The Hērbedestān and Nērangestān, Volume III Nērangestān, Fragard II 2910640167

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S TU DIA I R A NICA. CAH IE R 30

THE HERBEDESTAN AND NERANGESTAN VOLUME III: NERANGESTAN, FRAGARD 2

EDITED AND TRANSLATED BY

FIROZE M. KOTWAL AND PHILIP G. K REYENBROEK

ASSOCIATION POUR L' AVANCEMENT DES ETUDES IRANIENNES PARIS 2003

STUDIA IRANICA. CAHIER 30

THE HERB ED EST AN AND NERANGESTAN VOLUME III : NERANGESTAN, FRAGARD 2 EDITED AND TRANSLATED BY FIROZE M. KOTWAL AND PHILIP G. KREYENBROEK

ASSOCIATION POUR L' AVANCEMENT DES ETUDES IRANIENNES

PARIS 2003

Dedicated to the memory of NEVILLE N. WADIA (22.8.1911-31.7.1996)

CONTENTS

Abbreviations ........................................................................................... 9 A list of otherwise unattested words and passages written in Avestan script ........................................................................... 12 A Select Bibliography ............................................................................ 13 Introduction ........................ .................................................................... 17 Chapter 23 (41): 1 on failing to honour the religion ................................ 30 Chapter 24 (42): on failing to celebrate the Gahambars (1) ................. 34 Chapter 25 (43): on failing to celebrate the Gahambars (2) ................. 54 Chapter 26 (44): on preventing others from celebrating the Ga.hambars ................................................................................ 58 Chapter 27 (45): on failure to recite the Gahambars, in combination with other offences .............................................. 62 Chapter 28 (46): on the Usahin gah, the Paragna and other parts of the ritual ...................................................................... 64 Chapter 29 (47): the Ha.wan gah, ritual and snumans ......................... 110 Chapter 30 (48): rituals for the waters, the Ab-zohr ........................... 128 Chapter 31 (49): on Rapithwin ............................................................ 136 Chapter 32 (50): the Uzerin gah and zohr offerings ........................... 140 Chapter 33 (51): the Ebsrusrim gah and ritual fires ............................ 146 Chapter 34 (52): on ritual activity while hungry ................................. 148 Chapter 35 (53): on lack of ritual activity when well nourished ........ 152 Chapter 36 (54): on those whose animals may be sacrificed .............. 154 Chapter 37 (55): on animals that may be sacrificed ............................ 158 Chapter 38 (56): on animals that may not be used for sacrificial purposes .................................................................................. 160 Chapter 39 (57): on preparing the gosudag ......................................... 164 Chapter 40 (58): on the kinds of animals to be sacrificed .................. 166 Chapter 41 (59): on offerings from female animals ............................ 178

The Chapter numbers in brackets are those found in J. Darmesteter, Le Zend­ Avesta III, 91-103.

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Chapter 42 (60): on the responsibilities of those who live in partnership .................................. .... ........................................ 180 Chapter 43 (61): on joint offerings and Afrlnagan prayers ................. 184 Chapter 44 (62): on joint offerings and the dron ................................. 190 Chapter 45 (63): on removing offerings .............................................. 194 Chapter 46 (64): on offerings by those who share their belongings ... 196 Chapter 47 (65): on meat offerings ...................................................... 198 Chapter 48 (66): on the quantity of the offerings ................................ 218 Chapter 49 (67): on offerings to the Waters ........................................ 220 Chapter 50 (68): on the right time for the ritual .................................. 228 Chapter 51 (69): on the offerings to water (Ab-zohr) ......................... 232 Chapter 52 (70): on offerings to the barsom, prayers to the fire, and dron services .................................................................... 234 Chapter 53 (71): on the ritual consumption of the dron ...................... 242 Chapter 54 (72): on the priests' duties (1) ........................................... 262 Chapter 55 (73): on the priests' duties (2) ........................................... 262 Chapter 56 (74): on the priests' duties (3) ........................................... 264 Chapter 57 (75): on the priests' duties (4) ........................................... 264 Chapter 58 (76): on the priests' duties (5) ........................................... 264 Chapter 59 (77): on the priests' duties (6) ........................................... 266 Chapter 60 (78): the priests' places (1) ................................................ 266 Chapter 61 (79): the priests' places (2) ................................................ 266 Chapter 62 (80): on the zaotar and subordinate priests ....................... 268 Chapter 63 (81): on the zaotar functioning alone ............................... 270 Chapter 64 (82): on appointing the subordinate priests ....................... 274 Chapter 65 (83): additional directions for zaotar and subordinate priests ...................................................................................... 274 Chapter 66 (84): moral precepts ........................................................... 278 Avestan Glossary .................................................................................. 285 Pahlavi Glossary ................................................................................... 294

ABBREVIATIONS

JOURNALS AND OTHER COMPOSITE WORKS

MSS RHR SBE TPS ZDMG

Acta Orientalia Beitrage zur Kunde der indogermanischen Sprachen Bulletin of the School of Oriental and African Studies Encyclopaedia Iranica, ed. E. Yarshater Indogermanische Forschungen Inda-Iranian Ioumal Ioumal Asiatique Ioumal of the American Oriental Society Ioumal of the K.R. Cania Oriental Institute Ioumal of the Royal Asiatic Society Zeitschrift fiir vergleichende Sprachforschung auf dem Geb1ete der indogermanischen Sprachen Miinchener Studien zur Sprachwissenschaft Revue de l'Histoire des Religions Sacred Books of the East, ed. F. Max Miiller Transactions of the Philological Society Zeitschrift der Deutschen Morgenlandischen Gesellschaft

Afr. a.v. AWN DD Dk DkM DkS EM GBd Herb. MHD MX Ner. Ny. Phi.Vend. Phi. Y. Phl.Yt. Purs. Riv. RivAd RivDd

IRANIAN TEXTS Afrfnagiin afam vohii Arday Wfraz Namag Dadestiin f Denfg Denkard Denkard ed. Madan [ = Madan 1911] Denkard ed. Sanjana [= Sanjana 1874-1928] Epistles of Manuscihr Greater Bundahisn Herbedestiin Madayan f Haziir Dadestan Menog f Xrad Nerangestiin Niyayisn Pahlavi Vendfdad Pahlavi Yasna Pahlavi Yast Pursisnfha Rivayat The Pahlavi Rivayat of Adur-Farnbag and Farnbag-Sros The Pahlavi Rivayat Accompanying the Dadestiin f Denfg

AO BB BSOAS Eir IF III IA IAOS ICOI IRAS KZ

10

RivEA RivHor Sir. sns SupplSnS SY Vend. Visp. y.a.v. YH y.h. Yt. XA Zadsp. ZWY

The Rivayat of Emed f Aswahistiin The Rivayat of Hormazyar Framarz Sfroza Sayist-ne-Sayist The Supplementary Texts to the Sayist-ne-Sayist Staota Yesniia Vendfdad Vfspered Yasna ya&a ahii vairiio Yasna Haptanghaiti yeijhe hat?Jn Yast Xorda Avesta Wizfdagfha f Zadsparam Zand f Wahman Yasn

abl. abst. acc. adj. adv. AirWb Av. comp. compar. conj. dat. dem. denom. du. encl. et al. excl. f. fin. gen. gloss. Guj. ibid. id. i.e. imp. impers. ind. inf. inst. interr. Ir. lit. loc. Joe. cit. m. ManMP med. MP

GENERAL ablative abstract accusative adjective adverb Altiranisches Worterbuch [= Bartholomae 1904] Avestan compound comparative conjunction dative demonstrative denominative dual enclitic et alii exclamation feminine finite genitive glossary Gujarati ibidem idem that is imperative impersonal indicative infinitive instrumental interrogative Iranian literally locative loco citato masculine Manichaean Middle Persian medium Middle Persian

Y.

FRAGARD 2

NE RANGESTA N

MS(S) n. neg. neut. nom. NP num. Oind Oir om. OP opt. op. cit. part. pass. Pers. pers. pron. pf. Phl. pl. p.l. postpos. prep. prev. pr. n. pr. st. pron. pr. part. pt. Pth. q.v. r. refl. rel. sg. Skt. s.o. s.th. subj. suff. s.v. V.

vb. v.n.

manuscript(s) noun negative neuter nominative New Persian numeral Old Indian Old Iranian omit(s) Old Persian optative opere citato participle passive Persian personal pronoun perfect Pahlavi plural partly legible postposition preposition preverb proper noun present stem pronoun present participle particle Parthian quo vide recto reflexive relative singular Sanskrit someone something subjunctive suffix sub voce verso verb verbal noun

11

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A LIST OF OTHERWISE UNATTESTED WORDS AND PASSAGES WRITTEN IN AVESTAN SCRIPT.

23. 4: 24. 12: 24. 13: 26. 5: 28. 39: 28. 46: 28. 46: 29. 4: 33. 6: 39. 3: 39. 6: 40. 5: 40. 7: 41. 3: 42. 8: 44. 6: 46. 8: 47. 16: 47. 19: 47. 19: 4 7. 22: 47. 33: 47. 34: 47. 39: 49. 7: 49. 11: 49. 13: 49. 22: 50. 8: 53. 29: 65. 4: 65. 4: 65. 5: 65: 5:

yo haca daenaiiaJ mazdaiiasni5i1 *apastuui5i1 {his vayiibis *haJrnrgt- vlpaiticit. sarahe

pal)ca tisri5 dasa * pairi *auua1 *varstJe. nadatum toparJ (?) a.1'Jritlm xsa1'fri5.hrntahe gai5so.bgrnzi5 us.sauuaiioit. ya1 va ya1'Ja *uzaiiargm ya1 ya1'Ja xsapargm. aeoa *ai/3iiastaci1 paiti *apa.1'Jrgstgmgmci1 ptar;mta. snahn. vlzu paenaeniiaci1 zao1'Jraiia f1_6 pasiim *auua vlnaoiti pasca hii.frasmo.daitlm asaocal)ta1 paiti a.1'Jrii.1 yarJa va azi5 scaenis ya1'Ja hus *pargsi5 *frauruuaesaiiJ yaesrµn �hgn ca1'J{3ari5 *mazista mruiiatca hauruuo paso frasai5sfri5 naemo *papi1'J{3a zara1'Justri5 aetasg te atarg zai51'Jra pasuuaz�hgm astaiia dasina paiti argo�ha ca1'Jf3argsatgm gai5sgm fraiiazamaide tat ci1'Jrgmca *ffrisiim fuJha.1 u{};)m sadaiiii.1 *srlrnm argdumgm *fraesta *bp,a. vlci1'Jrgmcit *tiiiriia paiiJ bauua.1 aspaiiaa.1ca *xaraiiaa.1ca anaz atgmca pasca hii frasmo.daitfm haxgoranrµn paema ya&5i1 gaem yauua1 grnduua 1'Jri *gamim ai/3iiasta.1 haca bargsma paraiti v�harstasci1

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FRAGARD 2

15

Henning, W.B. and E. Yarshater (eds.) (1962), A Locust's Leg: Studies in Honour of S.H. Taqizadeh, London Hoffmann,K. (1975),Aufsatze zur Indoiranistik, 2 vols,ed. J. Narten,Wiesbaden Hom,P. (1894), Grundriss der Neupersischen Etymologie, Strassburg Rumbach,H. (1961), 'Textkritische und sprachliche Bemerkungen zum Nirangistan',KZ 77,pp. 106-11 Jamasp-Asa, K.M. (1985), 'On the Dron in Zoroastrianism', Papers in Honour of Professor Mary Boyce [Acta Iranica 10),Leiden,pp. 334-56 Jamasp-Asa,K.M. and H. Rumbach (1971),Pursisnfha: a Zoroastrian Catechism, 2 vols, Wiesbaden Jamasp-Asa, K.M. and M. Nawabi (eds.) (1975ff), refers to a series of MSS edited by these scholars,published in Shiraz. Justi,F. (1895), Iranisches Namenbuch, Marburg Kapadia,D.D. (1953), Glossary of Pahlavi Vendidad, Bombay Kellens,J. (1974),Les noms-racines de l'Avesta, Wiesbaden Kellens,J. (1984),Le verbe avestique, Wiesbaden Klingenschmitt, G. (1968), Farhang-f Ofm: Edition und Kommentar (Teildruck) [unpublished thesis,Erlangen and Ntimberg) Kotwal,F.M. (1969), The Supplementary Texts to the S ayist ne-Sayist, Copenhagen Kotwal, F.M. (1974), 'Two ritual terms in Pahlavi, the datus and fragam', in: Gignoux and Tafazzoli (eds.),pp. 270-2 Kotwal, F.M. (1975), 'Some Notes on the Pahlavi Visperad',Monumentum Nyberg, vol I [Acta Iranica 4],Leiden,pp. 493-97 Kotwal,F.M. (1985),'An ancient Irani Ritual for Tending the Fire',Papers in Honour of Professor Mary Boyce [Acta Iranica 11],Leiden,pp. 365-70 Kotwal, F.M. (1988), 'Initiation into the Zoroastrian Priesthood: Present Parsi Practice and an old Pahlavi Text',in: Duchesne-Guillemin et al. (eds.),pp. 299-307 Kotwal, F.M. and J.W. Boyd (1977), 'The Zoroastrian paragl)a ritual', Journal of Mithraic Studies II,pp. 18-52 Kotwal, F. M. and J.W. Boyd (1980), Erbadfstan ud Nfrangistan: Facsimile Edition of the Manuscript TD, Cambridge,Mass. and London Kotwal,F.M. and J.W. Boyd (1991), A Persian Offering. The Yasna, a Zoroastrian High Liturgy, Paris [Studia Iranica,Cahier 8] Kotwal, F.M. and P.G. Kreyenbroek (1992), The Herbedestan and Nerangestan: Volume I,Herbedestan, Paris [Studia Iranica,Cahier 10] Kotwal,F.M. and P.G. Kreyenbroek (1995), The Herbedestan and Nerangestan: Volume II,Nerangestan,Fragard 1,Paris [Studia Iranica,Cahier 16) Kreyenbroek, [P.] G. (1985), Sraosa in the Zoroastrian Tradition, Leiden Kreyenbroek, [P.] G. (1987a), 'The Zoroastrian Priesthood after the Fall of the Sasanian Empire',in: Gignoux (ed.),pp. 151-166 Kreyenbroek, [P.] G. (1987b), 'The Dadestan f Denfg on Priests',IIJ30, pp. 185-208 Kreyenbroek, P.G. (1994), 'On the Concept of Spiritual Authority in Zoroastrianism', Jerusalem Studies in Arabic and Islam 17,pp. 1-15 Kreyenbroek, P.G. (1995), 'The Introduction to the Dadestan f Denfg', in: R. Gyselen (ed.), Au Carrefour des Religions: Hommages a Philippe Gignoux [Res Orientales VII],Bures-sur-Yvette,pp. 171-6 Kreyenbroek, P.G. (forthc. 2003) 'Ritual and Rituals in the Nerangestan', in: M. Stausberg (ed.), Zoroastrian Rituals in Context: Studies in the History of Religions,Leiden Kutar, K.M. (1954), 'PahlavI anhast, Pazand anahast, "untruth, falsehood" ', in: Prof Jackson Memorial Volume, Bombay,pp. 165-70 Lazard,G. (1963),La langue des plus anciens monuments de la prose persane, Paris MacKenzie,D.N. (1964), 'The "Indirect Affectee" in Pahlavi',in: Jamasp-Asa (ed.), Dr. J.M. Unvala Memorial Volume, Bombay, pp. 45-8 MacKenzie, D.N. (1970), 'A Zoroastrian Master of Ceremonies', in: Boyce and Gershevitch (eds.),pp. 264-75 MacKenzie,D.N. (1971), A Concise Pahlavi Dictionary, London

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Macuch, M. (1981), Das Sasanidische Rechtsbuch "Matakdan i Hazar Datistan" (Teil II), Wiesbaden Macuch, M. (1993), Rechtskasuistik und Gerichtspraxis zu Beginn des siebenten Jahrhunderts in Iran: die Rechtssammlung des Farro[J.mard i Warhranan, Wiesbaden Madan, D.M. (1911), The Complete Text of the Pahlavi Dfnkard, 2 vols, Bombay Malandra, W.W. (1980), 'Avestan zanu.drajah: an obscene gesture', III 4, pp. 283-6 Meherjirana, E.S. (1941), Purses-Pasox, Bombay Menasce, J.-P. de (1964), Feux et fondations pieuses dans le droit sassanide, Paris Menasce, J.-P. de (1973), Le troisieme livre du Denkart, Paris Modi, J.J. (1922), The Religious Ceremonies and Customs of the Parsees, Bombay Modi, J.J. (1924), The Persian Farziat-Nameh and Kholaseh-i Dfn of Dastiir Darab Pahlan, Bombay Monumentum H.S. Nyberg (1975), 3 vols, Tehran and Liege [Acta Iranica 4, 5, 6] Pavry, H.M. (1938), Bajdharnane lagtf pawmahalnf kriyao, Bombay Redard, G. (ed.) (1964), Indo-Iranica: Melanges presentes a Georg Morgenstierne a ]'occasion de son soixante-dixieme anniversaire, Wiesbaden Reichelt, H. (1900), 'Der Farhang i Oim', Vienna Oriental Journal (Wiener Zeitschrift fi.ir die Kunde des Morgenlandes) XIV, pp. 177-213 Renou, L. (1925), La valeur du parfait dans Jes hymnes vediques, Paris Reichelt, H. (1909), Awestisches Elementarbuch, Heidelberg Russell, J.R. (1987), Zoroastrians in Armenia, Cambridge, Mass. Sanjana, D.P. (1894), Nirangistan: a Photozincographed Facsimile, Bombay Sanjana, D.P. (1895), The Dfnfi. f Maim1 f Khrat, Bombay Sanjana, P.B. and D.P. (ed. tr.) (1874-1928), Dinkard, 19 vols, Bombay Shaked, Sh. (1969), 'Esoteric Trends in Zoroastrianism', Proceedings of the Israel Academy of Sciences and Humanities, pp. 175-221 Shaked, S_h. tr. (1979), The Wisdom of the Sasanian Sages (Denkard VI), by Aturpat-i Emetan, Boulder, Colorado Shaked, Sh. (1987), 'Paymii.n: an Iranian Idea in Contact with Greek Thought and Islam', in Gignoux (ed.), pp. 217-40 Steingass, F. (1975), A Comprehensive Persian-English Dictionary, repr. Beirut [1st ed. 1892] Tavadia, J.C. (1930), Sayest-ne-sayest, Hamburg Unvala, J.M. (1921), The Pahlavi Text 'King Husraw and his Boy', Paris Unvala Festschrift (1964), Dr. J.M. Unvala Memorial Volume, Bombay Utas, B. (1988), Frahang f Pahlavfk: edited with Transliteration, Transcription and Commentary from the Posthumous Papers of Henrik Samuel Nyberg,

Wiesbaden Vahman, F. (1986), Arda Wirfi.z Na.mag: the Iranian 'Divina Commedia', London and Malmo [Scandinavian Institute of Asian Studies Monograph Series 53] Waag A. (1941), Nirangistan: der Awestatraktat iiber die rituellen Vorschriften, Leipzig [Iranische Forschungen, Band 2] West, E.W. (1880), Pahlavi Texts: Part 1, Oxford [SBE V] Westergaard, N.L. (1852-4), Zendavesta or the Religious Books of the Zoroastrians I, Copenhagen Williams, A.V. (1990), The Pahlavi Rivayat Accompanying the Dadestan f Denfg, 2 vols, Copenhagen [Det Kongelige Danske Videnskabernes Selskab, Historisk­ filosofiske Meddelelser 60: 1, 2] Zaehner, R.C. (1955), Zurvan: a Zoroastrian Dilemma, Oxford

INTRODUCTION The second Fragard of the Nerangestan is by far the longest part of the work, comprising 44 Chapters (Ch. 23-66). The impressive amount of information contained in this long text can not only help us gain a better understanding of the practical realities of pre-modern Zoroastrian ritual practice, but also throws some light on the way of thinking of scholar priests concerned with questions of ritual. Moreover, the evidence of this Fragard offers some novel insights concerning individual rituals and their mutual connections. The text is said to be based on the teaching of the great commentator Sosans. The frequent references to Abarag, however, who continued the tradition of Sosans and therefore must have lived after him (Gignoux 1995), suggest that the priest who was responsible for the extant redaction flourished even later. There is no consensus to date as to the period of Iranian history that is mainly reflected by the Nerangestan. Gignoux (1995) assumes that all or most commentators who are mentioned in such works as the Herbedestan and Nerangestan, the Pahlavi Vendidad, the (Madayan I) Hazar Dadestan, and the Sayest-ne-Sayest flourished in the Islamic period. Macuch (1993: 9-10), on the other hand, offers cogent arguments in favour of a (late) pre-Islamic date for an important redaction of the Haziir Dadestan. If it is accepted that the striking similarities between the style and contents of the Herbedestan and Nerangestan, the Pahlavi Vendidad, and the Haziir Dadestan indicate that these works belong to the same milieu, the combined evidence of these texts-viz. the reference to Mazdak in Phi. Vend. 4. 49; the assumption that readers were familiar with Sasanian legal practice (see Macuch 1993: 10); the reference to Khosraw I as 'the present king' in MHD 100. 7 (Macuch 1993: 9); the many references in the present work to Khusraw's chief prelate Wehsabuhr (pace Gignoux 1995: 149); the lack of references to Islam or Muslims in the Herb. and Ner. as well as in the M H D, whereas Christians are mentioned in the Herb. and the 9th-century prelate Manuscihr refers to Muslims by name

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INTRODUCTION

(see Anklesaria 1969: II. 14-15)-suggests that an important part of these texts reflects the world view of a Zoroastrian priesthood flourishing under the later Sasanians. However, there are some references in both the MHD and the Ner. to commentators whose names are identical with those of priests known to have lived in Islamic times, such as Rosn 1 in the Ner., Wahrfunsad and Juwanjam in the MHD, 2 and Zurwandad 3 in both works. While it is obviously possible that priests who flourished in different periods could have had the same name, this state of affairs, combined with the grammatically poor Pahlavi of the Herb. and Ner., makes it seem likely that an early version of the Ner. was written in Sasanian times, but that the opinions of great post-Sasanian commentators were included in a much later redaction on which our text is based. In any case, all Fragards of the Herbedestlin and the Nerangestlin retain some characteristics that appear to be typical of an orally transmitted text: divergent and indeed mutually exclusive judgements, for example, are mentioned side by side without any apparent attempt to establish the relative validity of these judgements. Such comparative evaluations would have been virtually impossible in an oral tradition, and were evidently beginning to be made when Manuscihr wrote in the latter half of the 9th century (Kreyenbroek 1994).

1. the offending priest becomes a sinner to an extent commensurate with the offence (26.5). 2. minor offences merely undo the merit resulting from the rite (24.6; 42.13). 3. physical punishments are mentioned in some Avestan passages and their Middle Persian translations (24.15, 16; 25.1; 27.1). 4. economic sanctions could be imposed as punishment (e.g. banning the offender from performing the, no doubt lucrative, Ustofrid service, 24.5-6) 5. as was mentioned in Vol. II (p. 15), a special way of calculating merit is denoted by the Avestan verb fra.mar- (Phl. fraz osmurdan), 'to "concentrate" (on ritual activity, as opposed to actually performing a ritual)'. This implies that, if a priest participated in a ritual that became flawed through no fault of his, he would still acquire the merit of 'concentrating' on the liturgy. In other words, as much merit would accrue as would derive from stµdying a sacred text, memorising it, or repeating it to keep one's memory fresh. If an imperfection occurred during a ceremony, various actions were possible: 1. one might continue as though nothing had happened (28.39). 2. the performance could be adapted. If a dedicatory formula (snilman) had been left out the priest must repeat the liturgy from the point where the omission occurred (18.4); if more than a verse ( wacast) of the liturgy was omitted the whole service needed to be repeated (25.5); if it was no more than a verse, only the verse in question had to be recited again (10.52). If a cup intended to hold consecrated water fell on the ground it should be washed and put away (28.19), which implies that another cup could be substituted. If a sacred bread ( dron) became polluted before it had been partaken of, the ceremony must be begun afresh (28.33). 3. in some cases the ritual had to be abandoned altogether. This was the case, for instance, if the flaw occurred between Y. 0.4 and Y. 0.13 (19.9). Similarly, if the seat of the fire was made of clay or gypsum and it broke, one should terminate the performance (28.33). If the mishap was serious, the main question was whether the vitiated ritual resulted in a sin on the part of the priests, or if this could be prevented: 1. a ritual that had not been completed was not yet formally defined as a ritual, and could be abandoned without leading to serious consequences (Ner. 19.7 with nn. 3 72-74) On the other

18

*** The concerns of ancient Zoroastrian ritual scholars as reflected in the Nerangestlin focused on the proper way of performing a valid ritual, and especially on the evaluation of adverse circumstances or improper actions that might affect the validity of a ritual, and the demerit that could result from these. While performing a ritual is expected to yield merit, severe mistakes may have the opposite effect and add to one's sins. To know what constitutes a sinful mistake one needs to be aware of the minimal requirements for each individual ritual. As in many similar systems, definitions played a crucial role in Zoroastrian case law, and furthermore priestly scholars were taught what subterfuges could be used to minimise the damage in case of mishaps in the ritual. A ritual is by definition imperfect if the main celebrant or one of the assistant priests is sinful or 'doubtful'. Apart from this, mishaps may take place during the performance. Such imperfections can have a range of consequences: 1

2 3

Anklesaria 1969: IL 12-3. Macuch 1993: 468,471,572; on Warhramsad see Anklesaria 1969: II. 17. Ner. 21. 6; for references in the MHD see Macuch 1993: 779; cf. Anklesaria 1969: II. 19.

