The Zend-Avesta, Part I: The Vendîdâd — SBE Vol. 4 (trans. James Darmesteter, 1880)
The translator’s English as printed (James Darmesteter). The original-language text is not held; names are romanised as the translator printed them.
p. 355
For sacrifice, prayer, gratification, and glorification to all the creation of the Good Spirit.
He shall sing the Ahuna Vairya in the place of the Zaotar.
At the word shyaothananim' he shall spring to seize the mortar,
Into the place of the HAvanan *.
From the place of the Atravakhsha he shall feed the fire.
From the place of the Frabaretar he shall celebrate the Yasna Haptanghiiti.
82. And of those masters he who comes first represents the Havanan 3;
Secondly, the Atravakhsha ; thirdly, the Frabaretar ; fourthly, the Danazvaza ‘;
Fifthly, the Asndtar ; sixthly, the Raéthwiskara ; seventhly, the Sraosh4varez.
84° Woe to the struggler who struggles for the joy of his own soul *, O Spitama Zarathustra!
Woe to the deceiver who deceives for the joy of his own soul’, O Spitama Zarathustra !
* The H4vanan being the priest who holds the mortar and pounds the Haoma and the Urvarim.
* The case here is the most ordinary one, when besides the Zaotar there is one RAspf who represents, one after the other, the seven assistant priests.
* The DAnazvaza, ‘the water-bearer,’ is the same as the Aberet.
® «That the best of sacrifices is to give presents to the righteous, to teach and study the Law’ (lit. the Intelligence of the Righteous), Dinkart, 1.1. § 14.
* «Any evildoer who helps to do evil; some say, the warrior that helps the evil deed and does not repress it’ (Comm.)
7™*Any man who does evil with his tongue; some say, the priest that teaches error’ (Comm.)
Aa2
p. 356
Avoya [darem (read dathrem)] dadhditi Spitama Zarathustra yén[hé daJthrahé daiti 46id hava urva va raza (read urvaza ?)
Dathri zt paiti nivditis vispahé angheus astvat6 humataésuda hdkhtaésuda hvarestaésufa.
Aésa zaothranaim mazistaka vahistaka sraéstaka
YA nairi ashaoné dasti aiwiéa haithi Aishandiéa
Paitiéa p4resmandai khratm ashavanem.
Ashem voha.
NfRANGISTAN.
FarGarp III.
I. The Késtt and Sadara.
85. Aiwydsta mazdayasna gathau sravayad nbid anaiwyAsta.
Kva ithra aiwyau[ngayeu}sti ? adhairi kasaéibya.
Kvad aiwyaunghayauati ?
Yad aésim aredvaé gavastry4 varistkau verezantim ndid avangrasayad adhairi harethra€éibyé 4.
86. Nanetema vastrahé aiwy4st6 ratufris ?
Yatha Athravan6 bis paii (read paiti) bis maidhy6ipaitistand.
87. Kva taéid aétahé aiwyasté ratufris.
Yad masyé aétahmad v4strem,
Aétava{t6] aétahé nistema (read nitema) aiwy4st6 ratufris.
Y6 aiwyaunghayééité kareteséa aratufryé
Paska aiwy4stem nitaosayéiti ratufryd.
88. Yézi thris hathrau t# (read hathrauz£6) yatayenté ratufryé.
Yézi Aad néid hathrauv£6 yatayanti aratufryd.
* Threuitasti aspayau paourvé azyau aregd.
p. 357
Woe to the giver who gives for the joy of his own soul ', O Spitama Zarathustra !
For the gift that delivers all the bodily world consists in good thoughts, good words, and good deeds.
And the best and finest of all libations
p. 357
Woe to the giver who gives for the joy of his own soul ', O Spitama Zarathustra !
For the gift that delivers all the bodily world consists in good thoughts, good words, and good deeds.
And the best and finest of all libations
Is the gift to the righteous man who teaches clear truth and consults the Holy Wisdom *.
N{fRANGISTAN.
Farcarp ITI.
I. The Késtt and Sadara 3.
85. The Mazda-worshippers shall sing the Gathas with their girdle on, never without their girdle *,
Where shall they gird it >—Under the armpits.
How much of it shall they gird around ?
So much that, while they work standing, the ends should not embarrass them below the skirts.
