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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Again 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?’ 9 (29). Spitama Zarathustra said in answer: ‘ The sacred mortar, the sacred cups, the Haoma, the Word taught by Mazda, these are my weapons, my best weapons! By this Word will I strike, by this Word will I repel, by this weapon will the good creatures (strike and repel thee), O evil-doer, Angra Mainyu! The Good Spirit made the creation!; he made it in the boundless Time. The Amesha-Spentas made the creation, the good, the wise Sovereigns.’ 10 (35). Zarathustra chanted aloud the Ahuna- Vairya. ~The holy Zarathustra said aloud: ‘This I ask thee: teach me the truth, O Lord?!...’ II. 11 (37). Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent spirit, Maker of the a thousand years’ dominion of the worldly existence, as was given to the Vadakan monarch Dahak”’ (West, Pahlavi Texts, III, 103). 1 The first duty of every good Mazda-worshipper is to think of Ormazd as the creator, and of Ahriman as the destroyer (Min6khard II, 9). 2 This verse is the beginning of the Tad thw4 peres4 GAtha (Yasna XLIV) ; cf. the Introduction to the Fargard. FARGARD XIX. 213 material world, thou Holy One! [he was sitting by the upper bank of the Darega', before Ahura Mazda, before the good Vohu-mand,. before Asha Vahista, Khshathra Vairya, and Speata Armaiti;] 12 (39). ‘ How shall I free the world from that Drug, from that evil-doer, Angra Mainyu? How shall I drive away direct defilement? How indirect defilement ? How shall I drive the Nasu from the house of the worshippers of Mazda? How shall I cleanse the faithful man? How shall I cleanse the faithful woman ?’ 13 (42). Ahura Mazda answered: ‘Invoke, O Zarathustra! the good Religion of Mazda. ‘Invoke, O Zarathustra! though thou see them not, the Amesha-Speatas who rule over the seven Karshvares of the earth®. ‘Invoke, O Zarathustra! the sovereign Heaven, the boundless Time’, and Vayu‘, whose action is most high. ‘Invoke, O Zarathustra! the powerful Wind, made by Mazda; and Spemta [Armaiti]*, the fair daughter of Ahura Mazda. 14 (46). ‘Invoke, O Zarathustra! my Fravashi ¢, who am Ahura Mazda, the greatest, the best, the fairest of all beings, the most solid, the most intelligent, the best shapen, the highest in holiness, and whose soul is the holy Word?! 1 See p. 211, note 1. 3 See § 39. * By contradistinction to the duration of the world, which is limited to 12,000 years (Bund. XXXIV, 1). * The Genius of Destiny ; cf. Farg. V, 9. 5 The fourth Amesha-Spenta, who in her spiritual character is an incarnation of pious humility and in her material character the Genius of the Earth; cf. Farg. II, 10. * On the Fravashis, see Yt. XIII. 7 Cf. Yasna I, 1. 214 vEND{DAD. ‘Invoke, O Zarathustra! this creation of mine, who am Ahura Mazda.’
2Farg. II, 10. * On the Fravashis, see Yt. XIII. 7 Cf. Yasna I, 1. 214 vEND{DAD. ‘Invoke, O Zarathustra! this creation of mine, who am Ahura Mazda.’ 15 (50). Zarathustra imitated my words from me, (and said): ‘I invoke the holy creation of Ahura Mazda. ‘I invoke Mithra', the lord of the rolling countryside, a god armed with beautiful weapons, with the most glorious of all weapons, with the most victorious of all weapons. ‘I invoke the holy, well-formed Sraosha?, who wields a club in his hand, to bear upon the heads of the fiends *. 16 (54). ‘I invoke the most glorious Holy Word. ‘I invoke the sovereign Heaven, the boundless Time, and Vayu, whose action is most high. ‘I invoke the mighty Wind, made by Mazda, and Spenta (Armaiti), the fair daughter of Ahura Mazda. ‘I invoke the good Religion of Mazda, the fienddestroying Law of Zarathustra.’ Ill. 17 (58). Zarathustra asked Ahura Mazda: ‘O Maker of the good world, Ahura Mazda! With what manner of sacrifice shall I worship, with what manner of sacrifice shall I make people worship this creation of Ahura Mazda ‘¢?’ 18 (60). Ahura Mazda answered: ‘ Go, O Spitama 1 See p. 23, n. 1. 