had put on the royal diadem, and Nyatus (the Roman ambassador) with the philosophers sat around the table ..... Bandvy, one of his (Khosru's) favorite magnates with the barsom (or little twigs held by Mobeds when praying) in his hand arrived and stood near his sovereign, who muttered the Baj (i.e., the prayer of grace) .... When Nyatus beheld this scene, he laid aside his bread, and was so annoyed that he left the table, saying that the Baj and the Cross together were an insult to the Messiah." (Journal of the B.B.R.A. Society, Vol. XIII, p. 88 note.) Firdousi refers to this subject at some length (vide Le livre des Rois par M. Moti, Vol. VII, p. 183).

15. Haug's Essays, 2nd edition, p. 283. Vide Journal B.B.R.A. Society, Vol. XIV, pp. 5-15.

16. Haug, ibid, p. 283.

17. Le Zend Avesta, I. p. 397.

18. Darmesteter, Le Zend Avesta, III, p. 61.

19. S.B.E. Vol. XXIV, p. 103.

20. S.B.E., Vol. XXXVII, p. 89.

21. Mohl, la Livre des Rois, Vol. VI, p. 65.

22. S.B.E., Vol. XXXVII, p. 96. Vide also chapters XIII-XVI, pp. 469-77 of the Nirangistan translated by Mr. S. J. Bulsara.

23. S.B.E, Vol. V., p. 370.

24. Vide below, the ceremony of preparing the strip of leaf for the Aiwyaonhana, p.291.

Avesta -- Zoroastrian Archives


http://www.avesta.org/ritual/barsom.htm

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                                        THE FUNERAL CEREMONIES OF THE PARSEES





Their origin and explanation
by Jivanji Jamshedji Modi, B.A., Ph.D., C.I.E.

Fourth Edition
Bombay, 1928.


This paper was read before the Anthropological Society of Bombay, at its Monthly Meeting of Wednesday, the 30th September 1891. It was at first reprinted from the Journal of the Society in 1892. The second edition was published with a few alterations in 1905. The third edition was published with the omission of the quotations given in the earlier editions in the Avesta character in 1923.


Colaba, 8th August 1928.



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                                               Their Origin and Explanation.





Though a long period, of at least three thousand years has elapsed since the time when most of the religious commandments of the Parsis were first issued, and though the community has, during that interval, seen many vicissitudes of fortune, they have adhered well-nigh faithfully to many of their ancient religious customs. Among these, is their custom of the disposal of the dead, which, however peculiar it may appear to the followers of other religions, appears to them to he the most natural and acceptable, supported as it is, even now, by the best scientific test of advanced sanitary science. At the bottom of their custom of disposing of the dead, and at the bottom of all the strict religious ceremonies enjoined therewith, lies the one main principle, viz., that preserving all possible respect for the dead, the body, after its separation from the immortal soul, should be disposed of in a way the least harmful and the least injurious to the living. The object of this paper is to give a brief description of the funeral ceremonies of the Parsis, a description that may interest not only the ordinary seekers after oriental knowledge, but also the students, who strive to find, for most of the present customs, an origin in the commandments of the original Avesta Scriptures. The ceremonies an observances can be divided into two parts:



I. Those that relate to the disposal of the body.

II. Those that relate to the good of the soul.



For a proper appreciation of the ceremonies of the first kind, one has to look to the Zoroastrian or Parsi ideas of sanitation, segregation, purification, and cleanliness, as expressed in the Vendidad, one of their Avesta Scriptures.[1] To these must be added the idea of simplicity observed in these ceremonies which inculcates a lesson in the mind of the survivors, that, as the Persian poet sings:--

"Death levels everybody, whether he dies as a king on the throne or as a poor man without a bed on the ground."
To understand clearly the funeral ceremonies pertaining to the soul, one must look to the notions of the Zoroastrian belief about the future of the soul. These ideas and notions will be explained in this paper at their proper places. We will first speak of the ceremonies and observances that relate to the disposal of the body.

