Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The general rule is given in the Commentary: ‘Whoever has touched a Dashtén woman must wash his body and his clothes with g6méz and water.’ The ceremony in question is the simple Ghosel, not the Barashn(im, since the woman herself performs the former only (see below, § 11 seq.) * Abnormal issues are a creation of Ahriman’s (Farg. I, 18). 188 VEND{DAD. ‘The worshippers of Mazda shall clear the way! of the wood there, both plants and trees ?; 12 (26). ‘ They shall dig three holes in the earth, and they shall wash the woman with géméz by two of those holes and with water by the third. ‘They shall kill Khrafstras, to wit: two hundred corn-carrying ants*, if it be summer; two hundred of any other sort of the Khrafstras made by Angra Mainyu, if it be winter.’ ITI. 13 (30). If a worshipper of Mazda shall suppress the issue of a woman who has the whites or sees blood, what is the penalty that he shall pay ? Ahura Mazda answered: ‘He is a Peshétanu: two hundred stripes with the Aspahé-astra, two hundred stripes with the Sraoshé-éarana.’ 14 (33). O Maker of the material world, thou Holy One! Ifa man shall again and again lasciviously touch the body of a woman who has the whites or sees blood, so that the whites turn to the blood or the blood turns to the whites, what is the penalty that he shall pay ? 15 (36). Ahura Mazda answered: ‘For the first time he comes near unto her, for the first time he lies by her, thirty stripes with the Aspahé-astra, thirty stripes with the Sraoshé-Zarana. ‘For the second time he comes near unto her, for the second time he lies by her, fifty stripes with the Aspahé-astra, fifty stripes with the Sraoshé-éarana. 1 The way to the Barashnim-g&h, where the cleansing takes place. ® See Farg. IX, 3 seq. 3 Cf. Farg. XIV, 5. FARGARD XVI. 189 ‘For the third time he comes near unto her, for the third time he lies by her, seventy stripes with the Aspahé-astra, seventy stripes with the Sraoshd- Aarana.’ 16. For the fourth time he comes near unto her, for the fourth time he lies by her, if he shall press the body under her clothes, if he shall go in between the unclean thighs, but without sexual intercourse, what is the penalty that he shall pay? Ahura Mazda answered: ‘Ninety stripes. with the Aspahé-astra, ninety stripes with the Sraoshé- | Aarana. 17 (39). ‘Whosover shall lie in sexual intercourse with a woman who has the whites or sees blood, does no better deed than if he should burn the corpse of his own_son, born of his own body and dead of naéza!, and drop its fat into the fire *, ' 18 (41). ‘ All wicked, embodiments of the Drug, are scorners of the judge: all scorners of the judge are rebels against the Sovereign: all rebels against the Sovereign are ungodly men; and all ungodly men are worthy of death 3,’ 1 A disease (Farg. VII, 58). There is another word n4eza, ‘a spear,’ so that one may translate also ‘ killed by the spear ’ (Asp.)
2VII, 58). There is another word n4eza, ‘a spear,’ so that one may translate also ‘ killed by the spear ’ (Asp.) * ‘Not that the two deeds are equal, but neither is good’ (Comm.) The sin in question is a simple tanafdhr (Farg. XV, 7), and therefore can be atoned for by punishment and repentance, whereas the burning of a corpse is a crime for which there is no atonement (Farg. I, 17; VIII, 73 seq.) > Literally, ‘is a Peshétanu ;’ ‘he is a tan4fdbr sinner, that is to say, margarz4n (worthy of death),’ Comm. 190 VENDIDAD, Farcarp XVII. Hair and Nails. Anything that has been separated from the body of man is considered dead matter (nasu), and is accordingly unclean. As soon as hair and nails are cut off, the demon takes hold of them and has to be driven away from them by spells, in the same way as he is from the bodies of the dead’. I. 1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Which is the most deadly deed whereby a man offers up a sacrifice to the Daévas ??’ 2 (3). Ahura Mazda answered: ‘ It is when a man here below, combing his hair or shaving it off, or paring off his nails, drops them? in a hole or in a crack ¢, 3 (6). ‘Then by this transgression of the rites, Daévas are produced in the earth; by this transgression of the rites, those Khrafstras are produced in the earth which men call lice, and which eat up the corn in the corn-field and the clothes in the wardrobe. 