From the archive

Pahlavi Texts, Part I — SBE Vol. 5 (trans. E. W. West, 1880)

English·1879–1910·trans. E. W. West·388 passages

The text · part 16 of 18

5 M6 has ‘ of the soul,’ which is, no doubt, a blunder due to the illegibility of the MS. from which it was copied.

* This is the FshQsh6-mathra (‘a spell or prayer for prosperity ’)

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of the GAathas, taught as fertacning to the Gathas (gas4ntk 24st).

50. The beginning of the Gathas is Ahy4-y4s4 (Yas. XXVIII, 1), and their end is drigavé vahyé (Yas. LII, 9, end); and ¢heve are 278 stanzas, 1016 lines, 5567 words (v4éak), 9999 mArtk, and 16,554 khdrdak}. 51. For the lines and stanzas of the Gathas were collected by us, and were :—one hundred stanzas of the Ahunavaiti Gatha (Yas. XXVIII- XX XIV), of which each stanza is three lines; forty stanzas of the Yasna of seven chapters (Yas. XX XVof Visp. I, 28, II, 30, Yas. LVI, ix, 6, LVIII, 13. Whether the remainder of Yas. LVII is to be considered as pertaining to the GAthas is uncertain ; it is recited in seven sections by the assistant priest, each section from a different position ; these seven positions being the stations of the seven assistant priests who are supposed to be present spiritually, and to be arranged three on each side, and one at the south end, of the ceremonial area, while the chief officiating priest occupies the north end (see Haug’s Essays, P- 332).

1 The numbers of the stanzas and lines are correct, as may be seen from the details given in § 51. Regarding the words there is the uncertainty as to what constitutes a compound word, but, taking each compound in Westergaard’s edition of the texts as a single word, the total number of words in the ror6 lines is about 6147; and this could be reduced to 5567 only by omitting the Yasna of seven chapters, and somewhat relaxing the rule as to compound words. The meaning of the last two terms, m4rfk and khfirdak, is doubtful, but they are certainly not syllables and letters, as the number of syllables exceeds 13,000. In other places (see Bund. I, 21) m4rfk usually means ‘a word,’ but that meaning is expressed by the term v4éak here. If the number 9999 be correct, marfk must signify some particular class of syllable which would include about three-fourths of the whole number of syllables. It may be noted, however, that Zad-sparam, in the particulars he gives about the Gathas (see SZS. XI, ro, note 6), states the number of m4rfk at 6666. The khfrdak or ‘small’ things are probably the consonants.

CHAPTER XIII, 50—XIV, I. 369

XLI, 17), of which each stanza is three lines; sixtysix stanzas of the Ustavaiti Gatha (Yas. XLII- XLV), of which each stanza is five lines, except Haééad-aspa (Yas. XLV, 15), for that one is four lines; forty-one stanzas of the Spet4-mainyd Gatha (Yas. XLVI-XLIX), of which each stanza is four lines; twenty-two stanzas of the Vohd-khshathra (Yas. L), of which each stanza is three! lines; and nine stanzas of the Vahistéisti (Yas. LII), of which each stanza is four lines, except Itha-t (Yas. LII, 6), for that one is a stanza of five;—the amount of the foregoing ? is 278 stanzas *. -

L), of which each stanza is three! lines; and nine stanzas of the Vahistéisti (Yas. LII), of which each stanza is four lines, except Itha-t (Yas. LII, 6), for that one is a stanza of five;—the amount of the foregoing ? is 278 stanzas *. -

CuapTer XIV 4, o. May it be in the name of God (yazd4n) and the good creation!

1. When they consecrate*a sacred cake (dr6n6), and it becomes demon worship*, what and how many ¢Azmgs are not proper?

1 All MSS. have ‘four,’ and then add the exception about Itha-f to the account of this G4tha, instead of mentioning it in the details of the Vahistéisti; which blunder is here corrected.

® Reading kadmon yehevinisné, but the latter word, with part of the ciphers which follow, is torn away in K2o0, and in M6 it is written so as to resemble the Avesta letters gnn gnn, which are unintelligible, though something like Pahl. yehevinisnd; there can, however, be little doubt as to the general meaning of the phrase.

5 The number of lines is easily computed from the same details, as follows :— 300 + 120 + 329 + 164 + 66 + 37 =1016 lines, as stated in § 50, and as they still exist in the Gatha texts.

* This chapter is also found in Lr15, fols. 1-4, and a P&zand version of §§ 1-3 exists in L22, fols.126, 127, and Ly, fols. 78, 79.

5 That is, it becomes desecrated through some fault in the cere-

[5] Bb

370 sHAYAST LA-SHAYAST.

2. The decision is this: —Whoever knowingly consecrates a sacred cake with unpurified sacred twigs (baresém-i ap4diy4z)’, or with a twigbundle the number of whose twigs (t4k) is éoo many or 4oo few, or of another plant not proper for sacred twigs; or holds the end of the twig-bundle to the north? azd utters the Avesta attentively; or whoever consecrates with efficacy unawares, z/ is not to be considered as uttered by him. 3. Nor by him who advertently or inadvertently takes a taste (44shntk), not from the sacred cake with the butter (gads-d4é)*, du¢ from the frasast; or takes the prayer (vag) zxwardly regarding that cake (dr6éné) before the officiating priest (z6t) takes a taste from the same cake; or shall utter the length of a stanza tm excess, and does not again make a beginning of the consecration of the sacred cake; or takes up the mony, for any ceremony, which is too imperfect for acceptance by the celestial beings, is supposed to be appropriated by the demons, as performed for their benefit (see Chap. IX, 5). Demon worship is a term also applied to many other evil actions which are supposed to give the demons special power over the perpetrator of them.

? See Chap. III, 32, note.

* The supposed direction of the demons (see Chaps. X, 7, XII, 18). When praying, a Parsi must face either the sun, or a fire or lamp ; and when the direction of the sun is doubtful, or when it is nearly overhead, he must face to the south, even when he is in so low a latitude that the sun may be somewhat to the north of him.

X, 7, XII, 18). When praying, a Parsi must face either the sun, or a fire or lamp ; and when the direction of the sun is doubtful, or when it is nearly overhead, he must face to the south, even when he is in so low a latitude that the sun may be somewhat to the north of him.

* Which usually takes the place of the meat-offering mentioned in Chap. XI, 4-6, and is placed upon one of the cakes on the left side of the table during consecration, while the frasasts are the cakes on the right-hand side of the table (see Chap. III, 32, note).

* That is, prepares for eating by muttering the portion of the grace which is to be recited in a low murmur before eating (see Chap. III, 6, note). This clause is omitted in K2o.

CHAPTER XIV, 2-6. 371

dedication formula (shnimand5)* 400 soon or foo late; or does not utter the Avesta for the fire when he sees the fire.

