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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But for those underground canals (called KanAts), which bring water from the mountains all through the Iranian desert, Persia would starve. 24 VEND{DAD. 5 (15). O Maker of the material world, thou Holy One! Which is the fourth place where the Earth feels most happy ? Ahura Mazda answered: ‘It is the place where there is most increase of flocks and herds,’ 6 (18). O Maker of the material world, thou Holy One! Which is the fifth place where the Earth feels most happy ? Ahura Mazda answered: ‘It is the place where flocks and herds yield most dung,’ II. 7 (21). O Maker of the material world, thou Holy One! Which is the first place where the Earth feels sorest grief? Ahura Mazda answered : ‘It is the neck of Arezira 1, whereon the hosts of fiends rush forth from the burrow of the Drug ®.’ 8 (25). O Maker of the material world, thou Holy One! Which is the second place where the Earth feels sorest grief? Ahura Mazda answered : ‘It is the place wherein most corpses of dogs and of men lie.buried *.’ 1 The neck of Arez(ira (Arezfrahé grfva) is ‘a mount at the gate of hell, whence the demons rush forth’ (Bund. XII, 8; DAdistin XXXIII, 5); it is also called ‘the ‘head of Arezfira’ (Farg. XIX, 45), or ‘the back of Arezfra’ (Bund. XII, 2). Arezfira was a fiend, son of Ahriman, who was killed by the first man, Gayémard (Mainy6-i-khard XXVII, 15). The mount named from him lies in the North (which is the seat of the demons): it seems to belong to the Alborz chain, like the Damfvand (Bund. XII, 8), where Azi Dah4ka was bound (Farg. I, 18, notes). * Hell, the Drug being assimilated to a burrowing Khrafstra. Cf. Farg. VII, 24. > ‘It is declared in the good religion, that, when they conceal FARGARD III, 25 9 (28). O Maker of the material world, thou Holy One! Which is the third place where the Earth feels sorest grief ? Ahura Mazda answered: ‘It is the place whereon stand most of those Dakhmas on which the corpses of men are deposited '.’ 10 (31). O Maker of the material world, thou Holy One! Which is the fourth place where the Earth feels sorest grief ? Ahura Mazda answered: ‘It is the place wherein are most burrows of the creatures of Angra Mainyu *.’ 11 (34). O Maker of the material world, thou Holy One! Which is the fifth place where the Earth feels sorest grief ? Ahura Mazda answered: ‘It is the place whereon a corpse beneath the ground, Spend4rmad, the archangel, shudders ; it is just as severe as a serpent or scorpion would be to any one in a sleeping-garment, and it is also just like that to the ground. When thou makest a corpse beneath the ground as it were apparent, thou makest the ground liberated from that affliction’ (Saddar XXXIII, tr. by West, in the Sacred Books of the East, XXIV). Cf. Vd. VI, 51; VII, 45.
2When thou makest a corpse beneath the ground as it were apparent, thou makest the ground liberated from that affliction’ (Saddar XXXIII, tr. by West, in the Sacred Books of the East, XXIV). Cf. Vd. VI, 51; VII, 45. } With regard to Dakhmas, see Farg. VI, 45. ‘Nor is the Earth happy at that place whereon stands a Dakhma with corpses upon it; for that patch of ground will never be clean again till the day of resurrection’ (Gr. Rav. 435, 437). Although the erection of Dakhmas is enjoined by the law, yet the Dakhma in itself is as unclean as any spot on the earth can be, since it is always in contact with the dead (cf. Farg. VII, 55). The impurity which would otherwise be scattered over the whole world, is thus brought together to one and the same spot. Yet even that spot, in spite of the Ravéet, is not to lie defiled for ever, as every fifty years the Dakhmas ought to be pulled down, so that their sites may be restored to their natural purity (see Farg. VII, 49 seq. and this Farg. § 13). 3 ‘Where there are most Khrafstras’ (noxious animals). 26 VEND{DAD. the wife and children of one of the faithful', O Spitama Zarathustra! are driven along the way of captivity, the dry, the dusty way, and lift up a voice of wailing.’ III. 12 (38). O Maker of the material world, thou Holy One! Who is the first that rejoices the Earth with greatest joy? Ahura Mazda answered: ‘It is he who digs out of it most corpses of dogs and men ®*.’ 13 (41). O Maker of the material world, thou Holy One! Who is the second that rejoices the Earth with greatest joy ? Ahura Mazda answered: ‘It is he who pulls down most of those Dakhmas on which the corpses of men are deposited °,’ 14 (44). Let no man alone by himself* carry a corpse’. Ifa man alone by himself carry a corpse, * Killed by an enemy. * This joy answers the second grief of the earth (§ 8; cf. note). There is no counterpart given to the first grief (§ 7), because, as the Commentary naively expresses it, ‘it is not possible now so to dig out hell,’ which will be done at the end of the world (Bund. XXX, 32). 5 This answers the third grief (§ 9; cf. note). “ No ceremony in general can be performed by one man alone. Two Mobeds are wanted to perform the Vendid4d service, two priests for the Barashnfim, two persons for the Sag-difd (Anquetil, II, 584 n.) It is never good that the faithful should be alone, as the fiend is always lurking about, ready to take advantage of any moment of inattention. If the faithful be alone, there is no one to make up for any negligence and to prevent mischief arising from it. Never is the danger greater than in the present case, when the fiend is close at hand, and in direct contact with the faithful. 5 A corpse from which the Nasu has not been expelled by the Sag-did ceremony (described Vd. VIII, 14-22). FARGARD III. 27
