1 The demons. In Mr4 the sentence, already obscure, is altered so as to be unintelligible.
* Theangels. The meaning is that, by the utterance of the proper formulas at the proper times, the demons are discouraged, and the angels are induced to come to the ceremony.
* This is the name of the consecrated space within which the ceremony is performed. It is often written Arvis, but is probably to be traced to the Av. urvaésa, ‘ goal.’
5 That is, when the place is about to be used for a ceremony.
® Literally ‘ material ;’ meaning the metallic and vegetable por- tions of the ceremonial apparatus.
’ The slightly raised platform or table upon which all the apparatus, except the fire and unconsecrated water, is placed.
* In which the twigs of Hém are pounded and mixed with water.
* For the Baresém or sacred twigs (see Chap. XLIII, 5).
aes |
164 DApISTAN-f DINIK.
bright fire on the clean fire-stand (Atist6)' is
increased by the dry firewood delivered ¢o z¢ puri
fied, and one is to put upon z¢ a¢ appropriate times
the wholesome perfumes of varzous kinds of plants ;
and the water of purification, which is ritualistically
produced? by veczt7ng the words of revelation, is in
the clean metal cups. 16. The well-grown Hém?
through which the world is possessed of creatures‘,
the Hém through which the production of Zaratast
occurred’, is a symbol of the white Gdkerand® as
1 A small stone platform on which the fire vase is placed, now usually called adést.
* Reading nirangikiha dad instead of the unintelligible nirang ashayad of K35, which is very similarly written in Pah- lavi; Mr4 has ‘ which ome is to keep pure by the ritual of words of revelation.’
* A plant said to grow among the mountains in southern Persia, which has not yet been botanically identified, but Anquetil Duperron was told that it resembled a vine without fruit. Twigs of this plant are brought to India ‘by traders and are, therefore, considered impure until they have been purified, laid aside for a year, and again purified’ (see Haug’s Essays, p. 399). A few fragments of these twigs are pounded and mixed with water in the H6m-mortar, and the juice is tasted by the priest who performs the ceremony. The Avesta Hém and the Sanskrit Soma must have been originally the same plant, but both Parsis and Hindus now use plants which are no doubt mere substitutes for that original. In southern and western India the Soma plant now used by the Brahmans is the Sarcostemma Brevistigma, a leafless bush of green succulent branches, growing upwards, with flowers like those of an onion; when not in flower it can hardly be distinguished from the Luphorbia Tirucall’, or thornless milk-bush, commonly used for hedges in many parts of India.
* Reading dam-hémand; or it may be sem-hémand, ‘renowned.’
° Av. gaokerena, sometimes called gédkard in Pahlavi, the
Chapter Xlviii, 16-19. 165
regards the immortality of the renovation of the
universe manifest therefrom, and the resting-places
of its vengeance! are the various demons; and with
it ove is to put attentively (sinvisn6-dahak) in zts
appropriate place the pomegranate (hadanapag)?
plant of the Atrvaram. 17. The vegetable® sacred
twigs carefully girded with the vegetable belt (par-
vand) and girdle, azd the metallic* crescent-shaped
stands—which are in the position of those who are
sovereigns of the worldly creatures who are inter-
preted as the sacred twigs® of the treatises—are
prepared.
18. When arranged (stérd6d) by the bringing
together of clean worldly productions, so much the
more purely as is possible, the arrival of the pure
renders all the symbols reliable. 19. Those cele-
brators of whom the outside of their own bodies is
defiled with their bodily refuse and in clean cloth-
ing, and ¢hezy disposition—if® in the religion of
mythic white Hém-tree which is said to grow in the wide-formed ocean, and from which the draught of immortality is prepared for mankind at the resurrection (see Vend. XX, 17, Bd. XVIII, 1-4, XXVII, 4, XXX, 25).
* Reading ayéngth nisim, but this is uncertain.
? Av. hadhanaépata, to represent which the Parsis now use a twig of the pomegranate bush, but it must originally have been some sweet-scented plant (see Vend. VIII, 7). The Atrvarim (Av, acc. urvarim) consists of this twig, a small fragment of which is pounded with the Hém-twigs when preparing the Hém-juice.
* From this it would appear that the practice of using metal wires, instead of twigs of trees, for the baresdém (see Chap. XLII, 5) was not in use a thousand years ago.
