Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Each 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. 1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda! most beneficent spirit, Maker of the material world, thou Holy One! How shall I cleanse the house ? how the fire? how the water? how the earth ? how the cow? how the tree? how the faithful man and the faithful woman? how the stars? how the moon? how the sun? how the boundless light? how all good things, made by Mazda, the offspring of the holy principle ?’ 2 (4). Ahura Mazda answered: ‘Thou shalt chant the cleansing words, and the house shall be clean; clean shall be the fire, clean the water, clean the earth, clean the cow, clean the tree, clean the faithful man and the faithful woman, clean the stars, clean the moon, clean the sun, clean the boundless FARGARD XI. 143 light, clean all good things, made by Mazda, the offspring of the holy principle. 3 (7). [‘So thou shalt say these victorious, most healing words]; thou shalt chant the Ahuna-Vairya five times: “The will of the Lord is the law of righteousness,” &c. ‘The Ahuna-Vairya preserves the person of man: *“Vatha aht vairy6:—The will of the Lord is the law of righteousness,” &c. ‘“Kem-na mazd4:—What protector hast thou given 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 !” &c.} 4 (9). ‘If thou wantest to cleanse the house, say these words aloud: “As long as the sickness lasts my great protector [is he who teaches virtue to the perverse] *.” ‘If thou wantest to cleanse the fire, say these words aloud: “ Thy fire, first of all, do we approach with worship, O Ahura Mazda *!” 5 (13). ‘If thou wantest to cleanse the water, say these words aloud: “ Waters we worship, the Maékaifiti waters, the Hebvaifiti waters, the Fravazah waters 4.” ‘If thou wantest to cleanse the earth, say these 1 As in Farg. VIII, 19, 20. ® Yasna XLIX, 1. The allusion is not quite clear. This line was recited by the Genius of the sky at the moment when Ahriman was invading the sky (Gr. Bd.) Perhaps the small house of man is compared here with that large house, the world. * Yasna XXXVI, 1. * Yasna XXXVI, 3. 144 VENDI{DAD. words aloud: “This earth we worship, this earth with the women, this earth which bears us and those women who are thine, O Ahura?!” 6 (17). ‘If thou wantest to cleanse the cow, say these words aloud: “The best of all works we will fulfil while we order both the learned and the unlearned, both masters and servants to secure for the cattle a good resting-place and fodder *.” ‘If thou wantest to cleanse the trees, say these words aloud: “ For him 3, as a reward, Mazda made the plants grow up‘.”
27 (21). ‘If thou wantest to cleanse the faithful man or the faithful woman, say these words aloud : “May the vow-fulfilling Airyaman come hither, for the men and women of Zarathustra to rejoice, for Vohu-mané to rejoice; with the desirable reward that Religion deserves. I solicit for holiness that boon that is vouchsafed by Ahura 5!” 8 (25). ‘Then thou shalt say these victorious, most healing words. Thou shalt chant the Ahuna- Vairya eight times :— 1 ‘Yasna XXXVIII,1. ‘Who are thine,’ that is, ‘who are thy wives.’ 2 Yasna XXXV, 4. ‘Let those excellent deeds be done for the behoof of cattle, that is to say, let stables be made, and water and fodder be given’ (Comm.) * ‘For him,’ that is to say, to feed him; also ‘out of him;’ for it was from the body of the first-born bull that, after his death, grew up all kinds of plants (Bund. IV). ‘ Yasna XLVIII, 6. Cf. Farg. XVII, 5. 