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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Purification of the different sorts of water, when defiled by the dead . . . . . . - 71 IV (42-43). Purification of the Haoma : - 73 L V (44-51). The place for corpses; the Dakhmas : - 74 FARGARD VII. . . 76 I (1-5). How long after death the Drug Nasu takes posses- sion of the corpse . 76 II (6-9). Howfar the defiling power of the DrugNasu extends 78 III (10-22). Cleansing of clothes defiled by the dead. . 79 IV (23-24). Eating of Nasu an abomination . . 81 V (25-27). Bringing Nasu to fire or water an abomination 82 x CONTENTS. 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 Daévas. IX (60-72). Treatment of a woman who has brought forth a still-born child . . X (73-75). Cleansing of vessels defiled by the dead . XI (76-77). Cleansing of the cow . . XII (78-79). Unclean libations . FARGARD VIII. . . . . I (1-3). Purification of the house where a man has died {I (4-13). Funerals . IIL (14-22). Purification of the ways slong which the corpse has been carried . . - ee 1V (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 thy the dead . IX (81-96). The Bahram fire . . X (97-107). Purification in the wilderness . FARGARD IX. THE NINE NIGHTS’ BARASHNOM . Ia(1-11). Description of the place for cleansing the unclean (the Barashnim-ga4h) . I b (12-36). Description of the cleansing II (37-44). Fees of the cleanser . III (47-57). The false cleanser ; his punishment FARGARD X. SPELLS RECITED DURING THE PROCESS OF THE CLEANSING. . . . FARGARD XI. SPECIAL SPELLS FOR THE CLEANSING OF THE SEVERAL OBJECTS . FARGARD XII. THE UPAMAN: HOW LONG IT LASTS FOR DIFFERENT RELATIVES . FARGARD XIII. THE DoG I (1-7). The dog of Ormazd and the dog of Ahriman . Ia (1-4). Holiness of the dog Vangh4para (‘the hedge-hog ’) Ib (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’ dog and the house-dog . .. . . . . PAGE 142 148 155 155 155 157 157 159 CONTENTS, xi IV (20-28). On the food due tothe 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). Praise of the dog . . . . . . X (50-56). The water-dog .. . . . FARGARD XIV. THE ATONEMENT FOR THE MURDER OF A WATER-DOG FARGARD XV. I (1-8). On five sins the commission “of which ‘makes the sinner a Peshétanu . Ila (9-12). On unlawful unions ‘and ‘attempts to procure miscarriage .
2Praise of the dog . . . . . . X (50-56). The water-dog .. . . . FARGARD XIV. THE ATONEMENT FOR THE MURDER OF A WATER-DOG FARGARD XV. I (1-8). On five sins the commission “of which ‘makes the sinner a Peshétanu . Ila (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 . : FARGARD XVI. . I (1-7). Onthe 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 FARGARD XVII. HaiIR AND NAILS FARGARD XVIII. . . . . 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 Drug Pregnant UV with a brood of fiends . IV (60-65). On the evil caused by the Gahi (‘ ‘the prostitute ) V (66-76). How intercourse with a Dasht4n woman is to be atoned for. . . . . . . FARGARD XIX. I (1-3). Angra Mainyu sends the demon Boiti to kill Zarathustra : Zarathustra sings aloud the Ahuna-Vairya, and the demon flies away, confounded by the sacred words and by the Glory of Zarathustra : la (4-10). Angra Mainyu himself attacks him and propounds riddles to be solved under pain of death II (11-16). How to destroy the uncleanness born from a contact with the dead . III (17-19). How to promote the prosperity of the creation PAGE 160 163 164 165 166 168 168 169 176 176 178 179 180 184 185 185 187 188 190 193 193 196 200 * 208 210 212 214— xii CONTENTS. PAGE IV (20-25). How to purify man and clothes defiled by thedead 215 V (26-34). On the remuneration of deeds after death ; on the fate of the wicked and the righteous ; the Kinvad bridge 217 II a (35-42). Avseries of invocations . 220 __ VI (43-47). The demons, dismayed by the birth of the Prophet, rush back into hell. - 224 FARGARD XX. THRITA AND THE ORIGIN OF MEDICINE 225 FARGARD XXI. . . : . . 230 I (1). Praise of the holy bull . 231 II (2-3). Invocation addressed to rain as a healing power . 231 III a (4-7). Joint invocation addressed to the waters and to the light of the sun . 231 III b (8-11). Joint invocation addressed to the waters and to the light of the moon . 233 Ill c (12-17). Joint invocation addressed to the waters and to the light of the stars . . 233 IV (18-23). Spells against disease 235 ~— FARGARD XXII. ANGRA MAINYU CREATES 99,999 DISEASES: ‘AHURA MAZDA APPLIES FOR HEALING TO THE HOLY WORD AND TO AIRYAMAN 236 FRAGMENTS OF THE NASKS. I. WESTERGAARD’S FRAGMENTS . . . 245 II. ZEND FRAGMENTS IN THE ZEND-PAHLAVI FARHANG . 252 III. ZEND FRAGMENTS QUOTED IN THE PAHLAVI CoM- MENTARY OF THE YASNA . 258
