pieces of white cotton cloth, hanging loosely from the bridge of the nose to at least two inches below the mouth, and tied with two strings at the back of thé head. It must be worn by a priest whenever he approaches the sacred fire, so as to prevent his breath from contaminating the fire. On certain occasions a layman has to use a substitute for the pendém by screening his mouth and nose with a portion of his muslin shirt.’ (Haug’s Essays, p. 243, note 1; see also Pahl. Vend. XVIII, 1-4.)
' This second part is evidently by another writer, for he not only repeats several passages (Chaps. XI, 1, 2, XII, 11, 13-16, 18, 20), which are given in the first part, but he also writes generally in a less simple style. In some MSS. of Sls. alone, such as Mg, the second part immediately follows the first, as in this translation; indicating that it has been accepted as a part of the same work. But in M6 the two parts are separated by the Farh. Okh., occupy- ing twenty folios; and in K2o there is an interval of ninety-two fulios, containing the Farh. Okh., Bund., B. Yt., and several other texts.
* §§ 1, 2 are a repetition of Chap. I, 1, 2, with a few variations. The number of degrees is here raised to nine by the addition of the Sroshé-4arandm (see Chap. X, 24), which is written Sréshafara- nim in both these sections.
* Reading i mad-4, instead of va m-4; the mad being a quarter-dirham (see Chap. X, 24, note); or we can read ‘weight and quantity (mayah) of three dirhams.’ The amount of the Farman
Chapter Xi, I—4. 335
Sréshé-4arandm is one dirham azd two mads; three
Sréshé-faranams are the weight of four dirhams
and two mads!; an Agerept is thirty-three stirs?; an
Aivirist is the weight of thirty-three dirhams; an
Aredfis is thirty séérs*; a Khor is sixty stirs; a
Bazai is ninety stirs; a Yat is a hundred and eighty
stirs, and a Tanapthar is three hundred stirs.
3. Every one ought to be unhesitating and una-
nimous about this, that righteousness is the one
thing, and heaven (gar6dman)* the one place,
which is good, and contentment the one thing
more comfortable.
4. When a sheep’ is slaughtered and divided, its
meat-offering (g4vds-dak)® is to be thus _pre-
sented:—the tongue, jaw, and left eye are the
a a es.
here given appears to agree with that stated in Chap. XVI, 1, but differs very much from the sixteen dirhams mentioned in Chap. I, 2, and the twenty-eight dirhams quoted by Spiegel.
1 That is, one Sréshé-4arandm is one dirham and a half, and three of them, therefore, are four dirhams and a half; the mad being a quarter-dirham. This computation differs considerably from the amounts stated in Chaps. X, 24, XVI, 5, but corresponds better with the supposition (see Chap. IV, 14, note) that a Sréshé- Aaranam is one-third of a Farman.
* Both this amount and the next are evidently wrong, and no doubt the Pahlavi ciphers have been corrupted. Chap. XVI, 5 gives ‘ sixteen’ and ‘ twenty-five’ stirs, which are probably correct, though the computation in Chap. I, 2 is very different.
5 Written Aredds 30 si, ‘an Arediis is 30 (thirty),’ as in Chap. I, 2; with which also all the remaining amounts correspond.
* See note on pahifim ahvan in Chap. VI, 3.
> Or ‘ goat.’
® Av. gdus hudheu, which is generally represented by a small piece of butter placed upon one of the sacred cakes; but on certain occasions small pieces of meat are used. The object of this section is to point out what part of the animal is suitable for use in a ceremony dedicated to any one of the angels, or spirits, mentioned.
336 SHAYAST LA-SHAYAST.
angel Hém’s! own; the neck is Ashavahist’'s* own ;
the head is the angel VAé’s* own; the right shoulder
(arm) is Ardvistir’s*, the left is Drvasp’s®; the
right thigh (hakht) is for the guardian spirit® of
Vistasp, and the left for the guardian spirit of Ga-
madsp’; the back is for the supreme chief*; the loin
is the spirits’ own; the belly is Spendarnaua? a? ane
testicles! are for the star Vanand"; the kidneys are
1 Av. haoma, the angel of the Hém plant (see Yas. [IX—XI, Bund. XVIII, 1-3, XXVII, 4, 24), the juice of which is used in ceremonial worship by the Parsis.
