Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)
English·1879–1910·trans. E. W. West·388 passages
The text · part 14 of 18
The fifth fargard, quoted in the text, was probably that portion of the Nask which described the duties of the officiating priests.
p. 312
teristics of four kinds of worship of the celestial beings (yazd4n) :—one is that whose Avesta is correct, 6u¢ the man is bad; the second is that whose Avesta is faulty (zif4n6)', du¢ the man is good; the third is that whose Avesta is correct, and the man is good ; and the fourth is that whose Avesta is faulty and the man is bad. 10. Zhat whose Avesta is correct, dz¢ the man bad, the archangels will approach and will listen to, d#¢ do not accept; shat whose Avesta is faulty, 6#¢ the man good, the archangels and angels? will approach, éu¢ do not listen to, and will accept ; that whose Avesta is correct, and the man good, the archangels azd angels will approach, will come to, will listen to, and will accept ; that whose Avesta is faulty, avd the man bad, they do not approach, do not listen to, and do not accept. ;
11. In every ceremonial (yazisn5), at the beginning of the ceremony ®, and the beginning of the sacred-cake consecration (drén)‘, the angels and guardian spirits of the righteous are to be invited to the ceremony. 12. When they invoke the angels they will accept the ceremony, and when they dop. 313 not invoke them, all the guardian spirits of the righteous are to be invoked at the beginning of ‘staomi!;’ and when not, they watch until ¢he words ‘frashé-Aarethrim saoshyamtim ?,’ and when they shall invoke them there they will accept the ceremony; and when not, they will watch until ¢e words ‘vispau fravashay6 ashaonim yazamaidé%,” and when they shall invoke ¢em there they will accept ‘ the ceremony; and when not, they will watch until the words ‘tauska yazamaidé ®;’ and when they invoke them® a¢ the threefold ‘ashem vohd’ and ¢he word damanim’, at the twice-do/d ‘aokht6-namanéd 8,’ the ‘ash4d@ haa °, ov the ‘yatumanahé gasaiti!,’
1 Kzo has hfizvan, ‘tongue, speech,’ for zifan, ‘faulty’ (compare Pers. zif, ‘ sin’), in all occurrences of the word.
2 K2o omits from this word to ‘will approach’ in the next clause of the sentence.
5 That is, shortly before beginning the regular recitation of the Yasna, the angels, in whose honour the ceremony is being performed, are invited to approach by reciting their proper Khshnamans, or propitiatory formulas (see Chap. VII, 8, and Haug’s Essays, p. 404). ;
* This begins with Yas. III, 1, and the spirits are to be invited by adding their proper Khshnfimans to those contained in Yas. III, 3-20 (see Haug’s Essays, p. 408).
1 This may be at the ‘staomi’ of Yas. XII, 6, which is recited before the Yasna is commenced ; but K2o alters the meaning (by inserting the relative particle) into ‘¢hey are to be invoked at “staomi,” the beginning of “all the guardian spirits of the righteous” (Yas. XXVI, 1).’
2 Yas. XXVI, 20.
5 Yas. XXVI, 34.
* Kao has, ‘shall not invoke,’ and ‘ will not accept.’
XXVI, 1).’
2 Yas. XXVI, 20.
5 Yas. XXVI, 34.
* Kao has, ‘shall not invoke,’ and ‘ will not accept.’
® The concluding words of the yénhé hata&m formula, probably of that one at the end of Yas. XXVII, just preceding the recital of the Gathas, up to which time the spirits wait, but, if not invoked, they are then supposed to ascend, away from the ceremony, as mentioned in the text.
* K2o has, ‘ when they do not invoke them.’
7 Yas. VIII, 10; which is preceded by a thrice-told ‘ashem voh@,’ at which the officiating priest tastes the sacred cake, being the end of the Drén ceremony (see Haug’s Essays, pp. 404, 408).
® Yas. XXII, 33 (§§ 14-33 being recited twice). At this point the officiating priest brings out the mortar for pounding the Hém twigs (see Haug’s Essays, p. 405); Yas. XXII being called the beginning of the Hémfst in the Vistisp Yast SAdah.
® Yas. XXIV, 30, when the officiating priest turns the mortar right side upwards.
they will accept’; and when not, they go up the height of a spear (ntzak) and will remain. 13. And they speak thus: ‘This man does not understand that it will be necessary even for him? to go from the world, and our prayer (apist4n) is for reminding men; it is not /Za¢ our uneasiness arzses from this, that we are in want of their ceremony, but our uneasiness avzses from this, that when they do not reverence and do not invoke us, when evil comes upon them it is not possible for us to keep z¢ away.’
14. ‘O creator! how much is the duration in life of him who is dead?’ And Adharmazd spoke thus: ‘As much as the wing of a fly,O Zaratist the Spttaman! or as much as the hearing a wing unto a sightless one 8,’
CuaptTer X.
1. The rule‘ is this, that a sacred thread-girdle (kQsttk) be three finger-dreadths loose transversely
1 K2o has, ‘they will not accept.’
* Literally, ‘for me,’ which seems to refer to the man, and not to the spirits,
§ This appears to be the complete translation of the Avesta sentence partially quoted in Pahl. Vend. VIII, 64: ‘ yatha makhshyau perenem, yatha v4 perenahé,’ &c. The last clause is doubtful; the reading adopted here is Aand zak-i shinavak-: par andarg avénak, as nothing more satisfactory suggests itself; it might also be translated by ‘as much as the sound of a wing in the invisible.’ ,
* Reading dinak; Pazand writers convert it into yak, which can, however, have the same meaning, though they evidently take the word to be Huz. khadfik, ‘one,’ which is written precisely like ainak in Pahlavi characters. Most of the miscellaneous statements, contained in the latter part of Sls., commence with this phrase.
CHAPTER IX, 13—X, 3. 315
(pavan targfin)’, as is said in every teaching (£4stak)?, and when it is less it is not proper.
Most of the miscellaneous statements, contained in the latter part of Sls., commence with this phrase.
CHAPTER IX, 13—X, 3. 315
(pavan targfin)’, as is said in every teaching (£4stak)?, and when it is less it is not proper.
2. The rule is this, that the sacred cake (drén), set aside at the dedication formula (shnimané) on the days devoted to the guardian spirits’, is to be used at the season-festivals, the Néndbar‘, the three nights’ ceremony®, the Hém-drén, and other rites of the righteous guardian spirits; and when they shall not do so, according to some teachings, it is not proper.
3. In the exposition (A4stak) of the Nihadim Nask® it says that a man is going to commit rob-
' That is, round the waist (see Chap. IV, 1).
* That is, ‘interpretation or exposition’ (see Chap. I, 3, 4). Kzo has, ‘ and by every teaching it is proper.’