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                                                                   I.





From the moment that a man's case is given up as hopeless, and he is found to be on the point of death, preparations are made for the disposal of the body. The apartment in the house, where it is intended to place the body before its removal to its last resting place, is washed clean with water. The shroud or the dress in which the body is to be clothed is also washed beforehand in the house.

When a man is on the point of death his relations send for two or more priests, who assemble round the sick bed of the dying person and say for his benefit the Patet [2], which a prayer for the repentance of one's sins. The priests are paid in money and corn for their attendance. If the person dying is able to join the priest in saying his last repentance-prayer, or if he is able to say it himself alone, so much the better. A person who has said his repentance prayers a short time before his death is considered happier in his death than one who has not been so able. If not the whole Patet, at least, the recital of the short formula of 'Ashem Vohu' [3] a short time before death, is considered very meritorious. The Hadokht Nask (I, 14-15) says: "Which is the one recital of Ashem, which in greatness, goodness, and excellence is equal in value to the whole of the region of Khanirath with its cattle and its leading men? Ahura Mazda replied to him, O Holy Zarathushtra, truly that Ashem; which a man recites at the very end of his life, praising good thoughts, good words, and good deeds and condemning bad thoughts, bad words and bad deeds."

In the Vendidad (Chapter 12, 1-19), a longer period of mourning is enjoined to the surviving relations of a "Tanu-peretha" (i.e., the sinful) than to those of a "Dahma" (i.e., the righteous). According to tradition, the Tanu-peretha in this case is one who has not, at the time of his death, said his Patet or repentance-prayer or has not recited the Ashem Vohu. The Dahma is one who has said his repentance-prayer or recited the Ashem Vohu.

A short time before death, the dying person is sometimes made to drink a few drops of the consecrated Haoma water. Haoma being a plant emblematic of immortality, a few drops of the water prepared with its juice by the priests performing the Haoma ceremony in the Fire-temples, are gently thrown into the mouth of the dying person.[4] Sometimes the juice of a few grains of pomegranate, which is considered essential in some of the Parsi ceremonies, is dropped into the mouth of the dying person. [5] A short time after death, the body of the deceased is washed whole throughout with water, and a white clean suit of cotton clothes is put over him.

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This suit of clothes is not washed by the washerman, but is, as we said above, generally, washed beforehand at home by some members of the family, when it is seen that death is imminent, It is afterwards destroyed and never used again for any other purpose. The "Kusti" or sacred thread is then girded round the body by some relative reciting the "Ahura-Mazda Khodâi" prayer. The deceased is then placed on a white clean sheet of cotton cloth spread over the ground. Then two persons keeping themselves in touch with him sit by his side and somebody recites an Ashem Vohu very close to his ear. The relations of the deceased now meet him for the last time.

After this time, nobody is allowed to touch or come into contact with the body, which, it is supposed, now begins to fall under the influence of the "Druj-i Nasu," i.e., the evil influence of decomposition. It is considered unsafe to touch the body which now begins to be decomposed, lest the touch may spread contagion and disease among the living. Only those who put on the clothes over the body and the corpse-bearers are allowed to come into contact with the body. If somebody happens to touch by mistake the dead body, he is, lest he spread contagion; prohibited from touching other person; before he purifies himself by the process of "Rimani," which consists in washing himself by a particular method.

The body is then entrusted to two persons who are generally trained to this work. They have, at first washed themselves, put on clean suits of clothes, performed the Kusti [6] and said the "Srosh Baj" prayer up to the word "Ashahê". Then holding a "paywand" [7] between them they enter into the house. The two relations who are sitting by the side of the body now leave their places and entrust it to these two persons who now place the corpse on the ground on a white sheet of cloth and proceed to cover the whole body with cloth. The only portion kept uncovered is the face. In some parts of Gujarat, even the face is covered with a "padan". [8] The body is then lifted from its place by these two persons and put on slabs of stone placed in a corner of the room. The hands are arranged upon the chest crosswise. The body is never placed with its head towards the North [9] In some towns of Gujarat, the old Avestan method of placing the dead body on the ground is still in practice. The ground is dug out a few inches in depth and a layer of sand is spread over it. The dead body is then placed on the spot thus prepared. (Vendidad 5.11; 8.8.)