3Never is the danger greater than in the present case, when the fiend is close at hand, and in direct contact with the faithful. 5 A corpse from which the Nasu has not been expelled by the Sag-did ceremony (described Vd. VIII, 14-22). FARGARD III. 27 the Nasu? rushes upon him, to defile him, from the nose of the dead, from the eye, from the tongue, from the jaws, from the sexual organs, from the hinder parts. This Drug Nasu falls upon him, {stains him] even to the end of the nails, and he is unclean, thenceforth, for ever and ever. 15 (49). O Maker of the material world, thou Holy One! What shall be the place of that man who has carried a corpse [alone]? ? Ahura Mazda answered: ‘It shall be the place on this earth wherein is least water and fewest plants, whereof the ground is the cleanest and the driest and the least passed through by flocks and herds, by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful *,’ 16 (55). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the consecrated bundles of Baresma? How far from the faithful ? 17 (57). Ahura Mazda answered : ‘ Thirty paces ‘4 from the fire, thirty paces from the water, thirty paces from the consecrated bundles of Baresma, three paces from the faithful. ? The word Nasu has two meanings: it means either the corpse (nasi), or the corpse-demon (the Drug Nasu, that is to say the demon who takes possession of the dead body and makes his presence felt by the decomposition of the body and infection). * He cannot purify himself like the Nas4-salar (Vd. VIII, 13). ‘He who carries a man, knowing that the man is dead and that the Sag-did has not been performed, commits a sin worthy of death (margarzfn). As the absence of Sag-did makes the infection worse, it is the same crime as if a man were to introduce a plague into the country. % To avoid any contact of that man with pure beings. ‘ A pace (g&ma) is as much as three feet (padha; Vd. IX, 8). 28 VEND{DAD. 18, 19 (§8-63). ‘There, on that place, shall the worshippers of Mazda erect an enclosure’, and therein shall they establish him with food, therein shall they establish him with clothes, with the coarsest food and with the most worn-out clothes. That food he shall live on, those clothes he shall wear, and thus shall they let him live, until he has grown to the age of a Hana, or of a Zaurura, or of a Pairista-khshudra *.
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.
1But for those underground canals (called KanAts), which bring water from the mountains all through the Iranian desert, Persia would starve. 24 VEND{DAD. 5 (15). O Maker of the material world, thou Holy One! Which is the fourth place where the Earth feels most happy ? Ahura Mazda answered: ‘It is the place where there is most increase of flocks and herds,’ 6 (18). O Maker of the material world, thou Holy One! Which is the fifth place where the Earth feels most happy ? Ahura Mazda answered: ‘It is the place where flocks and herds yield most dung,’ II. 7 (21). O Maker of the material world, thou Holy One! Which is the first place where the Earth feels sorest grief? Ahura Mazda answered : ‘It is the neck of Arezira 1, whereon the hosts of fiends rush forth from the burrow of the Drug ®.’ 8 (25). O Maker of the material world, thou Holy One! Which is the second place where the Earth feels sorest grief? Ahura Mazda answered : ‘It is the place wherein most corpses of dogs and of men lie.buried *.’ 1 The neck of Arez(ira (Arezfrahé grfva) is ‘a mount at the gate of hell, whence the demons rush forth’ (Bund. XII, 8; DAdistin XXXIII, 5); it is also called ‘the ‘head of Arezfira’ (Farg. XIX, 45), or ‘the back of Arezfra’ (Bund. XII, 2). Arezfira was a fiend, son of Ahriman, who was killed by the first man, Gayémard (Mainy6-i-khard XXVII, 15). The mount named from him lies in the North (which is the seat of the demons): it seems to belong to the Alborz chain, like the Damfvand (Bund. XII, 8), where Azi Dah4ka was bound (Farg. I, 18, notes). * Hell, the Drug being assimilated to a burrowing Khrafstra. Cf. Farg. VII, 24. > ‘It is declared in the good religion, that, when they conceal FARGARD III, 25 9 (28). O Maker of the material world, thou Holy One! Which is the third place where the Earth feels sorest grief ? Ahura Mazda answered: ‘It is the place whereon stand most of those Dakhmas on which the corpses of men are deposited '.’ 10 (31). O Maker of the material world, thou Holy One! Which is the fourth place where the Earth feels sorest grief ? Ahura Mazda answered: ‘It is the place wherein are most burrows of the creatures of Angra Mainyu *.’ 11 (34). O Maker of the material world, thou Holy One! Which is the fifth place where the Earth feels sorest grief ? Ahura Mazda answered: ‘It is the place whereon a corpse beneath the ground, Spend4rmad, the archangel, shudders ; it is just as severe as a serpent or scorpion would be to any one in a sleeping-garment, and it is also just like that to the ground. When thou makest a corpse beneath the ground as it were apparent, thou makest the ground liberated from that affliction’ (Saddar XXXIII, tr. by West, in the Sacred Books of the East, XXIV). Cf. Vd. VI, 51; VII, 45.