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NE RANGESTAN

hand, if the chief priest had handed over the barsom to one of the assistant priests while reciting Y. 72.5, the ritual had formally been concluded and must count as a ceremony, so that the priests must take the consequences of any mistakes they made 2. the consequences of some flaws could be avoided by the expedient of re-defining the ritual. Thus the Yasna may only be performed during the Hawan gah, and transgressions detract from the merit of the ceremony (28.8, 9). On the other hand, no such restrictions exist in the case of the shorter and less meritorious Dron service, most of whose components also form part of the Yasna ceremony. A re-definition of the ritual as a Dron may therefore allow one to save at least some merit. The same stratagem could be employed in several other contingencies (19.11). 3. a Yasna ceremony could be performed by priests in order to obtain the highest degree of ritual power (khiib) (Kotwal and Boyd 1991: 85, n. 68), rather than as a service primarily intended to gratify the Divine Beings. If a flawed Yasna was re-defined as a ritual to obtain the khiib, then the priests avoided the sin they would otherwise have incurred (28.45).

*** , As is well known, in later Zoroastrianism the 'high liturgies' are the Yasna, VIspered, and Vendldad. The core of all three rituals is the liturgy of the Yasna; for the VIspered ceremony the chapters of the Yasna liturgy are interspersed with the 23 kardas of the liturgy known as VIspered.4 The liturgy of the Vendldad, a long night office which some scholars regard as being of post-Sasanian origin (Boyce 1979: 156), similarly consists of alternating recitations of chapters of the Yasna and VIspered, to which the Fragards of the Vendidad are added. As was stated earlier, the Dron service forms part of the Yasna liturgy but can also be celebrated as a separate, short ritual. The evidence of Ner. 28 shows that a ritual corresponding to the modem Yasna was known to the authors (in fact the ritual and liturgy described there seem to be those of a modem VIspered). References are found there to the introductory rites; to the beginning of service proper (Y. 1-3); to the Dron ceremony ( Y. 3-8); 5 the Hom Stilt, or 'Praise of

Haoma' (Y. 9-11); the Frastuiie (Y. 11.15- Y. 13); the libation (Y. 1418.8); the Hom-pressing service or Homast (Y. 22-27); the Gathas (Y. 2834; 43-51; 53); the Yasna Haptanghaiti or Yasn I Haft Had (Y. 35-42); the Fsiiso M;pJra (Y. 58-9); the Ates Niyayes (Y. 62.1-10); and finally to the Ab zohr ( Y. 62.11-Y. 70). Curiously, however, Ner. 28 refers to a night office taking place in the late night watch, whereas then as now the Yasna proper must be performed in the first daylight watch (29.5). The only night office known in modem practice is the Vendidad, whose ritual corresponds to that of a modem Yasna with VIspered: no specific ritual acts are performed during the recitation of the Fragards of the Vendldad, which may account for the lack of explicit references to the Vendldad in the Nerangestan. It seems possible therefore that the reference is indeed to a Vendidad ceremony similar to the one performed in later times.6 The VIspered, on the other hand, is frequently referred to in the Ner. The term .is either used independently, probably referring to what is now called a VIspered liturgy, consisting of Yasna and Vfspered texts, or as 'the VIspered of' certain rituals (Dwazdah-Homast, RatJ/36.b�rnzaI,, Ardafraward, 13.4; and of the otherwise unknown Arto.karten, 28.21, 24), meaning presumably that the kardas of the Visp. were added to the basic liturgies of these offices. In several places the VIspered is mentioned together with an office called Bagan Yasn (e.g. 29.5). Similarities in status between the Yasna, VIspered, and the Bagan Yasn are further suggested by 28.41: If the zot does not recite hauuanan�m astaiia [if (the service) does not include kardas], then they have arranged it as a lesser service (yast I keh); this may happen in the case of the VIspered or the Bagan Yasn. If the assistant celebrant does not recite awm vlsai, which must be recited in the ritual, then he is not fit for any ritual work. If he says it once, in any gah, then he is fit for all ritual work. The words hauuanan�m astaiia form part of Visp. 3.1, and are still recited in the modem VIspered liturgy in the middle of the recitation of Y. 11. Evidently this VIspered text was also recited as part of the liturgy of a ritual known as Bagan Yasn. This implies that, as in the case of the modem Vendidad, the VIspered formed part of the Bagan Yasn liturgy. The question remains, however, what ritual the term Bagan Yasn refers to. In the Pahlavi Books, the words Bagan Yast or Bagan Yasn are used 6

4

5

This is followed by the intricate recitation of an adapted form of Y. 3-8, which is known in Parsi priestly parlance as Baj-dhama (see Anklesaria 1957: 403ff.). When it forms part of the Yasna, the Dron is referred to as Sros Dron.

21

A Phl. MS about the Nerangdln ceremony (F 23, held in The First Dastur Meherji Rana Library at Navsari, p. 13), contains a passage showing that Medyomah and Abarag, who may well have lived in Sasanian times, already regarded the Vendldad as a liturgical text. Dastur Kotwal intends to publish this text in the near future.

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to refer either to Y. 19-21 (which contain frequent references to the word baya- 'prayer'), or to the contents of an ancient Avestan text, the Bagan Nask, which comprised the Yasts. There appears to be no indication in the Ner. of any connection between the term Bagan Yasn and Y. 19-21. On the other hand, the liturgies requiring the recitation of hauuanan.;,m astaiia are defined as being pad kardag, 'with kardas', which makes it seem likely that, like the modern Yasts and the VIspered, the Bagan Yasn was divided into sections known as karda. It is possible, therefore, that like the Vendidad service, the Bagan Yasn consisted of the liturgy of the Yasna interspersed with texts from the VIspered. Instead of texts from the ancient Widewdad Nask (i.e. the Vendidad), they would have contained additional liturgical texts from the Bagan Nask (i.e. Yasts). That the Bagan Yasn was indeed connected with the recitation of our Yasts is confirmed by Ner. 29.10-11. The Ner. (24.8, 10, 11) further suggests that the ancient Hadoxt Nask could be used in the same way in a ceremony known as Hadoxt. The assumption that texts from the ancient Avestan Nasks could be added to a sequence of texts from the Yasna and VIspered would account for a passage in the 9th­ century work Dadestan I Denlg (DD. 65), which refers to a ritual priest (hawist), who has five Nasks of the Avesta by heart (Kreyenbroek 1987b: 195-6). The ability to recite several Nasks as part of the liturgy was thus perceived as a normal accomplishment for a ritual priest at a time when the Zoroastrian religion was already in decline. In the long run, however, such long rituals presumably made demands on the priesthood that were difficult to meet at a time when Zoroastrianism had been reduced to a marginal religion and communities were impoverished. This may account for the disappearance of the Bagan Yasn and the Hadoxt from the later ritual tradition. While the texts we know as Yast evidently formed part of the long Bagan Yasn, Ner. 29 also describes a shorter ritual, which was normally dedicated to the Yazad of the day. The ritual of this service seems to have consisted of the consecration and consumption of a sacred bread ( dron); its liturgy included the appropriate prayer for the watch of the day, and the Yast to the divinity to whom the day was dedicated. It would seem, therefore, that most of the rituals mentioned in the Nerangestan can be divided into two basic categories: (1) short services, which essentially consisted of a Dron ceremony with a liturgy that could include the Yast to the divinity of the day; (2) high rituals, which always included the recitation of the Gathlis. The core of these rituals was formed by the equivalent of the modern Yasna; to these could be added the kardas of the VIspered, as well as texts from Nasks such as the Bagan, Widewdad and Hadoxt.

INTRODUCTION

23

*** The chapters in the present Fragard deal mainly with the following _ questions: Ch. 23: The Avestan passage is about failure to recite the Gathas (i.e. presumably the Gahamblir festivals) 'out of hostility'. The Phl. commentary goes on to discuss the problem of apostasy, the implications of excommunication, the King's authority over believers, and the question of changing from one religious 'law' to another, either of one's own free will or because one moves to another region. Ch. 24 and 25 deal with the consequences of failing to celebrate the Gahambar, particularly in the case of priests. Ch. 26 discusses the case of a man who fails to perform the Gathas and also prevents others from doing so. At the end of the chapter there is a short discussion on the ban on reciting 'in unison'. Ch. 27 similarly discusses the case of one who fails to recite the Gathas for a certain period and furthermore injures others. Ch. 28 discusses a ritual to be performed in the Usahin gah, the last watch of the night. (The sequences of ritual acts described there clearly correspond to that of a modern VIspered service, see above). Ch. 29 deals with the rituals to be performed in the Hawan glib, and refers to the Bagan Yasn. It further shows that a Yast could be recited as part of a shorter service which also comprised the Dron (see above). Ch. 30 deals with the Ab-zohr ritual, which it describes as a separate ceremony, a practice which is still found in Iran, whereas in modem Parsi practice the ritual is always performed as part of the Yasna service. Ch. 31 discusses the ceremonies connected with the arrival and departure of Rapithwin, the Being which withdraws into the earth at the end of summer, and returns in spring. Ch. 32, which discusses ceremonies that can be performed in the afternoon watch (Uzerin), again refers to the preparation of the zohr as a separate ceremony. It focuses on differences of opinion concerning the question of whether one can continue the preparation and offering of the zohr when the Hawan gah changes _ to the Uzerm. (Modern Parsi practice differs from the proceedings �escribed here; Parsi priests prepare the zohr as part of the Paragna m the early part of the Hawan gab, and offer it towards the end of the Yasna proper, which is performed in the Hawan gah.)

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Ch. 33 discusses the observances of the Ebsrusrim gah, which include the ceremonial washing of the seat of the sacred fire. Another question that is discussed here is that of the criteria by which one can judge whether the Ebsrusrim has begun. Ch. 34 is concerned with the case of a priest who is so hungry that he cannot concentrate on the ritual. Such a priest cannot perform the ritual properly, or derive the customary merit from it if he tries. Nor does failure to take part in the ritual under such circumstances constitute a sin. Ch. 35 points out that the neglect of priestly duties is sinful if the priest is well-nourished but has been misbehaving on the previous evening. Ch. 36 discusses the question of which animals a man may properly sacrifice as part of the Zoroastrian ritual, other than his own or those of his immediate family. The answer is that one may sacrifice an animal taken from those who are excommunicated, from demon-worshippers, or from those who have not expiated a major sin. If it is not known to whom the animal belongs, or its possession is the object of litigation, one may not sacrifice it. Ch. 37 deals with a similar question, viz. which apparently stray animals a person may legitimately sacrifice. Animals living around one's former home still count as one's property and may be sacrificed. If one 'procures' a stray animal for food (i.e. if one is forced by circumstances to kill it) one may offer it for sacrifice, if one has procured it for some other reason one may not. Ch. 38 states that sick animals may not be sacrificed, and offers some relevant definitions. Ch. 39 discusses animal products that may be offered as gosudag. Ch. 40 continues to discuss questions relating to animal sacrifice, particularly the species that may be sacrificed, and the artefacts made from sacrificial animals that may be used in the ritual. (The combined evidence of this chapter and Ner. 38 moreover, suggests according to Zoroastrian law the killing of animals could fall into three categories: 'grievously', i.e. not according to the Zoroastrian rite; 'for the Yazads', i.e. according to Zoroastrian law but not for ritual purposes; and 'for a ritual', i.e. primarily for ritual purposes.) Ch. 41 deals with offering products of female animals. Ch. 42 is concerned with the effect of partnership on the merit each partner derives from ritual acts. Ch. 43 deals mainly with two subjects: the first part discusses offerings by different people which are offered together, and offerings made jointly; the second part gives directions for Afrinagan ceremonies. Ch. 44 discusses the Dron ceremony.

INTRODUCTION

25

Ch. 45 is concerned with the question of taking away food intended as an offering for the Gahambar. Ch. 46 is about two men who share certain eating utensils, and the contribution to the Gahambar that is expected of them. Ch. 47 deals with animal sacrifice and meat offerings. Ch. 48 discusses the various liquid and solid substances to be offered to the Waters as part of the Ab-zohr. Ch. 49. Lists the quantities of offerings that are made respectively to stagnant and running water. Ch. 50 enjoins priests to perform rituals at the right time, and not to spill the offerings in the process. Ch. 51 states that, if the barsom and the water are within a certain distance from one another and one makes offerings to one, one should also make offerings to the other. Ch. 52 is concerned with offerings to the barsom, prayers to the fire in various types of fire temples, and with the Dron service. Ch. 53 continues a discussion of the Dron service, including the rules governing the consumption of part of the offerings by those present. Ch. 54-59 offer brief descriptions of the duties of the eight ritual priests who, at one time, participated in the ritual. (The sequence given here 7 differs slightly from that given elsewhere, e.g. Visp. 3.8) Ch. 60-61 describe the proper places of each of these priests. Ch. 62 deals with the duties the zot can take over if other priests leave early. Ch. 63 discusses the zot' s duties if the auxiliary priests are not there to assist him. Ch. 64 enumerates the various auxiliary priests appointed by the zot. Ch. 65 tells ritual priests not to cross the space between the fire and the ritual table while the ritual is going on, and sets out which parts of the pious gifts (as6dad) belong to the z6t and which to the other priests. Ch. 66 ends the Fragard on a moral note, exhorting the faithful to be generous to priests and ending with the a. v. prayer. A comparison with the contents of the work as given in the Denkard (see Kotwal and Kreyenbroek 1995: 19-23) shows the following parallels:

7

8

1. z�s-2. hawanan; 3. atarwaxs; 4. frabardar; 5. asnatar; 6. rehwiskar; 7. a.bard; 8. srosawarz. 1. z�s-2. hawanan; 3. atarwaxs; 4. frabardar; 5. a.bard; 6. asnatar; 7. rehwiskar ; 8. srosawarz.

26

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INTRODUCTION

27

Ch. 23 corresponds to Dk. §10: abar wizir I abar oy ke az den I mazdesn abaz *stayid bawed, 'on the judgment on the one who has apostatised from the Mazdayasnian faith.' Ch. 24-7 to Dk. §11: abar winah I oy ke gahambar ne yazed ciyon han ka­ s yast bawed, 'on the sin of the one who has not celebrated the Gahambar, compared to (?) the one who has celebrated it.' Ch. 28, 29, 31, 32, 33 to Dk. §12: abar saman I 5 gab I roz ud sab ud ezisn I im gahiha, 'on the order of the five gahs of the day and night, and the acts of worship of those gabs.' Ch. 36-7 to Dk. §13: abar ewenagan I xwesih tis o gahambar ud abarig kirbag dadan dastwariha, 'on the customs of giving something of one's own for the Gahambar and other meritorious purposes being authorised,' and perhaps to Dk. §18: wizen I abar kardar ud saxtar ud abar burdar ud xwardar ud awis dadar, 'the choice as to the sacrificer, preparer, the one who takes it (to the place of sacrifice), the one who partakes of it, and the one who gives (the animal) for it (i.e. the sacrifice).' Ch. 38 to D k. §16: pad-iz dad pakih az *paywesag ud abarig ahog, awemarih, anizarih ud axastagih I az xrafstar, 'and (its) freedom from contamination and other defects, as required by the Law, and absence of illness, weakness, and injury by vermin.' Ch. 47 to Dk. §17: ud nerang I kardan, 'and the ritual directions for performing (the sacrifice).' Ch. 48 to Dk. § 14: abar candih I zohr I az ek gospand, 'about the quantities of zohr from one sacrificial animal. ' Ch. 54-64 to Dk. §20: abar gah ud kar I zot ud raspigan andar ezisn. 'on the place and function of the zot and the raspis in the ritual.' Ch. 66 to Dk.§21, 22: (21) abar pahlom ezisn. 'on the best act of worship.' (22) dahisn I 6 mard I ahlaw I casidar ud abaz pursidar I xrad I ahlawan bild, ud ce andar im dariha, 'gifts to the righteous man who has taught and inquired into the wisdom of the righteous, and what belongs to these subjects.'

different versions of the Ner. were available to scholars around the 9th century C.E.

In some cases the data of the Denkard and those of the Nerangestan do not correspond. The chapters 30, 34-5, 39-46, 49, 50-53, 65 appear to have little in common with the remaining passages of the text between Dk. §10 and §23, which obviously represents this Fragard, viz. §15: nigerisn handazisn I andar kardan I gospand, 'inspection and measuring in connection with killing a sacrificial animal,' and §19: ud cim I kustan ud ce andar im dar, 'and the reason for the killing, and what belongs to this subject.' This could be explained by the assumption that somewhat

The present work 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; 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. We owe warm thanks to Mr Nusli Wadia, Chairman of the Sir Ness Wadia Foundation and F.E. Dinshaw Charities, and to his Co-trustees, to

*** As in the case of earlier volumes of the Herbedestan and Nerangestan the present work is based primarily on MS TD (Kotwal and Boyd 1980), with constant reference to HJ (Sanjana 1894). Transliteration and transcription follow the same systems and principles as in the earlier Volumes. In the Pahlavi text, the word ud, the ezafet, and the final '­ stroke are added or deleted freely, without reference in the Critical Apparatus except in cases of real ambiguity. For reasons set out in our Introduction to the Herbedestan (pp. 23-4), apparent confusions between ew [XD], ed [XN'], and ay [ 'y], between any [ 'XRN] and han I[ZK }1, and between o [ 'L], oy ['LHJ and oh [KN], are indicated by means of an asterisk, without further reference in the Critical Apparatus. Apparently insignificant variations between the Avestan letters s, i, and §, have not been noted in the Critical Apparatus. The Av. diphthong ao is frequently written ao in the MSS; where both MSS have ao we have generally adopted this spelling in the Av. text; where the MSS differ we have preferred ao, which is also used in the Avestan Glossary. In the text, passages of more than one word referred to by a reference marker are indicated by superscript < >. 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. ***

28

NERANGESTA.N

Mr Dorab Mistry, Chairman of the Zoroastrian Trust Funds of Europe (London) and its Trustees, to the Trustees of the First Dastur Meherji Rana Library (Navsari), to Professor Mary Boyce, Rusi and Roshan Dalal, Behram and Silloo Kotwal, Dr Michael Stausberg, Zubin and Zenobia Tantra, 'Zoroastrian Studies', the Athravan Educational Trust, and to all those who supported Dastur Kotwal during the long years of work on this book. On the Gottingen side we owe a debt of gratitude to Ms Antje Wendtland, who devised the computer font that was used here and who did more proof-reading than could be expected of her, and to Oliver Ohanecian and Lokman Turgut who helped in many practical ways. As always our wives, Nawaz Kotwal and Mieke Kreyenbroek, supported us in more ways than can be enumerated here. Once again we should like to extend our sincere thanks to Prof. Philippe Gignoux and Dr Rika Gyselen of the Cahiers of Studia Iranica for their help, hard work and dedication in preparing this difficult manuscript for the press.

NERANGESTAN

FRAGARD2

30

N ERANGESTAN

TRANSCRIPTION

CHAPTER 23 (41) [TD 44r.12-45v.4; HJ 64r.5-66r.2] Dudigar bun. Pad nam ud oz I xwabar I Dadar I kirbag-kar.1 Nerangestan dudigar fragard pad ca.stag I Sosans. Farrox bawad.2 23.1) yo gatt.i asrauuaiio *?S ta 3 va taromaiti va taniim *piriieiti. 4 Ke gahan ne yazed *anasfih 5 ray [ka gowed ay den nest] (*ayab tarmenisnih ray)6 [ka gowed ast, u-s ne azadih dadar] be tanapuhl bawed. 7 8 ? 23.2) ko asto ' Kadar *anastih9 kadar tarmenisnih? 23.3) ya haca 10 daenaiiat mazdaiiasnoit apastaitis. Ka den I *mazdesnan 11 abaz stayed. 23.4) [Ed gowisn tan I xwes wizir, had abestag han gowed.12 Bawed ka pad 3 13 gowisn ud menisn gowed had den nest, pad gyag tanapuhl;14 sal drahnay 15 margarzan. Tanapuhl az en gyag paydag [[3 gowisn]], sal drahnay 16 *oh margarzan 17 az *any gyag paydag:

23.0)

yo haca daenaiiat mazdaiiasnoit *apastuuoit 18 ttris vayzibis *habrnt 19 vipaiticil,.

23.5) Ka ne menisnig gowed margarzan nest. Ne hawed ka pad menisn aber was mened, pad guftan ne gowed margarzan ne bawed. 23.6) Rosn guft had en griftarih amar: ta 3 bar pad menisn mened margarzan oh bawed 20 ud ka 3 gowisn ayab pad gowisn gowed margarzan. Pad any zaman bawed ka-s kard ud ed abag be kuned; kard abag kunisn drayan-*joyisnih 21 pad bun. 1 2

3

4

5

6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21

TD: krpkl; HJ: krpkl d'n'. HJ repeats. MSS: Etsta. MSS: priieiti.

TD: 'nyt'yyy; HJ: 'nyt"yy. MSS om. MSS: Etsta. MSS: kataro maiti. MSS: 'nytyh. TD: haca. TD: mzdyst'n'; HJ: mzdst'n'. HJ om. MSS: XN'.

HJ: tn'pwl. HJ: dl'n'". HJ: dl'y. HJ: mylglc'n. MSS: apast6iJ,. MSS: hakaraJ,. HJ om. MSS: ywsnyh.

TRANSLATION

FRAGARD 2

31

CHAPTER 23: ON FAILING TO HONOUR THE RELIGION 23.0)

The Second Part. In the name, and with the strength, of the beneficent Creator, the doer of good deeds. The second Fragard of the Nerangestan according to the teaching of Sosans. 1 May it be auspicious. 23.1) He who fails to recite the Gathas, either out of hostility 2 or out of defiance, forfeits his body. He who does not perform the Gathas, either because of denial 3 [ when he says, "There is no religion"], or of defiance [ when he says, "There is (a religion)" but does not offer gratitude to it], is a tanapuhl sinner. 23.2) What is hostility, (and) what defiance? Which is denial and which is defiance? 23.3) Apostasy from the Mazdayasnian religion. When one renounces the Mazdayasnian religion. 23.4) [This pronouncement is self-explanatory, and that is what the Avesta says. It may be that he states, "There is no religion" with triple pronouncement and thought, then he becomes tanapuhl immediately; (if he perseveres in this) for the length of a year he is in a state of mortal sin. (His being) tanapuhl [[i.e. by triple pronouncement]] is evident from the following place, (his being) in a state of mortal sin for the length of a year is evident from another place: He who apostatises 4 from the Mazdayasnian religion with 23.5) 23.6)

2

3

4 5 6 7

triple pronouncement, immediately ...(?) 5

If he says it without thinking, he is not in a state of mortal sin. Unless he thinks it very often in his thoughts, (if) he does not pronounce it aloud 6 he is not in a state of mortal sin. Rosn said: "Becoming involved (in an offence) is to be reckoned as follows: if he thinks it three times in his thoughts he is in a state of mortal sin; if he states it with triple pronouncement or emphatically,7 he is in a state of mortal sin. It is possible that he has done so at Unlike the first Fragard of the Nerangestiin, the second begins with the expected initial formulae. On Av. EtSta- see Shaked 1979: 231. Phl. anastlh 'non-existence', whence apparently 'claim that s.th. does not exist, denial', is the standard rendering of Av. EtSta, see Bartholomae 1904: 361; Dhabhar 1949: gloss. 36. For a suggested emendation of the Av. verb (to apastuiiaJ,) see Humbach 1961: 108. Non liquet, cf. Bartholomae 1904: 1447, s.v. Lit. 'in speech'. Lit. 'in speech'.

32

N ERANGESTAN

TRANSCRIPTION

23.7) Ka sal pad petitig(*Ih) bawed u-s yast I nog-nawar 22 abag kunisn u-s tanapuhl(*Ih) I ruwanig be wizarisn, u-s kar ud kirbag I pes az han kard abag rased, han I andar han xwes ne bawed. 23.8) Ka pad petifig(*Ih) ne bawed rad-iz *padixsay 23 skastan; ku pad petit bawed rad. Ka *skast24-rad ray be mired margarzan. 23.9) Ka Zardust ray gowed u-s den ray guft bawed. Ka Ohrmazd ray gowed xwartar ne bawed, ma agar *garan 25 bawed. Abarig dad ray gowed a-z pad *ed son. 23.10) Dad I wattar pad ec meh-dadestanih ne padixsay 2 6 stayidan; ka xwaday-gah ud xwastag ray stayed 27 margarzan; ka bim I tan ray stayed a-m ne rosnag.28

TRANSLATION

9 10

11 12 13 14

24

25 26 27 28

MSS: nwkn'ywl. TD: p'twxs'y; HJ: p'txs'. TD: TLWBWNst'; HJ: TLBWNst'y. MSS: gl'd. TD: p'twxs'y; HJ: p'txs'. HJ: st'yt". HJ: lwsn'.

33

another time and he adds this (to his earlier statement); the past act together with the present one count as (a sin of) 'chattering while eating'." 8 23.7) If he has been penitent for a year, he should add a Yasna of Nog­ Nawar (to his repentance) and he should expiate the tani'ipuhl sin of his soul, and then the meritorious deeds which he has committed before this 9 will accrue to him, but those (deeds done) within that (period) will not belong to him. 23.8) If he is not repentant, it is permissible to excommunicate him.10 When he is repentant (he has the protection of) the Ratu.11 If he dies while excommunicated 12 he is in a state of mortal sin. 23.9) If he says (this) about Zarathustra, then he has said it about the Religion.13 If he says it about Ohrmazd it is no lesser sin, perhaps it is (even more) grievous. If he says it about another religious law, then it is as follows. 23.10) It is not permissible to acclaim 14 a worse religious law for any reason of great importance. If one acclaims it for the sake of a lordly position and wealth, one is in a state of mortal sin; if one acclaims it out of fear for one's life 15 then it is not clear to me.

