Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The primitive meaning of this belief is explained by Brahmanical doctrine; the man without a son falls into hell, because there is nobody to pay him the family worship. * Vohu Mané is at the same time the god of good thoughts and the god of cattle. 3 «There are people who strive to pass a day without eating, and who abstain from any meat; we strive too and abstain, namely, from any sin in deed, thought, or word: . . . in other religions, they fast from bread; in ours, we fast from sin’ (Saddar 83).—‘ The Zoroastrians have no fasting at all. He who fasts commits a sin, and must, by way of expiation, give food to a number of poor people’ (Albfrfint, Chronology, p. 217). ‘ A dirhem. 5 Or: ‘is worth an Asperena, worth a sheep, worth an ox, worth a man,’ which means, according to the Commentary : ‘ deserves the gift of an Asperena, of a sheep’s value, an ox’s value, a man’s value.’ * Asté-vidhdtu, the demon of death (Farg. V, 8). The man who eats well has greater vitality. 48 VENDI{DAD. fiend, with thinnest garment on; he can strive against the wicked tyrant and smite him on the head; he can strive against the ungodly fasting Ashemaogha?, IVb. 49 (bis). On the very first time when that deed? has been done, without waiting until it is done again, 50 (143). down there® the pain for that deed shall be as hard as any in this world: even as if one should cut off the limbs from his perishable body with knives of brass, or still worse; 51 (146). down there the pain for that deed shall be as hard as any in this world: even as if one should nail‘ his perishable body with nails of brass, or still worse ; 52 (149). down there the pain for that deed shall be as hard as any in this world: even as if one should by force throw his perishable body headlong down a precipice a hundred times the height of a man, or still worse; 53 (152). down there the pain for that deed shall be as hard as any in this world: even as if one should by force impale® his perishable body, or still worse. 54 (154). Down there the pain for his deed shall be as hard as any in this world: to wit, the deed of * The Commentary has: ‘like Mazdak, son of Bamdat,’ the communistic heresiarch who flourished under Kobéd (488-531) and was put to death under Noshirvan. * The taking of a false oath. Cf. § 46. 5 In hell. * Doubtful. 5 Doubtful. FARGARD V. 49 a man, who, knowingly lying, confronts the brimstoned, golden’, truth-knowing water with an appeal unto Rashnu? and a lie unto Mithra *. 55 (156). O Maker of the material world, thou Holy One! He who, knowingly lying, confronts the brimstoned, golden, truth-knowing water with an appeal unto Rashnu and a lie unto Mithra, what is the penalty that he shall pay*? Ahura Mazda answered : ‘Seven hundred stripes with the Aspahé-astra, seven hundred stripes with the Sraoshé-£arana.’ FARGARD V.
2He who, knowingly lying, confronts the brimstoned, golden, truth-knowing water with an appeal unto Rashnu and a lie unto Mithra, what is the penalty that he shall pay*? Ahura Mazda answered : ‘Seven hundred stripes with the Aspahé-astra, seven hundred stripes with the Sraoshé-£arana.’ FARGARD V. This chapter and the following ones, to the end of the twelfth, deal chiefly with uncleanness arising from the dead, and with the means of removing it from men and things. The subjects treated in this Fargard are as follows :— 1 (1-7). If a man defile the fire or the earth with dead matter (Nasu), involuntarily or unconsciously, it is no sin. II (8-9). Water and fire do not kill. III (10-14). Disposal of the dead during winter when it is not possible to take them to the Dakhma. IV (15-20). Why Ahura, while forbidding man to defile water, sends water from the heavens down to the Dakhmas, covered with corpses. How he purifies that water. ' The water before which the oath is taken contains some incense, brimstone, and one danak of molten gold (Gr. Rav. ror). * The god of truth (Yt. XII). The formula is as follows: ‘ Before the Amshaspand Bahman, before the Amshaspand Ardibehesht, here lighted up... &c., I swear that I have nothing of what is thine, N. son of N., neither gold, nor silver, nor brass, nor clothes, nor any of the things created by Ormazd’ (1. 1. 96). Cf. above, § 46. 