® These fravardtk4n are, strictly speaking, the five supplementary days at the end of the Parsi year, but the last five days of the last month are usually added to them, so as to make a period of ten days at the end of the year, during which the guardian spirits of the departed are supposed to revisit their old homes, and for whom the sacred cake is set aside.
‘ The initiatory ceremony of a young priest (see Chap. XIII, 2).
® The ceremonies performed by the survivors for three nights after a death (see Chaps. VIII, 6, XVII, 3, 4).
* This was the fifteenth nask or ‘ book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Nikadim; but according to the Dini-vagarkard and the RivAyats it was the sixteenth nask, called Niy4rum. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 132. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies twenty-five quarto pages of that work :—
The beginning of the law (dad) is the Nikadim of thirty’ fargards, The section Patk4r-radistan (‘the arbitrator's code’) is about umpires and arbitration, contracts by words of four kinds and by signs of six kinds; and twelve sorts of arbitrators are described in four sub-sections, according as they decide by hearing or seeing, and with regard to women and children, foreigners andp. 316 bery, avd a wall falls in upon him, z¢ zs his destroyer ; when a man strikes at him 4e zs his adversary, and both are in sinfulness; when he is going to perform the worship of God (yazisnd-i yazd4nd) both of them are in innocence.
4. The rule is this, that when a woman becomes pregnant, as long as it is possible, the fire is to be maintained most carefully in the dwelling, because it is declared in the Spend Mask! that towards
4. The rule is this, that when a woman becomes pregnant, as long as it is possible, the fire is to be maintained most carefully in the dwelling, because it is declared in the Spend Mask! that towards those worthy of death. The second section, Zadamist4n (‘the assault code’), is a treatise on assault and the consequences of assault, pain, blood, and unconsciousness ; on blows and conflicts, man with man, women with women, and child with child, with their proper penalties; also the murder of slaves and children. The third section, Réshist4n (‘the wound code’), is a treatise on various kinds of wounds and their characteristics. The fourth section, HamémAlistan (‘the accusers code’), is a treatise on accusation and false accusation of various specified crimes, on lying and slander, the care of pregnant women, impenitence and various offences against priests and disciples, remitting penalties, abetting and assisting criminals, mediation, punishment of children, smiting foreigners, murder, medical treatment, and many other things (see Pahl.-Paz. Glossary, p. 184, where they are erroneously ascribed to the Pazén Nask, owing to the defective text of the MS. M13). The fifth section contained twenty-four treatises on miscellaneous subjects connected with crime and sin (see Pahl.- Paz. Glossary, pp. 184, 185).
The passage mentioned in the text cannot be recognised in any of the details supplied by the Dinkard.
1 This was the thirteenth nask or ‘ book’ of the complete Mazdayasnian literature, according to all authorities, but is called Sfend in the Rivayats. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, pp. 131, 132. The following is a summary of the short account of it given in the eighth book of the Dinkard :—
The Spend is a treatise on the origin and combination of the existence, guardian spirit, and glory of ZaratQst; on his generation and birth; on the coming of the two spirits, the good one to sustain, and the bad one to destroy him, and the victory of the good
CHAPTER X, 4, 5. 317
Dfkd4v!, the mother of Zaratfst, when she was pregnant with Zaratdst, for three nights, every night a leader (khQd@4)*? with a hundred and fifty® demons rushed for the destruction of Zaratist, du¢ owing to the existence of the fire in the dwelling they knew no means of accomplishing #7.
5. The rule is this, that they have a tank (még) for the disciples, when they are going to perform the worship of God, azd are sprinkling the stone seat (magdk)*; and lest they should make a wet place by that sprinkling through taking water out from it, it is to be done sitting; for in the Vendidad* the high-priests Zave taught, about making
spirit; on his going, at thirty years of age, to confer with Adharmazd, and his seven conferences in ten years; on the seven questions he proposed to the archangels on those occasions ; on the conveyance of the omniscient wisdom into him, showing him heaven and hell, and the intermediate place of those ‘ everstationary,’ the account taken of sin and good works, the future existence, and the fate of the religion on earth till the renovation of the universe, with the coming of his future sons, the last three apostles.
1 The Paz. Dughdé of Bund. XXXII, ro would indicate Pahl. Dfkd&n, but the Dinkard has Dikd4ibd and Dikdafbag (pointing to Av. Dughdhavan), and the Persian forms are Dughdft and Dughdavih. Here the name is Dfikd4vé, which is transposed into Didk4v in Chap. XII, 11; it must have meant either ‘ milk-maid’ or ‘suckler’ originally.
? Kzo has sé@d4, ‘a demon,’ and in Chap. XII, 11, where this section is repeated, the word can be read either s@da, ‘ a demon,’ or shah, ‘a king or ruler;’ of course ‘an arch-fiend’ is meant.
® M6 appears to have ‘sixty,’ instead of ‘ fifty,’ but see Chap. XII, rr.
“ Or magh, on which they squat in the purification ceremony (see B. Yt. II, 36).
5 Referring probably to Pahl. Vend. XVIII, 98; the ground is not to be wetted further than the length of the fore-part of the foot beyond the toes, that js, not more than a hand's breadth ; thisp. 318 water when standing on foot’, that the measure it refers to applies to everything else, not even of a like origin; by him who makes water the Avesta? for making water is to be uttered, avd then z¢ is the root of a Tandpdhar sin® for 42m, and when he does not utter z¢ 4e is more grievously sinful.
6. The rule is this, that to recite the Gathas over those passed away is not to be considered as beneficial, since it is not proper to recite the three H4s‘ which are the beginning of the Adstizat GAtha whenever one ts on the road; whenever one recites ¢hem over a man in the house ¢hey are healing.
7. The rule is this, that in the night wine and aromatic herbs (sparam) and anything like food are not to be cast away towards the north quarter, because a fiend® w7// become pregnant ; and when one casts them away one Yatha-ahi-vairy6*® is to be uttered.
measure is here extended to washing water, hence the necessity of squatting during such ablutions.
’ This is a sin which is usually classed with ‘running about uncovered’ and ‘ walking with one boot’ (see Chap. IV, 8, note).
* This Avesta is prescribed in Vend. XVIII, 97, and is still in constant use; it consists of three Ashem-vohtis (see Bund. XX, 2), two Humatanims (Yas. XXXV, 4-6), three Hukhshathrétemais (Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one Yénhé-hatiim (see B.Yt. II, 64).
* See Chap. I, 1, 2.
* The three chapters (Yas. XLII-XLIV) which begin the Ustavaiti Gatha (Yas. XLII-XLV).
XX, 2), two Humatanims (Yas. XXXV, 4-6), three Hukhshathrétemais (Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one Yénhé-hatiim (see B.Yt. II, 64).
