The Hērbedestān and Nērangestān, Volume II Nērangestān, Fragard I 2910640027

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STUDIA IRANICA. CAHIER I 6

THE HERBEDESTA.N AND NERANGESTA.N VOLUME II: NERANGESTAN, FRAGARD 1 EDITED AND TRANSLATED BY FIROZE M. KOTWAL AND PHILIP G. KREYENBROEK WITH CONTRIBUTIONS BY JAMES R. RUSSELL

ASSOCIATION POUR L' AVANCEMENT DES ETUDES IRANIENNES PARIS 1995

LEs .:.,'Al-r,:cRS u-;:; SJ oV!A l.i. Avestan passages and their English translations are printed in italics. [...] mark parts of the Zand which are not direct translations of Avestan texts. [[ ... ]] are used to indicate learned asides, or commentaries to the Commentary. enclose text that is to be deleted. (* ... ) indicate a conjectural addition to the text found in the MSS. The present edition is the result of a long and close collaboration between the authors, who share responsibility for the edition and translation of the text. The Critical Apparatus is almost exclusively the work of Dastur Kotwal, who also contributed many of the notes found in the Commentary, including most notes concerned with matters of ritual; the final edition of the Commentary and Glossaries, the writing of the Introduction, and the preparation of the text for the printers devolved on P.G. Kreyenbroek. J .R. Russell collaborated with Dastur Kotwal on the text for some time in the initial stages of the project and his remarks undoubtedly influenced the work. A great deal of discussion between the present authors took place after Professor Russell had ceased to be actively involved with the project and it is generally not possible to point to the exact insights which originated with him, but his contribution is here gratefully acknowledged. While the present Volume was in preparation, the future of the Nerangestdn project became seriously endangered by the critical iIIness of Dastur Kotwal. Among his many friends and supporters, we can only thank by name a few whose moral and material support directly affected the project; our special thanks are due to Mr Tahamtan H. Aresh, Professor Mary Boyce, Mrs Pheroza J. Godrej, Mr Sorabji P. Godrej, Professor John R. Hinnells, Mrs Firoza K. Punthakey-Mistree, Mr Khojeste Mistree, Mrs Mitha Shroff, Mr Pheroze Shroff, and to all members of the Athravan Educational Trust and 'Zoroastrian Studies'. We would also like to extend our sincere thanks to Mrs C.M. Lawrence of the School of Oriental and African Studies, London, and to Professor Philippe Gignoux and Dr Rika Gyselen for their invaluable help with the preparation of this Volume as a Cahier of Studia lranica.

NERANGESTAN

FRAGARD l 1

I

Th fft that there is no heading whereas the end of the Fraga rd is marked by the wo� radom fragard sar, "end �f the first Frago.rd" (see b�low, Ch. 22), suggests that the beginning of the text iS missing; se.e also Waag 1941. 40.

TRANSLATION

I.I)

CHAPTER 1 (19) [TD 20r.3-20v.4; HJ 27v.4-28r.15J

dahmo dahmiii aoxte,

Dahm *6 1 dahm "'gowed [ham-rad-* passag 2 6 6y i ham-rad­ *passa_ g 3 ],

I . 2)

fra ma 4 n :.-� gaiaiiOiS 5 fa,_t *ratufritiS 6 aJasat. 7 kll fraz-�t � rna!1, mard, guhrayiSnih 9 10_franamiSnih rasad _ [kii ka gahambar abayed yastan az biisas p be kardan.]

1.3)

Vlsai(j_�1:m 11 fra.yraraiio 12 nOi_tfra.yrar aiieiti,13 Ka padirift az 14 oy fraz guhrayenisnih ne oy fraz guhrayened_ 1s

1 .4)

1 MSS: d'hm'n'. 2 MSS: 'pySk. 3 MSS: 'py.Sk. 4 TD: ma. 5 MSS: n��a raiiOiS. 6 TD: ratuS fritOiS; HJ: ratuS fritiS 7 MSS: asa.t. 8 HJ: pr'c. 9 TD: 'wpl'd.snyh; HJ: ' wpl'd.snyyh. IO MSS: 'mlI. 11TD:d�m 12 TD: frayra raiio. 13 MSS: frayra.yraiieti. 14 TD: MNW. 1 5 MS S: pl'yyn . ' 16 HJ: jOi. 17 HJc ltyh . 'y 18 MSS: SKWN'yt'. 19 HJ: 'wy·' TD·. XN' . 20 TD om. 21 MSS: 'wylySt'. 22 MSS: YXBWNyt'.

27

CHAPTER I: ON OVERSLEEPING DURING A GAHAMBAR 1.1)

1.2)

1.3) 1.4)

A pious rrum says to a pious man: The pious man says to the pious man [the participant (in the Gdluimbar) 1 to the participant:]

"Please wake me, 2 man, when the occasion which satisfies the Ratus 3 comes." 4

"I am to be awakened by you, man, when the occasion for extolling the Ratus arrives" [i.e. to remove from sloth when one should celebrate the Gdluimbar.] (ff) he agrees to wake 5 him, (but) does not wake 6 (him), \Vhen he accepts the task of waking him, (but) does not wake him,

that one satisfies the Ratus who has stayed awake. 7

[SO.Sans (said)]: "he (acts) in an authorised manner who sleeps 8," 9 ["i.e. he has celebrated the Gdhtimbtir,10 and an

aeso ratufris yo 16 ja yiira. f�6S�s�_*?l radih� 1� ke *say

�d/8 [kil-S gahambar yaSt hawed, _ oy17�t o un nest, u-s arad1 � ha car az-iS 20 *OyriSt 21 Cly _ ray ,..o bun, u-s gahambar ne yaSt bawect.22

