1 Reading vag6 atéfdadagan-t nadfig4né6, which Mrq has altered to mean ‘and if in his state of hunger and thirst.’
2 Merely the first words of the two formulas which constitute the inward prayer, or vag (see § 1 n).
* Mrz4 has only ‘ he is to eat.’
* Mrq has ‘and is authorisedly to preserve his own body.’
® Reading frag, as in Mrq and § 2, instead of pavan, ‘in; though the reading ‘in taking up’ is quite possible.
®* The sin of drayan-gfiyisnth, ‘eagerness for chattering,’ which arises from talking while eating, praying, or at any other time when a prayer (vag) has been taken inwardly and is not yet spoken out. ‘The sin arises from breaking the spell of the inward prayer (see Sls. V).
7 Comp. Av. parshuya and Pers. pashang, bashang. This word has been misread yazisn, ‘ceremony,’ in Sls. V, 3, 4, which ought to stand as follows :—‘It is unseasonable chatter for every single drop; /or him who has performed the ritual 7/ is a Tan4- paihar sin; for him who has not performed the ritual 7/ is less,
276 pAp'STAN-I DINIK.
mouth as a new taste is a sz of three stirs’, and
every single 447g which is spoken like that word?
is a sin of three stirs, which is mentioned as the
minimum.
10. The retribution is that way well perfected
when, in renunciation of that sin which attacks, a
proper efficacy is prepared azd becomes a vestige
(vtinak6) of the sin of the performer. 11. Whoever
is not able to arrange it in this manner is to entreat
the prayers of three men with a donation of wealth,
and is to solemnize his Néndbar ceremony ®, or he is
to consecrate a sacred cake every day in the cere-
monial place, to eat food lawfully, azd to order the
proper maintenance of the efficacy. 12. The as-
sistance of performing the proper rituals through
ordering the Nabar ceremony, and the helping ex-
istence of discharging the burden of the trouble of
a populous household seem to me suitable for the
atonement of such-like sin, through the will of the
sacred beings.
some Aave said three Srdshé-darandms. The measure of unseason- able chatter is a Tandapdhar sz”; this is where every single drop, or every single morsel, or every single taste is not completed.’
1 The stir is evidently taken here as equivalent to the Srdéshd6- karanam of Sls. V, 3 (see the last note). A sin of three Sréshé- karanams, ‘lashes with a scourge,’ is called a Farman, and is usually the least degree of sin of which notice is taken; its amount is variously estimated (see Sls. IV, 14, X, 24, XI, 2, XVI, 1, 5), but the value given here, in the text, is very likely correct, and is equivalent to about 4} rfpfs, either in weight or amount (see Chap. LII, 1 n).
* The word Itha. Mrq has ‘every single time it is spoken in tasting with an efficacy like that word,’ but the meaning of this is not clear.
3 See § 4.
Chapter: Lxxix, to>=Lxxxi, I. 237
CHAPTER LX XX.
1. As ¢o the seventy-ninth question and reply,
that which you ask is thus: Concerning him who
does not order ceremonzes what is then the decision ?
CHAPTER LX XXI.
1. As éo the eightieth question and reply, that
which you ask is thus: What is the purpose of this
ceremony for the living soul*, axd why‘ is it necessary
? It is the general opinion that if the proper ceremonies are not performed during the three days after a death (see Chap. XXVIII) the deceased cannot attain to the highest grade of heaven; this is, however, denied by some of the commentators (see Sls. VI, 3-6).
2 See Chap. LXXIX, 4 n.
* Dastfir Peshotanji Behramji, the high-priest of the Parsis in Bombay, informs me that every Parsi is bound to perform, or get performed, every year during his or her lifetime, ceremonies for three days in honour of his or her soul, analogous to those per- formed during the three days after a death. These Zindah-ravan, or Srésh, ceremonies are generally ordered on the first three Fravardigan holidays, extending from the twenty-sixth to the twenty-eighth day of the last month of the Parsi year.
