* Reading bakhshisn-i, but it may be a corruption of bakh- shand,‘they shall grant,’ as assumed in M14. ‘This passage is quoted from Pahl. Vend. V, 173.
* Some one placed in authority, such as a high-priest or judge, is evidently meant.
’ Reading @dinas, ‘then of him,’ instead of ayff, ‘or;’ the
140 DADISTAN-f DINIK.
nature of the decision of the angels adou¢ him, and
what is the nature of their (the men’s) good works
and sin?
2. The reply is this, that Ze is much extolled,
happy, exalted, of great good works azd abundant
recompense, and the path to the best existence, pre-
pared (frarast6) by his righteousness, is wide’; the
delight of Zzs soul becomes complete, azd zts hope?
is great. 3. And every good work that is manifested
in the good religion by those who are transferred by
him from a foreign faith and irreligion, and which
they shall do thereafter—when, through the perse-
verance and praise exercised by him who is protected
by the religion, they are saved from irreligion—be-
comes his as much as though it had been set going
by him himself, and Ze fas the same praise and the
same good works with them. 4. Of the extent
(saman6) axd amount of such good works ¢here is
no writing a second time, unless zs acquaintance
with the full computation of the good works due to
they number is continuous’; but when zz the same
way they are practising and steadfast in sin it shall
not be assigned fo fzm*. 5. Then his position in
two words being alike in Pahlavi except in the latter part of the last letter.
1 That is, his path to heaven over the Xinvad bridge is rendered wide and easy by his good deeds (see Chap. XXI, 5).
* Reading aiméd; Mrq has khim, ‘disposition, and K35 has
khimad, which suggests ‘shall be greatly celebrated’ as a possible
translation.
* The meaning appears to be that their good works are imputed to him only so long as he continues to exercise some control over them.
* That is, their sins will not be imputed to him in the same way as their good works.
Chapter Xlii, 2—Xliii, 3. Iai
righteousness! is very grand, and in the world he has himself great eminence, applause, and dignity.
6. And as much as that which is an improper law
and a law worthy of death is a punishing of the soul,
and the disconnected? words and perversion (vas-
takih), due also to the perfidy (rangisn6) of the
fiend who has come, are such that in his time the
religious rites (din6) performed are rites of grievous
vexation avd fear, so that which is a proper law, like
the great glorification in spirit and the connected
words of the high-priests, is the arrival of the good
spirit as much as a virtue worthy of recompense and
full of hope. 7. Even as that which is said thus:
‘Of men who are practisers of good deeds the mani-
festation is then in their children.’
CuaPTer XLIII.
1. As ¢o the forty-second question and reply, that
which you ask is thus: Aegarding a man who
is consecrating a sacred cake, and the fire is his
household attendant (khavag-i mané) from afar,
when he sees z/, at how many steps is it improper ?
2. When they consecrate a sacred cake by “ght of a
lamp, why do they not say the words ‘tava Athré
(for thee, the fire), as dy another fire? 3. And of
the propitiatory dedications (shnfiimandiha)* to the
period of the day (g4h), the day, and the month of
the consecration of the sacred cake, which is that
? Or, perhaps, aharfibéih may here mean ‘the righteous ex- istence’ or heaven.
* Reading apadvand, instead of va padvand,
* See Chap. XXX, 1. * See Chap. XXIX, 1.
T42 - pApisTAN-f DINIK.
which when earlier ov later is also then not proper,
and which is that which is proper? 4. When they
shall accomplish the consecration of a sacred cake
with one more dedication than those of the thirty
days of the months in the year, how is it necessary
to act so that it may not enter 400 early; and which
is the one more dedication which, when they shall
make 2¢, is proper, which is that which is not proper,
and which is that which is earlier and later ?
5. The reply is this, that at forty-eight! feet from
the sacred twigs? to the fire—which would be about
nine reeds, zf of a medium man—even though one
* K35 has ‘forty-seven.’ Taking the foot at 104 English inches (see Bd. XXVI, 3n) the 48 feet would be 42 English feet, and the nai or reed would be 4 feet 8 inches.
? The baresém (Av. baresma), or bundle of sacred twigs, is an indispensable part of the ceremonial apparatus; it is held in the hand of the officiating priest while reciting many parts of the liturgy, and is frequently washed with water and sprinkled with milk. It consists of a number of slender rods, varying with the nature of the ceremony, but usually from five to thirty-three. These rods were formerly twigs cut from some particular trees, but now thin metal wires are generally used; and when not in the hand of the priest they are laid upon the crescent-shaped tops of two adja- cent metal stands, each called a m4&h-r4, ‘moon-face, and both together forming the bares6m-d4n or ‘twig-stand.’ The bare- sOm is prepared for the sacred rites by the officiating priest while reciting certain prayers (see Haug’s Essays, pp. 396-399), during which he washes the twigs with water, and ties them together with a kfistik, or girdle, formed of six thread-like ribbons split out of a leaflet of the date-palm and twisted together. This girdle, being passed twice round the middle of the bundle of twigs, is secured with a right-handed and left-handed knot on one side of the bundle, and is then passed round a third time and secured with a similar double knot on the other side, exactly as the kfistik or sacred thread-girdle is secured round the waist of a Parsi man or woman (see Chap. XXXIX, 1).
Chapter Xliii, 4—8. 143
sees the fire azd does not say ‘tava Athrd6!,’ it is
proper. 6. And a lamp also has the same con-
tingency (ham-brah) as a fire; and by our teaching
they do not consecrate a sacred cake a¢ a lamp on
which there is no burning of firewood, du¢ they
should cause a burning of firewood on that at which
they consecrate a sacred cake, and they say ‘tava
athird *.
