28, § 2 ?). II. §§ 10-18. The student priest (Dk. ibid. § 3?).
Szconp Part (NigancisTAN PROPER).
I. §§ 19-27. The Z6t and the Raspt (Dk. VIII, ch. 29, § 1).
II. § 28. The Darfn (Dk. ibid. § 2).
III. §§ 29, 30. Strong drink forbidden during the sacrifice (Dk. § 3).
IV. §§ 31-37. The recitation of the Gathas (Dk. § 4).
V. §§ 38-40. The sacrifice performed by a Zét, or a RAspf, in a state of sin (Dk. §§ 5, 6).
Farearp II.
I. §§ 41-45. The celebration of the Gahanbars (Dk. §§ 7, 8).
II. § 46-51. The limits of the several Gahs (§ 46, G&h
* §§ 1-18 belong to the Erpatistan.
* OF the twenty-five paragraphs in the Dfnkart analysis, part of § 1, the whole of §§ 2-16, and part of § 17 are represented in the extant Nirangistan. But one must bear in mind that the analysis in the Dinkart was not based on the Zend Nasks, but on their Pahlavi commentaries, so that it refers occasionally to matter not treated of in the Sada text.
p. 302
Ushahin.—8§ 47, 48, Gah Havan.—§ 49, Gah Rapithwin.—§ 50, G&h Uzirin.—§ 51, Gah Aiwisrfthrem.—Dk. § 9).
III. §§ 52-64. The offerings for the Gahanbérs (Dk. § 10).
IV. §§ 65-71. The libations (Dk. § 11).
V. §§ 72-84. The functions and place of the Z6t and RA&spfs at the sacrifice (Dk. §§ 13, 14).
Farearp III.
I. §§ 85-87, 91-96. The Késtf and Sadara (Dk. § 15).
II. §§ 88-90, 97-104. The preparation of the Baresman (Dk. § 16).
IIT. §§ 105-109. The firewood and the implements for the sacrifice (Dk. § 17).
- The interpretation of these texts is beset with no ordinary difficulties, the first being the technical character of the matter treated of, which no amount of philological ingenuity, left to its own devices, can elucidate, then the corrupt state of the text. No standard translation of the Zend can be expected till the whole of the Pahlavi Nfrangistan has been deciphered and translated. However, with the help of the Dinkart analysis and of the Pahlavi Ntrangistan, as far as I could make it out, I believe I have succeeded in presenting a rough partial translation, which may give a correct general idea of the whole, and may help to some extent to clear the ground and be useful even in a further exploration of the Pahlavi Nirangistan.
All known copies of the Nfrangistén—which are indeed few in number—are descended from two manuscripts. One, belonging to Dr. Hoshangji of Poona (MS. H), was copied in India, in the ° year 1727, from a manuscript which was brought from Iran in 1720 by Dastur Jam4sp Vilayati and seems to have been written in 1471. The other, belonging to Tahmuras D. Anklesaria (MS. T), was written in Iran. Its date is unknown, though it is certainly older than Dr. Hoshangji’s manuscript. Both manuscripts belong to the same family, as they both present the same juxtaposition of the Erpatistan and Nirangistan. Tahmuras’ copy has lost several pages at the end; from § 91 onwards, we are dependent only on Hoshangji’s copy. But Tahmuras’ manuscript, besides being more complete in the rest of the text, is by far more correct ; and how far this is the case the reader may judge for himself by a glance at the translation: from § 91 onwards we have been obliged to leave most of the text untranslated as hopelessly corrupt.
In February, 1887, having been asked by the Parsi communityp. 303 at Bombay to deliver a lecture on the Parsi literature, I took advantage of the approaching Jubilee of the Queen to recommend the creation of a Victoria Jubilee Fund for the publication of the unedited Pahlavi literature. The appeal was readily answered, a fund raised, and it was decided that the publication should begin with the Nfrangistan. Unfortunately, in the realisation of the plan, the scientific experience of the young Parsi school did not prove quite equal to its good will. Instead of printing from the better manuscript, with the various readings of the inferior one in foot-notes, the committee for publication had the less good manuscript photozincographed. We have not yet in hand the Jubilee edition, but may hope that at least the variants of Tahmuras’ manuscript have been annexed to it. We have thought it advisable, meanwhile, to give here for the use of scholars the Zend text, of which only a few manuscript copies are extant in Europe’.
