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1XIX, 3). aéshaméa naram.—“ Of these men... 79 VEND{DAD V, 19, 21. aiti heti urvaranim saredha.—' How many sorts of plants are there ?’ anghvam daénim.—' His soul and his religion?’ VENDIDAD V, 34. ‘Let no man alone by himself carry a corpse’ (= Vd. III, 14). ‘[{If the Nasu] has [already] been expelled’ (= Vd. VII, 30). VEND{DAD VI, 26. baré aspé vazé ras6é.—bar6 applies to horse-riding, vaz6 applies to chariot-driving. ’ A sign of strength and agility (Yasna LXII, 5; Yt. X, 61). ® Like Gim or K4fis; see above, p. 262. * His life, the whole of his actions, judged from the religious point of view. IV, ZEND FRAGMENTS. 269 VENDIDAD VII, 43. bivakayéhé. This seems to be the name given in the Rat-d&t-it Nask to two passages in the Vendidad on medical examinations and doctors’ fees (Vd. VII, 36-40; 41-43), or to a passage in that Nask treating of the same subjects. stavand va phiti paidhi davaisné v4.—? VEND{pDAD VII, 52. §§ 53-54 in the Vendidéd Sida are composed of quotations in the Pahlavi Commentary in support of §§ 51, 52: ‘He who should pull down Dakhmas, even so much thereof as the size of his own body, his sins in thought, word, and deed are remitted as they would be by a Patet (paititem) ; his sins in thought, word, and deed are atoned for (uzvarstem).’ paititem u va%é-urvaitis u yaééa (read yavaééa).— ‘ Patet and right of speech and for ever and ever'.’ ‘Wherever the Avesta has paititem, or vaké-urvaitis, or yaéka (read yavaéfa), it means that the margarz4n sinner has a tan4fthr sin suppressed and a merit (karfak) of the same value substituted for it.’ adhafa henti paret6-tanunam syaothnanam uzvarstay6.—' And these are the ways of undoing deeds that make one peshétanu.’ yathaéa dim ganad Spitama Zarathustra yim viptem va.— And if he kill the sodomite, O Spitama Zarathustra !’ (cf. p. 113, n. 4). ‘From this passage it appears that killing a sodomite is equal to paititem.’ ! Paititem represents the formula, ‘his sins in thought, word, and deed are remitted as they would be by a Patet.’—vakd-urvaitis appears to stand for some formula meaning that the sinner is henceforth vaké-urvaitis, that is to say, his word recovers authority (cf. Afringin Gahanb4r, VIII b).—yaé4a (read yavaééa) means that his sin is cancelled for ever. 270 FRAGMENTS OF THE NASKS. yaska dim ganad Spitama Zarathustra vehrkem _ yim bizazgrem daévayasnem peshé-tanvé.—‘ And he who should kill, O Spitama Zarathustra! a two-footed wolf, a Daéva-worshipper, for a peshétanu deed.’ ‘From this passage it appears that killing an infidel (anér-é) is as much as yavaésa, that is to say, his sin is rooted out of him [for ever]. vak6-urvaitis.—‘ The right of speech.’ haithim ashavana bavatem.—‘ Both become manifestly holy'.’ vispem tad paiti framarezaiti dusmatemé£a. [The celebration of the Avesta office] ‘cleanses the faithful from every evil thought,’ [word, and deed]}?...
