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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1O Maker of the material world, thou Holy One! When the good waters reach the left instep, whereon does the Drug Nasu rush ? Ahura Mazda answered: ‘She turns round under the sole of the foot; it looks like the wing of a fly. ; 70 (220). ‘He shall press his toes upon the ground, and shall raise up his heels; thou shalt sprinkle his right sole with water; then the Drug Nasu rushes upon the left sole. Thou shalt sprinkle the left sole with water; then the Drug Nasu turns round under the toes; it looks like the wing of a fly. 71 (225). ‘He shall press his heels upon the ground, and shall raise up his toes; thou shalt sprinkle his right toe with water; then the Drug Nasu rushes upon the left toe. Thou shalt sprinkle the left toe with water; 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. {72. ‘And thou shalt say aloud these victorious, most healing words : ‘“The will of the Lord is the law of holiness,” &c. ‘“What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me?” &c. FARGARD VIII. 113 ‘“Who is the victorious who will protect thy teaching ?” &c.? ‘“ Keep us from our hater, O Mazda and Armaiti Spemta! 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?!” ’} VIII. 73 (229). O Maker of the material world, thou Holy One! If worshippers of Mazda, walking, or running, or riding, or driving, come upon a Nasuburning fire, whereon Nasu is being burnt or cooked ’, what shall they do? 74 (233). Ahura Mazda answered: ‘They shall kill the man that cooks the Nasu; surely they shall kill him‘. They shall take off the cauldron, they shall take off the tripod. 75 (237). ‘ Then they shall kindle wood from that fire; either wood of those trees that have the seed of fire in them, or bundles of the very wood that was prepared for that fire; then they shall take it farther and disperse it, that it may die out the sooner °. 1 As in §§ 19, 20. * From the Vendfdad Sada; cf. § 21. * For food. Cf. Farg. VII, 23-24. “ «He who burns Nasd (dead matter) must be killed. Burning or cooking Nas from the dead is a capital crime. . . . Four men can be put to death by any one without an order from the Dastur: ‘the Nas4-burner, the highwayman, the Sodomite, and the criminal taken in the deed’ (Comm.) 5 A new fire is kindled from the Nasu-burning fire: this new fire is disposed in such a way that it should die out soon: before it has died out, they kindle a new fire from it and so on for nine times: the ninth fire, derived from the one impure, through seven inter- (4] I 114 VEND{DAD.
276 (242). ‘Thus they shall lay a first bundle on the ground’, a Vitasti* away from the Nasu-burning fire; then they shall take it farther and disperse it, that it may die out the sooner. 77 (245). ‘They shall lay down a second bundle on the ground, a Vitasti away from the Nasuburning fire; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down a third bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down a fourth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down a fifth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down a sixth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. mediate fires, more and more distant from the original impurity, will represent the fire in its native purity and can enter into the composition of a Bahram fire.—On the modern process, see Dosabhoy Fr4mjf, History of the Parsis, II, 213. 1 In a hole dug for that purpose; such is at least the custom nowadays. The ceremony is thus made an imitation of the Barashnfm. The unclean fire, represented by the nine bundles, passes through the nine holes, as the unclean man does (see above, § 37 seq. and Farg. IX, 12 seq.), and leaves at each of them some of the uncleanness it has contracted. * A span of twelve fingers. FARGARD VIII. 115 ‘ They shall lay down a seventh bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down an eighth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. 78 (245). ‘ They shall lay down a ninth bundle on the ground, a Vitasti away from the Nasu-burning fire; then they shall take it farther and disperse it, that it may die out the sooner. 79 (246). ‘Ifa man shall then piously bring unto the fire, O Spitama Zarathustra! wood of Urvasna, or Vohi-gaona, or Voht-kereti, or Hadh4-naépata, or any other sweet-smelling wood ; 80 (248). ‘Wheresoever the wind shall bring the perfume of the fire, thereunto the fire of Ahura Mazda shall go and kill thousands of unseen Daévas, thousands of fiends, the brood of darkness, thousands of couples of YAtus and Pairikas 1’ IX. 81 (251). O Maker of the material world, thou Holy One! If a man bring a Nasu-burning fire to the D4ityé-gAtu*, what shall be his reward when his soul has parted with his body ? " It will have all the power of the Bahram fire.
