Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1II 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.’ * Water and fire belong to the holy part of the world, and come from God: how then is it that they kill? ‘Let a Gueber light a sacred fire for a hundred years, if he once fall into it, he shall be burnt.’ Even the Mobeds, if we may trust Elisaeus, complained that the fire would burn them without regard for their piety, when to adore it they came too near (Vartan’s War, p. 211 of the French translation by l’Abbé Garabed). The answer was that it is not the fire nor the water that kills, but the demon of Death and Fate. * Nothing whatever that I created in the world, said Ormazd, does harm to man; it is the bad Nai (read V4i) that kills the man’ (Gr. Rav. 124). * « Asti-vahat is the bad V4i who seizes the life (of man): when his hand strokes him, it is lethargy; when he casts his shadow upon him, it is fever; when he looks in his eyes, he destroys life , and it is called Death’ (Bund. XXVIII, 35). Cf. Farg. IV, 49; XIX, 29. 5 <The bad V4i’(Comm.) V4i (Vayu) being the Genius of Destiny, good or evil. * To the surface. ® To the bottom. © When he departs. FARGARD V. 53 Il. 10 (34). O Maker of the material world, thou Holy One! If the summer is past and the winter has come, what shall the worshippers of Mazda do?? Ahura Mazda answered: ‘In every house, in every borough, they shall raise three rooms for the dead *’ 11 (37). O Maker of the material world, thou Holy One! How large shall be those rooms for the dead ? Ahura Mazda answered: ‘ Large enough not to strike the skull of the man, if he*® should stand erect, or his feet or his hands stretched out: such shall be, according to the law, the rooms for the dead. 12 (41). ‘And they shall let the lifeless body lie there, for two nights, or for three nights, or a month long, until the birds begin to fly‘, the plants to grow, the hidden floods ® to flow, and the wind to dry up the earth®. 1 In case a man dies during the snowy season, while it is difficult or impossible to take the corpse to the Dakhma, which usually stands far from inhabited places. The same case is treated again in Farg. VIII, 4 seq. * One for men, another for women, a third for children. As not every house is considerable or rich enough to have these three accommodations, there will be a common Z4d-marg for the village. The Z&d-marg is a small mud house where the corpse is laid, to lie there till it can be taken to the Dakhma (Anquetil, Zend-Avesta II, 583). The Z&d-marg is still used in Persia, and in the Gugarati provinces (where it is called Nas4-kh4na, ‘house for corpses’). In Bombay they use the simpler and more economical method given in Farg. VIII, 8. * ‘Being in life’ (Comm.) * To come back. 5 They were hidden under the earth.
2The Z&d-marg is still used in Persia, and in the Gugarati provinces (where it is called Nas4-kh4na, ‘house for corpses’). In Bombay they use the simpler and more economical method given in Farg. VIII, 8. * ‘Being in life’ (Comm.) * To come back. 5 They were hidden under the earth. * *Until the winter is past’ (Comm.) 54 VEND{DAD. 13 (44). ‘And as soon as the birds begin to fly, the plants to grow, the hidden floods to flow, and the wind to dry up the earth, then the worshippers of Mazda shall lay down the dead (on the Dakhma), his eyes towards the sun. 14 (46). ‘If the worshippers of Mazda have not, within a year, laid down the dead (on the Dakhma), his eyes towards the sun, thou shalt prescribe for that trespass the same penalty as for the murder of one of the faithful’; until the corpse has been rained on, until the Dakhma has been rained on, until the unclean remains have been rained on, until the birds have eaten up the corpse.’ IV. 15 (49). O Maker of the material world, thou Holy One! Is it true that thou, Ahura Mazda, seizest the waters from the sea Vouru-kasha ? with the wind and the clouds ? - 16 (51). That thou, Ahura Mazda, takest them down to the corpses*? that thou, Ahura Mazda, takest them down to the Dakhmas? that thou, Ahura Mazda, takest them down to the unclean remains? that thou, Ahura Mazda, takest them down to the bones? and that then thou, Ahura Mazda, makest them flow back unseen ? that thou, Ahura Mazda, makest them flow back to the sea Phitika ¢ ? 