Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)
English·1879–1910·trans. E. W. West·375 passages
The text · part 13 of 18
III, 2, IX, 2, Ep. I, ii, 6, note.
* Ep. III, also mentioned as a ‘decision’ in Chap. VII, 2.
p. 353
not now abandon routine of that kind, then your children, your own precious oes who are beloved— of whom I know that you make them love you, and do not, moreover, diminish in your protection of them—shall be your accusers; and they shall abandon confidence zz me as refuge and guardian, and in the sacred beings, through want of advice and want of guardianship. 3. The fires of the sacred fires whose manager is a guard azd protection such as I, lest they skoudd not obtain such an officiating priest (z6t6), w2// have in defence and guardianship of themselves to make back to ¢heir Shiraz abode. 4. And J myself shal? have to retire (agviraztdand) from the countries of Iran, and to wander forth to far distant realms where I sha// not hear a rumour about your evil deeds. 5. In my occupation, moreover, my fortune (sukfin) may de to wander forth by water even to China, or by land even to Arim!?; but ¢o de carried off by V4é?, that uplifter, is much more my desire than when I am there where, owing to you, I hear that, as regards the glorifying of the sacred beings, which, because of my reply obtained above, wou/d then de as much as death to me; z¢ would also be the ending of that internal strife, so distasteful (aparvdrakS) to me, which is like 42s who as to struggle with his own life.
1 The eastern empire of the Romans, that is, Asia Minor and the neighbouring regions. * The bad V4é, who carries off the soul (see Dd. XXX, 4).
18] Aa
354 EPISTLES OF MAN(SKiHAR.
CuapTer IX.
1. This, too, this aged one (afizvard6') orders, that, as to the polluted of the countries of Irdn, when they do not obtain another washer, their way is then through thoroughly washing ¢hemselves?.
2. For you who are understanding the rite and capable of washing, azd are the most forward and intelligent of the religious, so long as your previous washing is a way of no assistance, there is this tediously-worded epistle ; moreover, all their sin you assign for your own affliction®, whose after-course is thus for their Paz£adasa (‘ fifteenfo/d’) washing ‘, at the time they shall-abandon, as distasteful, that sin which is a new development by way of Upasnateé (‘washing downwards’)*; and the sinfulness is his who established that law for them.
3. And yours are truly creatures of a fetid pool (gand-4v6), who, as regards my motive, always speak about it just as they spoke thus to a priest §: ‘Why as the savoury meat-offering not become forgotten by thee, w&z/e the firewood and incense, because it is not possible to eat ¢hem up, are quite
' From this it appears clearly that Man@séihar was an aged man when these epistles were written, though not too old to travel. The previous allusion to old age, however, in Chap. I, 9, may not have referred to himself.
* As provided in Vend. VIII, 299 (see App. V).
The previous allusion to old age, however, in Chap. I, 9, may not have referred to himself.
* As provided in Vend. VIII, 299 (see App. V).
* J omits alag, ‘affliction ;’ and in K35 it is doubtful whether it be struck out, or not. ,
* See Chap. III, 2 for both these terms.
5 Implying that the laity were inclined to attribute his own strict enforcement of ceremonies, requiring the employment of the priesthood, to interested motives.
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forgotten?’ 4. Also, as a similitude of your affairs, they are saying that z¢ zs as though the stipend of guardianship were always to be demanded just z# accordance with omissions of duty (avag mAntdtha)'. 5. So that even while the trifle of trifles which exists as an interval from the title of leadership unto ¢hat of high-priestship—in which, except a title that is no joy of the strictly religious, there is nothing whatever—is, that way, to prepare a source of dispute as to the work which you do for the guardianship, it should, therefore, be a sufficiency (khv4r-b4r), where your own supreme work is purification itself; and to do either what is taught, or is advantageous, would be withdrawing from the country a demand which 4as caused disturbance (balfibaktnid6); to subdue z¢ thou shouldst always so decide the daily allowances’.
6. And, to-day, I 4ave, on that account, written everything sternly, because that which another person arranges and speaks so opposed ¢o me in evil appearance—which is little fit 4o de prepared—when I write seasonably, and with friendly and brotherly exaltation, you direct and persevere more expressly in preparing, so that portion upon portion is thus brought forth. 7. In good old age® the great law of after-restoration is a harsh remedy, and, on that
1 That is, the laity attributed his brother’s laxity, on the other hand, to sheer neglect of duty, and had, therefore, begun to consider his supervision hardly worth paying for.
* Meaning that by adherence to long-established custom, as regards both priestly work and priestly allowances, the laity would be better satisfied and more easily managed.
* Reading hfi-kahébanth; J has merely kahébanfh, ‘old age, antiquity.’ He appears to be referring rather to the antiquity of the Avesta law, than to his own old age.
Aa2
356 EPISTLES OF MANOSKfHAR.
* Reading hfi-kahébanth; J has merely kahébanfh, ‘old age, antiquity.’ He appears to be referring rather to the antiquity of the Avesta law, than to his own old age.
Aa2
356 EPISTLES OF MANOSKfHAR.
supposition, where a vz/e is shown to descend from their three teachings, and is itself regarded as true, and the wisdom of the period as impotent (an6zéharik6d), you yourself fully imagine (hO-minéd3)? that further restoration is not an important? and foremost thing. 8. Those of different faiths of various kinds fave many usages and perplexing kinds of doubt, even about the accomplishment and explanation of the statements of the high-priests ¢, for on this subject, about old age (gin4nth), and even about sprinkling and about yourself accomplishing the religious rz¢es, you are wisely for a preservation of the equally wise experience of the profession; and as to the heterodox, that writing which realised that even now memory is opposing you is itself evil-wishing®, and you know 2¢ is your own arrangement.
9. This, too, they® say that, if 2¢ de on that account that the purifiers shall not always so perform the purification by all three teachings, or every rite which is proper according to one teaching, it will be necessary ¢hat the purifiers shall abandon purification. 10. Then about old age, the performance of the ceremonial’, avd the many times of this which
1 See Chap. III, 1, Ep. I, v, 1, 6.
2 J has khavitnéd, ‘you know.’ He deprecates all further investigation into the meaning of the scriptures, which had already been explained by three old commentators, as he doubted the religious wisdom of the age in which he lived.
5 The continuation of the text in J ends at this point.
« The commentators.
5 That is, the decree of Z4d-sparam, though itself objectionable, was opposed to the heterodox who wished for further innovations.
® The heterodox.
7 Referring perhaps to the performance of the Vendid4d servicep. 357 are mentioned as ¢hough this were proper, z¢ is stated as regards how it is proper that, when on account of those of the good religion they always proceed just as is mentioned in the Zand teaching of the Avesta’, it will then be necessary ¢/a¢ they shall abandon the religion. 11. And many other sayings of things like unto these are scattered about (zerkhfint-attd), and are named near Atdvd-p4d? as hints from you; for this reason they are reckoned (khaprag-aft6) in the thoughts of men.
