CHAPTER 3.

1. The clothing of a menstruous woman which they shall take new for her use is polluted, and that which is in use is not polluted. 2. When a bed-chamber (shad-aurvan) is overspread, and a carpet (bup) is laid upon it and a cushion on the two, and a woman sits upon it and menstruation occurs, when she puts a foot from the cushion on to the carpet, and from the carpet out into the bed-chamber, the carpet and bed-chamber are both polluted, for they are taken newly for her use, but of the cushion there is no pollution for this reason, because it is in use. 3. And when she sits on the cushion so that she shall have both the carpet and cushion in use, the bed-chamber is polluted by itself; and when all three shall be in use there is no pollution whatever.

4. Just as she knows that it is menstruation, in the place she is in for the purpose, first the necklace, then the ear-rings, then the head-fillet (chambar), and then the outer garments (jamak) are to be put off by her. 5. When in the place she remains in for the purpose, even though she may remain a very long time for that purpose, yet then the outer garments are clean, and there is no need of leather covering and leather shoes. 6. When she knows for certain (aevar) that it is menstruation, until the complete changing (guhari-dano) of all her garments, and she shall have sat down in the place for menstruation, a prayer is to be retained inwardly.

7. When worship is celebrated a prayer is to be retained inwardly, and should menstruation occur the prayer is to be spoken out by her. 8. When in speaking out the prayer should menstruation occur, both afterwards, when the time was certain (aviguman), and now she is certain. 9. When she retains a prayer inwardly, and a call of nature arises, there is no need for her to speak out the prayer, for the formula for the call is to be spoken by her. 10. Hands sprinkled in ceremonial ablution (padiyav), when a menstruous woman sees them, become quite unclean (apadiyav) by her look, and even when she looks hastily, and does not see the sacred twigs (barsom), it is the same.

11. And on the subject of a house (khanak-I baba), when a menstruous woman is above in it, and the sacred twigs stand right below, if even fully fifteen steps below, even then the sacred twigs are unclean (apadiyav); but when not right below fifteen steps are plenty. 12. Prepared food which is within three steps of a menstruous woman is polluted by her, and food which she delivers up (bara pardazed) from her morning meal (chasht) is not fit for the evening meal (sham), nor that which she delivers up from her evening meal for the morning meal; it is not fit even for the same woman; and water which is within three steps of her, when they shall put it into a pail (dubal) or ablution-vessel (padiyavdan), and shall do it without handling (ayadman), is fit for the hands in ceremonial ablution.

13. When she touches the bedding and garments of any one, Soshyans said that so much space is to be washed with bull's urine (gomez) and water; her bedding which touches the bedding of any one does not make it polluted. 14. A menstruous woman who becomes clean in three nights is not to be washed till the fifth day; from the fifth day onwards to the ninth day, when- ever she becomes clean, she is to sit down in cleanliness one day for the sake of her depletion (tihik), and then she is fit for washing; and after nine nights the depletion is no matter. 15. A woman who has brought forth or miscarried (nasa), during forty days sees whenever she is polluted; but when she knows for certain that she is free from menstruation she is, thereupon, to be associated with meanwhile (vadas), from the forty days onward; but when she knows for certain that there is something of it, she is to be considered meanwhile as menstruous.

16. A menstruous woman when she has sat one month as menstruous, and becomes clean on the thirtieth day, when at the very same time she became quite clean she also becomes again menstruous, her depletion (tihik) is from its beginning, and till the fifth day washing is not allowable. 17. And when she is washed from the menstruation, and has sat three days in cleanliness, and again becomes menstruous as from the beginning, four days are to be watched through by her, and the fifth day is for washing. 18. When she has become free from the second menstruation she is not in cleanliness for nine days and nights, -- these days and nights are for watching, -- and then she is to be washed; when the nine days and nights are completed, on the same day washing is good.

19. Of leucorrhoea (chiharak), when it has quite changed color, that which comes on before and also that which is after menstruation, the pollution is just like that of menstruation. 20. When she has become so completely clean from menstruation that her washing may be as usual (dastobarag hae), she does not make the sacred twigs (barsom), nor even other things, polluted when beyond three steps. 21. On account of severe cold it is allowable for her to sit out towards the fire; and while she washes a prayer (vaj) is to be taken inwardly by her, and the washing of her hands, except with bull's urine (gomez), is not proper till then; and when they are washed by her, two hundred noxious creatures are to be destroyed by her as atonement for sin.

22. A woman who goes beyond the period of menstruation, and, afterwards, sees she is polluted, when her pregnancy is certain -- except when her miscarriage (nasa yehevuntano) is evident -- is then to be washed with bull's urine and water; when her pregnancy is not certain she is to be considered as menstruous. 23. Some say, moreover, that when miscarriage is certainly manifest she is, meanwhile, to be considered as menstruous. 24. Some say that when she is doubtful about the miscarriage she is to be washed with ceremony. 25. And for any one who comes in contact with a menstruous woman, or with the person whom it is necessary to wash with water and bull's urine, it is the root of a sin of sixty stirs.

26. And for whomever knowingly has sexual intercourse with a menstruous woman it is the root of a sin of fifteen Tanapuhrs and sixty stirs. 27. Of a menstruous woman who sees a fire the sin is one Farman, and when she goes within three steps it is one tanapuhr, and when she puts a hand on the fire itself it is a sin of fifteen Tanapuhrs; and in like manner as to the ashes and water goblet. 28. When she looks at water it is a sin of one Farman; when she sits in water it is a sin of fifteen Tanapuhrs; and when through disobedience she walks out in the rain every single drop is a sin of fifteen Tanapuhrs for her.

29. And the sun and other luminaries are not to be looked at by her, and animals and plants are not to be looked at by her, and conversation with a righteous man is not to be held by her; for a fiend so violent is that fiend of menstruation, that, where another fiend does not smite anything with a look (akhsh), it smites with a look. 30. As to a house in which is a menstruous woman, the fire of that house is not to be kindled; food which is delivered up from before a menstruous woman is not proper. for the same woman. 31. A tray-cloth (khvano jamak) which stands before her, when it is not in contact with her, is not polluted; a table napkin (patashkhur) when apart from her thigh, and contact does not occur, is proper.

32. When one wishes to consecrate the sacred cakes (dron), when one holds up the sacred twigs (barsom) from the twig-stand (barsom-dan), and menstruation occurs, and just as it came to one's knowledge one puts down the sacred twigs and goes out, the sacred twigs are not polluted. 33. And during her menstruation she is to be so seated that, from her body, there are fifteen steps of three feet to water, fifteen steps to fire, fifteen steps to the sacred twigs, and three steps to a righteous man. 34. And her food is to be carried forth in iron or leaden vessels; and the person (valman) who shall carry forth the food stands at three steps away from her.

35. When worship is celebrated, every time at the dedication (shnumane) of the consecration of sacred cakes (dron yasht) it is to be uttered aloud by her; some say the Itha and Ashem-vohu.