1 See Farg. III, 41, note; cf. below, §§ 21-26. * Vouru-kasha or Frakh-kart, the Ocean, wherefrom all waters come and whereto they return (Farg. XXI, 4). * Zoroaster wonders that Ormazd fears so little to infringe his own laws by defiling waters with the dead. In a Ravéet, he asks him bluntly why he forbids men to take corpses to the water, while he himself sends rain to the Dakhmas (Gr. Rav. 125). ‘ The sea where waters are purified before going back to their FARGARD V. 55 17 (53). Ahura Mazda answered: ‘It is even so as thou hast said, O righteous Zarathustra! I, Ahura Mazda, seize the waters from the sea Vourukasha with the wind and the clouds. 18 (55). ‘I, Ahura Mazda, take them to the corpses; I, Ahura Mazda, take them down to the Dakhmas; I, Ahura Mazda, take them down to the unclean remains; I, Ahura Mazda, take them down to the bones; then I, Ahura Mazda, make them flow back unseen; I, Ahura Mazda, make them flow back to the sea Pditika. 19 (56). ‘The waters stand there boiling, boiling up in the heart of the sea Pditika, and, when cleansed there, they run back again from the sea Pfitika to the sea Vouru-kasha, towards the wellwatered tree’, whereon grow the seeds of my plants of every kind by hundreds, by thousands, by hundreds of thousands. 20 (60). ‘Those plants, I, Ahura Mazda, rain down upon the earth’, to bring food to the faithful, and fodder to the beneficent cow; to bring food to
320 (60). ‘Those plants, I, Ahura Mazda, rain down upon the earth’, to bring food to the faithful, and fodder to the beneficent cow; to bring food to gathering place, the sea Vouru-kasha (see § 19). ‘ All the thickness, salt, and impurity of the sea Pfittk wishes to go to the Frakh-kart sea; but a mighty high wind, blowing from the Var Satvés, drives it away: whatever is clean and movable passes to the Frakh-kart sea, and the rest (the unclean element) flows back to the Patik’ (Bund. XIII, ro). 1 The tree of all seeds (Harvisptokhm), which grows in the middle of the sea Vouru-kasha ; the seeds of all plants are on it. There is a godlike bird, the Sinamru, sitting on that tree; whenever he flies off the tree, there grow out of it a thousand boughs ; whenever he alights on it, there break a thousand boughs, the seeds of which are scattered about, and rained down on the earth by Tistar (Tistrya), the rain-god (Yt. XII, 17; Minokhired LXII, 37 seq.; Bundahis XXVII; cf. Farg. XX, 4 seq.) 56 VENDIDAD. my people that they may live on it, and fodder to the beneficent cow.’ V. 21 (63). ‘This? is the best, this is the fairest of all things, even as thou hast said, O pure [Zarathustra]!’ With these words the holy Ahura Mazda rejoiced the holy Zarathustra*: ‘ Purity is for man, next to life, the greatest good, that purity, O Zarathustra, that is in the Religion of Mazda for him who cleanses his own self with good thoughts, words, and deeds +.’ 22 (68). O Maker of the material world, thou Holy One! This Law, this fiend-destroying Law of Zarathustra’, by what greatness, goodness, and fairness is it great, good, and fair above all other utterances ? . 23 (69). Ahura Mazda answered: ‘As much above all other floods as is the sea Vouru-kasha, so much above all other utterances in greatness, goodness, and fairness is this Law, this fienddestroying Law of Zarathustra. 24 (71). ‘As much as a great stream flows swifter than a slender rivulet, so much above all other utterances in greatness, goodness, and fairness is this Law, this fiend-destroying Law of Zarathustra. 1 The cleansing, the purification. # ‘When Zoroaster saw that man is able to escape sin by performing good works, he was filled with joy’ (Comm.) ® Quotation from the Gathas (Yasna XLVIII, § c). ‘ That is to say, ‘Who performs the rites of cleansing according to the prescriptions of the law.’ 5 The Law (DAtem), that part of the religious system of FARGARD V. 57 ‘As high as the great tree! stands above the small plants it overshadows, so high above all other utterances in greatness, goodness, and fairness is this Law, this fiend-destroying Law of Zarathustra. 25 (73). ‘As high as heaven is above the earth that it compasses around, so high above all other utterances is this Law, this fiend-destroying Law of Mazda.