12. And this much is written by me in distressing haste; I consider z¢ complete, and may peace and every happiness perpetually become hospitably attainable ad accomplishable for you thereby, through the severe anguish azd discomfort, and the eternal distress and despondency of the healer of affliction, MAantséthar, son of Yidan-Yim, director of the profession of priests of Pars and Kirm4n®.
13. Written in propitiation, praise, and benediction of the creator Afhaymazd and the archangels, all the angels of the spiritual and the angels of the worldly existences, and every guardian spirit of the righteous. 14. Homage to the exalted pontiff (rad6) sent from the creator Athaymazd, the most heavenly of the heavenly, Zaratdst the Spitaman. 15. The
(which includes the Yasna ceremonial) as directed in Pahl. Vend. IX, 132, 4, o (see App. IV).
1 It is possible also to read ‘in the teaching of the Avesta and Zand ;’ but this would ignore the fact that the ‘teaching’ is the Zand itself.
2 The same rival as is mentioned in Chap. V, 14.
® According to Dd. XLV, 5 the farm4dAr or ‘director’ of the profession of priests of Pars was the pésfip4t or ‘leader’ of the religion.
358 EPISTLES OF MANUOSKfHAR.
most prayerful and gainful of things is righteousness; great and good and perfect is Zaratist; and one only is the way of righteousness, all the others are no ways}.
1 Compare Dd. XCIV, 14, Ep. III, 23.
EPISTLE IIl.
TO ALL OF THE GOOD RELIGION IN IRAN.
Jn the name of the sacred beings.
A copy of the notification (vishadakd) of hzs priestly lordship M4anfséthar, son of Yfid4n-Yim, regarding the grievous sinfulness of assuming the propriety of washing for fifteen times.
Jn the name of the sacred beings.
1. It Aas come unto the ears (vasammifnisnd) of me, Mandséthar, son of Yidan-Yim, pontiff (rad) of Pars and Kirman’, that, in some quarters of the country of Iran, they whose chance happens 40 de so much? pollution, such as is decreed unto so much washing of the customary parts (ptsak6), always wash themselves fifteen times with bull’s urine and once with water, consider themselves as clean®, and go to water, fire; and ceremonial ablution, the ablution
1 See Dd. XCIV, 13.
* Reading havan; but it may be ‘pollution of the spiritual life (ahv6),’ though this is hardly possible in the next phrase, where the same word occurs.
* By confounding the preliminary washing appointed in Vend. VIII, 279 with the final washing appointed in Vend. VIII, 299 (see App. V, and compare Ep. I], iii, 2, ix, 2).
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of the sacred twigs. 2. Such—although! they say that Z4d-sparam?, son of Yddan-Yim, as ordered, and the high-priests ave appointed, washing of this kind—/as appeared to my well-reflecting (hQ-min) opinion, apprehension, and appreciation very marvellous azd grave, and merely arumour. 3. And 2 is needful for me to keep those of the good religion in a// quarters of the country of Iran informed concerning the placing reliance upon their washing with the Bareshnim ceremony, and to make my own opinion clear also as regards the writings collected.
3. And 2 is needful for me to keep those of the good religion in a// quarters of the country of Iran informed concerning the placing reliance upon their washing with the Bareshnim ceremony, and to make my own opinion clear also as regards the writings collected.
4. And, first of all, about the indispensability of the Bareshnim ceremony I write several such copies of a well-matured writing of mine‘ as may even be new light to the intelligent. 5. That my opinion of the information provided by revelation, the decisions of high-priests, azd the teachings of those of the primitive faith is thus, that washing by the polluted with water is pollution for the life and spiritual life (ahv6)®; they render the material dody clean thereby, du¢ that which is known as the handiwork ° of the immortals, and is also professionally called the Bareshniim, when ¢here zs the protection of a ritual of various kinds, shall make the body clean from endless worldly attacks.
6. It is in the nine ablution seats (magakS)? and the furrow’, even with prayer, bull’s urine, water,
1 Reading amat, instead of the very similar word ham4t, ‘ever.’
2 See the headings to Eps. I, II. 5 See App. IV.
* Meaning this epistle.
5 Because it pollutes pure water, which is considered a sin.
* Reading yadman; but it may be gadman, ‘glory,’ which is written in precisely the same manner.
7 See Ep. I, ix, 7.
® See Vend. IX, 21-28 (App. IV)
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and other appliances, and the ritual which is such as is declared in the teaching of revelation; and even now the purifiers, who are just as written about below, keep z¢ in use. 7. When there is a washing they wash just as in the well-teaching statements which are known as ¢hose of Médydk-mdh, of Afarg, and of Séshans!, or 2% the statement of one of those three teachings, or in the statement of one of the high-priests 6y whom those three teachings are declared as propriety, or has come unto me as the practice of those same three teachings dy those of the primitive faith.
8. I deem ¢hzs deliverance? one wholly approvable, and the washer zz a washing of that kind, with the BareshnQm ceremony—which is lawfully of that description—I consider as a purifier who is approvable. 9. And the polluted of every description, as above written, who ave obtained, for any indispensable reason whatever, a purifier, as adove written, whom even now various districts avd various places have appointed and approved, are able to wash with the Bareshnim ceremony as aéove written. 10. Then their washing fifteen times is no deliverance in any way, and to wash them quickly with the Bareshnim ceremony as above written is indispensable.
11. Owing to a washing of the same kind through the Bareshnim cevemony, as is intended, water, fire, and other ¢hzngs, not to provide care for which is un? ........ .. authorisedly is grievously sinful.
® See Ep. I, v, 1. 8 From pollution.
11. Owing to a washing of the same kind through the Bareshnim cevemony, as is intended, water, fire, and other ¢hzngs, not to provide care for which is un? ........ .. authorisedly is grievously sinful.
® See Ep. I, v, 1. 8 From pollution.
* At this point there is a blank page in K35, and also in the MS. belonging to Mr. Tehmuras Dinshawji, which is supposed to be older; and one line is left blank in BK. It is not, however,
362 EPISTLES OF MANOsKfHAR.
12. When, on account of a cleansing through another washing, distinct from the Bareshnim ceremony, quite certain that any text is really missing, as this section can be read continuously and translated as follows, without much difficulty :—‘ Afar! from a washing of the same kind through the Bareshniim ceremony, as is intended, /here would be a grievous sin against water, fire, and other éhzngs, not to provide care for which would be unauthorised.’
