Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Rav. 386. * Possibly, ‘who dost kill the Gahi’ (by means of g6méz). $ His daily food. * The wicked kills animals, out of mere cruelty, beyond his needs (Yasna XXIX, 1; XXXII, 12, 14; XLVIII, 7). ® Cf. Bund. III, 3, 6, 4. © Names of diseases. 232 VEND{DAD. place of the waters’, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way *: thus rise up and roll along! thou in whose rising and growing Ahura Mazda made the aerial way. 5 (20). ‘Up! rise up and roll along! thou swifthorsed Sun, above Hara Berezaiti, and produce light for the world (and mayst thou [O man J] rise up there, if thou art to abide in Garé-nm4nem %) 4, along the path made by Mazda, along the way made by the gods, the watery way they opened. 6 (23). ‘And the Holy Word shall keep away the evil’: Of thee [O child!] I will cleanse the birth and growth; of thee [O woman !] I will make the body and the strength pure; I make thee rich in children and rich in milk ; ? Waters and light are believed to flow from the same spring and in the same bed: ‘As the light comes in through Alborz (Hara Berezaiti) and goes out through Alborz, so water also comes out through Alborz and goes away through Alborz’ (Bund. XX, 4). Every day the sun, moon, and stars rise up from Alborz, and every day all the waters on the earth come back together to the sea Vouru-kasha, and there collected come down again to the earth from the peaks of Alborz (Gr. Rav. 431). As light comes from three different sources (the sun, the moon, and the stars), the waters are invoked three times, first in company with the sun, then with the moon, lastly with the stars, as if there should be three different movements of the rain connected with the three movements of light. * Waters come down from the sky to the earth and rise back from the earth to the sky (see Farg. V, 1g seq.) * «If thou art a righteous man’ (Comm.) * The translation of this clause is doubtful. 5 The spell refers to the cleansing and generative power of the waters ; cf. the invocation to Ardvi Sfra, Farg. VII, 16: the waters are supposed to make females fertile as they make the earth. This spell was probably pronounced to facilitate childbirth. FARGARD XxI. 233 7 (27). ‘Rich in seed, in milk', in fat, in marrow, and in offspring. I shall bring to thee a thousand pure springs, running towards the pastures that give food to the child. III b. 8 (30). ‘As the sea Vouru-kasha is the gathering place of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way: ‘ Thus rise up and roll along! thou in whose rising and growing Ahura Mazda made the earth. 9 (31). ‘Up! rise up, thou Moon, that dost keep in thee the seed of the bull ?;
2thou in whose rising and growing Ahura Mazda made the earth. 9 (31). ‘Up! rise up, thou Moon, that dost keep in thee the seed of the bull ?; ‘Rise up above Hara Berezaiti, and produce light for the world (and mayst thou [O man!] rise up there, if thou art to abide in Garé-nmanem), along the path made by Mazda, along the way made by the gods, the watery way they opened. 40 (32). ‘And the Holy Word shall keep away the evil : Of thee [O child !] I will cleanse the birth and growth; of thee [O woman !] I will make the body and the strength pure; I make thee rich in children and rich in milk ; 11 (32). ‘Rich in seed, in milk, in fat, in marrow, and in offspring. I shall bring to thee a thousand pure springs, running towards the pastures that give food to the child. IIIc. 12 (32). ‘As the sea Vouru-kasha is the gathering place 1 There are, in the text, two words for ‘ milk,’ the one referring to the milk of women, the other to the milk of cows. * When the primeval bull died, ‘ what was bright and strong in his seed was brought to the sphere of the moon, and when it was cleansed there in the light of the astre, two creatures were shaped with it, a male and a female, from which came two hundred and seventy-two kinds of animals’ (Bund. IV, X). 234 vENDIDAD. of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way: ‘ Thus rise up and roll along! thou in whose rising and growing Ahura Mazda made everything that grows |. 13 (33). ‘Up! rise up, ye deep Stars, that have in you the seed of waters ?; ‘Rise up above Hara Berezaiti,and produce light for the world (and mayst thou [O man_!] rise up there, if thou art to abide in Gar6-nmanem), along the path made by Mazda, along the way made by the gods, the watery way they opened. 14 (34). ‘And the Holy Word shall keep away the evil : Of thee [O child !] I will cleanse the birth and growth ; of thee [O woman !] I will make the body and the strength pure ; I make thee rich in children and rich in milk ; 15 (34). ‘Rich in seed, in milk, in fat, in marrow, and in offspring. I shall bring to thee a thousand pure springs, running towards the pastures that will give food to the child. 16 (34). ‘As the sea Vouru-kasha is the gathering place of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way : ‘Thus rise up and roll along! ye in whose rising and growing Ahura Mazda made everything that rises. 17 (35). ‘In your rising away will the Kazvuai? fly and cry, away will the Ayéhi‘ fly and cry, away will the Gahi, who follows the Y4tu, fly and cry. ' The plants that grow under the action of ‘ those stars that have in them the seed of waters’ (cf. § 13). * Cf. Yt. XII, 29. * ‘He who diminishes glory, Ahriman’ (Comm.) * «Sterility, Ahriman’ (Comm.) \ FARGARD XxXI. 235 IV.