FRAGARDI

1 2 3

On the tenn ham-rad-passdg see MacKenzie 1970. This seems the natural rendering of the Av. optative here. Most scholars (e.g. Gray, JAOS 21 [i900]: 135; Bartholomae, IF 5 [1895]: 371; 1904: 1025, s.v. frilay-; Reichelt 1909: 311) read racuS fricOiS, "rhe period of prayer" (so TD). However, the passage appears to discuss, not the general obligation to get up for prayers, but participation in the Gtihtimbdr (on which see Modi 1922: 446f), with its recitation of the Vispered, the "service extolling the Ratus" (see Modi 1922: 335). In view of this, of the fact that the word friti- used separately would be a hapax, of the Pahlavi rendering of the passage, and of the variant ratuS fritiS in HJ, it seems plausible to read ratufritiS, "rhe occasion which satisfies Lhe Rarus". See also Dannestecer 1893: 91, n. 5: "on attendrait ratufritish..•. ". 4 The MSS have &4.,t. For the emendation see Bartholomae 1904: 1025, s.v. fritay-. Earlier, Bartholomae (IF 5 [1895]: 371) had read asnat, Gray (art. cit.) has asa,_t, "may come". 5 The form frayraraii/5 can only be explained as an infE)itive, see Bartholomae 1904: 977; Benveniste 1935: 63. Pace Gregoire, Kl 35 [1899}: 118, who interprets the form as a participle. 6 Gray (art. cit.), Bartholomae (1904: 511, s.v. gar-) and Reichelt (loc. cit.) follow the MSS in reading frayraraiieiti. Compare, however, the form frayra.raiieiti in Vend. 18. 23 (on which see Bezzenberger, BB 1877: 351). For a recent discussion of the form, and for the emendation, see Kellens 1984: 145, n. 1. -7 So Renou 1925: 79. 8 For this reading of SKBWN-tn' see D.N. MacKenzie in BSOAS 35 [1972]: 373. For different readings (but without difference m meaning), see MacKenzie 1971, s.v.; Klingenschmitt, MSS 29 [1971]: 143, 170, n. 19; and Utas 1988: 92. 9 Unless our understanding of the Phi. verb is at fault (see preceding note), the commentators misunderstood Av. jayara, ta.Icing it to refer to the man who had arranged to be woken up, and could not in fairness be considered guilty of sloth. The Av. original, on the other hand, considers results rather than intention. lO In other words, S6Sii.ns held that merit accrues to the injured party as if he had participated. According to the next paragraph, Kay-Adur-bozed disagreed on this score, stating rhat the injured party has not incurred a penalty, but denying that he has acquired merit for an act of worship which he has not attended.

8

NuuaxSO fm.m. Rasp!: a08. ratuS �;!ltc1,_t haci!. frii. �auua vWuua mraotii. (Although many fonnulas of this type occur in the V-tspered and the

NE.RANGESTAN

2.3)

2.4)

TRANSCRIPTION

vispaeibiiO 40 aeibiio 41 yoi he 42 ma(famiia 43 vaca 44 fra.srii.uuaiiamnahe 45 va upa.surunuuaJJ,ti 46 fa_t 47 vii. fasn'c)m 48 faz'c)mnahe. 49 Harwisp awe.San i [abestag pad tan-eJ-ke 6y [i *merag 50] pad ha.n I may.ii.nag g6wisn [pad wang i may.ii.nag] fraz-sr.ii.yiSilih 51 [raspig g6wiSn) abar aSnawend ud *yasn-iz 52 pad *yazisn 53 [waz aSnawend.

TRANSLATION

2.3)

2.4)

En az abestiig paydiig; giihiimbiir ud abiirig yazisn juttar nest. Ta 6 en payma.nag az abestag paydag; ka mard marag weh kii yazisn, frii. ma fl'c)�. Marag i pad st6S ud frawardigan ce? Han i yazisn rnarag web kii mardmarag.

18

40 HJ: Vlspae0ibii0. 41 HJ: aebiii5. 42 HJ: he. 43 MSS: maB::mliia. 44 TD repeats. 45 HJ: frasrauuaiiamnnahe. 46 HJ: upa.sronuu8I)ti. 47 HJ: ji5. 48 HJ: YBEn;;,m. 49 HJ: jaz;;,m aipe. SO HJ: mklk'. 51 HJ: sl'd§n'yh. 52 1 MSS: 'sn'c. 53 MSS: cfo '.

19 20

21 22 23 24 25

FRAGA RD 1

31

(it is lawful) for all those 1B who can listen to him reciting in a moderate voice, or performing an act of worship. All those (should, as riispis, recite the Avesta individually] who

listen to his [the young man's] 19 recitation with moderate utterance [in a moderate voice], and [(who) listen to the baj] during the performance of the act of worship.20 [This is evident from the Avesta; there is no difference between the Gahambii.r and the other services. Up to this section it is evident from the Avesta; when the number of men is more important 21 than (that of) the services, then "Please (wake) me, man" 22 applies. 23 How about the numbers as regards the St6S 24 and the Frawardfgdn 25? (There) the number of the services is more important than the number of men.

