The Zend-Avesta (Sacred Books of the East)

Overview

The complete Avesta in English — the sacred scriptures of Zoroastrianism, one of the world’s oldest monotheistic religions. Contains the Yasna (liturgy, including Zarathustra’s Gathas), the Vendidad (laws of purity), and the Yashts (hymns to divine beings). The cosmic struggle between Ahura Mazda (Truth/Light) and Angra Mainyu (the Lie/Darkness) profoundly influenced gnosticism, Judaism, Christianity, and Islam.

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Sacred Texts Zoroastrianism Sacred Books of the East

+----------------------------------------------------------------------------+--------------------------------------------------------------------+ | Image © Copyright J.B. Hare 1999, All Rights Reserved | # The Zend Avesta {align=“CENTER”} | | | | | | Sacred Books of the East, Vols. 4, 23, & 31 {align=“CENTER”} | | | | | | [1880-1887] {align=“CENTER”} | +----------------------------------------------------------------------------+--------------------------------------------------------------------+

This is the three volume Sacred Books of the East (SBE) translation of the Zend Avesta.

The Zend Avesta, Part I: Vendîdâd (SBE 4)
The Zend Avesta, Part II: The Sîrôzahs, Yasts and Nyâyis (SBE 23)
The Zend Avesta, Part III: (SBE 31) The Yasna, Visparad, Âfrînagân, Gâhs and Miscellaneous Fragments\

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The Zend Avesta, Part I {align=“CENTER”}

Sacred Books of the East, Vol. 4 {align=“CENTER”}

translated by James Darmesteter {align=“CENTER”}

[1880] {align=“CENTER”}

Contents Start Reading

This is part I of the Sacred Books of the East Zend Avesta translation.

[] Title Page
Contents
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Introduction {align=“CENTER”}

Chapter I. The Discovery of the Zend-Avesta
Chapter II. The Interpretation of the Zend-Avesta
Chapter III. The Formation of the Zend-Avesta
Chapter IV. The Origin of the Avesta Religion
Chapter V. The Vendîdâd
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Vendîdâd {align=“CENTER”}

Fargard I
Fargard II. Yima (gamshêd)
Fargard III. The Earth
Fargard IV. Contracts and Outrages
Fargard V
Fargard VI
Fargard VII
Fargard VIII
Fargard IX. The nine nights’ Barashnûm
Fargard X
Fargard XI
Fargard XII
Fargard XIII. The Dog
Fargard XIV
Fargard XV
Fargard XVI
Fargard XVII
Fargard XVIII
Fargard XIX
Fargard XX. Thrita, the First Healer
Fargard XXI. Waters and Light
Fargard XXII\

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THE ZEND-AVESTA {align=“center”}

PART I {align=“center”}

THE VENDÎDÂD {align=“center”}

TRANSLATED BY {align=“center”}

JAMES DARMESTETER {align=“center”}

Sacred Books of the East, Volume 4. {align=“center”}

Oxford University Press {align=“center”}

[1880] {align=“center”}

{=html}Scanned and proofed at sacred-texts.com, January-May, 2001, by John Bruno Hare. Formatted and additional proofing January-February, 2007. This text is in the public domain in the US because it was published prior to January 1st, 1923. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact in all copies.{=html}