2When thou makest a corpse beneath the ground as it were apparent, thou makest the ground liberated from that affliction’ (Saddar XXXIII, tr. by West, in the Sacred Books of the East, XXIV). Cf. Vd. VI, 51; VII, 45. } With regard to Dakhmas, see Farg. VI, 45. ‘Nor is the Earth happy at that place whereon stands a Dakhma with corpses upon it; for that patch of ground will never be clean again till the day of resurrection’ (Gr. Rav. 435, 437). Although the erection of Dakhmas is enjoined by the law, yet the Dakhma in itself is as unclean as any spot on the earth can be, since it is always in contact with the dead (cf. Farg. VII, 55). The impurity which would otherwise be scattered over the whole world, is thus brought together to one and the same spot. Yet even that spot, in spite of the Ravéet, is not to lie defiled for ever, as every fifty years the Dakhmas ought to be pulled down, so that their sites may be restored to their natural purity (see Farg. VII, 49 seq. and this Farg. § 13). 3 ‘Where there are most Khrafstras’ (noxious animals). 26 VEND{DAD. the wife and children of one of the faithful', O Spitama Zarathustra! are driven along the way of captivity, the dry, the dusty way, and lift up a voice of wailing.’ III. 12 (38). O Maker of the material world, thou Holy One! Who is the first that rejoices the Earth with greatest joy? Ahura Mazda answered: ‘It is he who digs out of it most corpses of dogs and men ®*.’ 13 (41). O Maker of the material world, thou Holy One! Who is the second that rejoices the Earth with greatest joy ? Ahura Mazda answered: ‘It is he who pulls down most of those Dakhmas on which the corpses of men are deposited °,’ 14 (44). Let no man alone by himself* carry a corpse’. Ifa man alone by himself carry a corpse, * Killed by an enemy. * This joy answers the second grief of the earth (§ 8; cf. note). There is no counterpart given to the first grief (§ 7), because, as the Commentary naively expresses it, ‘it is not possible now so to dig out hell,’ which will be done at the end of the world (Bund. XXX, 32). 5 This answers the third grief (§ 9; cf. note). “ No ceremony in general can be performed by one man alone. Two Mobeds are wanted to perform the Vendid4d service, two priests for the Barashnfim, two persons for the Sag-difd (Anquetil, II, 584 n.) It is never good that the faithful should be alone, as the fiend is always lurking about, ready to take advantage of any moment of inattention. If the faithful be alone, there is no one to make up for any negligence and to prevent mischief arising from it. Never is the danger greater than in the present case, when the fiend is close at hand, and in direct contact with the faithful. 5 A corpse from which the Nasu has not been expelled by the Sag-did ceremony (described Vd. VIII, 14-22). FARGARD III. 27
3Never is the danger greater than in the present case, when the fiend is close at hand, and in direct contact with the faithful. 5 A corpse from which the Nasu has not been expelled by the Sag-did ceremony (described Vd. VIII, 14-22). FARGARD III. 27 the Nasu? rushes upon him, to defile him, from the nose of the dead, from the eye, from the tongue, from the jaws, from the sexual organs, from the hinder parts. This Drug Nasu falls upon him, {stains him] even to the end of the nails, and he is unclean, thenceforth, for ever and ever. 15 (49). O Maker of the material world, thou Holy One! What shall be the place of that man who has carried a corpse [alone]? ? Ahura Mazda answered: ‘It shall be the place on this earth wherein is least water and fewest plants, whereof the ground is the cleanest and the driest and the least passed through by flocks and herds, by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful *,’ 16 (55). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the consecrated bundles of Baresma? How far from the faithful ? 17 (57). Ahura Mazda answered : ‘ Thirty paces ‘4 from the fire, thirty paces from the water, thirty paces from the consecrated bundles of Baresma, three paces from the faithful. ? The word Nasu has two meanings: it means either the corpse (nasi), or the corpse-demon (the Drug Nasu, that is to say the demon who takes possession of the dead body and makes his presence felt by the decomposition of the body and infection). * He cannot purify himself like the Nas4-salar (Vd. VIII, 13). ‘He who carries a man, knowing that the man is dead and that the Sag-did has not been performed, commits a sin worthy of death (margarzfn). As the absence of Sag-did makes the infection worse, it is the same crime as if a man were to introduce a plague into the country. % To avoid any contact of that man with pure beings. ‘ A pace (g&ma) is as much as three feet (padha; Vd. IX, 8). 28 VEND{DAD. 18, 19 (§8-63). ‘There, on that place, shall the worshippers of Mazda erect an enclosure’, and therein shall they establish him with food, therein shall they establish him with clothes, with the coarsest food and with the most worn-out clothes. That food he shall live on, those clothes he shall wear, and thus shall they let him live, until he has grown to the age of a Hana, or of a Zaurura, or of a Pairista-khshudra *.
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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