Vendidci.d, there is only one in the Yasna (Y. 15. 3), see T.D. Anklesaria 1957: 131. For the Vendiddd see Bhesania 1943.) (4) Z6t: y.a.v. jO ata�uuaxSO f.m.m. Rispi: a0a ratuS a �iltcll haca fra a$auua vWuua mraow. Raspt y.a.v. yo zaota f.m.m. Z6t: aea racuS a�.i!_tclt haca fra ajauua vUJuua mraotii. (This formula is sometimes referred to as zOt ud rdsplg wii.z-girifoih dOgdnag kardan, so in MS K7 27v.6-7, see Christensen 1944 ). (5) Zot: y.a.v. yo sraoSauuar.nO fm.m. Rii.spi: a0a ratuS a:filt clt haca fra. B§auua vUJuua mraotii. (This bci.j occurs only once in the Visp. and Vend., see T.D. Anklesaria 1957: 408; Bhesania 1943: 389.) (6) Z6t: y.a.v. ji5 frab;;,r.no fm.m. Rii.spi:a0a ratuS a§l!.tcTJ haca fra a�auua vWuua mraotii. (Like the previous baj, this formula occurs only once in the Visp. and Vend., see T.D. Anklesaria 1957: 416; Bhesania 1943: 400.) In modern Parsi practice the maximum number of rii.spis for the DrOn service is eight, see Pavri 1938: 175. For the Yasna in honour of Rapithwin any number of priests may act as rc'i.spls, and these are held to acquire equal merit with the zOt, see Meherjrrana 1941: 44-5. The reference to a "young man" here accords with modern Parsi practice, where young priests frequently act as ZOt in high liturgies. The terms yasn, yaziin, yaSr, all seem to have the general meaning "act of worship, service". When used specifically they generally refer to the Yasna ceremon y. Lit. "better". I.e. Ch. 1. 2, above. I.e. it is essential to have as ma.'l.y people there as possible. StOS or Sed6S is a technical term for the three full days after death during which various ceremonies, viz Yasna, Vendldti.d, DrOn and A.Jrlnagci.n, are performed for the departed soul. See fur ther Modi 1922: 434f; Dhabhar 1963: 121 n. 4; Kot\1/al 1969; 98, I69; Bajan 1991: 36-41. The Frawardigii.n are the last ten days of the Zoroastrian calendar, and the holiest days of the year. DUI:_:i!_"lg these days the Yasna, Visp ered, Vendldad, Dr6n, FravaSi .(Farokhsi), Stum and Afrlnagii.n ceremonies are performed for the nghteousfravaSis of the departed. On these ceremonies see Modi 1922. On the tennfrawardigii.n see Kotwal 1969: 142; Boyce 1975: 122-4; Kreyenbroek 1985: 162.

32

NERANGEsfAN

TRANSCR!PTION

TRANSLATION

Pad 6 *mard 54 y3.St-e weh kfi. ek ud pad 6 *mard ss ek weh kii 3. Ne ed kii pad 5 mard 56 ce pad ek mard e ne yazed. Han *any kunisn 6 puhl Sawed. 2.5)

Ast ke &Jon gowed had han wazag ay gahambar; ta abarig *hamag 57 yaziSn (*yazi.Sn) marag weh kfi. mard marag, az ca.Stag i wehan p6ry6tkeSan da.11.ist ss ud paydag bawed.

2.5)

2.6)

Pad dron ham-dadestan biid hend kii dron marag weh kii mard marag. 59 juttar nest. R6Sn guft had h6rw­ ptis 60 ka ew-kardagih 61 be Sayed yaStan_62

2.6)

2. 7)

Han xiibtar 63 ka raspig n6g 6 yaziSn rased z6t a.gab kunisn kO. raspig pad n6g 6 yaziSn mad, u-S rased. 64 i nam andar ne abayed *ta 65 zot ('pad) waz-girisnih i pad frastuye 66 be sawed; a-S hamag frastuye61 bun 68 abaz kunisn u-S fraz­ g6wiSilih.

2.8)

Ka z6t pad waz-girisnih i padfrastuiie be sawed: a��m vohil 69 3, frauuarane 70 mazdaiiasno, ce gah dared, ud snuman abaz 6Smurend, u-S waz fraz-giriSn az bunih.

54 TD: BR'; HJ: byn'. 55 MSS: byr'. 56 MSS: 'ycyt'. 57 MSS: hm 'y. 58 MSS: YD'YTWNyt'. 59 MSS: haOuruuO pascic. 60 TD: h'wlw'p's. 61 HJ: h 'kltkkyh. 62 ID: yst'. 63 TD: hwpttl. 64 MSS: tn' 'Jn'dfoyh. 65 ID om. 66 MSS: plystwk'. 67 TD: plystk'. 68 HJ: BR'. 69 HJ: vOhil. 70 MSS: frauuarane.

