Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
124 (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. 25 (82). ‘ Thus shall Vohu-mané be made clean, and clean shall be the man‘. He shall take up Vohu-mané with the right arm and the left, with the left arm and the right, and Vohu-mané6® shall say aloud: “Glory be to Ahura Mazda! Glory be to the Amesha-Speztas! Glory be to all the other holy beings.” ’ V. 26 (85). Zarathustra asked Ahura Mazda: ‘O thou all-knowing Ahura Mazda: Should I urge 1 ©Or better six times with the géméz and thrice with the water’ (Comm. ; cf. Farg. VIII, 37 seq.; IX, 28 seq.) * «The clothes’ (Comm.) 8 The clothes of the unclean shall be exposed to the air for nine nights, all the time while he himself is confined in the Armést-gah. The rules for the cleansing of clothes that have been worn by the dead himself are different (see Farg. VII, 12 seq.) * «Thus Vohu-mané shall be clean—the clothes; thus the man shall be clean—he who wears those clothes’ (Comm.) * The faithful one. 218 veND{DAD. upon the godly man, should I urge upon the godly woman, should I urge upon the wicked Daévaworshipper who lives in sin, to give the earth made by Ahura, the water that runs, the corn that grows, and all the rest of their wealth! ?’ Ahura Mazda answered: ‘ Thou shouldst, O holy Zarathustra.’ 27 (89). O Maker of the material world, thou Holy One! Where are the rewards given ? Where does the rewarding take place? Where is the rewarding fulfilled? Whereto do men come to take the reward that, during their life in the material world, they have won for their souls? 28 (go). Ahura Mazda answered: ‘When the man is dead, when his time is over, then the wicked, evil-doing Daévas cut off his eyesight. On the third night, when the dawn appears and brightens up, when Mithra, the god with beautiful weapons, reaches the all-happy mountains, and the sun is rising : 29 (94). ‘Then the fiend, named Vizaresha ?, O Spitama Zarathustra, carries off in bonds* the souls of the wicked Daéva-worshippers who live in sin. The soul enters the way made by Time, and open both to the wicked and to the righteous. At the head of the Xinvad bridge, the holy bridge " Cf. § 29 end. * The demon Vizaresh is he who, during that struggle of three days and three nights with the souls of the departed, carries terror on them and beats them: he sits at the gate of hell (Bund. XXVIII, 18). 5 «Every one has a noose cast around his neck: when a man dies, if he has been a righteous man, the noose falls from his neck ; if a wicked, they drag him with that noose down into hell’ (Comm. ; cf. Farg. V, 8). : FARGARD XIX. 219 made by Mazda’, they ask for their spirits and souls the reward for the worldly goods which they gave away here below *.
2; cf. Farg. V, 8). : FARGARD XIX. 219 made by Mazda’, they ask for their spirits and souls the reward for the worldly goods which they gave away here below *. 30 (98). ‘Then comes the beautiful, well-shapen, strong and well-formed maid *, with the dogs at her sides *, one who can distinguish ®, who has many children *, happy, and of high understanding. ‘She makes the soul of the righteous one go up above the Hara-berezaiti7; above the Kinvad * The Kinvad bridge extends over hell and leads to Paradise ; for the souls of the righteous it widens to the length of nine javelins ; for the souls of the wicked it narrows to a thread, and they fall down into hell (cf. Ardé Viraf V, 1; Dinkard IX, 20, 3). The Kinvad bridge has become the Sirath bridge of the Musulmans. Not long ago they sang in Yorkshire of ‘the Brig o’ Dread, na brader than a thread’ (Thoms, Anecdotes, 89), and even nowadays the peasant in Niévre tells of a little board— ‘Pas pu longue, pas pu large Qu’un ch’veu de la Sainte Viarge,’ which was put by Saint Jean d’Archange between the earth and Paradise : ‘Ceux qu’saront Ja raison (=Voraison?) d’Dieu Par dessus passeront. Ceux qu’la sauront pas Au bout mourront.’ (Mélusine, p. 70.) * Cf. § 26, and Farg. III, 34, 35; XVIII, 33 seq. * The soul of the dead, on the fourth day, finds itself in the presence of a maid, of divine beauty or fiendish ugliness, according as he himself was good or bad, and she leads him into heaven or hell: this maid is his own Daéna, his Religion, that is the sum of his religious deeds, good or evil (Yasht XXII). “ The dogs that keep the Kinvad bridge (see Farg. XIII, 9). * The good from the wicked. * Doubtful. Those children would be the righteous, as the sons of the Drug are the wicked (Farg. XVIII, 30 seq.) 7 The Xinvad bridge rests by one end on the Alborz (Hara-berezaiti) and by the other on the Aikad Déittk in Iran Vég (Comm. ad § ror ed. Sp.; Dinkard IX, 20, 3). 220 VENDIDAD. bridge she places it in the presence of the heavenly gods themselves. 31 (102). ‘ Up rises Vohu-man6! from his golden seat; Vohu-manéd exclaims: “How hast thou come to us, thou Holy One, from that decaying world into this undecaying one ??” 32 (105). ‘Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-Spentas, to the Gard-nmanem 3, the abode of Ahura Mazda, the abode of the Amesha-Speatas, the abode of all the other holy beings. 33 (108). ‘As to the godly man that has been cleansed ‘, the wicked evil-doing Daévas tremble at the perfume of his soul after death, as doth a sheep on which a wolf is pouncing °. _ 34(110). ‘The souls of the righteous are gathered together there: Nairyé-sangha® is with them ; a messenger of Ahura Mazda is Nairyé-sangha. Ila. ‘Invoke, O Zarathustra! this very creation of Ahura Mazda.’ 35 (114). Zarathustra imitated those words of ' The doorkeeper of Paradise; a Zoroastrian Saint-Pierre. ? Cf. Farg. VII, 52; Yt. XXII, 16.
