Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See Yt. VIII. * Tistrya appears successively under three forms, during the month named from him (the first month of summer, 21 June-ar July): ten days as a man, ten days as a bull, ten days as a horse. ‘As a bull he is most to be invoked’ (Comm.), to prepare his final victory over the demon of Drought, Apaosha. * The five collections of hymns which form the oldest and holiest part of the Yasna and of the Avesta (Yasna XXVIII- XXXIV; XLIII-XLVI; XLVIJ-L; LI; LIII); they are named after their initial words. ‘ The chiefs of creation ; ‘they rule over the Ratus inasmuch as it is by their means that these other Ratus are invoked’ (Comm.) 5 The earth is divided into seven Karshvares, of which the central one, Avaniratha, is the finest and contains Iran. ® See Farg. I, 14. 7 Ashi (Ashishvang), the Genius that imparts riches to the righteous: see Yt. XVII. * An angel of religious knowledge. FARGARD XIX. 223 ‘I invoke the most pure Kista’; ‘I invoke the Glory of the Aryan regions ?; ‘I invoke the Glory of the bright Yima, the good shepherd °. 40 (133). ‘Let him be worshipped with sacrifice, let him be gladdened, gratified, and satisfied, the holy Sraosha, the well-formed, victorious, holy Sraosha ‘. ‘Bring libations unto the Fire, bring hard wood unto the Fire, bring incense of VohG-gaona unto the Fire. ‘Offer up the sacrifice to the VAzista fire ®, which smites the fiend Spengaghra*: bring unto it the cooked meat and full overflowing libations ’. 41 (137). ‘Offer up the sacrifice to the holy Sraosha, that the holy Sraosha may smite down the fiend Kusda*, who is drunken without drinking °, and throws down into the Hell of the Drug the wicked Daéva-worshippers, who live in sin. [421° ‘I invoke the Kara fish", who lives beneath waters in the bottom of the deep lakes. 1 Religious knowledge: invoked with Daéna (Religion; Stréza, 24). * The light of sovereignty, Avarend, which if secured by the Aryans makes them rule over their enemies (cf. § 37 and Yt. XIX, 56-93). * See Farg. II, 2. ‘ That he may smite Aéshma and the other fiends. ° The fire of lightning. * The demon that prevents the fall of rain; a companion in arms of Apaosha. . 7 Doubtful. * The same as Kundi; see Farg. XI, 9. ® Whereas Aéshma, the other arch-enemy of Sraosha, borrows part of his strength from drunkenness (Yasna X, 8). * From the Vendidaéd Sada. The-clause may have belonged to the original text ; it is preceded by another clause which certainly " For this note see next page. 224 VENDIDAD. ‘I invoke the ancient and sovereign Merezu ?%, the most warlike of the creatures of the two Spirits *. ‘I invoke the seven bright Sru*...’ VI.
2The-clause may have belonged to the original text ; it is preceded by another clause which certainly " For this note see next page. 224 VENDIDAD. ‘I invoke the ancient and sovereign Merezu ?%, the most warlike of the creatures of the two Spirits *. ‘I invoke the seven bright Sru*...’ VI. 43. ‘They cried about, their minds wavered to and fro’, Angra Mainyu the deadly, the Daéva of the Daévas; Imdra the Daéva, Sduru the Daéva, Naunghaithya the Daéva, Taurvi and Zairi!*; Aéshma of the murderous spear '?; Akatasha the Daéva'*; Winter, made by the Daévas; the deceiving, unseen Death; Zaurva, baneful to the fathers; Biditi the Daéva*®; Driwi?'! the Daéva; Daiwi 22 the Daéva; Kasvi2* the Daéva ; Paitisha the most Daéva-like amongst the Daévas.] did not belong to it, and part of which is cited in the Commentary ad Farg. VIII, 103, where it would have been more suitably placed : ‘ When he has been cleansed in the next inhabited place, he may then sow and till the pasture fields, as food for the sheep and as food for the ox.’ "1 The Kar-m4hf, the Ratu or chief of the creatures that live in water. Cf. Farg. XX, 4, note; Yt. XIV, 29. 13 A dag deyspevov. From its two epithets, ‘ ancient’ and ‘ sovereign,’ it appears that it must designate one of the first principles, that is to say, some form of Heaven, Light, Space, or Time. Doubtful. ™ Hapta sravé bamya haneunghd puthraungh6 puscungh6 bavainti. 18 Up and down, in hope and despair. 16 See Farg. X, 9-10. 7 See Farg. X, 13. 