Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1193 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, IV (60-65). On the evil caused by the Gahi (the prostitute). V (66-76). How intercourse with a Dashtén woman is to be atoned for. I. 1. ‘There is many a one, O holy Zarathustra!’ said Ahura Mazda, ‘who wears a wrong Paitidana’, and who has not girded his loins with the Religion ? ; when such a man says, “I am an Athravan,” he lies; do not call him an Athravan, O holy Zarathustra!’ thus said Ahura Mazda. 2 (5). ‘He holds a wrong Khrafstraghna ® in his hand and he has not girded his loins with the Religion; when he says, “1 am an Athravan,” he lies ; do not call him an Athravan, O holy Zarathustra! thus said Ahura Mazda. 3 (7). ‘ He holds a wrong twig‘ in his hand and he has not girded his loins with the Religion; when he says, “I am an Athravan,” he lies; do not call him an Athravan, O holy Zarathustra!’ thus said Ahura Mazda. ® See above, p. 172, n. 10. * The word translated girded is the word used of the K éstf, the sacred girdle which the Parsi must never part with (see § 54); the full meaning, therefore, is, ‘ girded with the law as with a Késtt’ (cf. Yasna IX, 26 [81]), that is to say, ‘never forsaking the law,’ or, as the Commentary expresses it, ‘one whose thought is all on the law’ (cf. § 5). ® See above, p. 173, n. I. * The bundles of Baresma or the urvardm (see p. 22, n. 3; p- 173, 2. 4). ° (4] ce) 194 VENDIDAD. 4 (9). ‘He wields a wrong Astra mairya? and he has not girded his loins with the Religion ; when he says, “I am an Athravan,” he lies; do not call him an Athravan, O holy Zarathustra!’ thus said Ahura Mazda. 5 (11). ‘He who sleeps on throughout the night, neither performing the Yasna nor chanting the hymns, worshipping neither by word nor by deed, neither learning nor teaching, with a longing for (everlasting) life, he lies when he says, “I am an Athravan,” do not call him an Athravan, O holy Zarathustra !’ thus said Ahura Mazda. ‘6 (14). ‘Him thou shalt call an Athravan, O holy Zarathustra ! who throughout the night sits up and demands of the holy Wisdom 2, which makes man free from anxiety, and wide of heart, and easy of conscience at the head of the Kinvaé bridge °, and which makes him reach that world, that holy world, that excellent world of Paradise. 7 (18). ‘(Therefore) demand of me, thou upright one! of me, who am the Maker, the most beneficent of all beings, the best knowing, the most pleased in answering what is asked of me; demand of me, that thou mayst be the better, that thou mayst be the happier.’ 8 (21). Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! What is it that brings in the unseen power of Death ?’
2Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! What is it that brings in the unseen power of Death ?’ 1 The astra (Aspahé-astra) with which the priest, as a Sraoshavarez, chastises the guilty. * That is to say, studies the law and learns from those who know it. ® See Farg. XIX, 30. ‘It gives him a stout heart, when standing before the Kinvas bridge’ (Comm.) FARGARD XVIII. 195 9 (22). Ahura Mazda answered: ‘It is the man that teaches a wrong Religion’; it is the man who continues for three springs? without wearing the sacred girdle 8, without chanting the GAthas, without worshipping the Good Waters. to (25). ‘And he who should set that man at liberty, when bound in prison‘, does no better deed than if he should cut a man’s head off his neok °. 1 «The deceiver Ashemaogha’ (Comm.); the heretic. Cf. Farg. XV, 2. * ‘For three years’ (Comm.) * The K édstf, which must be worn by every Parsi, man or woman, from their fifteenth year of age (see below, § 54 seq.); it is the badge of the faithful, the girdle by which he is united both with Ormazd and with his fellow-believers. He who does not wear it must be refused water and bread by the members of the community; he who wears it becomes a participator in the merit of all the good deeds performed all over the Zarathustrian world (Saddar 10 and 46). The Késtt consists ‘of seventy-two interwoven filaments, and should three times