2.7)

2.8)

FRAGA RD I

33

(Generally) a service with six men is better than with one, and one with six men is better than three (with one).26 Not that one should celebrate with five (men) what one should not celebrate with one. Acting differently goes to the Bridge. There is one who says thus: "that statement refers to the Gahambiir;21 but 28 in all other services the number of services is more important than the number of men; (this) is known and evident from the teachings of the good 29 First Teachers." Concerning the Dr6n there has been general agreement 30 that the number of dr6ns is more important than the number of men. (The passage) "Indeed the whole animal," 31 does not differ (from the above). ROSn said: "Now h6rw-piis 32 (is an occasion) when it is permissible to recite the liturgy in unison." . . It is best, when the riispl has just arrived for the service, to mfonn the z6t that the riispi has just come to the service, and for him (the zot) to go to him. The propitiation. recited singly, of the name (of the divinity) does not belong here until the z6t reaches the talcing of the biij in the frastuiie 33 (section); then he should repeat the entire frastuiie from the beginning, and recite it loudly. When the z6t reaches the taking of the bii.j in the frastuiie (he re­ cites): a.v. (3);34 fra1111arane mazdaiiasno; 35 (and) the appropriate

26 This translation admittediy disregards the apparent parallel between weh kU ek and weh kU 3, but no other interpretation seems possible. 27 On these six yearly festivals see Modi 1922: 446-55; Kotwal 1969: 144; Boyce 1975: 173-5, 223-4, 259-60, 305. The various commentators are apparently agreed that in the case of a Gii.hii.mbar, which is a communal festival, the number of participants ,s the most important consideration; the present commentator, however, rejects the view that this ruie is valid in other cases also. 28 Lit. "mdeed". 29 Since it seems unlikely that the words are to be interpreted as "the Good and the First Teachers", the ending of wehcin is perhaps to be taken to represent an uninformed attempt to use archaic language. On the unusual nature of such constructions see Boyce 1964. 30 Lit. "they have been in agreement". 31 This appears to be the beginning of a lost text deali.ng with animal sacrifice. The gOSUdag of a sound and unblemished animal is proper for consecration in the DrOn ceremony. The subJect is discussed in the Ner., below (Kotwal and Boyd 1980: 76v.8 ff), and in RivDd 58 (Williams 1990: I, 215-9; II, l02-4). 32 I.e. the Phl. version of the words of the Avestan original. 33 Y. 11. 17; the word is used here to refer ro the fifth section of the liturgy, cf. Kotwal and Boyd 1991: 100; the passage also occurs in the initial section (Y. 0. 4), see Kotwal a.c1d Boyd 1991: 91 with n. 85. 34 Y. 11. 16. 35 Y. 11. 16.

R

G.

A

FR.AGARD J

Ka (*raspig) waz gired, be ka harw 3 wene d ta ne Sayed· z6t a-taxs ud barsom·, pas ka e-k wen - cu 71 Ast ke 006n Owed h-d . s� � * az} bu i� n ek ned Sayed. Pas � ka wang aSnaw�d Sa ed� �� � � _ _ waz gtr�d a-s wa g edon kunisn ki1 ka-z pad tan-e kard aSna:eh ud � ka pad ew-kardag1h fraz aSnawend a z - Sayed. •

.,,.,..1

,

�

-Farrox 73 guft rasp -g k waz - g1re d han xU:btar ka abestag andar - - i � 4 7 ban *a. go�� d. �ot dast pad barsom daris n, a.tax$ *Oh 75 _ *sozen�n · g-s ed e�on ft ku- pad dr6n waz i az 76 pas ne Sayed _ � � _ 77 1 pad yast. A-m ne 18 r6snag. 2.9)

Pa� ya�t waz az h w gyag padixsay dada n, be pad bisamriid ud ":'_ snsa-mrud ud cahrusamri1 d ud Sniiman 79 wizar- 1·s-n-1h ud vis - pai - . Ast ke *k�dar- ·�-e ao abestag pad tan-e gowed. Had -ct· - � han gyag kii ek bar pa i.X:t� � dan was bar be padixSay d.idan be pad asa11a ni5 . . pa1t1. 1am11a.J .... 82 6 peS ce az han - gyag was bar 83 be pa·ct1xsay · -- ct·ct a an.

7'; The words are written together in MSS. 7 HJ: bwyh 73 TD: pl'xw'. 74 MSS: 'hn'd. 7 5 TD: swc's�n'· HJ· . swcySn'. , 76 TD om. 77 TD: yS1k'.

78 HJ om.

79 TD: YXWWNt' 80 MSS: kd'l'cy . . 81 HJ: pai tl. 82 HJ: amdfa spdnt a.. 83 HJc b'y l.

2.9)

35

gii.h, they (the z.6t and rasp[) recite all appropriate 36 .foUmans, and he (the z6t) should take the baj again from the beginning. When the rdspf takes the bdj, it is obligatory for him to gaze at 37 all three: the zOt, the fire and the barsom� 38 afterwards it is permissible if he gazes at one (only). There is one who says thus: "it is proper if he gazes at one (only) from the beginning." Afterwards it is permissible when he (just) hears the (z6t's) voice. When he takes the bdj, it is to be done in such a way that one could hear it even if it were recited 39 singly, and it is also proper if (it is recited) in unison and they can hear it. Farrox said: "when the rii.sp[ takes the bdj, it is best if he recites the Avesta in harmony.40 The zOt should keep his hand on the barsom, and the fire should be made to blaze." And he said this as follows: "it is not proper during the Dr6n to take the bii.j later, (as) in the Yasna." 41 It is not clear to me. During the Yasna, it is permissible to give the bii.j in each place, except at the passages to be recited twice, thrice and four times, 42 when the snamans 43 are recited,44 and at vispai.45 There is one who (says): "(except at) whichever (passage of the) Avesta he recites singly." Now, wherever it is permissible to give (the bdj)

