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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
133 Religion of Mazda, or one who has been taught in it! ‘But if he be not a professor of the Religion of Mazda, nor one who has been taught in it?, then his sin is taken from him, if he makes confession of the Religion ‘of Mazda and resolves never to commit again such forbidden deeds *. 41 (142). ‘The Religion of Mazda indeed, O Spitama Zarathustra! takes away from him who makes confession of it the bonds of his sin*; it takes away (the sin of) breach of trust®; it takes away (the sin of) murdering one of the faithful®; it takes away (the sin of) burying a corpse’; it takes away (the sin of) deeds for which there is no atonement; it takes away the worst sin of usury®; it takes away any sin that may be sinned. 1 A born Zoroastrian or a catechist : in both cases, he must have known that he was committing sin. * He did not know that he was committing sin. * He makes Patet and says to himself, ‘I will never henceforth sin again’ (Comm.) * If not knowingly committed ; see § 40 and the following notes. 5 Doubtful. From the Commentary it appears that draosha must have meant a different sort of robbery: ‘He knows that it is forbidden to steal, but he fancies that robbing the rich to give to the poor is a pious deed ’ (Comm.) * Or better, ‘a Mazdean,’ but one who has committed a capital crime ; ‘he knows that it is allowed to kill the margarz4n, but he does not know that it is not allowed to do so without an order from the judge.’ Cf. VIII, 74 note. 7 *He knows that it is forbidden to bury a corpse; but he fancies that if one manages so that dogs or foxes may not take it to the fire and to the water, he behaves piously ’ (Comm.)—He fancies that the prohibition of burying the dead is meant only for the protection of the fire and the water, not of the earth herself. * Or, possibly, ‘the sin of usury.’ ‘He knows that it is lawful (4] D 34 VENDIDAD. 42 (149). ‘In the same way the Religion of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word, and deed, as a swift-rushing mighty wind cleanses the plain !. ‘So let all the deeds he doeth be henceforth good, O Zarathustra! a full atonement for his sin is effected by means of the Religion of Mazda.’ FARGARD IV. Contracts and Outrages. This Fargard is the only one in the Vendfdad that deals strictly with legal objects. Ia. Classification of the contracts according to the value of their object (§ 2).—A contract is cancelled by paying the amount of the contract higher by one degree (§§ 3-4). Religious responsibility of the family for the breach of a contract by one of its members (§§ 5-10). Punishment of the Mihir-Drug (one who breaks a contract), (§§ 11-16). Ila. Definition of the outrages known as 4gerepta (threatening attitude), avaoirista (assault), aredus (blows), (§ 17).
2Religious responsibility of the family for the breach of a contract by one of its members (§§ 5-10). Punishment of the Mihir-Drug (one who breaks a contract), (§§ 11-16). Ila. Definition of the outrages known as 4gerepta (threatening attitude), avaoirista (assault), aredus (blows), (§ 17). Penalties for menaces (§§ 18-21) ; for assaults (§§ 22-25); for blows (§§ 26-29); for wounds (§§ 30-33); for wounds causing blood to flow (§§ 34-36); for broken bones (§§ 37-39); for manslaughter (§§ 40-43). III a. Contract of charity to co-religionists (§§ 44-45). IVa. Heinousness of false oath (§ 46). Ill b. Dignity of wealth; of marriage; of physical weal (§§ 47-49 a). IVb. Heinousness of false oath. Ordeal (§§ 49 b-g5). Part of this Fargard has been made unduly obscure by the transposition of § 46, wrongly inserted between the clause on charity (§§ 44-45) and the corresponding development on the dignity of material goods. This transposition is found in all known manuscripts and belonged to the older text from which they are derived. to take high interest, but he does not know that it is not lawful to do so from the faithful’ (Comm.) 1 «From chaff’ (Comm.) — a FARGARD Iv. 35 I. 1. He that does not restore a loan to the man who lent it, steals the thing and robs the man?, This he doeth every day, every night, as long as he keep in his house his neighbour’s property, as though it were his own *. Ta. 2 (4). O Maker of the material