* 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.
p. 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.
p. 224
‘I invoke the ancient and sovereign Merezu ?%, the most warlike of the creatures of the two Spirits *. ‘I invoke the seven bright Sru*...’
VI.
The-clause may have belonged to the original text ; it is preceded by another clause which certainly
" For this note see next page.
p. 224
‘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.
** Opposition, or counter-action, the same as Paityfra; a personification of the doings of Ahriman and of his marring power.
p. 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.
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.
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) Qp. 226 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.)
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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.)
p. 227
the sword and the fire of fever from the bodies of mortals ?’
2 (11). Ahura Mazda answered: ‘Thrita it was who first of the healers, of the wise, the happy, the wealthy, the glorious, the strong, the Paradhatas, drove back sickness to sickness, drove back death to death, and first turned away the point of the sword and the fire of fever from the bodies of mortals.
3 (12). ‘He asked for a source of remedies; he obtained it from Khshathra-Vairya, to withstand sickness and to withstand death; to withstand pain and to withstand fever; to withstand SA4rana and to withstand Sd4rastya *; to withstand Azana and to withstand Azahva; to withstand Kurugha and to withstand Azivaka; to withstand Duruka and to withstand Astairya; to withstand the evil eye, rottenness, and infection which Angra Mainyu had created against the bodies of mortals.
4 (15). ‘And I Ahura Mazda brought down the healing plants that, by many hundreds, by many thousands, by many myriads, grow up all around the one Gaokerena °.
1 As Khshathra-Vairya presides over metals, it was a knife he received, ‘of which the point and the base were set in gold.’ He was therefore the first who healed with the knife, as well as the first who healed with herbs. As for the healing with the holy word, see §§ 5 and seq.
* Headache and cold fever.
* There are two Haomas: one is the yellow or golden Haoma, which is the earthly Haoma, and which, when prepared for the sacrifice, is the king of healing plants; the other is the white Haoma or Gaokerena, which grows up in the middle of the sea Vouru-Kasha, where it is surrounded by the ten thousand healing
Q2
- 228 VEND{DAD.
5 (18). ‘All this do we achieve; all this do we order; all these prayers do we utter, for the benefit of the bodies of mortals’;
6. ‘ To withstand sickness and to withstand death ; to withstand pain and to withstand fever; to withstand Sérana and to withstand Sdrastya; to withstand A zana and to withstand A zahva; to withstand Kurugha and to withstand Azivaka; to withstand Duruka and to withstand Astairya; to withstand the evil eye, rottenness, and infection which Angra Mainyu has created against the bodies of mortals.
7 (19). ‘To thee, O Sickness, I say avaunt! to thee, O Death, I say avaunt! to thee, O Pain, I say avaunt! to thee, O Fever, I say avaunt! to thee, O Evil Eye, I say avaunt! to thee, O S4rana, I say avaunt! and to thee, O S4rastya, I say avaunt! to thee, O Azana, I say avaunt! and to thee, O Azahva, I say avaunt! to thee, O Kurugha, I say avaunt! and to thee, O Azivaka, I say avaunt! to thee, O Duruka, I say avaunt! and to thee, O Astairya, I say avaunt!
to thee, O S4rana, I say avaunt! and to thee, O S4rastya, I say avaunt! to thee, O Azana, I say avaunt! and to thee, O Azahva, I say avaunt! to thee, O Kurugha, I say avaunt! and to thee, O Azivaka, I say avaunt! to thee, O Duruka, I say avaunt! and to thee, O Astairya, I say avaunt!
8 (21). ‘Give us, O Ahura, that powerful sovereignty, by the strength of which we may smite down the Drug! By its might may we smite the Drug?!
plants, created by Ormazd in order to oppose so many diseases that had been created by Ahriman (Bundahis IX ; cf. Farg. XXII, 2). A frog goes swimming around the Gaokerena to gnaw it down: but two Kar Mahf (Farg. XIX, 42) keep watch and circle around the tree, so that the head of one of them is continually towards the frog (Bund. XVIII).
' We do all that is necessary for healing; we give, as Dastobar (Dastfr), the necessary prescriptions; we recite the needed prayers. —This section is a transition to the spell-medicine.
* This clause is borrowed, with some alteration, from Yasna
FARGARD XxX. 229
g (23). ‘I drive away Ishiré and I drive away Aghdiré; 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 S4rana and I drive away Sdrastya; I drive away Azana and I drive away Azahva; 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.
10 (25). ‘I drive away all manner of sickness and death, all the YAtus and Pairikas!, and all the wicked Gainis 2.
11 (26). ‘A Airyam4 ishyé. 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!
12 (29). ‘ May the vow-fulfilling Airyaman smite all manner of sickness and death, all the YAatus and Pairikas, and all the wicked Gainis.’
(13. Yath4 ahd vairy6 :—The will of the Lord is the law of righteousness.