3' The plants that grow under the action of ‘ those stars that have in them the seed of waters’ (cf. § 13). * Cf. Yt. XII, 29. * ‘He who diminishes glory, Ahriman’ (Comm.) * «Sterility, Ahriman’ (Comm.) \ FARGARD XxXI. 235 IV. (18%. ‘I drive away Ishiré and I drive away Aghtiré ; I drive away Aghra and I drive away Ughra; I drive away sickness and I drive away death; I drive away pain and I drive away fever; I drive away Sarana and I drive away S4rastya. I drive away Azana and I drive away Agahva; I drive away Kurugha and I drive away Azivaka ; I drive away Duruka and I drive away Astairya; I drive away the evil eye, rottenness, and infection which Angra Mainyu has created against the bodies of mortals. 19. ‘I drive away all manner of sickness and death, all the Yatus and Pairikas, and all the wicked Gainis. 20. ‘A Airyam4 ishy6:—May the vow-fulfilling Airyaman come here, for the men and women of Zarathustra to rejoice, for Vohu-mané to rejoice ; with the desirable reward that Religion deserves. I solicit for holiness that boon that is vouchsafed by Ahura! 21. ‘ May the vow-fulfilling Airyaman smite all manner of sickness and death, all the Y4tus and Pairikas, and all the wicked Gainis. 22.‘Yatha ahd vairyé :—The will of the Lord is the law of righteousness ! ‘Kem-na mazd4:—What protector hast thou given unto me...? ‘Ke verethrem-g4:—Who is the victorious who will protect thy teaching . . .? 23. ‘Keep us from our hater, O Mazda and Armaiti Spesta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of Righteousness! "] 1 § 18-23=Farg. XX, 9-13. 236 VEND{DAD. FARGARD XXII. It has already been seen that of all healers, the most powerful is the one who treats with the Holy Word (Ma&thra Spenta), that is with sacred spells (Farg. VII, 44). Of all sacred spells, the most efficacious is the Airyamf ishy6, which forms the fifty-fourth H4 of the Yasna. This is expressed under a mythological form in the following Fargard (cf. Westergaard’s Fragments, IV). Angra Mainyu having created 99,999 diseases, Ahura applies for remedy to the Holy Word (M&thra Speata; §§ 1-5).—How shall I manage? asks Mathra Spenta (§ 16). Ahura sends his messenger to Airyaman with the same request. This Fargard is unfinished or, more correctly, the end of it is understood. Airyaman comes at once to Ahura’s call, and digs nine furrows. It is no doubt in order to perform the Barashnfim ', by the virtue of which the strength of the demon and of the demon’s work will be broken. The Fargard ends therefore with spells against sickness and against death, added to the usual spells of the ordinary Barashnim. I, 1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘I, Ahura Mazda, the Maker of all good things, when I made this mansion ?, the beautiful, the shining, seen afar (there may I go up, there may I arrive!)
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.
