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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
125 (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. ‘(Therefore], he will apply to the Ratu’, he will apply to the Sraosh4-varez*®; whether for a draonaservice‘ that should have been undertaken® and has not been undertaken *; or for a draona that should have been offered up and has not been offered up; or for a draona that should have been entrusted and has not been entrusted ’. which the Vendidad is the specimen, and the object of which is the purification of man. 1 «The royal cypress above small herbs’ (Comm.) ® «To take the rule’ (Comm.), which probably means, ‘to know what sort of penance he must undergo;’ as, when a man has sinned with the tongue or with the hand, the Dastur (or Ratu) must prescribe for him the expiation that the sin requires. The Ratu is the chief priest, the spiritual head of the community. * «To weep for his crime’ (Comm.), which may mean, ‘to recite to him the Patet, or, to receive at his hand the proper number of stripes.’ The Sraosh4-varez is the priest that superintends the sacrifice. He receives the confession of the guilty man and very likely wields the Sraosh6-karana. * The Srésh-darfn, a service in honour of any of the angels, or of deceased persons, in which small cakes, called draona, are consecrated in their names, and then given to those present to eat. 5 When it ought not to be. * When it ought to be. 7 The meaning of the sentence is not certain. The Commentary has: ‘Whether he has thought what he ought not to have thought, or has not thought what he ought to have thought; whether he has said what he ought not to have said, or has not 58 VENDIDAD. 26 (81). ‘The Ratu has power to remit him onethird of his penalty': if he has committed any other evil deed, it is remitted by his repentance; ‘if he has committed no other evil deed, he is absolved by his repentance for ever and ever?’ VI. 27 (82). O Maker’ of the material world, thou Holy One! If there be a number of men resting in the same place, on the same carpet, on the same pillows, be there two men near one another, or five, or fifty, or a hundred, close by one another; and of those people one happens to die; how many of them does the Drug Nasu? envelope with corruption, infection, and pollution ? 28 (86). Ahura Mazda answered: ‘If the dead one be a priest, the Drug Nasu rushes forth 4, O Spitama Zarathustra! she goes as far as the eleventh and defiles the ten‘. said what he ought to have said; whether he has done what he ought not to have done, or has not done what he ought to have done.’ 1 When the Ratu remits one-third of the sin, God remits the whole of it (Saddar 29). ® Cf. Farg. III, 41. * Nasu (véxus) designates both the corpse and the corpse-demon (the Drug that produces the corruption and infection of the dead body). ‘ In opposition to the case when the dead one is an Ashemaogha (§ 35), as no Nasu issues then.
2® Cf. Farg. III, 41. * Nasu (véxus) designates both the corpse and the corpse-demon (the Drug that produces the corruption and infection of the dead body). ‘ In opposition to the case when the dead one is an Ashemaogha (§ 35), as no Nasu issues then. 5 Literally, ‘If she goes as far as the eleventh, she defiles the tenth.’ That is to say, she stops at the eleventh and defiles the next ten. In the Ravdets, the Avesta distinctions are lost, and the defiling power of the Nasu is the same, whatever may have been the rank of the dead: ‘If there be a number of people sleeping in the same place, and if one of them happen to die, all those around him, in any direction, as far as the eleventh, become unclean if they have been in contact with one another’ (Gr. Rav. 470). FARGARD V. 59 ‘If the dead one be a warrior, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the tenth and defiles the nine. ‘If the dead one be a husbandman, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the ninth and defiles the eight. 29 (92). ‘If it be a shepherd’s dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the eighth and defiles the seven. ‘If it be a house-dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the seventh and defiles the six. 30 (96). ‘If it be a Vohunazga dog!, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the sixth and defiles the five. ‘If it be a Tauruna dog %, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the fifth and defiles the four. 31 (100). ‘If it be a porcupine dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the fourth and defiles the three. ‘If it be a Gazu dog’, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the third and defiles the two. 32 (104). ‘If it be an Aiwizu dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the second and defiles the next. ‘If it be a Vizu dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the next, she defiles the next.’ 1 A dog without a master (see Farg. XIII, 19). * A hunting-dog. * This name and the two following, Aiwizu and Vizu, are left untranslated in the Pahlavi translation. 60 VENDIDAD. 33 (108). O Maker of the material world, thou Holy One! If it be a weasel’, how many of the creatures of the good spirit does it directly defile, how many does it indirectly defile ? 34 (110). Ahura Mazda answered: ‘A weasel does neither directly nor indirectly defile any of the creatures of the good spirit, but him who smites and kills it; to him the uncleanness clings for ever and ever ®*’ . 35 (113) O Maker of the material world, thou Holy One! If the dead one be such a wicked, twofooted ruffian, as an ungodly Ashemaogha‘, how many of the creatures of the good spirit does he directly defile, how many does he indirectly defile ?
