Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XI, 4. Urvasna is the rfsan plant, a sort of garlic; Voh(-gaona, Vohakereti, and Hadh4-na€pata are respectively (according to Frémji) benzoin, aloe, and pomegranate. * “No corpse must be taken to the Dakhma when rain is falling, or threatening. If one is overtaken by rain on the way, if there be a place to lay it down, they shall lay it down; if there be none, they must go on and take it to the Dakhma, they must not retrace their steps: .. . When arrived at the Dakhma, if they find it full of water, they may nevertheless lay down the corpse’ (Comm.) ® If it is the season of rain or snow. Cf. V, ro seq. FARGARD VIII. 97 water? How far from the consecrated bundles of Baresma? How far from the faithful? 7 (17). 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;— 8 (18). ‘On that place they shall dig a grave’, half a foot deep if the earth be hard, half the height of a man if it be soft *; [they shall cover the surface of the grave with ashes or cowdung]®; they shall cover the surface of it with dust of bricks, of stones, or of dry earth 4. g (21)5& ‘And they shall let the lifeless body lie there, for two nights, or 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. 10 (23). ‘And when 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 make a breach in the wall of the house’, * This is the case when the house is too small for containing a special chamber for the dead (as prescribed Farg. V, ro). Nowadays they dispense even with that grave: the corpse is laid on the floor, on a slab of marble, by which it is sufficiently isolated from the ground to prevent its being defiled. * Soft earth, being not impervious to liquids, lets contagion through more easily. § Vendid4d Sada. * Substances more impervious. 5 §§ g—10; cf. Farg. V, 12-13. * «The master and mistress of the house are carried away through a breach (made in the wall of the house); others through the door’ (Comm.)—‘ The more scrupulous parties have it [the body] removed by a side, in preference to the usual general entrance’ (H. G. Briggs, The Parsis, 1852, p. 50). [4] Hq 98 VEND{DAD. and two men, strong and skilful', having stripped their clothes off?, shall take up the body from the clay or the stones, or from the plastered house*, and they shall lay it down on a place where they know there are always corpse-eating dogs and corpse-eating birds. 11 (29). ‘ Afterwards the corpse-bearers shall sit down, three paces from the dead, and the holy Ratu‘ shall proclaim to the worshippers of Mazda thus: “Worshippers of Mazda, let the urine be brought here wherewith the corpse-bearers there shall wash their hair and their bodies!”’
211 (29). ‘ Afterwards the corpse-bearers shall sit down, three paces from the dead, and the holy Ratu‘ shall proclaim to the worshippers of Mazda thus: “Worshippers of Mazda, let the urine be brought here wherewith the corpse-bearers there shall wash their hair and their bodies!”’ 12 (32). O Maker of the material world, thou Holy One! Which is the urine wherewith the corpsebearers shall wash their hair and their bodies ? Is it of sheep or of oxen? Is it of man or of woman ? 13 (35). Ahura Mazda answered: ‘It is of sheep or of oxen; not of man nor of woman, except a man or a woman who has married the next-of-kin5: these 1 The corpse-bearers or nasu-kasha (Khandyas) ‘The corpse must be carried by two persons (see Farg. III, 13 seq.), no matter who they are; they may be a man and a woman, or two women’ (Comm.) ? ‘As they are exchanged for the special clothes in which they carry corpses’ (Comm.), the so-called gama-i dakhma, ‘the Dakhma clothes.’ * The Dakhma (see Farg. VI, 50 seq.) ‘ The priest who directs the funerals, ‘the chief of the Nasukashas ’ (Comm.), the so-called Nas4-s4lar. 5 The next-of-kin marriage or Hvaétvadatha (Khétfid4d) is one of the good works that Ahriman dreads most (Shayast l4-shAyast XVIII; West, Pahlavi Texts, I, 389). ‘Aharman and the demons are less predominant in the body of him who practises Khétid4d’ (West, II, 422). Therefore their maésma is as powerful as the g6méz. FARGARD VIII. 99 shall therefore procure the urine wherewith the corpse-bearers shall wash their hair and their bodies 1.’ ; III. 14 (38). O Maker of the material world, thou Holy One! Can the way, whereon the carcases of dogs or corpses of men have been carried, be passed through again by flocks and herds, by men and women, by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful ? 15 (40). Ahura Mazda answered: ‘It cannot be passed through again by flocks and herds, nor by men and women, nor by the fire of Ahura Mazda, nor by the consecrated bundles of Baresma, nor by the faithful *. 16 (41). ‘ They shall therefore cause a yellow dog with four eyes *, or a white dog with yellow ears, to go three times through that way‘. When either the yellow dog with four eyes, or the white dog with yellow ears, is brought there, then the Drug Nasu flies away to the regions of the north, [in the shape of a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest Khrafstras®.] » «When back in the village they perform the regular Barashnam with consecrated géméz’ (Comm.) * The way by which the corpse has passed is haunted by the Drug Nasu: the Drug is expelled from it by the same proceeding as it was expelled from the dead, by the Sag-did. The Sag-did for the purification of the way seems to have fallen into desuetude. 5 A dog with two spots above the eyes. ‘ *Afrag says, the dog goes straight along the length of the way; Maidy6é-m4h says, he goes across it from side to side’ (Comm.)
3The Sag-did for the purification of the way seems to have fallen into desuetude. 5 A dog with two spots above the eyes. ‘ *Afrag says, the dog goes straight along the length of the way; Maidy6é-m4h says, he goes across it from side to side’ (Comm.) ® Cf. Farg. VII, 3. 100 VEND{DAD. 17 (45). ‘If the dog goes unwillingly, O Spitama Zarathustra, they shall cause the yellow dog with four eyes, or the white dog with yellow ears, to go six times’ through that way. When either the yellow dog with four eyes, or the white dog with yellow ears, is brought there, then the Drug Nasu flies away to the regions of the north, [in the shape of -a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest Khrafstras.] 18 (47). ‘If the dog goes unwillingly, they shall cause the yellow dog with four eyes, or the white dog with yellow ears, to go nine times through that way. When either the yellow dog with four eyes, or the white dog with yellow ears, has been brought there, then the Drug Nasu flies away to the regions of the north, [in the shape of a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest K hrafstras.] 19 (49). ‘An Athravan shall first go along the way and shall say aloud these victorious words: “Yath4 ahd vairyé?:—The will of the Lord is the law of righteousness. ‘“ The gifts of Vohu-mané ? to the deeds done in this world for Mazda. 1 ¢Three times suffice if the dog goes of his own accord; if he goes by force, it counts as nothing; if he goes but with reluctance, that shall suffice’ (Comm. ad § 18). * A prayer in frequent use, and considered of great efficacy, generally known as the Ahuna Vairya or Honover. It was by reciting it that Ormazd in his first conflict with Ahriman drove him back to hell (Bund. 1). * Of Paradise, as Vohu-man6é (Good Thought) is the doorkeeper of heaven (cf. Farg. XIX, 31). FARGARD VIII. IOI ‘“ He who relieves the poor makes Ahura king. 20 (52). ‘“Kem-né mazd&?:—What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me? Whom but thy Atar and Vohu-mané ®, through whose work I keep on the world of righteousness? Reveal therefore to me thy Religion as thy rule?! ‘“Ke verethrem-g4‘* :—Who is the victorious who will protect thy teaching? Make it clear that I am the guide for both worlds. May Sraosha come with Vohu-mané and help whomsoever thou pleasest, O Mazda! 21 (60). ‘“ Keep us from our hater, O Mazda and Armaiti Spezta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O creation of the fiend! Perish, O world of the fiend! Perish away, O Drug! Rush away, O Drug! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of Righteousness!” 22 (63). ‘Then the worshippers of Mazda may at their will bring by those ways sheep and oxen, men and women, and Fire, the son of Ahura Mazda, the consecrated bundles of Baresma, and the faithful.
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.