1 We have already published it in our French Avesta, but that edition is too scarce and too expensive to be of general use.—The text given represents essentially Tahmuras’ copy, corrected here and there from Hoshangji’s manuscript. The barbarous forms are many, and a considerable number of them might be easily corrected: however, whenever they did not make the meaning more obscure, we thought it better to let them stand as they were, because in the degenerate stage in which the Zend language presents itself to us, there is no uniform standard from which one may view and to which one may reduce the erring forms.
VI. ERPATISTAN AND NiRANGISTAN.
Farcarp I, First Part. ERpaTISTAN. I. The priest officiating out of his house.
1. Knmé (read keméd) nmanahé athaurunem paraydd ?
Y6 ashai beregydstemé,
Hvéisté va ydistd ;
Yim va ainim hapé-gaétha (read hadhé-gaétha) ;
VI. ERPATISTAN AND NiRANGISTAN.
Farcarp I, First Part. ERpaTISTAN. I. The priest officiating out of his house.
1. Knmé (read keméd) nmanahé athaurunem paraydd ?
Y6 ashai beregydstemé,
Hvéisté va ydistd ;
Yim va ainim hapé-gaétha (read hadhé-gaétha) ;
HazaosyA paaungha (read paungha) éayan (read kay im).
2. Para paoiryé 4iti, para bityé 4iti, para thrityd aiti.
3. Katérem Athravana athaurunem va pdrayad gaéthanim v4 asperend avad?
*Kad datahé Zarathustrdis. Maghné mathré. Thrikhsaparem hathraknem. Gaéthanam va asperend avdid (see § 3). Y6i avapa aiwyAsti (see § 15). A paiti beretim ereéistem. Noid fraurusti. Mastem Athrnestem astatha. Paiti beretis (H.—T. beretim) arstistim.
VI. ERPATISTAN AND N{RANGISTAN.
FarcarpD IJ, First Part. ERPATISTAN.
I. The priest officiating out of his house.
1. Who is he in the house who shall officiate as priest }?
—He who longeth most after holiness °,
Be he great, or small ;
Or another, his partner $ ;
By his own will or directed by the brethren.
2. The first goeth forth, the second goeth forth, the third goeth forth.
{If] he goeth forth who is in charge of the estate‘,
He shall pay for the damage done to the estate.
3. Shall the priest officiate as a priest or shall he see to the good management of the estate ?
1 Out. of the house.
* The most zealous.
* The sacerdotal community forms a religious and commercial association. The profits accruing from the divers ceremonies are divided between the members. These in Naus&ri, which is the metropolis of Zoroastrianism, and whose Parsi population is all of sacerdotal origin, are called Bhagarias, ‘the partners.’
* Somebody must stay at home to take care of the common estate; he must not go and officiate abroad.
Let him see to the good management of the estate},
4. How often shall the priest officiate beyond the _ limits of the estate ?
—He may go three times in the year.
How far may he go to teach (the Word) ?
—So far as a three nights’ journey *: six nights, there and back. .
Farther than that
If he refuse to go and teach, he is not guilty.
5. Which of the two shall officiate as priest, the mistress or the master of the house 3?
And if either be fit to take charge of the estate, which shall go forth ?
If the master of the house take charge of the estate, the woman shall go forth.
If the woman take charge of the estate, the master of the house shall go forth.
6. If a man should take with him as priest * the wife of another, without (her husband’s) leave,
May the woman fulfil the holy office ?
—Yea, if she is willing ; nay, if she is not willing.
Ifa man take her with him by (the husband’s) leave,
1 The managing priest renders more service to the community by preserving and increasing the common property than by performing his ritual functions. ‘Supervising the property is better than officiating as a priest.” (Comm.)
3 ‘The Avesta counts by nights instead of days: ‘three nights’ means ‘ three times twenty-four hours.’ Three nights’ distance is valued at thirty farsakhs or parasangs (ninety miles or thirty leagues).
* Women, in case of need, were allowed, like men, to perform certain ritual ceremonies (cf. § 40) and to act as RAspf (assistant-priest), and even as Z6t (officiating priest) (Anquetil, Zend-Avesta II, 553).