world, thou Holy One! How many in number are thy contracts, O Ahura Mazda ? Ahura Mazda answered: ‘ They are six in number, O holy Zarathustra’. The first is the wordcontract ¢; the second is the hand-contract®; the third is the contract to the amount of a sheep*; the 1 ‘He is a thief when he takes with a view not to restore; he is . a robber when, being asked to restore, he answers, I will not’ (Comm.) * Every moment that he holds it unlawfully, he steals it anew. ‘ The basest thing with Persians is to lie; the next to it is to be in debt, for this reason among many others, that he who is so, must needs sink to lying at last’ (Herod. I, 183). The debtor in question is of course the debtor of bad faith, ‘he who says to a man, Give me this, I will restore it to thee at the proper time, and he says to himself, I will not restore it’ (Comm.) ® At first view it seems as if the classification were twofold, the contracts being defined in the first two clauses by their mode of being entered into, and in the last four by their amount. Yet it . appears from the following clauses that even the word-contract and the hand-contract are indicative of a certain amount, which, however, the commentators did not, or were unable to, determine. * The word-contract may be a contract of which the object are words: the contract of jadang6i (ukhdhé -vaéah), by which one offers to speak and intervene for some one’s benefit, or the contract between master and pupil (for teaching the sacred texts). * The contract for hiring labour (?).
3* The word-contract may be a contract of which the object are words: the contract of jadang6i (ukhdhé -vaéah), by which one offers to speak and intervene for some one’s benefit, or the contract between master and pupil (for teaching the sacred texts). * The contract for hiring labour (?). * ‘Viz. to the amount of 3 istfrs [in weight], (Comm.) An istir (orarjp) is as much as 4 dirhems (8payyi). D2 26 VENDIDAD. fourth is the contract to the amount of an ox'; the fifth is the contract to the amount of a man?; the sixth is the contract to the amount of a field °,a field in good land, a fruitful one, in good bearing +.’ 3 (13). The word-contract is fulfilled by words of mouth. It is cancelled by the hand-contract ; he shall give as damages the amount of the hand-contract. 4 (16). The hand-contract is cancelled by the sheep-contract ; he shall give as damages the amount of the sheep-contract. The sheep-contract is cancelled by the ox-contract ; he shall give as damages the amount of the ox-contract. The ox-contract is cancelled by the man-contract; he shall give as damages the amount of the mancontract. The man-contract is cancelled by the field-contract ; he shall give as damages the amount of the field-contract. 5 (24). O Maker of the material world, thou Holy One! Ifa man break the word-contract, how many are involved in his sin 5? 1 «To the amount of 12 istfrs (=48 dirhems),’ (Comm.) *<To the amount of 500 dirhems.’ The exact translation would be rather, ‘The contract to the amount of a human being’ (promise of marriage). 5 ‘Upwards of 500 istfrs.’ “ A sort of gloss added to define more accurately the value of the object, and to indicate that it is greater than that of the preceding one. 5 Literally, how much is involved? The joint responsibility of the family was a principle in the Persian law: ‘ Leges apud eos impendio formidatae, et abominandae aliae, per quas ob noxam unius omnis propinquitas perit’ (Am. Marcellinus XXIII, 6). FARGARD IV. 37 Ahura Mazda answered: ‘His sin makes his Nab4nazdistas! answerable for three hundred (years) *.’ | 6 (26). O Maker of the material world, thou Holy One! Ifa man break the hand-contract, how many are involved in his sin ? Ahura Mazda answered: ‘His sin makes his Nabdnazdistas answerable for six hundred (years) *.’ 7 (28). O Maker of the material world, thou Holy One! Ifa man break the sheep-contract, how many are involved in his sin? Ahura Mazda answered: ‘ His sin makes his NabAnazdistas answerable for seven hundred (years) *.’ 8 (30). O Maker of the material world, thou Holy One! Ifa man break the ox-contract, how many are involved in his sin ? Ahura Mazda answered : ‘ His sin makes his Nabanazdistas answerable for eight hundred (years) °.’ } The next of kin to the ninth degree.