5 Yasna LIV, 1. Cf. Farg. XX, 11. There is no special spell for the cleansing of the sun, the moon, the stars, and the boundless light (see §§ 1, 2), because they are not defiled by the unclean one, they are only pained by seeing him (Farg. IX, 41); as soon as he is clean, they are freed from the pain. FARGARD XI. 145 **YVatha ahd vairy6:—The will of the Lord is the law of righteousness,” &c. ‘“ Kem-na mazda :—Whom hast thou placed to protect me, O Mazda?” &c. ‘“Ke verethrem-ga :—What protector hast thou given unto me?” &c. ‘“ Who is the victorious?” &c. ‘“ Keep us from our hater, O Mazda!” &c.! 9 (26). ‘I drive away Aéshma , I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement. (‘I drive away Khrd, I drive away Khrdighni §. ‘I drive away Baidhi, I drive away the offspring of Baidhi ‘. ‘I drive away Kuzdi, I drive away the offspring of Kuzdi*.] ‘I drive away the gaunt Bashydsta, I drive away the long-handed Bashydsta*; [I drive away Miidhi’, I drive away Kapasti *°.] ‘I drive away the Pairika® that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. I drive away the uncleanness that ’ As in Farg. VIII, 19, 20. * See Farg. X, 13. * Khrfi and Khrfighni are not met with elsewhere ; their names mean, apparently, ‘wound’ and ‘the wounding one.’ They may have been mere names or epithets of Aéshma khrfidru, ‘ Aéshma of the murderous spear.’ ‘ Bhidhi may be another pronunciation of Bfiti (see Farg. XIX, 1). 5 Kundi is very likely the same as Kunda (Vd. XIX, 41, 138) who is the riding-stock of the sorcerers (Bd. XXVIII, 42). * See Farg. XVIII, 16. 7 A demon unknown. Perhaps Intoxication. * Unknown. Perhaps Colocynth, the type of the bitter plants * A female demon, the modern Pari, often associated with Y4tu, ‘the wizard’ f fr) L 146 VENDIDAD. comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree,
3XVIII, 16. 7 A demon unknown. Perhaps Intoxication. * Unknown. Perhaps Colocynth, the type of the bitter plants * A female demon, the modern Pari, often associated with Y4tu, ‘the wizard’ f fr) L 146 VENDIDAD. comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree, 10 (32). ‘I drive thee away, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle. 11 (33). ‘Then thou shalt say these victorious, most healing words; thou shalt chant four Ahuna- Vairyas :— ‘“Vatha aha vairyd :—The will of the Lord is the law of righteousness,” &c. *“Kem-na mazda:—What protector hast thou given unto me?” &c. ‘“Ke verethrem-ga:—Who is the victorious?” &c. ‘“ Keep us from our hater, O Mazda!” &c.! 12 (34). ‘Aéshma is driven away; away the Nasu; away direct defilement, away indirect defilement. (‘KhrQ is driven away, away Khriighni; away Biidhi, away the offspring of Bdidhi; away Kumdi, away the offspring of Kuzdi.] ‘The gaunt Bashy&sta is driven away; away Bashyasta, the long-handed; [away Mdidhi, away Kapasti.] ‘The Pairika is driven away that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. The uncleanness is driven away that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. ? As in Farg. VIL, 19, 20. FARGARD XI. 147 13 (40). ‘Thou art driven away, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle. 14 (41). ‘Then thou shalt say these victorious, most healing words; thou shalt chant “Mazda ad mdi” four times: “O Mazda! say unto me the excellent words and the excellent works, that through the good thought and the holiness of him who offers thee the due meed of praise, thou mayest, O Lord! make the world of Resurrection appear, at thy will, under thy sovereign rule '.” 15. ‘I drive away Aéshma, I drive away the Nasu,’ &c.? 16. £I drive thee away, O mischievous Angra Mainyu! from the fire, from the water,’ &c. ® 17. ‘Then thou shalt say these victorious, most healing words; thou shalt chant the Airyama Ishyé four times: “ May the vow-fulfilling Airyaman come hither !”’ &c.* 18. ‘ Aéshma is driven away ; away the Nasu,’ &c.° 19. ‘ Thou art driven away,O mischievous Angra Mainyu! from the fire, from the water, &c.°® 20. ‘Then thou shalt say these victorious, most healing words ; thou shalt chant five Ahuna-Vairyas :— *“Vatha ah vairy6 :—The will of the Lord is the law of righteousness,” &c. ‘“Kem-nd mazda :—Whom hast thou placed to protect me?” &c.