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After placing the body on the slabs of stone or on the ground dug and prepared as above, one of the two persons draws with a metallic bar or nail three "kashas" or deep circles. This is intended to show that the ground within the circle is the ground temporarily set apart for the dead body and that nobody was to go to that part of the ground lest he catch infection. [10]

After having thus placed the body on one side of the room [11] the two persons leave the house still holding the "paywand" and finish the rest of the "Srosh Baj".

The next process is that of making the "sagdid" (lit., the seeing of the dog). This consists of making a "sag" or a dog see the dead body. A four-eyed dog is spoken of in the Avesta in connection with the ceremonies of the dead. By the four-eyed dog is meant a dog with two eyes-like spots just above the two eyes. [12] The sagdid is repeated is every "Gah" [13] as long as the body is in the house. It is performed just as the new "Gah" begins. [14] It is enjoined that in case a dog is not procurable, the "sagdid" of flesh-devouring birds like the crows and vultures should be allowed, that is to say, it will do, if a flesh-eating bird happens to pass and see the corpse from above, "Or the flesh-eating birds fly in the direction." (Vend. 7.3.)

After the "sagdid," fire is brought into the room and is kept burning in a vase with fragrant sandal and frankincense. It is believed that the burning of fragrant wood over the fire destroys the invisible germs of disease in the direction in which the wind carries the fragrance.

"O Holy Zarathushtra! If one carries with purity (for the fire) the Aêsma (i.e., the wood) of the plant Urvâsana or Vohugaôna or Vohukereti or Hadhânaepata [15] or any other fragrant tree, the fire of Ahura-Mazda goes to fight a thousand times against the invisible evil Daevas [16] in all the directions in which the wind spreads the fragrance of the fire." (Vend. 8.79-80.)



A priest sits before the fire and recites the Avesta till the time of the removal of the body to the Tower of Silence. It is enjoined that the priest and all persons should sit at a distance of at least three paces from the dead body. This is to ensure the health and safety of the living survivors in case the deceased had died of an infectious disease.

"O Creator of the material world, at what distance from the holy man (should the place for the dead body be)?"
Ahura Mazda replied: "Three paces from the holy man." (Vend. 8.6-7.)



The body is removed to the Tower of Silence any time during the day. As it is essential that the body should be exposed to the sun; it is strictly forbidden to carry it at night.

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If death takes place early at night the body is removed the next morning, but if it takes place late at night or early in the morning it is removed in the evening. In the case of an accidental death, a long interval is generally allowed. The Vendidad says that in such a case the decomposition commences after one Gah (Vd7.4-5), and therefore it is not detrimental to the health of the living to keep the body some time longer.

About an hour before the time fixed for the removal of the body to the tower, two Nasâsâlârs, i.e. corpse-bearers, [17] clothed in perfect white, enter into the house, having performed the kusti beforehand. They have all parts of their body well covered; on their hands also, they put on what is called dastânâ, i.e., a cover for the hand. The only part of their body left uncovered is their face. This is to ensure their safety against catching any infection, through the uncovered part of their body, should the deceased have died of an infectious disease. They enter into the house holding a "paywand" between them, and carry an iron bier called "gehân" on which the body is removed. Wood being porous, and therefore likely to carry and spread germs of disease and infection, its use is strictly prohibited in the funeral ceremonies. The corpse-bearers must be at least two, even if the deceased were a mere infant that could be carried by one man. It is strictly prohibited that the body be removed by one. The body must be carried by two, four, six, or any such even number according to the weight of the deceased. "Nobody should carry the dead alone." (Vend. 3.14.)

