Yasna are here intended all to refer to the same subject, but no other subject is mentioned for the two former. Having completed the enumeration of the sections of the Yasna of seven chapters, the writer is now proceeding to notice those passages which are recited more than once in the performance of the ritual.
* M6 has gairi, ‘in a song,’ with the obsolete g, which is very like s, and is also used in the word garé in § 22; this is a variant well worth consideration by translators of the Avesta. K2o has only Ashahya,
* This formula (see B. Yt. Il, 64) is recited after every chapter of the Gathas, but does not appear to be anywhere recited twice ; so the words 2 danar, ‘two repetitions,’ may perhaps be inserted here in the wrong place, as they are wanting in § 25.
* These words are omitted in the Pahlavi text, evidently through mistake.
* Visp. XIX, XX follow Yas. XLI in the full Parsi ritual, and the first of them is recited twice.
® The Frébak is the oldest sacred fire on earth, and the Vazist is the lightning (see Bund. XVII, 1, 5, SZS. XI, 5, 8-10).
* The first chapter of the Ustavaiti Gatha (see § 2, note 4), so called from its first word ustA.
" See§ 7.
Chapter Xiii, 23-29. 363
28. The twenty stanzas of Tad-thw4-peresa (Yas.
XLIII) are the twenty judgments (dadistan) be-
tween the beneficent spirit and the evil spirit; and
for this ~eason they should every time utter Tad-
thwa-peresa again’, because they should utter the
original judgment again, and the twentieth time the
evil spirit becomes confounded.
29. The eleven stanzas of Ad-fravakhshya (Yas.
XLIV) are made up from the six chieftainships *
and the five accomplishments (farhang) owing to
religion ; one is thus, not to do unto others ® all that
which is not well for one’s self; the second is to under-
stand fully wha? is well-done and not well-done; the
third is to turn from the vile and their conversation
(andarag-giftand); the fourth is to confess one’s
failings to the high-priests, and let them bring the
whip; the fifth is not to neglect the season-festivals
at their proper hour (dén hasar), zor the other
things which go to the bridge‘; and the six chief-
tainships are not his property who has not these
a ir te ee
1 That is, the first line (tad thwa peres& eres mOi vaoka Ahur4! ‘that I shall ask thee, tell z# me right, O Ahura!’) is repeated at the beginning of each of the first nineteen stanzas, and the first stanza being recited twice (as in all chapters of the Gathas) these words are recited twenty times before the last stanza is reached. The phrases ‘and for this reason’ and ‘because they should utter the original judgment again’ are omitted in M6,
? These cannot be the same ‘chieftainships’ (radih) as those mentioned in § 11, of which there are only five; but perhaps they are the spiritual chieftainships, or primacies, of the six other regions of the earth (see Bund. XXIX, 1).
* Assuming that afsan stands for afsan.
* The Xinvad bridge, or route of the soul to the other world (see Chap. XII, 31). Part of these fourth and fifth clauses is omitted in K2o0 by mistake.
364 SHAYAST LA-SHAYAST.
five accomplishments, and he is not fit even for teaching.
30. The nineteen stanzas of Kam-nem6i-zim (Yas.
XLV) are for this reason, that every one may so
persevere in his own duty (khvésakanih)}, that
while those are our nineteen propitiations (aisdo-
frid)*, which it says in the Sakadim Mask * should
be my own, the strength and power of the angels
shall become more considerable, and the destroyer
more perishable.
31. The Ustavaiti Gatha is a Gatha (g4s) of four
chapters ‘, and each stanza of five lines (gas), except
Haésad-aspa-vakhshya (Yas. XLV, 15)°. 32. The
two repetitions of Usta-ahmai (Yas. XLII,1)° are, one
as a retention azd embrace of Adharmazd, and one
as a destruction of the fiends ; azd Usta-Ahurem-
mazdiim (Visp. X XI, 1-5)? zz like manner.
