Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The one | 1 The endless light, which is eternal, and artificial lights. The Commentary has here the following Zend quotation: ‘The un- “C2 20 VEND{DAD. thing missed there is the sight of the stars, the moon, and the sun’, and a year seems only asa day *. 41 (133). ‘Every fortieth year, to every couple two are born, a male and a female® And thus it is for every sort of cattle. And the men in the Vara which Yima made live the happiest life 4 42 (137). O Maker of the material world, thou Holy One! Who is he who brought the Religion of Mazda into the Vara which Yima made ? Ahura Mazda answered: ‘It was the bird Karshipta®, O holy Zarathustra!’ 43 (140). O Maker of the material world, thou created light shines from above; all the created lights shine from below.’ ‘ The people in the Var cannot see them, since the Var is underground. That is why the Var has lights of its own. * As there is no daily revolution of the sun. * Cf. the description of Iran-v€g according to a later source, the Mainy6-i-khard (as translated by West): ‘ Hérmeazd created Zr&-véz better than the remaining places and districts; and its goodness was this, that men’s life is three hundred years; and cattle and sheep, one hundred and fifty years; and their pain and sickness are litle, and they do not circulate falsehood, and they make no lamentation and weeping; and the sovereignty of the demon of Avarice, in their body, is little, and in ten men, if they eat one loaf, they are satisfied; and in every forty years, from one woman and one man, one child is born ; and their law is goodness, and religion the primeval religion, and when they die, they are righteous (=blessed); and their chief is Gépatsh&h, and the ruler and king is Srésh’ (XLIV, 24). “ «They live there for 150 years; some say, they never die ~ (Comm.) 5 «The bird Karshipta dwells in the heavens: were he living on the earth, he would be the king of birds. He brought the Religion into the Var of Yima, and recites the Avesta in the language of birds’ (Bund. XIX and XXIV). The Comm. identifies the Karshiptan with the Kakhravak, that is the Kakravaka of poetical reputation in India. FARGARD III. 2I Holy One! Who are the Lord and the Master there ? Ahura Mazda answered : ‘ Urvatad-nara!, O Zarathustra ! and thyself, Zarathustra.’ Farcarp III. The Earth.
2The Comm. identifies the Karshiptan with the Kakhravak, that is the Kakravaka of poetical reputation in India. FARGARD III. 2I Holy One! Who are the Lord and the Master there ? Ahura Mazda answered : ‘ Urvatad-nara!, O Zarathustra ! and thyself, Zarathustra.’ Farcarp III. The Earth. ‘Les Gutbres,’ says Chardin (ed. Langlés, VIII, 358), ‘ regardent l'agriculture,non seulement comme une profession belle et innocente, mais aussi comme méritoire et noble, et ils croient que c’est la premitre de toutes les vocations, celle pour quoi le Dieu souverain et les dieux inférieurs, comme ils parlent, ont le plus de complaisance et qu’ils recompensent le plus largement. Cette opinion, tournée . en.créance parmi eux, fait qu’ils se portent naturellement & travailler 4 la terre et qu’ils s’y exercent le plus: leurs prétres leur enseignent que la plus vertueuse activité est d’engendrer des enfants (cf. Farg. IV, 47) et aprés de cultiver une terre qui serait en friche (cf. infra, § 4), de planter un arbre soit fruitier, soit autre.’ The classical writers (Xenophon, Oeconomica, IV, 4 seq.; Polybius, X, 28, quoted § 4, note) express themselves to the same effect, and their testimony has been lately corroborated, in a most unexpected way, by a Greek inscription *, emanating from no less an authority than King Darius himself, who congratulates his satrap in Asia Minor, Gadates, ‘for working well the King’s earth and transplanting in lower Asia the fruits of the country beyond 1 Zarathustra had three sons during his lifetime, Isad-vAstra, Hvare-Aithra, and Urvatad-nara, who were respectively the fathers and chiefs of the three classes, priests, warriors, and husbandmen. Urvatad-nara, as a husbandman, was chosen to be the ahu or temporal Lord of the Var, on account of the Var being underground. Zarathustra, as a heavenly priest, was, by right, the ratu or Spiritual Lord in Airyana Vaég6, where he founded the Religion by a sacrifice (Bund. XXXITI and Introd. III, 15). * Discovered at Deremendjik, near Magnesia, on the Maeander : by Cousin and Deschamps (Bulletin de Correspondance hellénique, XIII, 529). 22 VEND{DAD. Euphrates (Gre rv dpi» éxrroveis viv, robs mépay Eippdrov xapmovs ért ra xdre tis Agias pépn xarapuretor). The third Fargard may serve as a Commentary to those texts. The principal subject is, as the Dinkard has it: What comforts most the Genius of the Earth (§§ 1-6)? What discomforts most the Genius of the Earth (§§ 7-11)? What rejoices the Earth most (§§ 12-35)? In each of these three developments a series of five objects is considered. Series I and II, though expressed in symmetrical terms, do not answer one another: there is greater symmetry, as to the ideas, between the second series and the third. Series I and II are a dry enumeration. The third series contains two interesting digressions, one on the funeral laws (§§ 14-21), and the other on the sanctity of husbandry (§§ 24-33).