If some folios of text are missing, as seems quite possible from the terms applied to this epistle in § 4, the question arises whether a portion of the missing text may be contained in the following fragment on the subject of the Bareshnim, which is appended to the passage (Ep. II, vi, 2—-ix, 7) interpolated in Dd. XXXVII, 33 in the MS. J :—
‘As it is declared in revelation that, ifa man who Aas chanted comes upon a corpse, whether a dog, or a fox, or a wolf, or a male, or a female, or any crea/ure on whose corpse it is possible ‘haf he may come, that good man becomes so that a man may become defiled by him, and it is necessary to wash the polluted one, so that it may not make him a sinner. In order that they may act so to the polluted one it is necessary to wash Arm, it is necessary to perform that Bareshnfim ceremony of the nine nights. If the man that is spoken of 4as worked about carrying the dead and contact with dead matter (n6ds4 hamA4lih), so that they know about his defilement to whom he comes, then he who has done this work 2 contact with dead matter becomes afterwards disabled for that worship of the sacred beings which they perform. So, also, some one says (compare Vend. VIII, 271-299), where in a wilderness (vy4van) are several priests (Asrfivé) and a man lies on the road, there he w4o carries the dead dody of the man who passes away— as those others remain and stand away helpless, without offerings of inward prayer (vigd vakhtag4n) over that person (kerp6) according to the religious way—Aaving washed his body, comes into the town and performs the nine nights’ Bareshnfm ceremony twice ; afterwards, his Gét6-kharid ceremonies (see Dd. LXXIX, 4) are performed, and he has acted well according to the religious way; then he comes into the ceremonial of the sacred beings. “ How are those men purified, O righteous one/ who shall stand up by a corpse which ts very dry and dead a year?” (See Pahl. Vend. VIII, 107, 108.) The reply is this, that “those men are purified ;
EPISTLE Ill, 12-15. 363
“ How are those men purified, O righteous one/ who shall stand up by a corpse which ts very dry and dead a year?” (See Pahl. Vend. VIII, 107, 108.) The reply is this, that “those men are purified ;
EPISTLE Ill, 12-15. 363
they consider themselves as clean z¢ is more grievously sinful; just as when they do not wash with the Bareshniim, as adove written, du¢ consider themselves as clean through washing fifteen times, as above written, or on account of any washing what-ever distinct from the Bareshnim, 2? is more grievously sinful; because, when they do not wash with a Bareshniim, as adove written, du¢ wash for fifteen times, as aéove written, or any washing whatever distinct from the Bareshnim, as aéove written, they do not become clean, through the professional washing which is decreed, from that pollution which remains},
13. When without similar trouble and great judiciousness they go unto water and fire, the sin is grievous; and when they go tothe bowl (padm4n6) for ablution of the sacred twigs? z¢ is non-ablution advisedly, and to perform the ceremonial therewith would not be authorised. 14. And, zz like manner, the washing of polluted Hém ¢wags*, for any indispensable purpose, with the Bareshniim ceremony, as above written, is not possible.
15. Therefore, so that we may obtain as z¢ were a remedy for it, I wash with the Bareshndm ceremony, as above written ; to keep the mind steadfast and to attain to a remedy I wash with the Bareshnim, as above written; and to bestow the indispensable, comprehensive Bareshndm, as aéove written, is indeed a good work suitable for the discreet and liberated for sf ts not 4 the dry from that dryness—that is, it would not act from this polluted /hing—/shal the existence of dry diffusion as arisen.”
1 Even after the best ordinary washing.
2 See Dd. XLII, 5. § See Dd. XLVIII, 16.
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from bonds, and the purification of body and soul is connected with it.
16. These ¢hzngs those of the primitive faith, who provided for the moderns, ave communicated, whose position was above us moderns who are now the law (gtin) of others, and are teachers and rulers; our station as regards them is the position (g4sth) of disciples to spiritual masters, that of listeners and servitors to form az#d hold the opinion, about the same and other ¢hzmgs, which those of the primitive faith formed; and the teaching of even one of those high-priests is greater and higher than our sayings and decisions.
17. And as ¢o every custom there may be in the country of Iran, about casting away the Bareshnim ceremony, as written by me, and about all the polluted, as above written—whom 2¢ is possible to wash, for any indispensable reason whatever, with the Bareshniim as written by me, avd one does not wash with the Bareshnim as wrz¢ten by me, dud is ordered to wash for fifteen times, as written by me, and to pronounce as clean—and wich is established as a rule ome is urged to practise, if Zad-sparam or any one else 4as ordered, said, or decided in the name of authority ¢hat one is to do so, or has established 2¢ as a rule, or set z¢ going, this is to give authoritatively my opinion, decision, and enactment upon it likewise. 18. That ¢hose same sayings are short-sighted (aé-vénak6), ¢ha¢t same order is unlawfully geven, that same decision is false teaching, that same rule is vicious, ¢ha¢ same setting going is grievously sinful, and ¢a¢ same authority is not to be accepted ; z¢ is a practice, therefore, not to be performed, and whoever fas performed it, is top. 365 engage quickly zz renunciation of it. 19. And he who as decreed in the country of Irdn, in the name of authority, washing of other kinds as all-remedial for the polluted, as adove written, and has established a rule of that description is to be considered as a heretic (aharm6k6) deserving death.
20. So, when through his wilfulness that kind of injury without enlightenment (b4m) is decreed, and a rule of that description is established, as adove written, and one rendered polluted is washed fifteen times with bull’s urine aad once with water, or 7m whatever other mode that is distinct from the Bareshnim ceremony as written by me, ¢hough it is possible to wash him, for any indispensable reason whatever, with the Bareshntim as adove written, then, his renunciation of six being accomplished, he is to be washed again at the nine ablution seats (magh)! with the Bareshnim as written by me; and until | washed again, as written by me, 4e is not to go to water and fire and the bowl for ablution.
21. And this epistle is written by me, in my own hand-writing, for the sake of a/7 members whatever of the good religion of the country of Iran becoming aware of the opinion, apprehension, avd appreciation of the commands of religion entertained by me, MAndséthar, son of Yid4an-Yim; and several copies are finished zz the month of the triumphant Horvadad of the year 250 of Yazdakard*.
22. In trustfulness and gratitude to the sacred beings, and homage to the exalted pontiff sex¢ from®
1 See § 6.
® The third month of the Parsi year 250, which corresponded to the interval between the 14th June and 13th July, 881.
5 Reading min, as in Ep. II, ix, 14, instead of mfin, ‘ who.’
366 EPISTLES OF MANOsKfHAR.
® The third month of the Parsi year 250, which corresponded to the interval between the 14th June and 13th July, 881.
5 Reading min, as in Ep. II, ix, 14, instead of mfin, ‘ who.’
366 EPISTLES OF MANOsKfHAR.
the creator Athaymazd, the heavenly, most righteous, and glorified Zaratist the Spitaman. 23. For the sake of obtainments of prayers the one thing is the righteousness of the Spitam4n; great, good, and perfect is Zaratdst; one only is the way of perfect righteousness, which is the way of those of the primitive faith ; all the others, appointed afresh, are no ways.