* See Chap. I, 1, 2.
* The three chapters (Yas. XLII-XLIV) which begin the Ustavaiti Gatha (Yas. XLII-XLV).
5 A drfg, or fiend, is usually considered as a female demon (see Vend. XVIII, 70-77); and the demons are supposed to come from the north, where they congregate on the summit of Aresfir, at the gates of hell (see Vend. XIX, 1, 140, 142, Bund. XII, 8).
* See Bund. I, 21. This statement is repeated in Chap. XII, 18.
CHAPTER X, 6—I1. 319
8. The rule is this, that reverential should be the abstinence from unlawfully slaughtering of any species of animals; for in the Sthdgar ask’ it is said, concerning those who Aave unlawfully slaughtered animals, the punishment is such that each hair of those animals becomes like a sharp dagger (tékh), and he who is unlawfully a slaughterer is slain. 9. Of animals, the slaughtering of the lamb, the goat (vahtk), the ploughing ox, the war-horse, the hare, the bat (4thar4z), the cock or bird of Vohfman, and the magpie (kaskinak) bird, and of birds that of the kite, eagle (hOm4i), and swallow is most to be abstained from.
10. A pregnant woman who passes away is not to be carried away by less than four men’, who are at it constantly with united strength; for wth other corpses, after a dog’s gaze, when they carry them along by two men with united strength, they do not become polluted; éu¢ for a pregnant woman two dogs are necessary, to whose united power sie is to be exposed ; and they carry fer along by four men with united strength, azd they do not become polluted ; d¢¢ when they carry er along by two men they are to be washed with ceremony (pisak)*.
11. The rule is this, that when they beg forgiveness for a person (mard(im) who as passed away,p. 320 such @ prayer is more significant when ome says thus : ‘Whenever a trespass (vinds) of mine 4as occurred against him, you will take account of t¢ along with those of his which have occurred against me, and the trespasses Aave passed away one through the other; ay further trespasses of his which have occurred against me are then made a righteous gift by me’.’
1 See B.Yt. I, 1. The passage here referred to is probably one in the middle of the seventeenth fargard of this Nask, which is mentioned as follows, in the ninth book of the Dinkard: ‘ And this too, namely, those who unlawfully slay sheep and cattle, which diminishes their life and glory.’
2 This is the usual custom, while that mentioned in Chap. II, 6 is the exceptional case, mentioned at the end of this section, which necessitates extraordinary purification.
* That is, with the Bareshnfiim ceremony (see Chap. II, 6).
12, The rule is this, that one should not walk without boots*?; and his advantage therefrom is even this, that when a boot (mdgak) is on 47s foot, and he puts the foot upon dead matter, and does not disturb the dead matter, he does not become polluted ; when a boot is not on 42s foot, and he puts the foot upon dead matter, and does not disturb 2¢, he ts polluted*, except when he knows for certain (aévar) that a dog as seen 7¢, or 2f not it is to be considered as not seen by a dog’.
13. The rule is this, as revealed zx the Dabdsrfgéd Nask*, where a day in the year is indicated,
' That is, I pardon them in charity.
* Or, perhaps, ‘without stockings,’ avimfigak; this seems to be something different from the sin of aé-mfik-dfb4risnth, ‘running in one boot’ (see Chap. IV, 12).
5 Without these words, which do not exist in the MSS., the sentence seems to have no clear meaning.
‘ And, therefore, still containing the Nasfs, or fiend of corruption, who will enter into any one who merely touches the dead matter, without disturbing it, and can be driven out only by the tedious and troublesome Bareshnfim ceremony.
® This was the sixteenth nask or ‘ book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Dhbasrfigd or Dfibasrfid; but according to the Dint-vagarkard, which calls it Dvasrfizd, and the Rivayats, which call it Dv4srfigad, Dv&srfingad, or Dvasrfb, it was the eighteenth nask. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, pp. 132, 133. The following is-a brief summary of the account of it given
CHAPTER X, 12-14. 221
that the sacred thread-girdle of every one who shall be one day more than fourteen years and three months o/d is to be tied on—z¢ zs better so than when he remains unto fifteen years, and then ties on the girdle—who is more cared for, that way, than a five-months’ child’, on whom they should put 7 in the womb of z¢s mother.
14. The rule is this, that when ove retains a prayer zxwardly*, and wind shall come from below, or wind shall come from the mouth, it is all one *.
in the eighth book of the Dinkard, which occupies ten quarto pages of that work :—
14. The rule is this, that when ove retains a prayer zxwardly*, and wind shall come from below, or wind shall come from the mouth, it is all one *.
in the eighth book of the Dinkard, which occupies ten quarto pages of that work :—
Of the first eighteen sections of the DfbAsrfigd the first is a treatise on thieves, their arrest, imprisonment, and punishment, with the various kinds of robbery ; the second section is about the irresponsibility of a father for the crimes of a grown-up son, and of a husband for those of a separated wife, about the time for instructing children, and when they first become responsible for sin, the crime of giving weapons to women, children, and foreigners, about warriors plundering, the various kinds of judges and their duties, and offences against accusers. Of the twelve next sections one, called Pasfis-hérvist4n (‘the shepherd’s dog code’), is about shepherd’s dogs, their duties and rights. Of the last thirty-five sections the first, called Stérist4n (‘the beast of burden code’), is about the sin, affecting the soul, of unlawfully beating and wounding cattle and beasts of burden, birds and fish; the second section, Argistan (‘the value code’), is a treatise on the value of animate and inanimate objects; the third section, Aratést4ristan (‘the warrior code’), is a treatise on warriors, arms, armies, generals, battles, plunder, &c.; the fourth section is about warm baths, fires, clothing, winter stores, reaping fodder and corn, &c.
The passage mentioned in the text was probably in that part of the second section which referred to the responsibility of children. The words from ‘as revealed’ to ‘indicated’ are omitted in K2o,
1 K2o has ‘ nine-months’ child.’
* See Chap. III, 6.
* Literally, ‘both are one;’ that is, in either case the spell of the v4g or prayer is broken.
[5] ¥
p. 322
15. Also this, that ten women are necessary for affording assistance 40 a woman who is in labour: five women for directing the making of the. cradle (gavdrak), one woman should be opposite the left shoulder, and one to hold the right shoulder, one woman to throw a hand on her neck, one woman to hold her waist, and one woman, when the infant shall be born, to take z¢ up and cut the navel cord, and to make the fire blaze’. 16. Three days and three nights no one is to pass between the fire and the child, nor to show the child to a sinful man or woman ; ¢hey are to triturate a little sulphur in the sap (may4) of a plant, and to smear it over the child; anzd the first food to give z is Hém-juice (parahém) and aloes (shapy4r).
