Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Ascending six steps they showed me in a Room adjoining to the temple, their Fire which they fed with Wood, and sometimes Burn on it the Fat of the Sheep’s Tail.’ A Voyage Round the World, Dr. J. F. Gemelli, 1698. * The ceremony here described is nearly fallen into desuetude : it is the so-called Z6hr-Atash (zaothra for the fire), which is for the fire what the Zéhr-4b is for the waters. * This is the Zéhr-4b. According to the Shayast (XI, 4), when an animal is immolated, the heart is offered to the fire and the shoulder is offered to the waters. 5 Cf. Farg. XIV, 3 seq. ® Cf. Farg. XIV, 4, and p. 173, n. 4. 7 Cf. Farg. XIV, 5. 208 VENDIDAD. 74 (147). ‘He shall throw thirty bridges over canals; he shall undergo a thousand stripes with the Aspahé-astra, a thousand stripes with the Sraoshé-#arana 1. 75 (149). ‘This is the atonement, this is the penalty that he shall pay to atone for the deed that he has done. 76 (150). ‘If he shall pay it, he makes himself a viaticum into the world of the holy ones; if he shall not pay it, he makes himself a viaticum into the world of the wicked, into that world, made of darkness, the offspring of darkness, which is Darkness’ self ®,’ FARGARD XIX. I. Angra Mainyu sends the demon Biiti to kill Zarathustra: Zarathustra sings aloud the Ahuna-Vairya, and the demon flies away, confounded by the sacred words and by the Glory of Zarathustra (§§ 1-3). Ta. Angra Mainyu himself attacks him and propounds riddles to be solved under pain of death. The Prophet rejects him with heavenly stones, given by Ahura, and announces to him that he will destroy his creation. The demon promises him the empire of the world if he adores him, as his ancestors have done, and abjures the religion of Mazda. Zarathustra rejects his offers scornfully. He announces he will destroy him with the arms given by Ahura, namely, the sacrificial implements and the sacred words. Then he recites the Tad thwa peres§, that is to say the GAtha in which he asks Ahura for instruction on all the mysteries of the material and spiritual world (§§ 4-10). The rest of the Fargard contains specimens of the several questions asked by Zarathustra and the answers given by Ahura. It is an abridgement of the Revelation (cf. Yt. XXIV). 1 Five tan4fdhrs, that is six thousand dirhems. ® Cf. Farg. V, 62. FARGARD XIX. 209 II (11-17). How to destroy the uncleanness born from a contact with the dead ?—By invoking the Mazdean Religion. A series of invocations taught by Ahura and developed by Zarathustra (15-16). III (18-19). How to promote the prosperity of the creation ?— By the rites of the Baresman. IV (20-25). How to purify man and clothes defiled by the dead ?—With géméz, water, and perfume. V (26-34). On the remuneration of deeds after death; on the fate of the wicked and the righteous; the Kinvad bridge. II a (34-42). Another series of invocations. VI (43-47). The demons, dismayed by the birth of the Prophet, rush back into hell.
2V (26-34). On the remuneration of deeds after death; on the fate of the wicked and the righteous; the Kinvad bridge. II a (34-42). Another series of invocations. VI (43-47). The demons, dismayed by the birth of the Prophet, rush back into hell. As may be seen from the preceding analysis, the essential part of this Fargard are sections I and VI, the rest being an indefinite development. It appears also from section VI, that the attacks of Bhiti and Angra Mainyu against Zarathustra and the attempt to seduce him are supposed to take place at the moment when he was born, which is confirmed by the testimony of the Nask Varshtmansar (West, Pahlavi Texts, IV, 226 seq.) I, 1. From the region of the north, from the regions of the north’, forth rushed Angra Mainyu, the deadly, the Daéva of the Daévas?. And thus spake the evil-doer Angra Mainyu, the deadly: ‘Drug, rush down and kill him,’ O holy Zarathustra! The Drug came rushing along, the demon Biditi*, who is deceiving, unseen death ‘. 2(5). Zarathustra chanted aloud the Ahuna- . From hell; cf. p. 76, n. 1. 2 ‘The fiend of fiends,’ the arch-fiend. 