1 Compare Dd. XCIV, 14, Ep. II, ix,15. This epistle is followed, in K35, by the Selections of Z4d-sparam, of which the first portion is translated in the fifth volume of the Sacred Books of the East.
Il. III. IV.
~ 3-6 Oe === . _ oro —---
APPENDIX.
LEGENDS RELATING TO KERESASP.
THE NIRANG-I KUSTL
THE MEANING OF KHVETUK-DAS.
THE BARESHNUM CEREMONY.
FINDING A CORPSE IN THE WILDERNESS.
OBSERVATIONS.
1. For all divisions of the translations into sentences or sections the translator is responsible, as such divisions are rarely made in the manuscripts.
2-6. (The same as on page 2.)
7. The manuscripts mentioned are :—
Bzg (written a.p. 1679), a Persian Rivayat, No. 29 in the University Library at Bombay.
BK, J, K35, Mro (as described on page 278).
L4 (written about a.p. 1324), a Vendidad with Pahlavi, in the India Office Library in London.
M7 (written a. p. 1809), miscellaneous Parsi-Persian writings, No. 7 of the Haug Collection in the State Library at Munich.
APPENDIX.
I. LEGENDS RELATING TO KERESASP.
Tue Avesta informs us that KeresAspa was a son of Thrita the SAman, and the brother of Urvakhshaya'. From the name of his father’s family he is sometimes called SAma Keresdspa?, but his more usual title is Naremanau or Nairimanau, ‘the manlyminded®.’ He is described as ‘a youthful hero, wearing side-locks and carrying a club‘, to whom the witch Knathaiti® attached herself; she whom Zaratist promised to destroy by means of the apostle Saoshyas, who is to be born hereafter*. And his body is watched over by 99,999 guardian spirits’.
See Yas. IX, 30, 31.
* See Fravardin Yt. 61,136. Hence he is often called Sam in Pahlavi works (see Bd. XXIX, 7, 9, Byt. III, 60, 61); and, in a passage interpolated in some manuscripts of the Shahnamah, we are informed that Gars&sp was son of Atrat, son of Sam, which is evidently a reminiscence of Keresfsp being a son of Thrita the S4man (see also Bd. XXXI, 26, 27).
® See Aban Yt. 37, Ram Yt. 27, Zamy4d Yt. 38, 40, 44. Hence we have Sam, son of Narim4n, as the grandfather of Rustam in the Shahn4mah.
4 See Yas. IX, 33. M. de Harlez converts the side-locks into some weapon called gaésus, but this word still survives in Pers. gés or gésQ, ‘ringlet, side-lock.’
5 See Vend. I, 36. Or it may be‘ the witch whom one destroys, or to whom one prays,’ if we translate the name.
® See Vend. XIX, 18.
4 See Yas. IX, 33. M. de Harlez converts the side-locks into some weapon called gaésus, but this word still survives in Pers. gés or gésQ, ‘ringlet, side-lock.’
5 See Vend. I, 36. Or it may be‘ the witch whom one destroys, or to whom one prays,’ if we translate the name.
® See Vend. XIX, 18.
7 See Fravardin Yt. 61. For the reason of this watchfulness, see Dd. XVII, 6n.
[18] Bb
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Of his exploits we are told that he ‘slew the serpent Srvara, which devoured horses and men, which was poisonous and yellow, over which yellow poison flowed a hand’s-breadth high. On which Keresdspa cooked a beverage in a caldron at the midday hour, and the serpent being scorched, hissed, sprang forth, away from the caldron, and upset the boiling water ; Keresdsp, the manly-minded, fled aside frightened’’ We are further told that he slew the golden-heeled Ganzdarewa?; that he smote Hitaspa in revenge for the murder of his brother, Urvakhshaya’; that he smote the Hunus who are the nine highwaymen, and those descended from Nivika and DAstaydni‘; also Vareshava the Dénayan, Pitaona with the many witches, Arezé-shamana, and Snévidhaka®; and that he withstood many smiters or murderers’.
The details of these exploits, still extant in the Avesta, are very scanty; but some of them appear to have been more fully described in a legend about the soul of Keresd4spa which formerly constituted the fourteenth fargard of the Sfidkar Nask, the contents of which are thus summarized in the ninth book of the Dinkard :—
‘The fourteenth fargard, Ad-fravakhsht’, is about
1 See Yas. IX, 34-39, Zamy4d Yt. 40 (translated in Haug’s Essays, pp. 178, 179).
* See Abin Yt. 38, Zamy&d Yt. 41. A monster in the wideshored ocean, who is also mentioned in R4m Yt. 28.
* See Ram Yt. 28, Zamy4d Yt. 41.
* See Zamy4d Yt. 41. For ‘Hunus’ some read ‘sons.’
5 See Zamy4d Yt. 41-44. 5 See Fravardin Yt. 136.
™ The name of Yas. XLIV, being the first two words, ad fravakhshy4, of that chapter of the G&athas. In the detailed account of the contents of each fargard of the first three Nasks, given in the ninth book of the Dinkard, each fargard is distinguished
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Athaymazd’s showing the terrible state of the soul of Keresésp' to Zaratist; the dismay of Zaratist owing to that terrible state; the sorrowful speaking. of Keres4sp as regards the slaying of multitudes, for which mankind extol him, whereby abstentions from sin occurred; and the recognition of him by the creator, Afhaymazd, as extinguishing his fire. The supplication of Keresdsp for the best existence from Atharymazd for those exploits when the serpent (gaz) Srébar? was slain by him, and the violence of that adversary ; when Gandarep® with the golden heels was smitten by him, amd the marvellousness of that fiend; when the Hunus of Vesk5‘, who are
was slain by him, and the violence of that adversary ; when Gandarep® with the golden heels was smitten by him, amd the marvellousness of that fiend; when the Hunus of Vesk5‘, who are by the name of some section of the Gathas. The names thus employed are composed of the first one, two, or three words of the Yath4-ahfi-vairy6, the Ashem-vohi, the Yénhé-hatém, Yas. XX VIII- XXXIV, the Yasna haptanghfiti, Yas. XLU-L, LII, LILI, which supply the twenty-two names required. When the Nask contains twenty-three fargards, as in the case of the Varstm4nsar, the first fargard remains unnamed. Whether these words were used merely as names, or whether their insertion implies that the fargards of these Nasks used to be recited (somewhat like those of the Vendid4d) alternately with the sections of the Gathas, can hardly be determined from our present information. It may be noted that the three Nasks (SQdkar, Varstm4nsar, and Bak6), whose contents are thus detailed in the Dinkard, all belong to the so-called gasAnfk _ or G&tha class of Nasks ; but whether that term implies that they were metrical, or merely that they were connected in some way with the Gathas, is also uncertain.