4 (10). ‘Therefore, thou, O Zarathustra! whenever here below thou shalt comb thy hair or shave 2 On similar views and customs in different countries, see Notes and Queries, 3rd series, X, 146; Aulus Gellius, X, 15, 15; Mélusine, 1878, pp. 79, 549, 583; L. de Rosny, Histoire des dynasties divines, 308. * Any offence to religion is considered an offering to the Daévas, whose strength is thereby increased. Cf. Yt. V, 95. 5 Without performing the requisite ceremonies. ‘ Doubtful. FARGARD XVII. I9I it off, or pare off thy nails, thou shalt take them away ten paces from the faithful, twenty paces from the fire, thirty paces from the water, fifty paces from the consecrated bundles of Baresma. 5 (13). ‘ Then thou shalt dig a hole, a disti! deep if the earth be hard, a vitasti deep if it be soft; thou shalt take the hair down there and thou shalt say aloud these victorious words: “ For him, as a reward, Mazda made the plants grow up *.” 6 (17). ‘Thereupon thou shalt draw three furrows with a knife of metal around the hole, or six furrows or nine, and thou shall chant the Ahuna-Vairya three times, or six, or nine. II. 7 (19). ‘ For the nails, thou shalt dig a hole, out of the house, as deep as the top joint of the little finger; thou shalt take the nails down there and thou shalt say aloud these victorious words: “ The things that the pure proclaim through Asha and Vohu-mané 8.” 8 (24). ‘ Then thou shalt draw three furrows with 1 A disti=ten fingers. A vitasti=twelve fingers.
3‘ Then thou shalt draw three furrows with 1 A disti=ten fingers. A vitasti=twelve fingers. * See above, XI, 6; the choice of this line was determined by the presence of the word plants in it: man was considered a microcosm, and every element in him had its counterpart in nature ; the skin is like the sky, the flesh is like the earth, the bones are like the mountains, the veins are like the rivers, the blood in the body is like the water in the sea, the hair is like the plants, the more hairy parts are like the forests (Gr. Bund.) Cf. Rig-veda X, 16, 3; Ilias VII, 99 ; Empedocles, fr. 378; Epicharmus ap. Plut. Consol. ad Apoll. 15 ; Edda, Grimnismal, 40. * Yasna XXXIII, 7; understood (with a play upon the word sruyé, ‘is heard,’ and ‘nails of both hands’) as: ‘O Asha, with Vohu-mané, the nails of the pure [are for you].’ 192 VEND{DAD. a knife of metal around the hole, or six furrows or nine, and thou shalt chant the Ahuna-Vairya three times, or six, or nine. 9 (26). ‘And then: “ O Ashé-zusta bird?! these nails I announce and consecrate unto thee. May they be for thee so many spears and knives, so many bows and falcon-winged arrows, and so many sling-stones against the Mazainya Daévas?!” 10 (29). ‘ If those nails have not been consecrated (to the bird), they shall be in the hands of the Mazainya Daévas so many spears and knives, so many bows and falcon-winged arrows, and so many sling-stones (against the Mazainya Daévas) *. 11 (30). ‘ All wicked, embodiments of the Drug, are scorners of the judge: all scorners of the judge are rebels against the Sovereign : all rebels against the Sovereign are ungodly men; and all ungodly men are worthy of death 4.’ ' «The owl,’ according to modern tradition. The word literally means ‘friend of holiness.’ ‘For the bird Ashdé-zusta they recite the Avesta formula ; if they recite it, the fiends tremble and do not take up the nails; but if the nails have had no spell uttered over them, the fiends and wizards use them as arrows against the bird Ashé-zusta and kill him. Therefore, when the nails have had a spell uttered over them, the bird takes and eats them up, that the fiends may not do any harm by their means’ (Bundahis XIX). The bird Ashé-zusta is also called Bird of Bahman (Saddar 14), both names being taken from the first words of the line quoted above. ® See above, p. 140, n. 5; p.141,n.1. The nails are cut in two and the fragments are put in the hole with the point directed towards the north, that is to say, against the breasts of the Dévs (see above, p. 76, n. 1). See Anquetil, Zend-Avesta II, 117; India Office Library, VIII, 80. ® Repeated by mistake from § 10. * See preceding Fargard, § 18. FARGARD XVIII. 193 FaRGARD XVIII. I (1-13). On the unworthy priest and enticers to heresy. II (14-29). The holiness of the cock, the bird of Sraosha, who awakes the world for prayer and for the protection of Atar. III (30-59). On the four sins that make the Drug pregnant with a brood of fiends,
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.