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CONTENTS. {align=“center”}

::: {align=“center”} +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | CHAPTER | INTRODUCTION. {align=“center”} | {=html}PAGE{=html} | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I. | THE DISCOVERY OF THE ZEND-AVESTA | xi | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II. | THE INTERPRETATION OF THE ZEND-AVESTA | xxv | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III. | THE FORMATION OF THE ZEND-AVESTA | xxx | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV. | THE ORIGIN OF THE AVESTA RELIGION | lvi | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | V. | THE VENDÎDÂD | lxxxiii | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | | TRANSLATION OF THE VENDÎDÂD. {align=“center”} | | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD I. | AN ENUMERATION OF SIXTEEN LANDS CREATED BY AHURA MAZDA, AND OF AS MANY PLAGUES CREATED IN OPPOSITION BY ANGRA MAINYU | 1 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD II. | MYTHS OF YIMA | 10 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD III. | THE EARTH | 21 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-6). | The five places where the Earth feels most joy | 22 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (7-11). | The five places where the Earth feels most sorrow | 24 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (12-35). | The five things which most rejoice the Earth | 25 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV (36-42). | Corpses ought not to be buried in the Earth | 31 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD IV. | CONTRACTS AND OUTRAGES | 33 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1) | | 34 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II a (2). | Classification of contracts | 34 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II b (3-4). | Damages for breach of contract | 35 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II c (5-10). | Kinsmen responsible | 36 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II d (11-16). | Penalties for breach of Contract | 37 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (17-55). | Outrages | 39 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (18). | Definitions | 39 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (18-21). | Menaces | 39 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (22-25). | Assaults | 40 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (26-29). | Blows | 41 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (30-33). | Wounds | 42 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (34-36). | Wounds causing blood to flow | 42 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (37-39). | Broken bones | 43 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (40-43). | Manslaughter | 44 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (44-45). | Contracts | 45 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (46, 49 [bis]-55). | False oaths | 45 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | (47-49). | Praise of physical weal | 46 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | [{=html}p. viii{=html}] | | | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | | | {=html}PAGE{=html} | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD V | | 48 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-7). | If a man defile the fire or the earth involuntarily, or unconsciously, it is no sin | 49 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (8-9). | Water and fire do not kill | 50 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (10-14) | Disposal of the dead during winter | 51 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV (15-20). | How the Dakhmas are cleansed by water from the heavens | 53 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | V (21-26). | On the excellence of purity and of the law that shows how to recover it, when lost | 55 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VI (27-38). | On the defiling power of the Nasu being greater or less, according to the greater or less dignity of the being that dies | 57 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VII (39-44). | On the management of sacrificial implements defiled by the dead | 60 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VIII (45-62). | On the treatment of a woman who has been delivered of a still-born child and what is to be done with her clothes | 61 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD VI. | | 66 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-9). | How long the earth remains unclean, when defiled by the dead | 66 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (10-25). | Penalties for defiling the ground with dead matter | 67 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (26-41). | Purification of the different sorts of water, when defiled by the dead | 69 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV (42-43). | Purification of the Haoma | 72 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | V (44-51). | The place for corpses; the Dakhmas | 74 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD VII. | | 74 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-5). | How long after death the Nasu falls upon the dead | 74 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (6-9). | How far the defiling power of the Nasu extends | 76 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (10-22). | Cleansing of clothes defiled by the dead | 77 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV (23-24). | Eating of corpses an abomination | 79 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | V (25-27). | Bringing corpses to fire or water an abomination | 80 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VI (28-35). | Cleansing of wood and corn defiled by the dead | 81 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VII a (36-40). | Physicians; their probation | 83 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VII b (41-44). | Their fees | 84 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VIII (45-49). | Purification of the earth, of the Dakhmas. The Dakhmas and the Daêvas | 86 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IX (60-72). | Treatment of a woman who has brought forth a still-born child | 89 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | X (73-75). | Cleansing of vessels defiled by the dead | 91 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | XI (76). | Cleansing of the cow | 92 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | XII (77). | Unclean libations | 92 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | [{=html}p. ix{=html}] | | | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | | | {=html}PAGE{=html} | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD VIII | | 93 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-3). | Purification of the house where a man has died | 93 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (4-13). | Funerals | 94 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (14-22). | Purification of the ways along which the corpse has been carried | 97 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV (23-25). | No clothes to be wasted on a corpse | 99 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | V (26-32). | Unlawful lusts | 100 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VI (33-34). | A corpse when dried up does not contaminate | 103 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VII (35-72). | Purification of the man defiled by the dead | 103 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VIII (73-80). | Purification of the fire defiled by the dead | 110 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IX (81-96). | The Bahrâm fire | 112 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | X (97-107). | Purification in the wilderness | 116 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD IX. | THE NINE NIGHTS’ BARASHNÛM | 119 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I a (1-11). | Description of the place for cleansing the unclean (the Barashnûm-gâh) | 119 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I b (12-36). | Description of the cleansing | 122 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (37-44). | Fees of the cleanser | 129 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (47-57). | The false cleanser; his punishment | 131 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD X. | SPELLS RECITED DURING THE PROCESS OF THE CLEANSING | 138 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XI. | SPECIAL SPELLS FOR THE CLEANSING OF THE SEVERAL OBJECTS | 144 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XII. | THE UPAMAN: HOW LONG IT LASTS FOR DIFFERENT RELATIVES | 151 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XIII. | THE DOG | 152 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-7). | The dog of Ormazd and the dog of Ahriman | 152 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I a (1-4). | The dog Vanghâpara (the hedge-hog) | 152 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I b (5-77). | The dog Zairimyangura (the tortoise) | 153 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (8-16). | Offences against the dog | 153 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (17-19). | On the several duties of the dog | 156 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV (20-28). | On the food due to the dog | 156 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | V (29-38). | On the mad dog; how he is to be kept, and cured | 159 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VI (39-40). | On the excellence of the dog | 160 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VII (41-43). | On the wolf-dog | 161 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | VIII (44-48). | On the virtues and vices of the dog | 161 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IX (49-50). | Praise of the dog | 163 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | X (50-54). | The water dog | 163 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XIV. | THE ATONEMENT FOR THE MURDER OF A WATER DOG | 165 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XV. | | 172 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-8). | On five sins the commission of which makes the sinner a Peshôtanu | 172 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | [{=html}p. x{=html}] | | | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | | | {=html}PAGE{=html} | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (9-19). | On unlawful unions and attempts to procure abortion | 174 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (20-45). | On the treatment of a bitch big with young | 175 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV (46-51). | On the breeding of dogs | 180 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XVI. | | 181 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-11). | On the uncleanness of women during their sickness | 181 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (11-12). | How it can be removed | 183 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (13-18). | Sundry laws relating to the same matter | 184 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XVII. | HAIR AND NAILS | 185 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XVIII. | | 189 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-13). | On the unworthy priest and enticers to heresy | 189 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (14-29). | The holiness of the cock | 192 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (30-60). | The four paramours of the Drug | 196 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV (61-71). | On unlawful lusts | 200 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XIX. | | 203 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1-10). | Angra Mainyu attempts first to kill, then to seduce Zarathustra | 204 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (11-42). | Ahura Mazda reveals the law to Zarathustra | 207 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III (43-47). | Angra Mainyu flees down to hell | 217 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XX. | THRITA AND THE ORIGIN OF MEDICINE | 219 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XXI. | WATERS AND LIGHT | 223 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | I (1). | Praise of the holy bull | 224 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | II (2-3). | Invocation addressed to hail as a healing power | 225 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III a (4-7). | Joint invocation addressed to the waters and to the light of the sun | 226 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III b (8-11). | Joint invocation addressed to the waters and to the light of the moon | 227 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | III c (12-17). | Joint invocation addressed to the waters and to the light of the stars | 228 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | IV (18-21). | Spells against disease | 229 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | FARGARD XXII. | ANGRA MAINYU CREATES 99,999 DISEASES: AHURA MAZDA APPLIES FOR HEALING TO THE HOLY WORD AND TO AIRYAMAN | 229 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | | Transliteration of Oriental Alphabets adopted for the Translation of the Sacred Books of the East | 237 | +-----------------------------------------------------------------------------------------+--------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ :::