335 (113) O Maker of the material world, thou Holy One! If the dead one be such a wicked, twofooted ruffian, as an ungodly Ashemaogha‘, how many of the creatures of the good spirit does he directly defile, how many does he indirectly defile ? 36 (115). Ahura Mazda answered: ‘No more than a frog does whose venom is dried up, and that has been dead more than a year’, Whilst alive, indeed, O Spitama Zarathustra! such a wicked, twolegged ruffian as an ungodly Ashemaogha, directly defiles the creatures of the good spirit, and indirectly defiles them. 37 (119). ‘Whilst alive he smites the water °; whilst alive he blows out the fire’; whilst alive he 1 A weasel. The weasel is one of the creatures of Ahura, for ‘it has been created to fight against the serpent garza and the other khrafstras that live in holes’ (Bund. XIX, 27). * Not that the unclean one cannot be cleansed, but that his uncleanness does not pass from him to another. * §§ 35-38; cf. Farg. XII, 21-24. * Ashemaogha, a heretic. 5 The frog is a creature of Ahriman’s, and one of the most hateful. Cf. Farg. XIV, 5. * By defiling it (a capital crime; see Farg. VII, 25). 7 He extinguishes the Bahram fire (a capital crime; cf. Farg. VII, 25). FARGARD V. 61 carries off the cow!; whilst alive he smites the faithful man with a deadly blow, that parts the soul from the body?; not so will he do when dead. 38 (120). ‘Whilst alive, indeed, O Spitama Zarathustra! such a wicked, two-legged ruffian as an ungodly Ashemaogha robs the faithful man of the full possession of his food, of his clothing, of his wood, of his bed, of his vessels*; not so will he do when dead VII. 39 (122). O Maker of the material world, thou Holy One! When into our houses here below we have brought the fire, the Baresma, the cups, the Haoma, and the mortar®, O holy Ahura Mazda! if it come to pass that either a dog or a man dies there, what shall the worshippers of Mazda do? _ 40 (125). Ahura Mazda answered: ‘Out of the house, O Spitama Zarathustra! shall they take the fire, the Baresma, the cups, the Haoma, and the mortar; they shall take the dead one out to the proper place * whereto, according to the law, corpses must be brought, to be devoured there.’ 41 (128). O Maker of the material world, thou Holy One! When shall they bring back the fire into the house wherein the man has died ? * As a cattle-lifter. ? As an assassin. * By defiling them, he deprives the faithful of their use. * *When a wicked man dies, the Drug who was with him during his lifetime, seizes him and drags him down to Ahriman; therefore, his body, as the Drug is no longer with it, becomes pure. On the contrary, when it is a righteous man that dies, the Amshaspands take his soul to Ormazd and the Drug settles in the house of the body and makes it impure’ (Gujastak Abalish). 5 In order to perform a sacrifice. * The Dakhma. 62 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.
125 (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. ‘(Therefore], he will apply to the Ratu’, he will apply to the Sraosh4-varez*®; whether for a draonaservice‘ that should have been undertaken® and has not been undertaken *; or for a draona that should have been offered up and has not been offered up; or for a draona that should have been entrusted and has not been entrusted ’. which the Vendidad is the specimen, and the object of which is the purification of man. 1 «The royal cypress above small herbs’ (Comm.) ® «To take the rule’ (Comm.), which probably means, ‘to know what sort of penance he must undergo;’ as, when a man has sinned with the tongue or with the hand, the Dastur (or Ratu) must prescribe for him the expiation that the sin requires. The Ratu is the chief priest, the spiritual head of the community. * «To weep for his crime’ (Comm.), which may mean, ‘to recite to him the Patet, or, to receive at his hand the proper number of stripes.’ The Sraosh4-varez is the priest that superintends the sacrifice. He receives the confession of the guilty man and very likely wields the Sraosh6-karana. * The Srésh-darfn, a service in honour of any of the angels, or of deceased persons, in which small cakes, called draona, are consecrated in their names, and then given to those present to eat. 5 When it ought not to be. * When it ought to be. 7 The meaning of the sentence is not certain. The Commentary has: ‘Whether he has thought what he ought not to have thought, or has not thought what he ought to have thought; whether he has said what he ought not to have said, or has not 58 VENDIDAD. 26 (81). ‘The Ratu has power to remit him onethird of his penalty': if he has committed any other evil deed, it is remitted by his repentance; ‘if he has committed no other evil deed, he is absolved by his repentance for ever and ever?’ VI. 27 (82). O Maker’ of the material world, thou Holy One! If there be a number of men resting in the same place, on the same carpet, on the same pillows, be there two men near one another, or five, or fifty, or a hundred, close by one another; and of those people one happens to die; how many of them does the Drug Nasu? envelope with corruption, infection, and pollution ? 28 (86). Ahura Mazda answered: ‘If the dead one be a priest, the Drug Nasu rushes forth 4, O Spitama Zarathustra! she goes as far as the eleventh and defiles the ten‘. said what he ought to have said; whether he has done what he ought not to have done, or has not done what he ought to have done.’ 1 When the Ratu remits one-third of the sin, God remits the whole of it (Saddar 29). ® Cf. Farg. III, 41. * Nasu (véxus) designates both the corpse and the corpse-demon (the Drug that produces the corruption and infection of the dead body). ‘ In opposition to the case when the dead one is an Ashemaogha (§ 35), as no Nasu issues then.
