? These periods of the day are five in summer, and four in winter (see Bund. XXV, 9, 10).
* The usual name of the angel Ram (the Vayu of Ram Yt.) who, with the angels Rashnfi and Ast&d, is supposed to be sta- tioned at the Ainvad bridge, where the soul has to give an account of its actions during life shortly after the dawn following the third night after death (see AV. V, 3, CI, 21, note, Mkh. II, r1r5).
® This clothing must be new and good, and is supposed to be supplied to the spirit to prevent its appearing unclothed in the other world, where the clothing of the soul is said:to be formed ‘out of almsgivings’ (Chap. XII, 4); to fulfil which condition the clothes provided are presented to the officiating priests (see Sad- dar Bundahis LXXXVII).
* Or ‘ goat.’
5 That is, on the exact anniversary of the death; the sentence is rather obscure, but this appears to be the meaning. With regard to the ceremonies after a death, the Persian Rivayats give more details, which may be summarized as follows :—On each of the first three days a Srésh Yast is performed and a Srésh Drén consecrated (see Chap. III, 32, note). On the third night, in the middle of the Aiwisrfithrem G4h (dusk to midnight), a renuncia-
384 SHAYAST LA-SHAYAST.
shall die a¢ a place distant from that where the
information arrives, when the three days’ ceremonies
(satdih) are celebrated a¢ that place where he shall
die z¢ is well, when not, their celebration is ¢o de at
this place, avd from the time when the information
arrives, until three nights are completed, it is neces-
sary to perform the ceremonial of Srdésh, and after
three days and nights it is necessary to perform the
ceremonial of the righteous guardian spirit.’
7. Jn one place z¢ is declared, that of him whose
begetting is owing to the demons, of him who com-
mits sodomy, and of him who performs the religious
rites (dind) of apostasy, of none of the three do
Chapter Xvii, 7~—9. 385
they restore the dead!, for this reason, because he
whose begetting is owing to the demons is himself a
demon *, and the soul of him who commits sodomy
will become a demon®, and the soul of him who
performs the religious rites of apostasy will become
a darting snake *,
8. This, too, is revealed by the Avesta®, that
Atharmazd spoke thus: ‘Give ye up the persons
of all men, with the submissiveness of worshippers,
to that man ¢o whom the whole Avesta and Zand is
easy °, so that he may make you acquainted with
duties and good works ; because men go to hell for
this reason, when they do not submit ‘Aer persons
to priestly control (aérpatistan), and do not be-
come acquainted with duties and good works.’
9. Query :—There is an action which, according
to the Avesta’, is not good for a person to do, and
the sentence of ‘worthy of death’ is set upon z/; for’
one's better preservation is ove not to do that action,
dedicated to the thirty days is consecrated, thirty-three beans being placed, with one Drén, one Frasast (see Chap. II, 32, note), one pentagonal Drén as the sun, one crescent-shaped as the moon, thirty-three eggs, and fruit, in front of the Drén, which is conse- crated in the presence of fire; afterwards, the assistant priest consecrates a Dron for Srdsh, and recites the Dahman Afring4n, and the next day the chief priest consecrates a Drén for the righteous, a suit of clothes being placed before the Drdén, and recites the Dahman Afringdn.
1 That is, there is no resurrection for them.
* And, therefore, not immortal according to the Parsi faith.
§ Compare Vend. VIII, 98-106.
* Which being a creature of the evil spirit is doomed to de- struction.
> But it is doubtful if the passage be extant.
® That is, the man who knows the whole scripture and com- mentary by heart.
7 Reading pavan Avistak, instead of Avistak pavan,
[5] cc
386 SHAYAST LA-SHAYAST.
or to accomplish avd urge z¢ on, for the advance of
religion in a state of uncertainty (var-hémandih)?
10. The answer is this, that when they act well for
their better preservation ¢here is no fear, on account
of acting well, but ove is not to forsake that', too,
though z¢ be not goodness; a forsaken duty is very
bad, for a contempt of it enters into one.
* The religion in a position of difficulty appears to be the meaning, but the reply to this question of casuistry is by no means clear.