8

22 23

FRAGARD 2

15

In other words, several single sacrilegious pronouncements uttered over a period of time constitute a serious offence, but are not regarded as being on a par with an emphatic act of apostasy. I.e. before the sin and the year of repentance. Lit. 'to break his Ratu.' On the authority of the Ratu and his power to excommunicate offenders see Afr. 3.12, and Kreyenbroek 1994: 4. In this expression the word rad is apparently used in the sense of 'the authority and protection of the Ratu', cf. the similar usage of Av. ratu- in Y. 2.18 (see Bartholomae 1904: 1500). I.e. he is still a member of the Zoroastrian community, see also previous note. Lit. 'in a state of his Ratu being broken.' I.e. if one disparages the Prophet this is tantamount to renouncing the religion, and the offender is liable to the same penalties. As the verb abiiz stayfdan is clearly used in the sense of 'to renounce, apostatise from' (see above, 23.3), stayfdan must be understood here as 'to acclaim, convert to'. In view of the judgement of Wehsabuhr (Ner. 23.11), whose tolerant view of a change in religious adherence is unlikely to have included conversion to another religion, it seems probable that this part of the text originated in Sasanian times, when the word dad presumably referred to religious law as administered by a Zoroastrian dastwar or dadwar. However, the reference to apostasy for the sake of worldly position, or out of fear, may well reflect the preoccupations of the community in post-Sasanian times. Lit. 'body'.

34

N ERANGESTAN

TRANSCRIPTION

23.11) Had ce *dad 29 I weh ke-s *oh stayed 30 u-s menisnig stayed; ke az dad I weh o wattar sawed margarzan. Han I wattar o han I wattar margarzan ne bawed. Wehsabuhr guft had pad han zaman ne 31 bawed ka *any gyag *oh sawed, ud ek wattar ku any nest. 23.12) Az jud-ristagan waz ne girisn u-s oh 32 ne dahisn ka han gyag oh sawed. Ka sahansah gowed ku dron ma yaz, ay ne yazisn [[ka gowed ay ne abayed yastan a-s 33 pad gos darisn]].] CHAPTER 24 (42) [TD 45v.5-49r.9; HJ 66r.2-71v.1]

24.1) yo ga:&.i asrauuaiio ya.r;ulrajo apa taniim *piriieiti 34 Ka gahan ne srayed [gahambar ne yazed] sal-drahnay 35 *oy 36 be tanapuhl bawed. 24.2) yezi HI]h;µn *oiium.pe

37

vacim fra.maraiti

TRANSLATION

CHAPTER 24: ON FAILING TO CELEBRATE THE GAHAMBARS (1)

24.1) He who fails to recite the Gathas for the length of a year forfeits his body. He who does not recite the Gathas [ does not celebrate the Gahamba.r] 21 for the length of a year becomes 22 a tanapuhl sinner. 24.2) If he 'concentrates' 23 on as little as a single word of these,

18

19

20

MSS: YXWWNt'. Both MSS repeat; TD has deletion marks over the second word. HJ: I'd. HJ: 'w'. HJ: 's'. MSS: pariieiti. HJ: dlhn'n. TD: 'w; HJ om. MSS: oii?m pe.

35

23.11) Now this regards those who (originally) acclaim the better law, and do so mindfully; he who moves from the better law to a worse one is in a state of mortal sin. (If one moves from) the bad 16 one to another bad one, one is not in a state of mortal sin. Wehsabuhr 17 said: "This does not refer to a time when one moves to another place and one (local religious law) is no worse than the other." 18 23.12) One should not take the bajfrom members of another sect, nor give it to them even when one goes there. 19 If the King of Kings says, "Do not celebrate the Dron," then it should not be celebrated [[if he says one should not celebrate it then one should be obedient to him]].20]

16 17

29 30 31 32 33 34 35 36 37

FRAGARD 2

21 22

23

Lit. 'worse'. The reference seems to be to the High Priest (Mobedii.n Mobed, see EMI.iv.15) of Khusraw I (531-79 A.C.), cf. n. 14 above; the reference to the 'King of Kings' in the next paragraph seems to confirm that the passage is of Sasanian origin. But cf. Gignoux (1995: 136), who regards the identification of some commentators referred to in Phl. texts with Sasanian figures as 'doubtful'. Meaning, presumably, that a change of dastwar necessitated by such a move is not necessarily a bad thing, if one's new dastwar is no less righteous than the previous one. I.e. if one moves to a place where a fundamentally different religious school, or sect, is dominant, one should have no dealings with its adherents in matters of religion. Meaning, it seems, that in Sasanian times 'good' Zoroastrians were officially enjoined to abstain from religious activities under some conditions, possibly when living among heretics (cf. previous note). Note that Av. expressions for 'reciting the Gathas' are here understood to refer to the celebration of the Gahambar. The Phl. rendering of the Av. preverb apa is generally abe 'without' (Bartholomae 1904: 72), which would make no sense here. The words 'w BR' found in TD may represent an attempt to offer an acceptable translation. The reading *oy is tentative. On this expression, used to indicate a way of reciting or remembering a sacred text which does not constitute formal recitation, see Kotwal and Kreyenbroek 1992: 67, n. 153; 1995: 39, n. 59.

36

N ERANGESTAN

TRANSLATION

TRANSCRIPTION

pairi.se ho par�to.tanun?Jll 39 st.iljhaiti 40 Abaz az han I oy tanapuhlaganih ested,

24.4) yahma1 haca t�m auua.rao0�IJti 41 Ka az han be *abaronenisn 42 [ay az han be tanapuhl bawed, gahambar En gyag az Abestag. *Any bawed ka-s gahambar 5 aber ne yast ested, han I sasom.43 Sosans guft had waz fraz gired 44 wazag-e be gowed ay be drayed.

24 25

26 27 28 38 39 40 41 42 43 44

37

If he 'concentrates' on a single measure of the recitation of these [Sosans said: "The taking of the baj and the pronunciation of one formula." 24 Kay-Adur-bozed said: "The taking of the baj."], 24.3) He sets himself apart from that (sin) 25 of those whose body is forfeit, He stands away from the tanapuhl status of that (person), 24.4) On account of which they exclude him. Because of 26 which one is to be considered a sinner [i.e. on account of that one becomes a tanapuhl sinner, viz. failure to celebrate the Ga.hambar. This passage is from the Avesta. It makes a difference if he has completely 27 failed to celebrate five Gahambars (and comes to) the sixth.28 Sosans said: "If he takes the baj and recites even one word, then he 'chatters'." 29

Agar han ek payman gowisn fraz osmared [S_osans guft had waz fraz 38 girisnih ud wazag-e be gowisnih. Kay-Adur-bozed guft had waz fraz girisn], 24.3)

FRAGARD 2

TD om. HJ: pargtJo.tanu;µn. TD: staoJJhaiti. TD: auua.raoiO.JQtI; HJ: auua raoo.Jnti. MSS: 'plwn'sn'or XPLWN'sn'. TD: 'yswm. HJ: 'XDWNsnyt'.

29

:J

.t

Or 'word'. The translation takes se as the antecedent of yahma1 in the next paragraph, and the gen. pl. pgrgtJo.tanunf,!m as a qualification of se. Bartholomae (1904: 1494, s.v. 1 raod-) translates: 'so stellt er sich (noch) abseits von den P.-- (namlich) davon, weshalb sie einen vom Gottesdienst ausschliessen.' Waag (1941: 59) emends to paiti se and translates 'so soll er trotzdem zu denen gehi:iren, die den Leib verwirkt haben.' This interpretation (implying that one is also tanapuhl if one has uttered a little of the text), seems unlikely, though not impossible, in view of the Avestan text of Ner. 24.2, particularly given the sense in which Av. fra.mar- is consistently used in the Ner. (see above, n. 23). It is the unexpected fact that even a minimal preoccupation with the ritual saves one from the guilt of a tanapuhl sin that needs to be stressed; since one would still have failed to 'celebrate' the Gahambar the ruling of 24.1 could be expected to apply, and it would hardly have been necessary to mention this explicitly. Waag's interpretation also runs counter to the general understanding of the Pahlavi commentators, although it is true that Phl abaz occasionally renders Av. paiti (see Dhabhar 1949: Gloss.105) and does not seem to be attested as a translation of Av. pairi (see Bartholomae 1904: 862). Phl. ka is translated as if it were an equivalent of kil. A tentative rendering of Phl. aber 'very, much'. The sixth and last Gahambar, the Hamaspathmaedaya, which falls in the last five Gatha days and immediately precedes Nortiz. This Gahambar is regarded as the holiest of all. Dr Michael Stausberg (e-mail 30.12.2003) points out that the reference may also be to failure to observe any five or six consecutive Gahambars. I.e. his recitation constitutes a sin. Since the earlier omissions have rendered such a person unfit to take part in a high ritual, any action that can be construed as formal participation is sinful.

N ERANGESTAN

38

TRANSCRIPTION

Kay-Adur-b6zed guft had waz be ne gired; u-s gahambar ne yastan ray tanapuhl *6 bun. 24.5) *Any bawed ka-s xwarisn aber ne *xwarid 45 ested ta ka-s xwarisn aber *xwarid 46 ested; a-s *drayan-j6yisnih 47 *6 bun. Ka drayid ested a-s yast-e tuwan kardan; ne kuned winah I garan [[garzisnig winah]] ne kard ested. R6sn guft had en *any bawed ka-s pad winahgann drayid ested (ud) drayed, 48 ka ne yazed, 49 xwared ud apadyab dr6n yazed ud abarlg hame andar 50 en.

TRANSLATION

31

32

33 34 35

MSS: 'STHNyt. MSS: 'STHNyt. MSS: dl'yt ywysnyh. TD: ZK"twmtwtwm; HJ: ZK"twtwtwm, with mn written over the second t. So HJ; TD: :YDBXWNsn'. TD om.

39

Kay-Adur-bozed said: "(Even if) he does not take the ba.j. And a tanapuhl goes to his account for not celebrating the Gahambar." 30 24.5) It makes a difference whether one has not drunk 31 very much 32 or 33 if one has; in the latter case 34 the sin of 'chattering while eating' goes to his account. If he has 'chattered' he can (still) complete a single ceremony. 35 If he does not complete it he has not committed a grave sin [[a sin one must complain about]]. R6sn said: "It makes a difference if he has 'chattered' and 'chatters' sinfully; otherwise it is worse if 36 he does not celebrate; drinking, consecrating an impure dron and other (faults) all come under this (heading)." 37

30

45 46 47 48 49 50

FRAGARD 2

36 37

From this passage and 24. 2, it seems that Sosans regards the taking of the baj together with the recitation of a short passage of the liturgy as the minimum to constitute active participation in the service, whereas for Kay-Adur-bozed recitation without taking the baj is enough. Kay-Adur-bozed adds that, presumably because one has not atoned for the earlier offence, inability to participate in the sixth Gli.hli.mbli.r constitutes an additional tanli.puhl sin. MacKenzie (1971: 95) lists a verb xwli.rldan [hw'l-ytn'] 'to drink', with a verbal noun xwli.risn, 'drink, drinking', as opposed to xwardan ['STHN-tn''J, 'to eat', and xwarisn, 'food'. In the present passage the form 'STHNyt'' (*xwarld) clearly occurs as a past participle, in a context where a translation 'to eat' would force one to assume an obligation to fast before taking part in a ritual, which is otherwise unknown in the Zoroastrian tradition. In view of NP xordan and xvli.rdan, both of which can mean either 'to eat' or 'to drink' (Steingass 1975, s.v.v.), and of the connection between Gli.hli.mbli.r festivities and drinking (see next note), it seems plausible to assume that the distinction between xwar- and xwli.r- became blurred in the course of time and that the forms found here however they were pronounced, refer to drinking. On the ritual consecration and consumption of wine during the Gli.hli.mbli.r period, and especially the Hamaspathmaedaya, see Modi 1920: 371, 425. The problem for a priest was evidently that, while it was meritorious to take part in the general festivities, overindulgence could render him unfit to participate (cf. also Ner. 11, 12). The argument seems to move away from the question of priests who are unfit to participate because of past omissions, and goes on to discuss the case of a priest who has had too much to drink. The function of the conjunction ta here appears to be comparative, as it can be in NP. Lit. 'then'. This seems to mean that, if a state of intoxication has led a priest to make mistakes in his recitation, he may finish the ceremony he is engaged in but commits no grave sin if he withdraws. Lit. 'the worst is when'. In this commentator's opinion the earlier judgement only applies to one whose error was not an intentional or wanton one; unintentional errors include those caused by drink and imperfections in the consecrated dron. In such cases non­ participation would constitute a worse sin than the original error.

40

N ERANGESTAN

TRANSCRIPTION

24.6) Ka-s drayid ested a-s gahambar ne bawed 51 u-s rapihwin ne bawed, u-s *us(t)ofrld 52 ne yazisn. U-s xwarisn ka gumanig a-s gahambar yast u-s rapihwin ne yast bawed, u-s us(t)ofrid 53 ne yazisn u-s *oh xwarisn. Wehsabuhr *oh *ed payag-xwartar guft ka yast ne kard ested. 24.7) U-s54 waz ne dahisn; ka-s kard u-s ne 55 warm a-s *waz-is 56 ne girisn, *u-s 51 *oy I pad kirbag oh *dadan. 58 Ew-cand 59 gyag-e mad ested hamag 60 abeguman hend ayab hamag 61 gumanig hend. Ka wehih paydag hame *oy I weh dron yazisn 62 ud abarlg waz girisn. Ka wehih-e ne paydag [[ka ne paydag *ke 63 dron yazed ud abarlg waz girend]], a sayed ka hamag 64 dron yazend; weh-iz [[ka harw 2 drayid ested harw 2 dron yazend weh]] ce ek-iz I pad *zotih 65 o did 66 ne sayed. Wehsabuhr guft had sayed.

TRANSLATION

64

65 66

TD: YXWWNt'. MSS: 'wswplyt. MSS: 'wswplyt. HJ: 's. TD om. HJ: 'cs. TD: 's. MSS: YXBWNt'. TD: 'ycnnd. MSS: hm'y. MSS: hm'y. HJ adds 'n. MSS: 'MT. HJ: hm'y; TD om. MSS: zwt y. HJ: TB.

41

When he has 'chattered' he does not count as having performed 38 the Gahambar or the Rapithwin,39 and he should not celebrate the Ustofrid.40 And when his drinking is doubtful he counts as having celebrated the Gahambar and as not having celebrated the Rapithwin, and he should not celebrate the Ustofrid but may still partake of it.41 W ehsabuhr said: "It is a lighter degree ( of sin) if he has not celebrated the ritual." 24.7) And (such a person) should not give the baj; if he does this 42 and he cannot remember it, then one should not receive 43 the baj from him and one who is virtuous should give it instead.44 (If) a number (of priests) have reached a passage they are either all 'not doubtful', or all 'doubtful'. If (one in) a better state is present,45 then he who is in a better state should consecrate the dron and the others should take the baj (from him). If (one in) a better state is not present [[when it is not evident who should consecrate the dron while the others take the baJ]], then is is permissible if all consecrate the dr6n. It is even better [[when both have 'chattered' it is better if both consecrate the dron]], for indeed the one could not function as the zot of the other.46 Wehsabuhr said: "He could." 47

24.6)

38 39 51 52 53 54 55 56 57 58 59 60 61 62 63

FRAGARD 2

40

41 42 43 44 45 46 47

Lit. 'the Gahambar is not there for him.' On ceremonies dedicated to Rapithwin (Rapithwina), the guardian of the second watch of the day who withdraws from the earth in autumn and returns with the coming of spring, see Modi 1920: 348, 365; Boyce 1969. On the meaning of the term see latterly Williams 1990: II.168: 'Ustofrid is a general term for offerings made to the yazads, and .... is used to designate a service in which offerings are made (e.g. gahambar).' Dhabhar (1961: 112-3), points to the frequent combination of this word with Phl. padiriftan, 'to accept, vow to perform' and translates 'votive offering'; that such a connotation existed appears to be confirmed by RivDD 20, see Williams 1990: II.44. RivDD 20. 4 (see Williams, Joe. cit.) states that one who has 'chattered while eating' may not partake of the Ustofrid offering. Lit. 'did it'. On 'giving' and 'receiving' the baj see Boyce and Kotwal 1971. 'Instead' here translates oh, 'thus, still, yet'. I.e. if there is one priest who is more fit to officiate than the others. Lit. 'indeed one is not even permissible for the office of zot with respect to the other.' Lit. 'it is permissible', see previous note.

42

N ERANGESTAN

TRANSCRIPTION

24.8) Ka yast-warm ud abeguman pad yast I keh pad harw kar-e sayed ud pad zotih I harw kas-e sayed. Ka hadoxt-warm u-s wisparad-e 67 ayab sraw-e 68 yast ested pad-iz han I meh,69 pad hamag 70 kar sayed. Wehsabuhr guft had hadoxt-warmina andar abayed. 24.9) Kar I pes az yastan I pad abestag abayed kardan hame abeguman kunisn. Han I andar yazisn-e az-is bunih, ka hayyar I bowandag mad ested en and *abegumanih-kunisnih ud zotih-wenisnih: barsom bastan ud para.horn griftan 71 ud horn hunidan 72 ud zohr 73 andar dastan ud abestag I pad tan-e. Ka az han kam mad estend horn *hunidan 74 ud zohr andar dastan ka-z han I gumanig kunend a sayed.

TRANSLATION

49 50

51

52 53 54 55 56

MSS: wsplyt"y. TD: slwb'y. HJ: myh. MSS: hm'y. HJ: 'XDWNt'. TD: YD'YTNyt, HJ: YD'YTWNyt. HJ: zwlyl. TD: hwytn'; HJ: hwytnn'.

43

24.8) If he can recite 48 the liturgy and is 'not doubtful' as regards the lesser service,49 then he may officiate at any ritual and act as zot to anyone. If he has the Hadoxt 50 by heart and has celebrated even a single Vispered or a single service,51 then he may officiate at all rituals even in the 'greater' service.52 Wehsabuhr said: "He is needed because of having the Hadoxt by heart." 24.9) The things which have to be done before the celebration with (the) Avestan (liturgy) 53 should all be done 'non-doubtfully'.54 As to that which occurs in the Yasna at the beginning,55 if a fully qualified celebrant 56 has arrived the following things should be done by the 'non-doubtful' (raspi),57 and be seen by the zot tying the barsom,58 taking the parahom,59 extracting the ham, and preparing the zohr (while reciting) Avesta alone. 60 If they cannot manage 61 that it is permissible if extracting the ham and preparing the zohr are done by 'doubtful' ones. 48

67 68 69 70 71 72 73 74

FRAGARD 2

57

58 59 60 61

Lit. 'has memorised the liturgy'. The translation is based on the assumption that the discussion still concerns a priest who has had too much to drink. The words could either refer to his general knowledge of the text or to his ability to recite it in the given circumstances. The word hiidoxt-warm later in the passage almost certainly refers to the fact of having memorised a long and difficult text. This probably refers to a Yasna celebrated with the lesser khilb, on which see Kotwal and Boyd 1991: 138. The word Hadoxt can refer to one of the original Nasks ('Books') of the Avesta, or to a ritual. In the RivDD (9.11, 12, see Williams 1990: Il.18), the merit of a Hadoxt is said to be double that of a VIspered. Phl. sraw means basically 'utterance, word'. In the Zand of the Yasna the word often occurs with the gloss abestag ud zand 'the Avesta and Zand' (Dhabhar 1949: App. 123, s.v. srub); elsewhere it is used of texts such as prayers (see Dhabhar ibid). Since no occasions are known in modern practice where the khub would be needed for a recitation of an A vestan text with its Zand, it seems likely that the word is here to be understood simply as 'service', cf. also below, 24.10. On the Ya.st I meh see below, 28.41 with n. 337, 29.12 with n. 436. I.e. the paragna, on which see Kotwal and Boyd 1991: 61-85. As the rest of the passage shows, this means that these actions should be carried out by a priest about whose status and ability there is no doubt. I.e. the preparation (paragnfi). For this translation of hayyar see Kotwal and Kreyenbroek 1995: 87 n. 255. The reference may be to the raspiwhose actions are about to be described. The parallel with zotih-wenisnih, which can only mean 'must be seen by the zot', indicates that abegumanih-kunisnih is to be understood as 'must be done by a non-doubtful one'. See Kotwal and Boyd 1991: 76-8. The consecrated drink made from an infusion of pounded ham and pomegranate twigs in holy water' (Williams 1990: I.326 s.v. parahom). Lit. 'and the Avesta by oneself.' Lit. 'if they have fallen short of that.'

44

N ERANGESTAN

TRANSCRIPTION

Ewkard 75 ka garm¥dari 76 fraz burd [[ay ast ke jiw-iz gowed]], ka abeguman ek fraz sazed ud xwes ul *kuned 77 a sayed; ka fraz sazed ud be sawed ud ek I did ul kuned a sayed. Had dadih pad dosisnih andar ne ested. Azadmard guft pad harw yazisn-e jud az *oy I zot mard-e abeguman *oh abayed. Ka hamag 78 gumanig yazisn 6 puhl sawed ud ne kunisn. *Any 6 puhl sawed ayab ne, a-m ne rosnag. Abarag guft had *horn 79 be ne hilend. 24.10) Yast I fradom snUman I *nog-nawar 80 kunisn; pas ka gumanig be bawed *nog-nawar 81 sayed, 30-rozag sayed; sirozag wes-abestagih weh-iz ast. Ast ke edon gowed ay az bunih 30-rozag kunisn a sayed. Pas ka arda-fraward kunend 82 a sayed.

TRANSLATION

63

64 65

77

78 79 80 81 82

MSS: 'yw'klt'. HJ: garm¥.dlire. MSS: kwnd. MSS: hm'y. MSS: hwmn'm or 'NH'm. MSS: nwkn'yw'l. MSS: nwkn'ywl. MSS: 'BYDWN-ty.

45

If they take out the container for the fresh milk(?) 62 [[there is one who says: "the milk"]] together, if the 'non-doubtful' one makes the preparations and puts it away himself it is permissible. 63 If he makes the preparations and goes away, and another one puts it away then it is (also) permissible. Thus there is no ruling as to the milking. Azadmard said: "In every act of worship, apart from the zot an(other) 'non-doubtful' priest is also needed. If all are 'doubtful' the act of worship goes to the Bridge and should not be performed. Whether it goes to the Bridge or not in other cases is not clear to me." Abarag said: "They should not omit the ham (pounding)." 24.10) For the first Yasna (of the day) the sniiman of Nog-na.war is to be performed;64 (even) if one becomes doubtful later the Nog-na.waris in order.65 The Siroza is also permissible; it is even better to recite the additional Avesta of the Siroza. 66 There is one who says thus: "One should recite 67 the Siroza first, then it is permissible."68 If they recite (the sniiman of) Arda-fraward at the end it is permissible.69

62

75 76

FRAGARD 2

66 67 68 69

The text has garmftdlir in Av. script, which presumably denotes a container; the word garmft (cf. Phl. NP. garm 'warm'), may refer to the lukewarm goat's milk. The word therefore probably denotes the container for the fresh goat's milk (Guj. jiwam), which plays a part in the Yasna ritual. This vessel is known in Parsi idiom as karasyo (see Kotwal and Boyd 1991: 70). In modem practice, when collecting the goat's milk a priest takes the consecrated karasyo to the separate area where the goat is kept; he milks the goat in the ritually prescribed way, returns to the precinct where the ritual is to be performed, and places the karasyo in a niche, where it remains until it is needed in the ritual (Kotwal and Boyd 1991: 71-2). It is assumed here that the verb fraz burdan refers to the act of taking the vessel away from the ritual precinct to be filled; fraz siixtan to the subsequent process of ritually preparing oneself and obtaining the milk (but note the following sentence, which indicates that the milking process in itself is referred to as dosisnih), and ul kardan to the gesture of putting the vessel away. The Yasna with this dedication gives the priest the ritual power now known as the greater khiib. This may either imply that the khiib is not vitiated, or that the merit resulting from the earlier ceremony is undiminished. I.e. it is a good thing to recite the dedications to all Yazads, since this implies reciting more Avestan. Lit. 'do'. Meaning, presumably, that one may only recite the additional texts if one has recited the rest of the Siroza first. The dedication to Arda-fraward is normally not recited as the nineteenth dedication of the Siroza, since the frawashis are invoked at the end of that text.

46

N ERANGESTAN

TRANSCRIPTION

TRANSLATION

70 71 72

73 74

TD: lt'pwkblzat'; HJ: lt'pwkblzt'. MSS: hm'y. MSS: lt'pwkbylzt'. TD: nwkn'ywl; HJ: nwkn'wyw'I. HJ: 'Psn' withs written over sn'; TD: 'Ps'n'. MSS: hm'y. TD: NKSWt'; HJ: NKSWtn'.