Yatha para vayéé nmaneméa viseméa zaxteuska dangheuséa.
g. Aad yad hé aokhté aésa yénhé aperendy0ké :
Hadanguha mé hana (read ana ?) aperendyfka,
Yatha vashi atha hakhshaété,
Vana paséfaiti uzdanguhuéid patha hakhtéid,
g. Aad yad hé aokhté aésa yénhé aperendy0ké :
Hadanguha mé hana (read ana ?) aperendyfka,
Yatha vashi atha hakhshaété,
Vana paséfaiti uzdanguhuéid patha hakhtéid,
XKvad anabdéistem ayanem paranghaaité?
Ya frayarena va uzayéiriné v4 avin aiwyAstis anghad.
*Vénhé aokhté aésé yénhé aperendyfikai.
? To have illicit intercourse with her, by force or otherwise.
® By force.
* Without leave from the parent on whom the child depends.
* As assistant-priest ; cf. § 40.
5 If the child goes willingly, not by force.
* Or perhaps: ‘ if [the child] say.’
* A mile.
* ‘Without singing’ the GAthas, that is to say, without performing the ceremony for which he has taken the child with him. Taking the child farther would amount to kidnapping.
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Willing or unwilling, she shall fulfil the holy office.
If the man take her with him to enjoy her body }, if he do this openly’, he is a highwayman; if in secret, he is a thief.
7. He who, without leave*, taketh away the child of another to officiate as priest‘, he shall become Peshétanu for a whole year (?).
If the child obey and go gladly 5,
Or if [the man] say®: ‘I go with thee,’
And he goeth a hathra’ without singing *, he shall be Peshétanu.
8. In this house, in this borough, in this district, in this country, how far afield may they go®?
—The length of a yugyésti from the house or the borough”; the length of a hathra from the district or the country ", within a sphere of protection,
So that they remain in sight of the house, of the borough, of the district, of the country.
9. But if he who owneth the child shall say:
‘Go with him, my child,
The child shall follow at thy will,
He may follow along the roads out of the country,’
—How far away, at most, may one lead him ?
So far as one can go in a morning or an afternoon.
* How far can a man take with him a child without proper authorisation ?
1 At the distance of one hAthra only, if on the border of the district; otherwise they would enter a strange place where the child is not known, and the danger of his being lost or kidnapped would be greater.
* The adhwadaitya or atapdat, literally ‘improper journey,’ is properly the sin of giving insufficient food to an animal or to a traveller. In this passage it means enforcing upon a child a journey beyond his strength.
* The aéthrapaiti, the teaching priest ; cf. Vd. ‘IV, 45>
* For three years; cf. Vd. XVIII, 9.
5 Asa Késtt; cf. Vd. XVIII, 1, note 2. He shall study for three years.
Yn4 (read sn4?) va aodra va tarsna v4 aurvas angra va aodra va tarsna,
*Itha 4d yaza. ashém vohd.
1 Who is the best teacher?
* Until you know by heart the Staota Yésnya, the Nask that formed the essential part of the Yasna, containing the GAthas, the Yasna Haptanghfiti, and a few other H4s (see our French Zend- Avesta, I, Ixxxvii).
ashém vohd.
1 Who is the best teacher?
* Until you know by heart the Staota Yésnya, the Nask that formed the essential part of the Yasna, containing the GAthas, the Yasna Haptanghfiti, and a few other H4s (see our French Zend- Avesta, I, Ixxxvii).
* The meaning seems to be that he must teach at least thenemd hy4d (the Ny4yish ?).
* That is the minimum the master is bound in duty to teach him.
VI. ERPATISTAN AND NfRANGISTAN. 313
12. Who is the aéthrapaiti.to whom he shall go as the highest}?
—Evenhewho .. .
Until thou hast by heart the Staota Yésnya?,
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In this measure is the master guilty ¢.
13. If one answer not the student’s objections °,
Which of the many aéthrapaitis is guilty >—He who is nearest of kin °.
For all objections, for all the answers denied he is guilty.
14. If he whose ear heareth not, or who has no voice, repeat not a word 7,
He is not guilty for not repeating.
If he can repeat, were it only one word, for not repeating it he is guilty.