2vak6-urvaitis.—‘ The right of speech.’ haithim ashavana bavatem.—‘ Both become manifestly holy'.’ vispem tad paiti framarezaiti dusmatemé£a. [The celebration of the Avesta office] ‘cleanses the faithful from every evil thought,’ [word, and deed]}?... The following quotations refer to the balance of deeds, the rules of which are stated in the Ard4 Viraf: ‘For every one whose good works are three Sréshé- Aarandm more than his sin, goes to heaven; they whose sin is more, go to hell; they in whom both are equal, remain among these Haméstagan till the future existence >,’ ‘Gé-gdshnasp says: during the sitésh ‘, sin and merit are compared : yad hé avad paourum ubgydité.—“ If it outweighs so much...” ‘If sins outweigh the merits by three Srésh6-Zaranam, [he shall stay] in hell till the day of resurrection : 4tare vanghaud vanad.—? ‘If sins and merits are equal, [he shall stay] in the haméstagan. 1 Their salvation is assured. * Cf. Vd. III, 42. 5 Arda Viraf VI, 9-11. ‘ The sadis, or the three nights that follow death. IV. ZEND FRAGMENTS. 271 ham-y4saiti—[The man in whom falsehood and purity] ‘‘ meet equally” (= Yasna XX XIII, 1c). ‘Ifthe merits outweigh the sins by three Sréshé-Zaraném, [he shall go] to the heavens : ainhau Atare vanad.—? ‘If he has offered up a sacrifice, his merits are above his sins by one tanafdhr, and he goes to the Garéthmén : aétahé thnasad dbishanguha.—? ‘ Afrag says: the words avavadkid yatha hvé peresahé show that more than one tanafdhr is needed. Some say four tanafdhrs are needed : y6 tdiryAbis.—“ Qui quartis.” tishram khshapanim.—[The tortures] “of the three nights?.”’ VEND{DAD VII, 72. yézi aésh4m patar6 ishare-st4itya.— ‘If their fathers at once...’ The Pahlavi text is too corrupt for the connection between the quotation and the Zend text to be clear. VeEnD{DAD VIII, 22, 74. yatha makhshyau perenem yatha v4 aperenahé.— ‘As much as a fly’s wing, or of a wingless . . .’ (?) 44. Burning a corpse is a capital crime. Is it allowable to burn the living? ‘Gé-gfishnasp said: If it is for punishment, it must be done yad ahmi (or hama) ava (avi) ndid aoshem nadhd saosunkay6.— In such a way that death should not be produced by burning.”’ 1 Cf. Yt. XXII, 19-36; or Bundahis XXX, 16. 272 FRAGMENTS OF THE NASKS. VENDIDAD VIII, 80. The domestic fire smites the demons only at midnight; the Bahr4m fire, if called by its name Bahram (Varahr4n, victorious), smites them by thousands at every moment. That appears from the passage : aogaiti—‘ He calls him. . . VENDIDAD VIII, 103. fravairi (r. frakairi) frakerenaod vastré verezyédid. —‘ He may then sow and till the pasture fields’ (cf. below, Vd. XIX, 41). VeENDIDAD IX, 32. nava vibazva drag6.—‘A space of nine Vibazus square’ (Vd. IX, 2). pamkadasa zem6é hazkanayen.—‘ Fifteen times shall they take up dust from the ground’ [for him to rub his body ; Vd. IX, 30}
3—‘ He may then sow and till the pasture fields’ (cf. below, Vd. XIX, 41). VeENDIDAD IX, 32. nava vibazva drag6.—‘A space of nine Vibazus square’ (Vd. IX, 2). pamkadasa zem6é hazkanayen.—‘ Fifteen times shall they take up dust from the ground’ [for him to rub his body ; Vd. IX, 30} ‘If the man who is being cleansed does not perform the pazkadasa, the whole of the operation is null and void.’ VenpipAp XII, 7. kainind Avaté puthrem.—‘A young woman [who kills] her own child...’ This is very likely a quotation, similar to Vd. XV, 10, which crept from the old Commentary to Vd. XII, now lost, into the Sada text. VeNpD{pAD XIII, 9. If a man kill a dog, the dogs that guard the Kinvad bridge will not help him against the demons in his passage from this world to the next. ‘Some mean thereby the divine keepers of the bridge, yayau asti anyd Rashnus Razistd.