1Rav. 386. * Possibly, ‘who dost kill the Gahi’ (by means of g6méz). $ His daily food. * The wicked kills animals, out of mere cruelty, beyond his needs (Yasna XXIX, 1; XXXII, 12, 14; XLVIII, 7). ® Cf. Bund. III, 3, 6, 4. © Names of diseases. 232 VEND{DAD. place of the waters’, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way *: thus rise up and roll along! thou in whose rising and growing Ahura Mazda made the aerial way. 5 (20). ‘Up! rise up and roll along! thou swifthorsed Sun, above Hara Berezaiti, and produce light for the world (and mayst thou [O man J] rise up there, if thou art to abide in Garé-nm4nem %) 4, along the path made by Mazda, along the way made by the gods, the watery way they opened. 6 (23). ‘And the Holy Word shall keep away the evil’: Of thee [O child!] I will cleanse the birth and growth; of thee [O woman !] I will make the body and the strength pure; I make thee rich in children and rich in milk ; ? Waters and light are believed to flow from the same spring and in the same bed: ‘As the light comes in through Alborz (Hara Berezaiti) and goes out through Alborz, so water also comes out through Alborz and goes away through Alborz’ (Bund. XX, 4). Every day the sun, moon, and stars rise up from Alborz, and every day all the waters on the earth come back together to the sea Vouru-kasha, and there collected come down again to the earth from the peaks of Alborz (Gr. Rav. 431). As light comes from three different sources (the sun, the moon, and the stars), the waters are invoked three times, first in company with the sun, then with the moon, lastly with the stars, as if there should be three different movements of the rain connected with the three movements of light. * Waters come down from the sky to the earth and rise back from the earth to the sky (see Farg. V, 1g seq.) * «If thou art a righteous man’ (Comm.) * The translation of this clause is doubtful. 5 The spell refers to the cleansing and generative power of the waters ; cf. the invocation to Ardvi Sfra, Farg. VII, 16: the waters are supposed to make females fertile as they make the earth. This spell was probably pronounced to facilitate childbirth. FARGARD XxI. 233 7 (27). ‘Rich in seed, in milk', in fat, in marrow, and in offspring. I shall bring to thee a thousand pure springs, running towards the pastures that give food to the child. III b. 8 (30). ‘As the sea Vouru-kasha is the gathering place of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way: ‘ Thus rise up and roll along! thou in whose rising and growing Ahura Mazda made the earth. 9 (31). ‘Up! rise up, thou Moon, that dost keep in thee the seed of the bull ?;
2thou in whose rising and growing Ahura Mazda made the earth. 9 (31). ‘Up! rise up, thou Moon, that dost keep in thee the seed of the bull ?; ‘Rise up above Hara Berezaiti, and produce light for the world (and mayst thou [O man!] rise up there, if thou art to abide in Garé-nmanem), along the path made by Mazda, along the way made by the gods, the watery way they opened. 40 (32). ‘And the Holy Word shall keep away the evil : Of thee [O child !] I will cleanse the birth and growth; of thee [O woman !] I will make the body and the strength pure; I make thee rich in children and rich in milk ; 11 (32). ‘Rich in seed, in milk, in fat, in marrow, and in offspring. I shall bring to thee a thousand pure springs, running towards the pastures that give food to the child. IIIc. 12 (32). ‘As the sea Vouru-kasha is the gathering place 1 There are, in the text, two words for ‘ milk,’ the one referring to the milk of women, the other to the milk of cows. * When the primeval bull died, ‘ what was bright and strong in his seed was brought to the sphere of the moon, and when it was cleansed there in the light of the astre, two creatures were shaped with it, a male and a female, from which came two hundred and seventy-two kinds of animals’ (Bund. IV, X). 234 vENDIDAD. of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way: ‘ Thus rise up and roll along! thou in whose rising and growing Ahura Mazda made everything that grows |. 13 (33). ‘Up! rise up, ye deep Stars, that have in you the seed of waters ?; ‘Rise up above Hara Berezaiti,and produce light for the world (and mayst thou [O man_!] rise up there, if thou art to abide in Gar6-nmanem), along the path made by Mazda, along the way made by the gods, the watery way they opened. 14 (34). ‘And the Holy Word shall keep away the evil : Of thee [O child !] I will cleanse the birth and growth ; of thee [O woman !] I will make the body and the strength pure ; I make thee rich in children and rich in milk ; 15 (34). ‘Rich in seed, in milk, in fat, in marrow, and in offspring. I shall bring to thee a thousand pure springs, running towards the pastures that will give food to the child. 16 (34). ‘As the sea Vouru-kasha is the gathering place of the waters, rising up and going down, up the aerial way and down the earth, down the earth and up the aerial way : ‘Thus rise up and roll along! ye in whose rising and growing Ahura Mazda made everything that rises. 17 (35). ‘In your rising away will the Kazvuai? fly and cry, away will the Ayéhi‘ fly and cry, away will the Gahi, who follows the Y4tu, fly and cry. ' The plants that grow under the action of ‘ those stars that have in them the seed of waters’ (cf. § 13). * Cf. Yt. XII, 29. * ‘He who diminishes glory, Ahriman’ (Comm.) * «Sterility, Ahriman’ (Comm.) \ FARGARD XxXI. 235 IV.