circumvent the waist. ... Each of the threads is equal in value to one of the seventy-two H4hs of the Izashné; each of the twelve threads in the six lesser cords is equal in value to the daw4zdih ham@ist...; each of the lesser cords is equal in value to one of the six Gahanbérs; each of the three circumventions of the loins is equal in value to humat, good thought, hukhat, good speech, huaresta, good work ; the binding of each of the four knots upon it confers pleasure on each of the four elements, fire, air, water, and the earth’ (Edal Daru, apud Wilson, The Parsi Religion Unfolded, p. 163). Another piece of clothing which every Parsi is enjoined to wear is the Sadara, or sacred shirt, a muslin shirt with short sleeves, that does not reach lower than the hips, with a small pocket at the opening in front of the shirt, the so-called giriban or kissai karfa, ‘the pocket for good deeds.’ The faithful man must, while putting on his Sadara, look at the girfb4n and ask himself whether it is full of good deeds. * See Introd. III, 10. Cf. § 12. * Doubtful. The Commentary seems to understand the sentence as follows: ‘He who should free him from hell would thus per- 02 196 VEND{DAD, 11 (27). ‘For the blessing uttered by a wicked, ungodly Ashemaogha does not go past the mouth (of the blesser) ; the blessing of two Ashemaoghas ! does not go past the tongue ; the blessing of three! is nothing; the blessing of four! turns to selfcursing.
3‘For the blessing uttered by a wicked, ungodly Ashemaogha does not go past the mouth (of the blesser) ; the blessing of two Ashemaoghas ! does not go past the tongue ; the blessing of three! is nothing; the blessing of four! turns to selfcursing. 12 (29). ‘Whosoever should give to a wicked, ungodly Ashemaogha either some Haoma prepared, or some Myazda consecrated with blessings, does no better deed than if he should lead a thousand horse against the boroughs of the worshippers of Mazda, and should slaughter the men thereof, and drive off the cattle as plunder. 13 (32). ‘Demand of me, thou upright one! of me, who am the Maker, the most beneficent of all beings, the best knowing, the most pleased in answering what is asked of me; demand of me, that thou mayst be the better, that thou mayst be the happier” II. 14 (33). Zarathustra asked Ahura Mazda: ‘Who is the Sraosh4-varez? of Sraosha? the holy, strong Sraosha, who is Obedience incarnate, a Sovereign with an astounding weapon *,’ form no less a feat than if he should cut off the head of a man and then make him alive again,’ 1 Perhaps better: ‘The second ..., the third..., the fourth blessing of an Ashemaogha.’ 3 “Who is he who sets the world in motion?’ (Comm.) Cf. P- 57, 0. 3. ® Sraosha, Srésh, the Genius of Active Piety. He first tied the Baresma, sacrificed to Ahura, and sang the Gathas. Thrice in each day and each night he descends upon the earth to smite Angra Mainyu and his crew of demons. With his club uplifted he FARGARD XVIII. 197 15 (34). Ahura Mazda answered: ‘It is the bird named Parédars', which ill-speaking people call Kahrkatés?, O holy Zarathustra! the bird that lifts up his voice against the mighty Ushah®: 16 (37). ‘“ Arise, O men! recite the Ashem yad vahistem that smites down the Daévas*, Lo! here is Bdshy&sta, the long-handed °, coming upon you, who lulls to sleep again the whole living world, as soon as it has awoke: ‘Sleep!’ [she says,]‘O poor man! the time® is not yet come.’” 17 (41). ‘“On the three excellent things be never intent, namely, good thoughts, good words, and good deeds; on the three abominable things be ever protects the world from the demons of the night, and the dead from the terrors of death and from the assaults of Angra Mainyu and Asté-vidétu. It is through a sacrifice performed by Ormazd, as a Z6t!, and Srésh, as a RAspi, that at the end of time Ahriman will be for ever vanquished and brought to nought (Yasna LVII; Yt. XI, &c.) 1 ‘He who foreshows the coming dawn ; the cock.’ * «When he is not called so, he is powerful’ (Comm.) Cf. Farg. XIII, 2, 6. * Ushah, the second half of the night, from midnight to the dawn.
