* The appellation of the fifth ha of the first Gdtha (Yas. XXXII) which begins with the words aAz/yd^d A»afitu j; it is here written khvatamait5 in Pahlavi in both MSS.
» Compare Yas. XXXII, 3.
1 82 DiNKAiJi), BOOK IX.
being ungirdled, on account of reverence for Andar^
and that for ^'dvar * ; that from walking with one
boot ', on account of reverence for TiArt^o and
Zdrtift * ; that from being harmfully inquisitorial, on
account of reverence for Akat&sh * ; and that from
the habit of being without a serpent-scourge, on
account of reverence for all the demons*.
2. About the hungry intention (gu^nakS-
mini^nlh) of him who eats'' and drinks chattering;
the delight of the demons on that account; and
advice as regards not speaking a word during eat-
ing and drinking. 3. As to the praise and gratifica-
tion of the sacred beings before eating and drinking,
^ Av. Andra, or I«dra; one of the arch-demons produced by the evil spirit, and the special opponent of the archangel Asha- vahijt ; he seduces from virtue and opposes the use of the sacred shirt and girdle (see Bd. I, 27, XXVIII, 8, 10, XXX, 29 ; Ep. I, x, 9; Pahl.Yas.XLVII, i).
Av. Sauru ; another of the arch-demons and the special oppo- nent of the archangel Shatvairo; he encourages anarchy and drunkenness, and opposes the use of the sacred shirt and girdle (see Bd. I, 27, XXVIII, 9. 10, XXX, 29; Ep. I, X, 9).
' Probably equivalent to ' walking in stockings/ though some think it means * walking barefoot/ It is sinful on account of the risk of pollution from stepping on impurities.
* Av. Tauru and Zairi^a; two more of the arch-demons and
the special opponents of the archangels KhQrda^ and Amfirda^/;
they produce and diffuse poison, and are propitiated by walking
With one boot (see Bd. I, 27, XXVIII, n, 13, XXX, 29; Ep. I, X, 9j.
crI.tI;I;<.^''^''''''*' '** ^"'^^ °^ inquisitiveness, who makes the ap^« to ?! rr '■'°"' P'°P*' *^««' (B*!- XXVni. 20). and
eater has muttereH • ^* """^ ^^""e ^ sinful because the effect of which wouST'^'^ ^"'^".' ^ "" P^'^^tive spell, the good Bk. VIII, Chap. jSliii f *^''°^^*^ ^y ^Peaking aloud (compare
Chapter Ix, 2-7. 183
and also on finishing ; and the purity ^ of the mouth
owing to its praise of righteousness ^ 4. About
him whose ownership of any good work, that they ^
may perform, does not attain to the best existence,
on account of not possessing a high-priest by habit.
5. About the period of the ceremonial of Sr6sh *,
the righteous, being mostly on the passing away of
the first half of the night, and the announcement * of
him who is the celebrator (ya^tAr) is for his protec-
tion from the fiend spirit. 6. The period of the
ceremonial of RashnA ® and KsX&d'^ is mostly after
that, in the jurisdiction (ra^flh) of the Aftshahtn®,
and the announcement of him who is the celebrator
is abundance of grain. 7. The period of the cere-
monial of Mitr6 ® of the wide cattle-pastures, and of
the spirit of the pleasure of eating^®, is mostly in the
^ K has ' protection.'
' That is, its muttering the Ashem-vohA formula which is recited thrice, as a conclusion of the inward prayer (see Dd. LXXIX, i n).
' Or it may be * he/ as the optative 3rd plural is often used for the singular ; but it is a doctrine of the religion that a person who causes good works to be done by others, as he does when he employs a priest to perform ceremonies, is as much the owner of the good works as the actual performer is (see Sis. X, 22, 23 for cases of less direct agency).
* See Bk. VIII, Chaps. IX, 3, XLIV, 16, and Pahl Yas. I, 22.
' As an offering, referring to the verb niva6dhay6mi, *I an- nounce or invite,' with which most of the clauses of Yas. I. com- mence.
* See Bk. VIII, Chap. XX, 153, and Pahl. Yas. I, 23.
■^ Av. Arjtd^, 'rectitude,' a female angel who assists the soul on its way to the other world (see AV. V, 3).