33. Spezté-mainyfi (Yas. XLVI) “as six stanzas,
Yézi-adais (Yas. XLVII) twelve stanzas, Ad-ma-
yava (Yas. XLVII1) twelve stanzas, azd Kad-mdi-
urva (Yas, XLIX) eleven stanzas. 34. The Spezta-
mainyi Gatha is a Gatha of four chapters *, and
’ Or, it may be, ‘through his own intellect (khvésak hfsh),’ or merely another mode of writing khvéskarth, ‘industry.’
* Considering each of the stanzas as an offering to, or propiti- ation of, (Av. usefriti) the angels.
* See Chap. X, 25.
* Those detailed in §§ 27-30.
* Which stanza has only four lines. Pahl. g4s means both the whole hymn and also each line of the hymn.
* The first stanza of the Ustavaiti Gatha, which is recited twice, both in its proper place and at the end of each chapter of that Gatha (see § 12, note).
* Visp. XXI follows Yas. XLV in the full Parsi ritual, and is recited twice,
* Those detailed in § 33.
Chapter Xiii, 30-40 365
each stanza of four lines; it is made up from the
five chieftainships and four classes’. 35. The two
repetitions of Spezté-mainyd (Yas. XLVI, 1)* are,
one for the laudation of the beneficent spirit (spen-
damat), and one for that of the earth ®.
36. One Spextem-Ahurem-mazdim (Visp. XXII,
1-11) * is the laudation of the creatures of the bene-
ficent spirit, and one is the destruction of the crea-
tures of the evil spirit.
37. The twenty-two stanzas of the Vohd-khshathra
Gatha (Yas. L) are those twenty-two judgments
which are lodging within judges, as written above *.
38. The two repetitions of Vohd-khshathrem (Yas.
L, 1)® are, one the laudation of living (zindakih),
and one of the supreme Zaratist.
39. One Vohdi-khshathrem yazamaidé (Visp.
XXIII, 1-9)" is for the laudation of Shatvairdé *,
and one of metal. 40. The two repetitions of Avi-
1 See §§ 9, 11.
® The first stanza of the Spemté-mainyf Githa, which is recited twice, both in its proper place and at the end of each chapter of that Gatha (see § 12, note).
* It seems probable that the Pahlavi writer has here confounded Spendamat, ‘ the beneficent spirit,’ with the archangel Spendarmad who has special charge of the earth; their names being even more alike in Pahlavi than in English, though corrupted from the distinct Avesta forms spevta mainyu and spenta Armaiti, respectively.
* Visp. XXII follows Yas. XLUX in the full Parsi ritual, and is recited twice.
5 See § 6.
6 The first stanza of the Vohd-khshathra Gatha, which is recited twice, both at the beginning and end of the chapter (see § 12, note).
‘ ue XXIII, 1-9 follows Yas. L in the full Parsi ritual, and is recited twice.
®’ The archangel who has special charge of metal (see § 14,
Chap. XV, 5, 14-19, and Bund. I, 26, XXX, 19); the name
is here written Shatrivar.
366 SHAYAST LA-SHAYAST.
apiim (Visp. XXIV, 1-12)! are, one for the lauda- tion of waters, and one of plants.
41. The nine stanzas of the Vahistdisti (Yas. LIT)
are on account of those nine things which are?.. .
the supreme Zaratistship lodging in the supreme
Zaratists, the source of fountains, the bridge over
waters, and even the navigable river, the righteous
man, and the righteous woman. 42. And z¢ zs a
GAatha of one chapter, azd each stanza of four lines,
except Itha-i-haithy4-nar6é (Yas. LII, 6)%, for ¢here is
always one lord and sovereign in the world. 43.
And those four lines are for this veason, because 2¢
is declared: £athrus hamayau khshapé dahma-
yad paréd afritdid*, ‘four times every night is the
“blessing of the holy” (Yas. LIX),’ and three ¢mes
Srésh°, twice Bishdsp®, and once Aéshm? will come
? After the two recitations of Visp. XXIII, 1-9 there follow Vend. XV, XVI, and Visp. XXIII, ro, and then Visp. XXIV, 1-12 is recited twice, in the full Parsi ritual, followed by Visp. XXV.