17. The rule is this, that in case any one shall beat an innocent man, until the pain shall cease it becomes every day the root of a Tan4pdhar sin? for him.
17. The rule is this, that in case any one shall beat an innocent man, until the pain shall cease it becomes every day the root of a Tan4pdhar sin? for him.
18. The rule is this, that when in a country they trust a false judge, and keep 42m among ¢hetr superiors, owing to the sin and breach of faith which that judge commits, the clouds amd rain, in that country, are deficient, a portion (bavan) of the deliciousness, fatness, wholesomeness, and milk of the cattle and goats diminishes’, and many children become destroyed in the mother’s womb.
19. The rule is this, that a man, when he does not wed a wife, does not become worthy of death; but when a woman does not wed a husband it
1 Literally, ‘make the fire high.’
® See Chap. I, 1, 2.
* Most of these evils are also ascribed (see B. Yt. II, 41-43) to neglect of the precautions prescribed with regard to hair-cuttings.
CHAPTER X, 15-21. 323
amounts to @ sim worthy of death; because for a woman ¢here is no offspring except by intercourse with men, and no lineage proceeds from her; du¢ for aman without a wife, when he shall recite the Avesta, as it is mentioned in the Vendidad', ¢here may be a lineage which proceeds onwards ¢o the future existence.
20. The rule is this, that a toothpick is to be cut out clear of bark (pést p4k)’, for the high-priests have taught that when one’s toothpick—made for the mouth with the bark—shall fall, and when a pregnant woman puts a foot upon it, she is apprehensive about z¢s being dead matter *.
21. The rule is this, that in accepting the child of a handmaid (£akar)* discrimination is to be exercised; for in the fourteenth of the Nask Hfdspéram 5
1 This reference is probably to the circumstances detailed in Vend. XVIII, 99-112, but the Pahlavi commentary on §§ 111, 112 of that passage is missing in all MSS. The Avesta to be recited in such cases is precisely the same as that detailed in a note on § 5.
? This translation is in accordance with the seventeenth chapter of the prose Sad-dar Bandahis, or ‘ BOndahis of a hundred chapters,’ a Pazand work of later times; but the text here might be translated ‘cut out of clean skin,’ and in Chap. XII, 13, where the statement is repeated, the word used is also ambiguous.
* The Sad-dar Bandahis says, ‘the fear arises that the infant may come to harm.’ This section and the three which follow are repeated in Chap. XII, 13-16.
‘ This might mean a dakar, or ‘serving’ wife (see Bund. XXXII, 6), but the further details given in Chap. XII, 14, where this statement is repeated, make it more probable that a concubine is meant.
* As this was the seventeenth nask or ‘book’ of the complete Mazdayasnian literature, according to all authorities, it is probable that the word ‘fourteenth,’ in the text here, refers to some particular chapter or fargard, most likely to the last group of fourteen
yY2
p. 324
* As this was the seventeenth nask or ‘book’ of the complete Mazdayasnian literature, according to all authorities, it is probable that the word ‘fourteenth,’ in the text here, refers to some particular chapter or fargard, most likely to the last group of fourteen yY2p. 324 the high-priests Aave taught thus: ‘ My son is suitable also as thy son, 6u¢ my daughter is not suitable also as thy daughter.’
sections, mentioned below, in the summary of its contents; and this is confirmed by another reference in Chap. XII, 7. This nask is called Aspaéram in the Rivayats, and Asp4rim in the Dini-vagarkard; for its contents, as given by the latter, see Haug's Essays, p. 133. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies sixteen quarto pages of that work :—
Of the first thirty sections of the Hfsparam, one is the Aérpatistan (‘the priest’s code’), a treatise on priestly studies, priests, disciples, and their five dispositions. One section is the NfrangistAn (‘religious formula code’), a treatise on the formulas of worship, the Avesta to be recited by the officiating priests twice, thrice, and four times, the five periods of the day and their proper ceremonies, the season-festivals, the sacred girdle and shirt, cutting the sacred twigs, reverencing water, the families of Zarattst, Hvév, and Vistésp, &c. One section is the GéharfkistAn (‘ quality: code’), a treatise on nobility and superiority, buying and selling, cattle, slaves, servants, and other property, houses where men or dogs have been sick, dealings with foreigners, &c. And other sections are about appropriating the property of others, obedient and disobedient wives, foreign wives, advantages of male and female offspring, breeding of cattle, treatment of labourers and children, the evil eye, judges, the origin and cultivation of corn, the degrees of crime and punishment, &c. Of the next twenty sections, one is about the treatment of furious cattle and mad dogs, and the damage they may do. One section on the means of accumulating wealth, the giving of sons and daughters in marriage, the goodness of charity and evil of waste, the five best actions and the five worst, unlawful felling of trees, the sin of burying the dead, &c. And one section on the begetting, birth, and treatment of children. Of the last fourteen sections, one is a treatise, in six fargards, on the ownership of property and disputes about it, on one’s own family, acquiring wife and children, adoption, &c. And a section of seven fargards, at the end, is a treatise on the sufferings of men, women, children, and dogs, on the connection of owner and herds, priest and disciple, on various offences and sins, spiritual and worldly healing, physic and physicians, astrology,
p. 325
And a section of seven fargards, at the end, is a treatise on the sufferings of men, women, children, and dogs, on the connection of owner and herds, priest and disciple, on various offences and sins, spiritual and worldly healing, physic and physicians, astrology,
p. 325
22. The rule is this, that ove perseveres much in the begetting of offspring, for the acquisition of abundance of good works at once; because, in the Nihadim Nask?, the high-priests ave taught that the duty and good works which a son performs are as much the father’s as though they had been done by his own hand; and in the Damdad Nas? it is revealed thus: ‘ Likewise, too, the good works, zz like measure, which come into the father’s possession.’
23. The rule is this, that they shall give to the worthy as much of anything as is proper for eating and accumulating; because in the Nihaddm Nask?* the high-priests Zave taught thus: ‘A man gives a hungry ove bread, and zt zs too much, yet all the good works, which he shall perform through that superabundance, become as much his who gave it as though they had been done by his own hand.’
24. The rule is this, where ove lies down, in circumstances of propriety and innocence, one Ashemvoht is to be uttered‘, and zz like manner when he the proper feeding of cattle, horses, sheep, goats, and pigs, the duty of a frontier governor during a foreign invasion, &c.
The passage mentioned in the text was probably in that portion of the last group of fourteen sections which treated of wives, children, and adoption.
4 See § 3; the passage mentioned here cannot be traced in the account of this Nask given in the Dinkard.
2 See SZS. IX, 1. The passage here quoted cannot be traced in any of the short accounts of the contents of this Nask. This section is repeated, with a few verbal alterations, in Chap. XII, 15.