1The general rule is given in the Commentary: ‘Whoever has touched a Dashtén woman must wash his body and his clothes with g6méz and water.’ The ceremony in question is the simple Ghosel, not the Barashn(im, since the woman herself performs the former only (see below, § 11 seq.) * Abnormal issues are a creation of Ahriman’s (Farg. I, 18). 188 VEND{DAD. ‘The worshippers of Mazda shall clear the way! of the wood there, both plants and trees ?; 12 (26). ‘ They shall dig three holes in the earth, and they shall wash the woman with géméz by two of those holes and with water by the third. ‘They shall kill Khrafstras, to wit: two hundred corn-carrying ants*, if it be summer; two hundred of any other sort of the Khrafstras made by Angra Mainyu, if it be winter.’ ITI. 13 (30). If a worshipper of Mazda shall suppress the issue of a woman who has the whites or sees blood, what is the penalty that he shall pay ? Ahura Mazda answered: ‘He is a Peshétanu: two hundred stripes with the Aspahé-astra, two hundred stripes with the Sraoshé-éarana.’ 14 (33). O Maker of the material world, thou Holy One! Ifa man shall again and again lasciviously touch the body of a woman who has the whites or sees blood, so that the whites turn to the blood or the blood turns to the whites, what is the penalty that he shall pay ? 15 (36). Ahura Mazda answered: ‘For the first time he comes near unto her, for the first time he lies by her, thirty stripes with the Aspahé-astra, thirty stripes with the Sraoshé-Zarana. ‘For the second time he comes near unto her, for the second time he lies by her, fifty stripes with the Aspahé-astra, fifty stripes with the Sraoshé-éarana. 1 The way to the Barashnim-g&h, where the cleansing takes place. ® See Farg. IX, 3 seq. 3 Cf. Farg. XIV, 5. FARGARD XVI. 189 ‘For the third time he comes near unto her, for the third time he lies by her, seventy stripes with the Aspahé-astra, seventy stripes with the Sraoshd- Aarana.’ 16. For the fourth time he comes near unto her, for the fourth time he lies by her, if he shall press the body under her clothes, if he shall go in between the unclean thighs, but without sexual intercourse, what is the penalty that he shall pay? Ahura Mazda answered: ‘Ninety stripes. with the Aspahé-astra, ninety stripes with the Sraoshé- | Aarana. 17 (39). ‘Whosover shall lie in sexual intercourse with a woman who has the whites or sees blood, does no better deed than if he should burn the corpse of his own_son, born of his own body and dead of naéza!, and drop its fat into the fire *, ' 18 (41). ‘ All wicked, embodiments of the Drug, are scorners of the judge: all scorners of the judge are rebels against the Sovereign: all rebels against the Sovereign are ungodly men; and all ungodly men are worthy of death 3,’ 1 A disease (Farg. VII, 58). There is another word n4eza, ‘a spear,’ so that one may translate also ‘ killed by the spear ’ (Asp.)
2VII, 58). There is another word n4eza, ‘a spear,’ so that one may translate also ‘ killed by the spear ’ (Asp.) * ‘Not that the two deeds are equal, but neither is good’ (Comm.) The sin in question is a simple tanafdhr (Farg. XV, 7), and therefore can be atoned for by punishment and repentance, whereas the burning of a corpse is a crime for which there is no atonement (Farg. I, 17; VIII, 73 seq.) > Literally, ‘is a Peshétanu ;’ ‘he is a tan4fdbr sinner, that is to say, margarz4n (worthy of death),’ Comm. 190 VENDIDAD, Farcarp XVII. Hair and Nails. Anything that has been separated from the body of man is considered dead matter (nasu), and is accordingly unclean. As soon as hair and nails are cut off, the demon takes hold of them and has to be driven away from them by spells, in the same way as he is from the bodies of the dead’. I. 1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Which is the most deadly deed whereby a man offers up a sacrifice to the Daévas ??’ 2 (3). Ahura Mazda answered: ‘ It is when a man here below, combing his hair or shaving it off, or paring off his nails, drops them? in a hole or in a crack ¢, 3 (6). ‘Then by this transgression of the rites, Daévas are produced in the earth; by this transgression of the rites, those Khrafstras are produced in the earth which men call lice, and which eat up the corn in the corn-field and the clothes in the wardrobe. 