Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1below, § 76 seq. * His house, as he is assimilated to a devouring Khrafstra; cf. Farg. III, 7. 5 Till the resurrection. ‘It is prescribed in the Vendid4d that if a man shall eat of a carcase, his house and family shall be destroyed, his heart shall be torn out of his body, his eyes shall be put out, and his soul shall abide in hell till the resurrection’ (Saddar 71). ‘He who eats of a carcase with sinful intent is both unclean and margarz4n; Barashnim and Nfrang are of no avail for him, he must die. If there has been no sinful intent, he may wash himself; one may give him the ashes and the gdméz (Comm.); he is unclean, he is not margarz4n’ (Old Rav. 115 b). (4) G 82 VENDIDAD. V. 25 (65). O Maker of the material world, thou Holy One! Can he be clean again, O holy Ahura Mazda! who has brought a corpse with filth into the waters, or unto the fire, and made either unclean ? 26 (66). Ahura Mazda answered: ‘He cannot, O holy Zarathustra! Those wicked ones it is, those Nasu-cutters, that most increase spiders and locusts’; those wicked ones it is, those Nasu-cutters, that most increase the grass-destroying drought’. 27 (69). ‘Those wicked ones it is, those Nasucutters, that increase most the power of the winter ?, produced by the fiends, the cattle-killing, thicksnowing, overflowing, the piercing, fierce, mischievous winter ®. Upon them comes and rushes the Drug Nasu, she takes hold of them even to the end of the nails, and they are unclean, thenceforth, for ever and ever ‘4.’ 1 «Tt is said in the Avesta that when there are many gnats and locusts it is owing to corpses having been brought to water and to fire’ (Saddar 72). * § 26 refers chiefly to the damage produced by the defilement of the waters, and § 27 to that produced by the defilement of the fire. 5 «In the same way (by the bringing of corpses to water and to fire), winter grows colder, and summer grows warmer’ (Saddar 72). ‘ «Whoever shall do that deed, shall pay for it in this world and in the next; they shall flay his body in the presence of the assembly, they shall tear him limb from limb, and his corpse shall be thrown away to dogs and ravens, . . . and when his soul comes to the other world, he shall suffer tortures from the Dévs. If he has not made his Patet, his soul shall remain in hell till the day of resurrection ’ (Gr. Rav. p. 123). FARGARD VII. 83 VI. 28 (72). O Maker of the material world, thou Holy One! Can the wood be made clean, O holy Ahura Mazda! whereunto Nasu has been brought from a dead dog, or from a dead man ? 29 (73). Ahura Mazda answered: ‘It can, O holy Zarathustra!’ How so? ‘If the Nasu has not yet been expelled! by the corpse-eating dogs, or by the corpse-eating birds ?, they shall lay down, apart on the ground, all the wood on a Vitasti® all around, if the wood be dry; on a Fraérathni? all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean °.
