(pavan targfin)’, as is said in every teaching (£4stak)*, and when it is less it is not proper.
2. The rule is this, that the sacred cake (drén),
set aside at the dedication formu/a (shnimané) on
the days devoted to the guardian spirits®, is to be used
at the season-festivals, the Ndéndbar‘, the three
nights’ ceremony, the Hém-drén, and other rites of
the righteous guardian spirits; and when they shall
not do so, according to some teachings, it is not
proper.
3. In the exposition (44stak) of the Nihddim Nask® it says that a man is going to commit rob-
? That is, round the waist (see Chap. IV, 1).
* That is, ‘interpretation or exposition’ (see Chap. I, 3, 4). K2o has, ‘ and by every teaching it is proper.’
* These fravardik4n are, strictly speaking, the five supple- mentary days at the end of the Parsi year, but the last five days of the last month are usually added to them, so as to make a period of ten days at the end of the year, during which the guardian spirits of the departed are supposed to revisit their old homes, and for whom the sacred cake is set aside.
* The initiatory ceremony of a young priest (see Chap. XIII, 2).
® The ceremonies performed by the survivors for three nights after a death (see Chaps. VIII, 6, XVII, 3, 4).
* This was the fifteenth nask or ‘ book’ of the complete Maz- dayasnian literature, according to the Dinkard, which calls it Nika- dim; but according to the Dini-vagarkard and the Rivayats it was the sixteenth nask, called Niyarum. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 132. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies twenty-five quarto pages of that work :—
The beginning of the law (dad) is the Nikadim of thirty far- gards. The section Patk4r-radist4n (‘the arbitrator’s code’) is about umpires and arbitration, contracts by words of four kinds and by signs of six kinds; and twelve sorts of arbitrators are described in four sub-sections, according as they decide by hearing or seeing, and with regard to women and children, foreigners and
316 SHAYAST LA-SHAYAST.
bery, avd a wall falls in upon him, z¢ zs his destroyer ;
when a man strikes at him 4e zs his adversary, and
both are in sinfulness; when he is going to perform
the worship of God (yazisné-i yazd4n6) both of
them are in innocence.
4. The rule is this, that when a woman becomes
pregnant, as long as it is. possible, the fire is to be
maintained most carefully in the dwelling, because
it is declared in the Spend WVask! that towards
those worthy of death. The second section, Zadamistan (‘the assault code’), is a treatise on assault and the consequences of assault, pain, blood, and unconsciousness ; on blows and conflicts, man with man, women with women, and child with child, with their proper penalties; also the murder of slaves and children. The third section, Réshist4n (‘the wound code’), is a treatise on various kinds of wounds and their characteristics. The fourth section, Hamémalistan (‘the accuser’s code’), is a treatise on ‘accusation and false accusation of various specified crimes, on lying and slander, the care of pregnant women, impenitence and various offences against priests and disciples, remitting penalties, abetting and assisting criminals, mediation, punishment of children, smiting foreigners, murder, medical treatment, and many other things (see Pahl.-Paz. Glossary, p. 184, where they are errone- ously ascribed to the Pazdn Nask, owing to the defective text of the MS. Mr3). The fifth section contained twenty-four treatises on miscellaneous subjects connected with crime and sin (see Pahl.- Paz. Glossary, pp. 184, 185).
The passage mentioned in the text cannot be recognised in any of the details supplied by the Dinkard, ,
* This was the thirteenth nask or ‘book’ of the complete Maz- dayasnian literature, according to all authorities, but is called Sfend in the Rivayats. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, pp. 131, 132. The following is a summary of the short account of it given in the eighth book of the Dinkard :—
The Spend is a treatise on the origin and combination of the existence, guardian spirit, and glory of Zaratfist; on his generation and birth; on the coming of the two spirits, the good one to sus- tain, and the bad one to destroy him, and the victory of the good
Chapter X, 4, 5. 317
Dikdav', the mother of Zaratist, when she was
pregnant with Zaratist, for three nights, every
night a leader (khq@4)* with a hundred and fifty®
demons rushed for the destruction of Zarattist, du¢
owing to the existence of the fire in the dwelling
they knew no means of accomplishing ¢7.