The gifts of Vohu-mané6 to the deeds done in this world for Mazda. He who relieves the poor makes Ahura king.
XXXI, 4; the original text is, ‘May that strong power come to me, by the might of which we may smite down the Drug !’
See Farg. XI, 9.
* « Gai’ (Comm.), that is Gahi; cf. Farg. XVIII, 62, and Farg. XXII, 2, note.— Clause ro is imitated from clause 12.
® On Airyaman, see Farg. XXII. Clauses 11-12 are borrowed from Yasna LIV, 1, and form the prayer known as Airyamaishyd.
p. 230
Kem-né mazda :—What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me? Whom but thy Atar and Vohu-mané, through whose work I keep on the world of Righteousness? Reveal therefore to me thy Religion as thy rule!
p. 230
Kem-né mazda :—What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me? Whom but thy Atar and Vohu-mané, through whose work I keep on the world of Righteousness? Reveal therefore to me thy Religion as thy rule!
Ke verethrem-g4:—Who is the victorious who will protect thy teaching? Make it clear that I am the guide for both worlds. May Sraosha come with Vohu-mané6 and help whomsoever thou pleasest, O Mazda!
Keep us from our hater, O Mazda and Armaiti Spenta ! 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" !]
FarRGARD XXI.
I (1). Praise of the holy bull.
II (2-3). Invocation addressed to rain as a healing power.
III a (4-7). Joint invocation addressed to the waters and to the light of the sun.
III b (8-11). Joint invocation addressed to the waters and to the light of the moon.
III c (12-17). Joint invocation addressed to the waters and to the light of the stars.
IV (18-21). Spells against disease.
The largest part of this Fargard is filled with a uniform spell, intended, as it seems, for the protection of lying-in women (§§ 6-7, Io-1I, 14-15), who are under the special care of Ardvi S(ra Anéhita, the great goddess of the waters. That spell is repeated three times, in a joint invocation to the sun, to the moon, and to the stars respectively ; that strange association is perhaps owing to the fact that both the light and the waters spring up from the Hara Berezaiti and return there (see p. 232, note 1).
! See Farg. VIII, 19-20.
p. 231
I.
1. Hail, bounteous bull?! Hail to thee, beneficent bull! Hail to thee, who makest increase! Hail to thee, who makest growth! Hail to thee, who dost bestow his part * upon the righteous faithful, and wilt bestow it on the faithful yet unborn! Hail to thee, whom the Gahi kills’, and the ungodly Ashemaogha, and the wicked tyrant‘.
Il.
2 (3). ‘Come, come on, O clouds, from up above, down on the earth, by thousands of drops, by myriads of drops:’ thus say, O holy Zarathustra! ‘to destroy sickness, to destroy death, to destroy the sickness that kills, to destroy death that kills, to destroy Gadha and Apagadha *.
3 (9). ‘If death come after noon, may healing come at eve!
‘If death come at eve, may healing come at night !
‘If death come at night, may healing come at dawn !
‘And showers shower down new water, new earth, new plants, new healing powers, and new healing.
IIT a. 4 (15). ‘As the sea Vouru-kasha is the gathering
1 The primeval bull who was created by Ormazd and killed by Ahriman with the help of the Gahi.—Clause 1 is to be recited when one meets an ox or any kind of cattle, Gr. Rav. 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).
Rav. 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).
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 ?;
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 ?;
‘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.
' 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.
p. 236
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!)
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!)
2 (5). ‘Then the ruffian looked at me*; the ruffian Angra Mainyu, the deadly, wrought against me nine diseases, and ninety, and nine hundred, and nine thousand, and nine times ten thousand diseases. So mayst thou heal me, thou most glorious M&thra Spexta !
3 (8). ‘Unto thee will I give in return a thou-
1 See Farg. 1X. 3 «The Garétman ’ (Comm.), Paradise.
® And cast on me the evil eye; ‘it was by casting the evil eye on the good creatures of Ormazd that Ahriman corrupted them ’ (Eznig, Refutatio Haeresiarum II). Cf. Farg. XX, 3.
p. 237
sand fleet, swift-running steeds; I offer thee up a sacrifice,O good Saoka!, made by Mazda and holy.
‘ Unto thee will I give in return a thousand fleet, high-humped camels; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
4 (12). ‘ Unto thee will I give in return a, thousand brown oxen that do not push; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
‘Unto thee will I give in return a thousand females big with young, of all species of small cattle; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
5 (16). ‘And I will bless thee with the fair blessing-spell of the righteous, the friendly blessingspell of the righteous, that makes the empty swell to fulness and the full to overflowing, that comes to help him who was sickening, and makes the sick man sound again.
6 (20). ‘ M&thra Speata, the all-glorious, replied unto me: “ How shall I heal thee? How shall I drive away from thee those nine diseases, and those ninety, those nine hundred, those nine thousand, and those nine times ten thousand diseases ?”’