4. This is how it is when the period of ¢he day (g4s)? is retained, and how it should be when one may relinquish 2z¢; that is, when even one of the stars created by Afharmazd is apparent, z¢ is retained, azd when not z is relinquished. 5. It is Vand-Aftharmazd? who said that when, besides Tistar, Vanand, or Satavés‘, one of the zodiacal stars (akhtartk) is apparent, z¢ is retained, and when not ¢¢ is relinquished. 6. Zhere have been some who said that when, besides one of those three, three zodiacal s¢ars are apparent, ¢¢ is retained, and when not 2¢ is relinquished$,

1 See Chaps. III, 35, VII, 8.

* See Bund. XXV, 9. The text appears to refer to the transition from the Ushahina to the HAvani G&h at daybreak ; and as certain portions of the prayers are varied according to the period of the day, it is very necessary to know precisely when each period commences, so as to avoid vitiating the whole ceremonial by the use of a wrong prayer.

* See Chap. I, 4, note.

* Three of the leading stars, probably Sirius, Fomalhaut, and Antares (see Bund. II, 7).

5 This chapter is followed (in both the old MSS. M6 and K20) by the Pahlavi text of the Patft-i Khfid, or renunciation of one’s own sin, a translation of which will be found in Bleeck’s English version of the Avesta, London, 1864, III, pp. 159-162, derived from Spiegel’s German translation of the Pazand text. This translation is fairly correct on the whole, although some passages might be improved, thus (p. 162), instead of ‘all sins which may attack the character of man [or] have attacked my character, if I, on account of much death, have not recognised the death,’ &c., we should read ‘of all sins which may become the lot of men, and have become my lot, on account of whose excessive number I do not know the number,’ &c.

Bb2

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Part Il].— Appendix’.

CHAPTER XV 2,

Bb2

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Part Il].— Appendix’.

CHAPTER XV 2,

1. /¢ is revealed by a passage of the Avesta that Zaratist, seated before Adharmazd, always wanted information (v4é) from him; and he spoke to Afharmazd thus: ‘Thy head, hands, feet, hair, face, and tongue are in my eyes just like those even which are my own, and you have the clothing men have; give me a hand, so that I may grasp thy hand.’

2. Adharmazd said thus: ‘I am an intangible spirit; z¢ is not possible to grasp my hand.’

3. Zarathst spoke thus: ‘ Thou art intangible, and Vohdman, Ardavahist, Shatvatr6%, Spendarmad, Horvadad, and Amerédad are intangible, and when I depart from thy presence, and do not see thee zor even them—since of the person whom‘ I see and worship ¢here is something—skou/d thou and the seven archangels be worshipped by me, or not 5?’

1 This Appendix consists of a number of fragments found in the old MS. M6, and of somewhat the same character as the Sh4yast la-shd4yast, but they have no claim to be considered as a portion of that work. Excepting Chaps. XVIII, XIX, XXI, they are not found in the other old MS. K2o, and beyond the fact that they must be more than five centuries old their age is quite uncertain, though some of them are probably older than others.

? This chapter follows the Patft-i Khfid in M6, and is also found in Lrg, fols. 16-28; for a P4zand version of it, see L2a, fols. 113-122, and Ly, fols. 70-76.

* Written Shatrétvar throughout this chapter; these six (see Bund. I, 26) with Adharmazd himself, are the seven archangels.

* Reading mfin, ‘whom,’ instead of amat, ‘when’ (see Bund. I, 7, note).

® Zaratst is Coubtful whether he ought to worship beings of

CHAPTER XV, I-7. 373

4. Adharmazd said thus: ‘ They should be; I tell thee, O Zaratist the Spttam4n! that each individual of us has produced his own one creation (d4yak) for the world, by means of which they may set going in its body, in the world, that activity which they would exercise in the spiritual existence. 5. /# the world that which is mine, who am Afharmazd, is the righteous man, of Vohfiman are the cattle, of Ardavahist is the fire, of Shatvatré is the metal, of Spendarmad are the earth and virtuous woman, of Horvadad is the water, azd of Amerédad is the vegetation. 6. Whoever has learned’ the care of all these seven, acts and pleases well, his soul never comes into the possession of Aharman and the demons; when he 4as exercised his care of them, he has exercised his care of the seven archangels, and ought to teach all mankind in the world.

7. ‘Whoever wishes to propitiate Adharmazd in the world, wishes to promote the things of Adharmazd; axd whoever he be, with whom Atharmazd ever is in every place (g4s)?, it is necessary ¢hat he should ® propitiate the righteous man, in whatever whose existence he had had no tangible evidence, when he no longer saw them ; fearing, perhaps, that they might have been mere dreams or optical illusions. But he is told that each of these spiritual beings is the protector of one class of worldly existences, and that the proper treatment of these existences is a man’s best means of reverencing the spiritual beings interested in their welfare.

1 Or ‘taught,’ for the verb has both meanings.

2 Or ‘at all times;’ it is always doubtful whether g4s means
‘time’ or ‘ place.’

® Throughout this chapter a conditional meaning is given to the verbs by prefixing han4, a@, or 1 (all representing Paz. aé or ¢) to the present tense, instead of affixing it.

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has happened amd whatever occurs to him, and should act for his happiness, and afford him protection from the vile. 8. Since the righteous man is a counterpart of Adharmazd the lord, amd when the righteous man acts it is caused by him who is Atharmazd, whoever propitiates the righteous man, his fame and welfare exist a long time in the world, and the splendour of Adharmazd and pleasure and joy become his own 2” heaven (vahist).

9. ‘Whoever wishes to propitiate Vohiman in the world, azd wishes to act for 4zs happiness, is 4e who wishes to promote the things of VohQman; and it is necessary for him, so that VohQman may be ever with him, ¢#at he should propitiate, at every place (g4s) and time, the well-yielding (hOdh4k) cattle, in whatever has happened avd whatever occurs, and should act for ¢hezy happiness; and in the terrible days and the hurried times (g4s) which defa// them, he should afford them protection from the oppressive and idle. 10. He should not give ¢hem as a bribe to a man who is a wicked tyrant, du¢ should keep ¢hem in a pleasant and warm locality and place (g4s); and in summer he should provide them a store of straw and corn, so that it be not necessary to keep ¢kem on the pastures (£arak) in winter; and he should not deliver them « for this purpose, that is, “So that I may give them up to the vile,” because it is necessary to give to the good; and he should not drive them apart from ther young, and should not put the young apart from their milk. 11. Since they are counterparts of him (Vohiman) himself in the world, the well-yielding cattle, whoever propitiates those which are wellyielding cattle his fame subsists in the world, and

CHAPTER Xv, 8-15. 375

the splendour of Atharmazd becomes his own 7 the best existence},

11. Since they are counterparts of him (Vohiman) himself in the world, the well-yielding cattle, whoever propitiates those which are wellyielding cattle his fame subsists in the world, and

CHAPTER Xv, 8-15. 375

the splendour of Atharmazd becomes his own 7 the best existence},

12. ‘Whoever wishes to propitiate Ardavahist in the world is 4e who wishes to promote his things; and it is necessary for him, so that Ardavahist may be with 42m at every place (g4s) and time, ¢hat he should propitiate the fire of Adharmazd, in whatever has happened and whatever occurs, azd should act for zts happiness; he should not put upon z¢ wood, incense, and holy-water? which are stolen and extorted, and he should not cook at it a ration (b4har) which is violently extorted from men. 13. For it is a counterpart of him (Ardavahist) himself in the world, the fire of Atharmazd; and whoever propitiates those which are fires of Aftharmazd his fame subsists in the world, and the splendour of Atharmazd becomes his own 2” heaven.