2 See Farg. XVIII, 14, note. 3 Cf. Farg. XVIII, 22 seq.; Yasna LVII, 19 seq.; Yasht XI. ‘ The sacrifice intended is a sacrifice to nature. The Baresman, as representative of the vegetal nature, receives the zaothralibations, which are representative of the fertilizing rains. FARGARD XIX. 215 Zarathustra! towards the high-growing trees', and before one of them that is beautiful, high-growing, and mighty, say thou these words: “ Hail to thee! O good, holy tree, made by Mazda! Ashem vohu®!” 19 (63). ‘[The priest] shall cut off a twig of Baresma, long as an aésha, thick as a yava’, The faithful one, holding it in his left hand, shall keep his eyes upon it without ceasing ‘, whilst he is offering up to Ahura Mazda and to the Amesha-Speztas, the high and beautiful golden Haomas, and Good Thought and the good Rata’, made by Mazda, holy and excellent.’ IV. 20 (67). Zarathustra asked Ahura Mazda: ‘O thou, all-knowing Ahura Mazda! thou art never asleep, never intoxicated, thou Ahura Mazda! Vohu-mané ¢ 1 The tree, whatever it is, from which the Baresma is taken. See p. 22, n. 3. 2 See § 22. * Perhaps: ‘long as a ploughshare, thick as a barleycorn.’ Cf. the English system of measures, in which three barleycorns=one inch.—Cf. Nirangist4n go. * The Parsis are recommended to keep their eyes on the Baresma during the sacrifice : ‘A man is offering the Darfin, he has said all the required Avesta, but he has not looked at the Baresma: what is the rule? It would have been better if he had looked at it: however he may proceed to the meal’ (Old Rav. 97b). Cf. Tahmuras’ Fragments, XXX-XXXI. 5 RAta impersonates the liberalities done by men to God (as offerings) and by God to men (as riches, &c.)
3It would have been better if he had looked at it: however he may proceed to the meal’ (Old Rav. 97b). Cf. Tahmuras’ Fragments, XXX-XXXI. 5 RAta impersonates the liberalities done by men to God (as offerings) and by God to men (as riches, &c.) * Vohu-man6 is often used as a designation of the faithful one, literally, ‘the good-minded ;’ this is the meaning which is given to it in this passage by the Commentary, and it certainly belongs to it in the second part of § 25; but in the first part of the same clause it is translated ‘clothes,’ a meaning which is not unlikely 216 VEND{DAD. gets directly defiled: Vohu-mané gets indirectly defiled; the Daévas defile him from the bodies smitten by the Daévas!: let Vohu-mané be made clean.’ 21 (70). Ahura Mazda answered: ‘Thou shalt take some géméz from a bull ungelded and such as the law requires it?, Thou shalt take the man who is to be cleansed to the field made by Ahura’, and the man that is to cleanse him shall draw the furrows 4. 22 (73). ‘He shall recite a hundred Ashem vohu: “Holiness is the best of all good: it is also happiness. Happy the man who is holy with perfect holiness!” ‘He shall chant two: hundred Ahuna-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 shall wash himself four times with the in itself, as Vohu-mané, being the Amshaspand of cattle, may designate, and in fact did designate, the skins of cattle and leather (Comm. ad Farg. XVIII, 2). On the whole the description in the text applies to the cleansing both of the man and of the clothes, and Vohu-mané sometimes means the one, and sometimes the other.—From the first meaning is derived the modern use of V&Ahman, ‘Such a one,’ ‘N.’ ’ From dead bodies. * The so-called Varasi6d; ‘it must be of a white colour; if a single hair on its body be found other than white, the animal is rejected as unfit for the purpose’ (Sor4bji KAvasji Khambaté, in the Indian Antiquary, VII, 180). On the preparation of the g6méz, see Wilson, Parsi Religion Unfolded, pp. 434-435. * The place of the cleansing, the Barashnfm-gih (see Farg. IX, 3). * See Farg. IX, ro. FARGARD XIX. 217 géméz from the ox, and twice with the water made by Mazda}. 23 (76). ‘ Thus Vohu-mané shall be made clean, and clean shall be the man. The man shall take up Vohu-man6 ? with the left arm and the right, with the right arm and the left : and thou shalt lay down Vohu-mané under the mighty light of the heavens, by the light of the stars made by the gods, until nine nights have passed away ®. 24 (80). ‘When nine nights have passed away, thou shalt bring libations unto the fire, thou shalt bring hard wood unto the fire, thou shalt bring incense of Vohf-gaona unto the fire, and thou shalt perfume Vohu-mané therewith.