15. If he repeat not because he suffers from a wound,
Or for any physical pain, or . .
Or by reason of drought, or cold, or thirst, or.
Or by reason of the hard fare of travel,
If he repeat not, he is not guilty ®.
* The case is when a pupil finding the text obscure or contradictory asks for an explanation.
* If this is the right translation, it would import that not every aéthrapaiti is bound to answer his pupil’s objections; he has only to teach him the text, not to interpret it; but from a next-of-kin aéthrapaiti a pupil has a right to exact an answer to his doubts. One must bear in mind that the priesthood is hereditary, and that most priests of a place belong to one, or at least to a very few families. All the Mobeds in India are supposed to be descendants of one common ancestor (see the Guimet Zend-Avesta, I, lvii).
" The pupils repeat the text, word by word, after the teacher.
* Because he suffers from an overwhelming cause.
p. 314
Anguha vaéa tangro-pithwau (read aungha-va sa taré-pithw6) ahméd paiti adhwA,
Né6id aéAvisti (aénavisti H.—read anaivisti) 4s
- tryéiti.
Vathmaini asayA Avafna va anaivisti Astryéité.
16. Kad va daévayasn4d v4 tanu-perethad aéthrapatéid pairi aiwyanghad ?
Frasravay6 ava dathra yem dim vaénad evisaéusva vandanem.
18. Kad na daévayasnai v4 tanuperethai v4 geus adhiitya 4stryéiti? ndéid Astryéiti,
Anyé ahmad yé hé gava vares daidhtd aétahméi.
NiraNnGISTAN. Farcarp I, Seconp Part. I. The Zét and the RAspi. 19. Dahmé dahmai aokhté: Frama nerega rayéis (read fra mé nere garaydis) yad ratus fritéis Asda.
18. Kad na daévayasnai v4 tanuperethai v4 geus adhiitya 4stryéiti? ndéid Astryéiti,
Anyé ahmad yé hé gava vares daidhtd aétahméi.
NiraNnGISTAN. Farcarp I, Seconp Part. I. The Zét and the RAspi. 19. Dahmé dahmai aokhté: Frama nerega rayéis (read fra mé nere garaydis) yad ratus fritéis Asda.
Because he might and ought to have controlled his weariness. * A Daévayasna, a worshipper of the Daévas, that is to say, a worshipper of false gods (a Brahman, a Buddhist, a Greek, &c.)
p. 315
If he repeat not by reason of weariness, sadness, or slumber, he is guilty 1.
17. Shall he teach a disciple, if he be a heathen ? or a sinner 3?
— The righteous man in his misery, if he have not wherewithal to be fed,
And wants wherewithal to be fed,
(May teach) for a salary, but not without a salary‘.
— What shall be the salary ?—The price of what an ox ploughs *.
But he gives a tongue to the wolf, who imparteth the Holy Word to the heretic *.
18. He that refuseth food to the heathen and the sinner, is he guilty ?—He is not guilty,
Unless he refuse it to the labourer in his service 7.
Farcakp I, Seconp Part. Here begins the Nirangistan proper. I. The Zét and the RAspt.
19. The pious man warns the pious man ° ; ‘Rouse me, O man! when the festival of the masters arrives °.’
5 A Peshétanu, a Zoroastrian in a state of mortal sin.
* He may teach a Daévayasna or a Peshétanu, but only to gain his bread, when reduced to starvation; in no case, and on no account whatever, may he teach a heretic.
* «The price of a day’s work’ (Comm.); just enough to live on the day he teaches.
* An Ashemaogha: cf. Tahmuras’ Fragments, § 3.
7 His meed is due to the labourer, even if a heathen or a sinner.
* Cf. Vd. XVIII, 26.
* Ratufriti, literally, ‘the blessing of the Ratus’ or the various masters of the year, is applied to the celebration of the Gab&nbars.
1 Ratufrish, literally, ‘he has blessed the masters,’ he has done his duty ; he is all right.
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If one rouse, and the other rise not,
The one who roused is accepted '.
20. How many assistants * can the Zaotar lawfully have in the recitation of the Ahuna Vairya ?
As many as repeat after him in a hushed voice while he sings aloud or recites the Yasna.