* Literally, ‘they rise,’ both here and in the next section, but the change to the plural number is perplexing, unless it refers to those who prepare the resurrection of the dead (Bund. XXX, 4, 7, 17), as here assumed by reading ‘they raise.’
CHAPTER XVII, IO—XVIII, 3. 387
2s, a fragment ' is to be taken and to be laid across
his limbs; for when the usage is not so, they raise
him again from that place where his body arrives at
the ground.’
15. Completed in peace, pleasure, and joy*.
CHAPTER XVIII3.
1. It is said in revelation that Aéshm‘ rushed
into the presence of Aharman®, and exclaimed thus:
‘I we/d not go into the world, because Atharmazd,
the lord, has produced three things in the world,
to which it is not possible for me to do anything
whatever.’
2. Aharman exclaimed thus: ‘Say which are those three things.’
3. Aéshm exclaimed thus: ‘ The season-festival
' Apparently a fragment of the place whereon the death took place is meant by kad&am-1 parak.
* The miscellaneous passages which follow Sls. in M6 terminate at this point, which is the end of the first volume of that MS. The next three chapters are taken from the latter end of the other volume of M6.
* The demon of wrath (see Bund. XXVIII, 15-17).
5 See Bund. I, 3. Aéshm, as the chief agent of the evil spirit in his machinations against mankind, rushes into his master’s presence in hell to complain of the difficulties he encounters.
Cc 2
388 SHAYAST LA-SHAYAST.
(gdsAnbar)!, the sacred feast (myazd), and next- of-kin marriage (khvétik-das),’
Chapter Xviii, 4. 359
4. Aharman exclaimed thus: ‘Enter into the
season-festival! if one of those fresené shall steal
a single thing the season-festival is violated, and the
affair is 2 accordance with! thy wish; enter into the
sacred feast*! if only one of those presen? shall chatter
the sacred feast is violated, and the affair is 7¢
accordance with thy wish; éu¢ avoid next-of-kin mar-
riage*! because I do not know a remedy for it; for
whoever as gone four times near to 7 wi// not
become parted from the possession of Afiharmazd
and the archangels *.’
creations of the sky, water, earth, vegetation, animals, and man, is a belief of later times, derived probably from a foreign source.
1 Reading pavan, ‘ with,’ instead of bar4, ‘beyond,’ as in the next clause of the sentence (see p. 176, note 5).
2 By the sacred feast is meant the consecration of sacred cakes, with meat-offerings and the recital of the Afringdns or blessings (see Chaps. III, 32, XI, 4).
* By next-of-kin marriage Parsis nowadays understand the marriage of first cousins, which they consider a specially righteous act; and the passages in Pahlavi texts, which appear to approve of marriages between brother and sister, father and daughter, and mother and son, they explain as referring to the practices of here- tics (see Dastir Péshdétan’s English translation of the Dinkard, p. 96, note). How far this explanation may be correct has not been ascertained, for the passages in question are rather obscure, and have not been thoroughly examined, But it is quite con- ceivable that the Parsi priesthood, about the time of the Muham- madan conquest (when the practice of next-of-kin marriage was most extolled), were anxious to prevent marriages with strangers, in order to hinder conversions to the foreign faith; and that they may, therefore, have extended the range of marriage among near relations beyond the limits now approved by their descendants.
* The object of this chapter is evidently to extol the religious merit of next-of-kin marriage. A Persian version of the passage, contained in M5, fols. 54, 55, adds the following details: ‘ There- fore it is necessary to understand, that the chief next-of-kin mar- riage is that of a sister's daughter and brother’s son; a medium
390 SHAYAST LA-SHAYAST.
CHAPTER XIX.
1. The Yathd-ahf-vairy6 ' formulas that are
necessary in each place, and how /¢/ey are to be
spoken in performing anything ?.