18 See Farg. X, 13. ® Old age. #0 See above, p. 209, n. 3. 21 Malice ; see above, Farg. II, 29. ™ Lying; see above, Farg. II, 29. % Spite ; see above, Farg. II, 29. ** Opposition, or counter-action, the same as Paityfra; a personification of the doings of Ahriman and of his marring power. FARGARD XX. 225 44 (140). ‘And the evil-doing Daéva, Angra Mainyu, the deadly, said: “ What! let the wicked, evil-doing Daévas gather together at the head of Arezfra?!” , 45 (141). ‘They rush away shouting, the wicked, evil-doing Daévas; they run away shouting, the wicked, evil-doing Daévas; they run away casting the Evil Eye, the wicked, evil-doing Daévas: “Let us gather together at the head of Arezira ! 46 (143). ‘“ For he is just born the holy Zarathustra, in the house of Pourusaspa. How can we procure his death? He is the weapon that fells the fiends: he is a counter-fiend to the fiends; he is a Drug to the Drug. Vanished are the Daévaworshippers, the Nasu made by the Daéva, the false-speaking Lie!” 47 (147). ‘They rush away shouting, the wicked, evil-doing Daévas, into the depths of the dark, raging world of hell. ‘Ashem vohd: Holiness is the best of all good.’ FARGARD XX. Thrita, the First Healer.
3Vanished are the Daévaworshippers, the Nasu made by the Daéva, the false-speaking Lie!” 47 (147). ‘They rush away shouting, the wicked, evil-doing Daévas, into the depths of the dark, raging world of hell. ‘Ashem vohd: Holiness is the best of all good.’ FARGARD XX. Thrita, the First Healer. It has already been seen (Farg. VII, 44) that there are three kinds of medicine: one that heals with the knife, one that heals with herbs, and one that heals with sacred spells. The present Fargard deals with the origin of medicine, particularly the herbsmedicine. Its inventor was Thrita, of the S&ma family, to whom Ahura Mazda brought down from heaven ten thousand healing ? At the gate of hell; see above, p. 24, n. 1. (4) Q 226 VENDIDAD. plants that had been growing up around the tree of eternal life, the white Hém or Gaokerena (§ 4). This Thrita is mentioned only once again in the Avesta, in Yasna IX, 7, where he appears to have been one of the first priests of Haoma. This accounts for his medical skill; as Haoma is the plant of eternal life, it is but natural that one of his first priests should have been the first healer. This Fargard has only an allusion to the origin of the knifemedicine, which was, as it seems, revealed by Khshathra Vairya (§ 3). The last paragraphs (§§ 5-12) deal with the spell-medicine. The functions ascribed here to Thrita were sometimes conferred on his semi-namesake Thraétaona'. Hamza makes Thraétaona the inventor of medicine ?; the Tavids* against sickness are inscribed with his name, and we find in the Avesta itself his Fravashi invoked ‘ against itch, hot fever, humours, cold fever ‘, incontinence, against the plagues created by the serpent ®.’ We see from the last words of this passage that disease was understood as coming from the serpent; in other words, that it was considered a sort of poisoning *, and this is the reason why the killer of the serpent (Asi Dah&ka) was invoked to act against it. 1. Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Who was he who first of the healers’, of the wise, the happy, the wealthy, the glorious, the strong, the Paradhatas 8, drove back sickness to sickness, drove back death to death®; and first turned away the point of ? See the Westergaard Fragments, II. * Ed. Gottwaldt, p. 23; cf. Mirkhond, Early Kings of Persia, tr. by Shea, p. 152. ® Formulas of exorcism. * Cf. Farg. VII, 58. 5 Yasht XIII, 131. * This theory, which modern science would not utterly reject, accounts for the great part which the serpent plays in the worship of Asklepios ; as sickness comes from him, from him too must or may come the healing. 7 «Those who knew how to take care of their own bodies, like Isfandy4r: some say that no sword could wound him’ (Comm.) * The Paradhfta or Péshd4d, the kings of the first Iranian dynasty. ® ‘That is to say, who kept sickness in bonds, who kept death in bonds’ (Comm.) FARGARD XX. 227
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.