* Literally ‘Shatvairian ;’ the archangel Shatvaird (Av. khsha- thra vairya, ‘desirable dominion’) having special charge of all metals (see Bd. XXX, 19, Sls. XV, 14-19).
® Reading baresom; K35 has basom and M1q bim-if.
* M14 substitutes yOshddsarinidd for denman higarinidé;
166 DADISTAN-1 DINIK.
moderate eating in which is a thirst for lawfully
drinking—is customarily sleep azd lethargy through
the tendency (rind) to falsehood of ¢her wisdom,
are to consider, even from ¢hezy innermost hearts
and minds, the retribution of the body of wrath,
the falsehood, and bad thoughts in that disposition
of infamy, azd the recompense of their own renun-
ciation of zt; they are to atone for ¢hezy sinfulness,
and to seek great purification of mind. 20. Afid
having acquired eyes speaking? forth, hands in a@ state
of ablution, and every other member of the body—
especially there where well-accomplishable — free
from its bodily refuse and. covered wth the clean
clothing, the tongue is preserved aud guarded from
falsehood azd the hand from sin, the mind is esta-
blished dy little preparation with good consideration
for knowledge of the sacred beings, and even the
good are to recite by direction (radiha) the verbal
renunciation of szn?.
21. The officiating priest (z6t6), Laveng directed
and purified the place® of the fire with liturgical
words‘, is to go and walk unto the place of the
officiating priests’ while glorifying the sacred beings,
and padmikht for va khim hat, so as to read ‘the outside of their own bodies is purified and attired in clean clothing,’ but this can hardly be reconciled with the context. The term higar or hikhar (Av. hikhra), here translated ‘ bodily refuse,’ is applied to any refuse or dirt from the living body, or any /¢guéd exudation from a dead one.
1 Reading gdévak, but it may be yfivak, ‘wishing,’ or dfiivak, ‘flowing.’ Mrgq alters it to vénak, ‘looking,’ which suits the eyes well enough, but hardly seems to express the author’s idea,
4 See Chap. XLI, 5.
§ Mrq has ‘having purified around the place.’
* The Atas Nydyis (see Haug’s Essays, p. 403).
> This place is at the end of the ceremonial area farthest from
Chapter Xlviii, 20-24. 167
and to consider invokable the glory given to the
luminaries avd the guardian spirits of the good. 22.
Of those! also who, co-operatively, conjointly, and in-
terspersed (ham-rés), ave each separately remained
in their own places azd thought of the sacred beings,
with propitiation of Atharmazd and scornful notice
(tar dahisn6) of the evil spirit, the employment
stands forth prominently at the ceremonial. 23.
As to the position of others co-operating wth him
who is an officiating priest of good leadership, there
are some who are for the Avesta”, there is the ©
solitude (khadtidarih) by the fire, there are some
who are bringers* forward of water, there are some
who are for carriers away, there are some who are
solitary ones, there are some who are gregarious
ones, there are some who are directors of duties, and
their own needful arrangement in the place is ar-
ranged in the ceremony.
24. In cleanliness, purity, avd truth, as much as
there 7s in this mingled existence‘, if ove has to
commence a ceremony glorifying the sacred beings,
the fire. Here the priest first invokes the spirits in whose honour the ceremony is about to be performed, by reciting their several propitiatory formulas (see Chap. XXIX, 1).
" Referring to any other priests who may be present.
2 Mrq has ‘for carriers,’ omitting the three clauses about the Avesta, fire, and bringing water.
* Or, perhaps, ‘there is 4e who may be a bringer;’ and similarly in the following clauses. The plural suffix -iha being identical in form with the P4z. conditional form of the verb ‘to’ be,’ which seems to be the origin of the adverbial suffix corresponding to -ly in English when added to an adjective; occasionally it is added to a substantive, as is probably the case here, and can then be only translated by ‘may, or would, be’ (see Chap. XLIV, 11).
* This first clause may belong to the preceding section.
168 DADISTAN-I DINIK.
when the righteously-disposed temperament is puri-
fied along with the apparatus the abundant ritualism
(nirangakith) of the spirit is a symbol avd reminder
of the will of the sacred beings, undesired by the
fiend !, azd remains a blessing deservedly unto those
come together. 25. Then is explained the text
(avistak) of that great scripture (nask6) which is
called the Hadékht?, ¢Zaz is itself the best of the
chiefs of the scriptures, azd of the sublime Dvazdah-
hdmAst* ¢kat is not recited by ‘any voice with false-
hood (akadb4) *, avd is called ‘the origin of every
truth °.’
