Chapter Xiii, 3-5. 355
4. Ahyd-yasa (Yas. X XVIII), Khshmaibya (Yas.
X XIX), and Ad-ta-vakhshyé (Yas. XXX) ave,
severally, eleven stanzas (va#ést), because eleven
things move spiritually within the bodies of men,
as life, consciousness, religion, soul, guardian spirit,
thought, word, deed, seeing, smelling, and hearing ;
and the bodies of men and other creatures are
formed of water, fire, and wind’.
5. Ashem-Ahurem-mazdiim (Visp. XV) is fo 4¢
recited * three times before the coming of Hfshédar,
Hishédar-mah, and Séshyans; and when they also
recite the chapter (had) well, and by line (gAs)
and stanza, those afostles are present*®, and the
Ee Et
1 These first three chapters of the Ahunavaiti collection of hymns are here supposed to symbolize the three material elements, whose union distinguishes a man’s body from inorganic substances; while the eleven stanzas, which each of these chapters contains, symbolize the eleven immaterial existences said to be contained in the same body.
$ K2o has ‘arrive early.’
pe ee
356 SHAYAST LA-SHAYAST.
country becomes more flourishing and more do- minant in the world.
6. The twenty-two stanzas of TAa-ve-urvata (Yas.
XX XI) are the twenty-two judgments (dadistan)
of which it speaks in the Hadédkht Vask' thus :—
‘Anaomd mananghé daya vispai kva, kva
paré?’ (‘where are ¢hey to be produced beyond
every thought ? avd where before ?’) ‘Lodging in
the judge, that while 4e has twenty-two judgments
he may be more just ;'—so that when they pray the
Ta-ve-urvata chapter well, and recite z¢ by line and
stanza, the judges possess those twenty-two judg-
ments more correctly, and judiciousness is more
lodging zx them.
7. The sixteen stanzas of the Zvaétumaithi chap-
ter (Yas. XXXII)’ are lodging in warriors, so that
it becomes possible, during their good protection, to
force the enemy away from those sixteen countries
which the Vendidad* mentions in z¢s first fargard.
* See B. Yt. III, 25. Both the Avesta text here quoted and the translation suggested must be received with caution, as the MSS. do not agree in the three central words; K2o has mananhé dya vispai kaua, and M6 has mananhé kya viséi kaia. The former reading has been adopted, with very slight correction, as it seems the more intelligible; but the meaning of the preceding word, anaomd, is far from certain. The writer seems to have been quoting from a Pahlavi version of the Nask which contained this Avesta quotation.
* This Ha, which begins with the words ahvy&k& hvaétus, is not called by its initial words, as the preceding chapters are, but has this special name (see the prayers at the end of it) derived from its second word, and which is corrupted in Pahlavi into Khvétmand.
* Here written Gavid-séda-dad as in Sls. Part I, and not Va- dikdad as in other parts of Sls. Part II (see § 19 and Chap. XII, 4, 6, 20, 23, 26). Vend. I contains an account of the sixteen
Chapter Xiii, 6—9. 357
8. The fourteen stanzas of Yatha-dis (Yas.
XX XIII) are for this reason, because seven arch-
angels are more diligent in activity for the spirit,
and seven archangels! for the world, so that they
may attain ‘to heaven, the home (méh6n6) of At-
harmazd, the home of the archangels, the home of
those righteous ones, avi garé-nmdanem, maé-
thanem Ahurahé mazdau, maéthanem ame-
shanim spextanim, maéthanem anyaéshim
ashaonim?. 9g. The three repetitions (danar) of
Ye-sevistO (Yas. XX XIII, 11)*, avd the holding up
of the holy-water (zéhar) at these repetitions, are
for the four classes‘, and for this reason at AhurAi
mazdai and ashemfa fradad® the holy-water is
‘best of regions and countries’ where the Iranian power and religion extended at an early date.
1 The seven archangels besides their spiritual duties have severally charge of the seven worldly existences, man, animals, fire, metal, earth, water, and plants (see § 14 and Chap. XV). But perhaps we should read ‘angels,’ as they are often mentioned as ‘the angels of the spiritual and worldly existences.’
* This quotation, of which the Pahlavi translation is first given, and then the Avesta text, is from Vend. XIX, 107.
8 This stanza is recited thrice, and about the same time the officiating priest strains the Hém juice, and prepares to pour holy- water into the mortar in which the Hém twigs were pounded (see Haug’s Essays, pp. 402, 406).