47

Sosans said: "If he recites ahurahe mazd.i raeuuato xar;ma1Jhato,70 it is permissible." For he first Hadoxt (of the day) the snilman of Rarf/30-BerezaJ, 71 is to be recited. One may perform (other) services with all snilmans except Rarf/30-BerezaJ,.72 There is one who says thus: "Whatever one performs first, one should perform (with) the snilman of Nog-Nawar." Azadmard said: "If a man 73 celebrates the (entire) religion [[the Dwazdah-Homast service]],7 4 then he should definitely 75 perform the Rarf/30-Berezal, and gifts to him should be particularly good. 76 It is permissible to kill a sheep in all the acts of worship.77

Sosans guft had ka ahurahe mazd.i raeuuato xarnnarjhato gowed a sayed. Hadoxt I fradom snuman I ratwo-berezad 83 kunisn. Sraw pad hamag 84 snilman padixsay be pad ratwo-berezad.85 Ast ke edon gowed ay had harw-iz fradom yazed a-s snuman I *nog­ nawar 86 kunisn. Azadmard guft had mard ke *den *oh yazed [[yast I dwazdah­ homast-e]] ratwo-beresad aber be yazisn, u-s 87 dahisn xiibtar bawed. Gospand pad hamag 88 yazisn padixsay *kustan. 89

83 84 85 86 87 88 89

FRAGARD 2

75 76

77

The snilman to Ahura Mazda. I.e. the snilman of the Gahambiir, see Kotwal and Kreyenbroek 1995: 85 with n. 251. This dedication, it seems, is reserved for the most meritorious ritual of the day during the Gahambiirs, on the relative merit of various rituals see RivDD. 9.1114 (Williams 1990: II.18). Cf. below, where Azadmard says that, when a Dwazdah-Homast is to be performed, this dedication may be used. Phl. mard here presumably refers to the man who commissions the ritual rather than to a priest. It is clear from RivDD 9.12-13 (Williams 1990: II.18), that a Dwazdah-Homast is much more meritorious even than a Hadi5xt. It was probably also far more elaborate; according to one modem account (West 1880: 12, quoted in Williams 1990: II. 140), it consists of 'a form of prayers recited for 264 days in honour of 22 yazads each of whom was worshipped with a celebration of the Yasna and Vendidad services for 12 days and nights.' Whether this corresponds to ancient practice is not certain (the number of prayers later recited for 264 days might previously have been completed by a large number of priests within the period of a Gahambiir), nor is it clear if a particular connection existed between this service and the Gahambiir. A later passage of the Ner. (HJ 123v.13f) has: ka us(t)i5frid I ratwi5.berezad be padired a-s dwazdah-hi5mast-e paririft bawed 'if one accepts (to commission) an Usti5frid with the snilman of Ra{J/30-BerezaJ, then one has accepted (to commission) a Dwazdah-Homast.' That such a connection existed is suggested by the link between the dedication and the Gahambiir on the one hand, and the apparent association of the snilman with the Dwazdah­ Hi5mast on the other, although the words Dwazdah-Homast and Ra{J/36-BerezaJ, seem to be used for two distinct services in Ner. 13.4 (see Kotwal and Kreyenbroek 1995: 85). Cf. above, n. 27. According to the RivDD 9.9ff (Williams 1990: II.17-8), services of this kind are especially meritorious if the substances to be consecrated are provided in generous quantities. Viz. in all the rituals which together make up a Dwazdah-Hi5mast, cf. above, n. 74.

48

N ERANGESTAN

T RANSCRIPTION

24.11) Nog-nawar 90 gumanig ud yast pad war, ast ke hadoxt-iz I fradom gowed ud ast(*ke) rapihwin-iz I fradom gowed.... Sros-dron pad hamag 91 yazisn padixsay xwardan 92 be pad nog­ nawar 93 I gumanig ud zotih I zanan ud baza dron; *any padixsay. 24.12) Gahambar ud panjag 94 I fradom weh yazisn; pad panjag i(*abdom) weh xwardan; 95 [[5 ud 5, ast ke 4 ud 4 gowed. Sa.rahe juttar 96 nest; ast(*ke) sa.rahe juttar 97 gowed.]] 24.13) Mard ke 98 xweskariha pad kar-e 99 kamed sudan pad ed dared ku­ m 100 andar 101 gah abaz madan ne tuwan u-s paJ)ca tisn5 dasa 102 u 103 ra&f3?m abaz hilisnih u-s gahambar be yazisnih u-s haza1Jrnm maesan? fil kirbag *oh bawed. Ka andar gyag abaz ayed ud be yazed a-s haz81Jr�m gauuan1tm 104 kirbag *oh bawed.

TRANSLATION

80 81 82

83 84

MSS: nwk'ywl. MSS: hm'y. HJ: 'STHtn'. MSS: nwkn 'ywl. TD: PWNck. TD: 'STHt"n; HJ: 'STHt'n'. HJ om. HJ om. TD:PWN. TD adds BR'.

TD: 'YKMN. TD om. MSS add u. written in Av. script. HJ: gauuamµn.

49

24.11) If the Nag-Na.war 78 is doubtful and the service is an 'inner' one(?) 79 [[there is one who says: "Even the first Ha.daxt," and there is one who says: "Even the first Rapithwin."80]], .....81 It is permissible to partake of the Sras-dran 82 in all services except when the Nag-Na.war is doubtful, if the zat is a woman,8 3 or in a Dran service offered in expiation of a baza. sin; otherwise it is permissible. 24.12) During the Ga.ha.mba.r and the first pentad 8 4 it is good to perform rituals; during the (last) pentad it is good to eat and drink. [[Five (days) and five;85 there is one who says: "Four and four." Sa.rahe 86 is not separate; there is one who says: "sarahe is separate."]] 24.13) If a priest wishes to leave for(another) affair in accordance with his proper duties and he thinks that he will not be able to return in time, then he may omit pal)ca tisra dasa 87 and ra&/J?fil,88 and celebrate the Ga.hambar,89 and the merit of a thousan d sheep 90 will still be his. If 78 79

90 91 92 93 94 95 96 97 98 99 100 101 102 103 104

FRAGARD 2

85 86

87 88 89

90

I.e. the khiib of the celebrant. If PWN wl is indeed to be read pad war, the word war 'enclosure' may refer to the pavf. The term 'inner ritual' is widely used for those services which have to be celebrated in a consecrated area. On the first Rapithwin see Boyce 1969: 204-9. Unless the next passage forms part of the proposition begun here, which seems unlikely, part of the text must be missing. On the term Sros-dron, which can refer to the Dron ritual which forms part of the Yasna (as opposed to the separate Dron service), and to the sacred bread consumed there, see Kotwal and Boyce 1991: 94 n. 89. On the question of woman priests see Ner. 22 (Kotwal and Kreyenbroek 1995: 121f). I.e., respectively, the Gatha days and the last five days of the last month of the year; together these days are known as the FrawardTgan days. Rituals should obviously be performed on all these days, but the eating and drinking associated with the Giihambar is appropriate for the Gatha days only. Referring, it seems, to the two 5-day periods which constitute the Frawardlgan days. The reference appears to be to an unknown passage, and its significance is uncertain. Since Av. sara- means 'head', and its Phl. equivalent sar can mean 'end', it is possible to conjecture that the passage concerns the question of whether the final day of the Gahambar, which is traditionally the holiest of all (Modi 1922: 421), is to be regarded as separate from the others. Non Jiquet. The text referred to is not extant. This may refer to the first word of the snilman of the Gahambar, see Pavry 1938: 156. I.e. he may omit certain recitations connected with the service for the Gahambar but participate in part of the ritual. The words hazaJJ;;irm maesimµn occur in Afr. 3.7, see more fully Dhabhar 1963: 294-5.

50

N £RANGE STAN

TRANSCRIPTION

Ka tuwan yastan ud ne yazed, en ku-s oyrist 105 6 bun bawed ayab ne a-m ne rosnag. Rosn guft had ku andar 106 han payman oh yazed a-s ra{}f3?m abaz hilisnih; ka ne a-s ra{}f3?m-e-z 107 *abaz 108 ne hilisn, yazisn 6 puhl sawed. 24.14) En yast I padiriftag: gahambar ud rapihwin I fradom I pad stos ud yast-e pad frawardigan ud yast-e nog mah harw mah 3 bar, xwarsed 109 harw roz 3 bar. Yast I padiriftag az abestag 110 [[ku en az abestag paydag 111]] ku pad oyrist ested ud barig ne rosnag. Ast ke edon gowed ay had edon bawed ciyon gahambar. Xwarsed harw 3 bar oyrist 112 ested, ast ke harw bar-e gowed. Ast ke edon gowed ay had barsom awestwaran stanisn ud 6 113 awestwaran dahisn. Ka be dad 114 a dastwar abaz stanisn. Dad-weh guft had man pad barsom be (*pad) *stos 115 ne kard ested; ast ke *bayaspanih 116 gowed.]

TRANSLATION

94 95

96 97

106

107 108 109 110 111 112 113 114 115 116

TD: 'wyl'st; HJ: gwyl'st. TD om. MSS: 'c. MSS: LWTH. TD om. HJ adds pyt'k. HJ om. MSS: 'wylwst'. HJ: wl. HJ: YHBWNsn'. MSS: 'stws. MSS: bh'sp'nyh.

51

he returns immediately and does celebrate (the full ritual), then he has the merit of a thousand kine.9 1 If he is able to celebrate (the full ritual) and does not celebrate it, it is not clear to me whether an oyrist sin goes to his account or not. Rosn said: "If he celebrates under those conditions,92 he may leave out ra{}f3?m; if not, then he may not leave out even a single ra{}f3?m; (for) the service goes to the Bridge.93" 24.14) These acts of worship can be undertaken (in vows): 94 the Gahambar, the first Rapithwin with Stos,95 an act of worship during the Frawardigan days,96 an act of worship for the new moon three times each month,97 (or) for the sun three times each day. It is from the Avesta [[this is revealed in the Avesta]] that acts of worship undertaken (in vows) merit an oyrist,98 as to other (acts of worship) it is not clear. There is one who says: "It is the same as in the case of the Gahambar." 99 (To pay homage to) the sun all three times 100 merits an 6yrist; 101 there is one who says: "Each time." There is one who says: "The barsom is to be taken by reliable ones and handed to reliable ones.102 If he has handed it out, then the one in authority (dastwar) should take it back." Dadweh said: "I have

91 92 93

105

FRAGARD 2

98

99 100 101

102

Afr. 3.8. Lit. 'in that measure'. I.e. it is important, cf. below, 30.14; 31.3. On vows undertaking to have a ritual celebrated see Dhabhar 1963: 112-3 with nn. 5-7; Boyce 1969: 201-2 with n.8; Kotwal 1969: 38, § 31. The term stos, which generally refers to the rituals of the first three days after death (see with references Kotwal and Kreyenbroek 1995: 31 with n. 24), is presumably used here for Sros ceremonies to be performed for a living person (zinda-rawan, see Dhabhar 1932: 402, 422-3). See Kotwal and Kreyenbroek 1995: 31 with n. 25. I.e. reciting the Niyayisn to the Moon (Ny. 3), at the time of the new moon, full moon, and on a moonless night. The word oyrist is normally used for a degree of sin. Whether, as with many similar terms, the word could denote a degree of merit as well as demerit (see Tavadia 1930: 14), or if the sentence is to be understood as meaning 'failure to honour one's vow to celebrate an act of worship constitutes an oyrist sin', is not certain. See Ner. l. 4 (Kotwal and Kreyenbroek 1995: 27-9), where it is implied that culpable failure to celebrate the Gahambar generally constitutes an oyrist sin I.e. to recite the Xwarsed Niyayisn three times a day. Or failure to do so results in an oyrist sin, see above, n. 99. The passage may concern the use of the barsom for everyday purposes, such as eating, purporting that only observant Zoroastrians may use the barsom.

52

N ERANGESTAN

TRANSCRIPTION

24.15) yo ga17amµn oifam vacim apaiiaiti aeuwµn va vacastastim Ke gahan 1 ek gowisn abar raft [ku be hist] ayab ek wacast, 24.16) {}ri_ va 111 azaiti 118 aiiar;;).drajo.va vastriiat 3 zanisn (*ayab) roz-drahnay wastarenisn [ud yazisn xiib]; 24.17) a17a *bitii.i 119 a17a *{}ritii.i, _ Edon dud'igar ud edon sid'igar [Sosans guft; Kay-Adur-bozed had ast ka 2 ast ka 3]. 24.18) a17a vispgm a ahmaJ, yaJ, he ha1,1jasaiti.120 ya17a ca17rusum 121 *ya.rg 122 ga17.i asrauuaiio hiiaJ, *argous 123 he siiao1J'angm. _ _ [Ast 124 ke] edon [gowed] hamag 125 az han ka pad *oy [abar *oy] o ham rased. * And-cand 126 cahruswadag I gahan andar sal-e 127 asrudar ast, ardus *oy winah.

TRANSLATION

107 108

HJ: viii. TD: azaiti. HJ: biitiil. TD: haJ)jasa_vta. TD: catlru.fam. MSS: yi. MSS: aradusa.

109 110 111

HJ: 'DYN'.

MSS: hm'y. MSS: 'ncnc. HJ: SNT'.

53

never performed with barsom except at the Stas ritual.103" There is one who says: "When acting as an envoy.104" 24.15) He who omits one word, or one verse of the Gathas, He who has missed out [omitted] one word or one verse of the Gathas, 24.16) He shall either be punished with three (lashes) 105 or work in the field 106 for the length of a day. (Shall receive) three beatings (or work as) a husbandman for the length of a day [and his act of worship is valid]. 24.17) So the second time,107 so the third time, So the second (time), and so the third [said Sosans; Kay-Adur­ b6zed (said): "Whether two or three."] 24.18) And so on, until his (atonement) 108 is completed. If he fails to recite the Gathas for a quarter of a year 109 his action amounts to an ardus (sin).110 [There is one who says] thus: "All (times), since a balance is reached in him [regarding him] (?)." 111 (If) he fails to recite much as a fourth of the Gathas in a year, his sin is an ardus.112

103 104 105 106

117 118 119 120 121 122 123 124 125 126 127

FRAGARD 2

112

On the Stos see above, n. 75. Viz. for the soul of the dead. So Bartholomae 1904: 158, s.v. aiyar;i.drajah-. For the fact that in the Zoroastrian tradition agricultural labour is regarded as a work of religious merit cf. Vend. 3.31. Bartholomae (1904: 808 with n. 3) emends the attested forms to bityai and tfrityai respectively; Waag (1941: 59) emends to bitfm and tfritfm. The translation follows Waag (1941: 59) in interpreting the verb hal}jasaiti 'is completed' (see Bartholomae 1904: 501) as referring to the act of penance implied by the preceding Avestan text, rather than to the following words. Pace Bartholomae (ibid), who translates '(und) so bis dahin, dass ihm ein Vierteljahr voll wird' (and so on until a quarter of a year is completed for him). For the emendation see Bartholomae 1904: 1287, s.v. yar-. Waag (1941: 59) emends to yaro. A sin meriting a lash or beating with an instrument which does not leave visible marks, see Bartholomae 1904: 194. A free and uncertain rendering of this obscure translation. This interpretation assumes that 6 ham rased is used in the sense of 'reach one another, achieve a balance', referring to the sin and atonement mentioned earlier; Phl. ka is taken as equivalent in meaning to, or indeed a mistake for, ka. On this sin and others mentioned in this context see Kotwal 1969: 23, 96 nn. 2-3, 114 App. I; Dhabhar 1963: 104.

N ERANGESTAN

54

TRANSCRIPTION

24.19) ftrisum taro x'araiia naemf)m taro bazujataiia 128 vfspf) m taro

TRANSLATION

131 baza-zanisnih; ka Sriswadag *tarist 130 xwar, nemag *tarist 133 hamag 132 tarist sal-drahnay, pad yat *astared.

*piriieiti.135

Ka-z pas ek *ratufrid hawed.

1 36

25.1)

24.20)

be *abaronened [ku be hiled] be tanapuhl

CHAPTER 25 (43) HJ 7 l v. l -73r.4] 49r.9-50r.14; [TD

yo gaftan 198 he a1Jha1 cH}aiiaeca upabGrntaiiaeca. Xwar *ne 199 ast tozisn pad abar-barisnih [kil winah I pas az han kunend abag zaxm *afrawarst 200 ne hawed; gahambar ne yastan (*pad) tis-iz I tiz ast *afrawarst 201 ne bawed. Pad tis I xwes oh bawed; abag zaxm az abestag paydag kil ne bawed. Abag nask­ hilisnih a-m ne rosnag.]

27.4)

Moreover strikes another pious man,

A blow 150 or a wound deserving (atonement by) a large domestic animal ofprime quality, or two large domestic animals, or a ya.t, or a greater (wound), A wound (deserving) an ardus, or a large domestic animal of prime quality, or two large domestic animals, or a ya.t, (or even) greater, He cannot atone for 151 the wound by paying a fine or undergoing corporal punishment. There is no 152 atonement by taking upon himself a xwar 153 [i.e. a sin which is committed after that 154 is not undone 155 by means of a

148 149

150 151

HS has tn' written over this word. HJ: g's'nb'l. MSS: pairauarstiI. So HJ; TD: yiI. MSS: aen;Jm. HJ: jal)ti. MSS: ynyt'. TD: ardus. TD om. TD: yayaJ,. MSS: mzd. MSS: xaroiJ.. MSS: 'L. MSS: 'pl"'wlst'. MSS: 'pl"wlst'.

He who, failing to recite the Ga.tha.s for half a year,

He who does not recite the Ga.tha.s [the Ga.hamba.r] for half a year, And who, moreover, strikes the other pious man,

27.3)

X'arGm

187 188 189 190 191 192 193 194 195 196 197 198 199 200 201

FRAGARD 2

152

153 154 155

Cf. Ner. 2.6, 8. A conjectural translation of this corrupt sequence of words; for *pairi *auuaJ, *varsti'ie cf. pairi. var;Jzai 'to refrain from... ' (Bartholomae 1904: 1378), and the alternative infinitive of varnz-, varsti'ie (Bartholomae 1904: 1375). The last letters in Av. script may represent a Phl. word, perhaps a form of biidan. I.e. a blow of the kind that later constituted an ardus punishment. For the emendation and interpretation see Bartholomae 1904: 1867. Waag (1941: 61, 120), retains the MSS reading xaroiJ,, which forces him to postulate a hapax xar- 'to commit or atone for a x"ara sin'. The purport of the passage seems to be that a person who has failed to celebrate the Giihiimbiir for half a year is no longer a Zoroastrian in good standing and cannot atone for other offences in the usual manner. A negative adverb is not clearly attested in the MSS either in the Av. or the Phl. version. The commentary, however, appears to leave no doubt that the original text must have had negative verbs. Av. x"ara-, from which Phl. xwar derives, meant 'wound', whence presumably the reference to a 'wound' (zaxm) in the commentary. I.e. after he has failed to celebrate the Giihiimbiirs for half a year, see above, n. 151. The spellings 'pl' "wist' and 'pl "wist' in the MSS are taken to denote a word afravarst 'undone', deriving from Av. frauuarsta- 'committed' (see Bartholomae 1904: 1377, s.v. var;Jz-), with privative a. The second aleph in both variants may have served to avoid a reading *abarwarst, or possibly represent the actual pronunciation of this clearly learned and unusual word.

64

TRANSCRIPTION

N ERANGESTAN

kahmli1 haca usahinan;µn gal'Jan;µn * ratufritis 202 frajasaiti? Az kil be usahin gah (*rad-franamisnTh) usahin pad ce hangam kunisn?]

28.2)

203

fraz rased [kil yazisn I

haca *maiaitiio.draonaJJhasca 149 *fol)ti.750

Adadiha silromand [kil-san nan ast u-san gost nest], daitim g;ius draono 751 upa.isgmno *af>a 752 auuayhabdgl)ti.

34.2) And perform agricultural tasks and occupy themselves with righteous knowledge,

34.3) 34.4)

Han i dadiha silr xwahisn ray edon be xuftend [kfi 753 ta-man bawed],

34.5)

* framargIJt?m 754 aes?fil. Fraz 6smurd. 755 [*xuft 756] awesan [kfi-san gahambar yast bawed *oyrist 757 6 bun nest].

34.6)

n6i1 aetaes?fil ratufris ratufritim 758 *{}f3grgsaiti.159

Ne awesan rad-franamisnih ray [gahambar ne yastan a-s han rad­ franamisnih ray gahambar ne yastan 760] a-san 161 rad-franamisnih brehenisn [kfi-san padifrah ne garzisn].

34.7)

fae>6i1 aete framargl)ti 762 *atfa 763 ratufriio.

745 746 747 748 749 750 751 752 753 754 755 756 757 758 759 760 761 762 763

MSS repeat MSS: 'ywsnyh. TD: gauuastraca; HJ: gauuastraca. MSS: v8mzanto. MSS: draomuyhasca. TD: h8nta; HJ: h;;int. MSS: draono. MSS: aua. HJ repeats. MSS: framarnnt;;im. HJ: 'wsmlt'. MSS: hwht. MSS: 'wylwst'. TD: ratuyfraitlm. MSS: iJ/3;;imsaiti. HJ: ysyt'. TD om. MSS: framar8nti. MSS: yar56i1.

151

Those who pursue lawful endeavours [i.e. they go about their proper business],

ai/3iSaIJtO,

Kar-warzisn warzend [kar i aha.rig] xrad i ahlawan abar e osmarend [kil herbedestan i pad dad ud zand e kunend].

FRAGARD 2

34.7)

580 581 582 583 584 585 586 587 588 589

Let them perform the execution of tasks [the work of others] and study the wisdom of the righteous [i.e. let them pursue religious studies (which deal) with the Law and the Zand]. 580 And are without proper nourishment, Those who have meals improperly [i.e. they have bread but have no meat], And then go to sleep longing for a proper portion of the cow, And thus went to sleep with longing for a proper meal [thinking, "May we have it"], Men they 'concentrate' on the perfonnance,581 Those have 'concentrated' [dozily (?)] 582 [i.e. if they have attended 583 a Gahambar, the merit of an oyrist does not go to their account.] For one among them who (could) gratify the Ratus it does not constitute 584 a (compulsory) act of gratifying the Ratus.585 By no means can 586 they, by extolling the Ratus,587 achieve the extolling of the Ratus [if one has not attended the Gahambar then his failure to attend the Gahambar is in conformity with (the laws regarding) 'extolling the Ratus '] [i.e. one should not demand that they should be punished].588 Insofar as they (merely) 'concentrate' on the perfonnance,589 they gratify the Ratus.

I.e. the Phl. translation and commentary of Avestan texts. Le., presumably, even if they do attend and concentrate on the service. Lit. 'slept, asleep'. Here Phl. yastan 'to celebrate' presumably refers to the act of attending the Giihambar service. Lit. 'creates'; i.e. if one is incapable of doing one's ritual duty and still tries to do it, there is no merit in this. I.e. even if it is physically possible for them to take part in the Gahambar they are not obliged to do so. Normally the form in -isn denotes that something is to be done; here it seems to have a connotation of possibility. Lit. 'for the sake of extolling the Ratus'. The Phl. Commentators evidently had difficulty in translating the Av. passage. I.e., perhaps, if they attend and try to follow the service. The sentence appears to contradict the preceding statement, but may in fact imply that, for those who are hungry, attending the ceremony does not constitute a formal duty, but merit may still accrue if one attends.

152

N £RANGE STAN

TRANSCRIPTION

TRANSLATION

Ka edon fraz osmarend [ku be yazend] edon-san radiha. [U-san haza1Jrnm *maesin?m 764 *daenun?m 765 paiti.putfran?m nar?m �aon?fil �aiia V81Jhuiia urune 766 ci{}Jm nisirinuiia.1, 767 u-s kirbag oh hawed.] CHAPTER 35

35.1)

35.2) 35.3) 35.4)

764 765 766 767 768 769 770 771 772 773 774 775 776 777 778 779 780 781 782 783 784 785 786 787

(54)

[TD 73v.15-74r.15; HJ 108r.8-108v.15] aaJ. 768 fracargl).ti 769 kgrns?sca * gaooitisca 770 *daeuulca 771 *hal).dramana 772 *upa.mraodjsca 773 *vlspa 774 *xsafno.775 Awesan ke be rawend *6 776 *kilisyagih 777 ud *gegistanih 778 han-iz I freftaran 779 ham-dwarisnih ud *kamburag 780 (I rospigan gowend] pad hamag sab cegam-iz-e.781 daitiio.dra6n81Jhasca *fol).to 782 Dadiha suromand [ku-san nan ast u-san gost ast]. *fraiio 783 gjus draono upo.isgmno aoa auu81Jhabdgmno 784

Han I *freh 785 gost sur abar-xwahisnih ray edon be xuftend [ku ta­ man wes bawad], aframaml).t?fil 786 aes?fil Fraz an-6smurd awesan [ku-san gahambar ne yast bawed u-san *oyrist 787 6 bun].

FRAGARD 2

153

When they 'concentrate' [i.e. attend] in this way, then it is authorised. [(It is said): hazaIJrgm *maesin?m *daenun?m paiti.putfran?m nar?m a$aOn?m a$aiia vaIJhuiia urune 590 cifflm nisirinuiial,, 591 and their merit is thus.] CHAPTER 35: ON LACK OF RITUAL ACTIVITY WHEN WELL NOURISHED 35.1) But those who go each night to bandits, robbers, devilish gatherings and to those who disport themselves with prostitutes,

35.2) 35.3) 35.4)

Those who go to bands of robbers, to dens of thieves, indeed to gatherings of deceitful ones and deceit [they mean, of whores], on any night 592 whatsoever, When they are properly nourished, When they have had proper meals [i.e. they have both bread and meat], And then go to sleep longing for an excessive portion of the cow,

And go to sleep thus longing for a bigger meal of meat [thinking "may we have it"], When they fail to 'concentrate', For failing to 'concentrate' [i.e. for not participating in 593 the Gahambar], an oirist goes to their account].