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.
1II 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.’ * Water and fire belong to the holy part of the world, and come from God: how then is it that they kill? ‘Let a Gueber light a sacred fire for a hundred years, if he once fall into it, he shall be burnt.’ Even the Mobeds, if we may trust Elisaeus, complained that the fire would burn them without regard for their piety, when to adore it they came too near (Vartan’s War, p. 211 of the French translation by l’Abbé Garabed). The answer was that it is not the fire nor the water that kills, but the demon of Death and Fate. * Nothing whatever that I created in the world, said Ormazd, does harm to man; it is the bad Nai (read V4i) that kills the man’ (Gr. Rav. 124). * « Asti-vahat is the bad V4i who seizes the life (of man): when his hand strokes him, it is lethargy; when he casts his shadow upon him, it is fever; when he looks in his eyes, he destroys life , and it is called Death’ (Bund. XXVIII, 35). Cf. Farg. IV, 49; XIX, 29. 5 <The bad V4i’(Comm.) V4i (Vayu) being the Genius of Destiny, good or evil. * To the surface. ® To the bottom. © When he departs. FARGARD V. 53 Il. 10 (34). O Maker of the material world, thou Holy One! If the summer is past and the winter has come, what shall the worshippers of Mazda do?? Ahura Mazda answered: ‘In every house, in every borough, they shall raise three rooms for the dead *’ 11 (37). O Maker of the material world, thou Holy One! How large shall be those rooms for the dead ? Ahura Mazda answered: ‘ Large enough not to strike the skull of the man, if he*® should stand erect, or his feet or his hands stretched out: such shall be, according to the law, the rooms for the dead. 12 (41). ‘And they shall let the lifeless body lie there, for two nights, or for three nights, or a month long, until the birds begin to fly‘, the plants to grow, the hidden floods ® to flow, and the wind to dry up the earth®. 1 In case a man dies during the snowy season, while it is difficult or impossible to take the corpse to the Dakhma, which usually stands far from inhabited places. The same case is treated again in Farg. VIII, 4 seq. * One for men, another for women, a third for children. As not every house is considerable or rich enough to have these three accommodations, there will be a common Z4d-marg for the village. The Z&d-marg is a small mud house where the corpse is laid, to lie there till it can be taken to the Dakhma (Anquetil, Zend-Avesta II, 583). The Z&d-marg is still used in Persia, and in the Gugarati provinces (where it is called Nas4-kh4na, ‘house for corpses’). In Bombay they use the simpler and more economical method given in Farg. VIII, 8. * ‘Being in life’ (Comm.) * To come back. 5 They were hidden under the earth.
2The Z&d-marg is still used in Persia, and in the Gugarati provinces (where it is called Nas4-kh4na, ‘house for corpses’). In Bombay they use the simpler and more economical method given in Farg. VIII, 8. * ‘Being in life’ (Comm.) * To come back. 5 They were hidden under the earth. * *Until the winter is past’ (Comm.) 54 VEND{DAD. 13 (44). ‘And as soon as the birds begin to fly, the plants to grow, the hidden floods to flow, and the wind to dry up the earth, then the worshippers of Mazda shall lay down the dead (on the Dakhma), his eyes towards the sun. 14 (46). ‘If the worshippers of Mazda have not, within a year, laid down the dead (on the Dakhma), his eyes towards the sun, thou shalt prescribe for that trespass the same penalty as for the murder of one of the faithful’; until the corpse has been rained on, until the Dakhma has been rained on, until the unclean remains have been rained on, until the birds have eaten up the corpse.’ IV. 15 (49). O Maker of the material world, thou Holy One! Is it true that thou, Ahura Mazda, seizest the waters from the sea Vouru-kasha ? with the wind and the clouds ? - 16 (51). That thou, Ahura Mazda, takest them down to the corpses*? that thou, Ahura Mazda, takest them down to the Dakhmas? that thou, Ahura Mazda, takest them down to the unclean remains? that thou, Ahura Mazda, takest them down to the bones? and that then thou, Ahura Mazda, makest them flow back unseen ? that thou, Ahura Mazda, makest them flow back to the sea Phitika ¢ ? 