3Ila. ‘Invoke, O Zarathustra! this very creation of Ahura Mazda.’ 35 (114). Zarathustra imitated those words of ' The doorkeeper of Paradise; a Zoroastrian Saint-Pierre. ? Cf. Farg. VII, 52; Yt. XXII, 16. * The Garothm4n of the Parsis; literally, ‘the house of songs ;’ it is the highest Paradise. * That has performed the Barashnfim. ® Ormazd is all perfume, Ahriman is infection and stench (Bundahis I; Eznig, Refutatio Haeresiarum II); the souls of their followers partake of the same qualities, and by the performance of the Barashnfim both the body and the soul are perfumed and sweetened. * Cf. Farg. XXII, 7. Ne FARGARD XIX. 22! mine: ‘I invoke the holy world, made by Ahura Mazda. ‘I invoke the earth made by Ahura, the water made by Mazda, the holy trees. ‘I invoke the sea Vouru-kasha }. ‘TI invoke the beautiful Heaven 2. ‘I invoke the endless and sovereign Light’ 36 (120). ‘I invoke the bright, blissful Paradise of the Holy Ones. ‘I invoke the Garé-nm4nem, the abode of Ahura Mazda, the abode of the Amesha-Spextas, the abode of all the other holy beings. ‘I invoke the sovereign Place of Eternal Weal‘, and the Xinvad bridge made by Mazda. 37 (123). ‘I invoke the good Saoka®, who has the good eye. ‘1 invoke the whole creation of weal. ‘I invoke the mighty Fravashis ° of the righteous. ‘I invoke Verethraghna’, made by Ahura, who wears the Glory made by Mazda ®. * See Farg. V, 15 seq. * Asman, the highest heaven, as distinguished from the firmament (thw4sha) that lies nearer the earth. * The endless Light is ‘the place of Ormazd’ (Bund. I); it is Infinite Space conceived as luminous. ‘ Misvana g4tva, another name of the heavenly spaces; it designates heaven as the abode and source of all blessings, of all savah, or saoka. ° A Genius defined, ‘Genius of the good eye,’ by opposition to ‘the bad eye.’ Saoka (S6k) is an auxiliary to Mithra (Mihr); she receives first, from above, all the good destined to man, and transmits it to the lower sky or firmament (which is the seat of Destiny) through the moon and Ardvisfr (Gr. Bund.) * See Yt. XIII. 7 The Genius of Victory (Bahram). See Yt. XIV. * The Avaren6 (Khurra or Farr) or light of sovereignty. Cf. § 39 and see Yt. XIX. 222 VENDIDAD. ‘I invoke Tistrya!, the bright and glorious star, in the shape of a golden-horned bull *. 38 (127). ‘I invoke the holy, beneficent Gathas *, who rule over the Ratus?: ‘T invoke the Ahunavaiti Gatha; ‘I invoke the Ustavaiti Gatha ; ‘I invoke the Speata-mainyu Gatha ; *T invoke the Vohu-khshathra GAtha ; ‘I invoke the Vahistéisti Gatha. 39 (129). ‘I invoke the Karshvares of Arzahé and Savahé ; ‘IT invoke the Karshvares of Fradadhafshu and Vidadhafshu ; ‘I invoke the Karshvares of Vourubaresti and Vouruzaresti ; ‘I invoke the bright A/vaniratha § ; ‘1 invoke the bright, glorious Haétumant °; ‘I invoke the good Ashi’; [‘I invoke the good Xisti * ;] Tistrya (Tfr), the star of rain. See Yt. VIII.
