[471] These are two short forms of prayer, like our collects, which are frequently repeated in the Parsee litanies. The Ita ahu virio, as translated by Anq. du Peron, runs thus: “It is the desire of Ormuzd that the chief of the law should perform pure and holy works: Bahman bestows abundance on him who acts with holiness in this world. O, Ormuzd! thou establishest as king whoever consoles and nourishes the poor.” The Ashem Vuhu thus: “Abundance and paradise are reserved for him who is just and pure: he is truly pure who is holy and performs holy works.”—D. S.
[472] Kirfah means: 1. a good work; 2. a merit which absolves from sin. The author of the Dabistán has so abridged this Der that it is deemed proper to give it at length according to Hyde’s translation: “It is manifest, from the principles of religion, that we must concede due authority to the Dustúr and must not deviate from his commands, as he is the ornament and splendor of the faith. Although thy good works may be countless as the leaves of the trees, the grains of sand, the drops of rain, or the stars in the heavens, thou canst gain nothing by them, unless they be acceptable in the sight of the Dustúr: if he be not content with thee, thou shalt have no praise in this world: therefore, my son, thou shalt pay to the Dustúr who teaches thee the tithe of all thou possessest (wealth and property of every kind, gold and silver). Therefore thou, who desirest to enjoy paradise to all eternity, pay tithes to the Dustúr; for if he be satisfied with thee, know that paradise is thine; but if he be not content with thee, thou canst derive no portion of benefit from thy good works; thy soul shalt not find its way to paradise; thou shalt have no place along with angels; thy soul can never be delivered from the fiends of hell, which is to be thy eternal abode: but pay the tithes, and the Dustúrs will be pleased with thee, and thy soul shall get to paradise without delay. Truly the Dustúrs know the religion of all men, understand all things, and deliver all (faithful) men.”—D. S.
[473] Hyde (p. 454) has “Malkus, whose enchantments brought on the deluge.”
[474] Sarúregh, according to Hyde (ibid.), “by whom (in the time of Sâm) the world suffered oppression and injury.”
[475] “Túr-Brátur (otherwise Túri-Brátrush or tresh), that villanous and obscene man, who destroyed Zardusht in that religion which he supported by his zeal.”—(Hyde, ibid.). This name is perhaps a variation of Parántárush (see p. [228]).—A. T.
[477] The terms Miezd and Darun require some farther illustration: the following is from the Zend-Avesta, vol. II. p. 534. The Miezd, that is, meats previously blessed and then eaten, either during or after the service; flowers, fruits, especially pomegranates and dates; rice, fragrant seeds, and perfumes; milk; the small cakes called Darun; the branches of the Hom and its juice, called Perahom; the roots of trees, particularly the pomegranate tree. The roots are cut, the milk, and in general all these offerings, are prepared with ceremonies described at great length in the Ravaets, or “ritual treatises.” These offerings, and the sacred implements, which are twenty-six in number, constitute the thirty-three objects as specified by Zoroaster in the latter part of the first Ha of the Izechné, vol. I. P. II. p. 87: “I invoke and laud all the mighty, the pure Dustúrs who have thirty-three objects around and near the Havan (the vase for holding the Perahom): they are pure, according to the ordinance of Zaradusht, who was instructed by the Supreme Lord himself.” The Daruns are small cakes of unleavened bread, nearly the form and thickness of a crown piece: there are two or four of these offered, according to the nature of the service. The Darun on which they place a little dressed meat is called Darun Fusesté, or “offered bread.”—D. S.
[478] The Afirgans, or Afernigáns, are the prayers and benedictions recited during the Gahanbar or the last ten days of the year, and on the anniversary of deceased parents or relations: but the service on the third night after the decease is not to be neglected, as in that case the soul of the deceased would remain without protection until the resurrection. On the third night, at the Oshen Gah, or midnight, there are four services; one for each of the angels, Rashin Rast, Ram Izad, and Surush, the fourth in honor of the Ferouers of holy personages. In this last service are recited nine Kardés, or portions of the Vispared, and four dresses, fruits, and cheese are laid by for the officiating priest, along with the Darun.
The word Vispered admits of two meanings: 1. “the knowledge of “every thing,” Vispé Khirad;” 2. “all the chiefs,” Vispé Rad. The latter meaning seems more analogous to the Vispered, as it begins by invoking the chiefs of all beings—such as the first of the heavens, the first of the earth, the first of aquatic creatures, etc. Zoroaster is supposed to have repeated to the Brahmin Chingégratch this Vispered, which begins thus: “I invoke and laud the first of the heavens, the first of the earth, the first of aquatic beings, the first of terrestrial beings, the first of brilliant and intelligent beings, the holy, pure, and great Chingégrâtchás;” and it ends with “I invoke and laud the bull exalted on high, who makes the herbage to grow in abundance; this bull, the pure gift, who has given (being) to the pure man.” The Vispered is divided into twenty-seven Kardés, or “sections,” and probably formed part of the Baghantást of the fifteenth Nosk of the Avesta. It is recited by day, as well as the Izeshneh (Yazishnah), and with a Barsom, or “bundle, of thirty-five branches of trees.
Izeshné (Yazishnah) means a prayer setting forth the greatness of the personage thus addressed. It is composed of seventy-two Há, which the Parsees divide into two parts: the first part contains twenty-seven Há, addressed to Ormuzd and his creation; the second contains prayers addressed to the Supreme Being; it speaks of man, of his wants, of the several genii charged to protect him, etc. The word Há, which signifies a portion of the Izeshné, is derived from the Zend Hâetîm, or Hâtarim, portions. From Hâtaum is also formed “Had,” which signifies “measure, limit.” The Izeshné probably formed part of the Setud-yesht, the first Nosk of the Avesta, or of the Setud-gher, the second Nosk. The Izeshné is performed at the Gah Havan, or “sunrise;” when, recited by itself without other prayers, the Izeshnéh Sadah is read with the same ceremonies as the Vendidad Sâdeh, excepting that the Barsom, or “sacred bundle of twigs” [see hereafter, p. [319]], consists then of only twenty-three branches. The Vendidad and Vispered cannot be recited without the Izeshné, and the Barsom for these two offices consists of thirty-five branches.