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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! Which are those words in the G&thas that are to be said twice ? 4 (10). Ahura Mazda answered: ‘These are the words in the Gathas that are to be said twice, and thou shalt twice say them aloud ¢:— ahy4 y4s4 ... urvanem (Yasna X XVIII, 2). humatenam ... maht (Yas. X X XV, 2), ashahyé 4ad sairé.. . ahubyA4 (Yas. XX XV, 8), yatha thi... ahurd (Yas. XXXIX, 4), humdaim thw4 ... hudaustem4 (Yas. XLI, 3), thwéi staotaras#4 ... ahura (Yas. XLI, 5). usta ahm4i ... mananghé (Yas. XLIII, 1), spent4 mainyi... ahurd (Yas. XLVII, 1), vohu khshathrem . . . varesh4né (Yas. LI, 1), vahista tstis.. . skyaothan4é4 (Yas. LIII, 1). 5 (10). ‘And after thou hast twice said those Bis-Amrftas, thou shalt say aloud these victorious, most healing words :— ? The so-called Bis-4mrfta. 7 The Thris-Amrfta. 5 The Xathrus-4mrita. ‘ The Bis-A4mrfita are the opening stanzas of the five Gathas and five stanzas in the Yasna Haptanghiiti. 138 VENDIDAD. ‘“T drive away Angra Mainyu! from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness. 6 (12). ‘“I drive away the Nasu’, I drive away direct defilement, I drive away indirect defilement, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.”’ 7 (13). O Maker of the material world, thou Holy One! Which are those words in the G&thas that are to be said thrice? . 8 (16). Ahura Mazda answered: ‘These are the words in the Gathas that are to be said thrice, and thou shalt thrice say them aloud :— ashem vohi... (Yas. X XVII, 14), ye sevist6 ... paitt (Yas. XX XIII, 11), hukhshathrétemai .. . vahistai (Yas. XX XV, 5), duzvarendis . . . vahyé (Yas. LITI, 9). 'g (16). ‘After thou hast thrice said those Thris- 4mritas, thou shalt say aloud these victorious, most healing words :— 1 The chief demon, the Daéva of the Da€vas. * The very demon with whom one has to do in the present case. FARGARD X. 139 ‘“T drive away Indra’, I drive away Sauru', I drive away the daéva Naunghaithya?, from this house, from this borough, from this town, from this land ; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.
210 (18). ‘“I drive away Tauru', I drive away Zairi', from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.”’ 11 (19). O Maker of the material world, thou Holy One! Which are those words in the Gathas that are to be said four times ? 12 (22). Ahura Mazda answered : ‘ These are the words in the G&thas that are to be said four times, and thou shalt four times say them aloud :— yathé ahd vairyé...* (Yas. X XVII, 13), 1 Indra, Sauru, Neunghaithya, Tauru, and Zairi are (with Akemmané, here replaced by the Nasu), the six chief demons, and stand to the Amesha Spentas in the same relation as Angra Mainyu to Spesta Mainyu. Indra opposes Asha Vahista and turns men’s hearts from good works ; Sauru opposes Khshathra Vairya, he presides over bad government ; Nuunghaithya opposes Spezta Armaiti, he is the demon of discontent; Tauru and Zairi oppose Haurvat&t and Amerett and poison the waters and the plants—Akem-man6, Bad Thought, opposes Vohu-mané, Good Thought. * Translated Farg. VIII, 19. 140 VEND!{DAD. mazda ad méi... dau ahdm! (Yas. XX XIV, 15), 4 airyamé ishy6é ... masat4 mazdau? (Yas. LIV. 1). 13 (22). ‘After thou hast said those athrusa4mritas four times, thou shalt say aloud these victorious, most healing words :— ‘“T drive away Aéshma, the fiend of the murderous spear’, I drive away the daéva Akatasha ‘*, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness. 14 (24). ‘“I drive away the Varenya daévas§, I drive away the wind-daéva, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.” 15 (25). ‘These are the words in the Gathas that ' Translated Farg. XI, 14. ? Translated Farg. XX, 11; cf. XI, 7. * Aéshma, Khishm, the incarnation of anger: he sows quarrel and war. ‘He is the chief source of evil for the creatures of Ormazd, and the Kayani heroes mostly perished through him’ (Bund. XXVIII, 17). ‘ The fiend who corrupts and perverts men. * The fiendish inhabitants of Varena (Gilan). Varena, like the neighbouring M4zana (Mazandaran), was peopled with savage, non-Aryan natives, who were considered men-demons. Cf. Farg. I, 18 and notes. FARGARD X. 141