21. If the Zaotar listen to the assistants,
And his assistants listen not to the Zaotar,
The Zaotar is accepted ;
And so are his assistants for all that they recite themselves *.
If the Zaotar listen not to his assistants,
The assistants are accepted ;
And so is the Zaotar for all that he recites himself‘,
22. The assistant’ is accepted who sings the GAthas,
And follows inwardly the Yasna® and the Fshdshém&thra 7;
For the man is guilty who does not follow the (prose) texts °,
Even as the Gathas.
If he sing the Gathas and followinwardly the Yasna,
* ‘How many R4spis?’ (Comm.)— One of the offices of the Raéspf is to make the responses to the Z6t, and to answer atha ratus in the Ahuna Vairya recited as a dialogue.
* Not for what has been recited by the Zaotar.
‘ Not for what has been recited by the RAspfs.
5 The RAspf assisting the Zét in the recitation of the G&thas. For instance, at the end of each Gathic HA, he: repeats with the Zét the initial stanza.
* The Yasna Haptanghiiti.
7 The Tad séidhis H4 (Yasna LVIII).
® Sravanghem ; the prose texts, what is not Gatha. He must repeat aloud the GAtha texts and follow the rest inwardly.
Yad hakad 4rmuté (read 4mrité) afsmainiivanéa vakasta (read vaéasastivat).
Avagy6é surunvaiati ndéid ainyéd,
Aés6 ratufris y6 nédid aiwisrunditi °¢
25. Y6 gathandm anumaiti va anu mainaiti,
Ainyéhé va sravayant6 paitistanti,
Anyé v4 hé dahmé srut6-gathau dadhiiti aratufris,
Asrutau dadhaiti.
26. Y6 gathau sravayéiti apd v4 paitis Avainé,
Raodhanghé va keresiim va sadhétanim (read gadhétinam),
GAathanam vA vayaztanam,
Yézi hvaéibyé usibyé aiwisrunvaiti ratufris.
Yézi fad néid hvaéibya usibya aiwisurunvaiti
rapayad (read apay4d) ;
* YA syaothen4 ya vakangha. Humatanim.
> Ahyé y4s4 nemangha ustanazast6, Ahya nemangha.
° Hakad.
1 The Zét and the R4spf. * Detached verses (?).
VI. ERPATISTAN AND NfRANGISTAN. 319
Yézi fad néid hvaéibya usibya aiwisurunvaiti
rapayad (read apay4d) ;
* YA syaothen4 ya vakangha. Humatanim.
> Ahyé y4s4 nemangha ustanazast6, Ahya nemangha.
° Hakad.
1 The Zét and the R4spf. * Detached verses (?).
VI. ERPATISTAN AND NfRANGISTAN. 319
He is accepted for all the Gathas.
If he recite the Yasna and follow inwardly the GAthas, he is accepted only for the Yasna, he is not accepted for the Gathas.
23. If the two priests! sing together Gatha verses, both are accepted.
If they sing stanzas, both are accepted in the proportion that they recite (?).
24. If two priests *® celebrate together the Yasna verse by verse, or stanza by stanza, both are accepted.
If they hear the words of one another, they are not accepted ¢.
What is hearing one another's words ?
It is when they recite together verses or stanzas.
If one listen and the other listen not,
The one who does not listen is accepted.
25. If he think the Gathas inwardly 5,
Or listen to another's singing,
Or get another of the faithful to sing them,—he is not accepted, as he does not sing them himself.
26. If he sing the Gathas near a water-spring °,
Or near a river, or among a gang of rioters,
Or during the passing of a caravan,
If he can hear himself with his own ears, he is accepted,
If he cannot hear his own voice, let him try to raise (it above the noise) ;
* Two different Zaotars perform at the same time two independent offices. The place for the office, the so-called Izishn-g4h, is arranged in such a way that the celebration of several offices can take place at the same time.
‘ As they disturb one another, and their attention is not undivided.
® Without singing them himself. § Which drowns his voice.
He shall recite with a medium voice and will be accepted.
27. How loud at the least shall he sing the Gathas in order to be accepted ?
Loud enough for the nearest of the faithful, for this one or that one, to hear him with his own ears.
Il. The Darin.