* Some words are evidently lost; here ; M6 has m followed by a blank space, and K2o has madam, ‘on.’ It is not quite certain whether the things mentioned are to be reckoned as four, five, or six; but assuming they are five, it is possible that the four things missing in the text are the four remaining chieftainships (see § 11), the rulerships of the hoyse, village, tribe, and province lodged in the rulers of the same, respectively.
* Which stanza has five lines, and is, therefore, here considered symbolical of the ruling monarch, or pontiff.
* This Avesta passage does not appear to be extant elsewhere, and its Pahlavi translation, given in the text, is not quite correct ; it would be better thus: ‘through the “ blessing of the holy” four times every night;’ dahma 4friti (Pahl. ddhman 4frind, ‘blessing of the holy’) is the technical name of Yas. LIX.
° See Bund. XIX, 33, XXX, 29. This angel, invoked by the
‘blessing’ (Yas. LIX, 8), comes to defend mankind against the
wiles of Bdsh4sp and Aéshm.
* The demoness of sloth (see Bund. XXVIII, 26).
" The demon of wrath (see Bund. XXVIII, 15-17, 20).
Chapter Xiii, 41-49. 367
to the material world. 44. And the five /ines of that
one s/anza (Yas. LII, 6) are for this reason, because
the assistants of the supreme Zarattist are five, the
house-ruler, the village-ruler, the tribe-ruler, the
province-ruler, and she even who is his own wife
(narik)'. 45. The two repetitions of Vahisté-istis
(Yas. LII, 1)? are, one for the laudation of sove-
reigns, and one for the laudation of peace (pad-
man),
46. The two repetitions of Vahistem -Ahurem-
mazdim (Visp. XXVI)* are, one for the laudation
of Adharmazd and the archangels, and one for the
destruction of the fiends. 47. The four repetitions of
the Airyamana (Yas. LIII)* are for the existence
of more submission (airmanih) in the house, vil-
lage, tribe, and province. 48. The four repetitions
of Avad-mizdem (Visp. X XVII) are for the healing
of those® wo dwell in the house, village, tribe, and
province.
49. The section (kardak65) whose beginning is Taad-sdidhis (Yas. LVII, 1-9)° is, for the completion
1 Though bound to be strictly obedient to her husband or guardian, a Mazdayasnian woman occupied a more honourable position in the community than was sanctioned by any other oriental religion.
2 The first stanza of the Vahistdisti Gatha, which is recited twice, both. at the beginning and end of the chapter (see § 12, note).
2 ras: XXVI follows Yas. LII in the full Parsi ritual, and is recited twice, followed by Vend. XIX, XX.
* So called from its first words 4 airyem4; it is recited four times after Vend. XX, and shortly afterwards Visp. XXVII is also recited four times, as mentioned in § 48.
5 M6 has ‘of the soul,’ which is, no doubt, a blunder due to the illegibility of the MS. from which it was copied.
6 This is the Fshfishé-mithra (‘a spell or prayer for prosperity ’)
368 SHAYAST LA-SHAYAST.
of the Gathas, taught as pertaining to the Gathas (gasAnik £Ast).
50. The beginning of the Gathas is Ahya-yasa
(Yas. XXVIII, 1), and their end is drigavé vahy6
(Yas. LII, 9, end); and ¢heve are 278 stanzas, 1016
lines, 5567 words (vaak), 9999 marik, and 16,554
khdrdak', 51. For the lines and stanzas of the
Gathas were collected by us, and were :—one hundred
stanzas of the Ahunavaiti Gatha (Yas. XXVIII-
XXXIV), of which each stanza is three lines; forty
stanzas of the Yasna of seven chapters (Yas. XX XV-
of Visp. I, 28, II, 30, Yas. LVI, ix, 6, LVIII, 13. Whether the remainder of Yas. LVII is to be considered as pertaining to the Gathas is uncertain ; it is recited in seven sections by the assistant priest, each section from a different position ; these seven positions being the stations of the seven assistant priests who are sup- _ posed to be present spiritually, and to be arranged three on each side, and one at the south end, of the ceremonial area, while the chief officiating priest occupies the north end (see Haug’s Essays, P- 332).