3 He is a Mithra-drug, ‘ one who lies to Mithra.’ * In this world. [4] E 50 VENDIDAD. V (21-26). On the excellence of purity and of the law that shows how to recover purity, when lost. VI (27-38). On the defiling power of the Nasu being greater or less, according to the greater or less dignity of the being that dies. VII (39-44). On the management of sacrificial implements defiled with Nasu. VIII (45-62). On the treatment of a woman who has been delivered of a still-born child; and what is to be done with her clothes. la. 1. There dies a man in the depths of the vale: a bird takes flight from the top of the mountain down into the depths of the vale, and it feeds on the corpse of the dead man there: then, up it flies from the depths of the vale to the top of the mountain: it flies to some one of the trees there, of the hard-wooded or the soft-wooded, and upon that tree it vomits and deposits dung. 2 (7). Now, lo! here is a man coming up from the depths of the vale to the top of the mountain ; he comes to the tree whereon the bird is sitting ; from that tree he intends to take wood for the fire. He fells the tree, he hews the tree, he ‘splits it into logs, and then he lights it in the fire, the son of Ahura Mazda. What is the penalty that he shall pay?? 3 (11). Ahura Mazda answered : ‘ There is no sin upon a man for any Nasu that has been brought by dogs, by birds, by wolves, by winds, or by flies. 4 (12). ‘For were there sin upon a man for any Nasu that might have been brought by dogs, by
3What is the penalty that he shall pay?? 3 (11). Ahura Mazda answered : ‘ There is no sin upon a man for any Nasu that has been brought by dogs, by birds, by wolves, by winds, or by flies. 4 (12). ‘For were there sin upon a man for any Nasu that might have been brought by dogs, by ’ For defiling the fire by bringing dead matter into it (see Farg. VII, 25 seq.) contrarily to the rule, ‘Put ye only proper and well-examined fuel (in the fire)’ For the purification of unclean wood, see Farg. VII, 28 seq. FARGARD V. 51 birds, by wolves, by winds, or by flies, how soon all this material world of mine would be only one Peshétanu!, bent on the destruction of righteousness, and whose soul will cry and wail?! so numberless are the beings that die upon the face of the earth.’ Ib. 5 (15). O Maker of the material world, thou Holy One! Here is a man watering a corn-field. The water streams down the field; it streams again; it streams a third time; and the fourth time, a dog, a fox, or a wolf carries some Nasu into the bed of the stream: what is the penalty that the man shall pay*? 6 (19). Ahura Mazda answered: ‘ There is no sin upon a man for any Nasu that has been brought by dogs, by birds, by wolves, by winds, or by flies. 7 (20). ‘For were there sin upon a man for any Nasu that might have been brought by dogs, by birds, by wolves, by winds, or by flies, how soon all this material world of mine would be only one Peshétanu, bent on the destruction of righteousness, and whose soul will cry and wail! so numberless are the beings that die upon the face of the earth.’ * ©People guilty of death’ (Comm.) Cf. Yasna LIII, 9 b. * After their death, ‘When the soul, crying and beaten off, is driven far away from Paradise’ (Comm.) This is imitated from the GAthas (Yasna XLVI, 11; LI, 13; cf. Vd. XIII, 8-9). * For defiling the earth and the water: ‘If a man wants to irrigate a field, he must first look after the water-channel, whether there is dead matter in it or not..... If the water, unknown to him, comes upon a corpse, there is no sin upon him. If he has not looked after the rivulet and the stream, he is unclean’ (Saddar 75). E2 52 veND{pAD. Ila. 8 (23). O Maker of the material world, thou Holy One! Does water kill! ? Ahura Mazda answered: ‘Water kills no man: Asté-vidhétu binds him, and, thus bound’, Vayu ® carries him off; and the flood takes him up‘, the flood takes him down‘, the flood throws him ashore ; then birds feed upon him. When he goes away*, it is by the will of Fate he goes. II b. 9 (29). O Maker of the material world, thou Holy One! Does fire kill ? Ahura Mazda answered: ‘Fire kills no man: Asté-vidhétu binds him, and, thus bound, Vayu carries him off; and the fire burns up life and limb. When he goes away, it is by the will of Fate he goes.’