1See Yt. VIII. * Tistrya appears successively under three forms, during the month named from him (the first month of summer, 21 June-ar July): ten days as a man, ten days as a bull, ten days as a horse. ‘As a bull he is most to be invoked’ (Comm.), to prepare his final victory over the demon of Drought, Apaosha. * The five collections of hymns which form the oldest and holiest part of the Yasna and of the Avesta (Yasna XXVIII- XXXIV; XLIII-XLVI; XLVIJ-L; LI; LIII); they are named after their initial words. ‘ The chiefs of creation ; ‘they rule over the Ratus inasmuch as it is by their means that these other Ratus are invoked’ (Comm.) 5 The earth is divided into seven Karshvares, of which the central one, Avaniratha, is the finest and contains Iran. ® See Farg. I, 14. 7 Ashi (Ashishvang), the Genius that imparts riches to the righteous: see Yt. XVII. * An angel of religious knowledge. FARGARD XIX. 223 ‘I invoke the most pure Kista’; ‘I invoke the Glory of the Aryan regions ?; ‘I invoke the Glory of the bright Yima, the good shepherd °. 40 (133). ‘Let him be worshipped with sacrifice, let him be gladdened, gratified, and satisfied, the holy Sraosha, the well-formed, victorious, holy Sraosha ‘. ‘Bring libations unto the Fire, bring hard wood unto the Fire, bring incense of VohG-gaona unto the Fire. ‘Offer up the sacrifice to the VAzista fire ®, which smites the fiend Spengaghra*: bring unto it the cooked meat and full overflowing libations ’. 41 (137). ‘Offer up the sacrifice to the holy Sraosha, that the holy Sraosha may smite down the fiend Kusda*, who is drunken without drinking °, and throws down into the Hell of the Drug the wicked Daéva-worshippers, who live in sin. [421° ‘I invoke the Kara fish", who lives beneath waters in the bottom of the deep lakes. 1 Religious knowledge: invoked with Daéna (Religion; Stréza, 24). * The light of sovereignty, Avarend, which if secured by the Aryans makes them rule over their enemies (cf. § 37 and Yt. XIX, 56-93). * See Farg. II, 2. ‘ That he may smite Aéshma and the other fiends. ° The fire of lightning. * The demon that prevents the fall of rain; a companion in arms of Apaosha. . 7 Doubtful. * The same as Kundi; see Farg. XI, 9. ® Whereas Aéshma, the other arch-enemy of Sraosha, borrows part of his strength from drunkenness (Yasna X, 8). * From the Vendidaéd Sada. The-clause may have belonged to the original text ; it is preceded by another clause which certainly " For this note see next page. 224 VENDIDAD. ‘I invoke the ancient and sovereign Merezu ?%, the most warlike of the creatures of the two Spirits *. ‘I invoke the seven bright Sru*...’ VI.
2The-clause may have belonged to the original text ; it is preceded by another clause which certainly " For this note see next page. 224 VENDIDAD. ‘I invoke the ancient and sovereign Merezu ?%, the most warlike of the creatures of the two Spirits *. ‘I invoke the seven bright Sru*...’ VI. 43. ‘They cried about, their minds wavered to and fro’, Angra Mainyu the deadly, the Daéva of the Daévas; Imdra the Daéva, Sduru the Daéva, Naunghaithya the Daéva, Taurvi and Zairi!*; Aéshma of the murderous spear '?; Akatasha the Daéva'*; Winter, made by the Daévas; the deceiving, unseen Death; Zaurva, baneful to the fathers; Biditi the Daéva*®; Driwi?'! the Daéva; Daiwi 22 the Daéva; Kasvi2* the Daéva ; Paitisha the most Daéva-like amongst the Daévas.] did not belong to it, and part of which is cited in the Commentary ad Farg. VIII, 103, where it would have been more suitably placed : ‘ When he has been cleansed in the next inhabited place, he may then sow and till the pasture fields, as food for the sheep and as food for the ox.’ "1 The Kar-m4hf, the Ratu or chief of the creatures that live in water. Cf. Farg. XX, 4, note; Yt. XIV, 29. 13 A dag deyspevov. From its two epithets, ‘ ancient’ and ‘ sovereign,’ it appears that it must designate one of the first principles, that is to say, some form of Heaven, Light, Space, or Time. Doubtful. ™ Hapta sravé bamya haneunghd puthraungh6 puscungh6 bavainti. 18 Up and down, in hope and despair. 16 See Farg. X, 9-10. 7 See Farg. X, 13. 18 See Farg. X, 13. ® Old age. #0 See above, p. 209, n. 3. 