1 See Farg. III, 41, note; cf. below, §§ 21-26. * Vouru-kasha or Frakh-kart, the Ocean, wherefrom all waters come and whereto they return (Farg. XXI, 4). * Zoroaster wonders that Ormazd fears so little to infringe his own laws by defiling waters with the dead. In a Ravéet, he asks him bluntly why he forbids men to take corpses to the water, while he himself sends rain to the Dakhmas (Gr. Rav. 125). ‘ The sea where waters are purified before going back to their FARGARD V. 55 17 (53). Ahura Mazda answered: ‘It is even so as thou hast said, O righteous Zarathustra! I, Ahura Mazda, seize the waters from the sea Vourukasha with the wind and the clouds. 18 (55). ‘I, Ahura Mazda, take them to the corpses; I, Ahura Mazda, take them down to the Dakhmas; I, Ahura Mazda, take them down to the unclean remains; I, Ahura Mazda, take them down to the bones; then I, Ahura Mazda, make them flow back unseen; I, Ahura Mazda, make them flow back to the sea Pditika. 19 (56). ‘The waters stand there boiling, boiling up in the heart of the sea Pditika, and, when cleansed there, they run back again from the sea Pfitika to the sea Vouru-kasha, towards the wellwatered tree’, whereon grow the seeds of my plants of every kind by hundreds, by thousands, by hundreds of thousands. 20 (60). ‘Those plants, I, Ahura Mazda, rain down upon the earth’, to bring food to the faithful, and fodder to the beneficent cow; to bring food to
320 (60). ‘Those plants, I, Ahura Mazda, rain down upon the earth’, to bring food to the faithful, and fodder to the beneficent cow; to bring food to gathering place, the sea Vouru-kasha (see § 19). ‘ All the thickness, salt, and impurity of the sea Pfittk wishes to go to the Frakh-kart sea; but a mighty high wind, blowing from the Var Satvés, drives it away: whatever is clean and movable passes to the Frakh-kart sea, and the rest (the unclean element) flows back to the Patik’ (Bund. XIII, ro). 1 The tree of all seeds (Harvisptokhm), which grows in the middle of the sea Vouru-kasha ; the seeds of all plants are on it. There is a godlike bird, the Sinamru, sitting on that tree; whenever he flies off the tree, there grow out of it a thousand boughs ; whenever he alights on it, there break a thousand boughs, the seeds of which are scattered about, and rained down on the earth by Tistar (Tistrya), the rain-god (Yt. XII, 17; Minokhired LXII, 37 seq.; Bundahis XXVII; cf. Farg. XX, 4 seq.) 56 VENDIDAD. my people that they may live on it, and fodder to the beneficent cow.’ V. 21 (63). ‘This? is the best, this is the fairest of all things, even as thou hast said, O pure [Zarathustra]!’ With these words the holy Ahura Mazda rejoiced the holy Zarathustra*: ‘ Purity is for man, next to life, the greatest good, that purity, O Zarathustra, that is in the Religion of Mazda for him who cleanses his own self with good thoughts, words, and deeds +.’ 22 (68). O Maker of the material world, thou Holy One! This Law, this fiend-destroying Law of Zarathustra’, by what greatness, goodness, and fairness is it great, good, and fair above all other utterances ? . 23 (69). Ahura Mazda answered: ‘As much above all other floods as is the sea Vouru-kasha, so much above all other utterances in greatness, goodness, and fairness is this Law, this fienddestroying Law of Zarathustra. 24 (71). ‘As much as a great stream flows swifter than a slender rivulet, so much above all other utterances in greatness, goodness, and fairness is this Law, this fiend-destroying Law of Zarathustra. 1 The cleansing, the purification. # ‘When Zoroaster saw that man is able to escape sin by performing good works, he was filled with joy’ (Comm.) ® Quotation from the Gathas (Yasna XLVIII, § c). ‘ That is to say, ‘Who performs the rites of cleansing according to the prescriptions of the law.’ 5 The Law (DAtem), that part of the religious system of FARGARD V. 57 ‘As high as the great tree! stands above the small plants it overshadows, so high above all other utterances in greatness, goodness, and fairness is this Law, this fiend-destroying Law of Zarathustra. 25 (73). ‘As high as heaven is above the earth that it compasses around, so high above all other utterances is this Law, this fiend-destroying Law of Mazda.
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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