II.
7 (22). The Maker Ahura Mazda called for Nairyé-sangha*: Go thou, Nairyé-sangha, the herald, and drive towards the mansion of Airyaman, and speak thus unto him:
* The Genius of the good eye; see Farg. XIX, 37, and note.
* The messenger of Ahura Mazda. He is a form of Atar, the Fire (Yasna XVII, 11 [68]).
‘I, Ahura Mazda, the Maker of all good things, when I made this mansion, the beautiful, the shining, seen afar (there may I ascend, there may I arrive !)
9 (24). ‘Then the ruffan looked at me; the ruffian Angra Mainyu, the deadly, wrought against me nine diseases, and ninety, and nine hundred, and nine thousand, and nine times ten thousand diseases. So mayst thou heal me, O Airyaman, the vow-fulfiller !
10 (26). ‘Unto thee will I give in return a thousand fleet, swift-running steeds; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
‘Unto thee will I give in return a thousand fleet, highhumped camels ; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy. ;
10 (26). ‘Unto thee will I give in return a thousand fleet, swift-running steeds; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
‘Unto thee will I give in return a thousand fleet, highhumped camels ; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy. ;
11 (30). ‘Unto thee will I give in return a thousand brown oxen that do not push; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
‘Unto thee will I give in return a thousand females big with young, of all species of small cattle. I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
12 (34). ‘And I will bless thee with the fair blessingspell of the righteous, the friendly blessing-spell of the righteous, that makes the empty swell to fulness and the full to overflowing, that comes to help him who was sickening, and makes the sick man sound again.’
III.
13 (38). In obedience to Ahura’s words he went, Nairy6-sangha, the herald; he drove towards the mansion of Airyaman, he spake unto Airyaman, saying :
14 (38). Thus speaks Ahura Mazda, the Holy One, unto thee: ‘I, Ahura Mazda, the Maker of all good things, when I made this mansion, thep. 239 beautiful, the shining, seen afar (there may I go up, there may I arrive !)
15 (39). ‘Then the ruffian looked at me; the ruffan Angra Mainyu, the deadly, wrought against me nine diseases, and ninety, and nine hundred, and nine thousand, and nine times ten thousand diseases. So mayst thou heal me, O Airyaman, the vowfulfiller !
16 (40). ‘ Unto thee will I give in return a thousand fleet, swift-running steeds; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
‘Unto thee will I give in return a thousand fleet, high-humped camels; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
17 (44). ‘ Unto thee will I give in return a thousand brown oxen that do not push; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
‘Unto thee will I give in return a thousand females, big with young, of all species of small cattle; I offer thee up a sacrifice, O good Saoka, made by Mazda and holy.
18 (48). ‘And I will bless thee with the fair blessing-spell of the righteous, the friendly blessingspell of the righteous, that makes the empty swell to fulness and the full to overflowing, that comes to help him who was sickening, and makes the sick man sound again.’
IV.
19 (52). Quickly was it done, nor was it long, eagerly set off the vow-fulfilling Airyaman, towardsp. 240 the mountain of the holy Questions}, towards the forest of the holy Questions.
20 (54). Nine kinds of stallions brought he with him, the vow-fulfilling Airyaman 2,
Nine kinds of camels brought he with him, the vow-fulfilling Airyaman.
Nine kinds of bulls brought he with him, the vow-fulfilling Airyaman.
Nine kinds of small cattle brought he with him, the vow-fulfilling Airyaman.
He brought with him the nine twigs*?; he drew along nine furrows ‘.
Nine kinds of bulls brought he with him, the vow-fulfilling Airyaman.
Nine kinds of small cattle brought he with him, the vow-fulfilling Airyaman.
He brought with him the nine twigs*?; he drew along nine furrows ‘.
{21 5. ‘I drive away Ishiré and I drive away Aghdiré; 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 Sdrastya; I drive away Azana and I drive away Azahva ; 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.
22. ‘I drive away all manner of sickness and death, all the YAtus and Pairikas, and all the wicked Gainis.
23. ‘May the vow-fulfilling Airyaman come here, for the men and women of Zarathustra to rejoice, for Vohu-
1 The mountain where ‘ the holy conversations ’ between Ormazd and Zoroaster took place (cf. Farg. XIX, 11).
* According to Framjt, ‘He brought with him the strength of nine stallions,’ to infuse it into the sick man (cf. Yasht VIII, 24).
* That is to say, ‘the nine-knotted stick’ (Framjf; cf. Farg. IX, 14).
* To perform the Barashndim, ‘the great service of the Nirang- Din, through which all evil, moral and natural, including evil passions, disease, and death will be removed’ (Wilson, The Parsi Religion, p. 341).
® From the Vendidad Sada; as Farg. XX, 9-13.