7. And there zs a propitiatory dedication for each
separate consecration of a sacred cake, and not again
from the first to the last?; and the first is the nearest
to the first day, Atharmazd, just as Atdr (‘fire’) and
Avan (‘waters’) are other days in the series; and
the last is the day Aniran, because in the same series
the day Aniran is the latest*. 8. When the seven
1 These Avesta words, meaning ‘for thee, the fire,’ are used when addressing the fire, or presenting anything to it, such as fire- wood and incense (see Yas. III, 52, VII, 3, XXII, 10, 22, &c.); they are not to be used, however, when the fire is so far off, or so feeble, that its light cannot be seen by the speaker (see Sls. X, 37).
? Meaning that in his opinion a lamp is no proper substitute for a sacred fire unless a little firewood is burnt in it.
% In the liturgy for the consecration of the sacred cakes, which consists chiefly of Yas. III, 1-VIII, 9 (see Haug’s Essays, p. 408), the portion contained in Yas. III, IV, VI, VII is filled with propi- tiatory formulas, some of which are fixed, but others vary according to the hour, day, and month of the service. Some of the variable propitiatory dedications for the day and month are, however, iden- tical with some of the fixed ones, such as those for fire, waters, &c. And in case of the day or month requiring the use of a variable dedication of this description, the object of the text is to prohibit the use of the corresponding fixed dedication, which would be an unnecessary repetition of the same words, This appears to be the meaning of the words va akharv min zak-i levino va/ akhar 1a translated in the text; but it would be hardly possible to express so simple a meaning in a more obscure fashion.
* The series of propitiatory dedications for the thirty days of the
144 DADISTAN-f DINIK.
archangels are in the propitiatory dedication it is
proper to put the seven archangels first in their
own order, then the period of the day’, then the day,
then the month of the consecration, and, afterwards,
the other dedications in such order as they are
written.
9. And as ¢o the earlier which they should put
later, one is when they shall put a dedication before
the seven archangels, one is that when they shall
put the day before the period of the day, one is
when they shall put the month before the day, and
one is that when a dedication, distinct from the seven
archangels, the period of the day, the day, azd the
month, on account of de¢zg before the archangels, or
before the period of the day, or before the day, or
before the month, is accounted as improper a dedi-
month (which are also used for months of the same names) consti- tute the Sirdézah, which is given in two forms, one in which the names and titles are in the genitive case, and the other in which they are in the accusative. From the first form of the Sirdézah the proper dedications for the actual day and month are taken and substituted for Yas. III, 50, 51, IV, 40, 41, VII, 41, 42 (which passages, as they stand, are correct only for the first day, Athaymazd, of the first month, Fravardin); and from the second form of the Sirézah they are similarly taken and substituted for Yas. VI, 37, 38; somewhat in the same way as the Collect, Epistle, and Gospel for the day are taken from the complete series of such writings, and inserted in the Communion service of the Church of England. The first day is Atharmagzd, the ninth day and ninth month are Attr, the tenth day and eighth month are Avan, and the last day is Aniran. Following these variable dedications for the day and month are the fixed dedications for Atar, ‘fire,’ and Avan, ‘ waters,’ unless they have been already recited for the day or month.
* The dedication for the gah or period of the day occupies the place of Yas. III, 21-37 (in which the formulas for all five gahs are given); so that when the archangels are to be propitiated the dedications for them must precede Yas. III, 21.
Chapter Xliie-O-Xliv, I. 145
cation as ¢hai of yesterday, or the day before, is for this day.
10. So that when z¢ zs the propitiatory dedication
for the day Khar of the month of consecration Avan},
the day azd month are such that their order and the
Atar (‘fire’) and Avan (‘waters’) succeeding them
are thereby set in reverse order to the proper se-
quence*, 11. Then, too, when in the same month?
its propitiatory dedication for the day azd month
becomes alzke for day and month‘, it is recited as
regards doth the month and the ‘waters’ (4v4n),
because ¢hey are not connected together and ave
again become non-inclusive; azd then one is to con-
sider them as proper.
CHAPTER May
1. As ¢o the forty-third question azd reply, that
which you ask is thus: Zhere zs a man who is super-
intending (avar-mandakak6) and skilful, in whom
great skill as regards religion is provided, and the
high-priest’s duty and officiating priest's duty (mag6-
patih) are performed by him; or they are not per-
formed by him, but in him great skill as regards
1 The eleventh day of the eighth month.
* The meaning is that in such a case the dedications for the day and month, and the fire and waters (Yas. III, 52, 53) which follow, will stand in the following order :—Khar, Avan, Atdr (the second AvAn being omitted as directed by § 7), which is precisely the reverse order of those names among the days of the month.
* The eighth month, Av4n.
* That is, on the tenth day of the eighth month, when both day and month are Avn, in which case there would be three Avan dedications, but only two are to be used as here directed.
146 DADISTAN-! DINIK.
ee
religion is provided. 2. In a place of ¢had district
there is no one who rightly knows the commentary
and ‘the proper azd improper}, so that he comes
forth into a place of such decay (sapakhan); and
the people of the district—who constantly order all
the religious rites (din6”) of many sacred ceremonies
from any poor maz of the various persons from other
districts whose skill and superintending are not /zke
his, but they constantly come ¢o that district—shall
constantly receive from him all the many religious
rites and many sacred ceremonies. 3. And that
man, who is revered and skilful, proceeds not unde-
jectedly (14 anaskandiha) and bashfully zo his own
superintending position, the position of the religion
and position of the skill which are his; he does not
demand any employment in the district or any award
(dina) from the district, and does not know ow to
pro ide any other employment or award, in which
there would be azy fitness for him. 4. Are the
people of the district—on account of the skill and
activity which that man has exercised in religion,
due to the performance of all the religious rites and
sacred ceremonies which they constantly order—