MSS: maesamµn.

MSS:

danun1tm.

MSS: a�a6n?ID,

HJ:

nisrinuiiaJ.

MSS: aetaiia. MSS: facamnti. MSS: gaooitisca. MSS: daeuuisca. MSS: hm;idaramana. MSS: upa.mra6d�sca. MSS: visp6. TD: xsap6; HJ: xspno. MSS: w'. TD: ylysy'yh; HJ: klysy'yh. TD: sdst'nyh; HJ: g'dgst'nyh. HJ: plstt'l'n'. MSS: knbwlk. MSS: cyk'mck. MSS: hm;it6.

MSS: frabaitlm daitlm. HJ: auu�ha bd�J}t6. MSS: MXL. MSS: aframar�nt�m. MSS: 'wylwst'.

590 591 592 593

Afr. 3.7. Vend. 14.2.

The passage as a whole means, 'let him assign a thousand female ewes with their young in atonement for the souls of righteous men according to right and justice'. Lit. 'all nights'. Lit. 'celebrated'.

154

35 .5)

N ERANGESTAN

TRANSCRIPTION

aetaes;µn ratufris ratufritJm *f)/3;Jr;Jsaiti_188 Awesan pad rad-franamisnTh ray [gahambar ne yastan ray] u-san rad-franarnisnTh brehenid [kil-san padifrah oh garzisn 789].

CHAPTER 36 (54) [TD 74r.15-75r.17; HJ 108v.15-110r.15] 790 36.1) kahe 791 ratufris? Mard kadar gost radiha [be *6 792 gahambar dahed]? 36.2)

yJ *X'al)he 793 * tanuu.i y.i na.irii.i 794 y.i puffrahe *ap;Jr;Jnaiiaos.795 Awesan xwes 796 (*tan) [menog], awesan narlgan [ud *pesigan 797], awesan pus i 798 aburnayag [windisn].

36.3)

y.i. tanu.p;Jrnffahe aparaoi};}mnahe 199 ratufris.800 Ed (*ke) az 801 *oy 802 i (*pad) *tanapuhlaganih [pad *ranagih] 803 grift [margarzan; *oh ewar dadwaran wizir kard frezban dadan: sar be brined ud xwastag be 6 gahambar dahed] han-is radiha.

36.4)

y.i. haca daeuuaiiasnaeibiio 804 auua.uruuaiti 805 apa.bara aiia ratufris. Ed ke az awesan dewesn abar pad dosaramih nayed [dewesn-e ke dosaramih 806 abag 807 ne dared sar be brined xwastag be o gahambar dahed] han-is radiha.

788 789 790 791 792 793 794 795 796 797 798 799 800 801 802 803 804 805 806 807

MSS: iJ{3ir;Jsaiti. HJ: klcsn'. MSS: k;µiiia. TD: iiguua; HJ: iigauua. MSS: yy. TD: auuayha; HJ: auuayhi. TD: iiriiii. MSS: ap�rnniiiiois. HJ adds: ZY QDM MSS: pysk'n'.

TRANSLATION

35.5)

TD:MNW.

MSS: 'LY. MSS: 'l'nkyh. HJ: daeuuaiisaebiio. TD: uruuaitiia. HJ: dws'l'm. MSS repeat.

·

·

·

For one among them who (could) gratify the Ratus it constitutes 594 a (compulsory) act of gratifying the Ratus.595 By (their behaviour in the matter of) extolling the Ratus [by not attending the Gahambar], they have created (a case of failing to) extol the Ratus [i.e. one should demand that they be punished].596 CHAPTER 36: ON THOSE WHOSE ANIMALS MAY BE SACRIFICED

36.1) With whose cow may a man gratify the Ratus? Which meat may a man legitimately [offer for the Gahambar]? 36.2) Those which belong to himself or to his wife or to his minor son, Their own [spiritual] 597 [earnings] and those of their women [and forebears], and those of their minor sons (?).598 36.3) (Or) those he has taken from one whose body is forfeit and who is excluded (from the service), with such a 599 one he gratifies the Ratus. That which 6oo he has taken from the one who is in a state of being tanapuhl [in a state of being expelled] 601 [(that person) is deserving of death; the reliable judges have judged that it is obligatory for him to give it: let them 602 cut off his head and contribute his possessions to the Gahambar], that is legitimate for him. 36.4) Those which he has taken away from the daeva-worshippers because of breach of contract, with such a one 603 he gratifies the Ratus. That which he leads away from the demon-worshippers with love 604 [in the case of a demon-worshipper with whom he has no friendly

594 595 596 597 598

MSS: 'D.

MSS: ajayauruuaiia. TD: ratufrns.

155

FRAGARD 2

599 600 60! 602 603 604

Lit. 'creates'. I.e. those who fail to do it commit a sin. I.e. if one is capable of doing one's ritual duty and fails to do it, a sin results which is as great as the merit of doing one's duty would have been. Non liquet. One would expect *getfg, 'material (possessions)'. A possible but unlikely translation would be: 'Their �wn (body �nd)_ spirit, the limbs (reading pesagiin) of their women, and the earnmgs of their mmor sons , . The significance of the passage appears to be that one may legitimately offer animals belonging to oneself or to a member of one's family over whom one has authority. Lit. 'with that one'. The Phl. text here consistently uses ke where one might expect ce or kii. For Phl. riinagTh, 'expulsion, removal, etc.' see Dhabhar 1949, Gloss. 105. Lit. 'him'. Lit. 'with that one', cf. n. 599. The interpretation of Av. auua.uruuaiti as a term connoting good relations clearly caused the Commentators some difficulties.

156

36.5)

36.6) 36.7)

N ERANGESTAN

TRANSCRIPTION

£ar5a jaJ paiti.bam1Jti 808 *y.i 809 ar;Jdus at *apaititat 810 a-· uruua, Edon ke abar ardus I apefifig grif t [had ardus�e 6 �: bu_d es e t-d _ • -rr kard frez *ku 811 dadwar ::iz _ ban dadan *petifigih 812 abag·, u-s at-� andar o bun bud ud yat dad war wizir kar d frezban dadan. U-sJk_ar e 813 hawed ku pad pen 1 baw-d e ; pad - 1xsa . V y ka-s abag ne dahed],

TRANSLATION

36.5)

y : .i 814 * varayha,815 Ed ke andar han I pad war [be ...].

.t,.i aoait� *fraraiffiiamµn 816 frapa. Ed-817 *1z ke-s pad adah'V ismIh -1 fraz - -da-destan fraz apparenid [pad e .V _ -d az1sm and],

. -·1 vist *jat 818 �01 gm 819 druuato (* va a$aon6 va aiia _ ratufris).820 Ed ke ne paydag *kU 821 druwandan a y -b a a hl aw an [ape- dag a-fraz_ 823 srayisn *ke-s 822 daxsv ag _1 *ane_ran pad-is] han-is radiha. 36.9) ya paiti.*bawflti 824 .... 36.8)

36.6) 36.7)

36.8)

36.9) 808 809 810 811 812 813 814 815 816 817 818 819 820 821 822 823 824

MSS: barnnti. MSS: fii. MSS: apaiti ta. MSS: MNW. MSS: pytytyk. MSS: ". MSS: fiihu. MSS: vara.I]hana. MSS: frauuaitiian:µn. MSS: XN's. MSS: fii. TD: vlst8m. Added in the light of the Phl. tran slation MSS: MNW. MSS: MNs. MSS: 'n'ylsn'. MSS: barlnti.

605

606

607

608

609

610 611

612 613

FRAGARD 2

157

relations, let him cut off his head and contribute his possessions to the Gahambar], that is legitimate for him. Then, when they offer those which one has taken on account of an unexpiated argdusa sin, Similarly (that) which what has been seized because of 605 an unexpiated argdus sin [i.e. an ar�dus has gone to his account, so that the judge has judged it obligatory for him to give it, with penitence; (or) a yat sin has gone to his account, (and because of) the yat sin the judge has judged it obligatory for him to give it. And let him be penitent; 606 then it is permissible for him not to give (it) in addition to (the penitence)], Those which 607 (he has taken) because of an ordeal, That which is among the things which are at stake at an ordeal 608 [ ...], 609 Those which he received because of a refusa l to participa te in the process of law,610 And that of which he has deprived (the community) by not contributing according to the law [concerning which (he has committed) 'obstruction'], 611 ( Or) that about which it is not known whether it belongs to a wicked ( *or 612 to a righteous person, with that (offering) he gratifies the Ratus). That about which it is not clear whether it belongs to the wicked or to the righteous [there is no need to protect a stray animal which carries the mark of belonging to the non-Iranians], that is legitimate for him. Those which they sacrifice...613 It seems that the expected Phl. *barend, translating Av. bar;>J)ti, has no logical significance in the Phl. version, and thus presumably did not form part of the original text. Lit. 'let the affair be that he is penitent' . The emendation to yiI follows Waag 1941, since the loc. f. pl. fiihu, which is found in the MSS, does not appear to yield good sense. However, the Ph!. translation andar hiin I 'among those which' could be taken to point to an original Av. locative. I.e., presumably, when an oath is solemnly administered. On Phl. war, 'oath, ordeal', see Macuch 1993: 133-38. It seems likely that some words, including a verb, are missing here. See Bartholomae 1904: 1020, s.v. friirai{}ya-. On Phl. azismiind, 'obstruction', an offence against proper (legal) procedure, see Macuch 1993: 121. The Av. text from here on is omitted in the MSS; the Phl. translation suggests, however, that it must have formed part of the original Av. text. The Phl. version suggests that part of the original Av. sentence is missing.

158

N ERANGESTf..N

TRANSCRIPTION

Edon kii 825 abar bared [kfi-s *hamemalili 826 be kuned, aradilia pad hame abaz. Gogusnasp guft 827 jud az han I pad war nihuft 828 *he.829] 36.10) noi,t apaita noi,t paiti. kaiia ratufris.830 Ne apedag [ke-s bahr andar ne bud estedJ ne paym aragan [ka-s bahr andar ne bawed] radiha.

37.1)

37.2)

CHAPTER 37 (55) [TD 75r.17-76r.3; HJ llOr.15-lllr.9] ratufris * apaitamµn 831 *kaiia 832? Radiha apedag (*ke *xwes) [ka-s bahr 833 andar

ratufris * huua 834 fa nmanahe paiti.riciiehe 835

yezi *his 840 *huuauui5iia 841 dazde ratufris. Agar-is awesan han I xwes dad ested radiha.

bud ested]?

37.1)

With which one of the strays does one gratify the Ratus?

To whom does a stray animal legitimately belong [if one has had a share in it]? 37.2) With one's own (animal), which belonged to a house that had to be abandoned. 620 Legitimately, (with) an abandoned 621 one of one's own house [with any one whatever, whether it 622 is the size of a (person's) chest or the size of an arm]. 37.3) If he offers them of his own volition he gratifies the Ratus. If he has offered his own to them, then it is legitimate.

615

MSS:MNW. MSS: hm'hm'lyh. HJ om. HJ: gwptn'. MSS: ". TD: ratufa)s. MSS: apaitiiiino. TD: d:µiiia. TD om. MSS: hauuii. TD: riciieihe. MSS: pytlyc. HJ: ms'. TD: b'c'y. HJ: ms'. MSS: vis. MSS: huuauu6is.

159

In case he undertakes [i.e. engages in litigation,614 615 Gogusnasp said: "Except if it is part of that which he would have concealed under oath." 616] 36.10) Neither with one that has no master (?) nor (o n e) with a master(?).617 With which one does one satisfy the Ratus? Neither stray ones [in which he has (never) had a share], nor those which are in someone's charge (?) 618 [if he has no share in them (now)] are legitimate.619

614

825 826 827 828 829 830 831 832 833 834 835 836 837 838 839 840 841

FRAGARD 2

CHAPTER 37: ON ANIMALS THAT MAY BE SACRIFICED

Radiha han I xwes man *payrez 836 [kadar-iz-e pad srenag-masay 837 ud baza 838-masay 839] 37.3)

TRANSLATION

616

617 618 619 620 621 622

Cf. Macuch (1993: 87, 91), who translates hamemiil bawend (MHD 5.6) as 'it comes to a trial'. This clause may translate a part of the original Av. text that is now missing, �ee above n. 613. The expression pad hame abiiz may either connote that the action is ille�itimate under all circumstances, or that it is illegitimate 'for ever', i.e., cannot be expiated. . _ Or 'at an ordeal', cf. above, n. 608. What is meant, it seems, 1s tha� while _ litigation is going on one may not confiscate the property of one of th� ht1gants _ to except, in Gogusnasp's opinion, if there is a real danger that he will fail disclose it. The meaning of neither apaita nor paiti is assured; paiti is here taken to be an _ _ inst. sg. of paiti-, 'master, lord', apaita as a corrupt form of an adjective _ deriving from paiti- with privative a. The whole passage 1s obscure. . On Phl. piiymiir, 'one who is in charge,' see Macu�h 1981: 166, n. 55. It 1s not _ clear whether Phl. apiiymiiragiin refers to those m charge of ammals, or to animals which are in someone's charge. I.e. he should not offer animals which have no owner or which legitimately belong to someone else. _ . . .. Bartholomae's interpretation (1904: 834) of the word pa1t1.nc11a- as 'relinquendus' seems more convincing than Waag's (1941: 68) 'welches vermacht wird'. A guess based on the probable meaning of the Av. paiti.riciia. It is not clear whether the gloss refers to the size of an animal or of an offenng.

160

N ERANGESTJ.N

TRANSCRIPTION

37.4) 37.5)

yezi aa.t his ni5i1 842 huuauuoiia dazde aratufris.843 ya a�aryhe 844... ... radiha ek. 37.6) yezi.se 845 X'ar;}tfa *yazata 846 ratufris. *Agar-is 847 han I 6 xwarisn *zast 848 ested radiha. 37.7) (*yezi.se * ni5i1) x"ar;}tfa *yazata 849 aratufris. Agar-is ne 6 xwarisn zast 850 ested aradiha. [En az abestag paydag. Ka gowed ay stor-e *I-m 851 ek bar pad *zindag 852 dahend be xwarend, *zindag 853 kar nest. (*Ka) gowed ay ek bar stor-e pad *hamog 854 I ahlaw-dad dahend ta be xwarem, xwardan kar nest. Ka gowed ay stor I-m ek roz dahend be xwarend, ayab be dahend *ku 855 andar *any roz be 856 xwared, ayab be dahed wes, hame abaz rased. Ast ke edon gowed ay ka dahed ta hame abaz rased.] CHAPTER

38 (56)

[TD76r.3-76v.9; HJlllr.10-112r.10]

38.1)

842 843 844 845 846 847 848 849 850 851 852 853 854 855 856 857 858 859 860 861 862

ni5i1 *pasuuasca 857 bazda ni5i1 irista (*noiJ) anazdiia ratufris. Ne *pah 858 wemar [ke 859] ne ban I *resid 860 [ke res hambun-iz] ne ban I nizar [ke *pih 861 ud *vazdang 862 nest] radiha. MSS add: his. TD: raufris. HJ: aoaJJhaJJhe. MSS: syn'. MSS: yazada. MSS: 'Ps. MSS: zsyt. MSS: yezi. HJ: zsyt.

MSS: 'MW. MSS: ZBNk. MSS: ZBNk. MSS: hmw.

MSS: 'MT.

TD repeats. MSS: pasusca. MSS: pys. MSS: pt ws'k. MSS: lyst'.

MSS: TBN'. MSS: vazd{lk in Av. script.

TRANSLATION

FRAGARD 2

161

own volition, 37.4) On the other hand 623 if he offers them, but not of his 624 he fails to gratify the Ratus. 37.5) Which in recompense(?) ... . ..one is legitimate.625 37.6) If he sacrificed 626 it for food, he gratifies the Ratus. 627 If it is an animal he has procured for food, it is legitimate. Ratus. 37.7) If he has not sacrificed it for food, he does not gratifiy the [This is If he has not procured it for food, it is not legitimate. revealed in the Avesta. they If(the officiating priest) says: "Let them eat the animal ':hich the (at ahve be have originally given to me alive," then it need not time of the sacrifice). as the If he says: "They originally gave me the animal to eat, 628 ial. essent not is it equivalent of priestly wages," then eating me one Whether he says: "Let them eat the animal which they gave r day," day(on the same day)," or "Let them give it and eat it anothe s to th or "Let them give it (and eat it) more (days later)," it com� _ � it, it gives one as long "As thus: same thing. There is one who says all comes to the same thing."] CHAPTER

38(56): ON ANIMALS THAT MAY NOT BE USED FOR SACRIFICIAL PURPOSES

or thin 38.1) Neither with an animal that is ill nor with one that is injured does one gratify the Ratus Neither a sheep that is ill [which is sick(?)], nor one that is injured no [which has any injury whatever], nor one that is weak [which has fat or nourishment 629] is legitimate.

623 624 625 626 627 628 629

tive sense. The context shows that Av. aa1 is to be understood in an adversa No Phl. version is attested. Neiter the Av. nor the Phl. sentence appears to be complete. against the The Phl translation *zast, which is not assured, seems to point gave'. 'he *dazde, s reading *yazata. Waag (1941: 68-9) suggest family needs the I.e. if the animal to be sacrificed has been procured because the ible. permiss is this animal) other no find could (and meat l a imal I.e. as long as the original intention was that the ��at of the �acrificia � 1s not meat the 1f even d sacrifice be tely legitima may it food, would be used for eaten. On Phl. vazdang see Bailey 1960: 67.

162

38.2)

N ERANGESTAN

TRANSCRIPTION

abaJJta airista *azdiia 863 pairistaIJhara ratufris. Awemar ud *aresid 864 ud anizar abar- 865 [ku-s barisn hamag hurust ested] radiha. [Had ka-s *res-e 866 apayman I pahli1g nest, frabih be zohr 867 I ataxsan ta pad hamag kar sayed. Ka res-e *6 86 8 pahlug, edon nizar ud be adwadad ray ne padixsay *kustan.869

38.3) Nizarih payman-e [[ka ne kustan]] 870 *grayidan u-s pih I *rodigan 871 bridan; be pad margih ud *raxtagih 872 ta-s ne padixsay kust. Pad yazdan kusisn *a-san 873 ek zot gumanig nest, pad zohr I ataxsan 874 ne sayed. Ka ek pad 2 ayab 2 pad ek, nar pad madag ayab madag pad nar... 38.4) Ast ke ... 875 frarast ... ku pad zohr I *ataxsan 876 ne sayed. En kii zot gumanig kunend ayab ne a-m ne rosnag. Ka ast ested tis az han rased kustan ne sayed ud az han fraz abestag abaz hilisn. Zot gumanig 877 nest.

TRANSLATION

631 MSS: anadiia. MSS: 'lyst'. TD: 'lwst'n' 'L hm; HJ: 'lst'n' nl'm. MSS: lysk'y. HJ: zwl. MSS: 'y. MSS: NSKSWNt'. HJ: NKSWNt'.

MSS: lwzd'n. MSS: lystkyh. MSS: 'ssn'. HJ: 'txs 'n. MSSK 'stxwn 'nyy. MSS: 'txs ZK. HJ: gwm'n'.

163

38.2) With a healthy one, not injured, well-nourished, exquisitely fat, one gratifies the Ratus. One that is not ill, not injured, not weak, with a supremely well­ grown body [that is, its entire form 630 is well-grown] is legitimate. [That is, when it has no serious 63 1 injuries to its sides and it is fat, then it may be used for all (ritual) purposes except the zohr to the fires. If it has an injury to its side, then it is 'weak' and may not legitimately be killed except at the price of committing a sin of abandonment.632 38.3) A definition of 'weakness' [[when one should not kill it]] is that it cannot stand upright 633 and the fat on its belly 634 is wasted away;635 except (when) death and disease (threaten), it is not legitimate to kill it. If one kills it for the Yazads, then none of the zots 6 3 6 is 'doubtful', (but) it is not permissible (to offer the fat) as zohr to the fires.637 If (one sacrifices) one to two (Yazads?) or two to one, (or) a male (animal) to a female (Yazad?) or a female to a male (Yazad?)...638 38.4) There is (*one who says:) "A bone .....639 is not permissible as zohr for the fires. Whether it makes the zot 'doubtful' or not is not clear to me." If there is a bone (?) and something untoward happens, one may not kill (the animal),640 and one should abandon the recitation of Avestan from that point on. The zot is not 'doubtful'.

630

86 3 864 86 5 866 867 868 869 870 871 872 873 874 875 876 877

FRAGARD 2

632 633 634 63 5 63 6

637 638

6 39

6 40

MacKenzie (1971: 20) gives 'bearing, behaviour' for Phl. barisn. The present context suggests that the word could be used generally for the impression a person or animal makes. Lit. 'immoderate'; the implication appears to be that minor blemishes do not count. On this sin, which essentially consists of refusing care and nourishment to those in need, see Macuch 1993: 247-51. Lit. 'inclines'. Lit. 'of its entrails'. Lit. 'cut off'. Lit. 'of their zots'; the use of the word zot in this context, where it appears to be used as a generic term for 'ritual priest' is unusual in the Ner. Together with the evidence of Ner. 40, this seems to imply that 'killing for the Yazads' is a term connoting killing according to the proper Zoroastrian rite (as opposed to besidan 'killing grievously, i.e. improperly', cf. Ner. 40.16), but not for ritual purposes. It seems likely that words like 'it is not permissible' should be added here. The passage is clearly corrupt. The meaning of what may be *ew frarlist '(of) one cubit' in this context is not clear. The meaning of the entire passage is unclear.

164

N ERANGESTAN

TRANSCRIPTION

38.5) Ka-s res hambun-iz a ne sayed. Ka-s barsom ne hurust ested a ne sayed. Suy ud *tisn 878 a ne sayed. Aranjagiha sayed. Ka karr a ne sayed; ka kor a ne sayed; ka gung a ne sayed. Rosn guft ay ka casm o hoy kor 879 a ne sayed.] CHAPTER 39

TRANSLATION

38.5)

(57)

FRAGARD 2

165

If it has any injury at all it is not permissible. If its barsom is not well-grown,641 it is not permissible. If it is hungry and thirsty it is not permissible. If it is without pain,642 it is permissible. If it is deaf, it is not permissible. If it is blind, it is not permissible. If it is dumb, it is not permissible. Rosn said: "If it is blind in its left eye 643 then it is not permissible."]

[TD76v.9-77r.14; HJ112r.11-113r.12] 39.0)

Griftan i gosudag bun.

39.1)

ratufris *paii�bis 880 xastaisca ax"astaisca *azdiiaisca 8 8 1 *anazdiiaisca.882 Radiha pem han-iz i pixt han i *apoxt 883 han az han i frabih [gospand] ud han az han i nizar.

39.2)

ratufris pitubis 884 xastais 885 ni5i1886 axastaisca 887 *azdiiais 888 ni5i1 *anazdiiais. 889 Radiha pid han i poxt 890 ne han i *apoxt 891 han I az han I frabih [gospand] ne az han i nizar [ed ku ne kusisn ta ka kust han-iz sayed].

. ) 393

ratufris sniik�nisca vlzusca xastaisca noit *axastais892 *azdiiai§893 ni5i1 *anazdiiais.894 Radiha *gyanwar 895 han i poxt [pah] ne han i apoxt han ke az han i frabih [gospand] ne az han I nizar.

878 879 880 881 882 883 884 885 886 887 888 889 890 891 892 893 894 895

CHAPTER 39 (57): ON PREPARING THE GOSUDAG The beginning of (the section on) preparing the gosudag. One satisfies the Ratus with milk, boiled or unboiled, whether it contains much fat or little. Legitimately (one may use) milk, either boiled or unboiled, from a fat [animal] or from a weak one. 39.2) One satisfies the Ratus with cooked meat,644 not uncooked; fat, not lean. Legitimately (one may use) cooked meat, not uncooked; from a fat [animal], not from a weak one [because it should not be killed; indeed if it has been killed that too is permissible]. . ) One satisfies the Ratus with cooked snakan and vlzu,645 not 393 uncooked; fat, not lean. Legitimately the animal (should be) a cooked [sheep], not an uncooked one, one that belongs to the fat [animals],646 not to the lean ones. 39.0) 39.1)

MSS:tksn'.

HJ: kl. TD: paiiJbfs; HJ: pasiiJbfs. TD: zaifasca; HJ: ziiaisca. TD: azaiiesca; HJ: aziiaisca. MSS: 'spwxt'. MSS: patus. TD: xastais. TD om. HJ: anastaisca. HJ: aziiais; TD om. TD: anaziiaisca; HJ: anaziiais. TD: pwhtn'. MSS: 'fl'c. Both MSS repeat L' ZK ZY 'pwht. MSS: ana x:astais. MSS: aziiais. MSS: anaziiais. MSS: d'wl.

641

642 643

644

645 646

The sentence does not seem to fit in with the context, but the Ph!. does not admit of any other interpretation. A possible explanation might be that, like Av. barJsman (cf. Ner. 44.3), Ph!. barsom can refer to the strew of grass on which the animal is sacrificed, in which case the implication might be that imperfectly grown grass could injure the animal. There appears to be no evidence, however, that Phl. barsom was ever used in this sense. Lit 'in a painless way', i.e. perhaps 'healthy'. In the Avesta ( Y. 11.4) the left eye of the sacrificial animal is said to belong to Haoma. For the emendation to pitubis see Waag 1941: 72. The meanings of these words are unknown. Or 'sheep'.