86. What is the least garment he shall wear [in order that his offering should be] accepted ?
A pair of drawers reaching to mid-leg.
87. However poor the garment be, he is accepted.
If the garment be of higher value,
He is, however, accepted only if it is that size at least. 2 2. 1 1. we eee
1 The Pahlavi translator read ndid instead of kdid: ‘he gives gifts of woe, for which he shall have no joy.’
2 Who studies the Law ; cf. Vd. XVIII, 6.
5 Dinkart, 1.1. § 15. * Cf. Vd. XVIII, 1-4, 54-59.
5 This paragraph and the two following, referring to the preparation of the Baresman, appear to have been misplaced, as §§ 91-96 continue the remarks on the Zoroastrian’s garment, and the Baresman is again the subject of §§ 97 seq. The right order therefore would be: 87, 91-96, 88-go0, 97.
p. 358
89. Yé anu aésdm baresma frastaremti yatha ashava
GamAspé frastarenaéta ratufris.
go. Avad nanitima baresmana ratufris ? thris urvara.
Kyau vAitisa (read Ayau vaitis?) aétayau urvarayau anghen ?
Taré denaré varesé stavanghd,
Aad upema aéso dragangha yavé frathangha.
g1. Y6 vanghenti kerettiséa,
Paiti vanghaséa khre uru baouriséa,
Yézi aztarem asperené vastrahé aiwyaunghayaunti ratufry6 ;
Anasperené vastrahé aiwyaunghayaunti aratufry6é.
92. Y6 vanghaiti varenauséa pairi-urusvaistis,
Ad keséa (read atkeséa) frazusé sanghaséa uparasmanai,
Yézi azarem aiwyaunghyauati ratufryé ;
Aparem aiwyaunghyauati aratufryé.
Anyaméa sutem vanghanahé narem na aratufryé.
93. Y6 vastra vastrem aiwyauati,
Uzbarenti aratufry6 ;
Uparéd naémad ava-baremti atha aiwyaunghayaunti ratufryo.
94. Yézi uzgeresnavayd (read uzgeresna-vaghdhand) nivazti,
Yézi axtarad naémad
Y4 hama aiwyaunghafa aiwyaunghayaunti,
Yézi amtare brewgayditi (read derezydaiti) va ratufryé;
Yézi 4 ndid antare derezyditi va aratufryé.
95. Y6 aiwyaunghayauati ruska nm4ndi nmanayaska,
Yézi taraska aiwyaunghana aipi-vereainti ratufryd;
p. 359
89. He who binds the bundles of Baresman as the holy GamAspa ! did, is accepted.
90. How many stems of Baresman, at the least, are needed for the offering to be accepted ?>—Three®.
What shall they be like ? as thick as a hair,
At the outside an aésa long, a yava broad.
gt. Those who are clothed with rags, did, is accepted.
90. How many stems of Baresman, at the least, are needed for the offering to be accepted ?>—Three®.
What shall they be like ? as thick as a hair,
At the outside an aésa long, a yava broad.
gt. Those who are clothed with rags,
. . . . . ° . . . e
If the inner garment be complete, they are accepted ;
If they wear not a complete (inner) garment, they are not accepted.
93. When they put on the garment over the garment 8,
If they put it on from below, they are not accepted * ;
If they put it on from above’, and then gird it on with the girdle, they are accepted.
1 According to the proper orthodox rite: Gim4spa was one of the first converts to Zarathustra’s doctrine.
* Cf. Yasna LVII, 6; Yt. XII, 3.
* The Sadara on the Késti.
* As the garment has, passed by the regions of the body where Ahriman is supposed to reign.
5 It slips from the head on to the shoulders and breast.
p. 360
Pasfa va pairi bareati aratufry6.
Y6 vanghaiti nadheska sAdhayamtista £aremanka huki,
Maghanam tinam (read tanum) aiwy4stâm irirts ndid anaiwyAsti astaremti ;
Yézi 4ad néid maghnam tanu aiwy4stam ririshid anaiwyAsta strezti.
96. Y6 gathé ratufris paiti parayaati,
Yézi aspkerevt6 (read asperend) vastrahé aiwy4stem dadarayé 4 anaiwyAsti strenti ;
Yézi 4ad nédid asperenéd vastrahé aiwyAstrem dédarayé néid anaiwyast6d.