FARGARD XXII. 24!
mané6 to rejoice; with the desirable reward that Religion deserves. I solicit for holiness that boon that is vouchsafed by Ahura.
24. ‘ May the vow-fulfilling Airyaman smite all manner of sickness and death, all the YAtus and Pairikas, and all the wicked Gainis.
25. ‘Yatha ah vairy6:—The will of the Lord is the law of righteousness. The gifts of Vohu-mané to the deeds done in this world for Mazda. He who relieves the poor makes Ahura king.
‘Kem-na mazd&:—What protector hast thou given unto me, O Mazda! while the hate of the wicked encompasses me? Whom but thy Atar and Vohu-mandé, through whose work I keep on the world of righteousness ? Reveal therefore to me thy Religion as thy rule!
‘Ke verethrem-g4:—Who is the victorious who will protect thy teaching? Make it clear that I am the guide for both worlds. May Sraosha come with Vohu-mané and help whomsoever thou pleasest, O Mazda!
‘Keep us from our hater,O Mazda and Armaiti Spenta! 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 !’]
(4) | R
FRAGMENTS OF THE NASKS.
I. WESTERGAARD’S FRAGMENTS.
These are the fragments, nine in number, published by Westergaard in his edition of the Zend-Avesta (pp. 331-334).
I.
This formula, according to a modern Ravayat, is recited while putting on new clothes.
I. WESTERGAARD’S FRAGMENTS.
These are the fragments, nine in number, published by Westergaard in his edition of the Zend-Avesta (pp. 331-334).
I.
This formula, according to a modern Ravayat, is recited while putting on new clothes.
1. Along with Vohu Mané, Asha Vahista, and Khshathra Vairya, pronounce thou, for the men and women of the holy Zarathustra', a word of celebration and sacrifice, with a modest (?) voice.
2. Pronounce thou that word, O Zarathustra, for sacrifice and prayer unto us, the Amesha-Spentas?, that thereby sacrifice may accrue unto the Waters and the Plants, and unto the Fravashis of the righteous, and unto the Yazatas of the spiritual world and of this world, divine creatures, beneficent and holy.
II.
Faripon YAst.
The following formulas are exactly conceived in the style of the Yast formulas. The Iranian Hercules, Thraétaona-Faridfn, as conqueror of Azi Dah4ka, is invoked against brigands.—Aszi being
? For the faithful.
* The Amesha-Spentas, presiding over the different regions of nature, may be supposed to furnish the substance, of animal or vegetable origin, of which clothes are made. Cf. Fragments to Vd. XVIII, 2. ,p. 246 a Serpent, Thraétaona appeared as well in a medical as in an heroic character: his Fravashi is invoked against itch and other diseases (Yt. XIII, 131), and his name is invoked in Tavfds (talismans) against illness, fever, and poison.
1. Fravarané. I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daévas and obeys the laws of Ahura ;
For sacrifice, prayer, gratification, and glorification [unto Havani, &c.]
Khshnaothra. Gratification unto the Fravashi of the holy Thraétaona, son of Athwya.
Yatha ahd vairy6.—The Raspi: The wish of the Lord... (let this Zaotar proclaim it !)
The Zét : Is the rule of Righteousness. Let the righteous man who knows it proclaim it!
2. We sacrifice unto Thraétaona, son of Athwya, holy, master of holiness, to save the pious worshippers from the brigand, from the robber, from the Karapans'.
3. Yatha ahd vairyé.
Yasneméa. I bless the sacrifice and prayer and the strength and vigour of the Fravashi of Thraétaona, son of Athwya.
Ashem vohd. Ahmii raéska?.
III. VisPA HUMATA.
A prayer which it is recommended to recite every morning, after the prayer of the Havan-gah, and every night before going to bed.
1. All good thoughts, all good words, all good deeds I do willingly.
All evil thoughts, all evil words, all evil deeds I do unwillingly.
1 «The blind,’ those who are blind to the Law of Ahura. * The same formula as Yast IIT, 19.
p. 247
2. All good thoughts, all good words, all good deeds will reach Paradise.
All evil thoughts, all evil words, all evil deeds will reach Hell.
And all good thoughts, all good words, all good deeds are the badge of the righteous for Paradise.
IV.
GLORIFICATION OF THE AIRYAMA ISHYO PRAYER.
p. 247
2. All good thoughts, all good words, all good deeds will reach Paradise.
All evil thoughts, all evil words, all evil deeds will reach Hell.
And all good thoughts, all good words, all good deeds are the badge of the righteous for Paradise.
IV.
GLORIFICATION OF THE AIRYAMA ISHYO PRAYER.
This fragment is the twenty-third and last Fargard of one of the G&thic Nasks, the Varshtm4nsar, which was a commentary in vulgar Zend on the GAtha texts. Its Pahlavi translation is found in the Dinkart, IX, 46. See the Airyama Ishyé6 itself, Yasna LIV, Vendidad XX, 11.