3I. WESTERGAARD’S FRAGMENTS . . . 245 II. ZEND FRAGMENTS IN THE ZEND-PAHLAVI FARHANG . 252 III. ZEND FRAGMENTS QUOTED IN THE PAHLAVI CoM- MENTARY OF THE YASNA . 258 1V. ZEND FRAGMENTS QUOTED IN THE PAHLAVI Com. MENTARY OF THE VENDIDAD . 260 V. TAHMURAS’ FRAGMENTS 275 VI. ERPATISTAN AND NfRANGISTAN 300 VII. SUNDRY FRAGMENTS ee ee 389 VIII. AOGEMAIDE . . . . . . . . . 372 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . 387 INTRODUCTION. CHAPTER I. THE DISCOVERY OF THE ZEND-AVESTA. THE Zend-Avesta is the sacred book of the Parsis, that is to say, of the few remaining followers of that religion which reigned over Persia at the time when the second successor of Mohammed overthrew the Sassanian dynasty (642 A.C.)1, and which has been called Dualism, or Mazdeism, or Magism, or Zoroastrianism, or Fire-worship, according as its main tenet, or its supreme God’, or its priests, or its supposed founder, or its apparent object of worship has been most kept in view. In less than a century after their defeat, most of the conquered people were brought over to the faith of their new rulers, either by force, or policy, or the attractive power of a simpler form of creed. But many of those who clung to the faith of their fathers, went and sought abroad for a new home, where they might freely worship their old gods, say their old prayers, and perform their old rites. That home they found at last among the tolerant Hindus, on the western coast of India and in the peninsula of Guzerat*. There they throve and there they live still, while the ranks of their co-religionists in Persia are daily thinning and dwindling away *. 1 At the battle of Nibavand. ® Ahura Mazda. 3? They settled first at Sang4n, not far from Daman; thence they spread over Sorat, Nows&ri, Broach, and Kambay; and within the last two centuries they have settled at Bombay, which now contains the bulk of the Parsi people, nearly 90,000 souls (89,887 according to the census in 1891). * A century ago, it is said, they still numbered nearly 100,000 souls; but Xiv VENDIDAD.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Purification of the different sorts of water, when defiled by the dead . . . . . . - 71 IV (42-43). Purification of the Haoma : - 73 L V (44-51). The place for corpses; the Dakhmas : - 74 FARGARD VII. . . 76 I (1-5). How long after death the Drug Nasu takes posses- sion of the corpse . 76 II (6-9). Howfar the defiling power of the DrugNasu extends 78 III (10-22). Cleansing of clothes defiled by the dead. . 79 IV (23-24). Eating of Nasu an abomination . . 81 V (25-27). Bringing Nasu to fire or water an abomination 82 x CONTENTS. 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 Daévas. IX (60-72). Treatment of a woman who has brought forth a still-born child . . X (73-75). Cleansing of vessels defiled by the dead . XI (76-77). Cleansing of the cow . . XII (78-79). Unclean libations . FARGARD VIII. . . . . I (1-3). Purification of the house where a man has died {I (4-13). Funerals . IIL (14-22). Purification of the ways slong which the corpse has been carried . . - ee 1V (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 thy the dead . IX (81-96). The Bahram fire . . X (97-107). Purification in the wilderness . FARGARD IX. THE NINE NIGHTS’ BARASHNOM . Ia(1-11). Description of the place for cleansing the unclean (the Barashnim-ga4h) . I b (12-36). Description of the cleansing II (37-44). Fees of the cleanser . III (47-57). The false cleanser ; his punishment FARGARD X. SPELLS RECITED DURING THE PROCESS OF THE CLEANSING. . . . FARGARD XI. SPECIAL SPELLS FOR THE CLEANSING OF THE SEVERAL OBJECTS . FARGARD XII. THE UPAMAN: HOW LONG IT LASTS FOR DIFFERENT RELATIVES . FARGARD XIII. THE DoG I (1-7). The dog of Ormazd and the dog of Ahriman . Ia (1-4). Holiness of the dog Vangh4para (‘the hedge-hog ’) Ib (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’ dog and the house-dog . .. . . . . PAGE 142 148 155 155 155 157 157 159 CONTENTS, xi IV (20-28). On the food due tothe 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). Praise of the dog . . . . . . X (50-56). The water-dog .. . . . FARGARD XIV. THE ATONEMENT FOR THE MURDER OF A WATER-DOG FARGARD XV. I (1-8). On five sins the commission “of which ‘makes the sinner a Peshétanu . Ila (9-12). On unlawful unions ‘and ‘attempts to procure miscarriage .