> See § 3; the passage here quoted is also not to be traced in the account of this Nask given in the Dinkard. This section is repeated, with a few verbal alterations, in Chap. XII, 16.
* Compare Chap. IV, 14, where much the same is stated as what occurs in this section.
p. 326
gets up well; when he does so, every single drawing of the breath (vay6) becomes a good work of three Sréshé-farandams, that is, a weight of ten dirhams of the full weight of four mads?.
25. The rule is this, that when an action or an opinion comes forward, and one does not know whether z¢ de a sin or a good work, when possible it is to be abandoned and not executed by him; as it says in the Sakadim Mask? that Zaratdst has
25. The rule is this, that when an action or an opinion comes forward, and one does not know whether z¢ de a sin or a good work, when possible it is to be abandoned and not executed by him; as it says in the Sakadim Mask? that Zaratdst has
1 Reading i mad-4, instead of va maz-4; the word mad (see Pahl.-P4z. Glossary, p. 21) being Huz. for the dang or quarterdirham. The amount of the Srésh6é-4aranam, as deduced from this statement, differs from those given in Chaps. XI, 2, XVI, 5, and must be awkwardly fractional, unless the sentence be altered into ro gigan sang ném zis pir sang yeheviinéd, ‘a weight of ten dirhams and a half, which is its full weight;’ in which case one Srésh6-faraném would be 31 dirhams, as in Chap. XVI, 5.
* This was the eighteenth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard; but according to the Dint-vagarkard and the Rivayats it was the nineteenth nask, called Askarfim or Askéram. For its contents, as given by the Dint-vagarkard, see Haug’s Essays, p. 133. The following is a brief summary of the account of it given in the eighth book of the Dtnkard, where it occupies twenty quarto pages of that work :—
Of the first thirty sections of the Sakadim one is a treatise on the necessity of obedience and understanding the laws, on newborn infants and their proper treatment, on the care of fire and sharp-pointed things, on race-courses, the use of water, salt and sweet, warm and cold, flowing and stagnant, &c. One section is the Hafidak4nistAn (‘annoyances code’), a treatise on irritating words and ill-treatment of living creatures and trees, the finding of buried treasure at various depths and in different places, &c. And one section is the Zfy4nakistan (‘damage code’), a treatise on damage to animate and inanimate objects. Of the last twenty-two sections, one is the Vakhshistan (‘increase code’), a treatise on the progress of growth, breeding of cattle and other animals, pleadings regarding debts, growth of corn, &c. One section is the Varist4n (‘ordeal code’), a treatise on the detection of witchcraft by ordeal, by heat and cold, &c. One section on asking assistance
CHAPTER X, 25, 26. 327
not provided about everything whatever, but three times z¢ has been done by Zaratist about this duty, that is, so that the Avesta azd Zand, when one has learned it thoroughly by heart’, is for recitation, and is not to be mumbled? (gfyisn6), for in mumbling (gidan6d) the parts of the Ahunavar® are more chattering‘. 26. As it says in the Bagh MNask> and rewarding it, on the unjust judge and the sagacious one, on daughters given in marriage by mothers and brothers, on the disobedient son, &c. And one section on the spirits of the earthly existences, the merit of killing noxious water-creatures, the animal world proceeding from the primeval ox, the evil spirit not to be worshipped, and much other advice.
And one section on the spirits of the earthly existences, the merit of killing noxious water-creatures, the animal world proceeding from the primeval ox, the evil spirit not to be worshipped, and much other advice.
The passage mentioned in the text appears to have been in the first section of this Nask, as the Dinkard says it treated, among other matters, ‘about a man’s examining an action before doing it, and when he does not know whether 7/ de a sin or a good work, when possible, Ae is to set it aside and not to do ##’ But nothing is said there about Zarat(st, and what is said here seems to have very little connection with the ‘rule’ laid down in this section.
1 Literally, ‘made it quite easy.’
3 Literally, ‘not to be devoured or gnawed.’
® The formula commencing with the words Yath4 ahfi vairyd (see Bund. I, 21); its parts or bagha are the phrases into which it may be divided (see Yas. XIX, 4, 6, 9, 12).
* Reading drAitar, ‘more clamourous or ‘chattering ;’ but the word is ambiguous, as it may be darfktar, ‘more rending,’ or giraftar, ‘more weighty, more threatening,’ &c.
5 M6 has Bak. This was the third nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Baké; but according to the Ditni-vagarkard and the Rivayats it was the fourth nask. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 127. In the Dinkard, besides a very brief account of it, in the eighth book, which states that it was a treatise on the recitation of the revealed texts, there is, in the ninth book, a long description of the contents of each of its twenty-two fargards, occupying fifty quarto pages in the MSS. of the Dinkard. From this it appears that the passage quoted in our text probably occurred in the firstp. 328 thus: ‘Whoever shall mutter, O Zaratfst! my allotment of the Ahunavar ‘—that is, shall softly take z¢ inwardly—and shall let i¢ escape? again—that is, shall utter 24 a/oud—so much as a half, or one-third, or one-fourth, or one-fifth, his soul will I shield, I who am Adharmazd, from the best existence— that is, I w2// keep it away—by so much of an interval as the width of this earth.’
27. The rule is this, that ove is to proceed with great deliberation when he does not know whether tt de a sin or a good work, that is, it is not to be done.
28. The rule is this, that an opinion (and4zak) of anything is to be formed through consultation fargard. It also occurs, in nearly the same words, in Pahl. Yas. XIX, 12-15, and as Yas. XIX is called ‘the beginning of the Bak&n’ in some MSS,, it is possible that the three Has (Yas. XIX-XXI) which relate to the three short Avesta formulas are really the first three fargards of the Bagh Nask, which are said to have treated of the same subjects.
Yas. XIX, 12-15, and as Yas. XIX is called ‘the beginning of the Bak&n’ in some MSS,, it is possible that the three Has (Yas. XIX-XXI) which relate to the three short Avesta formulas are really the first three fargards of the Bagh Nask, which are said to have treated of the same subjects.
1 The text is corrupted into min zak-i li, ZaratQst! béstarth-i min Ahunavar drfdgist, which might be translated, in connection with the following phrase, thus: ‘Of my vexation, O Zaratfist ! from the Ahunavar, the most fiendish is that one shall softly take z/,’ &c. But very slight alterations of the Pahlavi letters (in accordance with Pahl. Yas. XIX, 12) convert min into min, bést4rth into bakhtarth, and drfgist into dreng&d. Instead of ‘allotment of the Ahunavar’ we might read ‘ predestination, or providence, from the Ahunavar ;’ because the Pahlavi translator, by using the word bakhtarih or bakhtarth, appears to have understood the Av. bagha in its sense of ‘ divinity, providence,’ rather than in that of ‘ part, portion.’