* The same as Ardavahist (see Bund. I, 26).
* M6 has ‘Ram’ as a gloss; he is the Vayé of the Ram Yt., ‘the good Vaé’ of Mkh. IJ, 115, who assists the righteous souls in their progress to the other world; his name, Ram, is given to the twenty-first day of the Parsi month (see Chap. XXII, 21).
‘ Av. Ardy? sfira of the Aban Yt. ., a title of Anahita, the female angel of the waters (see bund. XXXII, 8). This title is written . Arédvivsir in the Bundahis, and applied to the source of pure water (Bund. XIII); while the name Avan, ‘waters,’ is given to the eighth month and the tenth day of each month in the Parsi year,
® Av. Drvaspa of the Gés Yt., the name of the female angel of cattle, called Gésfirvan in Bund. IV; her alternative name, Gés, is given to the fourteenth day of the Parsi month.
* The word fravash-i, ‘the guardian spirit of, is evidently omitted here, as it occurs with the next name. For Vistdsp, see Bund. XXXI, 29, XXXIV, 7.
" Av. Gamfspa of Yas. XIII, 24, XLV, 17, XLVIII, 9, L, 18, Abin Yt. 68, &c., the prime minister of Vistasp.
* Ratpédk be rézad stands for the Av. rathw6 berezaté of Yas. I, 46, &c., a ‘supreme chief’ who is often associated with the chiefs of the various subdivisions of time, and seems to be Afiharmazd himself (see Yas. LVI, i, ro),
* The female archangel who has charge of the earth (see Chap. XV, 5, 20-24, and Bund. I, 26).
The word gfind has here, in most MSS., the usual Persian
gloss dahan, ‘mouth’ (see Bund. XIX, 1), which is a very im-
probable meaning in this place.
'' Probably Fomalhaut (see Bund. II, 7, note).
Chapter Xi, 4, 5. 337
? Ursa Major, called Hapt6k-ring in Bund. II, 7.
* Translating in accordance with the Persian gloss éustah,
given in the modern MS. Mg; but nas-kadakd may perhaps
mean ‘the womb.’
* Reading sar-Ayisn6, ‘ maturity,’ the usual equivalent of Av. thraosta (see Yas. XXXIV, 3), and not srayisné, ‘ chanting.’
* Av. mathra spemta, ‘the beneficent sayings, or holy word,’ of which this angel is a personification; his name is often cor- rupted into Mahraspend or M4raspend, and is given to the twenty- ninth day of the Parsi month (see Chap. XXII, 29).
’ A personification of the Av. ashaoniim fravashay6, ‘ guar- dian angels of the righteous’ (see Fravardin Yt. 1, &c.), whence the first month, and the nineteenth day of each month, in the Parsi year, are called Fravardin..
6 This clause and the next aré omitted in K2o.
7 The angel of the wind, whose name is given to the twenty- second day of the Parsi month (see Chap. XXII, 22).
8 Or its angel, M&h, whose name is given to the twelfth day of the Parsi month.
338 SHAYAST LA-SHAYAST.
spoken well, and whoever “as spoken about meat-
offerings has not spoken everything which is note-
worthy'. 6. When oe shall offer up* wha¢ pertains
to one (khadfikag) on account of another it is
proper; except the tongue, jaw, and left eye, for
that those are the angel Hém’s own is manifest
from the passage: ‘ Hizviim frerenaod*, Gc.