14. ‘Whoever wishes to propitiate Shatvatré in the world, and wishes to act for 4zs happiness, is e who wishes to promote the things of Shatvairé; and whoever he be, it is necessary, so that Shatvatré may be with him at every place and time, ¢hat he should propitiate melted metal* at every place and time. 15. And the propitiation of melted metal is this, that he shall practise habits (Atyin6) of the

1 See Chap. VI, 3.

® Holy-water is not put upon the fire, for that would be sinful, but it is presented to the fire, and the outside of the fire-place is sprinkled or washed with it (see Haug’s Essays, p. 403). The ‘fire of Afharmazd’ means any fire, whether sacred or used for household purposes.

® The word may be read either afyén or asfn (Av. ayangh, Pers. 4yan, 4han, or 4hin), which is usually translated ‘iron,’ but also means ‘metal’ generally, as it certainly does here, and very probably likewise in B. Yt. I, 1, 5, II, 14, 22.

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heart so unsullied and pure that, when they shall drop melted metal upon z¢, it does not burn. 16. And Atarép4d son of Maraspend? even acted in this priestly fashion (dastébarth), so that the melted metal, when they drop zé upon the region (kh4n6) of zs pure heart, becomes as pleasant to him as though? they were milking milk upon it. 17. When they drop z¢ upon the. region of the heart of the wicked and sinners, it burns, and they die. 18. And one should not commit sin with metal, and with its burning ; and should not give gold and silver to the vile. 19. For it is a counterpart of Shatvairé himself in the world for him, avd since he propitiates those which are melted metals, his fame subsists in the world, and the splendour of Adharmazd becomes his own 27 heaven.

19. For it is a counterpart of Shatvairé himself in the world for him, avd since he propitiates those which are melted metals, his fame subsists in the world, and the splendour of Adharmazd becomes his own 27 heaven.

20. ‘Whoever wishes to propitiate Spendarmad in the world, wishes to promote the things of Spendarmad; and whoever he be, it is necessary, so that Spendarmad may be with him, ¢hat he should propitiate, at every place and time, the earth and virtuous woman, in whatever has happened and in whatever occurs, avd should act for ¢heey happiness.
21. For when he does not spread out (bara 14 véshéqa) this earth, and it does not separate one piece from another, his body also w2é/ not be always

} The primate and prime minister of ShApfir II (a.p. 309-379), who is said to have undergone the ordeal of having melted metal poured upon his chest, in order to prove the truth of the Mazdayasnian religion. ‘The metal used is generally called rf, ‘ brass,’ but here it is afyén, ‘iron,’ though a more fusible metal than either was, no doubt, used.

? Reading amat, ‘though,’ instead of mfin, ‘which’ (see Bund. I, 7, note).

CHAPTER XV, 16-25. 377

living upon z¢ a¢ every place and time’. 22. On account of the lodgment of Spendarmad in the earth, when a robber, violent and worthy of death, and wives who are disrespectful to they husbands walk about in sinfulness in the world, and their husbands are active and virtuous, it becomes much distressed (zandtk). 23. This, too, is declared, that, whenever this earth becomes distressed (zantk), it is most so at the time when sinners worthy of death are most ; for z¢ is declared, when sinners worthy of death walk upon z¢, z@s pain and uneasiness become as distressing (diskhva4r) to it as the dead son on her bosom fo a mother; and the lodgment of Spendarmad in the earth is little zz that place whereon sinners worthy of death walk. 24. And her? happ+ness arises from that place when they shall perform tillage and cultivation on it, and a virtuous son is born upon it, and they rear cattle upon it; and it is so one’s fame subsists in the world, and the splendour of Atharmazd becomes one’s own 7” heaven.

25. ‘Whoever wishes to propitiate Horvadad and Amerédad in the world, whereas that is necessary which promotes their things, whoever he be it is necessary ¢hat he should propitiate, at every place and time, the water and vegetation of Horvadad and Amerdédad, in whatever has happened and in

1 Meaning that the earth must be tilled in order to support its inhabitants, but there is some doubt as to the exact wording of the translation.

2 Spendarmad is a female archangel; perhaps, however, the earth is meant here, as it is said to be most pleased by the existence of fire-temples, dwellings of righteous people, cultivation, stables, and pastures (see Vend. III, 1-20).

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whatever occurs, azd should seize upon those who consume avd steal water and vegetation’. 26. And he should not act oppressively, he should not walk the world in sinfulness, and should not bring bodily refuse (hikhar), dead matter (nas4i)*, ov any other pollution to water; he should not destroy vegetation unlawfully, and should not give fruit to the idle and vile. 27. For when he commits sin against water and vegetation, even when it is committed against — merely a single twig of it, and he has not atoned for it, when® he departs from the world the spirits of all the plants in the world stand up high in front of that man, and do not let him go to heaven. 28. And when he has committed sin against water, even when it is committed against a single drop of it, and he has not atoned for z¢, that also stands up as high as the plants stood, and does not let him go to heaven. 29. Since they are counterparts of Horvadad and Amerdédad themselves, the water and vegetation, whoever propitiates those which be water and vegetation, his fame subsists in the world, and a share of the splendour of Adharmazd becomes his zn heaven.’

30. Adharmazd said this also to Zaratist, namely:

' Reading mfin, ‘ who,’ instead of amat, ‘ when,’ and daigend, ‘they steal,’ instead of dfigd (perhaps for dfigak, ‘thievish’); and supposing the verb to be vakhdfinéd, ‘takes, seizes,’ and not vAadfinéd, ‘ makes, acts.’ If the reverse be assumed, the translation would be thus: ‘should act for their happiness. When they consume water and vegetation he should not act thievishly and oppressively.’

2 For the meaning of hfkhar and nas4f, see note on Chap.
II, 30.

® Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note).

CHAPTER XV, 26-XVI, 2. 379

‘My will and pleasure is ¢4a¢ the observance and propitiation of these seven archangels shall be as / have told thee; and do thou, too, speak thus unto men, so that they may commit no sin and may not become wicked, and the splendour of Aftharmazd may become their own zz heaven.’

31. Completed in peace, pleasure, and joy’.

CuapTer XVI.

o. In the name of God (yazd4n) I write a paragraph (bab4) where the sins which are as it were small are mentioned one dy one.