5 BAiti is identified by the Greater Bundahish with the B At, the idol, worshipped by Bad4sp (a corruption of Bodhisattva). Bhiti would be therefore a personification of Buddhism, which was flourishing in Eastern Iran in the two centuries before and after Christ. Bfidhi (Farg. XI, 9) may be another and more correct pronunciation of Bodhi. ‘ Idolatry (cf. note 3) being the death of the soul. (4) P 210 VEND{DAD. Vairya': ‘The will of the Lord is the law of righteousness. The gifts of Vohu-mané to the deeds done in this world for Mazda. He who relieves the poor makes Ahura king.’ He offered the sacrifice to the good waters of the good Daitya?! He recited the profession of the worshippers of Mazda?! The Drug dismayed, rushed away, the demon Baiti, who is deceiving, unseen death. 3 (7). And the Drug said unto Angra Mainyu: ‘Thou, tormenter, Angra Mainyu! I see no way to kill Spitama Zarathustra, so great is the glory of the holy Zarathustra.’ Zarathustra saw (all this) within his soul: ‘The wicked, the evil-doing Daévas (thought he) take counsel together for my death.’ Ta. 4(11). Up started Zarathustra, forward went Zarathustra, unabated by Akem-mané‘, by the hardness of his malignant riddles*; he went swinging stones in his hand, stones as big as a house *, which he obtained from the Maker, Ahura Mazda, he the holy Zarathustra. ? See above, p. 100, n. 2. * The river in Airyana Vaég6 ; see Farg. I, 3. * The Fravarané (Yasna XI, 16). * See Farg. X, 10, n. 1. 5 This is a fragment of an old legend in which Zarathustra and Angra Mainyu played respectively the parts of Oedipus and the Sphinx. Cf. Yt. V, 81, where the same legend is told in nearly the same terms of the sorcerer Akhtya and Yéista Fryananém.
3* See Farg. X, 10, n. 1. 5 This is a fragment of an old legend in which Zarathustra and Angra Mainyu played respectively the parts of Oedipus and the Sphinx. Cf. Yt. V, 81, where the same legend is told in nearly the same terms of the sorcerer Akhtya and Yéista Fryananém. * The Commentary has, ‘Some say, those stones are the Ahuna- Vairya.’ If one keeps in mind how much the Musulman legend of Ibrahim owes to the legend of Zoroaster, one may easily admit that this passage in our text is the origin of the story of how Iblis tempted Ibrahim, and was pelted away, whence he was named ‘the stoned One’ (ar-ragim(). FARGARD XIX. 2It ‘Whereat on this wide, round earth; whose ends lie afar, whereat dost thou swing (those stones), thou who standest by the upper bank of the river Darega', in the mansion of Pourusaspa??’ 5 (16). Thus Zarathustra answered Angra Mainyu: ‘O evil-doer, Angra Mainyu! I will smite the creation of the Daéva; I will smite the Nasu, a creature of the Daéva; I will smite the Pairika Knathaiti 3, till the victorious Saoshyamt come up to life‘ out of the lake Kasava 5, from the region of the dawn, from the regions of the dawn.’ 6 (20). Again to him said the Maker of the evil world, Angra Mainyu: ‘ Do not destroy my creatures, O holy Zarathustra! Thou art the son of Pourusaspa*; by thy mother I was invoked’. Renounce the good Religion of the worshippers of Mazda, and thou shalt gain such a boon as Vadhaghna ® gained, the ruler of the nations.’ 1 «The D&raga is the chief of the rivers, because the house of Zartfisht’s father stood on its bank and Zartfsht was born there’ (Bund. XXIV, 15). * The father of Zarathustra. 5 The incarnation of idolatry; cf. Farg. I, ro. * The unborn son of Zoroaster, who, at the end of time, will destroy Ahriman and bring about the resurrection of the dead. See Yt. XIII, 62; XIX, 92, 94 seq. 5 The Zarah sea in Saistan. Cf. Yt. XV, 66. * «IT know thee’ (Comm.) 7 The Commentary has, ‘Some explain thus: Thy forefathers worshipped me: worship me also.’ Zoroaster’s forefathers must naturally have followed a false religion, since he announces the true one. ® Asi Dah&ka or Zoh4k, who, as a legendary king, is said to have ruled the world for a thousand years. Cf. Mindkhard LVII, 24-25: ‘ Ahriman shouted to Zaratfisht thus: “If thou desist from this good religion of the Mazda-worshippers, then I will give thee P2 212 VENDIDAD. 7 (24). Spitama Zarathustra said in answer: ‘ No! never will I renounce the good Religion of the worshippers of Mazda, either for body or life, though they should tear away the breath!’ 8 (27). Again to him said the Maker of the evil world, Angra Mainyu: ‘By whose Word wilt thou strike, by whose Word wilt thou repel, by whose weapon will the good creatures (strike and repel) my creation, who am Angra Mainyu?’
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.