2Praise of the dog . . . . . . X (50-56). The water-dog .. . . . FARGARD XIV. THE ATONEMENT FOR THE MURDER OF A WATER-DOG FARGARD XV. I (1-8). On five sins the commission “of which ‘makes the sinner a Peshétanu . Ila (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 . : FARGARD XVI. . I (1-7). Onthe 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 FARGARD XVII. HaiIR AND NAILS FARGARD XVIII. . . . . 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 Drug Pregnant UV with a brood of fiends . IV (60-65). On the evil caused by the Gahi (‘ ‘the prostitute ) V (66-76). How intercourse with a Dasht4n woman is to be atoned for. . . . . . . FARGARD XIX. I (1-3). Angra Mainyu sends the demon Boiti to kill Zarathustra : Zarathustra sings aloud the Ahuna-Vairya, and the demon flies away, confounded by the sacred words and by the Glory of Zarathustra : la (4-10). Angra Mainyu himself attacks him and propounds riddles to be solved under pain of death II (11-16). How to destroy the uncleanness born from a contact with the dead . III (17-19). How to promote the prosperity of the creation PAGE 160 163 164 165 166 168 168 169 176 176 178 179 180 184 185 185 187 188 190 193 193 196 200 * 208 210 212 214— xii CONTENTS. PAGE IV (20-25). How to purify man and clothes defiled by thedead 215 V (26-34). On the remuneration of deeds after death ; on the fate of the wicked and the righteous ; the Kinvad bridge 217 II a (35-42). Avseries of invocations . 220 __ VI (43-47). The demons, dismayed by the birth of the Prophet, rush back into hell. - 224 FARGARD XX. THRITA AND THE ORIGIN OF MEDICINE 225 FARGARD XXI. . . : . . 230 I (1). Praise of the holy bull . 231 II (2-3). Invocation addressed to rain as a healing power . 231 III a (4-7). Joint invocation addressed to the waters and to the light of the sun . 231 III b (8-11). Joint invocation addressed to the waters and to the light of the moon . 233 Ill c (12-17). Joint invocation addressed to the waters and to the light of the stars . . 233 IV (18-23). Spells against disease 235 ~— FARGARD XXII. ANGRA MAINYU CREATES 99,999 DISEASES: ‘AHURA MAZDA APPLIES FOR HEALING TO THE HOLY WORD AND TO AIRYAMAN 236 FRAGMENTS OF THE NASKS. I. WESTERGAARD’S FRAGMENTS . . . 245 II. ZEND FRAGMENTS IN THE ZEND-PAHLAVI FARHANG . 252 III. ZEND FRAGMENTS QUOTED IN THE PAHLAVI CoM- MENTARY OF THE YASNA . 258
3I. WESTERGAARD’S FRAGMENTS . . . 245 II. ZEND FRAGMENTS IN THE ZEND-PAHLAVI FARHANG . 252 III. ZEND FRAGMENTS QUOTED IN THE PAHLAVI CoM- MENTARY OF THE YASNA . 258 1V. ZEND FRAGMENTS QUOTED IN THE PAHLAVI Com. MENTARY OF THE VENDIDAD . 260 V. TAHMURAS’ FRAGMENTS 275 VI. ERPATISTAN AND NfRANGISTAN 300 VII. SUNDRY FRAGMENTS ee ee 389 VIII. AOGEMAIDE . . . . . . . . . 372 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . . 387 INTRODUCTION. CHAPTER I. THE DISCOVERY OF THE ZEND-AVESTA. THE Zend-Avesta is the sacred book of the Parsis, that is to say, of the few remaining followers of that religion which reigned over Persia at the time when the second successor of Mohammed overthrew the Sassanian dynasty (642 A.C.)1, and which has been called Dualism, or Mazdeism, or Magism, or Zoroastrianism, or Fire-worship, according as its main tenet, or its supreme God’, or its priests, or its supposed founder, or its apparent object of worship has been most kept in view. In less than a century after their defeat, most of the conquered people were brought over to the faith of their new rulers, either by force, or policy, or the attractive power of a simpler form of creed. But many of those who clung to the faith of their fathers, went and sought abroad for a new home, where they might freely worship their old gods, say their old prayers, and perform their old rites. That home they found at last among the tolerant Hindus, on the western coast of India and in the peninsula of Guzerat*. There they throve and there they live still, while the ranks of their co-religionists in Persia are daily thinning and dwindling away *. 1 At the battle of Nibavand. ® Ahura Mazda. 3? They settled first at Sang4n, not far from Daman; thence they spread over Sorat, Nows&ri, Broach, and Kambay; and within the last two centuries they have settled at Bombay, which now contains the bulk of the Parsi people, nearly 90,000 souls (89,887 according to the census in 1891). * A century ago, it is said, they still numbered nearly 100,000 souls; but Xiv VENDIDAD.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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