3XXVIII, 17). ‘ The fiend who corrupts and perverts men. * The fiendish inhabitants of Varena (Gilan). Varena, like the neighbouring M4zana (Mazandaran), was peopled with savage, non-Aryan natives, who were considered men-demons. Cf. Farg. I, 18 and notes. FARGARD X. 141 are to be said twice; these are the words in the GAathas that are to be said thrice; these are the words in the Gathas that are to be said four times. 16 (26). ‘These are the words that smite down Angra Mainyu; these are the words that smite down Aéshma, the fiend of the murderous spear ; these are the words that smite down the daévas of Mazana!'; these are the words that smite down all the daévas. 17 (30). ‘These are the words that stand against that Drug, against that Nasu, who from the dead rushes upon the living, who from the dead defiles the living. 18 (32). ‘Therefore, O Zarathustra! thou shalt dig nine holes? in the part of the ground where there is least water and where there are fewest trees; where there is nothing that may be food either for man or beast; “for purity is for man, next to life, the greatest good, that purity, O Zarathustra, that is in the Religion of Mazda for him who cleanses his own self with good thoughts, words, and deeds °.” 19 (38). ‘Make thy own self pure, O righteous man! any one in the world here below can win purity for his own self, namely, when he cleanses his own self with good thoughts, words, and deeds. ao. **Yatha ah vairyé:—The will of the Lord is the law of righteousness,” &c.* ‘“Kem-n&a mazd4:—What protector hast thou given 1 The demoniac races of Mazandaran; M4zandaran was known in popular tradition as a land of fiends and sorcerers. 2 The nine holes for the Barashnfim ; see above, p.123, § 6 seq. * Cf. Farg. V, 21. * The rest as in Farg. VIII, 19, 20. 142 VEND{DAD. unto me, O Mazda! while the hate of the wicked encompasses me?” &c. *“ Ke verethrem-g4 :—Who is the victorious who will protect thy teaching?” &c. ‘“ Keep us from our hater,O Mazda and Armaiti Spenta! - Perish, O fiendish Drug! ... Perish away to the regions of the north, never more to give unto death the living world of Righteousness !”’ FarGarRp XI. This chapter, like the preceding, is composed of spells intended to drive away the Nasu. But they are of a more special character, as they refer to the particular objects to be cleansed, such as the house, the fire, the water, the earth, the animals, the plants, the man defiled with the dead. Each incantation consists of two parts, a line from the Gathas which alludes, or rather is made to allude, to the particular object (§§ 4, 5, 6, 7), and a general exorcism, in the usual dialect (§§ 8-20), which is the same for all the objects.
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! Which are those words in the G&thas that are to be said twice ? 4 (10). Ahura Mazda answered: ‘These are the words in the Gathas that are to be said twice, and thou shalt twice say them aloud ¢:— ahy4 y4s4 ... urvanem (Yasna X XVIII, 2). humatenam ... maht (Yas. X X XV, 2), ashahyé 4ad sairé.. . ahubyA4 (Yas. XX XV, 8), yatha thi... ahurd (Yas. XXXIX, 4), humdaim thw4 ... hudaustem4 (Yas. XLI, 3), thwéi staotaras#4 ... ahura (Yas. XLI, 5). usta ahm4i ... mananghé (Yas. XLIII, 1), spent4 mainyi... ahurd (Yas. XLVII, 1), vohu khshathrem . . . varesh4né (Yas. LI, 1), vahista tstis.. . skyaothan4é4 (Yas. LIII, 1). 5 (10). ‘And after thou hast twice said those Bis-Amrftas, thou shalt say aloud these victorious, most healing words :— ? The so-called Bis-4mrfta. 7 The Thris-Amrfta. 5 The Xathrus-4mrita. ‘ The Bis-A4mrfita are the opening stanzas of the five Gathas and five stanzas in the Yasna Haptanghiiti. 138 VENDIDAD. ‘“T drive away Angra Mainyu! from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness. 6 (12). ‘“I drive away the Nasu’, I drive away direct defilement, I drive away indirect defilement, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.”’ 7 (13). O Maker of the material world, thou Holy One! Which are those words in the G&thas that are to be said thrice? . 8 (16). Ahura Mazda answered: ‘These are the words in the Gathas that are to be said thrice, and thou shalt thrice say them aloud :— ashem vohi... (Yas. X XVII, 14), ye sevist6 ... paitt (Yas. XX XIII, 11), hukhshathrétemai .. . vahistai (Yas. XX XV, 5), duzvarendis . . . vahyé (Yas. LITI, 9). 'g (16). ‘After thou hast thrice said those Thris- 4mritas, thou shalt say aloud these victorious, most healing words :— 1 The chief demon, the Daéva of the Da€vas. * The very demon with whom one has to do in the present case. FARGARD X. 139 ‘“T drive away Indra’, I drive away Sauru', I drive away the daéva Naunghaithya?, from this house, from this borough, from this town, from this land ; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.