1 Written Kerésisp6, or Gerésisp6, throughout the Pahlavi text of this paragraph.
® The Srvara of Yas. IX, 34, Zamy4d Yt. 40.
* The Gandarewa of Aban Yt. 38, Ram Yt. 28, Zamy4d Yt. 41.
“ Reading Hunfi Veské, but it is also possible to read khOindd4k6, ‘ blood-producing,’ which is fully applicable to these highwayrobbers. The ‘Hunus in Vaéska’ are mentioned in Aban Yt. 54, 57 as opponents of the warrior Tusa, but the Hunus in Zamy4d Yt. 41 have no country assigned to them.
Bb2
p. 372
descendants of Nivik and Dastanik', were slain by him, avd the grievous harm and disaster owing to them ; and when the mighty wind? was appeased by him, and brought back from damaging the world to benefiting the creatures ; and for that which happens when, owing to confinement?, Dahak becomes eager, rushes on for the destruction of the world, and attempts the annihilation of the creatures; and his being roused to smite him and to tame that powerful fiend for the creatures of the world. The opposition of fire to Keresdsp, through 4zs causing distress to it and keeping away from zt, which were owing to his seeking hell; the supplication of Zarattst: to the fire to have compassion upon 42m, which was owing to his sin; the compliance of the fire wth that request ; and the departure of the soul of Keresdsp to the ever-stationary existence‘. Perfect is the excellence of righteousness°.’
Although the Sddkar Nask has long been lost, the legend contained in this fourteenth fargard still survives in its Pahlavi form, though probably somewhat abridged, and a Persian paraphrase of this Pahlavi version is also to be found in the Persian
' The Nivika and Dastay4ni of Zamy4d Yt. 41.
41.
* The wind (v4d6), though an angel when moderate and useful, is supposed to become a demon in a gale or hurricane ; and is mentioned as such in Vend. X, 24.
* In the volcano, Mount Dimavand (see Bd. XII, 31, XXIX, 9, Byt. III, 55-61). This exploit is expected to be performed hereafter.
* The hamfst{k6 ahv4né, intermediate between heaven and hell (see Dd. XX, 3).
5 The Pahlavi equivalent of the Av. ashem voh{(, here translated, follows each summary of the contents of a fargard or Nask in the Dinkard, in the same way as ashem vohfi follows each fargard of the Vendidad and each section of the Gathas in the Vendidad s&dah or liturgy.
p. 373
Rivayats!. The Pahlavi legend is included among a series of quotations, regarding the importance of fire, contained in a Pahlavi Rivdyat preceding the Dédistan-t Dintk in some manuscripts?; and its close correspondence with the above summary of the fourteenth fargard of the Sidkar Nask will be seen from the following translation of it :—
.... ‘And 2¢ is declared that fire is so precious that Adhaymazd spoke unto Zaratist thus: “ Of whose soul is it ¢ha¢ the actions*, position, consciousness, and guardian spirit seem best when thou shalt behold z¢?”
‘And Zaratist spoke thus: “Of him who is Keresdsp.”
‘Adharmazd summoned the soul of Keresdsp, and the soul of Keresésp saw‘ Zaratdst and, on account of the misery which it had seen in hell, it spoke unto 47m thus: “I have been a priest of K4pdal°, which should be a power in support of me; and for the sake of begging life I have ever travelled through the world, and the world would have become hideous in my eyes, the world which should have feared my splendour®,”
! In Bag, fols. 167-169, where it is quoted from a work called the Sad-darband-i Hfish.
* In BK and J; but in K35 this portion of the Rivfyat has been lost, with the first 71 folios of that MS.; it also appears to have been similarly lost from the older MS. belonging to Mr. Tehmuras Dinshawji Anklesaria.
> J omits this word. ‘ J omits the seeing.
5 Kabul. One of the three most sacred fires, the Frébak fire, is said to have been removed by Vistasp from Khvdrizem to K4vulistan (see Bd. XVII, 6). The Persian version has ‘would to God (k4ské) I were a priest!’ and alters the rest of the sentence to correspond.
* Reading ré-f li; J has roo var, ‘a hundred lakes (or ordeals or results).’ °
p. 374
‘And Adharmazd spoke thus: “Stand off, hou soul of Keres4sp! for thou shouldst be hideous in my eyes, because the fire, which is my son’, was extinguished by thee, and no care of z¢ was provided by thee.”
‘And Adharmazd spoke thus: “Stand off, hou soul of Keres4sp! for thou shouldst be hideous in my eyes, because the fire, which is my son’, was extinguished by thee, and no care of z¢ was provided by thee.”
‘And the soul of Keres4sp spoke thus: “ Forgive me, O Afhaymazd! and grant me the best existence! grant me the supreme heaven! The serpent (azd) Srévbar? is slain outright, which was swallowing horses and swallowing men, and its teeth were as long as my arm, its ear was as large as fourteen blankets (namad%5), its eye was as large as a wheel, and its horn was as much as Dahak' in height. And I was running as much as half a day on z¢s back, till its head was smitten by me at the neck wth a club made for my hand, and 7¢ was slain outright by me‘. And if that serpent had not been slain by me, all thy creatures would have deen completely annihilated by it, and thou wouldst never have known a remedy for Aharman.”
‘ Athaymazd spoke thus: “ Stand off! for the fire, which is my son, was extinguished by thee.”
‘Keresdsp spoke thus : “Grant me, O Afharmazd! that best existence, the supreme heaven! for by me Gandarep® was slain outright, by whom twelve
1 Fire is often called ‘the son of Ahura-mazda’ in the Avesta, as in Yas. II, 18, Vend. V, 9, &c.
3 The Srvara of Yas. IX, 34, Zamy4d Yt. 40. The Persian version has merely azdah4, ‘a dragon.’
5 Or it may be shak,‘a bough.’ The Persian version has ‘ eighty cubits.’
“ The Persian version adds ‘and as I looked into its mouth, men were still hanging about its teeth;’ which was evidently suggested by what is stated in the account of the next exploit.
® See p. 371, note 3. °p. 375 districts were devoured at once. When I looked among the teeth of Gandarep, dead men! were sticking among his teeth; and my beard was seized by him, and I dragged him out of the sea?; nine days and nights the conflict was maintained by us in the sea, and then I became more powerful than Gandarep. The sole of Gandarep's foot was also | seized by me, and the skin was flayed off up to zs head, and with it the hands and feet of Gandarep were bound; he was also dragged by me out to the shore of the sea, and was delivered by me over /o Akhrorag*; and he slaughtered and ate my fifteen horses. I also fell down in a dense thicket (aisak5), and Gandarep carried off my friend Akhrorag, and she who was my wife was carried off by him‘, and my father gzd nurse (dAyak6) were carried off by him. And 1 took under my protection (dinh4rtginid6) and raised all the people of our pleasant place, and every single step I sprang forward a thousand steps, and fire fell into everything which was struck by my fogt @s it sprang forward’; I went out to the sea, and they were brought back by me,
The Persian version says ‘ horses and asses.’