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INTRODUCTION. {align=“center”}

CHAPTER I. {align=“center”}

THE DISCOVERY OF THE ZEND-AVESTA. {align=“center”}

THE Zend-Avesta is the sacred book of the Parsis, that is to say, of the few remaining followers of that religion which feigned over Persia at the time when the second successor of Mohammed overthrew the Sassanian dynasty []{=html}1{=html}, and which has been called Dualism, or Mazdeism, or Magism, or Zoroastrianism, or Fire-worship, according as its main tenet, or its supreme God []{=html}2{=html}, or its priests, or its supposed founder, or its apparent object of worship has been most kept in view. In less than a century after their defeat, nearly all the conquered people were brought over to the faith of their new rulers, either by force, or policy, or the attractive power of a simpler form of creed. But many of those who clung to the faith of their fathers, went and sought abroad for a new home, where they might freely worship their old gods, say their old prayers, and perform their old rites. That home they found at last among the tolerant Hindus, on the western coast of India and in the peninsula of Guzerat []{=html}3{=html}. There they throve and there they live still, while the ranks of their co-religionists in Persia are daily thinning and dwindling away []{=html}4{=html}.

As the Parsis are the ruins of a people, so are their

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sacred books the ruins of a religion. There has been no other great belief in the world that ever left such poor and meagre monuments of its past splendour. Yet great is the value which that small book, the Avesta, and the belief of that scanty people, the Parsis, have in the eyes of the historian and theologist, as they present to us the last reflex of the ideas which prevailed in Iran during the five centuries which preceded and the seven which followed the birth of Christ, a period which gave to the world the Gospels, the Talmud, and the Qur’ân. Persia, it is known, had much influence on each of the movements which produced, or proceeded from, those three books; she lent much to the first heresiarchs, much to the Rabbis, much to Mohammed. By help of the Parsi religion and the Avesta, we are enabled to go back to the very heart of that most momentous period in the history of religious thought, which saw the blending of the Aryan mind with the Semitic, and thus opened the second stage of Aryan thought.

Inquiries into the religion of ancient Persia began long ago, and it was the old foe of Persia, the Greek, who first studied it. Aristotle []{=html}1{=html}, Hermippus []{=html}2{=html}; and many others []{=html}3{=html} wrote of it in books of which, unfortunately, nothing more than a few fragments or merely the titles have come down to us. We find much valuable information about it, scattered in the accounts of historians and travellers, extending over ten centuries, from Herodotus down to Agathias and Procopius. It was never more eagerly studied than in the first centuries of the Christian era; but that study had no longer anything of the disinterested and almost scientific character it had in earlier times. Religious and philosophic sects, in search of new dogmas, eagerly received whatever came to them bearing the name of Zoroaster. As Xanthus the Lydian, who is said to have lived before Herodotus, had mentioned Zoroastrian Λόγια []{=html}4{=html}, there came to light, in those later times, scores of oracles, styled Λόγια τοῦ Ζωροάστρου,

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or ‘Oracula Chaldaïca sive Magica,’ the work of Neo-Platonists who were but very remote disciples of the Median sage. As his name had become the very emblem of wisdom, they would cover with it the latest inventions of their ever-deepening theosophy. Zoroaster and Plato were treated as if they had been philosophers of the same school, and Hierocles expounded their doctrines in the same book. Proclus collected seventy Tetrads of Zoroaster and wrote commentaries on them []{=html}1{=html}; but we need hardly say that Zoroaster commented on by Proclus was nothing more or less than Proclus commented on by Proclus. Prodicus the Gnostic had secret books of Zoroaster []{=html}2{=html}; and upon the whole it may be said that in the first centuries of Christianity, the religion of Persia was more studied and less understood than it had ever been before. The real object aimed at, in studying the old religion, was to form a new one.

Throughout the Middle Ages nothing was known of Mazdeism but the name of its founder, who from a Magus was converted into a magician and master of the hidden sciences. It was not until the Renaissance that real inquiry was resumed. The first step was to collect all the information that could be gathered from Greek and Roman writers. That task was undertaken and successfully completed by Barnabé Brisson []{=html}3{=html}. A nearer approach to the original source was made in the following century by Italian, English, and French travellers in Asia. Pietro della Valle, Henry Lord, Mandelslo, Ovington, Chardin, Gabriel du Chinon, and Tavernier found Zoroaster’s last followers in Persia and India, and made known their existence, their manners, and the main features of their belief to Europe. Gabriel du Chinon saw their books and recognised that they were not all written in the same language, their original holy writ being no longer understood except

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by means of translations and commentaries in another tongue.

In the year 1700, a professor at Oxford, Thomas Hyde, the greatest Orientalist of his time in Europe, made the first systematic attempt to restore the history of the old Persian religion by combining the accounts of the Mohammedan writers with ‘the true and genuine monuments of ancient Persia []{=html}1{=html}.’ Unfortunately the so-called genuine monuments of ancient Persia were nothing more than recent compilations referring to the last stage of Parsîism. But notwithstanding this defect, which could hardly be avoided then, and notwithstanding its still worse fault, a strange want of critical acumen []{=html}2{=html}, the book of Thomas Hyde was the first complete and true picture of modern Parsîism, and it made inquiry into its history the order of the day. A warm appeal made by him to the zeal of travellers, to seek for and procure at any price the sacred books of the Parsis, did not remain ineffectual, and from that time scholars bethought themselves of studying, Parsîism in its own home.