210 (18). ‘“I drive away Tauru', I drive away Zairi', from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.”’ 11 (19). O Maker of the material world, thou Holy One! Which are those words in the Gathas that are to be said four times ? 12 (22). Ahura Mazda answered : ‘ These are the words in the G&thas that are to be said four times, and thou shalt four times say them aloud :— yathé ahd vairyé...* (Yas. X XVII, 13), 1 Indra, Sauru, Neunghaithya, Tauru, and Zairi are (with Akemmané, here replaced by the Nasu), the six chief demons, and stand to the Amesha Spentas in the same relation as Angra Mainyu to Spesta Mainyu. Indra opposes Asha Vahista and turns men’s hearts from good works ; Sauru opposes Khshathra Vairya, he presides over bad government ; Nuunghaithya opposes Spezta Armaiti, he is the demon of discontent; Tauru and Zairi oppose Haurvat&t and Amerett and poison the waters and the plants—Akem-man6, Bad Thought, opposes Vohu-mané, Good Thought. * Translated Farg. VIII, 19. 140 VEND!{DAD. mazda ad méi... dau ahdm! (Yas. XX XIV, 15), 4 airyamé ishy6é ... masat4 mazdau? (Yas. LIV. 1). 13 (22). ‘After thou hast said those athrusa4mritas four times, thou shalt say aloud these victorious, most healing words :— ‘“T drive away Aéshma, the fiend of the murderous spear’, I drive away the daéva Akatasha ‘*, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness. 14 (24). ‘“I drive away the Varenya daévas§, I drive away the wind-daéva, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the world of Righteousness.” 15 (25). ‘These are the words in the Gathas that ' Translated Farg. XI, 14. ? Translated Farg. XX, 11; cf. XI, 7. * Aéshma, Khishm, the incarnation of anger: he sows quarrel and war. ‘He is the chief source of evil for the creatures of Ormazd, and the Kayani heroes mostly perished through him’ (Bund. XXVIII, 17). ‘ The fiend who corrupts and perverts men. * The fiendish inhabitants of Varena (Gilan). Varena, like the neighbouring M4zana (Mazandaran), was peopled with savage, non-Aryan natives, who were considered men-demons. Cf. Farg. I, 18 and notes. FARGARD X. 141
3XXVIII, 17). ‘ The fiend who corrupts and perverts men. * The fiendish inhabitants of Varena (Gilan). Varena, like the neighbouring M4zana (Mazandaran), was peopled with savage, non-Aryan natives, who were considered men-demons. Cf. Farg. I, 18 and notes. FARGARD X. 141 are to be said twice; these are the words in the GAathas that are to be said thrice; these are the words in the Gathas that are to be said four times. 16 (26). ‘These are the words that smite down Angra Mainyu; these are the words that smite down Aéshma, the fiend of the murderous spear ; these are the words that smite down the daévas of Mazana!'; these are the words that smite down all the daévas. 17 (30). ‘These are the words that stand against that Drug, against that Nasu, who from the dead rushes upon the living, who from the dead defiles the living. 18 (32). ‘Therefore, O Zarathustra! thou shalt dig nine holes? in the part of the ground where there is least water and where there are fewest trees; where there is nothing that may be food either for man or beast; “for purity is for man, next to life, the greatest good, that purity, O Zarathustra, that is in the Religion of Mazda for him who cleanses his own self with good thoughts, words, and deeds °.” 19 (38). ‘Make thy own self pure, O righteous man! any one in the world here below can win purity for his own self, namely, when he cleanses his own self with good thoughts, words, and deeds. ao. **Yatha ah vairyé:—The will of the Lord is the law of righteousness,” &c.* ‘“Kem-n&a mazd4:—What protector hast thou given 1 The demoniac races of Mazandaran; M4zandaran was known in popular tradition as a land of fiends and sorcerers. 2 The nine holes for the Barashnfim ; see above, p.123, § 6 seq. * Cf. Farg. V, 21. * The rest as in Farg. VIII, 19, 20. 142 VEND{DAD. unto me, O Mazda! while the hate of the wicked encompasses me?” &c. *“ Ke verethrem-g4 :—Who is the victorious who will protect thy teaching?” &c. ‘“ Keep us from our hater,O Mazda and Armaiti Spenta! - Perish, O fiendish Drug! ... Perish away to the regions of the north, never more to give unto death the living world of Righteousness !”’ FarGarRp XI. This chapter, like the preceding, is composed of spells intended to drive away the Nasu. But they are of a more special character, as they refer to the particular objects to be cleansed, such as the house, the fire, the water, the earth, the animals, the plants, the man defiled with the dead. Each incantation consists of two parts, a line from the Gathas which alludes, or rather is made to allude, to the particular object (§§ 4, 5, 6, 7), and a general exorcism, in the usual dialect (§§ 8-20), which is the same for all the objects.
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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