® For this clause the Persian version substitutes ‘the sea was up to his knee, and his head up to the sun.’
* This is merely a guess. The word can also be read kh4rvarag, ‘thorny, or a thorny brake ;’ but it seems to be the name of some person, being followed by the word dést6, ‘ friend,’ in the next sentence. Akhrfra, son of Haosravangh, is mentioned in Fravardin Yt. 137, next after Sma Keresaspa, as ‘ withstanding Hashi-dava (or daéva), the wicked and covetous one destroying the world.’ The Persian version omits from the dragging out of the sea in this sentence to the slaying in the next (p. 376, line 1).
* BK has ‘by me,’ which must be a blunder.
5 J omits these last seven words,p. 376 and Gandarep was taken and slain by me’. And if he had not been slain by me, Aharman would have | become predominant over thy creatures.”
‘Athaymazd spoke thus: “Stand off! for thou art hideous in my eyes, because the fire, which is my son, was extinguished by thee.”
‘Keresdsp spoke thus : “ Grant me, OAtharmazd! ! heaven ov the supreme heaven! for I have slain the highwaymen? who were so big in body that, when they were walking, people considered in this way, that ‘below them are the stars and moon, and below them moves the sun a¢ dawn, and the water of the sea reaches up to their knees.’ And I reached up to their legs, and they were smitten on the legs by me; they fell, and the hills on the earth were shattered by them*, And if those fallen* highwaymen had not been slain by me, Aharman would have become predominant over thy creatures.”
‘Adhaymazd spoke thus: “Stand off! for thou shouldst be hideous in my eyes, because the fire, which is my son, was extinguished by thee.”
‘Keresdsp spoke thus : “Grant me, O Athaymazd! heaven oy the supreme heaven! When the wind was weakened (rakht6) and paralysed by me, the ~
} The Persian version says, ‘I slew him, and as he fell down many villages and places became desolate.’
® The ‘nine highwaymen’ of Zamyad Yt. 41. The Persian version says ‘seven.’ BK has ‘ walked,’ instead of ‘slain.’
Instead of this sentence the Persian version has ‘through fear of them people could not go on any journey, and every one whom they might see, on the road that he went, they would instantly eat up; and in three years they reckoned three hundred thousand men they had slain and destroyed. And I fought with them and slew all the seven.’
* J omits the word ‘fallen.’
p. 377
And I fought with them and slew all the seven.’
* J omits the word ‘fallen.’
p. 377
demons deceived the wind, and they spoke unto the wind thus: ‘ He is more resisting thee than all the creatures and creation, and thou shouldst think of him thus, that “there is no one walks upon this earth more resistant of me ¢han Keresdsp;” he despises demons azd men, and thee, too, who shouldst be the wind, even thee he despises.’ And the wind, when those words were heard by it, came on so strongly that every tree and shrub which was in its path was uprooted, and the whole earth which was in its path was reduced to powder (payang4ndoiaitS kavdd), and darkness arose. And when it came to me, who am Keresasp, it was not possible for it to lift my foot from the ground; and I arose and sallied forth (bav4 yehabina) upon the earth, and I stood xfon it, with both feet on an equality (mirth), until a rampart (pfistd) of it was completed, so that 1 might go again below the earth; that which Afthaymazd ordered thus: ‘Should I appoint a keeper of the earth and sky, they would not forsake me’.’ And if that thing had not been done by me, Aharman would have become predominant over thy creatures.”
‘Adhaymazd spoke thus: “Stand off! for thou shouldst be hideous in my eyes, because the fire, which is my son, was smitten by thee.”
‘Keresdsp spoke thus: “Grant me, O Atharmazd! heaven or the supreme heaven! for z¢ is thus
1 The Persian version has ‘and as it arrived near me, it was not able to bear my foot from the spot; and I seized the spirit of the wind, and overthrew him with my own strength, until he made a promise thus: “I wz// go again below the earth.” And I did not keep back my hand /rom that work less than A@harmasd and the archangels ordered me.’
p. 378
declared by revelation, that, when Dahak has escaped from confinement}, no one is able to seek any other remedy agazust him but me; on that account grant me heaven or the supreme heaven! And if it be not possible to grant me heaven or the supreme heaven, give me again the strength and success which were mine during life! for when thou shalt give me again so much strength and success as were mine when I was produced alive, I will slay Aharman with the demons, I wz// eradicate darkness from hell, I will complete the beautiful light, and within its sole existence (tand-aé)? you shadd sit and move’.”
‘Atharmazd spoke thus: “This I wz/7 not give thee, ‘hou soul of Keresasp! because men shall commit sin; and until men commit no more sin, it is not possible to make thee alive again, and thou wouldst also not be able to make other men alive again, for they produce the resurrection thus, when all men become quite innocent. When men shall die, and their souls are wicked, all comfort shall forsake them, and all the misery and discomfort occasioned by them sha// remain.”
When men shall die, and their souls are wicked, all comfort shall forsake them, and all the misery and discomfort occasioned by them sha// remain.”
‘When Keresdsp ad his exploits were spoken of in this manner, the angels of the spiritual and the angels of the worldly existences wept aloud, and
1 See Byt. III, 55-61. The Persian version substitutes a legend about the gigantic bird Kamak (also mentioned in Mkh. XXVII, 50) which overshadowed the earth, and kept off the rain till the rivers dried up; it also ate up men and animals as if they were grains of corn, until Keresasp killed it by shooting it with arrows continuously for seven days and nights.
* That is, when there is only light, and no darkness.
8 J has ‘I wz? sit and move alone within it;’ and the Persian version has ‘I will sit alone in that place.’
p. 379
Zaratist the Spttam4n wept aloud! and spoke thus: “Though ‘here should be no deceiver, 1 would be the deceiver in ¢hy eyes?,O Adhaymazd! as regards the soul of Keres4sp ; for when KeresAsp should not have existed as a bodily and living existence, there would have been no remnant of anything whatever, or of creature of thine, in the world.”
‘When Zaratist had become silent therewith, the angel of fire* stood upon zs feet, and the sinfulness of Keresdsp unto himself was fully mentioned by him, and he spoke thus: “1 shall not let him into heaven.”
‘And the angel of fire, having spoken thus many
* The Persian version does not mention the angels and the weeping.
* This can also be translated thus: ‘Though thou shouldst be no deceiver, thou wouldst be a deceiver in my eyes ;’ the words hémanayé, ‘would be,’ and hémanés, ‘ thou wouldst be,’ being written alike.