1. The least sin is a Farman; and a Farman is three coins of five annas’*, some say three coins. 2. An Agerept is, as regards whatever weapon (snés) men strike with in the world, whenever the weapon is taken in hand; and taken up by eazy one four finger-6readths from the ground z¢ zs the root® of an

The least sin is a Farman; and a Farman is three coins of five annas’*, some say three coins. 2. An Agerept is, as regards whatever weapon (snés) men strike with in the world, whenever the weapon is taken in hand; and taken up by eazy one four finger-6readths from the ground z¢ zs the root® of an

1 This is the most usual concluding phrase of short Pahlavi texts, and indicates that this account of the best mode of propitiating the archangels is to be considered as a separate text. It is followed in M6 by the paragraphs which constitute the next two chapters,

* Reading 3 nfim4f-i 5 Anak, but this is uncertain, and if correct must have been written in India, as the anna is an Indian coin worth nearly three halfpence. The coin of five annas was probably a dirham, as the dirham being about fifty grains of silver (see note on gfigan in Chap. I, 2), and the rfipf having formerly been less than 180 grains in Gugarat, the former would be nearly five-sixteenths of the latter, that is, five annas. It may, therefore, be assumed that the amount of the Farman is here taken at three dirhams, as in Chap. XI, 2; but in § g it appears to be 34 dirhams, and in Chap. I, 2 as much as sixteen dirhams.

3 See Chap. II, 69, note.

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Agerept for him; and the retribution and punishment for an Agerept should be fifty-three dirhams (gQgan)?. 3. When the weapon turns downwards zé ¢s the root of an Avétrist for him, and his sentence (dina) is to be changed; his retribution and punishment should be seventy-three dirhams’, which is when anything further occurs. 4. When he shall lay the weapon on any one z¢ zs the root of an Aredis for 42m, and his retribution avd punishment are thirty sttrs; if the wound thereby made by him be one-fifth of a span (dfst)® z# zs no root of an Aredts for him, and his retribution avd punishment are the same thirty stirs.

5. I write the degrees of sin:—A Sréshé-4aranam* is three coins and a half, a Farm4n is a Sréshédaran4m, an Agerept is sixteen stirs, an Avotrist is twenty-five stirs, an Aredfs is thirty, a Khér is sixty, a Bazét is ninety, a Y4t is a hundred and eighty, avd a Tandpdhar is three hundred *.

6. The good works which are in the ceremonial

1 § 5 says sixteen stirs, which, if equivalent to these fifty-three dirhams, would imply 3;%, dirhams to the stir, instead of four as usually stated (see Chap. I, 2). The amounts mentioned in Chaps. I, 2, XI, 2 are very different.

? § 5 says twenty-five stirs, which, at 345, dirhams to the stfr (as in the case of Agerept), would be very nearly eighty-three dirhams, which is probably the number we ought to read im the text, and also, possibly, in Chap. XI, 2.

* The dist is 2 span of ten finger-breadths (about 74 inches) between the thumb and middle finger (see Bund. XXVI, 3, note).

XI, 2.

* The dist is 2 span of ten finger-breadths (about 74 inches) between the thumb and middle finger (see Bund. XXVI, 3, note).

* See Chap. IV, 14, note. Comparing the amount here mentioned with that of the Farm4n in § 1, the Srdsh6-4arandm, which is here made equal to the Farm4n, appears to amount to 34 dirhams, which agrees very nearly with the statement in Chap. X, 24, but differs from that in Chap. XI, 2.

® For similar scales of degrees, see Chaps. I, 2, XI, 2.

CHAPTER XVI, 3-6. 381

worship of the sacred beings (yazisn-i yazd4n):— Consecrating a sacred cake (dr6én)! is a good work of one Tanapthar *; a form of worship (yast)* is a hundred Tan4pthars; a Visparad* is a thousand Tandpthars; a Dé-hémast® is ten thousand; a Dv&zdah-hémast is a hundred thousand, and the merit (kirfak) of every one which is performed with holy-water is said fo de a hundred to one; a H4aékht* is two thousand Tan4pthars, axzd with holywater it becomes a hundred to one’.

1 See Chap. III, 32. The Persian Rivayats explain that this is when the proper ritual is merely recited, without using the sacred twigs and other ceremonial apparatus; when the twigs are used the merit is ten times as great.

* That is, sufficient to counterbalance a Tan4pfhar sin (see Chap. I, 1, 2).

5 A Yast is a formula of praise in honour of some particular angel; when recited with all the accessories of sacred twigs and other ceremonial apparatus, the merit is ten times as great as is mentioned in the text.

‘ The Visparad service includes the Yasna, and when performed with the use of the sacred twigs, holy-water, and other ceremonial apparatus the merit is ten times as great as here stated; some authorities say it is a hundred times as great.

5 This kind of Hémfst is not mentioned in Dastfr JamAspji’s explanation of this species of religious service (see B. Yt. II, 59, note); it occurs, however, in the Ntrangistén as a distinct kind, though called merely Hémst in the Persian Rivayats.

* See B. Yt. III, 25.

7 The merits of other prayers and ceremonies are detailed in the Persian Rivayats; thus, that of the ordinary recital of a Vendidad (which includes both Yasna and Visparad) is sixty thousand Tanépfhars, and when with sacred twigs and holy-water it is a hundred thousand ; that of the recital of any Nydyis (see Chap. VII, 4), or of taking and retaining a prayer (vag, see Chap. III, 6) inwardly, is one Tan&pfthar.

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CuarptTer XVII.

1. This, too, Zaratist asked of Atharmazd, that is: ‘Which is the time when ome must not eat meat ?’

VII, 4), or of taking and retaining a prayer (vag, see Chap. III, 6) inwardly, is one Tan&pfthar.

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CuarptTer XVII.

1. This, too, Zaratist asked of Atharmazd, that is: ‘Which is the time when ome must not eat meat ?’

2. Atharmazd gave a reply thus: ‘In a house when a person shall die, until three nights are completed, nothing whatever of meat is to be placed on a sacred cake (drén) therein and in 7¢s vicinity’ ; but these, such as milk, cheese, fruit, eggs, and preserves, are to be placed; avd nothing whatever of meat is to be eaten dy his relations*. 3. In all the three days it is necessary to perform the ceremonial (yazisn) of Srésh for this reason, because Srésh will be able to save his soul from the hands of the demons for the three days*; and when one con-

1 Reading va hamgéshak, the latter word being apparently used in a parallel passage in Pahl. Vend. VIII, 64 in old MSS.; this reading is, however, somewhat doubtful here, and perhaps we ought to read ‘on a sacred cake in that roofed place (pavan zak vamkfnfh) ;’ the last word being a possible term for ‘roofing’ as it stands, though it may be a miswriting of vimpés (Pers. bamp6és, ‘ roofing’).