—“ Of whom one is Rashnu Razista?.”’ 1 See Yast XII. Iv. ZEND FRAGMENTS. 273 VENDIDAD XIII, 34. vaéibya naémaéibya.—‘ By the two sides’ [of the collar they shall tie it; Vd. XIII, 30]. VEND{DAD XIII, 48. spanahé.—‘ Of the dog-kind.’ VEND{DAD XV, 10. ‘If an unmarried woman bear a child, without fault of her own, and a relation, to save her honour, acknowledges the child, and the members of the family acquiesce in it, from that time they shall protect her, avavata aogangha yatha yad pazéa nar6.—‘ With as much energy as five men.”’ VENDIDAD XVIII, 1. ‘The paitidana or pad4m? falls by two fingers below the mouth. That appears from the passage : baé-erezu-frathanghem. . —‘On a length of two fingers.”’ . VENpDipAp XVIII, 2. baé-erezu 4i ashdum Zarathustra.—‘ By two fingers, O holy Zarathustra!’ (see preceding fragment). ‘The serpent-killer (khrafstraghna, mar-kGin) may be made of any substance; leather is better, as appears from the passage : Vohu Manangha ganaiti apeméid Angré Mainyus. —“ He repels Angra Mainyu with Vohu Man62.”’ ' See above, p. 172, note 10. * Vohu Mané as the Amshaspand of cattle; see above, pp. 215-216, note 6. (4) T 274 FRAGMENTS OF THE NASKS. VEND{DAD XVIII, 14. baréithré-taézem.—‘ His sharp-pointed weapon.’ Said of Sraosha, ‘who goes through the bright Avaniratha Karshvare, holding in his hands his sharp-pointed weapon’ (Yasna LVI, 31). Avta} frashusaiti Sraoshd ashyé.—‘The pious, sovereign Sraosha advances’ [over Arezahi and Savahi]. VENDIDAD XVIII, 44. ‘ As large as the top joint of the little finger’ (Vd. VI, 10). VENDIDAD XVIII, 70. The word afsmanivau® is interpreted : yad amtare veredhka marega (W. asma-rega ; read sparega (?)= Persian siparz).—‘ What is between the kidneys and the spleen.’ VENDIDAD XIX, 41. nazdistaéd danhévé yaozdathry4d haga frakairé frakerenaod vastré verezydid pasus-fvarethem gavé Avarethem.—‘ 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 food for the ox.’ 1 hota is the PAzand transcription of khft4i, translating ahfirya.
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.
1XIX, 3). aéshaméa naram.—“ Of these men... 79 VEND{DAD V, 19, 21. aiti heti urvaranim saredha.—' How many sorts of plants are there ?’ anghvam daénim.—' His soul and his religion?’ VENDIDAD V, 34. ‘Let no man alone by himself carry a corpse’ (= Vd. III, 14). ‘[{If the Nasu] has [already] been expelled’ (= Vd. VII, 30). VEND{DAD VI, 26. baré aspé vazé ras6é.—bar6 applies to horse-riding, vaz6 applies to chariot-driving. ’ A sign of strength and agility (Yasna LXII, 5; Yt. X, 61). ® Like Gim or K4fis; see above, p. 262. * His life, the whole of his actions, judged from the religious point of view. IV, ZEND FRAGMENTS. 269 VENDIDAD VII, 43. bivakayéhé. This seems to be the name given in the Rat-d&t-it Nask to two passages in the Vendidad on medical examinations and doctors’ fees (Vd. VII, 36-40; 41-43), or to a passage in that Nask treating of the same subjects. stavand va phiti paidhi davaisné v4.—? VEND{pDAD VII, 52. §§ 53-54 in the Vendidéd Sida are composed of quotations in the Pahlavi Commentary in support of §§ 51, 52: ‘He who should pull down Dakhmas, even so much thereof as the size of his own body, his sins in thought, word, and deed are remitted as they would be by a Patet (paititem) ; his sins in thought, word, and deed are atoned for (uzvarstem).’ paititem u va%é-urvaitis u yaééa (read yavaééa).— ‘ Patet and right of speech and for ever and ever'.’ ‘Wherever the Avesta has paititem, or vaké-urvaitis, or yaéka (read yavaéfa), it means that the margarz4n sinner has a tan4fthr sin suppressed and a merit (karfak) of the same value substituted for it.’ adhafa henti paret6-tanunam syaothnanam uzvarstay6.—' And these are the ways of undoing deeds that make one peshétanu.’ yathaéa dim ganad Spitama Zarathustra yim viptem va.— And if he kill the sodomite, O Spitama Zarathustra !’ (cf. p. 113, n. 4). ‘From this passage it appears that killing a sodomite is equal to paititem.’ ! Paititem represents the formula, ‘his sins in thought, word, and deed are remitted as they would be by a Patet.’—vakd-urvaitis appears to stand for some formula meaning that the sinner is henceforth vaké-urvaitis, that is to say, his word recovers authority (cf. Afringin Gahanb4r, VIII b).—yaé4a (read yavaééa) means that his sin is cancelled for ever. 270 FRAGMENTS OF THE NASKS. yaska dim ganad Spitama Zarathustra vehrkem _ yim bizazgrem daévayasnem peshé-tanvé.—‘ And he who should kill, O Spitama Zarathustra! a two-footed wolf, a Daéva-worshipper, for a peshétanu deed.’ ‘From this passage it appears that killing an infidel (anér-é) is as much as yavaésa, that is to say, his sin is rooted out of him [for ever]. vak6-urvaitis.—‘ The right of speech.’ haithim ashavana bavatem.—‘ Both become manifestly holy'.’ vispem tad paiti framarezaiti dusmatemé£a. [The celebration of the Avesta office] ‘cleanses the faithful from every evil thought,’ [word, and deed]}?...
2vak6-urvaitis.—‘ The right of speech.’ haithim ashavana bavatem.—‘ Both become manifestly holy'.’ vispem tad paiti framarezaiti dusmatemé£a. [The celebration of the Avesta office] ‘cleanses the faithful from every evil thought,’ [word, and deed]}?... The following quotations refer to the balance of deeds, the rules of which are stated in the Ard4 Viraf: ‘For every one whose good works are three Sréshé- Aarandm more than his sin, goes to heaven; they whose sin is more, go to hell; they in whom both are equal, remain among these Haméstagan till the future existence >,’ ‘Gé-gdshnasp says: during the sitésh ‘, sin and merit are compared : yad hé avad paourum ubgydité.—“ If it outweighs so much...” ‘If sins outweigh the merits by three Srésh6-Zaranam, [he shall stay] in hell till the day of resurrection : 4tare vanghaud vanad.—? ‘If sins and merits are equal, [he shall stay] in the haméstagan. 1 Their salvation is assured. * Cf. Vd. III, 42. 5 Arda Viraf VI, 9-11. ‘ The sadis, or the three nights that follow death. IV. ZEND FRAGMENTS. 271 ham-y4saiti—[The man in whom falsehood and purity] ‘‘ meet equally” (= Yasna XX XIII, 1c). ‘Ifthe merits outweigh the sins by three Sréshé-Zaraném, [he shall go] to the heavens : ainhau Atare vanad.—? ‘If he has offered up a sacrifice, his merits are above his sins by one tanafdhr, and he goes to the Garéthmén : aétahé thnasad dbishanguha.—? ‘ Afrag says: the words avavadkid yatha hvé peresahé show that more than one tanafdhr is needed. Some say four tanafdhrs are needed : y6 tdiryAbis.—“ Qui quartis.” tishram khshapanim.—[The tortures] “of the three nights?.”’ VEND{DAD VII, 72. yézi aésh4m patar6 ishare-st4itya.— ‘If their fathers at once...’ The Pahlavi text is too corrupt for the connection between the quotation and the Zend text to be clear. VeEnD{DAD VIII, 22, 74. yatha makhshyau perenem yatha v4 aperenahé.— ‘As much as a fly’s wing, or of a wingless . . .’ (?) 44. Burning a corpse is a capital crime. Is it allowable to burn the living? ‘Gé-gfishnasp said: If it is for punishment, it must be done yad ahmi (or hama) ava (avi) ndid aoshem nadhd saosunkay6.— In such a way that death should not be produced by burning.”’ 