28. Amongst grains, (the draoné ') made with corn is accepted °.
III. Strong drink forbidden during the sacrifice *.
29. Those who, from drinking too much strong drink, have not sung the Gathas ¢,
On the first time it happens‘, have not to atone for it.
30. This is thy way of feeding :
When a pious man drinks strong drink, wine or mare’s milk, and eating with moderation drinks with
1 The draoné, darfin, is a consecrated round little cake which is tasted by the Zét at the end of the Srésh darfin (Yasna VIII, 4): it is a sort of Zoroastrian host.
* This sentence does not really belong to the Zend Nirangist&n ; it is a quotation from some other Fargard, inserted in the Pahlavi commentary, though the analysis in the Dinkart, being based upon the Pahlavi text, mentions it among the matters treated in the Nirangistén (Dinkart VIII, 29, 2: ‘concerning the darfin, &c.’).
* * About abstaining from drinking strong wine during the sacrifice’ (Dinkart VIII, 29, 3).
* ‘They drink wine, get drunk, and do not celebrate the Gahanbér.’ (Comm.)
* The first time they did not know the consequences of their intemperance, and are not considered responsible for them.
moderation too, if he sing not the Gathas’, he is not guilty. If he eat too much and get drunk, for not singing the Gathas [he is guilty].
IV. The recitation of the GAthas’.
31. If the priest sing for two assemblies, he is accepted.
If he sing for three assemblies, he is not accepted.
Which is the smallest assembly for which singing is accepted? Three (of the faithful). 33. How will the Zaotar sing the Gathas? He will sing half a stanza® in a moderate voice with Zarathustra’s rhythm ;
And if he omit * those words in the Gathas which are twice, thrice, or four times to be said 5,
1 ‘Tf in spite of his moderation, the little he drank makes him tipsy so that he does not celebrate the Gahanbér, he is not ina state of sin’ (Comm.)
? «Concerning the quality (sam4n) of the voice in reciting the Avesta in a ceremonial, and the Avesta which is twice recited and thrice or four times recited’ (West, Dinkart, I. 1. § 4).
® The first half of the stanza.
‘ If he omit to recite them the due number of times.
5 The so-called Bis-4mrfitas, Thris-Amrftas, Kathrus-Amriitas ; cf. Vd. X.
* According to the commentator Séshyans: ‘If he recite the whole in bag and only one word aloud.’
* If he has passed the fourth part of the year without celebrating the Gahanb4r, any verbal fault he may afterwards commit shall be punished as an Aredus, that is to say, with fifteen strokes of the Sraoshé-Aarana (Vd. IV, 26).
p. 329
If he recite, were it only a word of them’,
He escapes being in the number of the Peshdétanus,—
He who shall omit a word of the Gathas or a stanza,
Shall pay with three strokes (of the Sraoshé- Aarana) or a day's work;
The same on the second omission, the same on the third,
And so on until he let a fourth part of the year go without singing the Gathas, when it becomes an aredus sin *,
If he let a third part of the year go, his guilt is a Avara®; if he let a half go, his guilt is a bazu‘; if he let a whole year go, his guilt is a yata °.
If afterwards he miss a ratufriti*, he becomes a Peshétanu.
If afterwards he miss a ratufriti*, he becomes a Peshétanu.
43. If a man miss a ratufriti of the GAthas, he shall pay for it with three (strokes) or a day’s work ;
And so on until he let a third part of the year go without singing the Gathas............ The becomes a Peshétanu.
44. Ifa man stay a half year without singing the GAathas 8,
And also prevents another of the faithful from singing the Gathas,
For the half year when he did not sing the G&thas, he shall be in a state of sin;
5 Punished with thirty strokes.
‘ The sin of breaking an arm: fifty strokes.
® The sin of breaking a leg: seventy strokes.
* One of the formulas of glorification to any of the ratus (?). 7 To be filled up as in § 42.
* ‘Without celebrating the Gahanbars’ (Comm.)
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Paourum va naémem y4 aparem v4 pairyastayéiti pisotanus 8.
* On the limits of the five G&hs of the day and night, and the ceremonies of the same (Dinkart, 1.1.§9). The five Gahs (asnya), it will be remembered, are—
V.—frastuy€é— staomit ashem—staomi—A. V.—staomi ashem—vasaska te Ahura Mazda.