36 The verb 6smurdan, which generally has the sense of "to study", may be understood here, with the preverb abaz, as "to 'recount', count and render" and thus "to enumerate, include all ap propriate items in recitation". 37 LiL "see". 38 Parsi priests are taught that during the exchange of baj, the z6t and rii.spi should look into each other's eyes, while also gazing at the fire and the barsom. When the rilspi takes the baj, he therefore sees three things at the same time: the z6t, the barsom in the z6t's left hand, and the blazing fire. The information from the Ner. is corroborated by a MS copy of HG.shang Siyawaxs's MS of the Yasna with Phi. translation and ritual directions: z6t ud rtispig caSm pad ii.taxi ud barsom dii.riin "the z. and r. should keep their eyes on the fire and barsom", see Jamasp-Asa and Nawabi 1976, vol. 19: 25. 3 9 Lit "done". 4o For this interpretation of the emended form *Ghang, see e.g. Steing ass 1975: 126 ("concord, symphony, harmony"). 41 Dastur Kotwal explains this as foUows: in the DrOn service the bii.j should be t.aken in its proper place, whereas in the Ya.ma it can be taken after some time in the course of the ceremony. This interpretation implies that the words i pad yaSr are to be understood as "as in the Yasna", which may have puzzled the commentator. 42 These texts are mentioned in Vend 10. 4, 8, 12. They occur in various places in Y. . 28-54, where no exchange of bii.j takes place. 43 In modern practice, the SllUmans are recited in Y. 22, 24, 25, 66, 72 (see T.D. Anklesaria 1957). They are not followed by an exchange of baj. 44 Lit. "realised, accomplished". 4 5 A reference to the words v'lspa.i jauue in Y. 7. 25.

-TRANSCRiPTION

TRANSLATION

2. I 0) Ka z6t peS az abestag i pad a.tax§ sar waz be g6wed a-S ne wizard baw�d. ":st ke edo� gowed had wiza.I"iSnih bawed. Ka z6t pad yaSt i pad ataxs sar xwarisn xwared, a-S gumanig ud ne wizard bawed. Ast ke ecton gowect ay wizard-iS bawed. 2.II) ��-S wad-e be a yed u-S waz be g6wisn u-S waz abaz giriSn, u-S edon hawed ciy6n az bunih. 2. 12) Ast ke eden g6wed had xwariSn-e 5 pes nest kas *Oh rayeniSn 84 u-S gumfu1ig, wizard bawed. 2.13) Ka z�t �ad y,ast '. pad ataxs sar gumanig be bawed ud pad kardag �ad es :ed u-s yast-e abaz kardan 85 z6hrag pas *oh �ast�. Ka �6t pad _yaSt i pad a.tax$ sar waz be g6wed, raspig kard-1z han zarnan ud han gyag. Pas-iz ban gyag edon bawed ciy6n z6t: afdm vohil 86 3, . 87 Han z�rnan ne han gyag hawed ayab 88 pas rased a-s be SkeniSn, ud zot zud abaz bawed. 2.14) Z6t zlld abaz bawed: a$dm vohLJ89 3, frauuara.ne9o mazdaiiasno zara0uStriS, 9 1 ce gab dared ud SilUman abaz 6.smurisnih u-S waz abaz 92 girisnih.

84 MSS: l'dy'n'fo'. 85 MSS: 'p'y'n' 86 HJ: vOhii. 87 MSS: aij3i.gcm>tJmahe ap?m V8I]hln?fll. 88 Writcen over 'XL in TD. 89 HJ: vOhii. 90 MSS: frayy ariin 91 MSS: zara0uS�e.S. 92 TD· pl'c.

2.1 I) 2.12) 2.13)

2.14)

FRAGA RD J

37

once it is permissible to give it many times, except before a$aiia no paitijamiia.._t ... amcJ$a spdl)ta, because it is permissible to give (the ba1) many times (only) from there on.46 If the z6t leaves 47 the baj before the end of the Avesta for the Fire (i.e. the Ata.xS Niydy ifo), he h as not completed it. There is one who says thus: "then there is completion." If the zOt eats food at the end of the litany to the Fire, then it is doubtful and he has not completed it. There is one who says thus: "he has completed it." If he breaks wind 48 he should leave the bdj and take the bdj again, and it is as if he started from the beginning.49 There is one who says thus: "if there is no food present, someone it. should see to it; it is doubtful for him, (but) he h as compJete d""50 If the z6t is in doubt as to the beginning of the litany to the Fire, and he has come to the (next ) section,51 then he should perform the litany (to the Fire) again, and perfonn the libation to the Waters afterwards. If the z6t leaves the bii.j at the end of the litany to the Fire, the action of the raspl (should be the same) then and there. Then he should be at the same point as the z6t there,52 (reciting) a. v. (3), aijli.goraf5mahi ap,m *VaJJ 'hin?m. 53 If he is not at that point at that time or reaches it late, then he should break off (his recitation), and the zOt should quickly begin again. The z6t should quickly begin again: a. v. (3); frau uarane mazdaiiasni5 zara0uStris 54; the ap propriate gdh; and recitation of all appropriate snunw.ns; and he should take the bdj 55 again.

