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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ad § 43). ® The priest will say to him: Be holy! (that is to say, be one of the blest!) ‘ Thus he will become holy (i.e. he will go to Paradise) ; there is no equivalent in money. Some say, It is given when the priest has not 3000 stirs’ (Comm.) * A group of several houses ; Aspendiarji and Anquetil say, ‘a street.’ 5 © A value of seventy stirs’ (Comm.) FARGARD VII. 87 a cow; he shall heal the wife of the lord of a town for the value of a mare; he shall heal the wife of the lord of a province for the value of a she-camel. 43 (114). ‘ He shall heal the heir of a great house for the value of an ox of high value; he shall heal an ox of high value for the value of an ox of average value; he shall heal an ox of average value for the value of an ox of low value; he shall heal an ox of low value for the value of a sheep; he shall heal a sheep for the value of a piece of meat *. 44 (118). ‘If several healers offer themselves together, O Spitama Zarathustra! namely, one who heals with the knife, one who heals with herbs, and one who heals with the Holy Word %, let one apply to the healing by the Holy Word: for this one is the best-healing of all healers who heals with the Holy Word; he will best drive away sickness from the body of the faithful 5.’ VILL. 45 (122). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on the ground, clothed with the light of heaven and beholding the sun, is the ground clean again ‘ ? 1 Cf. the tariff of fees for the cleanser, Farg. IX, 37 seq. 2 “By spells’ (Comm. ; cf. Odyssea XIX, 457). This classification was not unknown to Asclepios: he relieved the sick ‘ now with caressing spells, now with soothing drink or balsam, now with the knife’ (Pindaros, Pyth. IIT, 51). * Cf. Yt. III, 6. The treatment by the Holy Word seems not to consist only in the recitation of spells, but the spells must be accompanied by the ceremony of the Barashnfim (see Farg. XXII). * Restored to the purity of its nature, and fit to till; as it remains Nasu till that time. 88 VEND{DAD. 46 (123). Ahura Mazda answered: ‘ When the corpse of a dead man has lain on the ground for a year, clothed with the light of heaven, and beholding the sun, then the ground is clean again, O holy Zarathustra?!’ 47(124). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been buried in the earth, is the earth clean again? 48 (125). Ahura Mazda answered: ‘When the corpse of a dead man has lain buried in the earth for fifty years *, O Spitama Zarathustra! then the earth is clean again %’ 49 (126). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on a Dakhma; is the ground, whereon the Dakhma stands, clean again ?
2then the earth is clean again %’ 49 (126). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on a Dakhma; is the ground, whereon the Dakhma stands, clean again ? 50 (127). Ahura Mazda answered: ‘Not until the dust of the corpse, O Spitama Zarathustra! has mingled with the dust of the earth‘. Urge every one in the material world, O Spitama Zarathustra ! to pull down Dakhmas‘°, 51 (129). ‘ He who should pull down Dakhmas, even so much thereof as the size of his own body, his sins in thought, word, and deed are remitted as they would be by a Patet; his sins in thought, word, and deed are undone 52 (132). ‘ Not for his soul shall the two spirits 1 See Farg. VI, 1 seq. 2 The time necessary to consume the corpse to its last particle. ® Cf. Farg. III, 36 seq. * A space of time estimated at fifty years (Comm.) Cf. Farg. III, 13. ® Cf. Farg. III, 9, text and note, and § 13. * «A tan4fdhr sin is remitted thereby’ (Comm.) FARGARD VII. 89 wage war with one another’; and when he enters Paradise, the stars, the moon, and the sun shall rejoice in him; and I, Ahura Mazda, shall rejoice in him, saying: “ Hail, O man! thou who hast just passed from the decaying world into the undecaying one?!”’ 55° (137). O Maker of the material world, thou Holy One! Where are there Daévas? Where is it they offer worship to the Daévas? What is the place whereon troops of Daévas rush together, whereon troops of Daévas come rushing along ? What is the place whereon they rush together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads ? 56 (138). Ahura Mazda answered: ‘Those Dakhmas that are built upon the face of the earth, O Spitama Zarathustra! and whereon are laid the corpses of dead men, that is the place where there are Daévas, that is the place whereon troops of Daévas ' When a man dies, hell and Paradise, fiends and gods struggle for the possession of his soul: Astévidhétus, Vizaresha, and the bad Vayu drag the souls of the wicked to hell; Mithra, Sraosha, Rashnu, and the good Vayu take the souls of the good to Paradise (see Farg. XIX, 29 seq.; Yt. XXII; Mainyé-i-khardII). The struggle lasts for three days and three nights (the sadis), during which time the relatives of the dead offer up prayers and sacrifices to Sraosha, Rashnu, and Vayu, to assure him their protection (cf. IX, 56). * Cf. Yt. XXII, 16 and Farg. XIX, 31. * §§ 53, 54 belong to the Commentary; they are composed of disconnected quotations, part of which refers to the different deeds by which a tandfdhr sin may be redeemed, while the other part refers to the rules of what may be called the book-keeping of good actions and sins. go VENDIDAD.