2 The Parsis, nowadays (Dastftr Hoshangji says), do not cook for three days under a roof where a death has occurred, but obtain food from their neighbours and friends; but if the cookroom be under a separate roof, as often happens in India, they have no objection to cooking there.

® The soul is supposed to hover about the body for the first three nights after death, during which time it has to rely upon the angel Srésh (see Bund. XXX, 29) for protection from the demons, which the angel, it is presumed, will afford more efficiently if properly propitiated by the surviving relatives. At the third dawn after death (that is, the dawn of the fourth day inclusive of the day of death) the soul is supposed to depart finally for the other world (see AV. IV, 8-36, XVII, 5-27).

CHAPTER XVII, I-6. 383

stantly performs a ceremonial a¢ every period (g4s)? in the three days 7z¢ is as good as though they should celebrate the whole religious ritual (hamak dtn6d) at one time. 4. And after the third night, af dawn, ome is to consecrate three sacred cakes (dr6n), one for Rashnd and Astdd, the second Jor Vaé the good’, and the third for the righteous guardian spirit (ard4i fravard); and clothing® is to be placed upon the sacred cake of the righteous guardian spirit. 5. For the fourth day it is allowable to slaughter a sheep‘, avd the fourth day the ceremonial (yazisn) of the righteous guardian spirit is to be performed; and afterwards are the tenthday, the monthly, and, then, the annual ceremonies ; and the first monthly is exactly on the thirtieth day, and the annual on the particular day*®. 6. When he

' These periods of the day are five in summer, and four in winter (see Bund. XXV, 9, 10).

6. When he

' These periods of the day are five in summer, and four in winter (see Bund. XXV, 9, 10).

* The usual name of the angel R&m (the Vayu of Ram Yt.) who, with the angels Rashnf and Astdd, is supposed to be stationed at the Kinvad bridge, where the soul has to give an account of its actions during life shortly after the dawn following the third night after death (see AV. V, 3, CI, 21, note, Mkh. II, 115).

5 This clothing must be new and good, and is supposed to be supplied to the spirit to prevent its appearing unclothed in the other world, where the clothing of the soul is said to be formed ‘out of almsgivings’ (Chap. XII, 4); to fulfil which condition the clothes provided are presented to the officiating priests (see Saddar Bundahis LXXXVII).

* Or ‘ goat.’

5 That is, on the exact anniversary of the death; the sentence is rather obscure, but this appears to be the meaning. With regard to the ceremonies after a death, the Persian Rivayats give more details, which may be summarized as follows :—On each of the first three days a Srésh Yast is performed and a Srésh Drén consecrated (see Chap. III, 32, note). On the third night, in the middle of the Aiwisrfthrem G4h (dusk to midnight), a renunciap. 384shall die at a place distant from that where the information arrives, when the three days’ ceremontes (satQth) are celebrated a¢ that place where he shall die z¢ is well, when not, their celebration is ¢o de af this place, avd from the ¢2me when the information arrives, until three nights are completed, it is necessary to perform the ceremonial of Srésh, and after three days and nights it is necessary to perform the ceremonial of the righteous guardian spirit.’

7. /n one place z¢ is declared, that of him whose begetting is owing to the demons, of him who commits sodomy, and of him who performs the religious rites (din6) of apostasy, of none of the three do

/n one place z¢ is declared, that of him whose begetting is owing to the demons, of him who commits sodomy, and of him who performs the religious rites (din6) of apostasy, of none of the three do tion of sin is performed in the house of the deceased; and in the Ushahin G4h (midnight to dawn) four Dréns are consecrated, one dedicated to the good V4é (N4-f veh), one to Rashn and Ast&d, one to Srésh, and one to the righteous (ash64n), and in front of the last are placed new and clean clothes with fruit, but without an egg. On the fourth day, at sunrise, the Dahman Afring4n (Yas. LIX) is recited, and then the Khfirshéd and Mihir NyAyis, after which the people in the house can first eat freshcooked meat. During the fourth day also the Yast of the righteous is performed, and the Dr6n of the righteous is consecrated; and the same again on the tenth day, together with the recitation of the Dahm4n Afringan. On the thirtieth day the Strézah (praise of the thirty days) is to be celebrated, with the dedication to the thirty days; thirty-three beans (lQvak) and thirty-three eggs, with fruit, being placed in front of the Drén, which is consecrated in the presence of fire; and, afterwards, the assistant priest consecrates a Drén for Srésh. The next day the chief priest consecrates a Drén for the righteous; a suit of clothes and fruit being placed in front of the Drdn. And each day a Yast of the righteous is performed, a Drén of the righteous is consecrated, and an Afring4n recited. On the same day every month the same Yast, Drdn, and Afring4n are celebrated ; a priest also undergoes the Bareshnim for the deceased, a Géti-kharfd (see Bund. XXX, 28) is performed, and three Vendidads dedicated to Srésh. On each day at the end of a year the Sirézah Yast is performed, and a Dr6én

CHAPTER XVII, 7-9. 385

they restore the dead!, for this reason, because he whose begetting is owing to the demons is himself a demon *, and the soul of him who commits sodomy will become a demon’, and the soul of him who performs the religious rites of apostasy will become a darting snake ‘.

8. This, too, is revealed by the Avesta‘, that Aftharmazd spoke thus: ‘Give ye up the persons of all men, with the submissiveness of worshippers, to that man 4o whom the whole Avesta and Zand is easy°, so that he may make you acquainted with duties and good works ; because men go to hell for this veason, when they do not submit ¢hecy persons to priestly control (aérpatistAn), and do not become acquainted with duties and good works.’

9. Query :—There is an action which, according to the Avesta’, is not good for a person to do, and the sentence of ‘worthy of death’ is set upon z¢; for one’s better preservation is ove not to do that action,

Query :—There is an action which, according to the Avesta’, is not good for a person to do, and the sentence of ‘worthy of death’ is set upon z¢; for one’s better preservation is ove not to do that action, dedicated to the thirty days is consecrated, thirty-three beans being placed, with one Drdén, one Frasast (see Chap. III, 32, note), one pentagonal Drén as the sun, one crescent-shaped as the moon, thirty-three eggs, and fruit, in front of the Drdén, which is consecrated in the presence of fire; afterwards, the assistant priest consecrates a Drén for Srésh, and recites the Dahm4n Afring4n, and the next day the chief priest consecrates a Drén for the righteous, a suit of clothes being placed before the Drén, and recites the Dahm4n Afring4n.

1 That is, there is no resurrection for them.

* And, therefore, not immortal according to the Parsi faith.

® Compare Vend. VIII, 98-106.

‘ Which being a creature of the evil spirit is doomed to destruction.

* But it is doubtful if the passage be extant.

* That is, the man who knows the whole scripture and commentary by heart.

7 Reading pavan Avistak, instead of Avistdk pavan,

{s] ccp. 386 or to accomplish avd urge z¢ on, for the advance of religion in a state of uncertainty (var-hémandih)? 10. The answer is this, that when they act well for their better preservation ¢here is no fear, on account of acting well, but ove is not to forsake that!, too, though z¢ be not goodness; a forsaken duty is very bad, for a contempt of it enters into one.