Eighteen years later, a countryman of Hyde, George Boucher, received from the Parsis in Surat a copy of the Vendîdâd Sâdah, which was brought to England in 1723 by Richard Cobbe. But the old manuscript was a sealed book, and the most that could then be made of it was to hang it by an iron chain to the wall of the Bodleian Library, as a curiosity to be shown to foreigners. A few years later, a Scotch-man, named Fraser, went to Surat, with the view of obtaining from the Parsis, not only their books, but also a knowledge of their contents. He was not very successful in the first undertaking, and utterly failed in the second.

In 1754 a young man, twenty years old, Anquetil Duperron, a scholar of the Ecole des Langues Orientales in Paris, happened to see a facsimile of four leaves of the

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[{=html}[paragraph continues]{=html}] Oxford Vendîdâd, which had been sent from England, a few years before, to Etienne Fourmont, the Orientalist. He determined at once to give to France both the books and the first European translation of them. Impatient to set off, without waiting for a mission from the government which had been promised to him, he enlisted as a private soldier in the service of the French East India company; he embarked at Lorient on the 24th of February 1755, and after three years of endless adventures and dangers through the whole breadth of Hindustan, at the very time when war was raging between France and England, he arrived at last in Surat, where he stayed among the Parsis for three years more. Here began another struggle, not less hard, but more decisive, against that mistrust and ill-will of the Parsis which had disheartened Fraser; but he came out of it victorious, and succeeded at last in winning from the Parsis both their books and their knowledge. He came back to Paris on the 14th of March 1764, and deposited on the following day at the Bibliothèque Royale the whole of the Zend-Avesta and copies of most of the traditional books. He spent ten years in studying the material he had collected, and published in 1771 the first European translation of the Zend-Avesta []{=html}1{=html}.

A violent dispute broke out at once, as half the learned world denied the authenticity of the Avesta, which it pronounced a forgery. It was the future founder of the Royal Asiatic Society, William Jones, a young Oxonian then, who opened the war. He had been wounded to the quick by the scornful tone adopted by Anquetil towards Hyde and a few other English scholars: the Zend-Avesta suffered for the fault of its introducer, Zoroaster for Anquetil. In a pamphlet written in French []{=html}2{=html}, with a verve and in a Style which showed him to be a good disciple of Voltaire, W. Jones pointed out, and dwelt upon, the oddities and

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absurdities with which the so-called sacred books of Zoroaster teemed. It is true that Anquetil had given full scope to satire by the style he had adopted: he cared very little for literary elegance, and did not mind writing Zend and Persian in French; so the new and strange ideas he had to express looked stranger still in the outlandish garb he gave them. Yet it was less the style than the ideas that shocked the contemporary of Voltaire []{=html}1{=html}. His main argument was that books, full of such silly tales, of laws and rules so absurd, of descriptions of gods and demons so grotesque, could not be the work of a sage like Zoroaster, nor the code of a religion so much celebrated for its simplicity, wisdom, and purity. His conclusion was that the Avesta was a rhapsody of some modern Guebre. In fact the only thing in which Jones succeeded was to prove in a decisive manner that the ancient Persians were not equal to the lumières of the eighteenth century, and that the authors of the Avesta had not read the Encyclopédie.

Jones’s censure was echoed in England by Sir John Chardin and Richardson, in Germany by Meiners. Richardson tried to give a scientific character to the attacks of Jones by founding them on philological, grounds []{=html}2{=html}. That the Avesta was a fabrication of modern times was shown, he argued, by the number of Arabic words he fancied he found both in the Zend and Pahlavi dialects, as no Arabic element was introduced into the Persian idioms earlier than the seventh century; also by the harsh texture of the Zend, contrasted with the rare euphony of the Persian; and, lastly, by the radical difference between the Zend and Persian, both in words and grammar. To these objections, drawn from the form, he added another derived from the uncommon stupidity of the matter.