238 DApDISTAN-1 DINIK.
to order 24? 2. And, whenever ove orders it, how
is it necessary then to order it, how is it best when
they celebrate z¢, and what is its great advantage
as a good work?
3. The reply is this, that worship with the cere-
monial for those newly passed away, during the
three days which ¢hey spend in the account’, is suit-
able for the discreet, just as the protection with
nourishment of those newly born, in their infancy,
is also much more suitable for the discreet. 4. He
is a truly discreet man through whom ¢fere is cere-
monial for the three days, on account of his own
father, and privileged wife, and infant child, and
well-behaved servant, on ¢hezr passing away; and
it is indispensable to order the triple ceremonial of
the three days.
5. This, too, is said: where it is not possible to
solemnize his three days, or they solemnize them
afterwards, when information of ¢he death arrives,
three days are to be solemnized as a substitute for
those three. 6. For the good work of the ceremo-
nial which is ordered by him himself, or bequeathed
by him, or is his through consenting to it by design’,
exists—even though it is thus possible that it will
be conducted afterwards—whenever it comes into
progress ; therefore he is exalted for it at his account
* See Chaps. XXIV, XXV.
* Mrq has ‘or they do not solemnize /hem, after which the in- formation arrives,’ which is clearly inconsistent with the context. When a person dies away from home, and the ceremonies are not performed on the spot, they must be performed at his home immediately after information of his death arrives, and the three succeeding days are considered as representing the three days after the death (see Sls. XVII, 6).
® Comp. Chap. VIII, 5.
Chapter. Lxxxi,°2-Ti. 229
in the three days, and it comes on for his decng ex-
alted. 7. When that which is conducted afterwards
comes on for aiding zs dezng exalted in the three
days of the account, that which was conducted by
him himself beforehand is more hopeful azd more
certain of being exalted in that position.
8. On account of there being also a diminution
(ait6-£ gahid@arih) of risk about their own souls, in
the event of (min zak aigh hat) their children not
ordering the three days’ ceremonial, or it not being
possible to solemnize z¢ at that time, it is desirable ©
to order, in their own lifetime and @/ their own con-
venience, the ceremony for their own living souls,
advisedly, without doubt, and avzng appointed the
mode of life of the three days, and also to appoint by
will him who is to conduct zf in the end. 9. And
when both are conducted, the increase of good works
and exaltation, though the end is not possible, or is
not proceeded wz¢4—and the previous good works
are commendable, and, therefore, preservatory—/as
reached even unto the most lordly wishes.
10. As ¢o the man wzth great and powerful chil-
dren, to whom the ceremonial of the three days for
himself a¢ the final day, ad also the progress of
many good works save seemed certain, du¢ on ac-
count of yet another way to freedom from doubt
effectually (frarastiha) existing, he Aas bequeathed
the conduct of the three days’ ceremonial, and also
other good works, unto /zs children, in order that
the ceremony for the living soul may be conducted az
the final day, with him the angels are in triumph,
the glory of the religion in the most lordly glory,
and the solemnizers of ceremonial worship are many.
11. Then, moreover, owing to the contest of the
240 DADISTAN-1 DINIK.
demons—so unjust that oz the day of his passing
away tt is due to the uncleanness (ap4dy4vih) which
has attained unto z¢s fud/ extent'—all the solemnizers
2m the country, of the acts of worship solemnized,
may have become thoroughly doubtful of the wor-
ship, and until it goes on to the disciples, and the
ceremony is prepared, it is not proper to perform
the whole ceremonial ; in that way is manifested the
great advantage azd commendableness which avrzses
from that ceremony /oz his living soul.