1XI, 4. Urvasna is the rfsan plant, a sort of garlic; Voh(-gaona, Vohakereti, and Hadh4-na€pata are respectively (according to Frémji) benzoin, aloe, and pomegranate. * “No corpse must be taken to the Dakhma when rain is falling, or threatening. If one is overtaken by rain on the way, if there be a place to lay it down, they shall lay it down; if there be none, they must go on and take it to the Dakhma, they must not retrace their steps: .. . When arrived at the Dakhma, if they find it full of water, they may nevertheless lay down the corpse’ (Comm.) ® If it is the season of rain or snow. Cf. V, ro seq. FARGARD VIII. 97 water? How far from the consecrated bundles of Baresma? How far from the faithful? 7 (17). 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;— 8 (18). ‘On that place they shall dig a grave’, half a foot deep if the earth be hard, half the height of a man if it be soft *; [they shall cover the surface of the grave with ashes or cowdung]®; they shall cover the surface of it with dust of bricks, of stones, or of dry earth 4. g (21)5& ‘And they shall let the lifeless body lie there, for two nights, or 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. 10 (23). ‘And when 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 make a breach in the wall of the house’, * This is the case when the house is too small for containing a special chamber for the dead (as prescribed Farg. V, ro). Nowadays they dispense even with that grave: the corpse is laid on the floor, on a slab of marble, by which it is sufficiently isolated from the ground to prevent its being defiled. * Soft earth, being not impervious to liquids, lets contagion through more easily. § Vendid4d Sada. * Substances more impervious. 5 §§ g—10; cf. Farg. V, 12-13. * «The master and mistress of the house are carried away through a breach (made in the wall of the house); others through the door’ (Comm.)—‘ The more scrupulous parties have it [the body] removed by a side, in preference to the usual general entrance’ (H. G. Briggs, The Parsis, 1852, p. 50). [4] Hq 98 VEND{DAD. and two men, strong and skilful', having stripped their clothes off?, shall take up the body from the clay or the stones, or from the plastered house*, and they shall lay it down on a place where they know there are always corpse-eating dogs and corpse-eating birds. 11 (29). ‘ Afterwards the corpse-bearers shall sit down, three paces from the dead, and the holy Ratu‘ shall proclaim to the worshippers of Mazda thus: “Worshippers of Mazda, let the urine be brought here wherewith the corpse-bearers there shall wash their hair and their bodies!”’
211 (29). ‘ Afterwards the corpse-bearers shall sit down, three paces from the dead, and the holy Ratu‘ shall proclaim to the worshippers of Mazda thus: “Worshippers of Mazda, let the urine be brought here wherewith the corpse-bearers there shall wash their hair and their bodies!”’ 12 (32). O Maker of the material world, thou Holy One! Which is the urine wherewith the corpsebearers shall wash their hair and their bodies ? Is it of sheep or of oxen? Is it of man or of woman ? 13 (35). Ahura Mazda answered: ‘It is of sheep or of oxen; not of man nor of woman, except a man or a woman who has married the next-of-kin5: these 1 The corpse-bearers or nasu-kasha (Khandyas) ‘The corpse must be carried by two persons (see Farg. III, 13 seq.), no matter who they are; they may be a man and a woman, or two women’ (Comm.) ? ‘As they are exchanged for the special clothes in which they carry corpses’ (Comm.), the so-called gama-i dakhma, ‘the Dakhma clothes.’ * The Dakhma (see Farg. VI, 50 seq.) ‘ The priest who directs the funerals, ‘the chief of the Nasukashas ’ (Comm.), the so-called Nas4-s4lar. 5 The next-of-kin marriage or Hvaétvadatha (Khétfid4d) is one of the good works that Ahriman dreads most (Shayast l4-shAyast XVIII; West, Pahlavi Texts, I, 389). ‘Aharman and the demons are less predominant in the body of him who practises Khétid4d’ (West, II, 422). Therefore their maésma is as powerful as the g6méz. FARGARD VIII. 99 shall therefore procure the urine wherewith the corpse-bearers shall wash their hair and their bodies 1.’ ; III. 14 (38). O Maker of the material world, thou Holy One! Can the way, whereon the carcases of dogs or corpses of men have been carried, be passed through again by flocks and herds, by men and women, by the fire of Ahura Mazda, by the consecrated bundles of Baresma, and by the faithful ? 15 (40). Ahura Mazda answered: ‘It cannot be passed through again by flocks and herds, nor by men and women, nor by the fire of Ahura Mazda, nor by the consecrated bundles of Baresma, nor by the faithful *. 16 (41). ‘ They shall therefore cause a yellow dog with four eyes *, or a white dog with yellow ears, to go three times through that way‘. When either the yellow dog with four eyes, or the white dog with yellow ears, is brought there, then the Drug Nasu flies away to the regions of the north, [in the shape of a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest Khrafstras®.] » «When back in the village they perform the regular Barashnam with consecrated géméz’ (Comm.) * The way by which the corpse has passed is haunted by the Drug Nasu: the Drug is expelled from it by the same proceeding as it was expelled from the dead, by the Sag-did. The Sag-did for the purification of the way seems to have fallen into desuetude. 5 A dog with two spots above the eyes. ‘ *Afrag says, the dog goes straight along the length of the way; Maidy6é-m4h says, he goes across it from side to side’ (Comm.)
3The Sag-did for the purification of the way seems to have fallen into desuetude. 5 A dog with two spots above the eyes. ‘ *Afrag says, the dog goes straight along the length of the way; Maidy6é-m4h says, he goes across it from side to side’ (Comm.) ® Cf. Farg. VII, 3. 100 VEND{DAD. 17 (45). ‘If the dog goes unwillingly, O Spitama Zarathustra, they shall cause the yellow dog with four eyes, or the white dog with yellow ears, to go six times’ through that way. When either the yellow dog with four eyes, or the white dog with yellow ears, is brought there, then the Drug Nasu flies away to the regions of the north, [in the shape of -a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest Khrafstras.] 18 (47). ‘If the dog goes unwillingly, they shall cause the yellow dog with four eyes, or the white dog with yellow ears, to go nine times through that way. When either the yellow dog with four eyes, or the white dog with yellow ears, has been brought there, then the Drug Nasu flies away to the regions of the north, [in the shape of a raging fly, with knees and tail sticking out, droning without end, and like unto the foulest K hrafstras.] 19 (49). ‘An Athravan shall first go along the way and shall say aloud these victorious words: “Yath4 ahd vairyé?:—The will of the Lord is the law of righteousness. ‘“ The gifts of Vohu-mané ? to the deeds done in this world for Mazda. 1 ¢Three times suffice if the dog goes of his own accord; if he goes by force, it counts as nothing; if he goes but with reluctance, that shall suffice’ (Comm. ad § 18). * A prayer in frequent use, and considered of great efficacy, generally known as the Ahuna Vairya or Honover. It was by reciting it that Ormazd in his first conflict with Ahriman drove him back to hell (Bund. 1). * Of Paradise, as Vohu-man6é (Good Thought) is the doorkeeper of heaven (cf. Farg. XIX, 31). FARGARD VIII. IOI ‘“ He who relieves the poor makes Ahura king. 20 (52). ‘“Kem-né mazd&?:—What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me? Whom but thy Atar and Vohu-mané ®, through whose work I keep on the world of righteousness? Reveal therefore to me thy Religion as thy rule?! ‘“Ke verethrem-g4‘* :—Who is the victorious who will protect thy teaching? Make it clear that I am the guide for both worlds. May Sraosha come with Vohu-mané and help whomsoever thou pleasest, O Mazda! 21 (60). ‘“ Keep us from our hater, O Mazda and Armaiti Spezta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O creation of the fiend! Perish, O world of the fiend! Perish away, O Drug! Rush away, O Drug! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of Righteousness!” 22 (63). ‘Then the worshippers of Mazda may at their will bring by those ways sheep and oxen, men and women, and Fire, the son of Ahura Mazda, the consecrated bundles of Baresma, and the faithful.
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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