1. The Airyama Ishyé I declare, O pure Spitama, the greatest of all words; I created it as the most triumphant of all words. That is the word that the Saosyamts ! will pronounce.
2. Through it, I proclaim it, O Spitama, I become sovereign over my creation, I, Ahura Mazda; and through it Angra Mainyu, of the bad religion, shall lose the sovereignty over his own creation, O Spitama Zarathustra.
3. Angra Mainyu shall hide under the earth; under the earth shall the demons hide. The dead shall rise up, life shall come back to the bodies and they shall keep the breath.
V.
This fragment is composed of two series of invocations which differ only in the same manner as the Lesser Sir6za differs from
' The great saints of Mazdeism, whose virtue and merits are to bring about the decisive victory of Ahura over Angra Mainyu and the production of the resurrection.
p. 248
the Greater one, that is to say, the first is introduced by the word Khshnaothra '*, and the second by the word yazamaidé ®. These are two forms of Khshnfiman for a Darfin celebrated on the Bahrém day for the benefit of a member of the family who is travelling.
1. [Khshnaothra. Gratification] to Ahura Mazda, bright and glorious ;
To the Amesha-Spentas ;
To the well-shapen and tall-formed Strength ;
To Verethraghna, made by Ahura, and to the crushing Ascendant ;
To the Safety of the roads ;
To the golden instrument® and to the Saokezta mount, made by Mazda;
To all the Gods.
2. We sacrifice (yazamaidé) to Ahura Mazda, bright and glorious.
We sacrifice to the Amesha-Spentas ;
We sacrifice to the well-shapen and tall-formed Strength ;
We sacrifice to Verethraghna, made by Ahura, and to the crushing Ascendant ;
We sacrifice to the Safety of the roads;
We sacrifice to the golden instrument and to the Saokewta mount, made by Mazda;
We sacrifice to all the holy [Gods].
VI.
These are the formulas recited in the preparation of the gtv4m (the milk that mixed with urvarém and hém makes the par4hém). Those formulas are found in the Pahlavi Commentary to the Nirangistan, § 68. The milch-goat which is going to yield the
' Not expressed; the object is in the genitive case.
3 “We worship, we sacrifice to’ (the object being in the accusative case).
* See Khérshéd Nyyis, 8 (Zend-Avesta, part ii).
p. 249
The milch-goat which is going to yield the
' Not expressed; the object is in the genitive case.
3 “We worship, we sacrifice to’ (the object being in the accusative case).
* See Khérshéd Nyyis, 8 (Zend-Avesta, part ii).
p. 249
milk, is introduced into the Urvis-gah, whereupon the Mobed, after reciting three Khshnaothra and one Ashem voh@, pronounces the Fravarané in the honour of the present Gah and of the animal which is milked.
Fravarané. I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daévas, and obeys the laws of Ahura; [for sacrifice, prayer, gratification, and glorification unto HAvani, &c.]}
Khshnaothra. Gratification, for sacrifice, prayer, gratification, and glorification,
[If there is only one animal :]
To the Body of the Bull’, to the Soul of the Bull; to thy soul, to thee (tava), O Beneficent Bull.
Yatha ahd vairy6. The will of the Lord, &c. .
[If there are two of them :]
To the Body of the Bull, to the Soul of the Bull: to the soul of you both (yuvakem), O Beneficent Bulls.
Yatha ahd vairyd ..
[If there are three of them :]
To the Body of the Bull, to the Soul of the Bull; to your soul (yushmakem), O Beneficent Bulls.
Yatha ahd vairyé...
VII. These are the formulas pronounced during the preparation of the holy water or Zaothra. They are found in the Pahlavi Commentary to Nirangistan, § 48.
The Mobed, taking in hand the two Zaothra cups, recites a Khshnaothra to the waters.
1 Gaus has become the general name of all animal species. Cf. Vd. XXI, 1, n. 1.
p. 250
1. Khshnaothra. Gratification, for sacrifice, prayer, gratification, and glorification,
To the Good Waters' and to all the waters created by Mazda;
To the great Sovereign Apim Napdd?, and to the water created by Mazda;
To thee, O Ahurani*, [O Water] of Ahura!
Yatha aha vairyé.
[He puts the two cups on the surface of the water and says :]
2. We praise thee, O Ahurdni, [Water] of Ahura; we offer unto thee good sacrifices and good prayers, good offerings, offerings of assistance.
[Then he dips them, takes them up and puts them upon the Urvis-stone while he pronounces the following words :]
Yazatanaim, thw4, ashaongm, kukhshntsha, usbibar4mi, rathwaséa berezat6, gath4oséa srAvaydid : ‘I take thee up, may’st thou gratify the holy Gods and the great Ratu.—Let him sing the Gathas!’
VIII.
The following fragment, the text of which is most corrupt and defies translation, seems to be a curse to destroy an enemy.