I]. The preparation of the Baresman.
97. Y6 baresmfn frastarenti haomaséa varedheska thanvaséa aztare data,
Yézi thris hathra ke bis (read hathrakaébis) yayéinti (read yatayéinti) ratufry6 ;
Yézi Aad thris (?) néid thris hathrakebis yatayaati aratufryé ®.
98. Y6 urvarim baresma frastarezti hamé-vareshegim paouru-fravakhsem,
Vi-baré fravakhsé ratufris, néid vi-baréd.
Paoiris paoiri-fravakhs6 frastarenti,
Vi narasa (read vi-baraséa) avi-bareséa ratus.
99. YS baresma anahmdéd naéméd hâm srishAiti ham va darezayéiti,
Vi-bar6 ratufris, nédid vi-baréd.
Atha yatha yé him vaésy4 him vaésgayéiti vanaéma ham srisaiti vareséa iverbareséa ratufris.
100. Y6 baresma taoshyéiti draos va paiti séinma,
Unam v4 kadkid-va paiti sidaranim,
Yézi tisré dinand hathraéis nis-his A4aatifratufris
(read nis-histamti aratufris).
p. 361
II. The preparation of the Baresman'.
Q7-10l.. 2 eg
* Y6 ratheska pasvarezdeska baresmaéné ham varentayenti.
Naraté karaithin.
Zata ratus frenk.
Kamfkid va vakhshisdm.
Zaté fren.
? ‘On the way of gathering and tying the Baresman’ (Dinkart, 1.1. § 16).
p. 362
Y6 urvarayau ava vaééenti,
Yézi tisré tard denané (read den4r6) hathra 4is
(read hathraéis) bareati fratufris (read ratufris) ;
Yézi dad noid tisrd tard dendnéd (read dendréd)
' hathra 4is (read hathradis) bareati aratufris.
tor. Y6 zemo tisré kareshau frakdrayéiti,
Ava itha barezti yavahé v4 gavanahé va,
Yézi tisré dtaré (read tar6) den4né (read denard) hathraéis amtara spezti (read hamdarezanti ?) ratufris ;
VI. ERPATISTAN AND NfRANGISTAN. 355
For sacrifice, prayer, gratification, and glorification to all the creation of the Good Spirit.
He shall sing the Ahuna Vairya in the place of the Zaotar.
At the word shyaothananim' he shall spring to seize the mortar,
Into the place of the HAvanan *.
From the place of the Atravakhsha he shall feed the fire.
From the place of the Frabaretar he shall celebrate the Yasna Haptanghiiti.
82. And of those masters he who comes first represents the Havanan 3;
Secondly, the Atravakhsha ; thirdly, the Frabaretar ; fourthly, the Danazvaza ‘;
Fifthly, the Asndtar ; sixthly, the Raéthwiskara ; seventhly, the Sraosh4varez.
84° Woe to the struggler who struggles for the joy of his own soul *, O Spitama Zarathustra!
Woe to the deceiver who deceives for the joy of his own soul’, O Spitama Zarathustra !
* The H4vanan being the priest who holds the mortar and pounds the Haoma and the Urvarim.
* The case here is the most ordinary one, when besides the Zaotar there is one RAspf who represents, one after the other, the seven assistant priests.
* The DAnazvaza, ‘the water-bearer,’ is the same as the Aberet.
® «That the best of sacrifices is to give presents to the righteous, to teach and study the Law’ (lit. the Intelligence of the Righteous), Dinkart, 1.1. § 14.
* «Any evildoer who helps to do evil; some say, the warrior that helps the evil deed and does not repress it’ (Comm.)
7™*Any man who does evil with his tongue; some say, the priest that teaches error’ (Comm.)
Aa2
p. 356
Avoya [darem (read dathrem)] dadhditi Spitama Zarathustra yén[hé daJthrahé daiti 46id hava urva va raza (read urvaza ?)
Dathri zt paiti nivditis vispahé angheus astvat6 humataésuda hdkhtaésuda hvarestaésufa.
Aésa zaothranaim mazistaka vahistaka sraéstaka
YA nairi ashaoné dasti aiwiéa haithi Aishandiéa
Paitiéa p4resmandai khratm ashavanem.