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.
133 Religion of Mazda, or one who has been taught in it! ‘But if he be not a professor of the Religion of Mazda, nor one who has been taught in it?, then his sin is taken from him, if he makes confession of the Religion ‘of Mazda and resolves never to commit again such forbidden deeds *. 41 (142). ‘The Religion of Mazda indeed, O Spitama Zarathustra! takes away from him who makes confession of it the bonds of his sin*; it takes away (the sin of) breach of trust®; it takes away (the sin of) murdering one of the faithful®; it takes away (the sin of) burying a corpse’; it takes away (the sin of) deeds for which there is no atonement; it takes away the worst sin of usury®; it takes away any sin that may be sinned. 1 A born Zoroastrian or a catechist : in both cases, he must have known that he was committing sin. * He did not know that he was committing sin. * He makes Patet and says to himself, ‘I will never henceforth sin again’ (Comm.) * If not knowingly committed ; see § 40 and the following notes. 5 Doubtful. From the Commentary it appears that draosha must have meant a different sort of robbery: ‘He knows that it is forbidden to steal, but he fancies that robbing the rich to give to the poor is a pious deed ’ (Comm.) * Or better, ‘a Mazdean,’ but one who has committed a capital crime ; ‘he knows that it is allowed to kill the margarz4n, but he does not know that it is not allowed to do so without an order from the judge.’ Cf. VIII, 74 note. 7 *He knows that it is forbidden to bury a corpse; but he fancies that if one manages so that dogs or foxes may not take it to the fire and to the water, he behaves piously ’ (Comm.)—He fancies that the prohibition of burying the dead is meant only for the protection of the fire and the water, not of the earth herself. * Or, possibly, ‘the sin of usury.’ ‘He knows that it is lawful (4] D 34 VENDIDAD. 42 (149). ‘In the same way the Religion of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word, and deed, as a swift-rushing mighty wind cleanses the plain !. ‘So let all the deeds he doeth be henceforth good, O Zarathustra! a full atonement for his sin is effected by means of the Religion of Mazda.’ FARGARD IV. Contracts and Outrages. This Fargard is the only one in the Vendfdad that deals strictly with legal objects. Ia. Classification of the contracts according to the value of their object (§ 2).—A contract is cancelled by paying the amount of the contract higher by one degree (§§ 3-4). Religious responsibility of the family for the breach of a contract by one of its members (§§ 5-10). Punishment of the Mihir-Drug (one who breaks a contract), (§§ 11-16). Ila. Definition of the outrages known as 4gerepta (threatening attitude), avaoirista (assault), aredus (blows), (§ 17).
2Religious responsibility of the family for the breach of a contract by one of its members (§§ 5-10). Punishment of the Mihir-Drug (one who breaks a contract), (§§ 11-16). Ila. Definition of the outrages known as 4gerepta (threatening attitude), avaoirista (assault), aredus (blows), (§ 17). Penalties for menaces (§§ 18-21) ; for assaults (§§ 22-25); for blows (§§ 26-29); for wounds (§§ 30-33); for wounds causing blood to flow (§§ 34-36); for broken bones (§§ 37-39); for manslaughter (§§ 40-43). III a. Contract of charity to co-religionists (§§ 44-45). IVa. Heinousness of false oath (§ 46). Ill b. Dignity of wealth; of marriage; of physical weal (§§ 47-49 a). IVb. Heinousness of false oath. Ordeal (§§ 49 b-g5). Part of this Fargard has been made unduly obscure by the transposition of § 46, wrongly inserted between the clause on charity (§§ 44-45) and the corresponding development on the dignity of material goods. This transposition is found in all known manuscripts and belonged to the older text from which they are derived. to take high interest, but he does not know that it is not lawful to do so from the faithful’ (Comm.) 1 «From chaff’ (Comm.) — a FARGARD Iv. 35 I. 1. He that does not restore a loan to the man who lent it, steals the thing and robs the man?, This he doeth every day, every night, as long as he keep in his house his neighbour’s property, as though it were his own *. Ta. 2 (4). O Maker of the material world, thou Holy One! How many in number are thy contracts, O Ahura Mazda ? Ahura Mazda answered: ‘ They are six in number, O holy Zarathustra’. The first is the wordcontract ¢; the second is the hand-contract®; the third is the contract to the amount of a sheep*; the 1 ‘He is a thief when he takes with a view not to restore; he is . a robber when, being asked to restore, he answers, I will not’ (Comm.) * Every moment that he holds it unlawfully, he steals it anew. ‘ The basest thing with Persians is to lie; the next to it is to be in debt, for this reason among many others, that he who is so, must needs sink to lying at last’ (Herod. I, 183). The debtor in question is of course the debtor of bad faith, ‘he who says to a man, Give me this, I will restore it to thee at the proper time, and he says to himself, I will not restore it’ (Comm.) ® At first view it seems as if the classification were twofold, the contracts being defined in the first two clauses by their mode of being entered into, and in the last four by their amount. Yet it . appears from the following clauses that even the word-contract and the hand-contract are indicative of a certain amount, which, however, the commentators did not, or were unable to, determine. * The word-contract may be a contract of which the object are words: the contract of jadang6i (ukhdhé -vaéah), by which one offers to speak and intervene for some one’s benefit, or the contract between master and pupil (for teaching the sacred texts). * The contract for hiring labour (?).
3* The word-contract may be a contract of which the object are words: the contract of jadang6i (ukhdhé -vaéah), by which one offers to speak and intervene for some one’s benefit, or the contract between master and pupil (for teaching the sacred texts). * The contract for hiring labour (?). * ‘Viz. to the amount of 3 istfrs [in weight], (Comm.) An istir (orarjp) is as much as 4 dirhems (8payyi). D2 26 VENDIDAD. fourth is the contract to the amount of an ox'; the fifth is the contract to the amount of a man?; the sixth is the contract to the amount of a field °,a field in good land, a fruitful one, in good bearing +.’ 3 (13). The word-contract is fulfilled by words of mouth. It is cancelled by the hand-contract ; he shall give as damages the amount of the hand-contract. 4 (16). The hand-contract is cancelled by the sheep-contract ; he shall give as damages the amount of the sheep-contract. The sheep-contract is cancelled by the ox-contract ; he shall give as damages the amount of the ox-contract. The ox-contract is cancelled by the man-contract; he shall give as damages the amount of the mancontract. The man-contract is cancelled by the field-contract ; he shall give as damages the amount of the field-contract. 5 (24). O Maker of the material world, thou Holy One! Ifa man break the word-contract, how many are involved in his sin 5? 1 «To the amount of 12 istfrs (=48 dirhems),’ (Comm.) *<To the amount of 500 dirhems.’ The exact translation would be rather, ‘The contract to the amount of a human being’ (promise of marriage). 5 ‘Upwards of 500 istfrs.’ “ A sort of gloss added to define more accurately the value of the object, and to indicate that it is greater than that of the preceding one. 5 Literally, how much is involved? The joint responsibility of the family was a principle in the Persian law: ‘ Leges apud eos impendio formidatae, et abominandae aliae, per quas ob noxam unius omnis propinquitas perit’ (Am. Marcellinus XXIII, 6). FARGARD IV. 37 Ahura Mazda answered: ‘His sin makes his Nab4nazdistas! answerable for three hundred (years) *.’ | 6 (26). O Maker of the material world, thou Holy One! Ifa man break the hand-contract, how many are involved in his sin ? Ahura Mazda answered: ‘His sin makes his Nabdnazdistas answerable for six hundred (years) *.’ 7 (28). O Maker of the material world, thou Holy One! Ifa man break the sheep-contract, how many are involved in his sin? Ahura Mazda answered: ‘ His sin makes his NabAnazdistas answerable for seven hundred (years) *.’ 8 (30). O Maker of the material world, thou Holy One! Ifa man break the ox-contract, how many are involved in his sin ? Ahura Mazda answered : ‘ His sin makes his Nabanazdistas answerable for eight hundred (years) °.’ } The next of kin to the ninth degree.
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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