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.
1193 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, IV (60-65). On the evil caused by the Gahi (the prostitute). V (66-76). How intercourse with a Dashtén woman is to be atoned for. I. 1. ‘There is many a one, O holy Zarathustra!’ said Ahura Mazda, ‘who wears a wrong Paitidana’, and who has not girded his loins with the Religion ? ; when such a man says, “I am an Athravan,” he lies; do not call him an Athravan, O holy Zarathustra!’ thus said Ahura Mazda. 2 (5). ‘He holds a wrong Khrafstraghna ® in his hand and he has not girded his loins with the Religion; when he says, “1 am an Athravan,” he lies ; do not call him an Athravan, O holy Zarathustra! thus said Ahura Mazda. 3 (7). ‘ He holds a wrong twig‘ in his hand and he has not girded his loins with the Religion; when he says, “I am an Athravan,” he lies; do not call him an Athravan, O holy Zarathustra!’ thus said Ahura Mazda. ® See above, p. 172, n. 10. * The word translated girded is the word used of the K éstf, the sacred girdle which the Parsi must never part with (see § 54); the full meaning, therefore, is, ‘ girded with the law as with a Késtt’ (cf. Yasna IX, 26 [81]), that is to say, ‘never forsaking the law,’ or, as the Commentary expresses it, ‘one whose thought is all on the law’ (cf. § 5). ® See above, p. 173, n. I. * The bundles of Baresma or the urvardm (see p. 22, n. 3; p- 173, 2. 4). ° (4] ce) 194 VENDIDAD. 4 (9). ‘He wields a wrong Astra mairya? and he has not girded his loins with the Religion ; when he says, “I am an Athravan,” he lies; do not call him an Athravan, O holy Zarathustra!’ thus said Ahura Mazda. 5 (11). ‘He who sleeps on throughout the night, neither performing the Yasna nor chanting the hymns, worshipping neither by word nor by deed, neither learning nor teaching, with a longing for (everlasting) life, he lies when he says, “I am an Athravan,” do not call him an Athravan, O holy Zarathustra !’ thus said Ahura Mazda. ‘6 (14). ‘Him thou shalt call an Athravan, O holy Zarathustra ! who throughout the night sits up and demands of the holy Wisdom 2, which makes man free from anxiety, and wide of heart, and easy of conscience at the head of the Kinvaé bridge °, and which makes him reach that world, that holy world, that excellent world of Paradise. 7 (18). ‘(Therefore) demand of me, thou upright one! of me, who am the Maker, the most beneficent of all beings, the best knowing, the most pleased in answering what is asked of me; demand of me, that thou mayst be the better, that thou mayst be the happier.’ 8 (21). Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! What is it that brings in the unseen power of Death ?’
2Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! What is it that brings in the unseen power of Death ?’ 1 The astra (Aspahé-astra) with which the priest, as a Sraoshavarez, chastises the guilty. * That is to say, studies the law and learns from those who know it. ® See Farg. XIX, 30. ‘It gives him a stout heart, when standing before the Kinvas bridge’ (Comm.) FARGARD XVIII. 195 9 (22). Ahura Mazda answered: ‘It is the man that teaches a wrong Religion’; it is the man who continues for three springs? without wearing the sacred girdle 8, without chanting the GAthas, without worshipping the Good Waters. to (25). ‘And he who should set that man at liberty, when bound in prison‘, does no better deed than if he should cut a man’s head off his neok °. 1 «The deceiver Ashemaogha’ (Comm.); the heretic. Cf. Farg. XV, 2. * ‘For three years’ (Comm.) * The K édstf, which must be worn by every Parsi, man or woman, from their fifteenth year of age (see below, § 54 seq.); it is the badge of the faithful, the girdle by which he is united both with Ormazd and with his fellow-believers. He who does not wear it must be refused water and bread by the members of the community; he who wears it becomes a participator in the merit of all the good deeds performed all over the Zarathustrian world (Saddar 10 and 46). The Késtt consists ‘of seventy-two interwoven filaments, and should three times circumvent the waist. ... Each of the threads is equal