21 Malice ; see above, Farg. II, 29. ™ Lying; see above, Farg. II, 29. % Spite ; see above, Farg. II, 29. ** Opposition, or counter-action, the same as Paityfra; a personification of the doings of Ahriman and of his marring power. FARGARD XX. 225 44 (140). ‘And the evil-doing Daéva, Angra Mainyu, the deadly, said: “ What! let the wicked, evil-doing Daévas gather together at the head of Arezfra?!” , 45 (141). ‘They rush away shouting, the wicked, evil-doing Daévas; they run away shouting, the wicked, evil-doing Daévas; they run away casting the Evil Eye, the wicked, evil-doing Daévas: “Let us gather together at the head of Arezira ! 46 (143). ‘“ For he is just born the holy Zarathustra, in the house of Pourusaspa. How can we procure his death? He is the weapon that fells the fiends: he is a counter-fiend to the fiends; he is a Drug to the Drug. Vanished are the Daévaworshippers, the Nasu made by the Daéva, the false-speaking Lie!” 47 (147). ‘They rush away shouting, the wicked, evil-doing Daévas, into the depths of the dark, raging world of hell. ‘Ashem vohd: Holiness is the best of all good.’ FARGARD XX. Thrita, the First Healer.
3Vanished are the Daévaworshippers, the Nasu made by the Daéva, the false-speaking Lie!” 47 (147). ‘They rush away shouting, the wicked, evil-doing Daévas, into the depths of the dark, raging world of hell. ‘Ashem vohd: Holiness is the best of all good.’ FARGARD XX. Thrita, the First Healer. It has already been seen (Farg. VII, 44) that there are three kinds of medicine: one that heals with the knife, one that heals with herbs, and one that heals with sacred spells. The present Fargard deals with the origin of medicine, particularly the herbsmedicine. Its inventor was Thrita, of the S&ma family, to whom Ahura Mazda brought down from heaven ten thousand healing ? At the gate of hell; see above, p. 24, n. 1. (4) Q 226 VENDIDAD. plants that had been growing up around the tree of eternal life, the white Hém or Gaokerena (§ 4). This Thrita is mentioned only once again in the Avesta, in Yasna IX, 7, where he appears to have been one of the first priests of Haoma. This accounts for his medical skill; as Haoma is the plant of eternal life, it is but natural that one of his first priests should have been the first healer. This Fargard has only an allusion to the origin of the knifemedicine, which was, as it seems, revealed by Khshathra Vairya (§ 3). The last paragraphs (§§ 5-12) deal with the spell-medicine. The functions ascribed here to Thrita were sometimes conferred on his semi-namesake Thraétaona'. Hamza makes Thraétaona the inventor of medicine ?; the Tavids* against sickness are inscribed with his name, and we find in the Avesta itself his Fravashi invoked ‘ against itch, hot fever, humours, cold fever ‘, incontinence, against the plagues created by the serpent ®.’ We see from the last words of this passage that disease was understood as coming from the serpent; in other words, that it was considered a sort of poisoning *, and this is the reason why the killer of the serpent (Asi Dah&ka) was invoked to act against it. 1. Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Who was he who first of the healers’, of the wise, the happy, the wealthy, the glorious, the strong, the Paradhatas 8, drove back sickness to sickness, drove back death to death®; and first turned away the point of ? See the Westergaard Fragments, II. * Ed. Gottwaldt, p. 23; cf. Mirkhond, Early Kings of Persia, tr. by Shea, p. 152. ® Formulas of exorcism. * Cf. Farg. VII, 58. 5 Yasht XIII, 131. * This theory, which modern science would not utterly reject, accounts for the great part which the serpent plays in the worship of Asklepios ; as sickness comes from him, from him too must or may come the healing. 7 «Those who knew how to take care of their own bodies, like Isfandy4r: some say that no sword could wound him’ (Comm.) * The Paradhfta or Péshd4d, the kings of the first Iranian dynasty. ® ‘That is to say, who kept sickness in bonds, who kept death in bonds’ (Comm.) FARGARD XX. 227
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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