Note 478 — Chapter I · (continued 2)

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.

The term Sâde means “pure,” or the text without a translation.

The two works, the Izeshné and Vispered, joined to the Vendidad, the twentieth Nosk of the Avesta, form the Vendidad Sadé, which the Mobeds are obliged to recite every day, commencing at the Gâh Oshen, or “midnight,” or before day-break, so that it may be finished before sunrise.

Purifications, ordinances, marriages, in short all the ceremonies of the law, depend on the due celebration of this office.—D. S.