A pair or the number two plays a prominent part in all the ceremonies for the disposal of the dead body; and that pair always holds a "paywand" between them. After death, the body must never be left alone or in the company of only one person. After washing it, there must be always two persons sitting by its side. Again, the persons who put on the clothes and place it on the slabs of stone must be two. The corpse-bearers must be two. We will see further on that the priests who say the last funeral prayers are also two in number. The persons who attend the funeral procession to the Tower also go in pairs holding a "paywand" in the form of a handkerchief between them. A single individual can never attend the funeral procession. The injunction of having pairs in all these funeral ceremonies is intended to create a view of sympathy and mutual assistance.

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The corpse-bearers place the bier by the side of the dead body and take the Baj. [18] They then recite the following in a suppressed tone:

'Be dasturi-i Dâdâr Ahura Mazda, be dasturi-i Amshaspandân, be dasturi-i Sraosh asho, be dasturi-i Âderbâd Mahraspand, be dasturi-i Dasturi-i in Zamân,' i.e., "(We do this) according to the dictates of Ahura Mazda, the dictates of the Amahraspands, of the holy Srosh, of Adarbad Mahraspandan, and the dictates of the dastur of the age."

Then they sit silent by the side of the dead body. If they have at all any occasion to speak, they speak with a kind of suppressed tone without opening the lips, which is said to be speaking in Baj.

Then follows the "geh-sarnu" ceremony, i.e., the recital of Gathas which is intended to give moral courage to the survivors to bear up with fortitude the misfortune of the loss of the deceased.

"Zarathushtra asked Ahura Mazda: 'O Ahura Mazda! Most beneficent Spirit! Holy Creator of the material world! How are we to stand against the druj (evil influence), which runs from the dead to the living? How are we to stand against the nasu (evil influence) which carries infection from the dead to the living?'
"Then Ahura- Mazda replied: 'Recite those words which are spoken twice in the Gathas'" (Vend. 10.1-2)

The passage referred to is a passage in the beginning of the Ahunawad Gatha.

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Two priests perform the kusti and after reciting the prayers for the particular Gah go to the chamber where the dead body is placed, and standing at the door or at some distance from the body and holding a paywand between them, put on the padan over their face, take the Baj and recite the Ahunawad Gatha (Yasna 28-34) which treats of Ahura Mazda, His Amesha Spentas or immortal archangels, the future life, resurrection, and similar other subjects. When they recite nearly half of the Gatha up to Ha 31.4, they cease reciting for some time.

Then the Nasâsâlârs lift the body from the slabs of stone and place it over the iron bier. Then the two priests turn to the bier and commence to recite the remaining half of the Gatha.

When the recital of the Gatha is finished, a sagdid is performed once more, and then the relations and friends of the deceased, who have by this time assembled at the house, have a last look at the deceased. They, out of respect, bow before the body, which process is called sijda.

When all have had their last look and paid their respects, the corpse-bearers cover up with a piece of cloth the face of the deceased which was up to now open, and with a few straps of cloth secure the body to the bier so that it may not fall down while being lifted or carried. Then they lift up the bier and getting out of house entrust it to other corpse-bearers who wait outside the house. The number of these carriers vary according to the weight of the body to be lifted up.

Before lifting up the body, the carriers also take the "Baj" and arrange themselves in pairs of two, holding the "paywand" between them. Immediately after the body is removed from the house, "Nirang," or the urine of the cow, is besprinkled over the slabs of stone on which the body was placed and over the way by which the corpse-bearers carried the body out of the house. It is believed that the "Nirang" possesses some disinfecting properties, and that therefore it destroys the germs of impurity and disease, if any, at the place where the decomposing body was placed so long. [19]

For this reason "Nirang" plays a prominent part in cleaning impurities attached to things that have come into contact with the decomposing body of men and animals. These things are asked to be first purified or washed with the "Nirang" and then with water (Vend. 7.74-75).