* The period from midnight till dawn (see Bk. VIII, Chap. XXIX, 9).
» See Bk. VIII, Chap. XLIV, 16.
'• Av. rdma Ae/dstrem, Pahl. rSmixno khvdrdm, who co- operates with Mitrd (see Pahl. Yas. I, 9).
184 dInkaiu), book IX. I
jurisdiction of the Hivan ^, and the announcement
of him who is the celebrator is a flock of sheep.
8. The period of the ceremonial of Ashavahirt *, and
also ^the fire of Aflharmasr//, is mostly in the juris-
diction of the Rapithwin ", and the announcement of
him who is the celebrator is an assemblage of right-
eousness. 9. The period of the ceremonial of the
lofty lord of females, the descendant of waters *, and
also of the water created by Afiharmasrrf, is mostly
in the jurisdiction of the AAzS^rin *, and the
announcement of him who is "the celebrator is a
troop of heroes (vlrAn ramakS). 10. And the
period of the ceremonial of the guardian spirits of
the righteous, of the females with troops of heroes
and years of pleasant dwelling, of the might which
is well-formed and handsome, as well as victorious
and created by Adlharma^:^, and of the fighting
which is in the ascendant •, is mostly in' the jurisdic-
tion of the AiwisrAthrim '', and the announcement of
him who is the celebrator is the origin of all excel-
* The period from dawn till noon, and in winter it extends into the afternoon (see Bd. XXV, 9-14).
» See Bk. VIII, Chap. XXXVII, 14, and Pahl. Yas. 1, 12. ' The afternoon till 3 p.m. during summer (see Bd. XXV, 9-14). Here written Rapisz^ag.
* Av. berezat6 ahurahfi nafedhrd apSm, Pahl. biir'sand khdifdf nekedSn-t dvkno ndpd (see Pahl. Yas. 1, 15).
^ The evening from the middle of the afternoon till dusk (see Bd. XXV, 9 ; Sis. XXI, 4-7).
« See Pahl Yas. 1,18,19.
^ The period from dusk till midnight; here written ay/z^fk- srfiksrfm. It will be noticed that the periods for the cere- monials of the beings here detailed correspond with those with which their names are connected in Yas. I, 3-7, II, 3-7, III, 5-9, IV, 8-12, VI, 2-6, VII, 5-9 (W.).
Chapter Ix, 8-X, 3. 185
lence, and the produce of all manifestation of right- eousness.
1 1 . Righteousness is perfect excellence.
Chapter X. SH^ar Nask.
I. The ninth fargar^, Yath4i^\ is about the
devilry, the blighted destiny, the complete pollution,
the grievous stench, the heinous sinfulness, and the
annoyance to all spiritual and worldly virtue of the
sodomite. 2. The atonement for grievous sinfulness
and the appropriation of great good works by him
who is a molester, and the awful sinfulness of him
who is a propitiator, of that sinnen 3. Of the seven
one mentions as evil, who are accounted equal to the
evil spirit in vileness — such as AzA Dah&k* in
witchcraft, the serpent Srobar in violence, Va^ak^
in producing evil progeny *, Tfir-1 Br&dfar-vakhsh in
destrojdng a righteous many and an apostate* in
grievous sinfulness — the permitter and performer of
* The first word of the sixth hi of the first Gdtha (Yas. XXXIII, i), here written ydsStj in Pahlavi in both MSS.
« See Bk. VIII, Chaps. XIII, 8, XXXV, 13, and Dd. LXXII, 2-9, which last chapter contains further details regarding these seven heinous sinners, probably derived from the actual text of this ninth fargar^ of the Sii Aar Nask.
» The mother of Dahdk (Dd. LXXII, 5), the same as Udat in Bd. XXXI, 6 ; for her viciousness see Dd. LXXVIII, 2.
*' Pahl. saryi hiino-dahakth, which last word indicates an original Av. hunu^ta (see Pahl. Yas. L, 10 b).
' Both MSS. have Aharmano, but this differs only in its last letter from aharmdk, ' an apostate,' which is the reading of Dd. LXXII, 9 and more suitable to the context
1 86 DtNKAlJD, BOOK IX.
unnatural intercourse are unique in heinous sinful- ness.