3Series I and II are a dry enumeration. The third series contains two interesting digressions, one on the funeral laws (§§ 14-21), and the other on the sanctity of husbandry (§§ 24-33). The Fargard ends with a development forbidding the burial of the dead (§§ 36-42): it is a sort of commentary to § 8. The subject of this chapter has become a commonplace topic with the Parsis, who have treated it more or less antithetically in the Mainy6-i-khard (chaps. V and VI) and in the Raviets (Gr. Rav. pp. 434-437) I. 1. O Maker of the material world, thou Holy One! Which is the first place where the Earth? feels most happy ? Ahura Mazda answered: ‘It is the place whereon one of the faithful steps forward, O Spitama Zarathustra! with the log in his hand 8, the Baresma ® in his hand, the milk‘ in his hand, the mortar ® in his 1 «The Genius of the Earth’ (Comm.) ® The wood for the fire altar. * The Baresma (now called barsom) is a bundle of sacred twigs which the priest holds in his hand while reciting the prayers. (See Farg. XIX, 18 seq. and notes.) * The so-called giv or givim, one of the elements of the Haoma sacrifice. §’ The H4vana or mortar used in crushing the Haoma or Hém. FARGARD III. 23 hand, lifting up his voice in good accord with religion, and beseeching Mithra!, the lord of the rolling country-side, and Rama /7/v4stra?.’ 2, 3 (6-10). O Maker of the material world, thou Holy One! Which is the second place where the Earth feels most happy ? Ahura Mazda answered: ‘It is the place whereon one of the faithful erects a house with a priest within’, with cattle, with a wife, with children, and good herds within; and wherein afterwards the cattle continue to thrive, virtue to thrive‘, fodder to thrive, the dog to thrive, the wife to thrive, the child to thrive, the fire to thrive, and every blessing of life to thrive.’ 4 (11). O Maker of the material world, thou Holy One! Which is the third place where the Earth feels most happy ? Ahura Mazda answered: ‘It is the place where one of the faithful sows most corn, grass, and fruit, O Spitama Zarathustra! where he waters ground that is dry, or drains ground that is too wet 5’ ! Mithra, the Persian Apollo, sometimes like him identified with the Sun, is invoked here as making the earth fertile. ‘Why do not you worship the Sun? asked king Yazdgard the Christians. Is he not the god who lights up with his rays all the world, and through whose warmth the food of men and cattle grows ripe?’ (Elisaeus.) * The god that gives food its savour: he is an acolyte to Mithra. * With the domestic chaplain (the Panthakf). * By the performance of worship. ® Under the Achaemanian kings countrymen who brought water to places naturally dry received the usufruct of the ground for five generations (Polybius, X, 28). But for those underground canals (called KanAts), which bring water from the mountains all through the Iranian desert, Persia would starve. 24 VEND{DAD.