3XIX, 31. * §§ 53, 54 belong to the Commentary; they are composed of disconnected quotations, part of which refers to the different deeds by which a tandfdhr sin may be redeemed, while the other part refers to the rules of what may be called the book-keeping of good actions and sins. go VENDIDAD. rush together; whereon troops of Daévas come rushing along; whereon they rush together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads, 57 (140). ‘On those Dakhmas, O Spitama Zarathustra! those Daévas take food and void filth. As you, men, in the material world, you cook meal and eat cooked meat, so do they. It is, as it were, the smell of their feeding that you smell there, O men! 58 (143). ‘For thus they go on revelling, until that stench is rooted in the Dakhmas. In those Dakhmas arise the infection of diseases, itch, hot fever, naéza ', cold fever, rickets, and hair untimely white 2. On those Dakhmas meet the worst murderers, from the hour when the sun is down 8’, 59 (148). ‘And people of small understanding who do not seek for better understanding‘, the Gainis > make those diseases grow stronger by a third *, on their thighs, on their hands, on their three-plaited hair 7.’ » Doubtful. * Albinism was regarded as sent by the demons. When Z4l was born with white hair, his father Sam exposed on the Alborz ‘ that child of Dév, with an old man’s head’ (Firdausi). ® Cemeteries are the meeting-place of robbers and murderers. * ‘Who do not seek for instruction.’ 5 «The Gahi’ (Comm.) The Gaini seems to be the Gahi as ‘killing,’ as bringing sickness. ® The general meaning of the sentence seems to be that, for want of hygiene, diseases grow worse through the infection from the Dakhmas. 7 Doubtful. FARGARD VII. gI 1X. 601 (151). O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda there be a woman with child, and if being a month gone, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten months gone, she bring forth a still-born child, what shall the worshippers of Mazda do? 61 (155). Ahura Mazda answered: ‘The place in that Mazdean house whereof the ground is the cleanest and the driest, and the least passed through by flocks and herds, by the fire of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful ;’— 62 (158). O Maker of the material world, thou Holy. One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful? 63 (159). Ahura Mazda answered: ‘Thirty paces from the fire; thirty paces from the water ; thirty paces from the consecrated bundles of Baresma; three paces from the faithful ;— 64 (160). ‘On that place shall the worshippers of Mazda erect an enclosure, and therein shall they establish her with food, therein shall they establish her with clothes.’
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.
1ad § 43). ® The priest will say to him: Be holy! (that is to say, be one of the blest!) ‘ Thus he will become holy (i.e. he will go to Paradise) ; there is no equivalent in money. Some say, It is given when the priest has not 3000 stirs’ (Comm.) * A group of several houses ; Aspendiarji and Anquetil say, ‘a street.’ 5 © A value of seventy stirs’ (Comm.) FARGARD VII. 87 a cow; he shall heal the wife of the lord of a town for the value of a mare; he shall heal the wife of the lord of a province for the value of a she-camel. 43 (114). ‘ He shall heal the heir of a great house for the value of an ox of high value; he shall heal an ox of high value for the value of an ox of average value; he shall heal an ox of average value for the value of an ox of low value; he shall heal an ox of low value for the value of a sheep; he shall heal a sheep for the value of a piece of meat *. 44 (118). ‘If several healers offer themselves together, O Spitama Zarathustra! namely, one who heals with the knife, one who heals with herbs, and one who heals with the Holy Word %, let one apply to the healing by the Holy Word: for this one is the best-healing of all healers who heals with the Holy Word; he will best drive away sickness from the body of the faithful 5.’ VILL. 45 (122). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on the ground, clothed with the light of heaven and beholding the sun, is the ground clean again ‘ ? 1 Cf. the tariff of fees for the cleanser, Farg. IX, 37 seq. 2 “By spells’ (Comm. ; cf. Odyssea XIX, 457). This classification was not unknown to Asclepios: he relieved the sick ‘ now with caressing spells, now with soothing drink or balsam, now with the knife’ (Pindaros, Pyth. IIT, 51). * Cf. Yt. III, 6. The treatment by the Holy Word seems not to consist only in the recitation of spells, but the spells must be accompanied by the ceremony of the Barashnfim (see Farg. XXII). * Restored to the purity of its nature, and fit to till; as it remains Nasu till that time. 88 VEND{DAD. 46 (123). Ahura Mazda answered: ‘ When the corpse of a dead man has lain on the ground for a year, clothed with the light of heaven, and beholding the sun, then the ground is clean again, O holy Zarathustra?!’ 47(124). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been buried in the earth, is the earth clean again? 48 (125). Ahura Mazda answered: ‘When the corpse of a dead man has lain buried in the earth for fifty years *, O Spitama Zarathustra! then the earth is clean again %’ 49 (126). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on a Dakhma; is the ground, whereon the Dakhma stands, clean again ?