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 primitive meaning of this belief is explained by Brahmanical doctrine; the man without a son falls into hell, because there is nobody to pay him the family worship. * Vohu Mané is at the same time the god of good thoughts and the god of cattle. 3 «There are people who strive to pass a day without eating, and who abstain from any meat; we strive too and abstain, namely, from any sin in deed, thought, or word: . . . in other religions, they fast from bread; in ours, we fast from sin’ (Saddar 83).—‘ The Zoroastrians have no fasting at all. He who fasts commits a sin, and must, by way of expiation, give food to a number of poor people’ (Albfrfint, Chronology, p. 217). ‘ A dirhem. 5 Or: ‘is worth an Asperena, worth a sheep, worth an ox, worth a man,’ which means, according to the Commentary : ‘ deserves the gift of an Asperena, of a sheep’s value, an ox’s value, a man’s value.’ * Asté-vidhdtu, the demon of death (Farg. V, 8). The man who eats well has greater vitality. 48 VENDI{DAD. fiend, with thinnest garment on; he can strive against the wicked tyrant and smite him on the head; he can strive against the ungodly fasting Ashemaogha?, IVb. 49 (bis). On the very first time when that deed? has been done, without waiting until it is done again, 50 (143). down there® the pain for that deed shall be as hard as any in this world: even as if one should cut off the limbs from his perishable body with knives of brass, or still worse; 51 (146). down there the pain for that deed shall be as hard as any in this world: even as if one should nail‘ his perishable body with nails of brass, or still worse ; 52 (149). down there the pain for that deed shall be as hard as any in this world: even as if one should by force throw his perishable body headlong down a precipice a hundred times the height of a man, or still worse; 53 (152). down there the pain for that deed shall be as hard as any in this world: even as if one should by force impale® his perishable body, or still worse. 54 (154). Down there the pain for his deed shall be as hard as any in this world: to wit, the deed of * The Commentary has: ‘like Mazdak, son of Bamdat,’ the communistic heresiarch who flourished under Kobéd (488-531) and was put to death under Noshirvan. * The taking of a false oath. Cf. § 46. 5 In hell. * Doubtful. 5 Doubtful. FARGARD V. 49 a man, who, knowingly lying, confronts the brimstoned, golden’, truth-knowing water with an appeal unto Rashnu? and a lie unto Mithra *. 55 (156). O Maker of the material world, thou Holy One! He who, knowingly lying, confronts the brimstoned, golden, truth-knowing water with an appeal unto Rashnu and a lie unto Mithra, what is the penalty that he shall pay*? Ahura Mazda answered : ‘Seven hundred stripes with the Aspahé-astra, seven hundred stripes with the Sraoshé-£arana.’ FARGARD V.
2He who, knowingly lying, confronts the brimstoned, golden, truth-knowing water with an appeal unto Rashnu and a lie unto Mithra, what is the penalty that he shall pay*? Ahura Mazda answered : ‘Seven hundred stripes with the Aspahé-astra, seven hundred stripes with the Sraoshé-£arana.’ FARGARD V. This chapter and the following ones, to the end of the twelfth, deal chiefly with uncleanness arising from the dead, and with the means of removing it from men and things. The subjects treated in this Fargard are as follows :— 1 (1-7). If a man defile the fire or the earth with dead matter (Nasu), involuntarily or unconsciously, it is no sin. II (8-9). Water and fire do not kill. III (10-14). Disposal of the dead during winter when it is not possible to take them to the Dakhma. IV (15-20). Why Ahura, while forbidding man to defile water, sends water from the heavens down to the Dakhmas, covered with corpses. How he purifies that water. ' The water before which the oath is taken contains some incense, brimstone, and one danak of molten gold (Gr. Rav. ror). * The god of truth (Yt. XII). The formula is as follows: ‘ Before the Amshaspand Bahman, before the Amshaspand Ardibehesht, here lighted up... &c., I swear that I have nothing of what is thine, N. son of N., neither gold, nor silver, nor brass, nor clothes, nor any of the things created by Ormazd’ (1. 1. 96). Cf. above, § 46. 3 He is a Mithra-drug, ‘ one who lies to Mithra.’ * In this world. [4] E 50 VENDIDAD. V (21-26). On the excellence of purity and of the law that shows how to recover purity, when lost. VI (27-38). On the defiling power of the Nasu being greater or less, according to the greater or less dignity of the being that dies. VII (39-44). On the management of sacrificial implements defiled with Nasu. VIII (45-62). On the treatment of a woman who has been delivered of a still-born child; and what is to be done with her clothes. la. 1. There dies a man in the depths of the vale: a bird takes flight from the top of the mountain down into the depths of the vale, and it feeds on the corpse of the dead man there: then, up it flies from the depths of the vale to the top of the mountain: it flies to some one of the trees there, of the hard-wooded or the soft-wooded, and upon that tree it vomits and deposits dung. 2 (7). Now, lo! here is a man coming up from the depths of the vale to the top of the mountain ; he comes to the tree whereon the bird is sitting ; from that tree he intends to take wood for the fire. He fells the tree, he hews the tree, he ‘splits it into logs, and then he lights it in the fire, the son of Ahura Mazda. What is the penalty that he shall pay?? 3 (11). Ahura Mazda answered : ‘ There is no sin upon a man for any Nasu that has been brought by dogs, by birds, by wolves, by winds, or by flies. 4 (12). ‘For were there sin upon a man for any Nasu that might have been brought by dogs, by
3What is the penalty that he shall pay?? 3 (11). Ahura Mazda answered : ‘ There is no sin upon a man for any Nasu that has been brought by dogs, by birds, by wolves, by winds, or by flies. 4 (12). ‘For were there sin upon a man for any Nasu that might have been brought by dogs, by ’ For defiling the fire by bringing dead matter into it (see Farg. VII, 25 seq.) contrarily to the rule, ‘Put ye only proper and well-examined fuel (in the fire)’ For the purification of unclean wood, see Farg. VII, 28 seq. FARGARD V. 51 birds, by wolves, by winds, or by flies, how soon all this material world of mine would be only one Peshétanu!, bent on the destruction of righteousness, and whose soul will cry and wail?! so numberless are the beings that die upon the face of the earth.’ Ib. 5 (15). O Maker of the material world, thou Holy One! Here is a man watering a corn-field. The water streams down the field; it streams again; it streams a third time; and the fourth time, a dog, a fox, or a wolf carries some Nasu into the bed of the stream: what is the penalty that the man shall pay*? 6 (19). Ahura Mazda answered: ‘ There is no sin upon a man for any Nasu that has been brought by dogs, by birds, by wolves, by winds, or by flies. 7 (20). ‘For were there sin upon a man for any Nasu that might have been brought by dogs, by birds, by wolves, by winds, or by flies, how soon all this material world of mine would be only one Peshétanu, bent on the destruction of righteousness, and whose soul will cry and wail! so numberless are the beings that die upon the face of the earth.’ * ©People guilty of death’ (Comm.) Cf. Yasna LIII, 9 b. * After their death, ‘When the soul, crying and beaten off, is driven far away from Paradise’ (Comm.) This is imitated from the GAthas (Yasna XLVI, 11; LI, 13; cf. Vd. XIII, 8-9). * For defiling the earth and the water: ‘If a man wants to irrigate a field, he must first look after the water-channel, whether there is dead matter in it or not..... If the water, unknown to him, comes upon a corpse, there is no sin upon him. If he has not looked after the rivulet and the stream, he is unclean’ (Saddar 75). E2 52 veND{pAD. Ila. 8 (23). O Maker of the material world, thou Holy One! Does water kill! ? Ahura Mazda answered: ‘Water kills no man: Asté-vidhétu binds him, and, thus bound’, Vayu ® carries him off; and the flood takes him up‘, the flood takes him down‘, the flood throws him ashore ; then birds feed upon him. When he goes away*, it is by the will of Fate he goes. II b. 9 (29). O Maker of the material world, thou Holy One! Does fire kill ? Ahura Mazda answered: ‘Fire kills no man: Asté-vidhétu binds him, and, thus bound, Vayu carries him off; and the fire burns up life and limb. When he goes away, it is by the will of Fate he goes.’
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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