2by the corpse-eating dogs, or by the corpse-eating birds ?, they shall lay down, apart on the ground, all the wood on a Vitasti® all around, if the wood be dry; on a Fraérathni? all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean °. 30 (78). ‘But if the Nasu has already been expelled *® by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, all the wood on a Frérathni all around, if the wood be dry; on a Fréb4zu’ all around, if it 1 That is to say, if the Sag-did has not yet been performed. Read: ‘If the Nasu has been expelled...’ (that is to say, if the Sag-did has been performed). See note 6. * See above, p. 77, n. 3. ® Twelve fingers ; a span. 4 The Fr&rathni is, as it seems, as much as a forearm. * « After a year,’ according to the Commentary. * Read: ‘But if the Nasu has not yet been expelled.’ It appears from the similar passages (VIII, 35, 36, and 98, 99) and from the general principles of uncleanness that the words ‘If the Nasu has not yet been expelled,’ in § 29, have been misplaced there from § 30, and that the corresponding words in § 30 belong to § 29; because uncleanness spreads less far, when the Sag-did has taken place. 7 A measure of unknown extent ; ‘ an arm’s length,’ it would seem. G2 84 _ VEND{DAD. be wet; then they shall sprinkle it once over with water, and it shall be clean. 31 (81). ‘ Thus much of the wood around the dead shall they lay down, apart on the ground, according as the wood is dry or wet; as it is hard or soft; they shall sprinkle it once over with water, and it shall be clean.’ 32 (83). O Maker of the material world, thou Holy One! Can the corn or the fodder be made clean, O holy Ahura Mazda! whereunto Nasu has been brought from a dead dog, or from a dead man ? 33 (84). Ahura Mazda answered: ‘It can, O holy Zarathustra !’ How so? ‘If the Nasu has not yet been expelled’ by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, all the corn on a Frarathni all around, if the corn be dry; on a Fr4bazu all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean. 34 (89). ‘But if the Nasu has already been expelled? by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, all the corn on a Frab4zu all around, if the corn be dry; on a Vibazu ®all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean. 35 (92). ‘ Thus much of the corn around the dead ' Read: ‘If the Nasu has already been expelled...’ See § 29 note. 2 Read: ‘If the Nasu has not yet been expelled...’ See § 30 note. * A measure of unknown extent; ‘an ell,’ it would seem. FARGARD VII. 85
335 (92). ‘ Thus much of the corn around the dead ' Read: ‘If the Nasu has already been expelled...’ See § 29 note. 2 Read: ‘If the Nasu has not yet been expelled...’ See § 30 note. * A measure of unknown extent; ‘an ell,’ it would seem. FARGARD VII. 85 shall they lay down, apart on the ground, according as the corn is dry or wet; as it is sown or not sown; as it is reaped or not reaped; [as it is beaten or not beaten]!; as it is winnowed or not winnowed?; [as it is ground or not ground]*; as it is kneaded [or not kneaded]*; they shall sprinkle it once over with water, and it shall be clean.’ Vila. 36 (94). O Maker of the material world, thou Holy One! If a worshipper of Mazda want to practise the art of healing, on whom shall he first prove his skill? on worshippers of Mazda or on worshippers of the Daévas * ? 37 (96). Ahura Mazda answered: ‘On worshippers of the Daévas shall he first prove himself, rather than on worshippers of Mazda. If he treat with the knife a worshipper of the Daévas and he die ; if he treat with the knife a second worshipper of the Daévas and he die; if he treat with the knife for the third time a worshipper of the Daévas and he die, he is unfit for ever and ever. 38 (99). ‘Let him therefore never attend any worshipper of Mazda; let him never treat with the knife any worshipper of Mazda, nor wound him with the knife. If he shall ever attend any worshipper of Mazda, if he shall ever treat with the knife any worshipper of Mazda, and wound him with the knife, 1 From the Vendidad Sada. 2 Doubtful. * This is supplied, as it seems to be required by the context and by the Pahlavi translation. * On Zoroastrians or on idolaters (or, what is tantamount, on Iranians or on non-Iranians). 86 VEND{DAD. - he shall pay for his wound the penalty for wilful murder}, 39 (102). ‘If he treat with the knife a worshipper of the Daévas and he recover; if he treat with the knife a second worshipper of the Daévas and he recover; if for the third time he treat with the knife a worshipper of the Daévas and he recover; then he is fit for ever and ever *. 40 (104). ‘He may henceforth at his will attend worshippers of Mazda; he may at his will treat with the knife worshippers of Mazda, and heal them with the knife. VII b. 41 (105). ‘A healer shall heal a priest for a blessing of the just; he shall heal the master of a house for the value of an ox of low value; he shall heal the lord of a borough ‘ for the value of an ox of average value ; he shall heal the lord of a town for the value of an ox of high value; he shall heal the lord of a province for the value of a chariot and four®. 42 (110). ‘He shall heal the wife of the master of a house for the value of a she-ass; he shall heal the wife of the lord of a borough for the value of 1 For baodh6-varsta, literally, ‘done with full conscience.’ * ‘Some say, One who has been qualified may become disqualified; one who has been disqualified shall never become qualified’ (Comm. ad § 43).