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.
1Each 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. 1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda! most beneficent spirit, Maker of the material world, thou Holy One! How shall I cleanse the house ? how the fire? how the water? how the earth ? how the cow? how the tree? how the faithful man and the faithful woman? how the stars? how the moon? how the sun? how the boundless light? how all good things, made by Mazda, the offspring of the holy principle ?’ 2 (4). Ahura Mazda answered: ‘Thou shalt chant the cleansing words, and the house shall be clean; clean shall be the fire, clean the water, clean the earth, clean the cow, clean the tree, clean the faithful man and the faithful woman, clean the stars, clean the moon, clean the sun, clean the boundless FARGARD XI. 143 light, clean all good things, made by Mazda, the offspring of the holy principle. 3 (7). [‘So thou shalt say these victorious, most healing words]; thou shalt chant the Ahuna-Vairya five times: “The will of the Lord is the law of righteousness,” &c. ‘The Ahuna-Vairya preserves the person of man: *“Vatha aht vairy6:—The will of the Lord is the law of righteousness,” &c. ‘“Kem-na mazd4:—What protector hast thou given 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 !” &c.} 4 (9). ‘If thou wantest to cleanse the house, say these words aloud: “As long as the sickness lasts my great protector [is he who teaches virtue to the perverse] *.” ‘If thou wantest to cleanse the fire, say these words aloud: “ Thy fire, first of all, do we approach with worship, O Ahura Mazda *!” 5 (13). ‘If thou wantest to cleanse the water, say these words aloud: “ Waters we worship, the Maékaifiti waters, the Hebvaifiti waters, the Fravazah waters 4.” ‘If thou wantest to cleanse the earth, say these 1 As in Farg. VIII, 19, 20. ® Yasna XLIX, 1. The allusion is not quite clear. This line was recited by the Genius of the sky at the moment when Ahriman was invading the sky (Gr. Bd.) Perhaps the small house of man is compared here with that large house, the world. * Yasna XXXVI, 1. * Yasna XXXVI, 3. 144 VENDI{DAD. words aloud: “This earth we worship, this earth with the women, this earth which bears us and those women who are thine, O Ahura?!” 6 (17). ‘If thou wantest to cleanse the cow, say these words aloud: “The best of all works we will fulfil while we order both the learned and the unlearned, both masters and servants to secure for the cattle a good resting-place and fodder *.” ‘If thou wantest to cleanse the trees, say these words aloud: “ For him 3, as a reward, Mazda made the plants grow up‘.”
27 (21). ‘If thou wantest to cleanse the faithful man or the faithful woman, say these words aloud : “May the vow-fulfilling Airyaman come hither, for the men and women of Zarathustra to rejoice, for Vohu-mané to rejoice; with the desirable reward that Religion deserves. I solicit for holiness that boon that is vouchsafed by Ahura 5!” 8 (25). ‘Then thou shalt say these victorious, most healing words. Thou shalt chant the Ahuna- Vairya eight times :— 1 ‘Yasna XXXVIII,1. ‘Who are thine,’ that is, ‘who are thy wives.’ 2 Yasna XXXV, 4. ‘Let those excellent deeds be done for the behoof of cattle, that is to say, let stables be made, and water and fodder be given’ (Comm.) * ‘For him,’ that is to say, to feed him; also ‘out of him;’ for it was from the body of the first-born bull that, after his death, grew up all kinds of plants (Bund. IV). ‘ Yasna XLVIII, 6. Cf. Farg. XVII, 5. 