2then the earth is clean again %’ 49 (126). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on a Dakhma; is the ground, whereon the Dakhma stands, clean again ? 50 (127). Ahura Mazda answered: ‘Not until the dust of the corpse, O Spitama Zarathustra! has mingled with the dust of the earth‘. Urge every one in the material world, O Spitama Zarathustra ! to pull down Dakhmas‘°, 51 (129). ‘ He who should pull down Dakhmas, even so much thereof as the size of his own body, his sins in thought, word, and deed are remitted as they would be by a Patet; his sins in thought, word, and deed are undone 52 (132). ‘ Not for his soul shall the two spirits 1 See Farg. VI, 1 seq. 2 The time necessary to consume the corpse to its last particle. ® Cf. Farg. III, 36 seq. * A space of time estimated at fifty years (Comm.) Cf. Farg. III, 13. ® Cf. Farg. III, 9, text and note, and § 13. * «A tan4fdhr sin is remitted thereby’ (Comm.) FARGARD VII. 89 wage war with one another’; and when he enters Paradise, the stars, the moon, and the sun shall rejoice in him; and I, Ahura Mazda, shall rejoice in him, saying: “ Hail, O man! thou who hast just passed from the decaying world into the undecaying one?!”’ 55° (137). O Maker of the material world, thou Holy One! Where are there Daévas? Where is it they offer worship to the Daévas? What is the place whereon troops of Daévas rush together, whereon troops of Daévas come rushing along ? What is the place whereon they rush together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads ? 56 (138). Ahura Mazda answered: ‘Those Dakhmas that are built upon the face of the earth, O Spitama Zarathustra! and whereon are laid the corpses of dead men, that is the place where there are Daévas, that is the place whereon troops of Daévas ' When a man dies, hell and Paradise, fiends and gods struggle for the possession of his soul: Astévidhétus, Vizaresha, and the bad Vayu drag the souls of the wicked to hell; Mithra, Sraosha, Rashnu, and the good Vayu take the souls of the good to Paradise (see Farg. XIX, 29 seq.; Yt. XXII; Mainyé-i-khardII). The struggle lasts for three days and three nights (the sadis), during which time the relatives of the dead offer up prayers and sacrifices to Sraosha, Rashnu, and Vayu, to assure him their protection (cf. IX, 56). * Cf. Yt. XXII, 16 and Farg. XIX, 31. * §§ 53, 54 belong to the Commentary; they are composed of disconnected quotations, part of which refers to the different deeds by which a tandfdhr sin may be redeemed, while the other part refers to the rules of what may be called the book-keeping of good actions and sins. go VENDIDAD.
3XIX, 31. * §§ 53, 54 belong to the Commentary; they are composed of disconnected quotations, part of which refers to the different deeds by which a tandfdhr sin may be redeemed, while the other part refers to the rules of what may be called the book-keeping of good actions and sins. go VENDIDAD. rush together; whereon troops of Daévas come rushing along; whereon they rush together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads, 57 (140). ‘On those Dakhmas, O Spitama Zarathustra! those Daévas take food and void filth. As you, men, in the material world, you cook meal and eat cooked meat, so do they. It is, as it were, the smell of their feeding that you smell there, O men! 58 (143). ‘For thus they go on revelling, until that stench is rooted in the Dakhmas. In those Dakhmas arise the infection of diseases, itch, hot fever, naéza ', cold fever, rickets, and hair untimely white 2. On those Dakhmas meet the worst murderers, from the hour when the sun is down 8’, 59 (148). ‘And people of small understanding who do not seek for better understanding‘, the Gainis > make those diseases grow stronger by a third *, on their thighs, on their hands, on their three-plaited hair 7.’ » Doubtful. * Albinism was regarded as sent by the demons. When Z4l was born with white hair, his father Sam exposed on the Alborz ‘ that child of Dév, with an old man’s head’ (Firdausi). ® Cemeteries are the meeting-place of robbers and murderers. * ‘Who do not seek for instruction.’ 5 «The Gahi’ (Comm.) The Gaini seems to be the Gahi as ‘killing,’ as bringing sickness. ® The general meaning of the sentence seems to be that, for want of hygiene, diseases grow worse through the infection from the Dakhmas. 7 Doubtful. FARGARD VII. gI 1X. 601 (151). O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda there be a woman with child, and if being a month gone, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten months gone, she bring forth a still-born child, what shall the worshippers of Mazda do? 61 (155). Ahura Mazda answered: ‘The place in that Mazdean house whereof the ground is the cleanest and the driest, and the least passed through by flocks and herds, by the fire of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful ;’— 62 (158). O Maker of the material world, thou Holy. One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful? 63 (159). Ahura Mazda answered: ‘Thirty paces from the fire; thirty paces from the water ; thirty paces from the consecrated bundles of Baresma; three paces from the faithful ;— 64 (160). ‘On that place shall the worshippers of Mazda erect an enclosure, and therein shall they establish her with food, therein shall they establish her with clothes.’
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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