11. This, too, is declared, that ZaratOst enquired of Afharmazd thus: ‘From what place do these people rise again ? from that place where they first went into ¢hezy mothers, or from that place where the mothers have given ¢hem birth, or from that place where ¢he:y bodies happen éo de (afftéd) ?’
12. Aftharmazd gave a reply thus: ‘ Not from that place where they have gone into ¢hezy mothers, nor from that place where they have been born from theiy mothers, nor from that place where ‘her bodies and flesh happen ¢o de, for they rise from that place where the life went out from their bodies.’ 13. And this, too, he asked, that is: ‘Whence do they raise* 42m again who is _ suspended from anything, amd shall die in the air?’
14. The reply was: ‘From that place where his bones and flesh first fall to the ground; hence, except when he shall die on a divan (g4s) or a bed (vistarg), before they carry him away, whatever z¢

1 The religion in a position of difficulty appears to be the meaning, but the reply to this question of casuistry is by no means clear.

3 Literally, ‘they rise,’ both here and in the next section, but the change to the plural number is perplexing, unless it refers to those who prepare the resurrection of the dead (Bund. XXX, 4, 7, 17), a8 here assumed by reading ‘they raise.’

CHAPTER XVII, IO—XVIII, 3. 387

zs, a fragment ' is to be taken and to be laid across his limbs; for when the usage is not so, they raise him again from that place where his body arrives at the ground.’

15. Completed in peace, pleasure, axd joy?.

Cuapter XVIII.

1. It is said in revelation that Aéshm*‘ rushed into the presence of Aharman®‘, and exclaimed thus: ‘I wll not go into the world, because Afharmazd, the lord, has produced three things in the world, to which it is not possible for me to do anything whatever.’

2. Aharman exclaimed thus: ‘Say which are those three things.’

3. Aéshm exclaimed thus: ‘ The season-festival

' Apparently a fragment of the place whereon the death took place is meant by kadam-1 p4rak.

* The miscellaneous passages which follow Sls. in M6 terminate at this point, which is the end of the first volume of that MS. The next three chapters are taken from the latter end of the other volume of M6.

5 Both this chapter and the next are also found in Kao, the first being placed before the first part of Sls, and the second before the second part. Chap. XVIII also occurs in Dastfir Jam4spji’s MS. of the Bundahis, just after Chap. XXXIV of that text (see Introduction, p. xxx), and a Pazand version of it occupies the same position in L7 and L2z, and is translated by Justi as the last chapter of the Bundahis, in his German translation of that work (see Introduction, p. xxvi).

* The demon of wrath (see Bund. XXVIII, 15-17).

5 See Bund. I, 3. Aéshm, as the chief agent of the evil spirit in his machinations against mankind, rushes into his master’s presence in hell to complain of the difficulties he encounters.

cc 2

p. 388

(gasAnb4r)?, the sacred feast (myazd), and nextof-kin marriage (khvétQk-das).’

I, 3. Aéshm, as the chief agent of the evil spirit in his machinations against mankind, rushes into his master’s presence in hell to complain of the difficulties he encounters.

cc 2

p. 388

(gasAnb4r)?, the sacred feast (myazd), and nextof-kin marriage (khvétQk-das).’

1 See Bund. XXV, 1, 3, 6. The six Gdhanbérs or seasonfestivals are held, respectively, on the 45th, rogth, 180th, 21oth, 2goth, and 365th days of the Parsi year. An explanation of the cause of the inequality of these intervals has been proposed by Mr. Khurshedji Rustamji Cama, which is well worthy of attention, and appears to have been first published in 1867 in Nos. 7 and 8 of his Zartosti Abhyas. His view is that the medieval Zoroastrians, beginning their year at the vernal equinox (Bund. XXV, 6, 13, 21), recognised originally only two seasons, a summer of seven months and a winter of five (Bund. XXV, 7), and they held a festival, not only at the end of each season, that is, on the 21oth and 365th days of their year, but also in the middle of each season, that is, on the rosth and 2goth days of their year. That these two latter were mid-season festivals is proved by their Avesta names, Maidhy6shema and Maidhydirya, beginning with the word maidhya, ‘middle.’ Later on, the Zoroastrians divided their year into four equal seasons, spring, summer, autumn, and winter (Bund. XXV, 20), and without interfering with their old festivals, they would, no doubt, have wished to celebrate the end and middle of each of their new seasons. The ends of these four seasons occur on the goth, 180th, 270th, and 365th days of the year, and their midpoints are the 45th, 135th, 225th, and 320th days; but the Zoroastrians already held a festival on the 365th day, and celebrated midsummer and midwinter (the 135th and 320th days of their new calendar) on the ros5th and 2goth days of their year, and they would consider the goth, 225th, and 270th days too close to their old festivals of the 105th, 210th, and 2goth days to allow of the former being held as new festivals; so that they would have only the midspring festival, on the 45th day, and that of the end of summer, on the 180th day, to add to their old festivals. It may be objected that the end of summer was already celebrated on the 21oth day, and, for this reason, it is more probable that the festivals were intended to celebrate the beginnings and mid-points of the seasons, rather than their ends and mid-points. According to this view, the six season-festivals were intended, respectively, to celebrate midspring, midsummer, the beginning of autumn, the beginning of winter, midwinter, and the beginning of spring. That they were also intended to commemorate, respectively, the

CHAPTER XVIII, 4. 389

According to this view, the six season-festivals were intended, respectively, to celebrate midspring, midsummer, the beginning of autumn, the beginning of winter, midwinter, and the beginning of spring. That they were also intended to commemorate, respectively, the

CHAPTER XVIII, 4. 389

4. Aharman exclaimed thus: ‘Enter into the season-festival! if one of those present shall steal a single thing the season-festival is violated, and the affair is 2” accordance with! thy wish; enter into the sacred feast*! if only one of those Zresené shall chatter the sacred feast is violated, and the affair is 7 accordance with thy wish; dz¢ avoid next-of-kin marriage®! because I do not know a remedy for it; for whoever fas gone four times near to z¢ wz/d not become parted from the possession of Atharmazd and the archangels *.’

creations of the sky, water, earth, vegetation, animals, and man, is a belief of later times, derived probably from a foreign source.

* Reading pavan, ‘ with, instead of bar4, ‘beyond,’ as in the next clause of the sentence (see p. 176, note 5).

* By the sacred feast is meant the consecration of sacred cakes, with meat-offerings and the recital of the Afring4ns or blessings (see Chaps. III, 32, XI, 4).