Amesha Spesta—imad Baresma hadhazaothrem min
* On the limits of the five G&hs of the day and night, and the ceremonies of the same (Dinkart, 1.1.§9). The five Gahs (asnya), it will be remembered, are—
1. Ushahina (Ushahin), from midnight to the extinction of the stars, or Dawn.
2. H&vani (Havan), the morning Gah, beginning at dawn.
3. Rapithwina (Rapithwin), the midday Gah.
4. Uzayéirina (Uzirin), the afternoon G4h, from Rapithwin to the appearance of the stars.
5. Aiwisrfithrima (Aipisrfsrim), from the appearance of the stars to midnight.
In winter there are only four Gahs, Havani and Rapithwina being united.
p. 332
IIb. G4h Havan.
47. Kahmad havanem gathanam ratufris fragasaiti ?
Haga hd-vakhsad maidhydi frayar4i pairi-saZaiti ;
Hamatha itha.
Aad aiwi-gami maidhy4i uzayardai
Yad v4 yatha uzarem yad yatha khsaparem ®.
Ahurfi Mazd4i od dathusé aétad dim od vanghusa vanghauska.
Aéthraya varestim—imad baresma—frastuyé—Y. A. V. —ashaya né paiti gamyad—Avarata nar6—nadatum.
48. From what hour may the sacrifice to the Good Waters! be offered ?
It continues from sunrise to sunset ;
Thus both in summer time and in winter time.
He who offers libations to the Good Waters,
After sunset and before sunrise,
Does no better deed
Than if he should throw them downright into the jaws of a venomous snake ®.
IIc. The Rapithwin G&h.
49. At what hour does the celebration of the Rapithwina Gathas begin ? From Rapithwa to the middle of the afternoon.
Ild. The Uztrin G4h.
50. At what hour does the celebration of the Uzayéirina Gathas begin ?
From the middle of the afternoon to sunset;
Thus it is in summer.
In winter, if, before sunset, one sing the Ahuna Vairya,
Ahurahé khsnaothra [yasnaiza] od frasastayaéka apash vag vakhdanisn.
Fra te staomaidé Ahuréne Ahurahé vangheus yasnaska vahmaska huberetiska usta-beretiska vanta-beretiska yazatanim, thw4 ashaonim kukhsnisa us bi bardmi, rathwaska berezat6, gathauska sravayéid fra te staomaidi.
Mia i razagada.
Fra te staomaidé Ahuréne Ahurahé vangheus yasnaska vahmaska huberetiska usta-beretiska vanta-beretiska yazatanim, thw4 ashaonim kukhsnisa us bi bardmi, rathwaska berezat6, gathauska sravayéid fra te staomaidi.
And sing the six stanzas of the Gatha Spemtamainyu ;
He may, without guilt, sing the rest of the Gathas after sunset.
Ile. The Aiwisrithrim Gah. 51. From what hour does the celebration of the Aiwisrithrima Gathas proceed ? It continues from sunset to midnight ; Thus both in summer time and in winter time.
III. The offerings for the Gah4nbars.
52. If an honest man,
Working hard and teaching the Holy Wisdom ',
Have no sufficient living,
And dream of getting sufficient meat *;
If such a one only ® recite (the prayers),
He who celebrates the festival‘ cannot charge him with non-celebration ;
For as far as he recites (the prayers), he has celebrated the festival 5.
53. But men who live like robbers and highwaymen,
In knavery, brigandage, and debauchery every night,
1 A profession which brings no great income to those who exercise it.
* ¢*They have bread, they have no meat,’ and cannot therefore offer any meat for the G&hanbar.
* Without making any offering.
* The rich man who provides the offerings.
5 “He has as much merit as if he had presented pious people with a thousand goats big with kids’ (Comm.), which is the reward promised for the celebration of the first GahAnbar (Afringan Gah4n. § 7).
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p. 338
Daityé-draonanghaséa hanté,
Fradhaitim d4ittm geus draoné upéisemné adha avanghabdemné ;
Aframareatem aésim,
Aétaésim ratufris ratufrittm thwiresaitt.
§ 7).
(4) z
p. 338
Daityé-draonanghaséa hanté,
Fradhaitim d4ittm geus draoné upéisemné adha avanghabdemné ;