8 Reading raninéd or rahéinéd. The Pahlavi translator seems to think the sin consists in breaking the spell of the vag or inward prayer (see Chap. III, 6) by speaking part of it aloud ; but the original Avesta of this passage attributes the sin to obscuring the meaning by imperfect recitation.
CHAPTER X, 27, 28. 329
with the good; even so it is revealed in the Kidrast Nask?* that Spendarmad spoke to Mandséthar thus : ‘Even the swiftest horse requires the whip (t4z4-
1 This was the twelfth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Kidrast6 or Kidrést6; but according to the Dinf-vagarkard and the Rivdyats it was the fourteenth nask called Girast. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 131. The following is a summary of the short account of it given in the eighth book of the Dinkard :—
For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 131. The following is a summary of the short account of it given in the eighth book of the Dinkard :—
The Xidrést6 is a treatise on the race of man; how Aftharmazd produced the first man, Gayémard, how the first pair, Mashya and Mashyédt, arose, with their progeny, till the region of Khvaniras was full, when they supplied the six surrounding regions, till they filled and cultivated the whole world. The Pésdadian dynasty of H6shang, Takhmérupé, and Yim, the evil reign of Dahdk, descended from Taz, the brother of Héshang and father of the Arabs, then Frédin who divided Khvaniras between his three sons, Salm, Tg, and Afrif, who married the daughters of Patsréb6 (compare Pahl. Vend. XX, 4) king of the Arabs, then M4nfséihar, descendant (nap) of Airié, the penal reign of Frastyav ruler of Tfr4n, then Afiz6bé the Tam4spian, descendant of Manfsihar, then Kai- Kavad and the penal reign of Karsésp6. The Kayanian dynasty of K4i-Us, Kai-Khisr6b son of Styavakhsh, with many tales of the specially famous races of Iran, Tfrén, and Salman, even to the reigns of Kaf-Léharasp and Kai-Vistésp. The apostle Zaratfst, and the progress of time and events from the reign of Frédfn till Zaratfist’s conference with Afharmazd. The race of MAnfséihar, Nédar, and others. Avarethrabau’s (see Fravardin Yt. 106) father, Atar6-pad son of M4raspend. On future events and the reign of the renovation of the universe; the origin of the knowledge of occupation, and the care and industry of the period; the great acquaintance of mankind with the putting aside of injury from the adversary, the preservation of the body, and the deliverance of the soul, both before and after the time of Zarattst.
As MAnfsgihar is several times mentioned there are several places in this Nask where the statement, quoted in the text as a saying of Spendarmad, the female archangel who has special charge of the earth (see Chap. XV, 5, 20-24, and Bund. I, 26), may have occurred.
p. 330
nak), the sharpest steel knife requires the whetstone (afs4n), and the wisest man requires counsel (hamparsth).’
29. The rule is this, that when ove laughs outright (bar4 khandéd) the Avesta and Zand are not to be mumbled, for the wisdom of Afharmazd is omniscient, azd good works are a great exercise of liberality, but an extreme abstinence from producing irritation (hangtd4r-dahtsnth); because in the Ratdstaitth Mast! many harsh things are said about the severe punishment of producers of irritation, in the spiritual exzstence.
30. The rule is this, that as there may be some even of those of the good religion who, through unacquaintance with the religion, when a female fowl crows in the manner of a cock, will kill the
30. The rule is this, that as there may be some even of those of the good religion who, through unacquaintance with the religion, when a female fowl crows in the manner of a cock, will kill the
' This was the seventh nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Ratdstaiti ; but according to the Ditni-vagarkard and the Rivayats it was the eighth nask called Ratustat. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 129. The following is a summary of the short account of it given in the eighth book of the Dinkard:—
The Ratfstdit? is a treatise on indispensable religious practices, the reason of the worthiness and superexcellence in a purifying priest, and how to distinguish worthiness and superexcellence from unworthiness, in the priesthood of each of the seven regions of the earth; on the indication and manifestation of an assemblage of the archangels, the formulas and means to be employed in reverencing the angels, the position and duties of the two officiating priests in the ceremonies, and all the business of the orderers of ceremonies, with their various duties; on the greatness and voluntariness of good works, the kinds of voluntariness, and the proximity of Aidharmazd to the thoughts, words, and deeds of the material world.
It is uncertain under which of these heads the passage mentioned in the text may have occurred.
CHAPTER X, 29-32. 331
fowl, so those of the primitive faith’ Zave said that there may be mischief (vinast4rth) from wizards in that dwelling, wAzchk the cock is incapable of keeping away, and the female fow/ makes that naise for the assistance of the cock *, especially when the bringing of another cock into that dwelling is necessary.
31. The rule is this, that when one sees a hedgehog, then along with it* a place in the plain, free from danger, is to be preserved; for in the Vendidad ‘ the high-priests Aave taught that it is when the hedgehog every day voids urine into an ant’s nest that a thousand ants will die.
32. The rule is this, that in the Vendidad® seven kinds of things are mentioned, awd when they are the cause of a man’s death, until the forthcoming period of the day (gAs-i levin) comes on, contami-
1 See Chap. I, 3.
* The cock is considered to be an opponent of demons and wizards (see Bund. XIX, 33), and to warn men against the seductions of the demoness of lethargy (see Vend. XVIII, 33-42, 52).
’ Assuming that levatman val means levatman valman, but the reading ‘he takes s# back to (lakhvar val) the plain,’ which occurs in the repetition of this section in Chap. XII, 20, seems preferable.
* The details which follow are to be found in Bund. XIX, 28, but they appear to be no longer extant in the Pahlavi Vendidad ; though the hedgehog is called ‘the slayer of the thousands of the evil spirit,’ in Vend. XIII, 5, of which passage the statement in our text seems to be an illustration. The ant is considered noxious.
XIX, 28, but they appear to be no longer extant in the Pahlavi Vendidad ; though the hedgehog is called ‘the slayer of the thousands of the evil spirit,’ in Vend. XIII, 5, of which passage the statement in our text seems to be an illustration. The ant is considered noxious.
5 Vend.VII, 5, 6, where, however, eight modes of death are mentioned, which delay the arrival of the Nas@s, or fiend of corruption, till the next period of the day; these are when the person has been killed by a dog, a wolf, a wizard, anxiety, falling into a pit, the hand of man as sentenced by law, illegal violence, or strangulation. In all other cases it is supposed that the fiend of corruption enters the corpse immediately after death (see Vend. VII, 2-4). ,p. 332 nation (nisrfst)! does not rush upon him; and for this reason, this, too, is well for the good, that is, to show a dog rightly again a previous corpse in the forthcoming period of ¢he day *.