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.
1The one | 1 The endless light, which is eternal, and artificial lights. The Commentary has here the following Zend quotation: ‘The un- “C2 20 VEND{DAD. thing missed there is the sight of the stars, the moon, and the sun’, and a year seems only asa day *. 41 (133). ‘Every fortieth year, to every couple two are born, a male and a female® And thus it is for every sort of cattle. And the men in the Vara which Yima made live the happiest life 4 42 (137). O Maker of the material world, thou Holy One! Who is he who brought the Religion of Mazda into the Vara which Yima made ? Ahura Mazda answered: ‘It was the bird Karshipta®, O holy Zarathustra!’ 43 (140). O Maker of the material world, thou created light shines from above; all the created lights shine from below.’ ‘ The people in the Var cannot see them, since the Var is underground. That is why the Var has lights of its own. * As there is no daily revolution of the sun. * Cf. the description of Iran-v€g according to a later source, the Mainy6-i-khard (as translated by West): ‘ Hérmeazd created Zr&-véz better than the remaining places and districts; and its goodness was this, that men’s life is three hundred years; and cattle and sheep, one hundred and fifty years; and their pain and sickness are litle, and they do not circulate falsehood, and they make no lamentation and weeping; and the sovereignty of the demon of Avarice, in their body, is little, and in ten men, if they eat one loaf, they are satisfied; and in every forty years, from one woman and one man, one child is born ; and their law is goodness, and religion the primeval religion, and when they die, they are righteous (=blessed); and their chief is Gépatsh&h, and the ruler and king is Srésh’ (XLIV, 24). “ «They live there for 150 years; some say, they never die ~ (Comm.) 5 «The bird Karshipta dwells in the heavens: were he living on the earth, he would be the king of birds. He brought the Religion into the Var of Yima, and recites the Avesta in the language of birds’ (Bund. XIX and XXIV). The Comm. identifies the Karshiptan with the Kakhravak, that is the Kakravaka of poetical reputation in India. FARGARD III. 2I Holy One! Who are the Lord and the Master there ? Ahura Mazda answered : ‘ Urvatad-nara!, O Zarathustra ! and thyself, Zarathustra.’ Farcarp III. The Earth.
2The Comm. identifies the Karshiptan with the Kakhravak, that is the Kakravaka of poetical reputation in India. FARGARD III. 2I Holy One! Who are the Lord and the Master there ? Ahura Mazda answered : ‘ Urvatad-nara!, O Zarathustra ! and thyself, Zarathustra.’ Farcarp III. The Earth. ‘Les Gutbres,’ says Chardin (ed. Langlés, VIII, 358), ‘ regardent l'agriculture,non seulement comme une profession belle et innocente, mais aussi comme méritoire et noble, et ils croient que c’est la premitre de toutes les vocations, celle pour quoi le Dieu souverain et les dieux inférieurs, comme ils parlent, ont le plus de complaisance et qu’ils recompensent le plus largement. Cette opinion, tournée . en.créance parmi eux, fait qu’ils se portent naturellement & travailler 4 la terre et qu’ils s’y exercent le plus: leurs prétres leur enseignent que la plus vertueuse activité est d’engendrer des enfants (cf. Farg. IV, 47) et aprés de cultiver une terre qui serait en friche (cf. infra, § 4), de planter un arbre soit fruitier, soit autre.’ The classical writers (Xenophon, Oeconomica, IV, 4 seq.; Polybius, X, 28, quoted § 4, note) express themselves to the same effect, and their testimony has been lately corroborated, in a most unexpected way, by a Greek inscription *, emanating from no less an authority than King Darius himself, who congratulates his satrap in Asia Minor, Gadates, ‘for working well the King’s earth and transplanting in lower Asia the fruits of the country beyond 1 Zarathustra had three sons during his lifetime, Isad-vAstra, Hvare-Aithra, and Urvatad-nara, who were respectively the fathers and chiefs of the three classes, priests, warriors, and husbandmen. Urvatad-nara, as a husbandman, was chosen to be the ahu or temporal Lord of the Var, on account of the Var being underground. Zarathustra, as a heavenly priest, was, by right, the ratu or Spiritual Lord in Airyana Vaég6, where he founded the Religion by a sacrifice (Bund. XXXITI and Introd. III, 15). * Discovered at Deremendjik, near Magnesia, on the Maeander : by Cousin and Deschamps (Bulletin de Correspondance hellénique, XIII, 529). 22 VEND{DAD. Euphrates (Gre rv dpi» éxrroveis viv, robs mépay Eippdrov xapmovs ért ra xdre tis Agias pépn xarapuretor). The third Fargard may serve as a Commentary to those texts. The principal subject is, as the Dinkard has it: What comforts most the Genius of the Earth (§§ 1-6)? What discomforts most the Genius of the Earth (§§ 7-11)? What rejoices the Earth most (§§ 12-35)? In each of these three developments a series of five objects is considered. Series I and II, though expressed in symmetrical terms, do not answer one another: there is greater symmetry, as to the ideas, between the second series and the third. Series I and II are a dry enumeration. The third series contains two interesting digressions, one on the funeral laws (§§ 14-21), and the other on the sanctity of husbandry (§§ 24-33).