166

N ERANGESTAN

TRANSCRIPTION

39.4)

[Had en pem pad gosudag 896 sayed. U-s 897 ed andar ne abayed ku *gaw 898 I paydag ce gon-wast ested a sayed.

39.5)

Barsom 899 ud gost I poxt sayed. Ka-s *hambun-iz 900 poxtagih 901 ayab bristagih pad-is paydag, sayed. Namak-siid sayed, xam ne sayed. Ast ke edon gowed ay xamizag sayed. Sosans guft had xamizag ne sayed; ne xwarisn ce 902 9o3 (*bawend). Gogusnasp guft ay 904 oh xwarisn ce mard *mardazogtar 905 bawed.

39.6)

Xayag harw (*2) 906 ast pemih ud gosfih az han gyag paydag:

paenaeniiacil 907 zaoffraiia.908

Abarag guft ay pad gahambar gosudag I gaw weh.]

TRANSLATION

*huuostaesuua 909 *pasusuua.910

[Han I wes-gostih meh han i: weh.

911

ud *kam-gyanih

912

ray; abang harw-iz sardag

40.2)

Ast ke edon gowed ay had pad-iz i: gahambar han weh ke sardag 913 meh.

896 897 898 899 900 901 902 903 904 905 906 907 908 909 910 911 912 913

HJ: gwwsd'k. HJ repeats. MSS: twr. HJ: blswms. MSS: hmbwm;lh. HJ: pwxttkyh. TD om. MSS: GBR' mh'mtl. TD om. TD: mltw'cwwywktl; HJ: mlt"nywktl. cf. RivDd. 58.70. MSS: paenaeniiaci1. MSS: zaotJ-raiia. MSS: huuo istaesuua. TD: pasus huuis; HJ; pasus huua. TD: BSY's. MSS: kmyh (but cf. RivDd. 58.71). HJ: stltk.

167

39.4)

[That is, this milk is allowed as gosudag. But it does not imply 647 that (products from) a cow that is obviously off-colour 648 are permissible. 39.5) (Using) the barsom and cooked meat are permissible.649 If there is any evidence whatever of its being cooked or roasted it is permissible. Salted is permissible; raw is not permissible. There is one who says thus: "Thus pickled meat is permissible." Sosans said: "Pickled meat is not permissible; one should not eat it, for people (become) cruder." Gogusnasp said: "One should eat it, for (in this way) a man becomes more courageous." 650 39.6) That eggs are (regarded as) both milk and meat, (as is) evident from the following passage: paenaeniiacil zaoffraiia.651 Abarag said: "For the Gahambar, gosudag from bovines is best."]

CHAPTER 40 (58) [TD77r.14-80r.12; HJl 13r.12-l 18r.6]

40.1)

FRAGARD 2

CHAPTER 40 (58): ON THE KINDS OF ANIMALS TO BE SACRIFICED 40.1) 40.2)

With 652 the most valuable animals.653

[The one (selected for) the greatest quantity of meat and least loss of life; otherwise, whatever species is bigger is best. There is one who says thus: "For the Gahambar also that one is best whose species is biggest.

647 648 649

Lit. 'belong (under this heading)'. Lit. 'how much its colour is changed'. I.e. cooked meat is permissible for a ritual offering for which one holds the

650

Cf. hmmlt'cwkyh 'valour', Dhabhar 1949: Gloss. 190. A pronunciation hammardazoglh seems more plausible than Dhabhar's ham-martacaklh. The original passage is not extant. For Av. paenaena- 'honey' see Bartholomae 1904: 817. ? The words are in the loc. pl. The translation of the Av. words does not appear to have been preserved. The words may belong to the last sentence of the previous chapter.

651 652 653

barsom.

168

N ERANGESTJ..N

TRANSCRIPTION

Medyomah 914 (*guft): meh 915 kU xar ud xUg ud madag I kadagig­ ne horw-pas ray; ce sardag ray, ma 916-agar wattar-ne (*sayed). Had kU anumay-e 917 xar ud xUg ud madag I kadagig meh kU gaw I kofig. *Any hawed ka harw 2-en sardag rast ta ka *oy sardag I meh han i weh. 40.3)

Gosudag pad hamcasmTh I han I weh xUbtar: ka-s ataxs I az-is zohr *xward 918 ested pad nisastTh I han I *xwes.919 Ka gosudag 920 yazed jud az gosudag 921 harw tist-e padixsay xwared; abarig harw-iz 922 i yazed han ab [[had jud may: jud­ dadestan bUd hend]].

40.4)

Stor be pad 923 yast ta padixsay kustan.

40.5)

Anumay-e ka yast saxt ested pad dron ne padixsay kustan. Ast ke edon gowed ay ka-z yast ne saxt ested pad dron ne padixsay. Amah en ku padixsay kustan az en gyag paydagenem:924 yo pasum *auua 925 vinaoiti pasca 926 ha frlismo.daitim asaoca}Jta,t927 paiti liftrli,t.

TRANSLATION

HJ: mytwkms. HJ om. TD: 'L. TD: 'nwm'yy; HJ: 'nwmy'. MSS: 'STHNyt'. MSS: wys. HJ: g'wwsd'k. HJ: g'wwsd'k.

HJ: K'c. TD om. TD: pyt'kynm'. MSS: auuai. TD om. MSS: asaoc�ta1.

169

Medyomah (said:) "(It may) not (be) bigger than a donkey or a pig or a female domestic animal 654-as far as the species is concerned, unless it is inferior-since this is not according to horw-plis.655 So, small animals-a donkey, a pig and a female domestic animal -are better than wild 656 oxen." If both species are equal(?) 657 (the situation is different from the one) when the bigger species is the best.65s 40.3) Gosudiig is better when it meets the best standard: if one's fire, which consumes the offering one makes,659 (is) in a seat 660 that belongs to oneself. If one offers the gosudag, one may eat everything except the gosudiig (itself).661 The only other thing one should offer is water [[that is, except for wine; there has been disagreement (on this score)]]. 40.4) One may indeed kill large animals 662 except for the ritual.663 40.5) If a small animal was dedicated 664 for a Yasna,665 then one should not kill it for a Dron-service. There is one who says thus: "Even if it has not been intended for the Yasna one may not kill it for a Dron." (However), we base the claim that it may be killed from the following passage: yo pasum *auua vinaoiti pasca ha frasmo.daitim asaocaJJ.tal paiti liftra,t. 666

654 655

914 915 916 917 918 919 920 921 922 923 924 925 926 927

FRAGARD 2

656 657 658 659 660 661 662 663 664 665 666

I.e. presumably a cow. The sequence of the words has been altered so as to make the translation more easily intelligible. Both the components of the term horw-pas an� the conte�t suggest that the injunction in question was concerned with keepmg domestic animals (Av. pasu-) wholesome or unharmed (hauruua-; cf. the compound hauruuo. *paso in Ner. 46, see Bartholomae 1904: 1792). Lit. 'mountain'. Lit. 'right'. I.e. if both are equal in size the argument does not apply. Lit. 'from him'. I.e. in a fire temple. I.e. one may eat the rest of the animal. Or 'horses'. The word yast, which here appears to refer to the Gahambar, is probably best translated as 'ritual' in this case. Lit. 'prepared', i.e. dedicated to be sacrificed as part of a yast. Ph!. yast. It seems unlikely that the word refers solely to the Gahambar here; 1t obviously denotes a ceremony that was felt to be higher in status than the Dron. I.e. 'who ... (non Jiquet) an animal after sunset without having a fire burning.' The passage does not occur in the extant Avesta.

170

N ERANGESTAN

TRANSCRIPTION

40.6)

Xar 928 ud xug ud madag I kadagi:g 929 ka-z yast saxt ested pad dron padixsay. Kofig ta dast-hammoz bawed pad *tigr 930 ud kaman. Ka dast­ hammoz bawed edon bawed ciyon kadagi:g.

40.7)

Xros 931 be *asaxtann 932 ayab darman burdan ray 933 ta ne padixsay kustan. Ka dastwari:ha kust, u-s pad yast *kusisn. 934 U-s *bodyozedTh 935 bawed ciyon anumay.936 Ast ke edon gowed ay had murw I meh pas guft bawed ku edon bawed ciyon stor abang *harw ce 937 tan o paymanag rase yatfa 938 va azo scaenis 939 faffa hus *parnso 940 pad yazisn I yazdan kunisn.941

40.8)

U-s horn dron oh yazisn be 942 mahi:g ce 943 mahig pad yazisn kusisn u-s horn dron ne yazisn.

40.9)

Murw ud wahi:g 944 pad *ewkardagTh 945 ul yazed u-s snuman I horn be 946 gi:risn)47

40.10) Ka ustofri:d-e horn yazad be padrred 948 dron 2 padmft bawed had ed ray ce gospand pad ewkardagi:h ul yazed u-s horn dron ne yast bawed. Hom dron ek pad 2 ud 2 pad ek ne sayed.

928 929 930 931 932 933 934 935 936 937 938 939 940 941 942 943 944 945 946 947 948

TD: XMR'y. TD: ktyk. TD: 'txs: HJ: XTs. TD: xlwys; HJ: xlws. TD: 's'htwlyh; HJ: 's'ht wlyh. HJ: L'. MSS: kssn'. TD: bww'nztkyh; HJ: bwtyw ztkyh. MSS: 'nwmyy. MSS: KR' MHy. TD: yaffa. TD: sacaenis. MSS: p�rnsi5. HJ: BYDWNsn. HJ repeats. MSS: cy. MSS: ZZLWN. TD: 'ywkltk' HJ: 'ywk ltk. HJ om. HJ: BXDWNsn'. HJ adds: 'Ps yst'y.

TRANSLATION

FRAGARD 2

171

40.6)

Donkeys, pigs, and female domestic animals may be used for the Dron-service even when they were dedicated for a Yasna. Until a wild ox is domesticated (one should kill it) with bow and arrow. When it has become domesticated it is like a domestic (cow). 40.7) Except if it is aggressive,667 or (one kills it) for medicinal purposes, 668 a cockerel should not be killed. If it is to be killed authorisedly, then it should be killed in a Yasna (ceremony). The degree of bodyozed (involved in killing) it is like that for a small animal. There is one who says thus: "As to the largest bird, it has been reported that this is as with large animals." 669 Any (animal) whose body has reached the right measure, fatfa va azoscaenis fatfa hus *par:;;so,670 should be offered 671 in a rite for the Yazads.672 40.8) And the Hom-Dron service should be celebrated in the same way, except for fish, for fish may be offered in a rite (for the Yazads) 673 but not for a Hom-Dron. 40.9) Birds and kids should be sacrificed in the same manner (?),674 and the snilman of Hom should be taken. 40.10) If one accepts a votive service 675 for Hom Yazad,676 then one has accepted two Dron services.677 Now if one sacrifices the (two) gospand at the same time, then one has not performed a Hom-Dron. One Hom-Dron with two (gospand) and two Hom-Dron services with one (gospand) is not permissible.

667 668 669 670 671 672 673 674 675 676 677

Lit 'because of intolerance'. Lit. 'in order to take away medicine'. I.e. the sacrificial animal should not be too large, cf. above. I.e. 'like the goat with kids or the pig with piglets'. For a reconstruction of this lost Av. text see Hoffmann, MSS 22 (1967): 30; and Bailey 1975: 32. Lit. 'done'; there can be no doubt as to the meaning. RivDD 58.82 (Williams 1990: I.217), has *kusisn. I.e. killed according to the Zoroastrian rite, cf. above, 38.3. n. 637. I.e. a fish may be killed according to the Zoroastrian rite but not for ritual purposes, cf. previous note. Hardly 'at the same time', as in Ner. 40.10, below. See Dhabhar 1963: 112-3; Kotwal and Kreyenbroek 1995: 91 with n. 287. On the Yazata Haoma see Boyce 1970b. · I.e. this ritual includes two Hi5m-Dri5n services, and thus two separate animal sacrifices.

172

N ERANGESTAN

TRANSCRIPTION

Gowed ay ka horn dron ek yazed u-s snuman-e abag fraz g"ired ud casnig az horn dron kuned 949 a sayed. *Grayed 950 ka-s tis-e abag fraz nihed snuman-e abag fraz gired ud casnig az horn dron kuned edon bawed ciyon ka-s tis-e ne yast bud ested u-s casnig az ban I pes kard he. Griftan sar.] 40.11) ratufris *car;;Jman?mca pasu. vastran?mca. Radiha *carmen 951 [pad *urwisgah 952] *pah 953 wista rag [pad *paywasag 954]. 40.12) *upa.raesastnais955 *fratara1956 naema.J, Ka abar frod az frod-tar nem [ed pad *mes 957 gowem ku-s sar ud pay abag nest; ed ki1 duswartar wirastan ed han sayed]. 40.13) * m riit a n ? m 9 5 8 noi,[ amra tan?m 9 5 9 azdii an?m 9 6 0 noiJ *anazdiian?fil.961 Han I narmen 962 ne han I *anarmen 963 az han I frabih [gospand] ne az han I nizar. 40.14) [Astar ud sroscaranam 964 az han 965 sayed ke ataxs az-is zohr xward ested.

949 950 951 952 953 954

955

956' 957 958 959 960 961 962 963 964

965

TD: 'BYDWNt'. MSS: l'dyt'. MSS: clmn. TD: 'wlw's; HJ: 'wlwys. MSS: pys. MSS: ptwn'sk. TD: upa.raesa tnii.is. MSS: fraoitarat. MSS: MY'.

TD: maratmµn; HJ: maratamµn. TD: amaratn;µn; HJ: amaratan;µn. TD: azaiian;µn: HJ: aziian;µn. TD: anazaiian;µn: HJ: anaziian;µn.

TD: nlmn'yn'. MSS: nlmn'yn'. HJ: slws'ln'm. HJ adds: MN.

TRANSLATION

FRAGARD 2

173

(Someone) says: "If one offers one Hom-Dron service and recites 678 the snilman with it and ritually tastes the Hom-dron, then it is permissible. If (the contents of the Dron offering) threaten to fall off 679 and he puts them back on again,680 and takes the snilman again, and ritually tastes the Hom-dron, it is as if he had not offered anything, and had ritually tasted the (offering as it was) before.681 The end of (the section on) offering (the gosudiig).682] 40.11) One satisfies the Ratus (by ... ? 683) of skins and clothes made from hides. It is authorised to use leather [in the place of the ritual table 684] and covers made from sheep(skin) [in the leather bag].685 40.12) By means of .. ? 686 on the front side. If (one skins the animal) in a downward direction (?), (one should use the hide) from the lower half [I am referring to sheep (carcasses) which have neither head nor feet; the ones that are more difficult to prepare 687 are also permissible.] 40.13) Of softened (hides), not unsoftened ones, from well-fed animals, not malnourished ones. The soft one(s), not the unsoftened ones; from fat [sheep] not from weak ones. 40.14) [One may make astar and sroscaranam whips from the one from which the fire has consumed the zohr.

678 679 680 681

682 683 684 685 686 687

Lit. 'takes'. Lit. 'list, lean, incline'. Although the reading abii.g yields acceptable sense in this passage, it seems even more likely that both occurrences of the word abii.g here are a mistake for abii.z, cf. above, n. 524. If the food for the Dron has been heaped in such a way that it does not stay in place, and the celebrant if forced to put it back, reciting the snilman anew and then making cii.snI, this action does not count as valid, and the merit accruing to the priest is the same as if he had made the original, improper Dron offering. Cf. above, 39.0. See below, n. 686. I.e. the ritual precinct enclosed by furrows (pa.vi), in which the ritual table (urwfs) stands, and in which the high ritual are performed; see Kotwal and Boyd 1991: 63, n. 7; 144 s.v. I.e. a bag to hold ritual implements, see Dhabhar 1963: 71 n. 8. The word that is written upa.raesastnii.is in HJ is unintelligible, but appears to be an inst. pl. which may govern the genitives of Ner. 40.11. I.e. carcasses which still have head and feet.

174

N E.RANGESTAN

TRANSCRIPTION

40.15) Wars az han sayed I pad 966 zohr I 967 ataxsan kust ested; *paywasag 968 az han sayed I pad yazisn I yazdan kust ested.969 Wehsabuhr ay payag xwartar guft. Pas guft bawed ku *paywasag 970 ka-z res pad kar sud ested a sayed. Wars az gaw sayed az asp sayed; az han gyag paydag: ggus va aspahe va var;Jsahe, 971 ay sayed. 40.16) (*Pad) bes [[ne nerang]] ka kust soyisn u-s be nigerisn ka-s tis-e abar-as u-s be kunisn ka be kust a be brlnisn 972 ud be soyisn. 40.17) Wars bastag sayed, abrastag sayed. Ka fradom oh banded pas soyed sayed, a sayed ka pazed; a-s 973 padyab-e ul stanisn u-s war I ataxs I wahran andar kunisn ud be ayardenisn; *terag 974 rosn judag be kunisn u-s m. TD: tasta. TD: zi5ffri5. MSS: tc'k pl'c. HJ: Wpym. TD: bajani5. HJ: gwmyckb 's. MSS: pait{}us. TD: ainaidkim; HJ: ainidkim. MSS: n?,ZJ. MSS: 'stk. MSS: wynyk. MSS: wz'ysn'.

TRANSLATION

FRAGARD 2

219

from both (offerings) 866 at the same time; to make the tasting from the Hom-Dron first is permissible. 47.45) At the beginning, when one stands up, if there is one of these four (offerings?) 867 that is not there, then is it not permissible to stand up (at all).868 If one becomes polluted later, one should carry on with the ritual but omit the accompanying Avesta (recitation). If one of those three (is also missing), then performing ritual acts and eating is a baza sin of the magnitude of (omitting) a Dron, but one should still perform the ritual. Wehsabuhr said: "If the fat (offering) was not there at the ritual, then they have committed the baza sin of failing to perform the Dron."] CHAPTER 48: ON THE QUANTITY OF THE OFFERINGS 48.0) The end of the offering. 48.1) How much of fermented milk shall a man offer to the flowing water? As much as a bowl holding the libation. How much of liquid milk shall a man offer to the water that flows forth? As much as a bowl holding a libation. 48.2) And of curdled milk? As much as three mouthfuls from the mixing vessel. (And) of solid (milk) 869 [cheese]? As much as three draughts 870 from the vessel for dispensing the mixture.871 48.3) And of solid food? As much as the size of four asti 872 and of any other breadth.873 (And) of meat [flesh] 874? As much as four asti in length, and (of any) other breadth.875

866 867 868 869 870 871 872 873 874 875

I.e. the offering for the Yasna and for the Hi5m-Dri5n? It is not clear what the word 'four' refers to. I.e. if one of the four objects is lacking or imperfect, then one should not perform the ritual at all. On Phl. ter 'solid (food)' see Bailey 1934, Dhabhar 1963: 304 n. 8. For Phl. abismag 'gulp, draught' see Henning 1940: 23. Cf. Phi. Vend. 14.8, where Phl. gumezag-baxs is explained by the gloss: hlin ke hi5m ud urwaram az hawan pad-is awarend, 'that in which they bring the hi5m and urwaram from the mortar'. On asti- 'a measure of length of the size of a palm, four fingers' breadth', see Henning 1977a. Lit. 'height, depth'. See above, 47.27, n. 822. Lit. 'depth'.

220

NERANGESTAN

TRANSCRIPTION

CHAPTER 49 (67) [TD 9lr.11-94r.1; HJ 135r.4-139r.ll] 49.1)

49.2) 49.3) 49.4) 49.5) 49.6) 49.7)

1396 1397 1398 1399 1400 1401 1402 1403 1404 1405 1406 1407 1408 1409 1410 1411 1412 1413 1414 1415 1416

cuua,t na ape armaestaiia xsaudrin?m paiiaIJh?m paiti. baraiti? ja{ra {fris X'a.rdma *rae1'f[3is. 1396 bajino. Mard cand ab I armest susar pem abar barad? Cand 3 abismag gumezag- baxs. auui 1397.* gdrdftdm 1398 *pitilm 1399 gdrdbiia,t. Pad ul-girismn cand han pid ul g'ired [bar]. *fradarstaci,t 1400 tiiirin?m fradaraiioiJ. Pad fraz-darisnTh han I ter fraz e dared [pan'ir]. nauuaiiaiiai ifra ape. Ka *naydag 1401 ab edon. aaJ nauuaiiaiiai. *Naydag 1402 ab auuaezo aetayhif *frabdrdta 1403 dastra.maso paiti.baro.1404 awinah han ke frabardar az 1405 nemag-masay fraz bared 1406 [*ay 1407 sanjag I fraz-baxtag I post griftan. En az abestag paydag. *Ca.stag 1408 I *sidigar,1409 dadestan 1410 1 *tast 1411 I zohr-baran az en gyag paydag. *Padyab 1412 a tast 1413 1 zohr-baran az fragard I wistom paydag. Apadyab a tast 1414 eg-is bawed, be bor, ce bor pad nidomih uspurrig 3 ud pad wesistih 3 *fraesta 1415 *b�s- n. 'b_low, lash;a degree of sin or punis hment', 24. 8· 27. 3· 36 5 _ armaestaadJ. 'stagnant', 49. 1 ' ' · . arsvacah- adJ 'kn owmg · the utterances ; ~stama·, 'knowing the utterances best' 62 4 · astuua ' · ...nt- acJ. corporeal', 54. 2; 66. 4 aspana- adj. t 'of horses, mares', 49. 3 asriiuuaiiat- adj. 'not reciting' 23 l· 24 · ' · ' 18·' 25· 2'· 26- l, 2; 27. l; fra ~, 'failing to recite', 53. 39. see aIso' srauu-. asriiuua!iamna part. 'not being recited', 50. 5 � az- -�b. to_ p�rnsh, be puni�hed', 24. 16; 25. 1; 5 . 4, 8; 65_ 4 az�ua- adj. fat, well-nounshed, well-fed' 38. 2· 39 1 2 3· 40 13 asti.m��- adj. 'the size of (one or more)' asti', 48. a�a� n. nghteousness', 42. 3;53. 9, 0; 66. 8 �aua adv. 'according to right', 34. 7 ��uuan- adj. 'righteous', 34. 2, 7; 36. 8 (?);42. 3· 52. 7· 63 3· 66 6 7 a_,1- f. 'reward', 50. 4 ' ' · ' · ' azi- m. 'snake, dragon', 30. 7 ah- vb. 'to be', 24. 8; 26. 3; 27 4· 34 3·, . . 35. 2·, 50. 3, 4 et passi.m; a.1f31.~, 'to study, occupy oneself with', 34. 66. 6 ahu- see under aJJhu-. ahunauu�� adj. ' elonging to the Ahunavaiti � Ga:i'Ja', 28. 4 ahuna- v�ra- m. �they.a. v. prayer', 32. 4; 50. 5; 63. 4 ahura- n. rd., Lord';~ mazdii-, 'id.', 52. 4 asta - adj. 'uncooked', 39. , 2, 3 � � prep. 'up to, until', 24. 18;adv. 'also then' 49 21 2 55. l; 56. l;57. l;58. 1 et passim / 45�/�

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:t�:j .'����;,2!�:ff;?t·, ;��ii�11

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ii.xs- vb. 'to survey';aif3i.~, 'to supervise', 59. 1 ii.tar- m. 'fire', 47. 0, 1 ;50. 7;'fire (stand)', 55. l;56. 1, 2;6 . 2, 5;63. 7 iitrauuaxs-, m. 'id. (one of the assistant priests)', 55. 1;6 . 4; 63. 7;64. 2 iip- f. 'water', 30. 1, 4;48. 1;49. 1, 4, 18;5 . 1, 5, 6, 7;52. 6, 10;53. 2, 3, 11;59. iibarot- m. 'id. (one of the ritual priests)', 59. l;6 . 9 iiuuoiia excl. 'woe', 66. 1, 2, 3 iisnatar- m. 'id. (one of the ritual priests)', 57. 1; 61. 3; 62. 3; 64. 3 arozu- m. 'finger', 47. 5 oiiam, oiium, see under aeuua-. !!Sta- m. 'hostility', 23. 1, 2 i-&a adv. 'thus', 29. 3;32. 3; 49. 4 ima- dem. pron. 'this', 53. 5, 12 u-&a- n. 'fat', 47. 8, 9. ui-&e.tiito n. 'fatty substances (?)', 43. 3;44. 5 (?) upa.barntaiiae(ca) inf. 'to atone by undergoing corporal punishment', 27. 4 upa.naxtar- adj. 'belonging to nightfall, dusk' 50. 5 upa.mraoda- n. adj. 'disporting oneself with prostitutes', 35. 1 uruuarii- f. 'plant', 53. usca adv. 'upwards, up', 49. 18 uzaiiara- n. '(late) afternoon', 29. 4;31. 2; 32. 2 uzaiieirina- adj. 'of the (late) afternoon', 32. 1 usahina- adj. 'connected with the Usahin watch', 28. 1 ustauuai;it- adj. 'belonging to the Ustavaiti Ga'frii', 28. 5 ka- interr. pron. 'who, what, which', 23. 2; 36. 1, 9, et passim; kahmiit haca 'from what time onward', 28. l; 29. l; 30. l; 31. 1; 32. 1; 33. 1; 44.1; ~cit, indefinite pron. 'any, whichever', 47. 4. 1 kaes- vb 'to organise'. See also aif3i.cicis;>mna-. 2kaes- (cisa-) vb. 'to teach', 66. 6 kar- (cara-) vb. 'to move, pursue', 34. ;35. 1;vL~, 'to move up and down', 61. 9 kairiia- n. 'duty', 54. 1 kars- vb. 'to sprinkle', 30. 7 karosa- m. 'bandit', 35. 1 kahrp- f. 'body', 41. , 2, 3 kuuacit, adv. 'anywhere', 52. 1 xratu- m. 'wisdom, knowledge', 34. 2;66. 7 xsapa- f. 'night', 28. 2;32. 6; 33. 2;35. 1 xsiiudri- adj. 'alcoholic', 46. , 3, 5, 7;'fermented', 48. 1;49. xsudra- adj. n. 'liquid', 43. 2 xsnao-&ra- n. 'satisfaction', 63. 3 et passim xsuuas num. 'six', 32. 5;49. 8 gae-&ii- f.pl. 'world', 53. 10 gaona- n. 'hair', 47. 4, 9;~uuai;it- 'hairy', 47. 6 gauu- m. 'bull, cow', 34. 4;35. 3;36. ; 42. 1, 4;'meat (?)', 47. 11;53. 3;'milk', 58. gauuiistriia- adj 'connected with cattle, agricultural', 34. 2;42. 2 gaMti- m. 'robber', 35. gam- Gasa-) vb. 'to come';'to come to, deserve', 53. 3;us.~ (uzjasa-), 'to lead to, result in', 50. 87;paiti.~, 'to move towards, arrive', 63. 5; 64. l;pairi.~, 'to return', 53. 38; fra.~ (frajasa-) 'to begin, commence', 28. l; 29. 1; 30. ; 31. ; 32. l; 33. ; ham.~ (hai;ijasa-), 'to be completed', 24. 8;25. 2;'to be collected', 44. 3;47. 9 giitu- m. 'place', 60. l;61. 1, 4, 6, 9;63. 1, 4, 6, 7, 8 gii-&ii- f. 'id., Ga.tha (recitation)', 23. l; 24. , 15, 18; 25. , 2; 26. , 3; 27. l; 28. 1, 4; 29. 1;31. l; 32. 1;33. l;54. 2 giiuuaiia- adj. 'of cattle, cows', 49. 13