26. The pure glorification of the sacred beings
is in the light, this is in the morning time (frayar
gAs)®; and even until night the ritualistic avd true
' K35 has dr6n, ‘sacred cake,’ instead of driig.
2 The twentieth Nask, which is said to have chiefly treated of religious ceremonies and texts (see Byt. III, 25). Two Avesta fragments, published by Westergaard as Yt. XXI and XXII, are traditionally ascribed to this Nask.
* It can hardly be akadba, as that would imply that it ‘is not recited by any undeceitful voice.’ The use of the prefix 4- in the sense of ‘with’ is rare, but it occurs in Apfistan4, ‘pregnant,’ (whence Pers. @bistan), and is noticed by Dasttr Jamaspji in his Pahlavi Dictionary, p. 2.
* Reading bun-i ko/a rastih, apparently a forerunner of the modern name Bundahis.
° The frayar period of the day corresponds to the Havan Gah or morning (compare Farh. Okh. p. 42 with Bd. XXV, 9g), at which time the Yasna ceremonial should be performed when not accom-
Chapter Xlviii, 25-209. 169
29. Since the production of stench is needing
something essentially purifying, many formulas in the
ceremonial are tokens and signs which, while they
panied by the Vendidad; or, according to the text, it must be
performed by daylight.
* During the ceremonial.
170 DADISTAN-I DINIK.
are strongly manifested, are terrifying azd vexing to
the demons, and inviting axzd rejoicing to the angels.
30. Such as, indeed, the pure Hém, which is squeezed
out by four applications of holy-water (zérih)! with
religious formulas, is neted even as a similitude of
the understanding? and birth of the four apostles
bringing the good religion, who are se who was the
blessed Zaratdst and they who are to be Hishédar,
Hishédar-mah, and Sdéshans*. 31. As also the
metal mortar (havan) which is struck* during the
squeezing of the Hém, and its sound is evoked along
with the words of the Avesta, which becomes a re-
minder of the thoughts, words, and deeds on the
coming of those true apostles into the world. 32.
As aéso the proper rite as regards the water, that
they should perform three times®, which is showing
the world the glorious seizing of water® and formation
* In preparing the Hém-juice fresh holy-water (zér) is added four times to the Hém-twigs which are each time pounded anew, while reciting the Ahunavar formula, and their liquor strained into a cup (see Haug’s Essays, p. 402).
* There is no authority for translating sinvisnd by ‘conception,’ otherwise that meaning would suit this sentence better. M14 has yeheviinisné, ‘existence,’ which differs by only one extra stroke of the pen in Pahlavi.
® See Chap. II, ro.
* The word sikavt-aftd really means ‘is split.’ During the pounding of the Hém-twigs the pestle is struck several times against the sides of the mortar, so as to produce a ringing sound (see Haug’s Essays, p. 401).
* Reading vidanag, instead of gfin-aé, by transposing the first two Pahlavi characters. After the first series of poundings of the Hém-twigs holy-water is added to them three times while reciting, each time, the Ashem-vohfi formula (ibid.).
° The evaporation from the ocean, said to be effected by Tistar for the production of rain (see Chap. XCIII, 2, 3),
CHAPTER XLVIII, 30-34. Por
ot rain, azd the healthfulness of the production of
rain’. 33. Axzd as the purification of the milk, by
the glorious ritualistic Aroduct (nirang)* taken from
the purifying cattle, is divided in two, by means of
which the token is that which is great, glorious, and
good; one deg for the daughter of Patrvagirya °
the Mazda-worshipper, azd from her was Adshnér
full of wisdom ; and one éeug Farhank, daughter of
Vidhirisa +, and from her came Kai-Kavad®.
34. And, as to the high-priests of the glorious
religion, it is said many concomitants (padvandiha)
are obtained; such as, much discrimination of scrip-
ture (nask), the holy-water which is indispensable
as a remedy, the healthfulness which is given in
that ceremonial to the sacred fire® which the world
destroys, that pre-eminent strength which is given
at the end of the world from the ox Hadhayas” unto
the good feople scattered about (fravaftan)—it is