in value to one of the seventy-two H4hs of the Izashné; each of the twelve threads in the six lesser cords is equal in value to the daw4zdih ham@ist...; each of the lesser cords is equal in value to one of the six Gahanbérs; each of the three circumventions of the loins is equal in value to humat, good thought, hukhat, good speech, huaresta, good work ; the binding of each of the four knots upon it confers pleasure on each of the four elements, fire, air, water, and the earth’ (Edal Daru, apud Wilson, The Parsi Religion Unfolded, p. 163). Another piece of clothing which every Parsi is enjoined to wear is the Sadara, or sacred shirt, a muslin shirt with short sleeves, that does not reach lower than the hips, with a small pocket at the opening in front of the shirt, the so-called giriban or kissai karfa, ‘the pocket for good deeds.’ The faithful man must, while putting on his Sadara, look at the girfb4n and ask himself whether it is full of good deeds. * See Introd. III, 10. Cf. § 12. * Doubtful. The Commentary seems to understand the sentence as follows: ‘He who should free him from hell would thus per- 02 196 VEND{DAD, 11 (27). ‘For the blessing uttered by a wicked, ungodly Ashemaogha does not go past the mouth (of the blesser) ; the blessing of two Ashemaoghas ! does not go past the tongue ; the blessing of three! is nothing; the blessing of four! turns to selfcursing.
3‘For the blessing uttered by a wicked, ungodly Ashemaogha does not go past the mouth (of the blesser) ; the blessing of two Ashemaoghas ! does not go past the tongue ; the blessing of three! is nothing; the blessing of four! turns to selfcursing. 12 (29). ‘Whosoever should give to a wicked, ungodly Ashemaogha either some Haoma prepared, or some Myazda consecrated with blessings, does no better deed than if he should lead a thousand horse against the boroughs of the worshippers of Mazda, and should slaughter the men thereof, and drive off the cattle as plunder. 13 (32). ‘Demand of me, thou upright one! of me, who am the Maker, the most beneficent of all beings, the best knowing, the most pleased in answering what is asked of me; demand of me, that thou mayst be the better, that thou mayst be the happier” II. 14 (33). Zarathustra asked Ahura Mazda: ‘Who is the Sraosh4-varez? of Sraosha? the holy, strong Sraosha, who is Obedience incarnate, a Sovereign with an astounding weapon *,’ form no less a feat than if he should cut off the head of a man and then make him alive again,’ 1 Perhaps better: ‘The second ..., the third..., the fourth blessing of an Ashemaogha.’ 3 “Who is he who sets the world in motion?’ (Comm.) Cf. P- 57, 0. 3. ® Sraosha, Srésh, the Genius of Active Piety. He first tied the Baresma, sacrificed to Ahura, and sang the Gathas. Thrice in each day and each night he descends upon the earth to smite Angra Mainyu and his crew of demons. With his club uplifted he FARGARD XVIII. 197 15 (34). Ahura Mazda answered: ‘It is the bird named Parédars', which ill-speaking people call Kahrkatés?, O holy Zarathustra! the bird that lifts up his voice against the mighty Ushah®: 16 (37). ‘“ Arise, O men! recite the Ashem yad vahistem that smites down the Daévas*, Lo! here is Bdshy&sta, the long-handed °, coming upon you, who lulls to sleep again the whole living world, as soon as it has awoke: ‘Sleep!’ [she says,]‘O poor man! the time® is not yet come.’” 17 (41). ‘“On the three excellent things be never intent, namely, good thoughts, good words, and good deeds; on the three abominable things be ever protects the world from the demons of the night, and the dead from the terrors of death and from the assaults of Angra Mainyu and Asté-vidétu. It is through a sacrifice performed by Ormazd, as a Z6t!, and Srésh, as a RAspi, that at the end of time Ahriman will be for ever vanquished and brought to nought (Yasna LVII; Yt. XI, &c.) 1 ‘He who foreshows the coming dawn ; the cock.’ * «When he is not called so, he is powerful’ (Comm.) Cf. Farg. XIII, 2, 6. * Ushah, the second half of the night, from midnight to the dawn.
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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