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43. 4·' 44· 7· 45 4·, 65·, 44• 7·, ~ ka-, any other , 48. 3 ' · 8.1Jhauuana- m. 'pestle', 54. 3 8.1Jhu- m. 'existence', 54. 2;66. 4 ama!a- spa�t - pr. n. 'id. (Immortal Holy Ones, Bounteous Immortals)' 52 5· 53 6 � amrata- adJ. unsoftened', 40. 13 ' · ' ·

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287

AVESTAN GLOSSARY

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288

NE RANGES TAN

grab-(perf. jayauruua-) vb. 'to seize, take', 36. 3, 5; 49. 2;upa. ~, 'to seize', 53. 39; ham.~, 'to seize',47.5. See also under auui. *g;1r;1fta-. yzar- vb. 'to flow';yzauruuai;it- 'flowing', 49.13 catagro see under cafJuuar-. caftuuar- num.'four',47. 1,3;48.3 caftrusuua- n. 'a fouth,quarter',24. 18 carnman- n. 'hide, leather', 40.11 cifta- f.'atonement', 45.3 cifti- f.'atonement',34.7 cit encl.'indeed,even',24.20 et passim ciftaiiae(ca) inf.'to atone by paying a fine',27.4 cis see under ka-. cuuai;it- adj.'how much,how many',47. 1, 4 et passim. jistaiiamna- adj. 'pretending to be',53.9 ta/)a adv. 'then,also', 36.5;47. 3 tat adv.'thus',30. 3; ~ paiti 'moreover',26.2 tanu- m.'body', 23. 1;24.1,20;25. 2;36.2 tanu.p;u.tf}a- adj.n.'(one) whose body is forfeit',36. 3;41.3 taro prep.'through,over,longer than',24. 19; 'for the length of',47. 11 taro.maiti- f. 'defiance',23. 1,2 tasta- n. 'bowl',48. 1 tfiliu- m.'thief', 45.2,4 tamah- n. 'darkness',50.3 �fua- n. 'darkness',50.5 tisr- see under fJritii pt. '(emphatic particle)',53.11 1 tuiriia- adj. 'curdled',48. 2;49. 3 2 tuiriia- adj.'fourth',64.2 ft�aras- vb. 'to cut,create,constitute',34. 6;35. 5 fuaxti- (sraxti-) f. 'comer',55. 1;56.1;61.2, 5,7 fui- (f. tisr-), num._ 'three', 24. 16; 25. l; 47. 2;48. 2; 49. l; 51. 4, 8;55. 1;65. 4; ftris adv.'three times',23.4 ft�.�amii�- n.'di _ �tance of thr��-�aces',51. 6; ~Im, 'three paces',65.3 fuitiia- adj. , th1rd ,64. 2;*ftntna adv.(?) 'the third time',24. I 7 fuisuua- n.'a third',24.19;25.2 Mitiio.draonah- adj.'with proper nourishment',35. 2 daeuua- adj.'devilish, daevic', 35.1;~iiasna-, 'daeva worshipper',36. 4;41.3. daena- f. 'religion',23.3, 4;53.6 daes- vb.'to show';aoi.~, 'to point out',53. 11 daxsmaesti- f.'id.(a measure of length)'. 52. 10 daenu- f. 'female (of quadrupeds)',34.7 dar� vb.'t? ho\d'.;fra~, 'to tak _ � up',49. 3;fradarsta-, 'having been proffered',49.3 dasma- adJ.n. nght (hand side) ,47.6;61.2, 5,8;~otama-, 'farthest to the right',52.7 dahma- adj. n. 'pious (person)',26.2;27. 2 daxiiu- f. 'land',50.8 da- vb. 'to give,offer',37. 4;43.4;44. 7;66.3,6 daiti- f.'(act of) giving'.43. 4;44. 7 daitiia- adj.'proper,according to the law',34.4;60.1;61.1,4,6 dafua- n. '(priest's) fee,pious gift',65. 7;66. 3,4 danazuuaza- m.'id.(the ab;1r;Jt)', 64.2 dastra.masah- adj. 'half as much',49.6 �sta- adj.'wisest,most knowledgeable',62. 4 dim pt.'indeed', 49. 21

AVESTAN GLOSSARY

289

duua- num.'two', 47.2. draog- (druza-) vb. 'to deceive',66. 2 _... draona-n.'portion',34.4;35.3;'solid portion',49.17 __ drajah- n. 'length',24.1;26.1.See also jar;J.drajah, yar;1.dra1ah11a, s.v.yar­ druzant- n 'deceiver',66. 2.See also draog-. druu�t- adj.'evil,wicked',36. 8. paoiriia- adj. 'first',53. 3;64. 1 pat- vb. 'to fall', ai;itara.~, 'to burst into',65. 3,4 1 paiti- m. 'lord,master',36. 9 2 paiti prep. 'in, at', 50. 5 et passim paitica-gaodana- adj. 'having separate milk bowls', 46. 2 paiti.pufua- adj. 'with their young', 34. 7 paitina- adj. 'different,separate',46. 3, 5,7 paitimµn.gaodana- adj. 'having separate milk bowls',46.6 paitinipn.x"d.rn'&a- adj. 'whose food is separate', 46. 4, 6 paiti.riciia- adj. 'having to be abandoned',37.2 paitista- adj.'entitled to (?)',65. 6 pauruua- adj. 'first', 26. 4 _ _ paiiah- n.'milk',39. l;41. 1,2,3;48.1;49.1,13, 17 nu. par;Jto.ta also See 1. 24. 'id.', apa.~, 2; 25. 20; 24. 1; 23. forfeit', 'to vb. par-(piriia-) para adv.prep.'before',28.4;30.5;32.4 parato.tanu- adj.n.'(one) whose body is forfeit',24.3. See also par-. pairi prep. 'around,near,upon',44. 3 pairistaghara- adj. 'exquisitely fat',38.2 paru- adj.'much',47 8;pouru.gaona- 'having much hair',47.9 clothes pasu- m. '(head of) cattle, (large) animal', 38.1; 40. 1;47.1;49. 17;~.vastra-, made from animal hides',40.11;65.7 pasca adv.prep.'after',30. 5 pascaeta adv. 'then,afterwards',24. 20;28.6;32. 6 papift�a- f. 'solid food,solid offering',44.2;45. l, 3, 5,7,8 pe encl. 'even,indeed',24.2 paranfiliu- adj.'adult', 53. 12 paso.tanu- adj. n.'(one) whose body is forfeit',26.4 pouru- see paru 1 puxfo- adj. 'cooked';hipn.~, 'wholly cooked',49.17 2 puxaa- adj. 'fifth',64.3 puftra- m. 'son',36. 2 pitu- m. 'food,meat', 39. 2;48. 3;49. 2 bao/)ah- f. 'sense,consciousness'. 41. 3 baoM.jaiti- f.'id.(the sin of "killing consciousness")',49.21 baxs- vb.'to distribute', 58.1 � bar- vb.'to carry';'to offer',46. l,3,5,7.; 47. l;auu�·--;, 'to offer'.: 47.,4; ap�.~,, ,'to59.tak1, (away), seize', 36. 4; ai;itara.~, to offer amid , 49. 18; a.~, to bnng paiti.~,'to offer,sacrifice', 36. 5, 8; 42.1,4;45. 1; 47.10;48. l;49. 1, 6;51.1, 3,7,8; 52.1,3,4,5, 6,7,8; 'to bring near', 56. 2; fra.~, 'to offer', 30.4; 50. 1; 53. 2,3. bar:isman- n. 'id. (bundle of twigs)', 42. 1, 4;44. 3 (?); 50. 7; 51.1, 2, 3. 5; 52. 1,2, 4, 5,6,7,8,10;53. 38;56. 2;61. 2,7; 'strew of grass (?)',44. 3 barasnu- m.'height,top',47.7 bazda- adj. 'ill,sick',38. 1 bazu.jata- n. 'a degree of sin or punishment',24.19 b.µah- n. 'breadth',48. 3 bitiia- adj.'second',64.2;*bitii! 'the second time',24.16 buzina-adj. 'of goats',49.13

290

NERANGESTA.N

bitiia- adj. 'second', 64. 2; *bitiili 'the second time', 24. 16 buzina- adj. 'of goats', 49. 13 bi.staora- adj. 'deserving the penalty of (paying) two large domestic animals' 27 3 ' · fraka- adj. 'forward'; frak;Jm, 'forward', 56. 2 fratara- adj. 'front', 40. 12; ~!!ID, 'before, in front of', 61. 2, 5, 7 frat:ima- adj. 'foremost, the foremost part of', 52. 5 fradarsta- see under dar-. fraoorntar- n. 'id. (one of the assistant priests)' 49. 6· 50. l · 53. l· 56. l· 61. 6· 63. 8· ' ' ' ' ' ' 64. 2 ' fr�ite inf. 'to pronounce, say', 53. 12. See also under mrauu-. franara- n. 'morning', 28. 6; 29. 2 frauua�i- f. 'id.', 52. 7 frauuaitI- f. '(act of) extinguishing', 47. 11 frauruxti- f. 'destruction', 66. 1, 2 frasvb. 'to ask'; 'to discuss a question', 43. 3; 44. 5; paiti.~, 'to inquire into', frasasti- f. 'praise', 63. 3 frasa adv. 'forward', 53. 38 frasaostra- pr. n. 'id.', 46. 8 fratat.carnta-, adj. 'flowing', 48. 1 fraiiah- adj. 'more, excessive', 35. 3; 47. 3 fraraHHia- adj. 'belonging to the process of law', 36. 7 frasmo.dati- f. 'setting (of sun)', 30. 2, 5; 32. 2, 4; 33. 2 na�ma'half', 24. 19; 26. 1, 3; 27. 1; 'side', 40. 12; 42. 2; 51. 2, 6, 8; 61. 3, 8 nan- vb. to lead'; fra.~, 'to take', 52. 10 nar- m. 'man, male', 34. 7; 36. 1; 46. I; 48. l; 66. 6 nfilri- f. 'woman, wife, female', 36. 2 nairika- f. 'female, woman', 40. 1 nauuaiia- adj. 'navigable', 49. 4, 5 noit adv. 'not', 30. 6 et passim �baiti- f. 'laying down'; 'negligence (?)', 49. 20 muuaiti- f. 'final outcome; decisive victory', 66. 3 nmana- n. 'house', 37. 2; 60. 2 mazdaiiasni- adj. 'Mazdayasnian, Zoroastrian', 23. 3, 4 maesi- f. 'ewe', 34. 7 maesina- adj. 'of sheep, ewes', 49. 13 mab;Jma- adj. 'middle, the middle of', 52. 4 8 maibiia- adj. n. 'middle, mid-', 28. 2, 6; 29.' 2, 4; 31. 2; 32. 2, 6; 33. 2; 60. 2 mant- ( maiia-), vb. 'to stir';vi.~, 'to move up and down', 54. 3 mar- vb. 'to concent�a�e, study'; fra.~, 'to "concentrate" on the ritual (i.e. to pronounce or remember 1t m such a way that it does not count as formal recitation)', 24. 2; 3_4. 5, 7; 42. 2; 'to pronounce', 42. 3; a.framarai;it- 'not "concentrating" on the ntual, not attending', 35. 4 marnk- vb. 'to destroy', 53. 10 masiiah- adj. 'bigger', 52. 2 mazah- adj. 'greater', 27. 3 mazista- adj. 'greatest', 66. 5 mazdaiiasna- n. 'Mazda-worshipper', 45. l ; 53. 6, 8, 12 ma zda- pr.n. 'id.', 52. 4. See also under ahuramiiazda- m. '(solid) offering', 43. l ; 44. I; 45. l ; 54. 1; 63. I, 2; miiazdi-, 'solid offering', 65. 6 miia zdauuan- adj. 'giving offerings', 43. I; 44.1; 45. I mrata- adj. 'softened', 40. 13 mru- vb. 'to say', 53. 5

(pir�)

n;.

AVESTAN GLOSSARY

291

yaona- m. 'place'; 'occupation', 34. 1 yaozda- vb. 'to purify', 55. 1; 56. 1 ya-fra conj. 'when, that', 24. 18; 30. 7; 52. 3 et passim , . yaooit conj. 'to the extent that, to the pomt where, as far as, as soon as .' 26. 3, 34. 7 untranslata�le yat- conj. 'when', 24. 18; 25. 2; 30. 7; 36. 5, 8; 'if', 52. 2 et passim; 3 et passim 44. 4; 3, 2, 43. 'or', ~vii, 24.18; indeed', particle, 47. 11; ~.cit, 'when I 52. (?)', com barley a of breadth the 'having adj. ha -fr a yauuo.fr yauu5.fr a-frahiia- n. 'breadth of a barley com (?)', 51. 2 8 ya sna- m. 'id., act of worship'; 'worship', 63. 3; ~ hapt aIJhiiiti, 'id.', 28. 5; 47. 11; 63. 2 56. 8; 52. liturgy', the of _ yasno.karnti- f. 'recitations of the y.h. sections yaz- vb. 'to worship, sacrifice, offer', 37. 6, 7; 43. 2; 44. 3; 47. 11; 52. 4, 5, 6, 7; fr a.~, 'to celebrate', 63. 1, 8 1yiita- n. 'share', 53. 39 2yata- n. 'a degree of sin or punishment', 24. 19 yatu- m. 'sorcery', 53. 10 yatuman- adj. 'engaging in sorcery', 53. 13 . _. 1; yar- n. 'year', 24. 18; 25. 2; 26. l ; 27. 1; yara.dra Jah- n. 'length of a year', 24. 19 24. yara.driijahiia- n. 'length of a year', yezi conj. 'if', 24. 2; 28. 4; 32. 4; 42. 4; 51. 2, 4, 6, 8; 62. 1 et passim yujiiasti- f. 'id. a measure of length', 53. 38 vaefrii- f, 'clarity', 50. 3 act. v a ed- vb. 'to know', 50. 4; aifH.va ebaiia-, 'to announce', 63. 2; vibuuah- pf. part. 'knowing', 43. 3; vista- pf. part. 'known', 36. 8. va es- vb. 'to be prepared (to do s.th.)', 53. 12 vak- m. f. 'word', 23. 4; 24. 2, 15; 53. 5, 12; 54. 2; 55. 2 vaxs- vb. 'to grow'; ai�i.~aiia-, 'to kindle, make blaze', 55. 1; 63. 7 vaxsa- n. 'growing'; 'rising (of the sun)', 28. 2. See also under huuar-. vaybana- n. 'head', 47. 7 vacah- n. 'word', 42. 2; 49. 18 va castasti- f. 'verse, strophe, passage', 24. 15; 32. 5 van- vb. 'to win', 66. 1 7; Va.I.Jhu- adj. 'good', 30. 1; 53. 2; 53. 7; 66. 8; V aIJhuiia, 'well, according to justice', 34. vahista-. under also See 6. 30. 'better', Va.I.Jh6 (vahiiah-), varah- n. 'ordeal', 36. 7 26. 5 varnz- vb. 'to act, do, perform', 34. 2; 42. 2; 44. 6; * pairi. *varst�e, inf. 'to refrain', varnsnah- n. 'activity, task', 34. 2; 42. 2 v aso adv. 'as one wishes', 44. 2 va str a- n. 'jaws, maw, mouth', 30. 7 vahiiah- see under vaIJhu-. vahista- adj. adv. 'best', 32. 5; 66. 5, 8. vahma- m. 'prayer, adoration', 63. 3 vii encl. 'or', 23. 1 et passim 8; vastriia- vb. 'to perform agricultural labour, work in the field', 24. 16; 25. l ; 51. 4, 65. 4 vahrka- f. 'wolverine', 40. 3 vista- see under vaed­ vibuuah- see under vaedvimitI- f. 'destruction (?)', 47. 11. vipaiti- '?', 23. 4 vispa - adj. 'all', 24. 18, 19; 25. 2; 35. 1; 42. 3; 47. 10; 50. 5; 62. 2 vizu- n. '? (a kind of food)', 39. 3 visap a- adj. 'venomous', 30.7 vohu- see vaghuraek- vb. 'to leave, relinquish', 62. 4

292

NE R.4.NGESTA N

rae{}�a-vb. (pr. st.) 'to mix', 43. I; 44.1; 5 8. I; 't o involve oneself (with)', 62. 2, 3 ; h�m.~, 'to mix together', 43. 2; 44. 3 raW�is.kara- m. 'id. ( one of the ritual priests)', 5 8. 1; 61. 8; 64. 3 raW�is.bajina- n. 'mixing vessel', 48. 2; 49. 1 raez- vb. 't o lick', 5 0. 5 raes- vb. 'to damage, be damaged'; a.~, 'to be damaged', 49. 20 raocah- n. 'light', 50. 3 raod- vb. 't o prevent'; auua.~, 't o exclude', 24 . 4; 't o omit', 24. 20; 25 , I; apa.~, 'to exclude', 36. 3 ratu- m. 'id., lord', 63. 2;'subordinate priest', 62. I; 64. l ; 65. 1, 2, 7; ~{}�a-, 'function, office of a Ratu', 62. 2 ratu.fri- adj. n. 'satisfying, gratifying the Ratu(s)', 34. 6, 7; 35. 5 ; 36. 1, 3, 4, 8(?), 9; 37. 1, 2, 3, 6; 3 8. 1, 2; 39. 1, 2, 3 ; 4 0. 12 et passim. ratu.friti- f. 'occasi on which satisfies the Ratu(s), gratification of the Ratu(s)', 24. 20; 25 . l ; 28. l ; 29. I; 30. I; 31. l ; 32. 1; 33 . l ; 34. 6; 35. 5 rapi{}�ina- adj. 'connected with the Rapithwin watch', 31. 1, 2 raiti- f. 'liberal gift', 65. 7 ra{}man-adj. 'belonging to', 53. 9 uruuan- m. 'soul, spirit', 52. 7; 66. 2, 3 irista- part. adj. 'injured', 38. 1 uruuan- m. 'soul', 34. 7; 66. 2, 3 uruuaz- (vauraz-) vb. 'to be delighted', 66. 3 sak- (saca-) vb. 'to pass, end'; pairi.~, 'to last', 28. 2; 29. 2; 30. 2; 3 1. 2; 32. 2; 33. 2 stauu- vb. 'to praise'; apa.~, 'to apostatise', 23. 4 1 star- vb. 'to spread'; fra.~, 'to spread out', 42. 1, 4; 52. 3 2 star- (striia-) vb. 'to sin, be guilty'; a.~, 'commit a sin', 24. 19; 26. 3; 49. 21; anastarnta­ adj. 'with out committing a sin', 28. 5 ; 32. 6 sta- (hist-), vb. 'to stand', 19. 6; 45. 3; a.staiia-, 'to appoint', 64. 1; pairi.~, 'stand apart, set oneself apart', 24. 3;'to prevent', 26.1, 4 sti- f. 'existence', 63. 3 *stuna- n. 'pedestal (?)', 60. 2 span- (sun-) n. 'dog', 40. 2 spai;ita-adj.'beneficent, holy'; ~.mainiiu-, 'containing the words sp8IJta mainiiu', 32. 5 spitama- pr. n. 'id.', 66. 1, 2, 3 sna- vb. 'to wash'; a.~, 'to wash', 57. 1 snakan- n. '? (a type of food)', 39. 3 sraesta- adj. 'most beautiful', 66. 5 srao{}ra- n. 'recitation', 26. 2 sraosauuaraza- m. 'id. (one of the ritual priests)', 59. 1; 61. 9; 64. 3 sraxti-see iJraxtisraii- vb. 'to lean against, to entrust'; apa.~, 'to lean against', 60. 2; ni.~, 'to assign, give, entrust', 34. 7 srauu- vb. 'to hear'; ai�i.~, 't o hear, listen to', 42. 3, 4; srauuaiia-, 'to recite', 28. 4, 6; 32. 5, 6; fra.srauuaiia-, 'to recite', 32. 4; 5 4. 2; 63. 4; asrauuaiiat- see s.v. srask- vb. 'to drip'; auua.~, 'to drip down', 5 0. 5 srti- f. 'horn, nail', 65. 7 zaotar- n. 'id. (chief officiating priest)', 5 1. 4 ; 53. 4, 5; 54. 1; 62. 2, 4; 63. 1, 4 zao{}ra- m.'offering, libation, z6hr', 30. 4; 46. I, 3, 5, 7; 62. 4; 65. 5; 66. 5 et passim zaofuo.barana- adj.'c ontaining the z6hr', 48. 1 zauu- vb. 'to call'; ai�i.~, 'to call upon', 53. 12 zara-ttustra- pr. n. 'id.', 46. 8; 66. 1, 2, 3 zi encl. pt. 'for', 49. 21; 5 0. 4, 5 siiaotl-ana- n. 'action', 24. 18; ~o.tat-, 'the recitation of §iiaoiJanan¥m', 63. 5. siiauu- vb. 'to go, move', 49. 18

AVESTAN GLOSSARY

63 . 5 . zi encl. pt.'for', �9. �I; 5 0. , a , 'the recitation of §iiaoiJanan¥m'' 5- Ctsiiaotl-ana- n. 'action , 24. 184:, ~o.