5 Yasna LIV, 1. Cf. Farg. XX, 11. There is no special spell for the cleansing of the sun, the moon, the stars, and the boundless light (see §§ 1, 2), because they are not defiled by the unclean one, they are only pained by seeing him (Farg. IX, 41); as soon as he is clean, they are freed from the pain. FARGARD XI. 145 **YVatha ahd vairy6:—The will of the Lord is the law of righteousness,” &c. ‘“ Kem-na mazda :—Whom hast thou placed to protect me, O Mazda?” &c. ‘“Ke verethrem-ga :—What protector hast thou given unto me?” &c. ‘“ Who is the victorious?” &c. ‘“ Keep us from our hater, O Mazda!” &c.! 9 (26). ‘I drive away Aéshma , I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement. (‘I drive away Khrd, I drive away Khrdighni §. ‘I drive away Baidhi, I drive away the offspring of Baidhi ‘. ‘I drive away Kuzdi, I drive away the offspring of Kuzdi*.] ‘I drive away the gaunt Bashydsta, I drive away the long-handed Bashydsta*; [I drive away Miidhi’, I drive away Kapasti *°.] ‘I drive away the Pairika® that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. I drive away the uncleanness that ’ As in Farg. VIII, 19, 20. * See Farg. X, 13. * Khrfi and Khrfighni are not met with elsewhere ; their names mean, apparently, ‘wound’ and ‘the wounding one.’ They may have been mere names or epithets of Aéshma khrfidru, ‘ Aéshma of the murderous spear.’ ‘ Bhidhi may be another pronunciation of Bfiti (see Farg. XIX, 1). 5 Kundi is very likely the same as Kunda (Vd. XIX, 41, 138) who is the riding-stock of the sorcerers (Bd. XXVIII, 42). * See Farg. XVIII, 16. 7 A demon unknown. Perhaps Intoxication. * Unknown. Perhaps Colocynth, the type of the bitter plants * A female demon, the modern Pari, often associated with Y4tu, ‘the wizard’ f fr) L 146 VENDIDAD. comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree,
3XVIII, 16. 7 A demon unknown. Perhaps Intoxication. * Unknown. Perhaps Colocynth, the type of the bitter plants * A female demon, the modern Pari, often associated with Y4tu, ‘the wizard’ f fr) L 146 VENDIDAD. comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree, 10 (32). ‘I drive thee away, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle. 11 (33). ‘Then thou shalt say these victorious, most healing words; thou shalt chant four Ahuna- Vairyas :— ‘“Vatha aha vairyd :—The will of the Lord is the law of righteousness,” &c. *“Kem-na mazda:—What protector hast thou given unto me?” &c. ‘“Ke verethrem-ga:—Who is the victorious?” &c. ‘“ Keep us from our hater, O Mazda!” &c.! 12 (34). ‘Aéshma is driven away; away the Nasu; away direct defilement, away indirect defilement. (‘KhrQ is driven away, away Khriighni; away Biidhi, away the offspring of Bdidhi; away Kumdi, away the offspring of Kuzdi.] ‘The gaunt Bashy&sta is driven away; away Bashyasta, the long-handed; [away Mdidhi, away Kapasti.] ‘The Pairika is driven away that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. The uncleanness is driven away that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. ? As in Farg. VIL, 19, 20. FARGARD XI. 147 13 (40). ‘Thou art driven away, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle. 14 (41). ‘Then thou shalt say these victorious, most healing words; thou shalt chant “Mazda ad mdi” four times: “O Mazda! say unto me the excellent words and the excellent works, that through the good thought and the holiness of him who offers thee the due meed of praise, thou mayest, O Lord! make the world of Resurrection appear, at thy will, under thy sovereign rule '.” 15. ‘I drive away Aéshma, I drive away the Nasu,’ &c.? 16. £I drive thee away, O mischievous Angra Mainyu! from the fire, from the water,’ &c. ® 17. ‘Then thou shalt say these victorious, most healing words; thou shalt chant the Airyama Ishyé four times: “ May the vow-fulfilling Airyaman come hither !”’ &c.* 18. ‘ Aéshma is driven away ; away the Nasu,’ &c.° 19. ‘ Thou art driven away,O mischievous Angra Mainyu! from the fire, from the water, &c.°® 20. ‘Then thou shalt say these victorious, most healing words ; thou shalt chant five Ahuna-Vairyas :— *“Vatha ah vairy6 :—The will of the Lord is the law of righteousness,” &c. ‘“Kem-nd mazda :—Whom hast thou placed to protect me?” &c.
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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