The word Behedin in the above formula means a layman, lit. one of the good religion. If the person belongs to a priestly class and has gone through the first degree of priesthood, the epithet 'Ervad' (Pahl, herbad from Av. aethra-paiti i.e., a master of learning, a teacher) is used instead of 'Behedin'. If he belongs to the priestly class but has not gone through the degree of priesthood, he is spoken of as 'ostâ' (Av. hâvishta a disciple a learner). If the person is a lady of the priestly class, she is spoken of as "Osti." If the person is a high priest, he is spoken of as Dastur." Similar appelations are added to the name of the father according as he is a priest or otherwise.

Farmâyashna, or the name of the person directing performance

the

of the ceremony.

The recital of the name of the person, whether dead or alive, for whom the ceremony is performed, is followed by a mention of the name of the person who directs that the ceremony may be performed. The formula adopted for this announcement is "Farmâyashna Behedin N.1 Mâzdayasni beresâd, i.e., “This ceremony is performed at the direction of the Mazdayasnân Behedin N.N. May help or good come to him." The name of the elder or the head of the family is generally mentioned as the person directing the performance of the ceremony.

II The Afringân proper. Its (a) variable and (b) invari

able parts.

The Afringan proper consists of two parts: (a) The Variable part, and (b) The Invariable part.

(a) On the completion of the Dibâchê, which is recited by only one of the priests, the other priest joins him in the recital of the Afringan proper. At first, the number of the Yathâ-Ahu-Vairyôs, which varies according to the nature of the Âfringân as referred to above, are recited; then follow the recital of the formula of the gah or the period of the day, and that of the Khshnûman of the Heavenly Being in whose honour it is recited. Then follows the particular Kardeh of the Afringân. The following table gives

1 Here the name of the person directing the performance is mentioned,

1 Âfringân of Dâdâr

10

Tão ahmi nmâne (Yaçna LX, On any day,

On any day. These Afringan Kardehs are recited after all kinds of Afringân.

6 Afringân of Dahmân 6 Afringan of Sraosh

1

Some recite " Yâo Viçâd” Kardeh.

Some recite" Tâo ahmi nmânê," restricting " Yâo Visâd "to the last ten days of the year.

Names of the Kardeh or sections recited.

Ahurem Mazdâm. (It
special Kardeh of its own).

ย

has a To be recited by the Nâvar or initiate on
the first of the four last days of his
initiation.

That is the present practice, but some books of ritual give roz 6, mâh 1, and roz 29, mâh 7 also.

(b) After the recital of the particular Kardeh which forms the particular Afringân, the second priest, the Âtravakhshi gets up from his place and standing before the fire and holding a flower, now given him by the first priest, the Joti, recites with him the Kardeh of "Afrinâmi Khshathrayân Danghu paiti." This Kardeh is invariable and is repeated after the variable part of all Afringâns. It contains an excellent prayer invoking blessings upon the ruler of the land, on whose stable, just and kind rule depends the prosperity of the country and of the people. It is as it were an Avestan "God save the King."

The word Afrin literally means benedictions.' This part of the Afringân prayers, which is, like the first

III. The Afrin. Its different kinds.

part, written in the Pazend language, is so called because it is full of benedictions. These Afrins are generally recited, but they do not form a necessary part of the Afringân ceremony. One can, if he likes, finish the Âfringân ceremony after the recital of the Afringân proper, by reciting the finishing-Bâj. For example, in the Afringân of Sraosh recited for the first three nights at the house where a man dies, no Afrin is recited. There are several kinds

of Afrins. Some of these are such as must be recited on particular occasions and after particular Âfringâns. The recital of others is optional. They are the following:

1. Afrin of Gâhambar. 2. Afrin of Rapithavin.

3. Afrin of Ardâfarosh.

4. Afrin of the names of Buzorgs, or the departed worthies. 5. Afrin of Myazd.

6. Afrin of Spitamân Zarthosht.

7. Afrin of the Hamkârâs, or the Afrin of Dahmân.

8. Afrin-i Gahambâr Pâvi.

I will describe these Afrins in brief.

1 Westerguard p. 321 Afrigan i Gahambar 14-19.

It is an Afrin which can only be recited after the Afringân of the Gâhambârs on each of the five days of the Gâhambârs or the six season festivals.

1. Afrin of Gahambâr.

This Afrin consists of three parts, the first and the last of which are Afrins proper1. 1. In the first part the worshipper prays that the spiritual strength of the ceremony and the ritual may spread to all. 2. It is the second part which renders this Afrin the Afrin of Gâhambâr, because, in it particular references are made to the six Gâhambârs of the year, to the periods of the year when they occur and to the different grand objects of God's creation connected with those periods. 3. The third part again contains some benedictions.

thswin.

It is so called because it is the Afrin which is specially recited 2. Afrin of Rapiafter the Afringân of Rapithawin, which is recited on the third day, (Ardibehesht) of Farvardin, the first month of the year. It may be recited after other Afringâns on other occasions. This Afrin can be divided into two parts:-1. The first part contains the general form of benedictions found in other Afrins. 2. The second part contains a list of the names of the departed worthies of ancient Iran. Their Farohars or guarding spirits are remembered and commemorated. It contains, as it were, two lists of canonization; one, of the worthies of the time of the cycle of Zoroaster, and another that of the cycle of the Sassanian times.

It is so called because it is generally recited after the Afringân 3. Afrin of Ardaof Ardafarohar or Ardâfaroash or Ardâfafarosh.

rosh,3 which is the Afringân generally

1. Vide Spiegel, translated by Bleeck, Khordah Avesta, p. 179. 2. The order in which the grand objects were created is wellnigh the esme as that in the Genesis, viz. The Heavens, Water, Land, Trees, Cattle, and Man. The Genesis speaks of the Creation on six consecutive days but this Afrin gives intervals of days between each of the six creations as follows; 45, 60, 75, 30, 80, 75, thus completing the 365 days of the year, the first creation viz. the Heavens, being created on the 45th day of the year.

'Ardá is Av. arêta i.e., asha holy and farosh is Av. Fravashi. The word thus means "the holy spirits".