293

18 . siiauu- vb.'to go, move'' 49. et pass1;11 6 �• 37. 3; . 4 2 ha- pron. 'this', ur o�t ., 5�· 7 . haek-vb.'to pour';fra.~, to po 3 ,· 5 7. 1·, 5 8 . 1 or JUICe) 50. 2, 5 4. t plan ma o Ha 1 . (the ' -haoma-m . ''d haoiia-adj. 'left'' 61._ 3, 7 ' 23 4 ' hak arat adv. 'immediately, at once 2; · 3 6. 4· 'on account of'' 24. ' 1, 29. 1' 2 ; 30. 1' 2'· 31. 2' 28. 4; 3, 23. m', o 'fr . prep haca 3 42. ', o t g rdin 4· 'acco hafua adv. 'together with'' 40. 3 , • . haM adv.'as with (?)', 4o. 3 enal posses1ons , 42 . 1 mat of r wne o t in o ' 'J n a -"-"=u "hauo.g -· · ...._ - ad'J- 'seventh', 64. 3 , haptaua ha1t1-. s , 28· 5·, 47· 11· See also yasna-, pter cha en sev f o ' adj. filti haptal)h 3; 32. 2; 33. 3 ham- m. 'summer', 28. 4; 29. 3 ; 30. 5 hama- adj. 'the same'. 46. I, 3, 35. 1 handramana- f.'gathering, gang', p�und, , 5 4. 3 ha�u- vb. 'to press'' 50. 2; a.~, 'to left 52. 6 . hauuiiotama- adj. 'farthest to the filt'er, stram ', 57. 1 to ' i.~, pair ; ase' rele 'to haraz-, vb. 4 2, . hazat_Jhan- m. 'robber', 45 , . haiti- f. 'section, chapter', 28. 5 or dist ance) , 42. 2 e of length - n .'id. (measur a h-fu . _ � same milk b owl', 46. 1, 4 hamo.gao dana- adJ • n· 'sharing the e food, 4?. 1 2 sam ' ' ha.mo xa,ra{}a- adj. n. 'sharing the and ortar , _63 } · · 61. l ; 62. 3 ; 63. 6; hauu�a- m. 'mortar'; (dual) 'pest!�stant n:1 ntual pnest )', 5 0· 2, 5 4. 3' assi the f o ne o ( d 1 , m. • h-auuanan6 4. 1 Hawan watch', 29. 1 hauuani- adj. 'connnected with the h� puxfla- see under puxoa-. od th o�ght', 66. 4 hu�ata- adj. n. 'well thought, go words ' 66. 5 od o g , ken o sp ll huxta- adj. n. 'we , See also huua- see x'il-. , x , sunn.se , 28• 2, 4·, 29. 2·' 30. 2, 5 ; 32. 2, 4. . huuar- n. , sun , 30 • 2, 5 , hu vax:sa-, frasmo.daiti-, vaxsa-. d deeds , 66. 4 huuarasta- adj. n.'well done, goo , huuauuoiia see x'il-. 40. 1 huuoista- adj. 'best, most valuable 3, ' 4; 66; 1, 2 3 7. 2, 2; 6. 3 n', 'ow n. o pr . x'a- ref!. go t� sleep ' 34. 4 , 35 . 3 x'ap- vb. 'to sleep'; auua.~, 'to 4 . 53 nsume ' . xar- vb 'to eat';fra.~, 'tosincoor wound' , 24. 19, 27 . 3 ' 4 xara- n: 'id. (a degree of 46. 4,pun6ishment), xa,ra{}a-n.'food', 37. 6, 7; 48. 2; 49. I xarnma- m. 'draught, mouthful'' 3 2, 1, 9, 3 ', ked oo xasta- adj. 'c

294

NERANGESTAN

PAHLAVI GLOSSARY

PAHLAVI GLOSSARY . I� the alphabetical order used here, long vowels precede short one s· wntten m A vestan script in the text are given in italics.

wor ds

ii['], part. 'then', 25. 5 et passim ab[MY', '� nl n. 'water', 28 . 19, 49; 30. 10, 12, 13, 15; 32. 9, 12;40. 3;47. 29, 34, 36; 4 8: I, '49- 4, 5, 11, JS;?0. 4, 8;51. I, . 31, 59. 1..: 60. 2; ~an , the Waters ', 5, 6, 7, 9, 10, 11;52. 3, 6, 9;53. 2 4 11 2 8 . 49· 30. 1· 32 11·, 53 15, 33 ( ' ' ' , under dron)· ~-0crir , w�ter go_ see aIso • ' ~-ya' · blet , 53· l4, 34; sn, 'service to the Waters ' 32· v ' _ _ 12 (see also'unde r yaz1sn); -zohr, see under z6hr. , , ' abadih [ l2 tyk], n. 'prosperity', 66. 8 ii.barn ['p'm], n. 'loan', 45. 5 ii.bard ['bit], n. 'id. (one of the ritua l priests)' 59 1· 61 9 , ~-i h, 'the off'ice of an a-bar,d' , 64. 2 ' · ' · · �bus�Ih['.1,2wstnyh], n. 'pregnanc y', 49. 16 , iidur[ twl],_ n. ''d _1 ., d'mm · · ty of Frre · , 29. 19; '(sacred) fire' 47 34, 36· , 52• 13. s ee also _ _ Burzen-M1hr, Farnba.g, Gusn ' · asp. , afrm ['p · lolyn], n. 'blessmg , 53. 13; 'Afrlnaga.n liturgy', 43. 5· ' ~agan, 'id· ', 43· 6 , 7, 8 , 9, , 11 iigiih['k's], adj. 'aware', 50. 3 4 � g�n en ['kynyn'], adv. 'togeth;r', 25. 3;49. 10 �� (iihanj-)['hhtn', 'hnj-], vb. 'to pull out', 28 . 13 �oge!"-dan (iihogen-) ['hwkyn-ytn'], vb. 'to defile' 28 · 19 iilag [ lk], n. 'side', 47.12 ' �iir-['m�l-], pr. st. 'to reckon, cons ider', 23. 6;49. 11;52. 14 amadan (ay- ) [Y'TWN-tn'], vb. 'to · come' 28 46· 30 15· 3 : et pa s1m; andar ~, , to come in, begin', 28 . S, 9, ll, 12: 31. 31 3·. 32 � e ~, � to come emo off, be �ed', �9._ 15; ul ~, 'to rise, come up\ 2s: 45;49: 24 - - � ��o g [ :c��], n. wish';'(object of) desire ', 66. 5 �� [ s mh], n. 'ease, acces sibility', 29. 25 �sayi�n[ 's'�sn'], n. 'leisure, ease, time to spare', 28 . 37, 46, 48 , as na tar_[ s nt I], n. '.1 d. (one of the ritual priests)' 57 l· 61 3 asnata.r', 64. 3 ' · ' · ,· 62· 3·, ~1 h, 'the offiice of an iisro ['s lwk'], n. 'priest, priestly class' 47. 31;66. 2;~Ih, 'the status of a priest', 53 41 s ee also un ' der bahr. · • �tan'!_an ( ii.star-)['st'l-ytn'], vb. 'to sin, be guilty' 24. 19· 26 3· astawan ['stwb'n'], adJ. · , practising (the' ' , professmg ' · , 49· 21 religion)' "x· [ ,,syxt'], 29 9 =IXt adj. 'flowing', 49. 13 ' · �sk�ii t[' ��'l'k']: �dj. adv. 'open(ly)', 45. 4 �n�g [ sn k ], adJ. known, obvious' , 29. 26 �nudan (asn aw-) ['SMHN-tn'] vb. 'to listen, hear'· abar ~ 'to 11·sten' 42 atarwaxs ['twl ';xsV] n. , ·Id• (one of ' ' ' ·4 the ritual priests)', 28 . 31;55. 1;61. ', 4;63. 7;64 2 iitaxs [' 3 1 33. 5, 6;3 8 . 2, _3, 40. ;���,ni/�;_, 7, 8 , 5 5, �S; 6�. 7; 'fire (stand or vase), 50. 7; 55. 1.' 56. 1:, 6�• \4• . , ~ ahra m B re', 40. 17;47. 16, 29. See also und;r man fr ' ' I war ran, ��sgiih ['thsg's], n. 'the seat of the fire', 28 . 32 33 37 33· 5· 47 16 awam['wb'm], n. ' ' '· · ' · 'time', 29. I =

t

V

fi: it: ft f�: �l'. !�;. ��, �; 2;J l ii r J\�

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4;

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295

awu rdan (ii.war-) [YXYTYWN-tn'], vb. 'to bring'; abaz ~, 'to repeat', 25. l; 'to bring again, bring back, re store', 28 . 48; 47. 29;52. 9; 53. 33; an dar ~, 'to bring s.th. in(side)', 47. 39; be ~, 'to take away (from a certain position)', 47. 39;periimon ~, 'to wind around', 2 8. 22. See also under wen. iizadih['c'tyh], n. 'freedom, gratitude', 23. 1 ayozisn ['ywcysn'], 'endeavour';dii.dThii. ~Th, 'lawful endeavour', 34. 1 Azii.drn.ard['c't' GBR'], pr. n. 'id.', 24. 9, 10;28 . 10, 32;29. 17, 19 abii.g [LWTH], prep. 'with', passim; 'with (recitation of the liturgy, or snuman)', 28. 24, 27, 28 , 43;29. 7, 18, 22;30. 13, 14;32. 9;36. 4, 5;41. 3;53. 17;'together, at the same time, in the process', 28. 40, 45; ~ kardan, 'to add', 23. 6, 7;'to put into place (with other implements)', 28 . 19, 20. ~ as a mistake for aba.z, 40. 10, 18 , 19. abaju xt ['p'ywht], adj. 'connected', 60. 2 abii.rig['12'lyk'], adj. 'other', 23. 8 ;24. 5, 7, 14;25. 4;28 . 22, 30, 36, 43;29. 16;32. 10, 11, 12;34. 2;40. 1, 4;42. 2, Set passim abiiron ['p'lwn'], adj. 'wrong, sinful'; ~enidan, vb. 'to regard as sinful', 24. 4; 'to mismanage, offend in the matter of (a ritual)', 24. 20;25. 1 abiixtar['.1,2'xtl], n. 'north', 49. 24;52. 14 abiiyed['.1,2'yt'], see under aba.yistan abii.yistan (abiiy-) ['p'ystn', 'p'y-], vb. 'to have to, be obliged to, be needed', 23. 12;24. 9; 2 8 . 15, 22, 23, 30 et passim; andar abayed, 'is needed', 24. 8 ; 47.22; u-s ed andar ne abiiyed, 'it does not belong to this category, this does not imply', 39. 4. See also under ka.r. abii.z [L'WXL, 'p'c], adv. prev. 'back, again', 24. 13;25. 5;28 . 13, 18, 19, 22, 24;29. 4; 30. 12;32. 9;33. 4 et passim; 'left, remaining', 28. 48 ;~ az, 'away from', 24. 31; ~tar az, 'behind', 61. 2;~tom az, 'farthest behind', 61. 7. See also under a.wurdan, aba.g, da.stan, histan, kardan, madan, pursidan, rasidan, rextan, sta.yidan, stadan. abar[QDM, '.1,21], prep. adv. prev. 'on, over, upon, upward, concerning', 24. 18; 28 . 12, 19 et passim; X ~Y, '(in a ratio of) X to Y', 2 8. 21;~-barisn Th, see under burdan; ~guftan, 'to recite (an Av. text) over', 28 . 19; ~ raftan, 'to pass over, miss out, omit', 24. 15. See also under da.stan, 6smurdan, xwa.stan. Abarag ['12lk'], pr. n. 'id.', 24. 9;25. 7;28 . 39, 50;30. 8 , 15;39. 6;40. 20;41. 2;46. 8 ; 47. 12, 23;49. 11, 13;52. 12;53. 32 abar-guftiir[QDM gwpt'l], n. 'reciter', 53. 12 abar-hiiwan ['plh'wn'], n. 'pestle', 52. 9 abar-*hurus t-*hanniim [QDM hwlwst hn'm], adj. 'having a supremely well-grown body', 3 8. 2 abdom['12dwm], adj. adv. 'last', 2 8. 27 abe['py], prep. 'without', 47. 41;62. 1;~-dastwannii, 'without authority', 62. 4 abeg u miin ['12.y-gwm'n'], adj. 'without doubt, "not doubtful", well-qualified, without error', 24. 7, 8 , 9; 25. 7; 28. 20, 32, 40; 29. 8; ~ig-kunisnTh, 'to be done by a "non-doubtful" one (i.e. priest)', 24. 9 aber [' 12,yl], adv. 'very', 23. 5; 25. 3, 4; 30. 15; 52. 12 et passim; 'emphatically, definitely, absolutely', 24. 4, 10;43. 4;'very much', 24. 5 abes tii.g['12(y)st'k'], n. 'Avesta, Avestan text, (recitation of) Ave stan', 23. 4;24. 4, 9, 14; 25. 2, 4; 26. 4;28. 19, 20, 23, 24, 36, 40, 43;30. 10, 14;32. 11;37. 7;3 8 . 4;42. 2;43. 4;47. 12, 13, 35, 41, 45;49. 7, 13, 14, 15, 22;50. 6, 8 ;51. 9;52. 4, 11, 17; 53. 13, 14, 26, 39, 41, 42;63. 9;65. 4;~Ih, 'Ave stan text(s)', 47. 14;63. 9; wes­ ,.,,Ih, 'the additional quantity of Avestan te xts ', 24. 10; wes-~-tar, 'containing more Avestan', 29. 12 abgan dan (abgan -) [LMYTWN-tn'], vb. 'to throw (down)', 47. 19; abar ~, 'to put on, sew on', 40. 20;andar ~, 'to throw into', 28. 26, 46, 47. See also under grih. abismag['psmk], n. 'draught', 48. 2;49. 1, 11 abriistan (abraz-) ['pl'stn', 'pl'c-], vb. 'to lift, pick up', 28. 18 , 44, 45;32. 9;65. 5;~ii.g, 'standing upright', 40. 17 abresmag['.1,2lysmk'], n. 'silk thread', 40. 20

296

PAHLAVI GLOSSARY

NERANGESTAN

abroxtan (abroz-) [',12lwhtn', ',12lwc-], vb. 'to kindle, light', 28. 32; 32. 9; 33. 7; ul ~, 'to make (a fire) blaze up',52. 13 aburniiyag ['pwln'yk], n. 'minor (child)',30. 8;36. 2 acar ['c'l],adj. 'inevitable',28. 22;'having no other option' 49. 14 ' adiidihii ['d'tyh'], adv. 'improperly',34. 3 adahis nI� [ag_hsnyh], n. 'not giving, failure to contribute', 36. 7; ~ I fraz-dadestiin, , failure to contribute according to the law',36. 7 adastwariha ['dstwlyh'],adv. 'unauthorised,in an unauthorised manner' 30. 14 ' adwadiid ['t,12d't'] n. 'id.,the sin of abandonment',38. 2 a-friiz-srayisn, see under srayidan. atsarenidan (atsaren-) ['ps'lyn-ytn'], vb. 'to squeeze', 28. 27. See also afsurdan. atsurdan (atsar-) ['pswltn','ps'l-], vb. 'to squeeze', 28. 40. See also afsarenidan. ag3: [�T],conj: '�f_,24. 2;33. 6;etpassim; ma~, 'perhaps',23. 9;'unless',40. 2 agre [ klyy],adJ. highest,greatest',27. 3;~tann,'a higher point', 51. 9 ahlaw ['hlwb], adj. n. 'righteous',34. 2;36. 8;52. 7;63. 3;66. 6, 7 ahlaw-diid ['hlwb-d't'], n. 'alms,priestly wage', 37. 7 ahlayih ['hl'yyh],n. 'righteousness',53. 9,10;66. 8 ahog ['hwk],n. 'error',28. 46 Ahreman ['hlmn'], pr. n. 'id.',47. 33 ahunawar ['hnwl], n. 'id., they.a. v. prayer',32. 4;50. 5;63. 4 ahunwad ['hwnpt'], n. 'id., the Ahunavaiti Gatha', 28. 4 aiwya(ng)han ['ypy'(ng)hn'], n. id., the leaf-tie wound around the barsom' 28· 17 18 ' ' ' 22,45;29. 7,13;31. 5;'cord,belt',47. 21 akar ['k'l], adj. 'useless',40. 19;47. 33 a.mah [LNH],pers. pron. 'we', 31. 6;40. 5 amahraspand ['mhrsl:!nd], n. 'id.,Amesha Spenta',29. 16;52. 5;53. 6, 17 an� rn'pl's],adj. adv. 'without authority',45. l ;62. I, 4 anag [ n k'], adj. 'evil',66. 1,2,3;~Ih, 'harm, evil',33. 6 anastlidd ['n'st'lyt'], adj., part. 'not sinning', 28. 6;32. 6 an-abaz-darisnih ['n 'p'c d'lsnyh], n. 'lack of restraint', 66. 1 an-abar-drang-*�iih ['n'pldlngg's], adj. 'not having a place to be at rest',61. 9 an-andarag-raw1snih, see under andar. anarmen ['nlmyn'], adj. 'unsoftened',40. 13 *anastih ['n'YTyh],n. 'non-existence'; 'denial', 23. I,2 and ['nd], a�j. ,adv. 'so many, so much'; 'as much as', 25. 5; 28. 45; en~, 'the followmg , 24. 9; 29. 4; 43. 5; 'various',29. 25; 'all these' 49. 13· ~-cand 'as ' ' ' much as',24. 18;25. 5,6;49. 12 andak ['ndk'], adj. n. '(a) little',28. 18,27, 33,47etpassim andar LB.YN'], prer. postp�s. _ rev. 'in',passim, 'about', 36. 6 etpassim; 'before, in the P presence of , 25. 5; with respect to', 50. 6;adj. adv. n. 'inside' 47. 33· 51 6· 53 38;h'.®� ~ en, �all come under th!s (heading)_', 24._5; pad ... ~,''as to,�eg�ding': 24. 9, zohr ~ da_stan, see under_ zohr; ~ag, adJ. n. 'mterior, inside', 42. 2;'id., the space betwe�n !ire stand an� ntual table', 65. 3;~ag-rawisnih, 'entering', 65. 3; an-~ag-raw1sm_!i, ;not en�ermg, not going into',65. 3;~I, 'inside, under', 49. 29. _ See also under amadan, gab, kardan, nema g; 6bastan, pak. andaridan (andar-) ['ndl-ytn'] vb. 'to enter,come inside',40. 21 an�ar�n, ['ndlw '], adj. n. 'inside',51. 2;'the inside', 47. 27;'the space between',50. 7 � aner [ n yl],n. non-Iranian',36. 8 aneraxt ['nylht'], adj. 'without dissent',28. 43;'without blame', 47. 29 angust ['ngwst'],n. 'finger',47. 5;'finger (a unit of length)' 28. 21 · 47. 22 39· 51. 10 ' ' ' ' ' 11;53. 31 angust ['ngwst'], see under angust. *anig [anyk], adj. n. 'other', 65. 1 anI-z, see any

297

anizar ['nz'l], adj. 'not weak',38. 2 anjir ['ncyl],n. 'fig',49. 11 an-osmurdan,see under osmurdan. anumay ['nwmy],n. 'small domestic animal',40. 2, 5, 7 11; 25. 2; 26. 4;27. 2; 28. 6, any [ZK Y], adj. adv. 'other, different', 23. 4; 24. 4, 5, 9, 30. 15;49. 21; anI-z, 'also, ise', 'otherw 30, 45;29. 24, 25;32. 6; 43. 4 etpassim; 37 47. 6; 42. else', anything 33, 39, 48; 30._ 12, 15; 47. apadyab [',12'ty',12], adj. '(ritually) impure', 24. 5; 28. 24, 28, state of impunty',28. 39, a 'in ~an, 7; 49. ated', onsecr 'non-c 33; 16, 26, 27; 53. 33 47. 15; 14, 30. ity', 48,49;40. 18;~(ag)Ih, 'impur apaymiin ['ptm'n'],adj. 'immoderate,serious',38. 2 apedag ['pytk],n. 'stray animal',36. 8,10;37. 1 apoxt ['pwht'],adj. 'uncooked',39. 1,2,3 appar ['p'l], adj. 'lost, removed', 53. 40 apparenldan (apparen-) ['p'lyn-ytn'],vb. 'to deprive of',36. 7 appar ['pl],n. 'robbery',45. 2 apparag ['plk'], n. 'robber',45. 4,5 aradihii ['ltyh'],adv. 'unauthorisedly,illegitimately',36. 9;37. 7 aranjag ['lnck'],adj. 'without pain,without trouble',38. 5 '(sniiman of) ~', 24. arda-fraward ['lt'y plwlt'], pr. n. 'id., righteous fravasi', 53. 14, 15; 10;29. 16,23,25 Ardawahist ['rtwhst],pr. n. 'id.',31. 3 ardus ['ldws],n. 'id. (a degree of sin)', 24. 18;25. 3, 5;27. 3; 36. 5 *aresid ['lysyt'], adj. 'not injured', 38. 2 arrnest ['lmyst],adj. 'stagnant',49. 1,8,12 artestar ['ltyst'l], n. 'warrior (class)',66. 1 40. 7 asaxtiirih ['s'ht'lyh], n. 'the quality of being intolerant or aggressive', 13 49. 15; 40. mare', 'horse, n. '], asp [SWSY ... or; sometimes... and ast ['YT], fin. vb. 'is', 24. 9 et pass im;~ ka... ~ ka, 'whether sometimes',24. 17 4 ast ['st],n. 'bone',38. 4;47,32;~omand, 'corporeal',45. 4;54. 2;66. 27 47. 'bone', n. astag ['stk'], astbed ['st'pt'] adj. 'with bone', 47. 1, 35,40 astuxiin ['stwx'n'],n. 'bone',38. 4 asrayisnih ['sl'ysnlyh],n. 'failure to recite', 50. 5 asrudar ['slwt'l],adj. 'failing to recite',24. 18;26. 3;53. 39 asem wohii ['sm whw], n. 'id., the a.v. prayer',28. 22 asma [LKWM],pron. 'you (pl.)', 53. 7,11 astar ['st!],n. 'id. (a kind of whip)', 40. 14 astig ['styk'], n. ' asti (a measure of length)', 48. 3 awemar ['wym'l], adj. 'not sick, healthy',38. 2 awesiin ['LHs'n],pers. pron. 'they',34. 1,5;35. 1,4,5;36. 2,4 etpassim awestwar ['wstwb'l], n. adj. 'reliable, steadfast (person)',24. 14 42. 5 awiniih ['wn's], adj. 'innocent', 28. 6;32. 6;49. 6,17;~Ih, 'innocence', 3 66. giving', iminate 'indiscr n. , dhsnyh] ['wcyt'l nih *awizidar-dahis reported speech), ay ['x.],pt. 'that is to say,note that',25. 3 etpassim; 'that' (introducing im ass p et 2 25. 10; 23. l ;24. 43; 30. 15; 36. 8 et ayiib ['ywp], conj. 'or', 24. 9, 13, 15; 25. 1, 4 ; 26. 4; 28. 11, 28, passim

ayaftan (ayah-) ['y'I2-tn'],vb. 'to reach,find',30. 7;47. 29 ayardenidan (ayarden-) ['y'ltyn-ytn'],vb. 'to stir,agitate',40. 17;47. 29 ayoxsust ['ywkhswst'], n. 'metal', 40. 20 1 axw ['hw], n. 'existence',45. 4; 'life', 47. 25;54. 2;66. 4

298

NERANGESTAN

axw� ['hwJ, n. 'lord', axweskanha ['hwysk'l62.4 azl [MN] re . ' m yh 'J' adv . 'not i n accordance 1. th one, s pro per f unctio n', 5 3. 40 az2 ['c] , n'.�drapgofr? , than', passim. See also undetbe. n , 30. 7 az�bar [hc lJ, adv. azer [h cdl]p: adV; pre'abo, ve'' 28· 22 p. azismand [ csvm m d], below, under', 28. 22 , baI�-y fb l'yJ, n. 'h n. '"obstruction", ornence agamst pro er (le gal) procedure' 36 7 p ba_ l�n [b , lyn], n. 'toeigh t'' 28.4 6 ' · b�st [b'lyst 'J, n. 'top ', 28. 22 ' balisn [b'ls n'J, n. 'cup , 4 7 - 5' 7 bar [ b'l], n. 'ti me', sh ion_ (c · n1• g layer (of grass)', 4 7. 20 24 . 14'. 2 t�h� l � { 0 8 3 ; l6, 17, 35, 36;' p�d 4 0. 17; 4 7. � e���; : a� th! �a�� d , 4 7. 44 . See baza(y) [b'c'yJ n · , , ' (l 37 2; (2 'id. (a ) · 5 3 13- � za· n1·s)n degree of · )' 24 19; 2J. 3, 5; 4 7. 26; bagful Y�n [b�,� ysn, ih, .'.d. (a �egree of sin)', 24 . 19. ��e �lso. u11, nder dron, zanis J, n. id. _(a liturgy), 28. 4 n. bahr [b-hl] 1; 29. 5 , 10, 11 - , :1· part, share, por tion, 28 22 4 4 48 · i'a�;�)6. ,10; 37. �; 5 3. 9; ~ ftion of the Wat�rs". 28'. 4 9'. �rt���; oan, the p ort10n of the bah-rag [bhlk']' n. 'to . , bar�n, see und'er zohrp1c , 28. 25, 46 bansn [blsn'J n. 'fonn-baran · r , , 38. 2. See also barsom [blsw'm J, n. , appearance' behav10u bu 'id. (the bundle Of rods or twigs u d f r . ardan· 2 8 11 12 1 17 , 22 , 2 ' 3 , p ur oses)', 24 . 9, 2 8, 3 2, 14 ; 31_ 4 , 5 . 8 9 11,· 33 6. 38 5·34 , 38, ;i, 4 �' �f' Js 4 p7, 4 8; 29 14 · 1340 ; 7· 51 1 ' ' 39· 5 ' ' ' 4 1, 4 2; 's�'�5; 4 9 : 24 : so: 66?' g�., 1,·2,'3, 4, �·, 6, 7, 24 . 14 · ~dfui, ,.d. , th' e · , barsom twig', 25 6,· ~ s ta' dan' , · , 3, 31, 32, 38 , cr escent-shaped m etal � : to take the barsom' 28. 18 ' 30· _ � ta ds bas tan (b and-) [; ; l a� t�g, 'th: barsom of seven twig�' 2in ;'h1ch th e barsom rests': L WN tn J, vb. to tie bi ' · ' l3 nd' 24 4 0 ' ; *ba st, 'cu 32, 4 3; 31.4 , r _ dled ', 4 9 13; *b;�t;!: t 6; u nd1/1.t��!� , . , 4 0. 17. See also basii�(a.n), vb. 'to rub', 4 7. 32 baxsemdan (baxsen) baxtan (baxs-) [XLK[XLKWNYt;t1'J, vb. 't? divide, apportion', 4 WN-tn'] v . to a ortio 9. 11 n, divi de, dist r pp ' !3; 32. 11; 65. 6 ibute, offer' 28 44 4 8· bayaspfuiih , ' · ' ' 30· [by's 'n� . e of a n envoy', 24 . heron [bylwnJ adpv. hJ'�- �he offic 1 4 b-es- [bys], n. am, _ ?Uts1de , 4 0. 2.1;4 7. 35, 36 p lllJury, h �s�dan (bes-) [bys-yt 'r1ef''4 0. 16. See also under ku stan. n heron [byl wn'J ad v. , 'J' v. b·, 'to amage, be damaged' 40. 19 ' beI [BR'], ad v.' r outs1de ' 52. 18 p ev· 'aw aY, 0 ff'; used , wit ho ut app arent for ce, passim,· ~ kardan, to remove', 4 0. 24 . 9, 1 3, 15, 20 et be2 (BR' J 'excep t, besides', 24 . 16 10, · . 11, ' aP 1 4 28 35, 29. 26 et �om that, moreover ', u :.,, see under kil passim; az han~ him _ [bym J, n. fear , , passim· ~ I tan26.- 2;,27. 2'· az le . ray, out of fear for on b�sa�d [bys'mlwt' e's life bodyozed [bwtywkzytJ, n.