1‘Ascending six steps they showed me in a Room adjoining to the temple, their Fire which they fed with Wood, and sometimes Burn on it the Fat of the Sheep’s Tail.’ A Voyage Round the World, Dr. J. F. Gemelli, 1698. * The ceremony here described is nearly fallen into desuetude : it is the so-called Z6hr-Atash (zaothra for the fire), which is for the fire what the Zéhr-4b is for the waters. * This is the Zéhr-4b. According to the Shayast (XI, 4), when an animal is immolated, the heart is offered to the fire and the shoulder is offered to the waters. 5 Cf. Farg. XIV, 3 seq. ® Cf. Farg. XIV, 4, and p. 173, n. 4. 7 Cf. Farg. XIV, 5. 208 VENDIDAD. 74 (147). ‘He shall throw thirty bridges over canals; he shall undergo a thousand stripes with the Aspahé-astra, a thousand stripes with the Sraoshé-#arana 1. 75 (149). ‘This is the atonement, this is the penalty that he shall pay to atone for the deed that he has done. 76 (150). ‘If he shall pay it, he makes himself a viaticum into the world of the holy ones; if he shall not pay it, he makes himself a viaticum into the world of the wicked, into that world, made of darkness, the offspring of darkness, which is Darkness’ self ®,’ FARGARD XIX. I. Angra Mainyu sends the demon Biiti to kill Zarathustra: Zarathustra sings aloud the Ahuna-Vairya, and the demon flies away, confounded by the sacred words and by the Glory of Zarathustra (§§ 1-3). Ta. Angra Mainyu himself attacks him and propounds riddles to be solved under pain of death. The Prophet rejects him with heavenly stones, given by Ahura, and announces to him that he will destroy his creation. The demon promises him the empire of the world if he adores him, as his ancestors have done, and abjures the religion of Mazda. Zarathustra rejects his offers scornfully. He announces he will destroy him with the arms given by Ahura, namely, the sacrificial implements and the sacred words. Then he recites the Tad thwa peres§, that is to say the GAtha in which he asks Ahura for instruction on all the mysteries of the material and spiritual world (§§ 4-10). The rest of the Fargard contains specimens of the several questions asked by Zarathustra and the answers given by Ahura. It is an abridgement of the Revelation (cf. Yt. XXIV). 1 Five tan4fdhrs, that is six thousand dirhems. ® Cf. Farg. V, 62. FARGARD XIX. 209 II (11-17). How to destroy the uncleanness born from a contact with the dead ?—By invoking the Mazdean Religion. A series of invocations taught by Ahura and developed by Zarathustra (15-16). III (18-19). How to promote the prosperity of the creation ?— By the rites of the Baresman. IV (20-25). How to purify man and clothes defiled by the dead ?—With géméz, water, and perfume. V (26-34). On the remuneration of deeds after death; on the fate of the wicked and the righteous; the Kinvad bridge. II a (34-42). Another series of invocations. VI (43-47). The demons, dismayed by the birth of the Prophet, rush back into hell.
2V (26-34). On the remuneration of deeds after death; on the fate of the wicked and the righteous; the Kinvad bridge. II a (34-42). Another series of invocations. VI (43-47). The demons, dismayed by the birth of the Prophet, rush back into hell. As may be seen from the preceding analysis, the essential part of this Fargard are sections I and VI, the rest being an indefinite development. It appears also from section VI, that the attacks of Bhiti and Angra Mainyu against Zarathustra and the attempt to seduce him are supposed to take place at the moment when he was born, which is confirmed by the testimony of the Nask Varshtmansar (West, Pahlavi Texts, IV, 226 seq.) I, 1. From the region of the north, from the regions of the north’, forth rushed Angra Mainyu, the deadly, the Daéva of the Daévas?. And thus spake the evil-doer Angra Mainyu, the deadly: ‘Drug, rush down and kill him,’ O holy Zarathustra! The Drug came rushing along, the demon Biditi*, who is deceiving, unseen death ‘. 2(5). Zarathustra chanted aloud the Ahuna- . From hell; cf. p. 76, n. 1. 2 ‘The fiend of fiends,’ the arch-fiend. 