1 Reading nipist, but only the first and last letters are legible in M6, and the middle letter is omitted in K2o.
2 See Bund. XXV, 9.
’ The word sar, ‘head,’ usually means ‘the end,’ but it must be here taken as ‘the beginning ;’ perhaps, because the zodiacal signs are supposed to come head-foremost.
* What portion of a foot is meant by bahar, ‘ part,’ is doubtful. It can hardly be a quarter, because ‘two quarters’ would be too clumsy a term for ‘a half.’ But it appears from §§ 5-7 that the shadow, necessary to constitute the Afizérin period, is taken as increasing uniformly from six feet and two parts to fourteen feet and two parts, an increase of eight feet in six months, or exactly one foot and one-third per month, as stated in the text. And, deducting this monthly increase of one foot and one-third from the seven and a half feet shadow at the end of the first month, we have six feet and one-sixth remaining for the shadow at the
400 suHAYAST LA-SHAYAST.
Every thirty days it always increases one foot and
one-third, therefore about every ten days the reckon-
ing is always half a foot’, azd when the sun is at the
head of Leo the shadow is seven? feet anxd a half.
7. In this series every zodzaca/ constellation is
dycated alike, and the months alike, until the sun
comes unto the head of Capricornus, avd the
shadow becomes fourteen feet and two parts. 8.
In Capricornus it diminishes again a foot avd one-
third®; and from there where it turns back, because
of the decrease of the night and increase of the day,
it always diminishes one foot azd one-third every
one of the months, azd about every ten days the
reckoning is always half a foot, until it comes back
to six feet and two parts; every zodaca/ constella-
tion detng treated alike, and the months alike +.
beginning of the month. Hence we may conclude that the ‘ two parts’ are equal to one-sixth, and each ‘part’ is one-twelfth of a foot.
" Meaning that the increase of shadow is to be taken into account as soon as it amounts to half a foot, that is, about every ten days. Practically, half a foot would be added on the tenth and twentieth days, and the remaining one-third of a foot at the end of the month.
* Both MSS. -have' eight,’ but this would be inconsistent with the context, as it is impossible that ‘six feet and two parts’ can become ‘eight feet and a half’ by the addition of ‘one foot and one-third, whatever may be the value of the ‘two parts’ of a foot.
* Both MSS, have 3 yak-r pai, instead of pat 3 yak-1.
* This mode of determining the beginning of the afternoon period is not so clumsy as it appears, as it keeps the length of that period exceedingly uniform for the six winter months with some increase in the summer time. In latitude 32° north, where the longest day is about 13 hours 56 minutes, and the shortest js 10 hours 4 minutes, these observations of a man’s shadow make the afternoon period begin about 33 hours before sunset at mid-
CHAPTER XXI, 7—NXII, 7. AOl
oe
CuarTteR XXII".
1. May Atharmazd give ‘Ace the august rank and throne of a champion?!
2. May Vohiman give thee wisdom! may the
benefit of knowing Vohiman" be good thought.
and mayest thou be acting well, that is, saving the
soul!
3. May Ardavahist, the beautiful, give thee un derstanding and intellect!
4. May Shatvaird grant thee wealth from every generous one!
5. May Spendarmad grant thee praise through
the seed of ¢hy body! may she give thee as wife
a woman from the race of the great!
6. May Horvadad grant thee plenty and _ pros- perity !
7. May Amerdédad grant thee herds of four-footed bcasts !
summer, diminishing to 2? hours at the autumnal equinox, and then remaining very nearly constant till the vernal equinox.
' These last two chapters are found written upon some folios which have been added to the beginning of M6; but, though nor belonging to that MS. originally, they are still very old. The first of these two chapters has not been found elsewhere ; it is an ela- borate benediction, in which the writer calls down, upon some one, a series of blessings from each of the thirty archangels and angels whose names are given to the days of the Parsi month in the order in which they here stand (compare the same names in Bund. XXVII, 24).
