[485] In the fifth period of eighty days were created the 282 Sardah, or genera of birds and animals, viz.: 110 of birds and 172 of animals (Hyde, Rel. Vet. Pers., p. 164).—D. S.
[486] According to Hyde’s translation of the Sad-der (p. 471): caput ejus expiare oportet, “an expiation is to be performed over his head.”—A. T.
[487] Mezda or Maz-dao, in Zand, according to Rask, means “God;” Bohlen and Mr. Bopp believe that this word is of the same family as the Sanskrit mahat, “great;” M. Eugene Burnouf, in a learned discussion, justifies the interpretation “multiscius” given of this word by Neriosengh (see Commentaire sur le Yacna, pp. 70-77).—A. T.
The form of prayer called Kimna va Mazda is probably the same as the Kereba Mazda (Zend-Avesta, t. II. p. 6), which is as follows: “Grant, O Ormuzd, that my good works may efface my sins; grant joy and content to my purified soul! give me a share in all the good works and holy words of the seven regions of the earth! May the earth enlarge itself! may the rivers extend their courses! may the sun ever rise on high! may such be the portion of the pure in life, according to the wishes which I make.”—D. S.
[488] For yarshanom, which is in the manuscripts and in the edition of Calcutta, read Barashnom. This is the name of one of the four sorts of purifications prescribed to the Parsees; that called the Barashnom of nine nights, is believed the most efficacious. It is performed in a garden or in a retired place, where a piece of ground 90 feet in length and 16 feet in breadth is chosen for it, and, after having been cleaned and surrounded by a narrow ditch and a hedge, covered with sand. Therein, after the celebration of ceremonies during one or three days, a Mobed traces a number of furrows or trenches, called Keishs, and forms several heaps of stones according to prescribed rules; he prepares a beverage of ox’s urine and water mixed with other sacred liquids: this the person to be purified drinks in sacred vases, then enters into the Keishs, accompanied by Mobeds and a dog; there he strips, and receives on his body wine poured over him, and washes himself with that given him by the Mobed. During prayers recited by the purificator and himself, he passes over several heaps of stones, his right hand on his head and his left upon the dog, and is then rubbed with dust; in his progress over other heaps of stones, he washes himself several times with water. This done, the purified person goes out of the trenches, and performs other ablutions with water before he dresses and puts on the Koshti, or “girdle.” The individual who takes the Barashnom remains separated from other men during nine days, and at the end of the third, sixth, and ninth night, he washes himself with a prescribed quantity of wine and water, and is subject to other ceremonies. This is a very short abstract of the ceremonies practised in our days; in the Vendidad Sadé, other very minute particulars and prayers are given for the performance of purification, the usages of which have in the course of time undergone some changes. See a completely detailed account of these rites of purification in Anquetil’s elaborate work, Zend-Avesta, t. I. 2. P. pp. 353-367, and t. II. pp. 545-548, with a plan of the place upon which the Barashnom is performed.—A. T.
[489] According to Olugh Beigh (Hyde, p. 190), the name of the five supplementary days of the Persian year of 360 days are as follows: Ahnavád, Ashnavád, Isfendamád or Máz, Vahshat or Vahást, and Hashúnesh or Hashtuvish (see also p. 62. [n.]).—A. T.
[490] According to Anquetil (Zend-Avesta, II. p. 575) the name of the five supplementary days is Farvardians, that is, “the days of the Fervers of the law:” on these days, as the Persians believe, the souls of the blessed and those of the damned come to visit their relations, who receive them with the greatest magnificence in their houses, purified and adorned for the occasion.
In the composition of the name Farvardigán, appears to have entered the word Gáhs, which denotes also the Epagomenes, and five female Izeds, or angels, who have formed, and preserve, the bodies, and are occupied in heaven to weave garments for the just (Zand-Avesta, I. 2. P. p. 221).—A. T.
[491] It may be recollected that, during the short period of the French Republic, the year was of twelve months, each of thirty days, with the addition of five supplementary days, called by some Sansculotides; these were festivals, consecrated, the 1st, to Virtue; the 2nd, to Genius; the 3rd, to Labour; the 4th, to Opinion; and the 5th, to Recompense; every fourth or leap-year, there was a 6th day, devoted to the Revolution.—A. T.
[492] The manuscript reads: “Let her eat bread at night, having wrapped up the hand in her sleeve and over that a towel.”—D. S.