5 BAiti is identified by the Greater Bundahish with the B At, the idol, worshipped by Bad4sp (a corruption of Bodhisattva). Bhiti would be therefore a personification of Buddhism, which was flourishing in Eastern Iran in the two centuries before and after Christ. Bfidhi (Farg. XI, 9) may be another and more correct pronunciation of Bodhi. ‘ Idolatry (cf. note 3) being the death of the soul. (4) P 210 VEND{DAD. Vairya': ‘The will of the Lord is the law of righteousness. The gifts of Vohu-mané to the deeds done in this world for Mazda. He who relieves the poor makes Ahura king.’ He offered the sacrifice to the good waters of the good Daitya?! He recited the profession of the worshippers of Mazda?! The Drug dismayed, rushed away, the demon Baiti, who is deceiving, unseen death. 3 (7). And the Drug said unto Angra Mainyu: ‘Thou, tormenter, Angra Mainyu! I see no way to kill Spitama Zarathustra, so great is the glory of the holy Zarathustra.’ Zarathustra saw (all this) within his soul: ‘The wicked, the evil-doing Daévas (thought he) take counsel together for my death.’ Ta. 4(11). Up started Zarathustra, forward went Zarathustra, unabated by Akem-mané‘, by the hardness of his malignant riddles*; he went swinging stones in his hand, stones as big as a house *, which he obtained from the Maker, Ahura Mazda, he the holy Zarathustra. ? See above, p. 100, n. 2. * The river in Airyana Vaég6 ; see Farg. I, 3. * The Fravarané (Yasna XI, 16). * See Farg. X, 10, n. 1. 5 This is a fragment of an old legend in which Zarathustra and Angra Mainyu played respectively the parts of Oedipus and the Sphinx. Cf. Yt. V, 81, where the same legend is told in nearly the same terms of the sorcerer Akhtya and Yéista Fryananém.
3* See Farg. X, 10, n. 1. 5 This is a fragment of an old legend in which Zarathustra and Angra Mainyu played respectively the parts of Oedipus and the Sphinx. Cf. Yt. V, 81, where the same legend is told in nearly the same terms of the sorcerer Akhtya and Yéista Fryananém. * The Commentary has, ‘Some say, those stones are the Ahuna- Vairya.’ If one keeps in mind how much the Musulman legend of Ibrahim owes to the legend of Zoroaster, one may easily admit that this passage in our text is the origin of the story of how Iblis tempted Ibrahim, and was pelted away, whence he was named ‘the stoned One’ (ar-ragim(). FARGARD XIX. 2It ‘Whereat on this wide, round earth; whose ends lie afar, whereat dost thou swing (those stones), thou who standest by the upper bank of the river Darega', in the mansion of Pourusaspa??’ 5 (16). Thus Zarathustra answered Angra Mainyu: ‘O evil-doer, Angra Mainyu! I will smite the creation of the Daéva; I will smite the Nasu, a creature of the Daéva; I will smite the Pairika Knathaiti 3, till the victorious Saoshyamt come up to life‘ out of the lake Kasava 5, from the region of the dawn, from the regions of the dawn.’ 6 (20). Again to him said the Maker of the evil world, Angra Mainyu: ‘ Do not destroy my creatures, O holy Zarathustra! Thou art the son of Pourusaspa*; by thy mother I was invoked’. Renounce the good Religion of the worshippers of Mazda, and thou shalt gain such a boon as Vadhaghna ® gained, the ruler of the nations.’ 1 «The D&raga is the chief of the rivers, because the house of Zartfisht’s father stood on its bank and Zartfsht was born there’ (Bund. XXIV, 15). * The father of Zarathustra. 5 The incarnation of idolatry; cf. Farg. I, ro. * The unborn son of Zoroaster, who, at the end of time, will destroy Ahriman and bring about the resurrection of the dead. See Yt. XIII, 62; XIX, 92, 94 seq. 5 The Zarah sea in Saistan. Cf. Yt. XV, 66. * «IT know thee’ (Comm.) 7 The Commentary has, ‘Some explain thus: Thy forefathers worshipped me: worship me also.’ Zoroaster’s forefathers must naturally have followed a false religion, since he announces the true one. ® Asi Dah&ka or Zoh4k, who, as a legendary king, is said to have ruled the world for a thousand years. Cf. Mindkhard LVII, 24-25: ‘ Ahriman shouted to Zaratfisht thus: “If thou desist from this good religion of the Mazda-worshippers, then I will give thee P2 212 VENDIDAD. 7 (24). Spitama Zarathustra said in answer: ‘ No! never will I renounce the good Religion of the worshippers of Mazda, either for body or life, though they should tear away the breath!’ 8 (27). Again to him said the Maker of the evil world, Angra Mainyu: ‘By whose Word wilt thou strike, by whose Word wilt thou repel, by whose weapon will the good creatures (strike and repel) my creation, who am Angra Mainyu?’
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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