8 By next-of-kin marriage Parsis nowadays understand the’ marriage of first cousins, which they consider a specially righteous act; and the passages in Pahlavi texts, which appear to approve of marriages between brother and sister, father and daughter, and mother and son, they explain as referring to the practices of heretics (see Dastfr Péshétan’s English translation of the Dinkard, p- 96, note). How far this explanation may be correct has not been ascertained, for the passages in question are rather obscure, and have not been thoroughly examined. But it is quite conceivable that the Parsi priesthood, about the time of the Muhammadan conquest (when the practice of next-of-kin marriage was most extolled), were anxious to prevent marriages with strangers, in order to hinder conversions to the foreign faith; and that they may, therefore, have extended the range of marriage among near relations beyond the limits now approved by their descendants.

* The object of this chapter is evidently to extol the religious merit of next-of-kin marriage. A Persian version of the passage, contained in Ms, fols. 54, 55, adds the following details: ‘ Therefore it is necessary to understand, that the chief next-of-kin marriage is that of a sister's daughter and brother’s son; a medium

p. 390

CuarTeR XIX.

1. The Yatha-ahd-vairy6 ' formulas that are necessary in each place, and how ¢hey are to be spoken in performing anything ?.

2. One $y kim who goes forth to an assembly, or before grandees and chieftains, or on any business; or when he goes to ask for what he wants (val khvahtsnd); also when he quits any business; in each of these situations 4e is to say only one formula, so that his business may proceed more promptly *.

One $y kim who goes forth to an assembly, or before grandees and chieftains, or on any business; or when he goes to ask for what he wants (val khvahtsnd); also when he quits any business; in each of these situations 4e is to say only one formula, so that his business may proceed more promptly *.

next-of-kin marriage is that of a brother’s son and a younger(dfgar) brother’s daughter, or of a sister’s son and a younger sister’s daughter; and inferior to a medium next-of-kin marriage is that of a sister’s son and a younger brother’s daughter. It is necessary to know that any person who contracts a next-of-kin marriage, if Azs soul be ff for hell, will arrive among the ever-stationary (see Chap. VI, 2), if it is one of the ever-stationary it will arrive at heaven. Another particular is to be added; if any one, in departing, settles and strives for the next-of-kin marriage betrothal (paivand) of a next brother it is a good work of a thousand Tanfpfhars; if any one strives to break off a next-of-kin marriage betrothal he is worthy of death.’

1 See Bund. I, 21.

® It appears from the ninth book of the Dinkard, that the contents of this chapter are derived from the first fargard of the Sfidkar Nask (see B. Yt. I, 1, note). The account given by the Dinkard contains fewer details, but, so far as it goes, it is in accordance with our text, except that it seems to transfer the object of § 10 to § 12, and removes the objects of §§ 12, 13 one step onwards ; it also adds ‘going on a bridge’ to § 2. The Persian Rivayat of Bahman Pfingyah gives further details, as will be mentioned in the notes below.

5 The Persian Rivayat adds to these occasions, when he goes on the water, or a river, or goes to borrow, or to ask repayment of a loan, or goes out from his house, or comes into it.

oe — ————

CHAPTER XIX, I-6. 391

3. That a blessing (4frin6é) may be more benedictory, for this ~eason one utters two formulas; for there are two kinds of blessing, one is that which is in the thoughts?, and one is that which is in words.

4. Four are for coming out more thankfully when at a season-festival *.

5. Five 6y him who goes to atone for sin, in order to expel the fiend; because it is necessary to undergo punishment by the decision (dastébarth) of these five persons, the house-ruler, the village-ruler, the tribe-ruler®, the province-ruler, and the supreme Zaratdst ; and five Ashem-vohiis‘ are to be uttered by him at the end.

6. Six dy ktm who goes to seek power, and to battle, so that he may be more successful.

1 The words pavan mfnisn are guessed, for this first clause is omitted by mistake in M6, and these two words are illegible in K2o, except part of the last letter.

6. Six dy ktm who goes to seek power, and to battle, so that he may be more successful.

1 The words pavan mfnisn are guessed, for this first clause is omitted by mistake in M6, and these two words are illegible in K2o, except part of the last letter.

2 K2o substitutes for val, ‘at,’ the following mutilated phrase : [....anhau khshap6 kadarkaf pavan kadérf4f] madam vazlinéd radih-i; the portion in brackets being evidently a fragment from the H4dékht Srésh Yt. 5 with Pahlavi translation (a passage which treats of the efficacy of reciting the Yath4-ahvairyd). If this fragment be not merely a marginal gloss, which has crept into the text by mistake, we must translate the whole section as follows: ‘Four are for the more thankful coming out of the liberality of a season-festival, when the passage, “on that day nor on that night comes there anything whatever on any one,” goes on.’ The Dinkard has merely: ‘Four by 4m who is at the invocation of the chiefs of creation and the celebration of a seasonfestival.’ The Persian Rivayats omit the section altogether.

* This person is omitted both in M6 and K2o, but he is wanted to make up the five. This section is omitted by the Persian Rivayats.

* See Bund. XX, 2. These are to be recited after the punishment is over.

p. 392

7. Seven éy htm who goes to perform the worship of God (yazd4n), so ¢ha¢ the archangels may come more forward! at the worship. -

8. Eight 4y 47m who goes to perform the ceremonial of the righteous guardian spirit.

9. Nine dy 42m who goes to sow corn; these he utters for this ~eason, because the corn will ripen (raséd@) in nine months, avd so that the corn may come forward he will make the mischief of the noxious creatures less *.

10. Ten dy ktm who goes to seek a wife, so that the presents may be favourable for the purpose.
11. Ten dy Atm who wishes to allow the male access to beasts of burden and cattle, so that it may be more procreative *.

12. Eleven dy him who goes to the lofty mountains, so that the glory of mountains and hills may bless him and be friendly *.

13. Twelve dy 42m who goes to the low districts, so that the glory of that country and district may bless him and be friendly *.

14. Thirteen éy htm who shall become pathless ; at that same place he shall utter chem; or by him

1 Or ‘may arrive earlier;’ there being seven archangels has suggested the number seven. This section and the next are omitted by the Persian Rivéyats.

* The Persian Rivayats add general cultivation, planting trees, and cohabitation with one’s wife.

5 Instead of §§ 10, 11 the Persian Riv4yats have buying quadrupeds, and driving pegs into the ground for picketing them.

* The Persian Rivayats substitute conference with a maiden, seeking a wife, giving one’s children in marriage, and obtaining anything from another.

5 The Persian Rivayats add going up hills, mounting anything lofty, going on a bridge, and losing one’s way.

CHAPTER XIX, 7—XxX, I. 393

* The Persian Rivayats substitute conference with a maiden, seeking a wife, giving one’s children in marriage, and obtaining anything from another.

5 The Persian Rivayats add going up hills, mounting anything lofty, going on a bridge, and losing one’s way.

CHAPTER XIX, 7—XxX, I. 393

who shall pass over a bridge and a river, so that the spirit of that water may bless him!; because the Yath4-ahd-vairy6 is greater and more successful than everything in the Avesta as to all rivers, all wholesomeness, and all protection.