33. The rule is this, that by those who attend to a corpse among the pure z¢ is then to be shown /oa dog very observant of the corpse; for when even a thousand persons shall carry away a corpse which a dog Aas not seen, they are all polluted *.
34. The rule is this, that meat, when there is stench or decomposition not even originating with zt, is not to be prayed over‘; and the sacred cake (drén) and butter (g4ds-d4k) which are hairy are also not to be prayed over
35. A woman is fit for priestly duty (z6tth) among women °, and when she is consecrating’? the sacred
? See Bund. XXVIII, 29.
* In order that there may be no risk of the fiend of corruption having entered the corpse after it was first exhibited to a dog.
® This statement has been already made in Chap. II, 65.
‘ That is, it is not to be used in any religious ceremony. Small pieces of meat are consecrated, along with the sacred cakes, in the Drén and Afringan ceremonies at certain festivals.
5 So in K20; but M6 has, ‘the sacred cake they present, even that is not to be prayed over.’ Although M6 is more carefully written than K20, it seems to have been copied from an original which was hardly legible in some places, of which this is one. The presence of a hair in the cake or butter would render it useless for religious purposes. —
* But only for some of the minor priestly offices, such as consecrating the sacred cake. According to Avesta passages, quoted in the Nirangistén, any man who is not a Tan4p(har sinner can perform certain priestly duties for virtuous men, and any woman who is not feeble-minded (kasu-khrathwa) can perform them for children. .
7 M6 has, ‘ when she does not consecrate.’
CHAPTER X, 33-40. 333
.
7 M6 has, ‘ when she does not consecrate.’
CHAPTER X, 33-40. 333
cake (drén), and one Ashem-voht! is uttered by her, she puts the sacred twigs (baresém) back on the twig-stand, brings ¢hem away, and the utterance of another one is good; when she says it is not expedient to do z¢ with attention before a meal, it is proper. 36. The sacred cake of a disreputable woman is not to be consecrated, but is to be rendered ineligible (aviginak6).
37. When one places a thing before the fire observantly, and does not see the splendour itself, ‘tava 4thr6?’ is not to be said.
38. At night, when® ove lies down, the hands are to be thoroughly washed. 39. That which comes from a menstruous woman to any one, or to anything, is all to be thoroughly washed with bull’s urine (gdméz) and water‘.
[40. The rule is this, as Atar6-pAd son of MAraspend® said when every one passed away:—‘ The mouth-veil® and also the clothing are to be well
1 See Bund. XX, 2; it is rather doubtful whether we should read ‘one’ or ‘two.’
2 These Avesta words, meaning ‘for thee, the fire,’ are used when presenting anything to the fire, such as firewood and incense (see Yas. VII, 3, XXII, 10, 22, &c.)
5 Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note).
* Here ends the original Sh4yast l&-shayast. § 40 is found only in M6, and is evidently a later addition to that MS. by another hand. Then follows the Farhang-i Oim-khadQk, both in M6 and K20; this is an old Avesta-Pahlavi Glossary which has no connection with Sls., although it may be of the same age, as it quotes many Avesta sentences which are no longer extant elsewhere, and amongst others passages from the Nih&dim Nask (see Sls. X, 3) and the commentary of Afarg (see Sls. I, 3).
5 See Bund. XXXII], 3.
* The padém (Av. paitidana, Paz. pendm) ‘ consists of twop. 334 set apart from the gifts (dasardn), so that his soul may become easier.’ Completed in peace and pleasure. ]
Part Il.—A Supplementary Treatise’.
CuapTer XI.
1. The degrees of sin are these ?, such as a Farman, Sréshé6-4arandm, Agerept, Atvtrist, Aredis, Khér, Bazat, Yat, and TanA4pfhar, and I wz// mention each of them a second time. 2. A Farmd4n is the weight of ‘three dirhams of four mads*; a pieces of white cotton cloth, hanging loosely from the bridge of the nose to at least two inches below the mouth, and tied with two strings at the back of the head. It must be worn by a priest whenever he approaches the sacred fire, so as to prevent his breath from contaminating the fire. On certain occasions a layman has to use a substitute for the pendm by screening his mouth and nose with a portion of his muslin shirt.’ (Haug’s Essays, p. 243, note 1; see also Pahl. Vend. XVIII, 1-4.)
On certain occasions a layman has to use a substitute for the pendm by screening his mouth and nose with a portion of his muslin shirt.’ (Haug’s Essays, p. 243, note 1; see also Pahl. Vend. XVIII, 1-4.)
* This second part is evidently by another writer, for he not only repeats several passages (Chaps. XI, 1, 2, XII, rr, 13-16, 18, 20), which are given in the first part, but he also writes generally in a less simple style. In some MSS. of Sls. alone, such as Mg, the second part immediately follows the first, as in this translation ; indicating that it has been accepted as a part of the same work. But in M6 the two parts are separated by the Farh. Okh., occupying twenty folios; and in K2o there is an interval of ninety-two folios, containing the Farh. Okh., Bund., B. Yt., and several other texts.
2 §§ 1, 2 are a repetition of Chap. I, 1, 2, with a few variations. The number of degrees is here raised to nine by the addition of the Srésh6-4aran4m (see Chap. X, 24), which is written Srdshakaranam in both these sections.
5 Reading i mad-4, instead of va m-4; the mad being a quarter-dirham (see Chap. X, 24, note) ; or we can read ‘weight and quantity (mayah) of three dirhams.’ The amount of the Farman
p. 335
Sréshé-Zarandm is one dirham and two mads; three Sréshé-aranams are the weight of four dirhams and two mads!; an Agerept is thirty-three stirs?; an Aivirist is the weight of thirty-three dirhams; an Aredds is thirty stévs*; a Khér is sixty stirs; a Bazat is ninety stirs; a Yat is a hundred and eighty stirs, and a Tandpdhar is three hundred stirs.
3. Every one ought to be unhesitating and unanimous about this, that righteousness is the one thing, and heaven (garédm4n)* the one place, which is good, and contentment the one thing more comfortable.
4. When a sheep? is slaughtered and divided, its meat-offering (g4vds-d4k)*® is to be thus _presented :—the tongue, jaw, and left eye are the here given appears to agree with that stated in Chap. XVI, 1, but differs very much from the sixteen dirhams mentioned in Chap. I, 2, and the twenty-eight dirhams quoted by Spiegel.
1 That is, one Srésh6-Zaran4m is one dirham and a half, and three of them, therefore, are four dirhams and a half; the mad being a quarter-dirham. This computation differs considerably from the amounts stated in Chaps. X, 24, XVI, 5, but corresponds better with the supposition (see Chap. IV, 14, note) that a Sréshé- Aaranam is one-third of a Farman.