CHAPTER XII,
1. The rule is this, that when one’s form of wor-
ship (yast)* is performed, and it is not possible for
him to prepare 2¢, the practice of those of the primi-
tive faith® is, when the girdle (aipiyadng) is twined
about a sacred twig-bundle (baresém)® of seven
twigs (tak), to consecrate a sacred cake (drén6)
thrice, which becomes his form of worship that is
performed one degree better through the sacred
cake; and of the merit of a threefold coxsecration
* Meaning, apparently, that to pray for protection as a favour is better than to pray for it as a return for an offering.
* Kao has ‘shall give up.’
* It is doubtful if this passage can be found in the extant Avesta; but a passage of similar meaning, and containing the words frerenaod and hizvd, occurs in Yas. XI, 16, which states that ‘ the righteous father, Ahuramazda, produced for me, Haoma, as a Draona, the two jaws, with the tongue and the left eye;’ and it then proceeds (Yas. XI, 17-19) to curse any one ‘who shall deprive me of that Draona, or shall himself enjoy, or shall give away what the righteous Ahuramazda gave me, the two jaws, with the tongue and the left eye.’
* A Yast is a formula of praise in honour of the sun, moon, water, fire, or some other angel, as well as a term for prayers and worship in general.
® See Chap. I, 3. ® See Chap. III, 32, note.
Chapter Xi, 6—Xii, 3. 339
of the sacred cake the high-priests have specially
taught, in the Hadspdram WVasé', that 7z/ is as much
as that of a lesser form of worship.
2. The rule is this, that he who is himself more
acquainted with religion is he who considers him
who is more acquainted with religion than himself
as high-priest, and considers Azm as high-priest? so
that he may not destroy the bridge of the soul’; as
it says in the Sakadim /Vasé * that no one of them,
that is an inattentive (asrdshdar) man who has
no high-priest, attains to the best existence’, not
though his recitations should be so many that they
have made his duty and good works as much as the
verdure (sapdak) of the plants when it shoots
forth in spring, the verdure which Adharmazd as
given abundantly.
3. The rule is this, that they keep a fire*® in the
house, because, from not keeping the fire properly,
there arise less pregnancy of women and a weeping
(Av-didand) for the loss of strength (tana) of
men’; and the chilled charcoal (angist) and the
rest which are without advantage (bar) are to be
1 See Chap. X, 21. The passage mentioned in the text was probably in the séction called Nirangistan.
* K2o omits this repetition.
’ That is, may not render the passage of his soul to heaven, over the Xinvad bridge (see Bund. XII, 7), impossible, owing to the sin of arrogance in this world.
* See Chap. X, 25; the passage alluded to was probably at the beginning of the Nask, which treated of ‘the reward of the precepts of religion, and the bridge of the destroyers of good preceptors, adapted to their destruction.’
® See Chap. VI, 3.
6 K20 has ‘that a fire is to be properly kept.’
7 K2o has ‘and a loss of the strength and wealth of men.’
340 SHAYAST LA-SHAYAST.
carried away from the fire; and in the Spend Mask?
zt is revealed that a fire, when they shall make it
quite clean from its chilled charcoal, 4as as much
comfort as a man whose clothing they should make
clean.
4. The rule is this, that when any one passes
away it is proper to render useless? as much as the
smallest mouth-veil*, for it says in the Vendidad *
that ‘if even those Mazdayasnians should leave on
him who is dead, in parting with him, as much as
that which a damsel would leave in parting with the
food-bowl (padmanak6d)—that is, a bag (anba-
nak6-han4)*’—the decree is this, that z¢ is a Tana-
* See Chap. X, 4; the passage mentioned was probably in that part of the Nask which described the protection afforded by the fire to the new-born Zaratist.
* Probably a negative is omitted, or akarinidand should be translated ‘ to make no use of.’
* See Chap. X, 40. Kzo has ‘ garment.’
* Always written Vadikdad in this second part of Sls., except in Chap. XIII, 7; whereas in the first part it is written in its un- corrupted form Gavid-déf-dad or Gavid-séda-dad, ‘the law opposed to the demons.’ The passage here quoted is Pahl. Vend. V, 171, 172, with one or two verbal variations.