46 After this point it is permissible to give the baj many times; _when �he_r�spfs leave the p{lv/ to perform some function and return to it, either md1v.1dually �� collectively, to recite their part of the liturgy, they do so after exchanging t.he baJ wit.h the zOt. 47 Lit. "finishes pronouncing"; cf. also wQz be gOwisn, "he should leave the baj" m Ch. 2. 1 l, below. 48 This is held to vitiate the purity of the ceremony (see Tavadia 1930: 132 n. _ 5; Dhabhar 1932: 411-12). Formerly some pious Parsi priests would perform the entue ceremony again under such circumstances. 49 Lit. "and it is thus for him as from the beginning''. 50 The interpretation is based on that of the similar passage in Ch. 2. 10, above. An alternative translation would be "he has completed it doubtfully". 51 I.e. the Ab-zOhr, the libation to the Waters, which follows the litany to the Fire. 52 I.e. the riispi should recite the following text together with the z6t. 5 3 Y. 62. 11 f, t.he beginning of the Ab-ZOhr, see Kotwal and Boyd 1991 · 1 J 9f. 54 Y. 62. 12. 55 Y. 62. 13.

TRANSCRIPTION

2.15)

ad Farrox u guft ad *az) p6ry 6tkeSan en nerang maned � ! � � � 5 z t pad yast I pad ataxs sar waz - nebe co-Owed ' ud Sniirnan abaz -� � osmarend_ 93]

TRANSLATION

2.15)

FRAGA RD 1

39

Dad, the son of Farrox, said: "this ritual direction is extant from the First Teachers, that the z6t should leave the bdj at the end of the litany to the Fire, but they should not recite all appropriate

Snilmans."] CHAP'JER 3 (2 I)

3. I)

3.2)

[TD 22v. l2-23v. l5; HJ 31 v. l2-33r. 14

1

*�u:°��oiti 94 zaota 95 upasraotaran?, m,96 _ myoxsed zot abar-sr6daran [ 98 i man bawandJ,

nOj_t upasraotaro 99 zaotarO 100

ne abar-(*srodaran) oy 1 zo( [ku riispi g gos (*ne) darend],

3.3)

zaota 101 ratufriS, 102

3.4)

*�etauua 103 upasraotiir6 104 jrauu a_t *fra.mar.Jnti.105 !� han and-san abar-sr6daran cand fraz *6.Smurend 106 [kard i xwes"].

3.5)

zot radiha [u-s az raspig abar oh ayed ],

'*su�-(* U8.JJti upasraotf frO zaotarO)>, 107 �� *

( m oxsend a ar-)sroctaran abar *6 *oy i z6t [kii raspig gos ctared � _ � ku ta andar *dospurrnam 108 andar 6y i z6t bawem],

9 3 TD: 'wSmw'lynd. - ·· 94ro,- suruno1tJ.; HJ: surunaOiti. 95 MSS: zao(Ja . 96 MSS.· upa .sraotaran@m. 97 MSS: dwspln 'm 98 MSS repeat. 99 MSS: upa.sraOtar O lOO MSS: zaot a.ro. J OI M S S: zaOta.. 102 T - 103 D: ratufraS. MSS: a.etauuo TD: upa.sra.O�; HJ: upa.sraotaro. MSS: frama..ran!d 106 TD: 'wfmwlin m yh 107 MSS: nsuru 108 TD: dwspwl�'m ; HJ: dwspln'm.

:g;

CHAP"IER 3: ON THE INTERACTION BETWEEN ZAOTAR AND ASSISTANT CELEBRANTS DURING RECITATION 3.1)

(If) the zaotar listens to 56 the assistant celebrants,5 7 (If) the z6t listens to the assistant celebrants [i.e. the zOt is attentive as to whether the rdspis are (reciting) in close association 58 with him],

3.2)

(and) the celebrants do not (listen) to the zaotar, (and) the celebrants do not listen to the z6t [i.e. the rdspis are not attentive],

3.3)

3.4)

(then) the wotar satisfies the Ratus, (then) the z6t acts in an authorised manner [and thus he triumphs over the rdspis], (while) the assistant celebrants (satisfy the Ratus) to the extent that they 'concentrate' on their recitation.59 (while) the assistant celebrants (act in an authorised manner) to the extent that they 'concentrate' on the recitation [of their own part].

3.5) 56

(If) the assistant celebrants listen to the zaotar,

The genitive forms used in this context throughout the passage could either be taken to represent a late stage in the development of Avestan, or they could be explained as referring to an implicit "the recitation (of)". 57 The word upa.sraotar- denotes the priests who assist the zaotar in the performance of the high rituals; they exchange the bti.j with the zaotar and chant parts of the liturgy. Visp. 3. 1 mentions seven such priests, each of whom had his own specific function. In more recent times there is normally only one assistant celebrant, the rdspi. Ch. 3. 8, below, suggests, however, that when it was composed the numbers of assistant celebrants could vary. 58 The etymology of the Pahlavi term here transcribed as *dOspurrniim, and therefore also its exact pronunciation, is uncenain. The word denotes the joint or alternate recitation of Avestan texts (see also Waag 1941: 115) It can refer, for example, to the alternate recitation, fast by the rdspl and then by the z6l, of texts in the Visp. and Vend. ceremonies, e.g. Visp. 9, 15 (see T.D. Anklesaria 1957: 361-3, 380-2; Bhesania 1943: 57-9, 211-2}. For a definition of the concept of d6spurrnti.m see below, Ch. 5. 3. 59 The translation of Av. fra.mar- and Phi.frizz 6Smurdan is tentative; the terms are apparently used in a· technical sense, referring to an action which is meritorious insofar as it involves concentration on, and usually pronunciation of, the sacred texts, but does not yield the full merit of formal recitalion; cf. Kotwal and Kreyenbroek 1992: 67, n. 153.