2. One dy him who goes forth to an assembly,
or before grandees and chieftains, or on any busi-
ness; or when he goes to ask for what he wants
(val khvahisn6); also when he quits any business;
in each of these situations eis to say only one
formula, so that his business may proceed more
promptly *.
next-of-kin marriage is that of a brother’s son anda younger(digar) brother’s daughter, or of a sister’s son and a younger sister’s daughter; and inferior to a medium next-of-kin marriage is that of a sister’s son and a younger brother’s daughter. It is necessary to know that any person who contracts a next-of-kin marriage, if Azs soul be fi/ for hell, will arrive among the ever-stationary (see Chap. VI, 2), if it is one of the ever-stationary it will arrive at heaven. Another particular is to be added; if any one, in departing, settles and strives for the next-of-kin marriage betrothal (paivand) of a next brother it is a good work of a thousand Tanfpfihars; if any one strives to break off a next-of-kin marriage betrothal he is worthy of death.’
' See Bund. I, 21.
* It appears from the ninth book of the Dinkard, that the con- tents of this chapter are derived from the first fargard of the Sfidkar Nask (see B. Yt. I, 1, note), The account given by the Dinkard contains fewer details, but, so far as it goes, it is in accord- ance with our text, except that it seems to transfer the object of § 10 to § 12, and removes the objects of §§ 12, 13 one step onwards ; it also adds ‘going on a bridge’ to § 2. The Persian Rivayat of Bahman Pfngyah gives further details, as will be mentioned in the notes below.
* The Persian Rivayat adds to these occasions, when he goes on the water, or a river, or goes to borrow, or to ask repayment of a loan, or goes out from his house, or comes into it.
Chapter Xix, I-6. 391
3. That a blessing (afrind) may be more benedic-
tory, for this reason one utters two formudas; for
there are two kinds of blessing, one is that which
is in the thoughts', and one is that wh'ch is in
words.
4. Four are for coming out more thankfully when at a season-festival *.
5. Five éy Aim who goes to atone for sin, in order
to expel the fiend; because it is necessary to un-
dergo punishment by the decision (dastébarih) of
these five persons, the house-ruler, the village-ruler,
the tribe-ruler*, the province-ruler, and the supreme
Zaratist; and five Ashem-vohis* are to be uttered
by him at the end.
6. Six éy Aim who goes to seek power, and to battle, so that he may be more successful.
1 The words pavan minisn are guessed, for this first clause ‘s omitted by mistake in M6, and these two words are illegible in K20, except part of the last letter.
2 K2o substitutes for val, ‘at,’ the following mutilated phrase :
. axnhau khshap6é kadarkat pavan kadadrfaf] madam vazlinéd radih-i; the portion in brackets being evidently a frag- ment from the Hadékht Srésh Yt. 5 with Pahlavi translation (a passage which treats of the efficacy of reciting the Yathai-aho- vairyd). Ifthis fragment be not merely a marginal gloss, which has crept into the text by mistake, we must translate the whole section as follows: ‘ Four are for the more thankful coming out of the liberality of a season-festival, when the fassaye, “ en that day nor on that night comes ¢here anything whatever on any one,” goes on.” The Dinkard has merely: ‘Four by Am who is at the invocation of the chiefs ef crea/ion and the celebration of a season- festival.’ The Persian Rivdyats omit the section altogether.
$ This person is omitied both in M6 and K2o0, but he is wanted to make up the five. This section is omitted by the Persian Rivayats.
* See Bund. XX, 2. These are to be recited after the punish- ment is over.
392 SHAYAST LA-SHAYAST.
7. Seven éy him who goes to perform the worship
of God (yazdan), so that the archangels may come
more forward! at the worship.
8. Eight 4y Aim who goes to perform the cere- monial of the righteous guardian spirit.
9. Nine éy him who goes to sow corn; these he
utters for this veasoz, because the corn will ripen
(raséd) in nine months, azd so that the corn may
come forward he will make the mischief of the
noxious creatures less ’.
10. Ten éy Aim who goes to seek a wife, so that
the presents may be favourable for the purpose.
11. Ten éy him who wishes to allow the male access
to beasts of durden and cattle, so that it may be
more procreative *.
12. Eleven éy zm who goes to the lofty moun-
tains, so that the glory of mountains and hills may
bless him and be friendly *.
13. Twelve éy him who goes to the low districts,
so that the glory of that country and district may
bless him and be friendly °.