* Or ‘ professions’ of the community, of which there were ori- ginally only three, the priest, warrior, and husbandman ; but at a later date the artizan was added. Both Kzo and M6 have ‘ four classes,’ but this is inconsistent with the ‘three repetitions’ The Avesta generally knows only three classes, but four are mentioned in the Baghan Yast (Yas. XIX, 46).
6 That is, probably, at the words Ahur6 mazdaus4a in the first line, and ashem&4 fradad in the second line of the stanza ; but this is doubtful, as the MSS. give the words corruptly, in a mixture of Av. and Pahl., as follows: pavan Ahurdi mazdai
aharayih-i dadoth.
358 SHAYAST LA-SHAYAST.
to be held level with the heart of him who is the
officiating priest (zdt), and at sraota! z¢ is to be
held level with the arm of him who is the officiating
priest, so that while the warriors are in battle with
foreigners (andiran) they may be fuller of breath
(vay 0-girtar), and the husbandmen stronger-armed
in the tillage and cultivation of the world.
10. The fifteen stanzas of Ya-skyaothana (Yas.
XXXIV) are for this reason, because it is given ®
for the destruction of those fifteen fiends who are dis-
closed in the medical part (béshaz) of the Hadokht
Nask*. 11. The four repetitions (bar) of Mazda-ad-
mdi (Yas. XXXIV, 15)* are for the right coming
on of the share of these five chieftainships (rad@ih),
the house-ruler, the village-ruler, the tribe-ruler, the
province-ruler, and the supreme Zarattst °.
12. The two repetitions of Ahyd-ydésa (Yas.
XXVIII, 1)* are for this reason, that the sovereign
(dahytipat) may not at once seize body, conscious-
' The first word in the third line of the stanza; but this, again, has to be guessed from a Pahlavi version in the MSS. which may be read va va-srédd4an.
* Or ‘produced.’
* In the last division of that Nask (see B. Yt. III, 25, note).
‘ This last stanza of the Ahunavaiti Gatha is recited four times.
® See Yas. XIX, 50-52. The last of these rulers must have been the supreme pontiff or patriarch of the province, and in the pro- vince of Ragha (Rages or Rai, near Teheran) he was both temporal and spiritual ruler.
° This first stanza of the Ahunavaiti Gatha is recited twice, not only in its proper place (as the first stanza of each chapter is, in the Gathas), but also at the end of every chapter of the Ahunavaiti Gatha, while the officiating priest sprinkles the sacred twigs with the sacred milk or gdus givya, ‘living-cow produce’ (see Haug’s Essays, pp. 405, 406).
Chapter Xiii, 1o-T5. 359
ness, and soul. 13. Those four Yatha-ah(-vairydés
of the first Gé/ha' are for this reason, that is, so
that inferiors may become more tolerant of the
commands of superiors, and good thoughts, good
words, and good deeds be more domesticated (m 4h-
mantar) in the world, and the fiend more powerless
(apadakhshahtar).
14. In short (aé-mar)*, Ahya-yasa is as (pavan) *
Atharmazd and the righteous man, Khshmaibya as
Vohdman and cattle, Ad-ta-vakhshya as Ardavahist
and fire, Ta-ve-urvata as Shatvair6‘ and metal, the
fTvaétumaithi as the Gatha of Spendarmad and the
earth, Yathd-dis as Horvadad and water, and Y4-
skyaothana as Amerddad and plants.
15. [he progress which is in® the Ahunavaiti
GAatha the house-rulers should carry on; that which
is in the Ustavaiti Gatha the village-rulers should
carry on; that which is in the Spexta-mainyt®
Gatha the tribe-rulers should carry on; that which
is in the Vohf-khshathra Gatha the province-rulers
should carry on; that which is in the Vahisté-isti
Gatha the supreme Zaratists should carry on; and
1 After the two Ahyd-yds4s, at the end of each chapter of the Ahunavaiti Gatha, the Yatha-ah-vairy6 formula (see Bund. I, 21) is recited four times.
2 Or ‘to sum up.’
§ It is not quite clear how pavan, ‘in, on, with, by, through, as, for,’ &c., should be translated in each clause of this section; but the intention is evidently to compare the seven chapters of the Ahunavaiti Gatha with the seven archangels and the seven earthly creations which they severally protect (see Chap. XV).
* Here written Shatrivar.
6 Meaning probably ‘the prosperity which is occasroned by ;’ but the exact signification of the word frak-shaim or freh- kasham (or however it may be read) is uncertain.
6 Spenddmat or Spendamat in Pahlavi.
360 SHAVAST LA-SHAYAST.
that which is in the Yasna, which is the place of
righteous blessing’, these four classes themselves
should carry on.