5. The rule is this, that they have a tank (még)
for the disciples, when they are going to perform
the worship of God, avd are sprinkling the stone
seat (magdk)*; and lest they should make a wet
place by that sprinkling through taking wa¢er out
from it, it is to be done sitting; for in the Vendi-
dad*® the high-priests Zave taught, about making
spirit; on his going, at thirty years of age, to confer with Adhar- mazd, and his seven conferences in ten years; on the seven questions he proposed to the archangels on those occasions ; on the conveyance of the omniscient wisdom into him, showing him heaven and hell, and the intermediate place of those ‘ ever- stationary,’ the account taken of sin and good works, the future existence, and the fate of the religion on earth till the renovation of the universe, with the coming of his future sons, the last three apostles,
1 The Paz. Dughda of Bund. XXXII, ro would indicate Pahl. Dikdan, but the Dinkard has Dikd&Qbé and Dikdaiftibag (pointing to Av. Dughdhavan), and the Persian forms are Dughdfi and Dughdavth. Here the name is Dikdavéd, which is transposed into Didk4v in Chap. XII, 11; it must have meant either ‘ milk-maid’ or ‘ suckler’ originally.
® Kz2o has séda, ‘a demon,’ and in Chap. XII, 11, where this section is repeated, the word can be read either s@da, ‘a demon,’ or shah, ‘a king or ruler;’ of course ‘an arch-fiend’ is meant.
$ M6 appears to have ‘sixty,’ instead of ‘ fifty,’ but see Chap. pak a
‘ Or magh, on which they squat in the purification ceremony (see B. Yt. II, 36).
5 Referring probably to Pahl. Vend. XVIII, 98; the ground is not to be wetted further than the length of the fore-part of the foot beyond the toes, that is, not more than a hand’s breadth; this
318 SHAYAST LA-SHAYAST.
water when standing on foot’, that the measure it
refers to applies to everything else, not even of a
like origin; by him who makes water the Avesta?
for making water is to be uttered, avd then z¢ is the
root of a Tandpthar sin® for 42m, and when he does
not utter z¢ fe is more grievously sinful.
6. The rule is this, that to recite the GAthas
over those passed away is not to be considered
as beneficial, since it is not proper to recite the
three HAs* which are the beginning of the Afstivat
GAatha whenever ove zs on the road; whenever one
recites ‘hem over a man in the house /¢hey are
healing.
7. The rule is this, that in the night wine and
aromatic herbs (sparam) and anything like food are
not to be cast away towards the north quarter, be-
cause a fiend® wz// become pregnant; and when oze
casts them away one Yathd-ahf-vairy6® is to be
uttered.
measure is here extended to washing water, hence the necessity of squatting during such ablutions.
’ This is a sin which is usually classed with ‘running about uncovered’ and ‘walking with one boot’ (see Chap. IV, 8, note).
* This Avesta is prescribed in Vend. XVIII, 97, and is still in constant use; it consists of three Ashem-vohis (see Bund. XX, 2), two Humataniims (Yas. XXXV, 4-6), three Hukhshathréteméais (Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one Yéwnhé-hatiim (see B. Yt. Il, 64).
* See Chap. I, 1, 2.
* The three chapters (Yas. XLII-XLIV) which begin the Usta- vaiti Gatha (Yas. XLII-XLV).
° A drfiig, or fiend, is usually considered as a female demon (see Vend. XVIII, 70-77); and the demons are supposed to come from the north, where they congregate on the summit of Arezfir, at the gates of hell (see Vend. XIX, 1, 140, 142, Bund. XII, 8). ~ © See Bund.I, 21, This statement is repeated in Chap. XII, 18.
Chapter X, 6—I1. 319
8. The rule is this, that reverential should be
the abstinence from unlawfully slaughtering of any
species of animals; for in the Stidgar Nask' it is
said, concerning those who ave unlawfully slaugh-
tered animals, the punishment is such that each hair
of those animals becomes like a sharp dagger (tékh),
and he who is unlawfully a slaughterer is slain. 9.