2® Cf. Farg. III, 41. * Nasu (véxus) designates both the corpse and the corpse-demon (the Drug that produces the corruption and infection of the dead body). ‘ In opposition to the case when the dead one is an Ashemaogha (§ 35), as no Nasu issues then. 5 Literally, ‘If she goes as far as the eleventh, she defiles the tenth.’ That is to say, she stops at the eleventh and defiles the next ten. In the Ravdets, the Avesta distinctions are lost, and the defiling power of the Nasu is the same, whatever may have been the rank of the dead: ‘If there be a number of people sleeping in the same place, and if one of them happen to die, all those around him, in any direction, as far as the eleventh, become unclean if they have been in contact with one another’ (Gr. Rav. 470). FARGARD V. 59 ‘If the dead one be a warrior, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the tenth and defiles the nine. ‘If the dead one be a husbandman, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the ninth and defiles the eight. 29 (92). ‘If it be a shepherd’s dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the eighth and defiles the seven. ‘If it be a house-dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the seventh and defiles the six. 30 (96). ‘If it be a Vohunazga dog!, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the sixth and defiles the five. ‘If it be a Tauruna dog %, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the fifth and defiles the four. 31 (100). ‘If it be a porcupine dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the fourth and defiles the three. ‘If it be a Gazu dog’, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the third and defiles the two. 32 (104). ‘If it be an Aiwizu dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the second and defiles the next. ‘If it be a Vizu dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she goes as far as the next, she defiles the next.’ 1 A dog without a master (see Farg. XIII, 19). * A hunting-dog. * This name and the two following, Aiwizu and Vizu, are left untranslated in the Pahlavi translation. 60 VENDIDAD. 33 (108). O Maker of the material world, thou Holy One! If it be a weasel’, how many of the creatures of the good spirit does it directly defile, how many does it indirectly defile ? 34 (110). Ahura Mazda answered: ‘A weasel does neither directly nor indirectly defile any of the creatures of the good spirit, but him who smites and kills it; to him the uncleanness clings for ever and ever ®*’ . 35 (113) O Maker of the material world, thou Holy One! If the dead one be such a wicked, twofooted ruffian, as an ungodly Ashemaogha‘, how many of the creatures of the good spirit does he directly defile, how many does he indirectly defile ?
335 (113) O Maker of the material world, thou Holy One! If the dead one be such a wicked, twofooted ruffian, as an ungodly Ashemaogha‘, how many of the creatures of the good spirit does he directly defile, how many does he indirectly defile ? 36 (115). Ahura Mazda answered: ‘No more than a frog does whose venom is dried up, and that has been dead more than a year’, Whilst alive, indeed, O Spitama Zarathustra! such a wicked, twolegged ruffian as an ungodly Ashemaogha, directly defiles the creatures of the good spirit, and indirectly defiles them. 37 (119). ‘Whilst alive he smites the water °; whilst alive he blows out the fire’; whilst alive he 1 A weasel. The weasel is one of the creatures of Ahura, for ‘it has been created to fight against the serpent garza and the other khrafstras that live in holes’ (Bund. XIX, 27). * Not that the unclean one cannot be cleansed, but that his uncleanness does not pass from him to another. * §§ 35-38; cf. Farg. XII, 21-24. * Ashemaogha, a heretic. 5 The frog is a creature of Ahriman’s, and one of the most hateful. Cf. Farg. XIV, 5. * By defiling it (a capital crime; see Farg. VII, 25). 7 He extinguishes the Bahram fire (a capital crime; cf. Farg. VII, 25). FARGARD V. 61 carries off the cow!; whilst alive he smites the faithful man with a deadly blow, that parts the soul from the body?; not so will he do when dead. 38 (120). ‘Whilst alive, indeed, O Spitama Zarathustra! such a wicked, two-legged ruffian as an ungodly Ashemaogha robs the faithful man of the full possession of his food, of his clothing, of his wood, of his bed, of his vessels*; not so will he do when dead VII. 39 (122). O Maker of the material world, thou Holy One! When into our houses here below we have brought the fire, the Baresma, the cups, the Haoma, and the mortar®, O holy Ahura Mazda! if it come to pass that either a dog or a man dies there, what shall the worshippers of Mazda do? _ 40 (125). Ahura Mazda answered: ‘Out of the house, O Spitama Zarathustra! shall they take the fire, the Baresma, the cups, the Haoma, and the mortar; they shall take the dead one out to the proper place * whereto, according to the law, corpses must be brought, to be devoured there.’ 41 (128). O Maker of the material world, thou Holy One! When shall they bring back the fire into the house wherein the man has died ? * As a cattle-lifter. ? As an assassin. * By defiling them, he deprives the faithful of their use. * *When a wicked man dies, the Drug who was with him during his lifetime, seizes him and drags him down to Ahriman; therefore, his body, as the Drug is no longer with it, becomes pure. On the contrary, when it is a righteous man that dies, the Amshaspands take his soul to Ormazd and the Drug settles in the house of the body and makes it impure’ (Gujastak Abalish). 5 In order to perform a sacrifice. * The Dakhma. 62 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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