* The Persian version of this speech is, ‘O good creator! I know that hatred and anger are not in thy path, and when any one indulges in hatred of another, there is no acquiescence of thine therein, yet now I see this matter as though some one maintained hatred against another.’
“ The Persian version says ‘the archangel Ardibahist,’ who is the protector of fire (see Sls. XV, 5, 12, 13).
5 The Persian version proceeds, and concludes the sentence, as follows: ‘and Keres4sp groaned unto Zarat@st the Spitam4n, and Ardibahist, the archangel, said: “ O Zaratust ! thou dost not know what Keres4sp has done unto me; that in the world, formerly, my custom and habit would have been so, that, as they would place firewood under a caldron, I would send the fire, unti] that caldron should be boiled, and their work should be completed, and then it would have come back to its own place. As that serpent that he speaks of was slain he became hungry, and because the fire fell one moment later upon the firewood which he had placed below the caldron, he smote the fire w:#4 a club and scattered the fire, and now I wil not pass the soul of Keres4sp to heaven.”’
p. 380
As that serpent that he speaks of was slain he became hungry, and because the fire fell one moment later upon the firewood which he had placed below the caldron, he smote the fire w:#4 a club and scattered the fire, and now I wil not pass the soul of Keres4sp to heaven.”’
p. 380
words, desisted; and the angel Gés-afirvan’ stood upon er feet, and spoke thus: “I shall not let Am into hell, for the benefit produced by him for me was manifold.”
‘Gés-atirvan, having spoken thus many words, desisted?; and Zaratist stood upon zs feet, and homage was offered by him unto the fire, and he spoke thus: “I shall provide care for thee, and shall speak of thy exploits in the world, and I shall speak to Vistasp* and Gam4sp ‘ thus: ‘ Observe fully that a place is made for the fire as z¢ were at once!’ when Keresésp Aas engaged in renunciation of sez, and you shall forgive him®.”’ _ The Pahlavi legend breaks off at this point, leaving
1 Av. geus urva, ‘the soul of the ox,’ that is, of the primeval ox, from which all the lower animals are supposed to have been developed. This angel, who is usually called Gés, is said to be a female, and is the protectress of cattle (see Bd. IV, 2-5); in this capacity she is supposed to be friendly to Keresasp, whose exploits had chiefly consisted in slaying the destroyers of animal life.
? The Persian version omits these words, and the preceding paragraph, proceeding in continuation of note 5, p. 379, as follows : ‘And as Ardibahist, the archangel, spoke these words, the soul of Keresasp wept and said: “ Ardtbahist, the archangel, speaks truly; I committed sin and I repent.” And he touched the skirt of ZaratOst with Ais hand, and said : “ Of mankind no one has obtained the eminence, rank, and dignity that thou obtainedst; now, through this grandeur and glory which is thine, do thou entreat and make intercession of Ardibahist, the archangel, for me! so that it may be that I obtain liberation from this distress and torment.”’
5 See Dd. XXXVII, 36. “ See Dd. XLIV, 16.
5 The Persian version continues as follows : ‘ And as Zaratfist the Spitaman made intercession, Ardfbahist, the archangel, said : “ Thy reputation is immense, and thy will is great.” And after that he made no opposition to the soul of Keres4sp, but pardoned ¢f for Zarattist the Spftam4n ; and the soul of KeresAsp obtained liberation from that discomfort.’ This version then concludes with an admonition as to the necessity of treating fire with proper respect.
p. 381
the reader to infer that Zaratdst’s request was granted. It is succeeded, however, by the following further remarks about Keresdsp, which are evidently connected with the same legend :—
‘Zaratist enquired of Athaymazd thus: “ Whose is the first dead dody thou shalt unite (varAzés) ?”
‘And Atharmazd spoke thus!: “zs who is Keres4sp*.”
It is succeeded, however, by the following further remarks about Keresdsp, which are evidently connected with the same legend :—
‘Zaratist enquired of Athaymazd thus: “ Whose is the first dead dody thou shalt unite (varAzés) ?”
‘And Atharmazd spoke thus!: “zs who is Keres4sp*.”
‘And it seemed grievous 4o Zaratist, and he spoke unto Afthaymazd thus: “ When the business of Keresdsp was the slaughter of men, why is his the first dead dody thou wilt prepare ?”
‘Atharmazd spoke thus: “Let it not seem grievous to thee, O Zaratist! for if Keresasp had not existed, and thus much work had not been done by him, which as been stated, there would have been no remains of thee, nor of any creature of mine.”’
Besides the Persian paraphrase of this legend, in prose, the Persian Riv4yats contain another version in metre, which consists of 173 couplets’. The exploits of Keres4sp are also mentioned in the Mainy6é-i Khard (X XVII, 49-53) as follows :—
‘And from S4m the advantage was this, that by him the serpent Sruvar, the wolf Kapéd which they also call Pehan‘, the water-demon Gazdarfi, the bird Kamak’, and the bewildering® demon were slain.
1 J omits the following words as far as the next ‘thus.’
® Referring to the revival of Keresdsp from his trance, in order to destroy Dahak, which is expected to take place before the general resurrection (see Bd. XXI1X, 8, Byt. III, 59-61).
5 In Bag, fols. 169-171, it is quoted from ‘ the book of Bahiram Firdz.’
* Written Péhind, or Pasind, in the Pahlavi text.
5 See p. 378, note 1. ® Or ‘seducing,’ or ‘ desolating.’
p. 382
And also many other great actions, that weve more valuable, he performed; and he kept back much disturbance from the world, of which, if one of those special disturbances had remained behind, it would not have been possible to effect the resurrection and the future existence.’
~~ ae rere = - _
Il. THE NIRANG-I KusTf. 383
II.. Toe Niranc-1 Kustt.
Tue Nirang-i Kustt, or girdle formula, isa religious rite which a Parsi man or woman ought to perform every time the hands have been washed, whether for the sake of cleanliness, or in preparation for prayer ; but it is not always strictly performed in all its details.
The Kustt, or sacred thread-girdle, is a string about the size of a stay-lace, and long enough to pass three times very loosely round the waist, to be tied twice in a double knot, and to leave the short ends hanging behind. It is composed of seventy-two very fine, white, woollen threads, as described in Dd. XX XIX, 1, note, and is tied in the manner there mentioned, but with the actions and ritual detailed below’.
It is composed of seventy-two very fine, white, woollen threads, as described in Dd. XX XIX, 1, note, and is tied in the manner there mentioned, but with the actions and ritual detailed below’.
The ceremonial ablution having been performed, and the Kustt taken off, the person stands facing the sun by day, or a lamp or the moon at night; when there is no light he should face the south, as he should also at midday, even when the sun is northerly*, The Kustt is then doubled, and the loop thus formed is held in'the right hand, with the thumb in the loop; while the left hand holds the two parts of the string together, some twenty inches horizontally from the other hand; and the ends hang loosely from the left hand.