4 (10). ‘Therefore, thou, O Zarathustra! whenever here below thou shalt comb thy hair or shave 2 On similar views and customs in different countries, see Notes and Queries, 3rd series, X, 146; Aulus Gellius, X, 15, 15; Mélusine, 1878, pp. 79, 549, 583; L. de Rosny, Histoire des dynasties divines, 308. * Any offence to religion is considered an offering to the Daévas, whose strength is thereby increased. Cf. Yt. V, 95. 5 Without performing the requisite ceremonies. ‘ Doubtful. FARGARD XVII. I9I it off, or pare off thy nails, thou shalt take them away ten paces from the faithful, twenty paces from the fire, thirty paces from the water, fifty paces from the consecrated bundles of Baresma. 5 (13). ‘ Then thou shalt dig a hole, a disti! deep if the earth be hard, a vitasti deep if it be soft; thou shalt take the hair down there and thou shalt say aloud these victorious words: “ For him, as a reward, Mazda made the plants grow up *.” 6 (17). ‘Thereupon thou shalt draw three furrows with a knife of metal around the hole, or six furrows or nine, and thou shall chant the Ahuna-Vairya three times, or six, or nine. II. 7 (19). ‘ For the nails, thou shalt dig a hole, out of the house, as deep as the top joint of the little finger; thou shalt take the nails down there and thou shalt say aloud these victorious words: “ The things that the pure proclaim through Asha and Vohu-mané 8.” 8 (24). ‘ Then thou shalt draw three furrows with 1 A disti=ten fingers. A vitasti=twelve fingers.
3‘ Then thou shalt draw three furrows with 1 A disti=ten fingers. A vitasti=twelve fingers. * See above, XI, 6; the choice of this line was determined by the presence of the word plants in it: man was considered a microcosm, and every element in him had its counterpart in nature ; the skin is like the sky, the flesh is like the earth, the bones are like the mountains, the veins are like the rivers, the blood in the body is like the water in the sea, the hair is like the plants, the more hairy parts are like the forests (Gr. Bund.) Cf. Rig-veda X, 16, 3; Ilias VII, 99 ; Empedocles, fr. 378; Epicharmus ap. Plut. Consol. ad Apoll. 15 ; Edda, Grimnismal, 40. * Yasna XXXIII, 7; understood (with a play upon the word sruyé, ‘is heard,’ and ‘nails of both hands’) as: ‘O Asha, with Vohu-mané, the nails of the pure [are for you].’ 192 VEND{DAD. a knife of metal around the hole, or six furrows or nine, and thou shalt chant the Ahuna-Vairya three times, or six, or nine. 9 (26). ‘And then: “ O Ashé-zusta bird?! these nails I announce and consecrate unto thee. May they be for thee so many spears and knives, so many bows and falcon-winged arrows, and so many sling-stones against the Mazainya Daévas?!” 10 (29). ‘ If those nails have not been consecrated (to the bird), they shall be in the hands of the Mazainya Daévas so many spears and knives, so many bows and falcon-winged arrows, and so many sling-stones (against the Mazainya Daévas) *. 11 (30). ‘ All wicked, embodiments of the Drug, are scorners of the judge: all scorners of the judge are rebels against the Sovereign : all rebels against the Sovereign are ungodly men; and all ungodly men are worthy of death 4.’ ' «The owl,’ according to modern tradition. The word literally means ‘friend of holiness.’ ‘For the bird Ashdé-zusta they recite the Avesta formula ; if they recite it, the fiends tremble and do not take up the nails; but if the nails have had no spell uttered over them, the fiends and wizards use them as arrows against the bird Ashé-zusta and kill him. Therefore, when the nails have had a spell uttered over them, the bird takes and eats them up, that the fiends may not do any harm by their means’ (Bundahis XIX). The bird Ashé-zusta is also called Bird of Bahman (Saddar 14), both names being taken from the first words of the line quoted above. ® See above, p. 140, n. 5; p.141,n.1. The nails are cut in two and the fragments are put in the hole with the point directed towards the north, that is to say, against the breasts of the Dévs (see above, p. 76, n. 1). See Anquetil, Zend-Avesta II, 117; India Office Library, VIII, 80. ® Repeated by mistake from § 10. * See preceding Fargard, § 18. FARGARD XVIII. 193 FaRGARD XVIII. I (1-13). On the unworthy priest and enticers to heresy. II (14-29). The holiness of the cock, the bird of Sraosha, who awakes the world for prayer and for the protection of Atar. III (30-59). On the four sins that make the Drug pregnant with a brood of fiends,
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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