1. May he perish in the year, in the month!
I, worshipper of Mazda, desire to make him perish by my spells. If a man utter them, the evildoer shall perish thereby quick and soon . . . May none be seized by that Drug!
? The waters of the present sacrifice.
* See Yasts and Sirdzas, p. 6, n. 1.
* The waters of the bowl from which the priest draws water. Cf. the Guimet Zend-Avesta, i, 409, n.2; 416.
I, WESTERGAARD'S FRAGMENTS. 25!
. . May none be seized by that Drug!
? The waters of the present sacrifice.
* See Yasts and Sirdzas, p. 6, n. 1.
* The waters of the bowl from which the priest draws water. Cf. the Guimet Zend-Avesta, i, 409, n.2; 416.
I, WESTERGAARD'S FRAGMENTS. 25!
, when Mahrkdsha! shall perish and the army of the Drug shall be thrown down and broken.
IX.
This fragment is as corrupt as the preceding one. It seems to be meant as a glorification of the Ahuna Vairya.
1. Yath4 ahd vairyé.
Give, O Mazda, the desired reward?,—a royalty befriending what is good?,—the desired reward that Religion deserves‘.
2. Yatha ahd vairy6é. This is the Word pronounced by Mazda, the lordly Word, the M&athra Spezta, the undestructible and unfailing; the victorious, evil-destroying, healing Word; the victorious Word pronounced by Mazda; which utters and uttered health ; victorious amongst all.
3..... In it were uttered strength, victory, health, healing, prosperity, waxing and increase, according to that word in the Gathas: ‘all that can be wished for by your loyal servants®,’
He who relieves the poor makes Ahura King‘.
47. Let all the World of the Good Principle listen to this sacrifice, to this prayer, to this gratification, to this glorification !
We sacrifice to the pious Sraosha.
We sacrifice to the Great Master, Ahura Mazda....
1 Mahrkfisha, the demon who is going to send the deathly winters in prevision of which Yima is ordered to build the Var (see Vd. II, 22 and notes),
? From Yasna XXXIV, 14a. * Yasna LI, 1a.
‘ Yasna LIV, 1 (Airyama ishy6).
® Yasna LXV, 14 (=L, 11 d).
* The last line of the Ahuna Vairya.
7 Yasna LXX, 6-7. 5
II.
ZEND FRAGMENTS IN THE ZEND- PAHLAVI FARHANG.
The oldest Zend dictionary in existence, the so-called Zend- Pahlavi Farhang or Oy um-yak Farhang ’, contains a number of Zend: sentences or fragments of sentences, which are adduced as instances of the Zend words. They amount to the number of seventy, of which forty-eight are new. We thought it necessary to give the translation of these forty-eight fragments only. The indications of pages refer to the printed edition.
La (pp. 6-7). a€dha. The skin on the head.
There are two, one greater and one lesser, as it is said in the NikatQdm?:
Which is the greater aédha ?—That one which is on the posterior part of the skull.
Which is the lesser one ?>—That one which is on the anterior part of the skull.
1b (p. 7). The head (vaghdhanem) of a man.
One bone of the skull.
' Haug-Hoshangji, An Old Zend-Pahlavi Glossary, Bombay, 1867.
2 The NftkatQm is the fifteenth Nask, the first of the seven Legal Nasks. It contained thirty Fargards, the third of which, named Réshistan (a treatise on the wounds), gave an enumeration of the divers members of the body, numbering seventy-six. The fragments 1a-1b are very likely taken from that Fargard.—For an analysis of the NikatQm, see Dinkart VIII, ch. 16-20 (in West, Pahlavi Texts, IV).
Il, ZEND FRAGMENTS, 253
The fragments 1a-1b are very likely taken from that Fargard.—For an analysis of the NikatQm, see Dinkart VIII, ch. 16-20 (in West, Pahlavi Texts, IV).
Il, ZEND FRAGMENTS, 253
All the strokes that [have pierced] the skull are counted [tan4fahr]?. The others shall pay the 4vara * penalty.
2a (p. 9). With victorious eloquence.
2b. A fine, well considered, well balanced, obedient * speech.
2c. An honest man who knows how to speak, for instance, a wise man who makes intercession *.
2d. One whose words are accepted.
3 (p. 11). Sovereign, unopposed.
4 (p. 11). Good renown here below, and long bliss to the soul °,
5 (p. 11). All the bodily world shall become free from old age and death, from corruption and rot, for ever and ever ®.
6 (p. 12). A horse of first value, amongst the finest of the country, is as much as four oxen and four cows three years old.
7 (p. 12). As much as this earth.
1 Which implies a punishment of two hundred Sraosh6-4ara na strokes. The words in brackets are wanting in the text: they are supplied from the Pahlavi translation.
* The Avara or khér penalty: thirty strokes with the Sraosh6arana (Vd. IV, 30, 31).