12. The nature of the ceremony ordered for the
living soul is a counterpart of the three days, so z¢ is
needful that a¢ all times of the three days and nights,
successively emancipative (avadiginisnik), a cere-
monial zz honour of Srésh? de always conducted, and
that it proceed; and a fire is lighted in the cere-
monial, and the clean ligature of the limbs is to be
tied. 13. Asarule it is so considered that? in the
three days ¢here are fifteen* ceremonies (yastan6)
zm honour of Srdsh, and three sacred cakes (drén)°
which are consecrated in each dawn (bAm-1) with
various dedications; and the fourth day they solem-
nize the Visparad®, the portion’ of the righteous
guardian spirits (ardai fravardd). 14. And there
1 The corpse being considered utterly unclean.
2 See Chap. XIV, 4.
* The following clause, about the three days, is omitted in Mr4, which skips from ‘that’ to ‘the fourth day.’
* The Pers. Rivayats merely say that four priests are employed, two at a time, so as to relieve each other in the continuous series of ceremonies for three days and nights.
5 See Chap. XXX, 1.
° Here written Visparéd6 (see Chap. XEV, 6).
7 Reading b6n, instead of nib; Mr4 omits the word.
Chapter Lxxxi, 12-17. 241
are fugitives of families of the period, azd other still
further diminishers! of good works, who have wished
to produce the wealth which is necessary to perform
advantageously, as a custom of the soul in those
three days, one celebration of all the religious rites
(hamak dinéd) zz honour of Srésh, and the consecra-
tion of three sacred cakes for Srésh every day; and
the third night, at dawn 2, the consecration of a sacred
cake dedicated in three modes. 15. In accomplish-
ing the consecration of the sacred cake specially for
the righteous guardian spirits, oz the fourth day, one
is supposed to order a Dvazdah-hémAst * zz honour
of the righteous guardian spirits, azd the rest of the
ceremonial.
16. And he who has intended much more laud-
ably is declared as the more devout and more
judicious of worshippers; and for the sake of the
ceremonial he is cleansed by the Bareshnim cere-
mony *, and is to practise other descriptions of clean-
liness as regards 4zs body and clothing. 17. While
in the performance of the ceremonial, bread made
from corn which is ground éy those of the good
1 M14 has ‘there are ghostly observers of the families of the period, and many other teachers.’ But the original meaning was, no doubt as in K35, that there were many persons at that périod who would have been glad to possess the means of ordering even a small portion of the proper rites for the dead.
* That is, at dawn on the fourth day. The rites here mentioned seem to have been considered as the minimum that could be approved.
* See Chap. XLVIII, 25.
* A tedious ceremony of purification, lasting nine nights and detailed in Vend. IX, 1-145 (see App. IV). Its name is the Av. word which commences the instructions for sprinkling the unclean person (Vend. IX, 48), and means ‘the top’ of the head.
242 DADISTAN-! DINIK.
religion, wine from that made dy those of the good
religion, azd meat from the.animal? which is slaugh-
tered in the ceremonial are eaten; avd one is to pro-
ceed into the abode of fires? and of the good, aud to
abstain from the rest of the other places which are
dubious * azd food which is dubious. 18. And with
that thorough heedfulness ove is to conduct and
order that ceremonial in the abode of the ever-grow-
ing fire, or other fire of Varahran*; whereby his
numerous good works are effectual, azd the path of
good works® is very broad. 19. Concerning® the
suffering of 42m whose capability in that which is
his preserving efficacy” is less, it is thus revealed,
that not he who is righteous is overwhelmed, as 2z¢
were unwilling, by incapability °.
Cuarter LX XXII.
1. As ¢o the eighty-first question azd reply, that
which you ask is thus: 4s ¢o a man who shall order
a ceremonial avd shall give the money (diram),
and the man who shall undertake his ceremonial
* A goat or sheep is meant by gdspend here.
* The fire temple, in, or near, which the priests (‘the good s reside.
* Or, var-hOmand may mean ‘open to choice,’ but it is generally used as the opposite of a€var, ‘certain,’