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.
1Again 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?’ 9 (29). Spitama Zarathustra said in answer: ‘ The sacred mortar, the sacred cups, the Haoma, the Word taught by Mazda, these are my weapons, my best weapons! By this Word will I strike, by this Word will I repel, by this weapon will the good creatures (strike and repel thee), O evil-doer, Angra Mainyu! The Good Spirit made the creation!; he made it in the boundless Time. The Amesha-Spentas made the creation, the good, the wise Sovereigns.’ 10 (35). Zarathustra chanted aloud the Ahuna- Vairya. ~The holy Zarathustra said aloud: ‘This I ask thee: teach me the truth, O Lord?!...’ II. 11 (37). Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent spirit, Maker of the a thousand years’ dominion of the worldly existence, as was given to the Vadakan monarch Dahak”’ (West, Pahlavi Texts, III, 103). 1 The first duty of every good Mazda-worshipper is to think of Ormazd as the creator, and of Ahriman as the destroyer (Min6khard II, 9). 2 This verse is the beginning of the Tad thw4 peres4 GAtha (Yasna XLIV) ; cf. the Introduction to the Fargard. FARGARD XIX. 213 material world, thou Holy One! [he was sitting by the upper bank of the Darega', before Ahura Mazda, before the good Vohu-mand,. before Asha Vahista, Khshathra Vairya, and Speata Armaiti;] 12 (39). ‘ How shall I free the world from that Drug, from that evil-doer, Angra Mainyu? How shall I drive away direct defilement? How indirect defilement ? How shall I drive the Nasu from the house of the worshippers of Mazda? How shall I cleanse the faithful man? How shall I cleanse the faithful woman ?’ 13 (42). Ahura Mazda answered: ‘Invoke, O Zarathustra! the good Religion of Mazda. ‘Invoke, O Zarathustra! though thou see them not, the Amesha-Speatas who rule over the seven Karshvares of the earth®. ‘Invoke, O Zarathustra! the sovereign Heaven, the boundless Time’, and Vayu‘, whose action is most high. ‘Invoke, O Zarathustra! the powerful Wind, made by Mazda; and Spemta [Armaiti]*, the fair daughter of Ahura Mazda. 14 (46). ‘Invoke, O Zarathustra! my Fravashi ¢, who am Ahura Mazda, the greatest, the best, the fairest of all beings, the most solid, the most intelligent, the best shapen, the highest in holiness, and whose soul is the holy Word?! 1 See p. 211, note 1. 3 See § 39. * By contradistinction to the duration of the world, which is limited to 12,000 years (Bund. XXXIV, 1). * The Genius of Destiny ; cf. Farg. V, 9. 5 The fourth Amesha-Spenta, who in her spiritual character is an incarnation of pious humility and in her material character the Genius of the Earth; cf. Farg. II, 10. * On the Fravashis, see Yt. XIII. 7 Cf. Yasna I, 1. 214 vEND{DAD. ‘Invoke, O Zarathustra! this creation of mine, who am Ahura Mazda.’
2Farg. II, 10. * On the Fravashis, see Yt. XIII. 7 Cf. Yasna I, 1. 214 vEND{DAD. ‘Invoke, O Zarathustra! this creation of mine, who am Ahura Mazda.’ 15 (50). Zarathustra imitated my words from me, (and said): ‘I invoke the holy creation of Ahura Mazda. ‘I invoke Mithra', the lord of the rolling countryside, a god armed with beautiful weapons, with the most glorious of all weapons, with the most victorious of all weapons. ‘I invoke the holy, well-formed Sraosha?, who wields a club in his hand, to bear upon the heads of the fiends *. 16 (54). ‘I invoke the most glorious Holy Word. ‘I invoke the sovereign Heaven, the boundless Time, and Vayu, whose action is most high. ‘I invoke the mighty Wind, made by Mazda, and Spenta (Armaiti), the fair daughter of Ahura Mazda. ‘I invoke the good Religion of Mazda, the fienddestroying Law of Zarathustra.’ Ill. 17 (58). Zarathustra asked Ahura Mazda: ‘O Maker of the good world, Ahura Mazda! With what manner of sacrifice shall I worship, with what manner of sacrifice shall I make people worship this creation of Ahura Mazda ‘¢?’ 18 (60). Ahura Mazda answered: ‘ Go, O Spitama 1 See p. 23, n. 1. 2 See Farg. XVIII, 14, note. 3 Cf. Farg. XVIII, 22 seq.; Yasna LVII, 19 seq.; Yasht XI. ‘ The sacrifice intended is a sacrifice to nature. The Baresman, as representative of the vegetal nature, receives the zaothralibations, which are representative of the fertilizing rains. FARGARD XIX. 215 Zarathustra! towards the high-growing trees', and before one of them that is beautiful, high-growing, and mighty, say thou these words: “ Hail to thee! O good, holy tree, made by Mazda! Ashem vohu®!” 