15. Religion is as connected with the Yath4-ahavairy6é as the hair is more connected with the glory of the face; any one, indeed, would dread (sam4d@) to separate hairiness avd the glory of the face.

CHAPTER XX 2,

1, Jn one place it is declared that it is said by revelation (din6) that a man is to go as much as possible (and vés-ast) to the abode of fires*, and the salutation (ntyd4yisnd) of fire* is to be performed wzth reverence ; because three times every day the archangels form an assembly in the abode of fires, and shed good works and righteousness there; and then the good works and righteousness, which are shed there, become more lodged in the body of 42m who goes much thither, and performs many salutations of fire wztk reverence.

1 The Persian Rivayats substitute going to and entering a city or town; they also add twenty-one recitations on setting out on a journey, so that the angel Bahram may grant a safe arrival.

2 The contents of this chapter conclude the MS. M6; a few lines even having been lost at the end of that MS., though preserved in some of its older copies. A more modern copy, in the MS. No. 121 of the Ouseley collection in the Bodleian Library at Oxford, contains §§ 4-17, appended to the Bundahis. Complete PAzand versions, derived from M6, occur in Ly and L22, immediately following the Pazand of Chap. XVIII.

’ The fire-temple.

‘ That is, the Atés Ny@yis is to be recited.

p. 394

2. This, too, that the nature of wisdom is just like fire; for, in this world, ¢heve is nothing which shall become so complete as that thing which is made with wisdom; and every fire, too, that they kindle and one sees from far, makes manifest what zs safe and uninjured (atrakht); whatever is safe in fire is safe for ever, and whatever is uninjured in fire is uninjured for ever.

3. This, too, that a disposition in which is no wisdom is such-like as a clear, unsullied (an4htk) fountain which is choked (bast6) and never goes into use; and the disposition with which ¢here is wisdom is such-like as a clear, unsullied fountain, over which an industrious man stands and takes zt into use; cultivation restrains z¢, and it gives crops (bar) to the world.

4. This, too, that these three things are to be done by men, to force the demon of corruption (nasQs)! far away from the body, to be steadfast in the religion, and to perform good works. 5. To force the demon of corruption far away from the body is this, that before the sun 4as come up one is to wash the hands? and face with bull’s urine and water; to be steadfast in the religion is this, that one is to reverence the sun*; and to perform good works is this, that ove is to destroy several noxious creatures,

6. This, too, that the three greatest concerns of men are these, to make him who is an enemy a friend, to make him who is wicked righteous, and to make him who is ignorant learned. 7. To make

1 See Chap. II, 1. * See Chap. VII, 7. * See Chap. VII, 1-6.

CHAPTER XX, 2-I1. 395

an enemy a friend is this, that out of the worldly wealth one has before him he keeps a friend in mind ; to make a wicked ome righteous is this, that from the sin, whereby he becomes wicked, one turns him away; and to make an ignorant one learned is this, that oe is to manage himself so that he who is ignorant may learn of him.

8. This, too, that the walks of men are to be directed chiefly to these three places, to the abode of the well-informed, to the abode of the good, and to the abode of fires’. 9. To the abode of the well-informed, that so ome may become wiser, and religion be more lodged in ome’s person; to the abode of the good for this reason, that so, among good and evil, he may thereby renounce the evil and carry home ¢he good*; and to the abode of fires for this reason, that so the spiritual fiend may turn away from him.

10. This, too, that Ze whose actions are for the soul, the world is then his own, and the spiritual existence more his own; and 4e whose actions are for the body, the spiritual existence has him at pleasure, avd they snatch the world from him compulsorily.

11. This, too, that Bakht-afrid® said, that every GAatha (g4s4n)* of Aftharmazd has been an opposip. 396tion of the one adversary, and the renunciation of six (patitik)! for the opposition of every fiend.

1 The fire-temple.

* Assuming that the word sapfrth, ‘the good,’ has been omitted by mistake; the sentence appearing to be unintelligible without it.

* See B. Yt. I, 7.

* The word g&s4n being plural, Gatha must be taken in its collective sense as an assemblage of hymns. The word can also be read dahisn, ‘creation,’ but this meaning seems improbable here.

The word can also be read dahisn, ‘creation,’ but this meaning seems improbable here.

p. 396

tion of the one adversary, and the renunciation of six (patitik)! for the opposition of every fiend.

12. This, too, that, regarding the world, anxiety is not to be suffered, it is not to be considered as anything whatever, and is not to be let slip from the hand. 13. Anxiety is not to be suffered for this reason, because that which is ordained will happen ; it is not to be considered as anything whatever for this veason, because should it be expedient it is necessary to abandon z¢; and it is not to be let slip from the hand for this reason, because it is proper, in the world, to provide a spiritual exzstence for oneself.

14. This, too, that the best thing is truth, and the worst thing is deceit; and there is he who speaks true and thereby becomes wicked, and ¢here is he who speaks false and thereby becomes righteous.

15. This, too, that fire is not to be extinguished ?, for this is a sin; and there is he who extinguishes zt, and is good.

16. This, too, is declared, that nothing is to be given to the vile; and ¢here is he by whom the best and most pleasant ragout (khdrd@tk) is to be given to the vile. .

17. On these, too, is the attention of men ¢o de jixed, because there is a remedy for everything but death, a hope for everything but wickedness, everything will lapse * except righteousness, it is possible

1 That is, the Patit or formula of renunciation (see Chap.
IV, 14).

3 Literally, ‘ killed.’

* M6 ends at this point, the next folio being lost. The remainder of the chapter has been recovered from a copy in, Bombay, checked by the Péz. MSS. L7 and Lz2za, all of which must have

CHAPTER XX, 12—XXI, 2. 397

to manage everything but temper (géhar), and it is possible for everything to change but divine providence (bak6-bakht6). .

18. This, too, is declared, that FrédQn! wished to slay Az-i Dahak*, 6v¢ Adharmazd spoke thus: ‘Do not slay 42m now, for the earth will become full of noxious creatures.’

CuapTreR XXI8.

1. I write the indication of the midday shadow; may it be fortunate !

2. Should the sun come‘ into Cancer ¢he shadow is one foot of the man, a¢ the fifteenth degree of Cancer z¢ is one foot; when the sun is at Leo z¢ is been derived from M6 before it lost its last folio; whereas the MS. No. 121 of the Ouseley collection at Oxford, which ends at the same point, must have been written after the folio was lost.

1 See Bund. XXXI, 7.

2 See Bund. XXIX, 9, XXXI, 6, B. Yt. III, 55-61.

5 The contents of this chapter, regarding the lengths of midday and afternoon shadows, immediately follow a tale of Gést-i Fry4né, which is appended to the book of Ard4-Viraf’s journey to the other world, both in M6 and K2o. As will be seen from the notes, these details about shadows were probably compiled at Yazd in Persia, as they are suitable only for that latitude.