4

3.6) 3.7) 3.8)

TRANSCRIPTION

ni5i._t zaota I09 upasraotaran?.m, 110 ne zot abar-srodaran [kii zot .l30 The Dr6n Any type of com g. cratin three things: making, preparing and conse the following from nt evide is (as) is allowed; wheat 131 is best, , that is to Ratus the es satisfi wheat corn, of passage: of the kinds say, wheat is the Ratu 132 of the species of com. (ritually) purest way 10.2) The flour for the dron should be kept in the market is it still the from it buys (possible); (but) even if one be gathered with d shoul com of ears "the said: ag pennissible. Abar to whatever one As (ritual) purity and ground with (ritual) purity. issible. When perm is it ted mixes (with it), as long as it is not pollu . Then one purity l) (ritua has it then one mixes (it) in this way !26 Lit. "how much by the lowest voice does a man ... ". 127 Cf. RivDd 58. 0f(W11liams 1990: I. 200). sa 128 For references to the Dr6n see Boyce and Kotwal 1971. The RivDd contain correspond largely 1-66) (§§ which of parts drrJn, l griftan entitled 58), (Ch. chapter , although there to the present text (cf. Jamasp-Asa 1985; Williams 1990:asII.the252-3) ce of passages sequen far as texts two the n betwee cy is a considerable.discrepan the period of in ted origina it hat t suggests iscrepancy is concerned; r:he nature of that d chapter (§§ 67-85) oral transmiss10n. The remaining paragraphs of theisRivDd i grJSUddg. correspond to a later chapter of the Nerangestdn which entitled griftan 129 Cf. above, Ch. 8. 5; 9. 2. 130 So RivDd (see Williarris 1990: I. 201); missing in the Nerangestan MSS. 131 Lit. "wheaten". 132 I.e. "chief, overseer''. According to the Bundahifo, wheat is the chief of large-seeded types of corn, cf. Anklesaria 1956: 154-5.

TRANSCR!PTJON

hixromand 280 a Sayed. Ka *Oh sreSed 281 a-s padyabih. A ul st.3nisn ud 9 282 burag andak-e andar kuniSil. Ast ke edon gOwed had buragih ne ce gil. 10.3) Dron han and kunisn cand andar rOz kfu- andar-is Sayed ka d a 28 F asa h� f �t ta_ 3 0 3 ek28i 284 drOn kirbag 285 *Oh abzayed,286 :d : an raz ne abzayed. 7 10.4) S��a� 6 h ar� 2 �88 gy g Oh nihi.S � � n, ud g6Sudag ud tarragiha. Ast _ ke edon gowed had sudab Juttar nest kii aha.ri g tarrag-e.

TRANSLATION

10.3) 104)

10.5)

�adisx:,va: peS i dr6n fraz nihiSn; may Sayed ud hur-iz Sayed ; sadag1g-1z 289 [[ka trufsag 290JJ a sayed; ka ab abar ii sayed.

10.5)

10.6)

Kay-Adur-bozed guft and ab [[andak-e]J abar kunisn had ce-s h­ saziS�:�; sik ne Sayed pad-1S. Pad ham-caSm ih han xfihtar ka pu:� ka wes1stagih han xweS.

10.6)

10.7)

- ma b *Abg·Ir 291 azer � eynihiSil, *sprahm 292 azabar may be nihisn [(�bar-s��Y az kust 1 dasn . Ast ke az harw kust gowed. Tarrag ud me�ag andarag i may ([may]] 294 ud frasast 295 be nihisn u-S sar o barsom r6n kunisn.

10.7)

10.8)

U-S esm 296 boy 3 tag 297 az daSfl be nihis n, ud aha.rig harw-iz *Oh kamect yastan az kust i da§n

280 MSS: h'sl'wmnd. 281 MSS: iyfoyt', but cf. Williams, loc. cit. 282 MSS: . 7 283 TD: D. 284 M SS: 285 TD om.". 286 TD: 'pz' 287 HJ: 'pz'yyt'. st'. ;:: Sic; Williams (! 990: I. 204): 3_ MSS: stwkyk yck. 29D MSS: tplw 291 MSS: 'lgyl.psk. 292 MSS: splm . 293 MSS: k'. 294 Wriuenmsw XS. 295 MSS: plsp 'y. 296 MSS: 'swm . 297 MS S: 'D.

10.8)

FRAGA RD I

61

should lift it up and make nine shallow cuts 133 in it." There is one who says thus: "no cutting, for it is (like) mud-134'' One should make the number of dr6ns which one can use in a day. The merit of afrasast can amount to as much as one third of that of a dr6n; to more than that it (can) not amount. 135 Rue should be placed on both l36 places, (and also) the gOSUdag 137 and the vegetables. There is one who says thus: "rue is no different from any other vegetable." A bowl should be placed before the dr6n; wine is permissible and koumiss is also permissible; even (if they are) a little stale [[when (they are) sour]] it is permissible; if water is added, it is (also) permissible. Kay-Adur-bozed said: "he should add some water [[a little]] , because indeed that is part of his preparations. Vinegar is not pennissible for it. To meet the required standard(?) 138 it is better if (the bowl) is full; if there is more than required, (the merit) is one's own." The water-cup should be placed below the wine, the flowers should be placed above the wine [[higher up]] on the right side. There is one who says: "on all sides." The vegetables and fruits should be placed between the wine I39 and the frasast, and one should make their tops point towards the barsom.140 And one should place three pieces of firewood and incense on the right side (of the z6t); and whatever else one wishes to consecrate (also) on the right