In Germany, Meiners, to the charges brought against the new found books, added another of a new and unexpected kind, namely, that they spoke of ideas unheard of before, and made known new things. ‘Pray, who would dare

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ascribe to Zoroaster books in which are found numberless names of trees, animals, men, and demons unknown to the Ancient Persians; in which are invoked an incredible number of pure animals and other things, which, as appears in the silence of ancient writers, were never known, or at least never worshipped, in Persia? What Greek ever spoke of Hom, of Jemshîd, and, of such other personages as the fabricators of that rhapsody exalt with every kind of praise, as divine heroes []{=html}1{=html}?’ Yet, in the midst of his Ciceronian nonsense, Meiners inadvertently made a remark which, if correctly interpreted, might have led to important discoveries. He noticed that many points of resemblance are to be found between the ideas of the Parsis and those of the Brahmans and Musulmans. He saw in this a proof that Parsîism is a medley of Brahmanical and Musulman tales. Modern scholarship, starting from the same point, came to that twofold conclusion, that, on the one hard, Parsîism was one of the elements out of which Mohammed formed his religion, and, on the other hand, that the old religions of India and Persia flowed from a common source. ‘Not only does the author of that rubbish tell the same tales of numberless demons of either sex as the Indian priests do, but he also prescribes the same remedies in order to drive them away, and to balk their attempts.’ In these words there was something like the germ of comparative mythology; seldom has a man approached the truth so closely and then departed from it so widely.

Anquetil and the Avesta found an eager champion in the person of Kleuker, professor in the University of Riga. As soon as the French version of the Avesta appeared, he published a German translation of it, and also of Anquetil’s historical dissertations []{=html}2{=html}. Then, in a series of dissertations of his own []{=html}3{=html}, he vindicated the authenticity of the Zend books. Anquetil had already tried to show, in a memoir

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on Plutarch, that the data of the Avesta fully agree with the account of the Magian religion given in the treatise on ‘Isis and Osiris.’ Kleuker enlarged the circle of comparison to the whole of ancient literature. He tried also to appeal to internal evidence, an attempt in which he was less successful. The strength of his defence was seldom greater than the strength of the attack. Meiners had pointed out the mythical identity of the Mount Alborg, of the Parsis with the Mount Meru of the Hindus, as a proof that the Parsis had borrowed their mythology from the Hindus: the conclusion was incorrect, but the remark itself was not so. Kleuker fancied that he could remove the difficulty by stating that Mount Alborg is a real mountain, nay, a doubly real mountain, since there are two mountains of that name, the one in Persia, the other in Armenia, whereas Mount Meru is only to be found in Fairyland. Seldom were worse arguments used in the service of a good cause. Meiners had said that the name of the Parsi demons was of Indian origin, as both languages knew them by the Latin name ‘Deus.’ This was an incorrect statement, and yet an important observation. The word which means ‘a demon’ in Persia, means quite the contrary in India, and that radical difference is just a proof of the two systems being independent of one another. Kleuker pointed out the incorrectness of the statement; but, being unable to account for the identity of the words, he flatly denied it.

Kleuker was more successful in the field of philology: he showed, as Anquetil had done, that Zend has no Arabic elements in it, and that Pahlavi itself, which is more modern than Zend, does not contain any Arabic, but only Semitic words of the Aramean dialect, which are easily accounted for by the close relations of Persia with Aramean lands in the time of the Sassanian kings. He showed, lastly, that Arabic words appear only in the very books which Parsi tradition itself considers modern.

Another stanch upholder of the Avesta was the numismatologist Tychsen, who, having begun to read the book with a prejudice against its authenticity, quitted it with a conviction to the contrary. ‘There is nothing in it,’ he

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said, ‘but what befits remote ages, and a man philosophising in the infancy of the world. Such traces of a recent period as they fancy to have found in it, are either understandings, or belong to its later portions. On the whole there is a marvellous accordance between the Zend-Avesta and the accounts of the ancients with regard to the doctrine and institutions of Zoroaster. Plutarch agrees so well with the Zend books that I think no one will deny the close resemblance of doctrines and identity of origin. Add to all this the incontrovertible argument to be drawn from the language, the antiquity of which is established by the fact that it was necessary to translate a part of the Zend books into Pahlavi, a language which was obsolete as early as the time of the Sassanides. Lastly, it cannot be denied that Zoroaster left books, which were, through centuries, the groundwork of the Magic religion, and which were preserved by the Magi, as shown by a series of documents from the time of Hermippus. Therefore I am unable to see why we should not trust the Magi of our days when they ascribe to Zoroaster those traditional books of their ancestors, in which nothing is found to indicate fraud or a modern hand []{=html}1{=html}.’