16. Of the Yasna of seven chapters (Yas. XX XV-
XLI, 17) the beginning section (kardak6) as nine
stanzas; and its beginning® is Humatandim (Yas.
XX XV, 4), and its end is Humatanim (Yas. XLI, 17 supl.)
17. The six stanzas of Ahyd-thwaé-athré (Yas.
XXXVI) are owing to the six hot ordeals (var)
which, in the Hispdram (Vasé*, are effected by £a-
thraydim Aathraiim ‘.
18. The five stanzas of Ithd-4d-yazamaidé (Yas.
XX XVII) are thanksgiving and praise for the pro-
duction of the good creations by Attharmazd.
19. The five stanzas of Imim-dad-ziim (Yas.
XX XVIII) are owing to those five comforts and
five discomforts of the earth, which, it is declared in
the third fargard in the Vendidad °, are accomplished
SES en tee ie ee ee On ee ae ae
’ That is, the Yasna of seven chapters (Yas. XXXV-XLI), which is called simply ‘the Yasna’ in this chapter. This last clause, which is omitted in M6, connects these later hymns with the four classes of the community (see § 9), just as the five older hymns are connected with the five chiefs of the community (see § 11) in the former clauses. This section may be a translation from the Avesta, as the verbs precede their nominatives.
* That is, the beginning of the Yasna of seven chapters.
* See Chap. X, 21; but the Sakadim Nask (see Chap. X, 25) is probably meant, as it contained a section on ordeals by heat and cold,
* These Avesta words are evidently corrupt, but perhaps ‘ a quad- ruple fire’ is meant. Kzo has dathrayaim Athraiadm. -
® Here written Vandikdad (see § 7). The passage here cited is not a quotation, but only a brief summary of Vend. III, 1-37; and appears to have been derived direct from the Avesta, without the assistance of the Pahlavi version, as several words differ from that translation,
Chapter Xiii, 16-22. 361
thus :—‘ The first comfort of the earth is from the
land on which a righteous man walks forth; the
second is when they shall make the dwelling of the
good and fires upon it; the third is when they sow
corn upon it, and shall take heed of dead matter ;
the fourth is when all beasts of durden are born
upon it; the fifth is when every beast of durden is
on it; and its first discomfort is from the Areztir
ridge* and the gate of hell; the second is when
they dig* it up for a dead dody ; the third is when
one constructs a depository for ‘he dead (khazan)*
upon it; the fourth is from the holes of its noxious
creatures ; the fifth is when they shall forsake a man
in affliction (vardakih) upon it, who is righteous.’
20. The five stanzas of Itha (Yas. XX XIX) are just as those which go before.
21. The four stanzas of Ahd-ad-paiti (Yas. XL)
are about the benefit (arg-hémandih) which is on
account of water, earth, plants, and animals.
22. The six stanzas of Stité-garé (Yas. XLI,
I-17), the two repetitions of Humatanim (Yas.
XXXV, 4-6), and the three repetitions of Hukhsh-
athrétemai (Yas. XX XV, 13-15) are on account of
the existence of the sons of Zarattist °.
1 The verb is probably omitted by mistake, and we ought to read ‘ voids urine upon it,’ in accordance with Vend. III, 20.
2? See Bund. XII, 8.
5 Reading kaléndend (Pers. kalandand), as Vend. III, 27 refers to burial of the dead, and the same idea might be obtained, more fancifully, by reading kilfnénd, ‘ they turn to clay’ (compare Pers. gil, ‘clay’); but the most obvious reading is karinénd, ‘they cut, and as the sentence stands it would imply that ‘they cut up its dead.’
* See Chap. II, 6.
> The three apostles expected in the future (see § 5 and Bund. XXXII, 8). It is doubtful whether these three passages in the
362 SHAYAST LA-SHAYAST.
23. The two repetitions of Ashahyd-dad-sairi*
(Yas. XX XV, 22, 23) are for the laudation of right-
eousness and the destruction of the fiend. 24. The
two repetitions of Yénhé-hatéim®? are for the lau-
dation of Atharmazd and the archangels, and the
destruction of the evil spirit and the miscreations
(vishidakdn). ~ 25. Zhe two repetitions of® Thwéi-
staotaraséa (Yas. XLI, 12-14) are for the laudation
of ceremonial worship (yazisn6) and the sacred
feast (mazd).
26. The two repetitions of Atareméa (Visp. XIX,
1-8) * are for the laudation of the Frébak fire and
the fire Vazist ®.
27. Of the sixteen stanzas of the Ustavaiti chapter
(Yas. XLII)° it is related just as about the //vaétu-
maithi chapler™.