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.
124 (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. 25 (82). ‘ Thus shall Vohu-mané be made clean, and clean shall be the man‘. He shall take up Vohu-mané with the right arm and the left, with the left arm and the right, and Vohu-mané6® shall say aloud: “Glory be to Ahura Mazda! Glory be to the Amesha-Speztas! Glory be to all the other holy beings.” ’ V. 26 (85). Zarathustra asked Ahura Mazda: ‘O thou all-knowing Ahura Mazda: Should I urge 1 ©Or better six times with the géméz and thrice with the water’ (Comm. ; cf. Farg. VIII, 37 seq.; IX, 28 seq.) * «The clothes’ (Comm.) 8 The clothes of the unclean shall be exposed to the air for nine nights, all the time while he himself is confined in the Armést-gah. The rules for the cleansing of clothes that have been worn by the dead himself are different (see Farg. VII, 12 seq.) * «Thus Vohu-mané shall be clean—the clothes; thus the man shall be clean—he who wears those clothes’ (Comm.) * The faithful one. 218 veND{DAD. upon the godly man, should I urge upon the godly woman, should I urge upon the wicked Daévaworshipper who lives in sin, to give the earth made by Ahura, the water that runs, the corn that grows, and all the rest of their wealth! ?’ Ahura Mazda answered: ‘ Thou shouldst, O holy Zarathustra.’ 27 (89). O Maker of the material world, thou Holy One! Where are the rewards given ? Where does the rewarding take place? Where is the rewarding fulfilled? Whereto do men come to take the reward that, during their life in the material world, they have won for their souls? 28 (go). Ahura Mazda answered: ‘When the man is dead, when his time is over, then the wicked, evil-doing Daévas cut off his eyesight. On the third night, when the dawn appears and brightens up, when Mithra, the god with beautiful weapons, reaches the all-happy mountains, and the sun is rising : 29 (94). ‘Then the fiend, named Vizaresha ?, O Spitama Zarathustra, carries off in bonds* the souls of the wicked Daéva-worshippers who live in sin. The soul enters the way made by Time, and open both to the wicked and to the righteous. At the head of the Xinvad bridge, the holy bridge " Cf. § 29 end. * The demon Vizaresh is he who, during that struggle of three days and three nights with the souls of the departed, carries terror on them and beats them: he sits at the gate of hell (Bund. XXVIII, 18). 5 «Every one has a noose cast around his neck: when a man dies, if he has been a righteous man, the noose falls from his neck ; if a wicked, they drag him with that noose down into hell’ (Comm. ; cf. Farg. V, 8). : FARGARD XIX. 219 made by Mazda’, they ask for their spirits and souls the reward for the worldly goods which they gave away here below *.
2; cf. Farg. V, 8). : FARGARD XIX. 219 made by Mazda’, they ask for their spirits and souls the reward for the worldly goods which they gave away here below *. 30 (98). ‘Then comes the beautiful, well-shapen, strong and well-formed maid *, with the dogs at her sides *, one who can distinguish ®, who has many children *, happy, and of high understanding. ‘She makes the soul of the righteous one go up above the Hara-berezaiti7; above the Kinvad * The Kinvad bridge extends over hell and leads to Paradise ; for the souls of the righteous it widens to the length of nine javelins ; for the souls of the wicked it narrows to a thread, and they fall down into hell (cf. Ardé Viraf V, 1; Dinkard IX, 20, 3). The Kinvad bridge has become the Sirath bridge of the Musulmans. Not long ago they sang in Yorkshire of ‘the Brig o’ Dread, na brader than a thread’ (Thoms, Anecdotes, 89), and even nowadays the peasant in Niévre tells of a little board— ‘Pas pu longue, pas pu large Qu’un ch’veu de la Sainte Viarge,’ which was put by Saint Jean d’Archange between the earth and Paradise : ‘Ceux qu’saront Ja raison (=Voraison?) d’Dieu Par dessus passeront. Ceux qu’la sauront pas Au bout mourront.’ (Mélusine, p. 70.) * Cf. § 26, and Farg. III, 34, 35; XVIII, 33 seq. * The soul of the dead, on the fourth day, finds itself in the presence of a maid, of divine beauty or fiendish ugliness, according as he himself was good or bad, and she leads him into heaven or hell: this maid is his own Daéna, his Religion, that is the sum of his religious deeds, good or evil (Yasht XXII). “ The dogs that keep the Kinvad bridge (see Farg. XIII, 9). * The good from the wicked. * Doubtful. Those children would be the righteous, as the sons of the Drug are the wicked (Farg. XVIII, 30 seq.) 7 The Xinvad bridge rests by one end on the Alborz (Hara-berezaiti) and by the other on the Aikad Déittk in Iran Vég (Comm. ad § ror ed. Sp.; Dinkard IX, 20, 3). 220 VENDIDAD. bridge she places it in the presence of the heavenly gods themselves. 31 (102). ‘ Up rises Vohu-man6! from his golden seat; Vohu-manéd exclaims: “How hast thou come to us, thou Holy One, from that decaying world into this undecaying one ??” 32 (105). ‘Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-Spentas, to the Gard-nmanem 3, the abode of Ahura Mazda, the abode of the Amesha-Speatas, the abode of all the other holy beings. 33 (108). ‘As to the godly man that has been cleansed ‘, the wicked evil-doing Daévas tremble at the perfume of his soul after death, as doth a sheep on which a wolf is pouncing °. _ 34(110). ‘The souls of the righteous are gathered together there: Nairyé-sangha® is with them ; a messenger of Ahura Mazda is Nairyé-sangha. Ila. ‘Invoke, O Zarathustra! this very creation of Ahura Mazda.’ 35 (114). Zarathustra imitated those words of ' The doorkeeper of Paradise; a Zoroastrian Saint-Pierre. ? Cf. Farg. VII, 52; Yt. XXII, 16.