Ashem voha.
NfRANGISTAN.
FarGarp III.
I. The Késtt and Sadara.
85. Aiwydsta mazdayasna gathau sravayad nbid anaiwyAsta.
Kva ithra aiwyau[ngayeu}sti ? adhairi kasaéibya.
Kvad aiwyaunghayauati ?
Yad aésim aredvaé gavastry4 varistkau verezantim ndid avangrasayad adhairi harethra€éibyé 4.
86. Nanetema vastrahé aiwy4st6 ratufris ?
Yatha Athravan6 bis paii (read paiti) bis maidhy6ipaitistand.
87. Kva taéid aétahé aiwyasté ratufris.
Yad masyé aétahmad v4strem,
Aétava{t6] aétahé nistema (read nitema) aiwy4st6 ratufris.
Y6 aiwyaunghayééité kareteséa aratufryé
Paska aiwy4stem nitaosayéiti ratufryd.
88. Yézi thris hathrau t# (read hathrauz£6) yatayenté ratufryé.
Yézi Aad néid hathrauv£6 yatayanti aratufryd.
* Threuitasti aspayau paourvé azyau aregd.
p. 357
Woe to the giver who gives for the joy of his own soul ', O Spitama Zarathustra !
For the gift that delivers all the bodily world consists in good thoughts, good words, and good deeds.
And the best and finest of all libations
p. 357
Woe to the giver who gives for the joy of his own soul ', O Spitama Zarathustra !
For the gift that delivers all the bodily world consists in good thoughts, good words, and good deeds.
And the best and finest of all libations
Is the gift to the righteous man who teaches clear truth and consults the Holy Wisdom *.
N{fRANGISTAN.
Farcarp ITI.
I. The Késtt and Sadara 3.
85. The Mazda-worshippers shall sing the Gathas with their girdle on, never without their girdle *,
Where shall they gird it >—Under the armpits.
How much of it shall they gird around ?
So much that, while they work standing, the ends should not embarrass them below the skirts.
86. What is the least garment he shall wear [in order that his offering should be] accepted ?
A pair of drawers reaching to mid-leg.
87. However poor the garment be, he is accepted.
If the garment be of higher value,
He is, however, accepted only if it is that size at least. 2 2. 1 1. we eee
1 The Pahlavi translator read ndid instead of kdid: ‘he gives gifts of woe, for which he shall have no joy.’
2 Who studies the Law ; cf. Vd. XVIII, 6.
5 Dinkart, 1.1. § 15. * Cf. Vd. XVIII, 1-4, 54-59.
5 This paragraph and the two following, referring to the preparation of the Baresman, appear to have been misplaced, as §§ 91-96 continue the remarks on the Zoroastrian’s garment, and the Baresman is again the subject of §§ 97 seq. The right order therefore would be: 87, 91-96, 88-go0, 97.
p. 358
89. Yé anu aésdm baresma frastaremti yatha ashava
GamAspé frastarenaéta ratufris.
go. Avad nanitima baresmana ratufris ? thris urvara.
Kyau vAitisa (read Ayau vaitis?) aétayau urvarayau anghen ?
Taré denaré varesé stavanghd,
Aad upema aéso dragangha yavé frathangha.
g1. Y6 vanghenti kerettiséa,
Paiti vanghaséa khre uru baouriséa,
Yézi aztarem asperené vastrahé aiwyaunghayaunti ratufry6 ;
Anasperené vastrahé aiwyaunghayaunti aratufry6é.
92. Y6 vanghaiti varenauséa pairi-urusvaistis,
Ad keséa (read atkeséa) frazusé sanghaséa uparasmanai,
Yézi azarem aiwyaunghyauati ratufryé ;
Aparem aiwyaunghyauati aratufryé.
Anyaméa sutem vanghanahé narem na aratufryé.
93. Y6 vastra vastrem aiwyauati,
Uzbarenti aratufry6 ;
Uparéd naémad ava-baremti atha aiwyaunghayaunti ratufryo.
94. Yézi uzgeresnavayd (read uzgeresna-vaghdhand) nivazti,
Yézi axtarad naémad
Y4 hama aiwyaunghafa aiwyaunghayaunti,
Yézi amtare brewgayditi (read derezydaiti) va ratufryé;
Yézi 4 ndid antare derezyditi va aratufryé.