381 (251). O Maker of the material world, thou Holy One! If a man bring a Nasu-burning fire to the D4ityé-gAtu*, what shall be his reward when his soul has parted with his body ? " It will have all the power of the Bahram fire. * «The proper abode,’ the Bahrim fire. The Bahram fire is composed of a thousand and one fires belonging to sixteen different classes (ninety-one corpse-buming fires, eighty dyers’ fires, &c.) As the earthly representative of the heavenly fire, it is the sacred centre to which every earthly fire longs to return, in order to be united again, as much as possible, with its native abode. The 12 116 VEND{DAD. Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought ten thousand fire-brands to the Déityé-gatu.’ 82 (254). O Maker of the material world, thou Holy One! If aman bring to the Daityé-gatu the fire wherein impure liquid has been burnt', what shall be his reward when his soul has parted with his body? Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought a thousand fire-brands to the D4ity6-gatu. 83 (257). O Maker of the material world, thou Holy One! If a man bring to the D4ityé-g4tu the fire wherein dung has been burnt ?, what shall be his reward when his soul has parted with his body ? Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought five hundred fire-brands to the Déityé-gatu.’ 84 (258). O Maker of the material world, thou Holy One! If a man bring to the Daityé-gatu the fire from the kiln of a potter, what shall be his reward when his soul has parted with his body? Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought four hundred fire-brands to the Daityé-gatu.’ more it has been defiled by worldly uses, the greater is the merit acquired by freeing it from defilement. 1 The héhr, that is to say all sort of impurity that comes from the body. * «The fire of a bath,’ according to Framjt; the use of the bath was prohibited ; according to Josuah the Stylite (ch. XX, tr. Martin), king Balash (484-488) was overthrown by the Magi for having built bath-houses. The reason of this prohibition was probably that it entailed the defilement of the fire, as they were warmed with cowdung. FARGARD VIII. 117 85 (259). O Maker of the material world, thou Holy One! If aman bring to the D4ityé-g4tu the fire from a glazier’s kiln, what shall be his reward when his soul has parted with his body ? Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought to the Daityé-g4tu as many fire-brands as there were glasses [brought to that fire]+.’ 86 (260). O Maker of the material world, thou Holy One! If a man bring to the Daityé-gatu the fire from the aonya paré-bereg ya *, what shall be his reward when his soul has parted with his body ?
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.
1O Maker of the material world, thou Holy One! When the good waters reach the left instep, whereon does the Drug Nasu rush ? Ahura Mazda answered: ‘She turns round under the sole of the foot; it looks like the wing of a fly. ; 70 (220). ‘He shall press his toes upon the ground, and shall raise up his heels; thou shalt sprinkle his right sole with water; then the Drug Nasu rushes upon the left sole. Thou shalt sprinkle the left sole with water; then the Drug Nasu turns round under the toes; it looks like the wing of a fly. 71 (225). ‘He shall press his heels upon the ground, and shall raise up his toes; thou shalt sprinkle his right toe with water; then the Drug Nasu rushes upon the left toe. Thou shalt sprinkle the left toe with water; 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. {72. ‘And thou shalt say aloud these victorious, most healing words : ‘“The will of the Lord is the law of holiness,” &c. ‘“What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me?” &c. FARGARD VIII. 113 ‘“Who is the victorious who will protect thy teaching ?” &c.? ‘“ Keep us from our hater, O Mazda and Armaiti Spemta! 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?!” ’} VIII. 73 (229). O Maker of the material world, thou Holy One! If worshippers of Mazda, walking, or running, or riding, or driving, come upon a Nasuburning fire, whereon Nasu is being burnt or cooked ’, what shall they do? 74 (233). Ahura Mazda answered: ‘They shall kill the man that cooks the Nasu; surely they shall kill him‘. They shall take off the cauldron, they shall take off the tripod. 75 (237). ‘ Then they shall kindle wood from that fire; either wood of those trees that have the seed of fire in them, or bundles of the very wood that was prepared for that fire; then they shall take it farther and disperse it, that it may die out the sooner °. 1 As in §§ 19, 20. * From the Vendfdad Sada; cf. § 21. * For food. Cf. Farg. VII, 23-24. “ «He who burns Nasd (dead matter) must be killed. Burning or cooking Nas from the dead is a capital crime. . . . Four men can be put to death by any one without an order from the Dastur: ‘the Nas4-burner, the highwayman, the Sodomite, and the criminal taken in the deed’ (Comm.) 5 A new fire is kindled from the Nasu-burning fire: this new fire is disposed in such a way that it should die out soon: before it has died out, they kindle a new fire from it and so on for nine times: the ninth fire, derived from the one impure, through seven inter- (4] I 114 VEND{DAD.