Two years afterwards, in 1793, was published in Paris a book which, without directly dealing with the Avesta, was the first step taken to make its authenticity incontrovertible. It was the masterly memoir by Sylvestre de Sacy, in which the Pahlavi inscriptions of the first Sassanides were deciphered for the first time and in a decisive manner. De Sacy, in his researches, had chiefly relied on the Pahlavi lexicon published by Anquetil, whose work vindicated itself—better than by heaping up arguments—by promoting discoveries. The Pahlavi inscriptions gave the key, as is well known, to the Persian cuneiform inscriptions, which were in return to put beyond all doubt the genuineness of the Zend language.

Tychsen, in an appendix to his Commentaries, pointed

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to the importance of the new discovery: ‘This,’ he writes, ‘is a proof that the Pahlavi was used during the reign of the Sassanides, for it was from them that these inscriptions emanated, as it was by them—nay, by the first of them, Ardeshîr Bâbagân—that the doctrine of Zoroaster was revived. One can now understand why the Zend books were translated into Pahlavi. Here, too, everything agrees, and speaks loudly for their antiquity and genuineness.’

About the same time Sir William Jones, then president of the Royal Asiatic Society, which he had just founded, resumed in a discourse delivered before that Society the same question he had solved in such an off-hand manner twenty years before. He was no longer the man to say, ‘Sied-il à un homme né dans ce siècle de s’infatuer de fables indiennes?’ and although he had still a spite against Anquetil, he spoke of him with more reserve than in 1771. However, his judgment on the Avesta itself was not altered on the whole, although, as he himself declared, he had not thought it necessary to study the text. But a glance at the Zend glossary published by Anquetil suggested to him a remark which makes Sir William Jones, in spite of himself, the creator of the comparative grammar of Sanskrit and Zend. ‘When I perused the Zend glossary,’ he writes, ‘I was inexpressibly surprised to find that six or seven words in ten are pure Sanscrit, and even some of their inflexions formed by the rules of the Vyácaran []{=html}1{=html}, as yushmácam, the genitive plural of yushmad. Now M. Anquetil most certainly and the Persian compiler most probably, had no knowledge of Sanscrit, and could not, therefore, have invented a list of Sanscrit words; it is, therefore, an authentic list of Zend words, which has been preserved in books or by tradition; it follows that the language of the Zend was at least a dialect of the Sanscrit, approaching perhaps as nearly to it as the Prácrit, or other popular idioms, which we know to have been spoken in India two thousand years ago []{=html}2{=html}.’ This conclusion, that Zend is a Sanskrit dialect, was incorrect, the connection assumed being too close; but it was a great

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thing that the near relationship of the two languages should have been brought to light.

In 1798 Father Paulo de St. Barthélemy further developed Jones’s remark in an essay on the antiquity of the Zend language []{=html}1{=html}. He showed its affinity with the Sanskrit by a list of such Zend and Sanskrit words as were least likely to be borrowed, viz. those that designate the degrees of relationship, the limbs of the body, and the most general and essential ideas. Another list, intended to show, on a special topic, how closely connected the two languages are, contains eighteen words taken from the liturgic language used in India and Persia. This list was not very happily drawn up, as out of the eighteen instances there is not a single one that stands inquiry; yet it was a happy idea, and one which has not even yet yielded all that it promised. His conclusions were that in a far remote antiquity Sanskrit was spoken in Persia and Media, that it gave birth to the Zend language, and that the Zend-Avesta is authentic: ‘Were it but a recent compilation,’ he writes, ‘as Jones asserts, how is it that the oldest rites of the Parsis, that the old inscriptions of the Persians, the accounts of the Zoroastrian religion in the classical writers, the liturgic prayers of the Parsis, and, lastly, even their books do not reveal the pure Sanskrit, as written in the land wherein the Parsis live, but a mixed language, which is as different from the other dialects of India as French is from Italian?’ This amounted, in fact, to saying that the Zend is not derived from the Sanskrit, but that both are derived from another and older language. The Carmelite had a dim notion of that truth, but, as he failed to express it distinctly, it was lost for years, and had to be re-discovered.

The first twenty-five years of this century were void of results, but the old and sterile discussions as to the authenticity of the texts continued in England. In 1808 John Leyden regarded Zend as a Prakrit dialect, parallel to Pali; Pali being identical with the Magadhi dialect and Zend with the

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[{=html}[paragraph continues]{=html}] Sauraseni []{=html}1{=html}. In the eyes of Erskine Zend was a Sanskrit dialect, imported from India by the founders of Mazdeism, but never spoken in Persia []{=html}2{=html}. His main argument was that Zend is not mentioned among the seven dialects which were current in ancient Persia according to the Farhang-i Jehangiri []{=html}3{=html}, and that Pahlavi and Persian exhibit no close relationship with Zend.