3Series I and II are a dry enumeration. The third series contains two interesting digressions, one on the funeral laws (§§ 14-21), and the other on the sanctity of husbandry (§§ 24-33). The Fargard ends with a development forbidding the burial of the dead (§§ 36-42): it is a sort of commentary to § 8. The subject of this chapter has become a commonplace topic with the Parsis, who have treated it more or less antithetically in the Mainy6-i-khard (chaps. V and VI) and in the Raviets (Gr. Rav. pp. 434-437) I. 1. O Maker of the material world, thou Holy One! Which is the first place where the Earth? feels most happy ? Ahura Mazda answered: ‘It is the place whereon one of the faithful steps forward, O Spitama Zarathustra! with the log in his hand 8, the Baresma ® in his hand, the milk‘ in his hand, the mortar ® in his 1 «The Genius of the Earth’ (Comm.) ® The wood for the fire altar. * The Baresma (now called barsom) is a bundle of sacred twigs which the priest holds in his hand while reciting the prayers. (See Farg. XIX, 18 seq. and notes.) * The so-called giv or givim, one of the elements of the Haoma sacrifice. §’ The H4vana or mortar used in crushing the Haoma or Hém. FARGARD III. 23 hand, lifting up his voice in good accord with religion, and beseeching Mithra!, the lord of the rolling country-side, and Rama /7/v4stra?.’ 2, 3 (6-10). O Maker of the material world, thou Holy One! Which is the second place where the Earth feels most happy ? Ahura Mazda answered: ‘It is the place whereon one of the faithful erects a house with a priest within’, with cattle, with a wife, with children, and good herds within; and wherein afterwards the cattle continue to thrive, virtue to thrive‘, fodder to thrive, the dog to thrive, the wife to thrive, the child to thrive, the fire to thrive, and every blessing of life to thrive.’ 4 (11). O Maker of the material world, thou Holy One! Which is the third place where the Earth feels most happy ? Ahura Mazda answered: ‘It is the place where one of the faithful sows most corn, grass, and fruit, O Spitama Zarathustra! where he waters ground that is dry, or drains ground that is too wet 5’ ! Mithra, the Persian Apollo, sometimes like him identified with the Sun, is invoked here as making the earth fertile. ‘Why do not you worship the Sun? asked king Yazdgard the Christians. Is he not the god who lights up with his rays all the world, and through whose warmth the food of men and cattle grows ripe?’ (Elisaeus.) * The god that gives food its savour: he is an acolyte to Mithra. * With the domestic chaplain (the Panthakf). * By the performance of worship. ® Under the Achaemanian kings countrymen who brought water to places naturally dry received the usufruct of the ground for five generations (Polybius, X, 28). But for those underground canals (called KanAts), which bring water from the mountains all through the Iranian desert, Persia would starve. 24 VEND{DAD.
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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