4. Perfect is the excellence of righteousness.
Chapter XI. SUdikar Nask,
I. The tenth fargar^, Yi-^Ayaothani^ is about
the complaint of the spirit of fires to Afiharma^^/
owing to seven descriptions of people. 2. First,
owing to domestics considering it as contemptible
and in an unresisting state (a^anglh), molesting it
immoderately, and making use of it with unwashed
hands ; also the damsel who has introduced fire into
the sole of her foot, and the bursting of the blister
(ivilag) ; and a weapon brought out into its splen-
dour. 3. Second, the complaint owing to the
carriers of fire from that abode [where the provision
of care for fire is as a law to them, to that abode] *
where the provision of care for fire is not as a law to
them. 4. And there, owing to the arrival and pre-
paration of the demons, it lay stupefied, like a
powerful youth wko is feverish and in a languid
state; and its cure from that sickness (aydyaklh)
was by bringing forward to it their pure sandal-
wood, or benzoin, or aloe-wood, or pomegranate ^ or
* The first two words of the seventh, and last, hd of the first Githa(Yas. XXXIV, i), here written yd-shyddsno in Pahlavi in both MSS. This fargar^ may perhaps be considered as a homily upon Yas. XXXIV, 4.
' The words in brackets are omitted in B by mistake.
' The traditional equivalents of the four sweet-scented vegetable substances, Av.urvdsna,vohii-gaona, vohfi-kereti,and hadhS- nafipata, which are mentioned in Vend. VIII, 2, 79, IX, 32, XIV, 3,
Chapter X, 4-Xi, 10. 187
whatever there was of the most odoriferous of plants.
5. Third, the complaint owing to the hussy ^ unto
whom it happens, through menstruation, that the
stench and filth owing to the menstruation is brought
to it (fhe fire) ; and its sickness and stupefaction
owing thereto are as written above. 6. Fourth, the
complaint owing to the hussy who, dropping her
knee on to the fire-stand, arranged her curls ; the
falling of damp and moisture from her head, with
the hair and filth therefrom, into the fire ; the con-
sumption of it discontentedly, and the sickness and
stupefaction owing thereto. 7. Fifth, the complaint
owing to the father, or guardian, of a child for not
keeping the child away from the fire ; and the bodily
refuse and other unlawfulness that come upon it
from such children. 8. Sixth, the complaint owing
to the adversity which the unpurified infidel
(agd6n6) may bring upon it, by blowing the breath
of his mouth upon it in directing its use, and it
becomes incalculable. 9. Seventh, the complaint —
which, one says, is more awful and more grievous —
owing to those who use it as an ordeal for a false-
hood, and, when it is made evident thereby as to the
acquitted and convicted, they become of a different
opinion about it.
10. At the place of complaint that which is
polluted is put forward together with that which is
pure, and the increase of it {the fire) is through
lawful and unlawful operation; its burning alone
XVIII, 7 1 as acceptable fuel for the sacred fire, or scent for fumi- gation; their Pahlavi names are merely corruptions of these Avesta words.
* The word ^ 6 h, * courtezan,' is used here and in § 6 merely as a general opprobrious term for a woman.
1 88 DiNKAlJD, BOOK IX.
and increasing are such as when both would be as a
necessity for it, and undesired and rapid burning and
increasing ^ are those which are polluted by burning
and insatiably consuming ; and in that which is an
operation unlawfully — the burning alone and in-
creasing being [such as when] * both would be as a
necessity [for it] — the increase is troubled.
1 1. This, too, he^ says : * I am not of the world
here, and from here I will extricate myself, from the
earth up to the sky ; I am also thy son *, more to
thee* than any of the other creatures/ 12. And
AAharma^^ spoke to him thus : * So thou shouldst
stand over the fire, in thy proper duty as [a spirit ®],
carrying that club ; [it is a substantial means, be-
cause I produce it, through which] thou tumest off
[the whole bodily existence], some to the endless
light, and some to the endless darkness/
1 3. This, too, that he who shall provide care for
fire has paid the greatest reverence unto AAharma^^.
14. The propitiation of the righteous is the best
thing, and their vexation is the worst ; when pleased
they favour one, and it is the law of the sacred beings
that they promote ; [when vexed they wound, and it
is the demon that they restrict.