1 For most of the details which follow I am indebted to Dastfir Jam4spji Minochiharji Jam4sp-As4-né. ? As it is, in Bombay, for about two months in the summer.
.
p. 384
Holding the Kustt in this fashion, the person recites the following prayer in Pazand, bowing and raising to his forehead the horizontal portion of the string at the name of Athaymazad, dashing the string loosely and sharply downwards towards the left when mentioning Aharman, and repeating this downward jerk to the left, less violently, as each of the other evil beings is named :—‘ May Adhavmazd be lord! and Aharman unprevailing, keeping far away, smitten, and defeated! May Aharman, the demons, the fiends, the wizards, the wicked, the Kiks, the Karaps’, the tyrants, the sinners, the apostates, the impious, the enemies, azd the witches be smitten and defeated ! May evil sovereigns be unprevailing! May the enemies be confounded! May the enemies be unprevailing !’
Bending forwards and holding the doubled Kustt up, horizontally, as before, he continues: ‘Afthavmazd zs the lord; of all sin I am z% renunciation and penitent, of all kinds of evil thoughts, evil words, and evil deeds, whatever was thought by me, and spoken by me, and done by me, and happened through me, and has originated through me in the world.’
Then, holding the Kustt single with both hands near the middle of the string, but as far apart as before, while the loose ends of the string are short-
1 These two Pahlavi names are merely transliterations of the Av. Kavi and Karapan, the names of certain classes of evil-doers, traceable back to the earliest times, and, probably, to the Vedic kavi and kalpa, which would naturally be used in a bad sense in the Avesta (see Haug’s Essays, p. 289). The Pahlavi translators of the Yasna explain these names by the words k fir, ‘ blind,’ and kar, ‘deaf,’ which are merely guesses.
p. 385
ened (to prevent their touching the ground) by being partially gathered up in a large loop hanging under each hand, like a pair of spectacles, he proceeds: ‘For those sins of thought, word, and deed, of body and soul, worldly and spiritual, do thou pardon this one!! I am penitent avd in renunciation through the three words?,’
I am penitent avd in renunciation through the three words?,’
He then continues to recite the following Avesta phrases: ‘Satisfaction for Ahura-mazda!’ bowing and raising the Kusti to the forehead; ‘scorn for Angra-mainyu!’ jerking the Kustt to the left, without altering the mode of holding it; ‘which is the most forward of actual exertions through the will. Righteousness is the best good, a blessing it is; a blessing de to that which zs righteousness to perfect rectitude®.’ Applying the middle of the Kustt to the front of the waist at the first word, ‘ righteousness,’ of the last sentence, it is passed twice round the waist during the remainder of the sentence, by the hands meeting behind, exchanging ends, and bringing them round again to the front.
The following Avesta formula is then recited: ‘As a patron spirit is to be chosen, so is an earthly master, for the sake of righteousness, 4o de a giver of good thought of the actions of life towards Mazda ; and the dominion is for the lord whom he has given
1 The Pazand word is ukhé or aokhé, which the Gugarati Khurdah Avesta translates by khudat4el4, ‘most high God ;’ but it seems more probably a misreading of Pahl. han4-r, ‘this one.’ These phrases are a portion of the Patit or renunciation of sin.
2 That is, in thought, word, and deed. So far the phrases are recited in Pazand, but the following recitations are in the Avesta language.
’ This last sentence is the Ashem-vohti formula (see Bd. XX, 2),
[18] ccp. 386 as a protector for the poor’.’ At the first word the long ends of the Kustt, hanging in front, are loosely twisted round each other at the waist, with a righthanded turn (that is, with the sun), and the reciter, holding his hands together, should think that Afharmazd is the sole creator of the good creation, until he comes to the word ‘actions,’ after which the twist is drawn closer to the waist during the remainder of the recitation.
The same Avesta formula is then repeated. At the first word the second half of the knot is formed, by twisting the long ends of the Kustt loosely round each other with a left-handed turn (that is, against the sun), so as to complete a loose reef-knot, and the reciter, holding his hands together, should think that Mazda-worship is the true faith, until he comes to the word ‘actions,’ after which the complete double knot is drawn close during the remainder of the recitation.
Then, passing the long ends of the Kustt round the waist for the third time, from front to back, the previous Avesta formula, ‘Righteousness is the best good,’ &c., is recited. At the first word the ends of the Kustt are loosely twisted round each other behind the waist, with a right-handed turn as before, and the reciter should think that Zaratdst was the true apostle, until he comes to the first occurrence of the word ‘blessing,’ when the twist is drawn close. During the remainder of the formula the second half of the knot is formed, with a left-handed twist as before, while the reciter thinks that he must practise
’ This is the Ahunavar, or Yathd-ah-vairyé formula (see Bd. I, 21, Zs. I, 12-19).
Il. THE NfRANG-I KusTt. 387 good thoughts, good words, and good deeds, and avoid all evil thoughts, evil words, and evil deeds; the double knot being completed behind as the last word of the formula is uttered.
Afterwards, bending forward and holding the front knot of the Kustt with both hands, the person recites the following Avesta formula : ‘Come for my protection, O Mazda'! A Mazda-worshipper am I, a Zarathustrian Mazda-worshipper will I profess myself, both praising and preferring z¢. I praise a wellconsidered thought, I praise a well-spoken word, I praise a well-performed deed. I praise the Mazdaworshipping religion, expelling controversy? and putting down attack, avd the righteous union of kinsfolk*, which is the greatest and best and most excellent of things that exist and will exist, which is Ahurian and Zarathustrian. I ascribe all good to Ahura-mazda. Let this be the eulogy of the Mazdaworshipping religion.’ And the reciter then repeats the formula, ‘ Righteousness is the best good,’ &c., as before, bowing reverently, which completes the rite.
1 What follows is from Yas. XIII, 25-29, and is the conclusion of the .Mazda-worshipper’s creed.
? The meaning of the original term fraspayaokhedhram is rather uncertain, and the Pahlavi version is not easy to understand clearly ; it translates this sentence, as far as the next epithet, as follows : ‘I praise the good religion of the Magda-worshippers, from which the disunion cast forth and the assault put down are manifest (this is manifest from it, that it is not desirable to go to others without controversy, and with that which arises without controversy it is quite requisite to occasion controversy).’
5 This is one of the earliest references to Avaétvadatha, or marriage among next-of-kin ; the passage being written in the later GAtha dialect.
Ccc2
p. 388
During the rite the person performing it must remain standing on the same spot, without stepping either backwards or forwards, and must speak to no one. Should anything compel him to speak, he must re-commence the rite after the interruption.