® The meaning of the word .pddrég or padrang (which occurs also in §§-n2, 26, and appears to be a title) may be guessed from the following passage in the Yadkar-i Zariran, or Vistasp-shah- namak: Pavan har ragm va padrazsm-i lak pirég va véh padrd» sem yAityfini-ae, ‘in every attack and counter-attack of thine mayest thou bring away the title of conqueror and good champion!’
* The reading is uncertain.
[5] pd
402 SHAYAST LA-SUAYAST.
8. May Diné always secure! ¢hee the support of the creator Attharmazd !
9. May the light of the sublime Ataré? hold thy throne in heaven!
10. May Avan grant thee wealth from every generous one! ,
11. May Khir hold thee without mystery avd
doubt among the great and ¢Ay compeers (ham-
budikan)!
12. May Mah give thee an assistant, who is the assistant of champions!
13. May Tistar hold thee a traveller in the countries of the seven regions!
14. Gdsirvan the, archangel ® is the protection of four-footed deasts.
15. May Dind always remain for thee as the sup- port of the creator Atharmazd!
16. May Mitr6é be thy judge, who shall wish thy existence /o de vigorous!
17. May Srdsh the righteous, the smiter of de-
mons, keep greed, wrath, and want* far from thee!
may he destroy /Aem, and may he not seize thee as
unjust !
18. May Rashnd be thy conductor® to the re- splendent heaven!
? This verb is doubtful; here and in § 23 it is netranad, ‘ may she guard,’ but in § 15 it is ketrdnad, ‘ may she remain,’
* Barz A&tard, ‘the sublime fire,’ seems .o be a personification of the fire Berezi-savang of Bund, XVII, 1, 3, the Supremely- benefiting of SZS. XI, 1, 6.
* She is usually called an angel. Either the verb is omitted in this section, or it is not a blessing ; and the same may be said of §$ 20, 25.
‘ These are the three fiends, Az, Aeshm, and Niyaz (see Bund. AAVIII, 15-17, 26, 27).
"It is very possible that the verb should be yehabfnad,
Chapter Xxii, 8-27. 403
19. May Fravardin give thee offspring, which may bear the name of ¢hy race!
20. Vahram the victorious is the stimulator of the warlike.
21. May Ram, applauding the life of a praiser of
the persistent ' lord, keep thee perfect (aspar), that
is, living three hundred years ?, undying and unde-
caying unto the end of ¢#y days!
22. May Vad bring thee peace* from the re- splendent heaven!
23. May Dind always secure “Ace the support of the creator Adjharmazd !
24. May Dind become thy guest in thy home and dwelling!
25. Arshisang, the beautiful, is the resplendent glory of the Kayans.
26. May Astad be thy helper, who is the assistant of champions!
27. May Asm4n bless thee with all skill and wealth !
instead of yehevfinad, in which case we should have ‘ give thee a passport.’
1 The meaning of khvapar (Av. Avdpara) is by no means certain ; it is an epithet of Adharmazd, angels, and spirits, and is then often assumed to mean ‘protecting ;’ but it is also a term applied to the earth and offspring ; perhaps ‘self-sustaining ’ would suit both its etymology and its various applications best, but the root par has many other meanings.
* That is, two great cycles. It is usual for the copyists of Pahlavi MSS. to wish, in their colophons, that the persons for whom the MSS. are written, whether themselves or others, may retain the MSS. for a hundred and fifty years before leaving them to their children; which period is mentioned because Xt is supposed to constitute a great cycle of the moon and planets.
3 Written drfid instead of drad.
dd 2
404 SHAYAST LA-SHAYAST.
28. May Zamydad destroy for thee the demon and fiend out of thy dwelling !
29. May Maraspend hold thee a throne in the resplendent heaven !
30. May Aniran the immortal, with every kind of
all wealth, become thy desire! the horses of Goad
(yazdan)! who shall come that he may go, and thou
mayest obtain a victory.
31. May destiny give thee a helper! he is the
guardian of the celestial sphere for all these arch-
angels whose names | have brought forward; may
he be thy helper a¢ all times, in every good work
and duty!