* Both this amount and the next are evidently wrong, and no doubt the Pahlavi ciphers have been corrupted. Chap. XVI, 5 gives ‘sixteen’ and ‘ twenty-five’ stirs, which are probably correct, though the computation in Chap. I, 2 is very different.
5 Written AredQs 30 si, ‘an Aredds is 30 (thirty),’ as in Chap. I, 2; with which also all the remaining amounts correspond.
“ See note on p&hifim ahvan in Chap. VI, 3.
® Or ‘goat.’
I, 2 is very different.
5 Written AredQs 30 si, ‘an Aredds is 30 (thirty),’ as in Chap. I, 2; with which also all the remaining amounts correspond.
“ See note on p&hifim ahvan in Chap. VI, 3.
® Or ‘goat.’
* Av. gdus hudhau, which is generally represented by a small piece of butter placed upon one of the sacred cakes; but on certain occasions small pieces of meat are used. The object of this section is to point out what part of the animal is suitable for use in a ceremony dedicated to any one of the angels, or spirits, mentioned.
p. 3
angel Hém’s! own; the neck is Ashavahist's® own ; the head is the angel V4é’s* own; the right shoulder (arm) is Ardvtsdr’s‘, the left is Drvdsp’s*®; the right thigh (hakht) is for the guardian spirit® of Vistasp, and the left for the guardian spirit of Gam4sp’; the back is for the supreme chief*; the loin is the spirits’ own; the belly is Spendarmaa’s®; the testicles!° are for the star Vanand"; the kidneys are angel of the waters (see Bund. XXXII, 8). This title is written Arédvfvsir in the Bundahis, and applied to the source of pure water (Bund. XIII); while the name Avan, ‘waters,’ is given to the eighth month and the tenth day of each month in the Parsi year.
1 Av. haoma, the angel of the Hém plant (see Yas. IX-XI, Bund. XVIII, 1-3, XXVII, 4, 24), the juice of which is used in ceremonial worship by the Parsis.
2 The same as Ardavahist (see Bund. I, 26).
5 M6 has ‘Rém’ as a gloss; he is the Vayé of the Ram Yt, ‘the good Vaé’ of Mkh. II, 115, who assists the righteous souls in their progress to the other world; his name, Ram, is given to the twenty-first day of the Parsi month (see Chap. XXII, 21).
* Av. Ardvi sfira of the Aban Yt, a title of Andhita, the female .
® Av. Drvdspa of the Gés Yt., the name of the female angel of cattle, called Gésfrvan in Bund. IV; her alternative name, Gés, is given to the fourteenth day of the Parsi month.
® The word fravash-i, ‘the guardian spirit of,’ is evidently omitted here, as it occurs with the next name. For Vistasp, see Bund. XXXI, 29, XXXIV, 7.
7 Av. Gam4spa of Yas. XIII, 24, XLV, 17, XLVIII, 9, L, 18, Aban Yt. 68, &c., the prime minister of Vistasp.
* Ratp6k berézad stands for the Av. rathw6 berezaté of Yas. I, 46, &c., a ‘supreme chief’ who is often associated with the chiefs of the various subdivisions of time, and seems to be Adharmazd himself (see Yas. LVI, i, 10).
® The female archangel who has charge of the earth (see Chap. “XV, 5, 20-24, and Bund. I, 26).
10The word gfind has here, in most MSS., the usual Persian gloss dah4n, ‘ mouth’ (see Bund. XIX, 1), which is a very improbable meaning in this place.
" Probably Fomalhaut (see Bund. II, 7, note).
CHAPTER XI, 4, 5. 337
“XV, 5, 20-24, and Bund. I, 26).
10The word gfind has here, in most MSS., the usual Persian gloss dah4n, ‘ mouth’ (see Bund. XIX, 1), which is a very improbable meaning in this place.
" Probably Fomalhaut (see Bund. II, 7, note).
CHAPTER XI, 4, 5. 337
Haptéiring’s'; the ventricle (naskadak6)? is for the guardian spirit of priests; the lungs are for the guardian spirit of warriors; the liver is for compassion and sustenance ® of the poor; the spleen is MAnsarspend’s‘; the fore-legs (bAzdt) are for the waters; the heart is for the fires; the entrail fat is Ardat-fravard’s®; the tail-bone (dunb-gazak3) is for the guardian spirit of Zaratdst the Spttaman®; the tail (dunbak) is for Vad" the righteous; the right eye is in the share of the moon®; and any® ¢hat may be left over from those is for the other archangels. 5. Zhere have been ¢hose who may have spoken about protection, and ¢heve have been those who may have done so about meat-offerings; whoever as spoken about protection is such as has
1 Ursa Major, called Hapt6k-ring in Bund. II, 7.
* Translating in accordance with the Persian gloss éustah, given in the modern MS. Mg; but nas-kadaké may perhaps mean ‘the womb.’
5 Reading sar-Ayisn6, ‘ maturity,’ the usual equivalent of Av. thraosta (see Yas. XXXIV, 3), and not srayisné, ‘chanting.’
‘ Av. mathra spenta, ‘the beneficent sayings, or holy word,’ of which this angel is a personification; his name is often corrupted into Mahraspend or M4raspend, and is given to the twentyninth day of the Parsi month (see Chap. XXII, 29).
° A personification of the Av. ashaondm fravashay6, ‘ guardian angels of the righteous’ (see Fravardin Yt. 1, &c.), whence the first month, and the nineteenth day of each month, in the Parsi year, are called Fravardin.
* This clause and the next are omitted in K2o.
7 The angel of the wind, whose name is given to the twentysecond day of the Parsi month (see Chap. XXII, 22).
® Or its angel, M&h, whose name js given to the twelfth day of the Parsi month.
* M6 has va a€-maman=va a€é (Pers. f4, ‘any’); K2o has kol4 maman, ‘whatever,’ and omits the words ‘ may be left over’ and ‘ other.’
(5) Zzp. 338 spoken well, and whoever “as spoken about meatofferings has not spoken everything which is noteworthy’. 6. When oze shall offer up? wha? pertains to one (khaddkag) on account of another it is proper; except the tongue, jaw, and left eye, for that those are the angel Hém’s own is manifest from the passage: ‘ Hizvaém frerenaod’, Ge.
CHAPTER XII.
t. The rule is this, that when one’s form of worship (yast)* is performed, and it is not possible for him to prepare z¢, the practice of those of the primitive faith’ is, when the girdle (atpiy4dng) is twined about a sacred twig-bundle (baresém)® of seven twigs (tak), to consecrate a sacred cake (drén6d) thrice, which becomes his form of worship that is performed one degree better through the sacred cake; and of the merit of a threefold consecration