3Ila. ‘Invoke, O Zarathustra! this very creation of Ahura Mazda.’ 35 (114). Zarathustra imitated those words of ' The doorkeeper of Paradise; a Zoroastrian Saint-Pierre. ? Cf. Farg. VII, 52; Yt. XXII, 16. * The Garothm4n of the Parsis; literally, ‘the house of songs ;’ it is the highest Paradise. * That has performed the Barashnfim. ® Ormazd is all perfume, Ahriman is infection and stench (Bundahis I; Eznig, Refutatio Haeresiarum II); the souls of their followers partake of the same qualities, and by the performance of the Barashnfim both the body and the soul are perfumed and sweetened. * Cf. Farg. XXII, 7. Ne FARGARD XIX. 22! mine: ‘I invoke the holy world, made by Ahura Mazda. ‘I invoke the earth made by Ahura, the water made by Mazda, the holy trees. ‘I invoke the sea Vouru-kasha }. ‘TI invoke the beautiful Heaven 2. ‘I invoke the endless and sovereign Light’ 36 (120). ‘I invoke the bright, blissful Paradise of the Holy Ones. ‘I invoke the Garé-nm4nem, the abode of Ahura Mazda, the abode of the Amesha-Spextas, the abode of all the other holy beings. ‘I invoke the sovereign Place of Eternal Weal‘, and the Xinvad bridge made by Mazda. 37 (123). ‘I invoke the good Saoka®, who has the good eye. ‘1 invoke the whole creation of weal. ‘I invoke the mighty Fravashis ° of the righteous. ‘I invoke Verethraghna’, made by Ahura, who wears the Glory made by Mazda ®. * See Farg. V, 15 seq. * Asman, the highest heaven, as distinguished from the firmament (thw4sha) that lies nearer the earth. * The endless Light is ‘the place of Ormazd’ (Bund. I); it is Infinite Space conceived as luminous. ‘ Misvana g4tva, another name of the heavenly spaces; it designates heaven as the abode and source of all blessings, of all savah, or saoka. ° A Genius defined, ‘Genius of the good eye,’ by opposition to ‘the bad eye.’ Saoka (S6k) is an auxiliary to Mithra (Mihr); she receives first, from above, all the good destined to man, and transmits it to the lower sky or firmament (which is the seat of Destiny) through the moon and Ardvisfr (Gr. Bund.) * See Yt. XIII. 7 The Genius of Victory (Bahram). See Yt. XIV. * The Avaren6 (Khurra or Farr) or light of sovereignty. Cf. § 39 and see Yt. XIX. 222 VENDIDAD. ‘I invoke Tistrya!, the bright and glorious star, in the shape of a golden-horned bull *. 38 (127). ‘I invoke the holy, beneficent Gathas *, who rule over the Ratus?: ‘T invoke the Ahunavaiti Gatha; ‘I invoke the Ustavaiti Gatha ; ‘I invoke the Speata-mainyu Gatha ; *T invoke the Vohu-khshathra GAtha ; ‘I invoke the Vahistéisti Gatha. 39 (129). ‘I invoke the Karshvares of Arzahé and Savahé ; ‘IT invoke the Karshvares of Fradadhafshu and Vidadhafshu ; ‘I invoke the Karshvares of Vourubaresti and Vouruzaresti ; ‘I invoke the bright A/vaniratha § ; ‘1 invoke the bright, glorious Haétumant °; ‘I invoke the good Ashi’; [‘I invoke the good Xisti * ;] Tistrya (Tfr), the star of rain. See Yt. VIII.
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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