1 Cf. Yt. XXII, 19-36; or Bundahis XXX, 16. 272 FRAGMENTS OF THE NASKS. VENDIDAD VIII, 80. The domestic fire smites the demons only at midnight; the Bahr4m fire, if called by its name Bahram (Varahr4n, victorious), smites them by thousands at every moment. That appears from the passage : aogaiti—‘ He calls him. . . VENDIDAD VIII, 103. fravairi (r. frakairi) frakerenaod vastré verezyédid. —‘ He may then sow and till the pasture fields’ (cf. below, Vd. XIX, 41). VeENDIDAD IX, 32. nava vibazva drag6.—‘A space of nine Vibazus square’ (Vd. IX, 2). pamkadasa zem6é hazkanayen.—‘ Fifteen times shall they take up dust from the ground’ [for him to rub his body ; Vd. IX, 30}
3—‘ He may then sow and till the pasture fields’ (cf. below, Vd. XIX, 41). VeENDIDAD IX, 32. nava vibazva drag6.—‘A space of nine Vibazus square’ (Vd. IX, 2). pamkadasa zem6é hazkanayen.—‘ Fifteen times shall they take up dust from the ground’ [for him to rub his body ; Vd. IX, 30} ‘If the man who is being cleansed does not perform the pazkadasa, the whole of the operation is null and void.’ VenpipAp XII, 7. kainind Avaté puthrem.—‘A young woman [who kills] her own child...’ This is very likely a quotation, similar to Vd. XV, 10, which crept from the old Commentary to Vd. XII, now lost, into the Sada text. VeNpD{pAD XIII, 9. If a man kill a dog, the dogs that guard the Kinvad bridge will not help him against the demons in his passage from this world to the next. ‘Some mean thereby the divine keepers of the bridge, yayau asti anyd Rashnus Razistd.—“ Of whom one is Rashnu Razista?.”’ 1 See Yast XII. Iv. ZEND FRAGMENTS. 273 VENDIDAD XIII, 34. vaéibya naémaéibya.—‘ By the two sides’ [of the collar they shall tie it; Vd. XIII, 30]. VEND{DAD XIII, 48. spanahé.—‘ Of the dog-kind.’ VEND{DAD XV, 10. ‘If an unmarried woman bear a child, without fault of her own, and a relation, to save her honour, acknowledges the child, and the members of the family acquiesce in it, from that time they shall protect her, avavata aogangha yatha yad pazéa nar6.—‘ With as much energy as five men.”’ VENDIDAD XVIII, 1. ‘The paitidana or pad4m? falls by two fingers below the mouth. That appears from the passage : baé-erezu-frathanghem. . —‘On a length of two fingers.”’ . VENpDipAp XVIII, 2. baé-erezu 4i ashdum Zarathustra.—‘ By two fingers, O holy Zarathustra!’ (see preceding fragment). ‘The serpent-killer (khrafstraghna, mar-kGin) may be made of any substance; leather is better, as appears from the passage : Vohu Manangha ganaiti apeméid Angré Mainyus. —“ He repels Angra Mainyu with Vohu Man62.”’ ' See above, p. 172, note 10. * Vohu Mané as the Amshaspand of cattle; see above, pp. 215-216, note 6. (4) T 274 FRAGMENTS OF THE NASKS. VEND{DAD XVIII, 14. baréithré-taézem.—‘ His sharp-pointed weapon.’ Said of Sraosha, ‘who goes through the bright Avaniratha Karshvare, holding in his hands his sharp-pointed weapon’ (Yasna LVI, 31). Avta} frashusaiti Sraoshd ashyé.—‘The pious, sovereign Sraosha advances’ [over Arezahi and Savahi]. VENDIDAD XVIII, 44. ‘ As large as the top joint of the little finger’ (Vd. VI, 10). VENDIDAD XVIII, 70. The word afsmanivau® is interpreted : yad amtare veredhka marega (W. asma-rega ; read sparega (?)= Persian siparz).—‘ What is between the kidneys and the spleen.’ VENDIDAD XIX, 41. nazdistaéd danhévé yaozdathry4d haga frakairé frakerenaod vastré verezydid pasus-fvarethem gavé Avarethem.—‘ 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 food for the ox.’ 1 hota is the PAzand transcription of khft4i, translating ahfirya.
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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