133 The MSS have the number "seven"; Williams (lac. cit.) emends to "three". Dastur Kotwal prefers an emendation to "nine", pointing out that nine cuts are normally made on the surface of the dr6n. by a woman in a state of purity, who pronounces the words humata, MV:ta, huuarsta while making the cuts (see also Modi 1922: 297). The cuts distinguish the dr6n from thefrasast. 134 Pace Williams (1990: II. 95), who emends TYN' to *gar, "moumain". It seems more likely that a commentator advised against cutting the dr6n at this stage because of its consistence or because bits of dough might stick to the knife and render it impure, than that the prohibition arose out of the association of lhe dr{m with a mountain. 135 Cf. Williams 1990: I. 204 (Ch. 58. 17f). 136 Sic. RivDd (Williams, lac. cit.): "three". Presumably the drOn and frasast are meant 137 Phi. gOSUdtig < Av. giuS hud8., "of the beneficent cow". Originally the tenn denoted pan of a sacrificial animal; later butter was used in rituals to replace meat. 138 A guess, on the basis of NP hamcaSmi, "emulation" {Steingass 1975: 1509). 139 The word may is writt�n twice, once as mady and once with a huzwii.riin (XS). 140 On the barsom, a bundle of metallic rods (formerly twigs) held by the chief officiating priest during the pedormance of the Dr6n and other high rituals, see Kotwal 1969: 131; Boyce 1975: 167.

2

10.9)

10.10) 10.11) 10.12) 10.13) 10.14) 10.15)

l"KANS-CRlPTlON ,

Ka Sayed ban xiibtar ka grih 29 s i barsom abag g6SUdag rast. Ka ne, a-S edon kunisn *kii 299 pad bun i barsom ud h6y abaz 53 0'!3--9 ... uSta ahma-1· . .. Spdl)tii. . .. mam11il . vohil xSa0Rm vainm ... vahiSta lstiS. CHAPTER 17 (35) [TD 38r.8-38r.IO; HJ 55r.13-55v.l]

17. I)

CHAPTER 16: THE FORMULAE TO BE RECITED TWICE

Which are the formulae to be recited twice?

a$dm vohil ... fj scmuiSto 540 ... hux's a0ri5tdm8.,· ... duzuuaRnii.iS. -

533 HJ: aratufraii6 534 TD: 'LHS'nyh." 535 HJ: kaiia. 536 TD: paot1; HJ: han 537 TD: byS'miwt' . ti. in Phi. script; HJ: byS'mlwtk' in Phi. script . 538 MSS: �m. 539 HJ: 0j3ostaota rasca.. 54o HJ: siuuiStO.

3!8 ahiia yasa. 319 ... humatan?m 32O a$ahiia aaJ 321 .. ja8a 32 22 wr:3 ... humatm 8j3a Iitm 3 0[3oi staotarasca.324 .. uSta ahmai 325 ... Spdl}t8. mainiiLJ326 ... vohil xsae�m vainm 327 vahiSt.ti. Istis.328

CHAPTER 17: THE FORMULAE TO BE RECITED THREE TiMES 17.1) 17 .2)

Which (formulae are) to be recited three times?

Which are the (formulae) to be recited three times? 329 a$dm vohU 330 ... jtj sduuiSto 33! ... huxfa0r6tdm8.i 332 duiuuar.Jn8.i'§.333

315 It would appear that most commentators were puzzled by the Avestan phrase of Ch. 15. 3. The present commentator offers a plausible explanation, but it obliges him to use the daevic tenn kirrenifo to refer to the bisiimrii.d formulae. 316 Both the plural ending of aratufriiO and function the genitive pl. of aetaeS?m vaqim are puzzling and possibly corrupt 317 I.e. if he omits some fonnulae, even those which he has recited are invalid. 3 I 8 The enumeration given here corresponds to that of Vend. JO. 4. All the formulae in question are passages from the GO.thiis and from the Old Avestan Yasna Hapranghaiti. 319 Y. 28. 2. 320 Y. 35. 2. 321 Y. 35. 8. 322 Y. 39. 4. 323 Y. 4I. 3. 324 Y. 41. 5. 325 Y. 43. I. 326 Y.47.1. 327 Y. 51. I. 328 Y. 53. I. 329 The enumeration given here corresponds to that of Vend. 10. 8 330 Y. 28. 12. 33 I Y. 33. 11. 332 Y. 35. 5. 333 Y. 53. 9.

.{A . .. 1..A __ JN

18.I)

CHAPTER 18 (36) [TD 38r.10-39v.l; HJ 55v l-57r.6]

18.1)

?

18.2)

jt�0a aha vairiio ... mazda aJ m6i vahiSta 542 ... _543 [En abestag i peS. * Any hawed ka s44 biSilmriid srisamrud ud cahruSamrud pad gahan harne be (*hist); a-s 545 yaziSn 546 ne peS 547 ne pas ne bawed.

18.3)

Ka bisamrud harm�, ayab sriS.3.mn1d hame, ayab cahruSamrud, ayab Sniiman wizarisnih, ayab w3Z-girisn, ayab sr6S-barisnih, ayab sr6S dr6n, ayab