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.
1below, § 76 seq. * His house, as he is assimilated to a devouring Khrafstra; cf. Farg. III, 7. 5 Till the resurrection. ‘It is prescribed in the Vendid4d that if a man shall eat of a carcase, his house and family shall be destroyed, his heart shall be torn out of his body, his eyes shall be put out, and his soul shall abide in hell till the resurrection’ (Saddar 71). ‘He who eats of a carcase with sinful intent is both unclean and margarz4n; Barashnim and Nfrang are of no avail for him, he must die. If there has been no sinful intent, he may wash himself; one may give him the ashes and the gdméz (Comm.); he is unclean, he is not margarz4n’ (Old Rav. 115 b). (4) G 82 VENDIDAD. V. 25 (65). O Maker of the material world, thou Holy One! Can he be clean again, O holy Ahura Mazda! who has brought a corpse with filth into the waters, or unto the fire, and made either unclean ? 26 (66). Ahura Mazda answered: ‘He cannot, O holy Zarathustra! Those wicked ones it is, those Nasu-cutters, that most increase spiders and locusts’; those wicked ones it is, those Nasu-cutters, that most increase the grass-destroying drought’. 27 (69). ‘Those wicked ones it is, those Nasucutters, that increase most the power of the winter ?, produced by the fiends, the cattle-killing, thicksnowing, overflowing, the piercing, fierce, mischievous winter ®. Upon them comes and rushes the Drug Nasu, she takes hold of them even to the end of the nails, and they are unclean, thenceforth, for ever and ever ‘4.’ 1 «Tt is said in the Avesta that when there are many gnats and locusts it is owing to corpses having been brought to water and to fire’ (Saddar 72). * § 26 refers chiefly to the damage produced by the defilement of the waters, and § 27 to that produced by the defilement of the fire. 5 «In the same way (by the bringing of corpses to water and to fire), winter grows colder, and summer grows warmer’ (Saddar 72). ‘ «Whoever shall do that deed, shall pay for it in this world and in the next; they shall flay his body in the presence of the assembly, they shall tear him limb from limb, and his corpse shall be thrown away to dogs and ravens, . . . and when his soul comes to the other world, he shall suffer tortures from the Dévs. If he has not made his Patet, his soul shall remain in hell till the day of resurrection ’ (Gr. Rav. p. 123). FARGARD VII. 83 VI. 28 (72). O Maker of the material world, thou Holy One! Can the wood be made clean, O holy Ahura Mazda! whereunto Nasu has been brought from a dead dog, or from a dead man ? 29 (73). Ahura Mazda answered: ‘It can, O holy Zarathustra!’ How so? ‘If the Nasu has not yet been expelled! by the corpse-eating dogs, or by the corpse-eating birds ?, they shall lay down, apart on the ground, all the wood on a Vitasti® all around, if the wood be dry; on a Fraérathni? all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean °.