3' The plants that grow under the action of ‘ those stars that have in them the seed of waters’ (cf. § 13). * Cf. Yt. XII, 29. * ‘He who diminishes glory, Ahriman’ (Comm.) * «Sterility, Ahriman’ (Comm.) \ FARGARD XxXI. 235 IV. (18%. ‘I drive away Ishiré and I drive away Aghtiré ; I drive away Aghra and I drive away Ughra; I drive away sickness and I drive away death; I drive away pain and I drive away fever; I drive away Sarana and I drive away S4rastya. I drive away Azana and I drive away Agahva; I drive away Kurugha and I drive away Azivaka ; I drive away Duruka and I drive away Astairya; I drive away the evil eye, rottenness, and infection which Angra Mainyu has created against the bodies of mortals. 19. ‘I drive away all manner of sickness and death, all the Yatus and Pairikas, and all the wicked Gainis. 20. ‘A Airyam4 ishy6:—May the vow-fulfilling Airyaman come here, for the men and women of Zarathustra to rejoice, for Vohu-mané to rejoice ; with the desirable reward that Religion deserves. I solicit for holiness that boon that is vouchsafed by Ahura! 21. ‘ May the vow-fulfilling Airyaman smite all manner of sickness and death, all the Y4tus and Pairikas, and all the wicked Gainis. 22.‘Yatha ahd vairyé :—The will of the Lord is the law of righteousness ! ‘Kem-na mazd4:—What protector hast thou given unto me...? ‘Ke verethrem-g4:—Who is the victorious who will protect thy teaching . . .? 23. ‘Keep us from our hater, O Mazda and Armaiti Spesta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of Righteousness! "] 1 § 18-23=Farg. XX, 9-13. 236 VEND{DAD. FARGARD XXII. It has already been seen that of all healers, the most powerful is the one who treats with the Holy Word (Ma&thra Spenta), that is with sacred spells (Farg. VII, 44). Of all sacred spells, the most efficacious is the Airyamf ishy6, which forms the fifty-fourth H4 of the Yasna. This is expressed under a mythological form in the following Fargard (cf. Westergaard’s Fragments, IV). Angra Mainyu having created 99,999 diseases, Ahura applies for remedy to the Holy Word (M&thra Speata; §§ 1-5).—How shall I manage? asks Mathra Spenta (§ 16). Ahura sends his messenger to Airyaman with the same request. This Fargard is unfinished or, more correctly, the end of it is understood. Airyaman comes at once to Ahura’s call, and digs nine furrows. It is no doubt in order to perform the Barashnfim ', by the virtue of which the strength of the demon and of the demon’s work will be broken. The Fargard ends therefore with spells against sickness and against death, added to the usual spells of the ordinary Barashnim. I, 1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘I, Ahura Mazda, the Maker of all good things, when I made this mansion ?, the beautiful, the shining, seen afar (there may I go up, there may I arrive!)
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.
No commentary for this page.