95. Y6 aiwyaunghayauati ruska nm4ndi nmanayaska,
Yézi taraska aiwyaunghana aipi-vereainti ratufryd;
p. 359
89. He who binds the bundles of Baresman as the holy GamAspa ! did, is accepted.
90. How many stems of Baresman, at the least, are needed for the offering to be accepted ?>—Three®.
What shall they be like ? as thick as a hair,
At the outside an aésa long, a yava broad.
gt. Those who are clothed with rags, did, is accepted.
90. How many stems of Baresman, at the least, are needed for the offering to be accepted ?>—Three®.
What shall they be like ? as thick as a hair,
At the outside an aésa long, a yava broad.
gt. Those who are clothed with rags,
. . . . . ° . . . e
If the inner garment be complete, they are accepted ;
If they wear not a complete (inner) garment, they are not accepted.
93. When they put on the garment over the garment 8,
If they put it on from below, they are not accepted * ;
If they put it on from above’, and then gird it on with the girdle, they are accepted.
1 According to the proper orthodox rite: Gim4spa was one of the first converts to Zarathustra’s doctrine.
* Cf. Yasna LVII, 6; Yt. XII, 3.
* The Sadara on the Késti.
* As the garment has, passed by the regions of the body where Ahriman is supposed to reign.
5 It slips from the head on to the shoulders and breast.
p. 360
Pasfa va pairi bareati aratufry6.
Y6 vanghaiti nadheska sAdhayamtista £aremanka huki,
Maghanam tinam (read tanum) aiwy4stâm irirts ndid anaiwyAsti astaremti ;
Yézi 4ad néid maghnam tanu aiwy4stam ririshid anaiwyAsta strezti.
96. Y6 gathé ratufris paiti parayaati,
Yézi aspkerevt6 (read asperend) vastrahé aiwy4stem dadarayé 4 anaiwyAsti strenti ;
Yézi 4ad nédid asperenéd vastrahé aiwyAstrem dédarayé néid anaiwyast6d.
I]. The preparation of the Baresman.
97. Y6 baresmfn frastarenti haomaséa varedheska thanvaséa aztare data,
Yézi thris hathra ke bis (read hathrakaébis) yayéinti (read yatayéinti) ratufry6 ;
Yézi Aad thris (?) néid thris hathrakebis yatayaati aratufryé ®.
98. Y6 urvarim baresma frastarezti hamé-vareshegim paouru-fravakhsem,
Vi-baré fravakhsé ratufris, néid vi-baréd.
Paoiris paoiri-fravakhs6 frastarenti,
Vi narasa (read vi-baraséa) avi-bareséa ratus.
99. YS baresma anahmdéd naéméd hâm srishAiti ham va darezayéiti,
Vi-bar6 ratufris, nédid vi-baréd.
Atha yatha yé him vaésy4 him vaésgayéiti vanaéma ham srisaiti vareséa iverbareséa ratufris.
100. Y6 baresma taoshyéiti draos va paiti séinma,
Unam v4 kadkid-va paiti sidaranim,
Yézi tisré dinand hathraéis nis-his A4aatifratufris
(read nis-histamti aratufris).
VI. ERPATISTAN AND NiRANGISTAN. 361
II. The preparation of the Baresman'.
Q7-10l.. 2 eg
* Y6 ratheska pasvarezdeska baresmaéné ham varentayenti.
Naraté karaithin.
Zata ratus frenk.
Kamfkid va vakhshisdm.
Zaté fren.
? ‘On the way of gathering and tying the Baresman’ (Dinkart, 1.1. § 16).
p. 362
Y6 urvarayau ava vaééenti,
Yézi tisré tard denané (read den4r6) hathra 4is
(read hathraéis) bareati fratufris (read ratufris) ;
Yézi dad noid tisrd tard dendnéd (read dendréd)
' hathra 4is (read hathradis) bareati aratufris.
tor. Y6 zemo tisré kareshau frakdrayéiti,
Ava itha barezti yavahé v4 gavanahé va,
Yézi tisré dtaré (read tar6) den4né (read denard) hathraéis amtara spezti (read hamdarezanti ?) ratufris ;
No commentary for this page under the selected tracks.
There is commentary on page 1.