2by the corpse-eating dogs, or by the corpse-eating birds ?, they shall lay down, apart on the ground, all the wood on a Vitasti® all around, if the wood be dry; on a Fraérathni? all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean °. 30 (78). ‘But if the Nasu has already been expelled *® by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, all the wood on a Frérathni all around, if the wood be dry; on a Fréb4zu’ all around, if it 1 That is to say, if the Sag-did has not yet been performed. Read: ‘If the Nasu has been expelled...’ (that is to say, if the Sag-did has been performed). See note 6. * See above, p. 77, n. 3. ® Twelve fingers ; a span. 4 The Fr&rathni is, as it seems, as much as a forearm. * « After a year,’ according to the Commentary. * Read: ‘But if the Nasu has not yet been expelled.’ It appears from the similar passages (VIII, 35, 36, and 98, 99) and from the general principles of uncleanness that the words ‘If the Nasu has not yet been expelled,’ in § 29, have been misplaced there from § 30, and that the corresponding words in § 30 belong to § 29; because uncleanness spreads less far, when the Sag-did has taken place. 7 A measure of unknown extent ; ‘ an arm’s length,’ it would seem. G2 84 _ VEND{DAD. be wet; then they shall sprinkle it once over with water, and it shall be clean. 31 (81). ‘ Thus much of the wood around the dead shall they lay down, apart on the ground, according as the wood is dry or wet; as it is hard or soft; they shall sprinkle it once over with water, and it shall be clean.’ 32 (83). O Maker of the material world, thou Holy One! Can the corn or the fodder be made clean, O holy Ahura Mazda! whereunto Nasu has been brought from a dead dog, or from a dead man ? 33 (84). Ahura Mazda answered: ‘It can, O holy Zarathustra !’ How so? ‘If the Nasu has not yet been expelled’ by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, all the corn on a Frarathni all around, if the corn be dry; on a Fr4bazu all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean. 34 (89). ‘But if the Nasu has already been expelled? by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, all the corn on a Frab4zu all around, if the corn be dry; on a Vibazu ®all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean. 35 (92). ‘ Thus much of the corn around the dead ' Read: ‘If the Nasu has already been expelled...’ See § 29 note. 2 Read: ‘If the Nasu has not yet been expelled...’ See § 30 note. * A measure of unknown extent; ‘an ell,’ it would seem. FARGARD VII. 85
335 (92). ‘ Thus much of the corn around the dead ' Read: ‘If the Nasu has already been expelled...’ See § 29 note. 2 Read: ‘If the Nasu has not yet been expelled...’ See § 30 note. * A measure of unknown extent; ‘an ell,’ it would seem. FARGARD VII. 85 shall they lay down, apart on the ground, according as the corn is dry or wet; as it is sown or not sown; as it is reaped or not reaped; [as it is beaten or not beaten]!; as it is winnowed or not winnowed?; [as it is ground or not ground]*; as it is kneaded [or not kneaded]*; they shall sprinkle it once over with water, and it shall be clean.’ Vila. 36 (94). O Maker of the material world, thou Holy One! If a worshipper of Mazda want to practise the art of healing, on whom shall he first prove his skill? on worshippers of Mazda or on worshippers of the Daévas * ? 37 (96). Ahura Mazda answered: ‘On worshippers of the Daévas shall he first prove himself, rather than on worshippers of Mazda. If he treat with the knife a worshipper of the Daévas and he die ; if he treat with the knife a second worshipper of the Daévas and he die; if he treat with the knife for the third time a worshipper of the Daévas and he die, he is unfit for ever and ever. 38 (99). ‘Let him therefore never attend any worshipper of Mazda; let him never treat with the knife any worshipper of Mazda, nor wound him with the knife. If he shall ever attend any worshipper of Mazda, if he shall ever treat with the knife any worshipper of Mazda, and wound him with the knife, 1 From the Vendidad Sada. 2 Doubtful. * This is supplied, as it seems to be required by the context and by the Pahlavi translation. * On Zoroastrians or on idolaters (or, what is tantamount, on Iranians or on non-Iranians). 86 VEND{DAD. - he shall pay for his wound the penalty for wilful murder}, 39 (102). ‘If he treat with the knife a worshipper of the Daévas and he recover; if he treat with the knife a second worshipper of the Daévas and he recover; if for the third time he treat with the knife a worshipper of the Daévas and he recover; then he is fit for ever and ever *. 40 (104). ‘He may henceforth at his will attend worshippers of Mazda; he may at his will treat with the knife worshippers of Mazda, and heal them with the knife. VII b. 41 (105). ‘A healer shall heal a priest for a blessing of the just; he shall heal the master of a house for the value of an ox of low value; he shall heal the lord of a borough ‘ for the value of an ox of average value ; he shall heal the lord of a town for the value of an ox of high value; he shall heal the lord of a province for the value of a chariot and four®. 42 (110). ‘He shall heal the wife of the master of a house for the value of a she-ass; he shall heal the wife of the lord of a borough for the value of 1 For baodh6-varsta, literally, ‘done with full conscience.’ * ‘Some say, One who has been qualified may become disqualified; one who has been disqualified shall never become qualified’ (Comm. ad § 43).
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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