* In accordance with the instructions of the Ratu or Dastfr.
“ Who makes Gadang6i: see Tahmuras’ Fragments, XLVII, note.
5 Good renown in this world and bliss in the other. Cf. Yasna LXII, 6; Yast XVII, 22, and Tansar’s letter to the King of Tabaristan : ‘He may be called a great king who takes more to heart the weal of the future than the present time, in order to deserve a good name in this world and a good seat in the next.’ (Journal Asiatique, 1894, I, 512-513).
* Cf. Yast XIX, 11, 23, 89; XXIV, 45.
p. 254
8 (p. 12). The smallest of those stars is as large as the head of a man of middle size’.
9 (p. 12). An ashti in front, as much in depth *.
10 (p. 13). There where the sun rises.
11 (p. 13). There where Ahura Mazda will give you prosperity.
12 (p. 14)* He who to a plaintiff does not proffer place, ordeal, and time of appointment ¢ ; ;
and all the operations of justice, conformable to the law and the rule, worked out by the Ahu and the Ratu, according to the laws of Asha Vahista...
13 (p. 14). He who says to a man: Make amends unto me.
14 (p. 14). When two men appoint a time®...
15 (pp- 14-15). As long as he has life.
16. And the young Gay6-Maratan®.
17. In the time when those men were, O Zarathustra !
13 (p. 14). He who says to a man: Make amends unto me.
14 (p. 14). When two men appoint a time®...
15 (pp- 14-15). As long as he has life.
16. And the young Gay6-Maratan®.
17. In the time when those men were, O Zarathustra !
* «Amongst the stars (says the Greater Bundahish), the larger ones are as large as a Aakfi-house(?); the middle stars are as large as a caharak4n naptishu(?); the lesser ones are as large as the head of a domestic ox. The moon is as large as a ridingground, two hasars long; the sun is as large as Iran-Vég’ (thus in Anaxagoras’ astronomy the sun has the dimensions of Peloponnesus).—From a comparison between the Greater Bundahish and the Zend passage quoted in the Farhang it appears that the measurement of the stars was discussed several times and not without slight variations in the Avesta (most likely in the cosmological Damd&t Nask).
* Cf. Vd. XIII, 30.
* This fragment and the two following seem to be taken from the Nikatim Nask.
* The defendant, if conscious of his innocence, will propose that he should go through the whole process of one of the judicial ordeals.
5 For an ordeal.
® Gay6é-Maratan, Gayémard, the first man. Cf. Yt. XIII, 87.
Il, ZEND FRAGMENTS. 255
18 (p. 15). To the lesser man labour, to the greater one, commandment (?).
19. On went Pourusaspa, on go these sons of _ Thraétaona’s (?),
20. He makes himself guilty of the y4ta sin?
21a (p. 16). A year’s delay for a viré-mazé contract *.
21b. They ® boiled up, they fell back.
22. yaétus zaémané (?)
23. yaoskina surahé (?)
24. Let one pluck stems, three stems *.
25. The edge of a razor.
26. If they have come [or have not come].
27. The progeny and son of Ahura Mazda.
28 (p. 17). The several sorts of corn.
29. I offer up the sacrifice to the Frazdanava waters 5,
30. Who is the judge who knows the law ?
It is the one who sees the due decision *.
31 (p. 18). And clothes magnificently wrought.
32. Lands fit for tillage.
33 (p. 19). All the agreements in the world,
34 (p. 23). ... happiness with his eyes’.
35 (p. 30). Goods carried by force.
36 (p. 31). gathwé-stakad.
1 Y&ta, yAt: the sin of breaking a man’s leg.
* A contract to the amount of a man (valued 190 istirs= 500 dirhems).
5 The waters. ‘ For the Baresman (Yasna LVII, 6).
* A river or lake in Saistan, where Vishtaspa sacrificed to the Goddess of Waters (Yt. V, 108).
* He sees the right and legal decision which results from the facts of the case.—Cf. West, Pahlavi Texts, IV, 64, note.
7 This refers to the good eye, to some beneficent being who sends luck with his look: cf. Yt. XIX, 94, and reversely Yasna IX, 29.
p. 256
37. thwim khratus (?)
38. Which, recited to Mazda, protects the end’.
39 (p. 38). The fire of Ahura Mazda receives food three times in summer, twice in winter ?; thus does the fire of the faithful man °,
40 (p. 39). Fifteen sheep, their hind-feet.
p. 256
37. thwim khratus (?)
38. Which, recited to Mazda, protects the end’.
39 (p. 38). The fire of Ahura Mazda receives food three times in summer, twice in winter ?; thus does the fire of the faithful man °,
40 (p. 39). Fifteen sheep, their hind-feet.
41 (p. 40). Anywhere in this world.—Whosoever in the bodily world.—Whatsoever of the world of the good principle.