276 (242). ‘Thus they shall lay a first bundle on the ground’, a Vitasti* away from the Nasu-burning fire; then they shall take it farther and disperse it, that it may die out the sooner. 77 (245). ‘They shall lay down a second bundle on the ground, a Vitasti away from the Nasuburning fire; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down a third bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down a fourth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down a fifth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down a sixth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. mediate fires, more and more distant from the original impurity, will represent the fire in its native purity and can enter into the composition of a Bahram fire.—On the modern process, see Dosabhoy Fr4mjf, History of the Parsis, II, 213. 1 In a hole dug for that purpose; such is at least the custom nowadays. The ceremony is thus made an imitation of the Barashnfm. The unclean fire, represented by the nine bundles, passes through the nine holes, as the unclean man does (see above, § 37 seq. and Farg. IX, 12 seq.), and leaves at each of them some of the uncleanness it has contracted. * A span of twelve fingers. FARGARD VIII. 115 ‘ They shall lay down a seventh bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. ‘They shall lay down an eighth bundle on the ground, a Vitasti away from the Nasu-burning fire ; then they shall take it farther and disperse it, that it may die out the sooner. 78 (245). ‘ They shall lay down a ninth bundle on the ground, a Vitasti away from the Nasu-burning fire; then they shall take it farther and disperse it, that it may die out the sooner. 79 (246). ‘Ifa man shall then piously bring unto the fire, O Spitama Zarathustra! wood of Urvasna, or Vohi-gaona, or Voht-kereti, or Hadh4-naépata, or any other sweet-smelling wood ; 80 (248). ‘Wheresoever the wind shall bring the perfume of the fire, thereunto the fire of Ahura Mazda shall go and kill thousands of unseen Daévas, thousands of fiends, the brood of darkness, thousands of couples of YAtus and Pairikas 1’ IX. 81 (251). O Maker of the material world, thou Holy One! If a man bring a Nasu-burning fire to the D4ityé-gAtu*, what shall be his reward when his soul has parted with his body ? " It will have all the power of the Bahram fire.
381 (251). O Maker of the material world, thou Holy One! If a man bring a Nasu-burning fire to the D4ityé-gAtu*, what shall be his reward when his soul has parted with his body ? " It will have all the power of the Bahram fire. * «The proper abode,’ the Bahrim fire. The Bahram fire is composed of a thousand and one fires belonging to sixteen different classes (ninety-one corpse-buming fires, eighty dyers’ fires, &c.) As the earthly representative of the heavenly fire, it is the sacred centre to which every earthly fire longs to return, in order to be united again, as much as possible, with its native abode. The 12 116 VEND{DAD. Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought ten thousand fire-brands to the Déityé-gatu.’ 82 (254). O Maker of the material world, thou Holy One! If aman bring to the Daityé-gatu the fire wherein impure liquid has been burnt', what shall be his reward when his soul has parted with his body? Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought a thousand fire-brands to the D4ity6-gatu. 83 (257). O Maker of the material world, thou Holy One! If a man bring to the D4ityé-g4tu the fire wherein dung has been burnt ?, what shall be his reward when his soul has parted with his body ? Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought five hundred fire-brands to the Déityé-gatu.’ 84 (258). O Maker of the material world, thou Holy One! If a man bring to the Daityé-gatu the fire from the kiln of a potter, what shall be his reward when his soul has parted with his body? Ahura Mazda answered: ‘ His reward shall be the same as if he had, here below, brought four hundred fire-brands to the Daityé-gatu.’ more it has been defiled by worldly uses, the greater is the merit acquired by freeing it from defilement. 1 The héhr, that is to say all sort of impurity that comes from the body. * «The fire of a bath,’ according to Framjt; the use of the bath was prohibited ; according to Josuah the Stylite (ch. XX, tr. Martin), king Balash (484-488) was overthrown by the Magi for having built bath-houses. The reason of this prohibition was probably that it entailed the defilement of the fire, as they were warmed with cowdung. FARGARD VIII. 117 85 (259). O Maker of the material world, thou Holy One! If aman bring to the D4ityé-g4tu the fire from a glazier’s kiln, what shall be his reward when his soul has parted with his body ? Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought to the Daityé-g4tu as many fire-brands as there were glasses [brought to that fire]+.’ 86 (260). O Maker of the material world, thou Holy One! If a man bring to the Daityé-gatu the fire from the aonya paré-bereg ya *, what shall be his reward when his soul has parted with his body ?
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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