32. Homage to Srit® the teacher! may he live
long! may he be prosperous zz the land! may Aes
be every pleasure and joy, avd every glory of the
Kaydans, through the will of the persistent Adh-
armazd !
CHAPTER XXIII.
o. In the name of God and the good creation be
health *!
t. Adharmazd is more creative, VohQman is more
' Both nouns are in the plural, and both verbs in the singular. Aniran is a personification of Av. anaghra raofau, ‘ the begin- ningless lights,’ or fixed stars (which, however, are said to have been created by Afharmazd in Bund. II, 1), and these stars appear to have been considered as horses of the angels (Bund. VI, 3, SZS. VI, 1). There are several uncertain phrases in §§ 30-32.
* This would appear to be the name of the person to whom the benediction is addressed, as it can hardly be meant for the ancient hero Thrita, the Athrat of Bund. XXXI, 27, and the Srité of SZS. XI, 10, note.
* Two versions of this chapter, detailing the qualities of the
CHAPTER XXII, 28—XxXIII, 4. 405
embellished 1, Ardavahist is more brilliant*, Shat-
vairéd is more exalted *, Spendarmad is more fruit-
ful*, Horvadad is moister®, Amerédad is fatter °.
2, Din-pa-Ataré is just like Adharmazd’, Ataré is
hotter *, Avan is more golden®, Khar is more obser-
vant’, Mah is more protective ™, Tir is more liber#l,
Gés is swifter’*. 3. Din’*-pa-Mitré is just like Ath-
armazd, Mitré is ore judicial, Srésh is more
vigorous, Rashn is more just, Fravardin is more
powerful, Vahram is more victorious, Ram is more
pleasing, Vad is more fragrant. 4. Din-fa-Déné is
just like Atharmazd, Dind is more valuable, Ard"
is more beautiful, Astad is purer, Asman is more
lofty, Zamyad is more conclusive, Maraspend is more
' M6 has ‘more nimble.’
2 M6 has ‘more discriminative.’
’ M6 has ‘more active.’
* M6 has ‘more complete.’
5 M6 has ‘ fatter.’
® M6 has ‘more fruitful.’
7 M6 has ‘ Dinéd is more desirous.’
§ M6 has ‘more heating.’
® Referring perhaps to the golden channels (Bund. XIII, 4, 5) through which the water of Arédvivsiir (a title of the angel Avan, ‘waters ’) is supposed to flow. M6 has ‘more glittering.’
10 M6 has ‘ more embellished.’
11 M6 has varp4ntar, the meaning of which is uncertain.
% M6 has ‘ more listening.’
18 The version in M6 ends here; the next folio being lost.
4* The same as Arshisang (see~Bund. XXII, 4).
406 SHAYAST LA-SHAYAST.
conveying the religion, Aniran is the extreme of
exertion azd listening}.
5. May it be completed in peace and pleasure !
‘ The reading of both these nouns is uncertain. The days of the Parsi month, which bear the names of these thirty angels, are divided, it will be observed, into four nearly equal divisions, re- sembling weeks, which are here separated in §§ 1-4. The first weekly period begins with a day dedicated to Atharmazd, and called by his own name ; and each of the three other weekly periods also begins with a day dedicated to Atharmazd, but called by the name of Din, ‘ religion,’ with the name of the following day added as a cognomen. The first week; therefore, consists of the day Afiharmazd followed by six days named after the six archangels respectively (see Bund. I, 23, 26). The second week consists of the day Din-with-Atard followed by six days named after the angels of fire, waters, the sun, the moon, Mercury, and the primeval ox. The third week consists of the day Din-with-Mitré fol- lowed by seven days named after the angels of solar light, obe- dience, and justice, the guardian spirits, and the angels of victory, pleasure, and wind. And the fourth week consists of the day Din- with-Diné followed by seven days named after the angels of religion, righteousness, rectitude, the sky, the earth, the liturgy, and the fixed stars.
ce