42 (p. 41). &vaiti aétshaya (K’. aétashaya).
43. As much as twelve steps amtare thwdm (?)
44. Twice a Dakhsmaiti is a Yugyasti ¢.
Twice as much as a HAthra is a Taéfara °.
45 (p. 42). From the coming of the light*...
46 (p. 43). The longest day is the day of twelve H4thras 7.
47. The shortest HAthra is of three words *.
' This refers perhaps to the Ashem Vohi, which, being recited by a man with his dying breath, saves his soul (Yt. XXI, 15).
* The fire is fed three times a day in summer, at the three Gahs of the day; only twice in winter, as in winter there are only two G4hs, the Rapithvin being included in H4van.
* There will be two meals in winter, one in the morning, another in the evening. In summer there is a third meal, at noon (cf. Yasna IX, 11).—The passage thirty-nine is taken from the Sak4tfim Nask (cf. West, Pahlavi Texts, IV, 480).
‘ A Yugyasti being 16,000 paces, a Dakhsmaiti is 8,000 paces (cf. West, ibid. 56, note).
* A Hathra being 1,000 paces, a Taara is as much as 2,000 paces.
* The coming of the light (raofangham fragati) is the name of the last watch of the night.
7 Hthra is a measure for time as well as for space. ‘A summer day (says the Bundahis, XXV, 5) is of twelve hAsars; a winter day is of six hasars.’
* The uses and values of the Hathra are most diverse: as a measure for short intervals of time, it is the time needed to pronounce three words.
Il. ZEND FRAGMENTS. 257
48. Three steps of that sort of steps '. Here is for the judge, here is for the witness *, Here is for the suit, here is for the suitors.
1 The complete meaning of the sentence would seem to be: ‘ The judge and the witness stand in a circle of three steps’ (Farhang).
* The Farhang has: ‘All the speeches of the suit ought to be held within three steps; and both pleaders—both defendant and plaintiff—should stand within a circle of three steps ;’ so that everybody may hear distinctly the whole of the debate.
[+] s
Ill.
ZEND FRAGMENTS QUOTED IN THE PAHLAVI COMMENTARY OF THE YASNA.
These words are found in the Commentary to the beginning of the Hém Yast: Haoma approached Zarathustra ‘while he was washing the fire-altar and singing the Gathas,’ and Zarathustra asked him who he was. The Commentary here observes that Zarathustra had recognised Haoma; ‘as it appears from the passage, Mithr6é zayad Zarathustrem, that he knew him, that he had already had appointments with most of the Izeds and was well acquainted with them.’—That passage, quoted as usual by its first words, is very likely taken from the Spand, the Nask occupied with the legend of Zoroaster.
>
Yasna IX, 1, 4. amereza gay¢hé stdna.
This quotation refers to the time when everybody will be immortal without a body. It may be translated by conjecture.
This quotation comes after the description of the three-headed
1 The first Arabic number refers to Geldner’s, the second to Spiegel’s edition. * The spine.
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serpent, Asi Dahaka. Its beginning reminds one of a similar and perhaps identical question in Vendtdéd XVIII, 61: Ké thwim yim Ahurem Mazdim mazistaya inti inaoti, ‘Who grieves thee, Ahura Mazda, with the sorest grief?’
. YASNA IX, 11, 35. K hshvaépaya vaénaya bareshna (or barenus). The horned serpent, Azi Srvara, whom Keresdspa killed, had yellow poison, a thumb thick, streaming over its body, khshvaépaya vaénaya bareshna, ‘by the anus, by the nose, by the head (?).’
YaAsSna XVII, 55 (ed. Spiegel). apagayéhé.—Privation of life...
First word of a quotation which appears in passages intended either to prolong life and deprecate the death of a friend (generally under the form: may there be no room for apagayéhé, XLI, 7; XLII, 1), or to wish death to an enemy (XLV, 4; XLVIII, 10; LII, 8; LXI, 10; ed. Sp.)
YAsna XXXI, 20b (ed. Spiegel). visha#a (= vishdadéa, ‘also of poison,’ at the end of XLVIII, 11 d, in the best MSS.)
Descriptive of the bad food supplied to the wicked in hell, the vishayfadka vish-gaitayaadka of Yt. XXII, 36.
Yasna LXIV, 48 (ed. Spiegel). padhavé zavare gava aza srdma. A corrupt quotation in the MSS., from Yt. XVI, 7.
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IV.
ZEND FRAGMENTS QUOTED IN THE PAHLAVI COMMENTARY OF THE VENDIDAD.
VEND{DAD I, 2}. as6 ramé-daitim ndédid aog6-ramistim. ‘A place that gives pleasure, though not absolute pleasure.’
This refers to the present condition of the countries, marred by Ahriman’s operations ; every man finds his own country delightful, however much its charm may have been spoiled by Ahriman.