Of animals, the slaughtering of the lamb, the goat
(vahik), the ploughing ox, the war-horse, the hare,
the bat (4ihardz), the cock or bird of Vohtman,
and the magpie (kAskinak) bird, and of birds shat
of the kite, eagle (hQmai), and swallow is most to
be abstained from.
10. A pregnant woman who passes away is not to
be carried away by less than four men’, who are at
it constantly with united strength; for wk other
corpses, after a dog’s gaze, when they carry them
along by two men with united strength, they do not
become polluted; é¢ for a pregnant woman two
dogs are necessary, to whose united power she is to
be exposed ; avd they carry er along by four men
with united strength, avd they do not become pol-
luted ; éu¢ when they carry Aer along by two men
they are to be washed with ceremony (pisak)*.
11. The rule is this, that when they beg forgive- ness for a person (mardtim) who Aas passed away,
1 See B. Yt. I, 1. The passage here referred to is probably one in the middle of the seventeenth fargard of this Nask, which is mentioned as follows, in the ninth book of the Dinkard: ‘ And this too, namely,.those who unlawfully slay sheep and cattle, which diminishes their life and glory.’
2 This is the usual custom, while that mentioned in Chap. II, 6 is the exceptional case, mentioned at the end of this section, which necessitates extraordinary purification.
$ That is, with the Bareshnfim ceremony (see Chap. II, 6).
320 SHAYAST LA-SHAYAST.
such a prayer is more significant when ove says thus :
‘Whenever a trespass (vinds) of mine /as occurred
against him, you will take account of z¢ along with
those of his whch have occurred against me, and
the trespasses fave passed away one through the
other; azy further trespasses of his whzch have oc-
curred against me are then made a righteous gift
by me’.’
12. The rule is this, that ove should not walk
without boots?; and his advantage therefrom is
even this, that when a boot (mfigak) is on Azs foot,
and he puts the foot upon dead matter, and does
not disturb the dead matter, he does not become
polluted; when a boot is not on Azs foot, and he puts
the foot upon dead matter, and does not disturb 27,
he ts polluted*, except when he knows for certain
(aévar) that a dog has seen 7¢, or zf not it is to be
considered as not seen by a dog *.
13. The rule is this, as revealed zz the Dibdsrd- ged Nask*®, where a day in the year is indicated,
" That is, I pardon them in charity.
* Or, perhaps, ‘without stockings,’ avimfigak; this seems to be something different from the sin of aé-mfik-dfb4@risnth, ‘running in one boot’ (see Chap. IV, 12).
* Without these words, which do not exist in the MSS., the sen- tence seems to have no clear meaning.
* And, therefore, still containing the Nastis, or fiend of corrup- tion, who will enter into any one who merely touches the dead matter, without disturbing it, and can be driven out only by the tedious and troublesome Bareshnfim ceremony.
° This was the sixteenth nask or ‘book’ of the complete Maz- dayasnian literature, according to the Dtnkard, which calls it Dfibasrigd or Dfibasrfid; but according to the Dint-vagarkard, which calls it Dvasrfizd, and the Rivdyats, which call it Dvdsrfigad, Dvasrfingad, or Dvasrftb, it was the eighteenth nask. For its con- tents, as given by the Dini-vagarkard, see Haug’s Essays, pp. 132, 133. The following is a brief summary of the account of it given
CHAPTER X, ae 221
eneeneeeceeeeeeeeemeeeneeemenemenenmernemeene a — ~
that the sacred threada- saisithe of every one white shall
be one day more than fourteen years and three
months o/d is to be tied on—7/ zs better so than
when he remains unto fifteen years, and then ties on
the girdle—who is more cared for, that way, than a
five-months’ child’, on whom they should put 7¢ in
the womb of ¢¢s mother.
14. The rule is this, that when ome retains a
prayer zxwardly*, and wind shall come from below,
or wind shall come from the mouth, it is all one ®*.