Utensils or articles of furniture made of wood, clay, or porcelain, that have come into contact with a decomposing body, are condemned altogether. Being porous they are held to have caught the germs of impurity or infection from the dead body and are therefore unsafe for domestic purpose. (Vend. 7.75.)

[Bianca]

When the bier leaves the house, out of respect for the deceased, the whole assembly or generally the elders follow the bier for some distance from the house or up to the end of the street. There they make a last bow to the deceased and stand by the side of the road. Those relatives and friends who wish to accompany the funeral procession to the "Tower of Silence" follow the bier at a distance of at least thirty paces, and the rest return to the house. Immediately, the family priest and other priests and sometimes the head of the family make salutations to the assembly by way of thanking them for their presence. The assembly then disperses.

All those who follow the bier to the Tower are clothed in white full-dress They arrange themselves in pairs of two, hold a paywand between them, take "Baj "and silently march to the Tower. The procession is headed by two priests.

"Oh Holy Creator of the material world, how does the road from which a dead man or a dead dog is carried become passable for cattle, etc.?" . . . "First the athrawan (i.e., the priest) should pass by the road reciting the victorious words (of Yatha Ahu Vairyo and Kem na Mazda) "(Vend. 7.14, 19-21.)
When the bier reaches the Tower, it is put on the ground and the Nasâsâlârs uncover the face of the body. Those who have accompanied the funeral procession pay their last respects and have a last look from a distance of at least three paces. Then the Sag-did is once more performed. In the meantime, the gate of the Tower, which. is closed with an iron lock, is opened. The two Nasâsâlârs, who had at first brought out the bier from the house, now lift up the bier and carry it into the Tower. They remove the body from the bier and place it on one of the "pavis". [20] They then remove the clothes from the body of the deceased and leave the body there.

"Two powerful persons may carry him and place him naked without any clothes on this earth, on clay, bricks, stone and mortar." (Vend. 8.10.)

The body must be exposed and left without clothes as to draw towards it the eye of the flesh-devouring birds and may fall an easy prey to them, so that, the sooner it is devoured the lesser the chance of further decomposition and the greater the sanitary good and safety.

[Bianca]

The body must be exposed and left without clothes as to draw towards it the eye of the flesh-devouring birds and may fall an easy prey to them, so that, the sooner it is devoured the lesser the chance of further decomposition and the greater the sanitary good and safety.

The clothes thus removed are never used for any purpose whatever, but are thrown in a pit outside the Tower where they are destroyed by continued action of heat, air and rain. In Bombay they are also destroyed by sulfuric acid. The corpse-bearers are not allowed to remove the clothes from the body of the deceased with their hands, lest they may catch contagion from the decomposing body and he the means of spreading it in the town. They are enjoined to do so by means of metallic hooks and instruments with which they are provided.

We may us well say here that the Nasâsâlârs, who come into contact with the dead body and carry it into the Tower, are generally provided with separate buildings to stay in. (Vend. 3.19.) They do not go to the Atash Bahrams, i.e., the chief Fire-temples, which are frequented by a large number, until they purify themselves by a "barashnom," which requires several washings and segregation and retreat for nine days and nights. In public feasts they generally do not take their meals with the rest.

When the Nasâsâlârs have done their work in the Tower they get out and lock the gate which is always made of iron. On a notice being given to all those, who have accompanied the funeral procession, and who have by this time taken their seats at some distance from the Tower, that the Nasâsâlârs have finished their work, all get up from their seats and finish the "Baj," i.e., recite the rest of the Srosh Baj," which, while taking the "Baj," they had recited only up to the word "Ashahê". The pairs now leave off the "paywands" and recite a short prayer which says:--

"We repent of all our sins. Our respects to you (the souls of the departed). We remember here the souls of the dead who have the spirits of the holy."