19 (63). ‘[The priest] shall cut off a twig of Baresma, long as an aésha, thick as a yava’, The faithful one, holding it in his left hand, shall keep his eyes upon it without ceasing ‘, whilst he is offering up to Ahura Mazda and to the Amesha-Speztas, the high and beautiful golden Haomas, and Good Thought and the good Rata’, made by Mazda, holy and excellent.’ IV. 20 (67). Zarathustra asked Ahura Mazda: ‘O thou, all-knowing Ahura Mazda! thou art never asleep, never intoxicated, thou Ahura Mazda! Vohu-mané ¢ 1 The tree, whatever it is, from which the Baresma is taken. See p. 22, n. 3. 2 See § 22. * Perhaps: ‘long as a ploughshare, thick as a barleycorn.’ Cf. the English system of measures, in which three barleycorns=one inch.—Cf. Nirangist4n go. * The Parsis are recommended to keep their eyes on the Baresma during the sacrifice : ‘A man is offering the Darfin, he has said all the required Avesta, but he has not looked at the Baresma: what is the rule? It would have been better if he had looked at it: however he may proceed to the meal’ (Old Rav. 97b). Cf. Tahmuras’ Fragments, XXX-XXXI. 5 RAta impersonates the liberalities done by men to God (as offerings) and by God to men (as riches, &c.)
3It would have been better if he had looked at it: however he may proceed to the meal’ (Old Rav. 97b). Cf. Tahmuras’ Fragments, XXX-XXXI. 5 RAta impersonates the liberalities done by men to God (as offerings) and by God to men (as riches, &c.) * Vohu-man6 is often used as a designation of the faithful one, literally, ‘the good-minded ;’ this is the meaning which is given to it in this passage by the Commentary, and it certainly belongs to it in the second part of § 25; but in the first part of the same clause it is translated ‘clothes,’ a meaning which is not unlikely 216 VEND{DAD. gets directly defiled: Vohu-mané gets indirectly defiled; the Daévas defile him from the bodies smitten by the Daévas!: let Vohu-mané be made clean.’ 21 (70). Ahura Mazda answered: ‘Thou shalt take some géméz from a bull ungelded and such as the law requires it?, Thou shalt take the man who is to be cleansed to the field made by Ahura’, and the man that is to cleanse him shall draw the furrows 4. 22 (73). ‘He shall recite a hundred Ashem vohu: “Holiness is the best of all good: it is also happiness. Happy the man who is holy with perfect holiness!” ‘He shall chant two: hundred Ahuna-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 shall wash himself four times with the in itself, as Vohu-mané, being the Amshaspand of cattle, may designate, and in fact did designate, the skins of cattle and leather (Comm. ad Farg. XVIII, 2). On the whole the description in the text applies to the cleansing both of the man and of the clothes, and Vohu-mané sometimes means the one, and sometimes the other.—From the first meaning is derived the modern use of V&Ahman, ‘Such a one,’ ‘N.’ ’ From dead bodies. * The so-called Varasi6d; ‘it must be of a white colour; if a single hair on its body be found other than white, the animal is rejected as unfit for the purpose’ (Sor4bji KAvasji Khambaté, in the Indian Antiquary, VII, 180). On the preparation of the g6méz, see Wilson, Parsi Religion Unfolded, pp. 434-435. * The place of the cleansing, the Barashnfm-gih (see Farg. IX, 3). * See Farg. IX, ro. FARGARD XIX. 217 géméz from the ox, and twice with the water made by Mazda}. 23 (76). ‘ Thus Vohu-mané shall be made clean, and clean shall be the man. The man shall take up Vohu-man6 ? with the left arm and the right, with the right arm and the left : and thou shalt lay down Vohu-mané under the mighty light of the heavens, by the light of the stars made by the gods, until nine nights have passed away ®. 24 (80). ‘When nine nights have passed away, thou shalt bring libations unto the fire, thou shalt bring hard wood unto the fire, thou shalt bring incense of Vohf-gaona unto the fire, and thou shalt perfume Vohu-mané therewith.
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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