In Germany, Meiners had found no followers. The theologians appealed to the Avesta in their polemics []{=html}4{=html}, and Rhode sketched the religious history of Persia after the translations of Anquetil []{=html}5{=html}.

Erskine’s essay provoked a decisive answer []{=html}6{=html} from Emmanuel Rask, one of the most gifted minds in the new school of philology, who had the honour of being a precursor of both Grimm and Burnouf. He showed that the list of the Jehangiri referred to an epoch later than that to which Zend must have belonged, and to parts of Persia different from those where it must have been spoken; he showed further that modern Persian is not derived from Zend, but from a dialect closely connected with it; and, lastly, he showed what was still more important, that Zend was not derived from Sanskrit. As to the system of its sounds, Zend approaches Persian rather than Sanskrit; and as to its grammatical forms, if they often remind one of Sanskrit, they also often remind one of Greek and Latin, and frequently have a special character of their own. Rask also gave the paradigm of three Zend nouns, belonging to different declensions, as well as the right pronunciation of the Zend letters, several of which had been incorrectly given by Anquetil. This was the first essay on Zend grammar, and it was a masterly one.

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The essay published in 1831 by Peter von Bohlen on the origin of the Zend language threw the matter forty years back. According to him, Zend is a Prakrit dialect, as it had been pronounced by Jones, Leyden, and Erskine. His mistake consisted in taking Anquetil’s transcriptions of the words, which are often so incorrect as to make them look like corrupted forms when compared with Sanskrit. And, what was worse, he took the proper names in their modern Parsi forms, which often led him to comparisons that would have appalled Ménage. Thus Ahriman became a Sanskrit word ariman, which would have meant ‘the fiend;’ yet Bohlen might have seen in Anquetil’s work itself that Ahriman is the modern form of Angra Mainyu, words which hardly remind one of the Sanskrit ariman. Again, the angel Vohu-manô, or ‘good thought’ was reduced, by means of the Parsi form Bahman, to the Sanskrit bâhuman, ‘a long-armed god.’

At last came Burnouf. From the time when Anquetil had published his translation, that is to say, during seventy years, no real progress had been made in knowledge of the Avesta texts. The notion that Zend and Sanskrit are two kindred languages was the only new idea that had been acquired, but no practical advantage for the interpretation of the texts had resulted from it. Anquetil’s translation was still the only guide, and as the doubts about the authenticity of the texts grew fainter, the authority of the translation became greater, the trust reposed in the Avesta being reflected on to the work of its interpreter. The Parsis had been the teachers of Anquetil; and who could ever understand the holy writ of the Parsis better than the Parsis themselves? There was no one who even tried to read the texts by the light of Anquetil’s translation, to obtain a direct understanding of them.

About 1825 Eugène Burnouf was engaged in a course of researches on the geographical extent of the Aryan languages in India. After he had defined the limits which divide the races speaking Aryan languages from the native non-brahmanical tribes in the south, he wanted to know if a similar boundary had ever existed in the north-west; and

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if it is outside of India that the origin of the Indian languages and civilisation is to be sought for. He was thus led to study the languages of Persia, and, first of all, the oldest of them, the Zend. But as he tried to read the texts by help of Anquetil’s translation, he was surprised to find that this was not the clue he had expected. He saw that two causes had misled Anquetil: on the one hand, his teachers, the Parsi dasturs, either knew little themselves or taught him imperfectly, not only the Zend, but even the Pahlavi intended to explain the meaning of the Zend; so that the tradition on which his work rested, being incorrect in itself, corrupted it from the very beginning; on the other hand, as Sanskrit was unknown to him and comparative grammar did not as yet exist, he could not supply the defects of tradition by their aid. Burnouf, laying aside tradition as found in Anquetil’s translation, consulted it as found in a much older and purer form, in a Sanskrit translation of the Yasna made in the fifteenth century by the Parsi Neriosengh in accordance with the old Pahlavi version. The information given by Neriosengh he tested, and either confirmed or corrected, by a comparison of parallel passages and by the help of comparative grammar, which had just been founded by Bopp, and applied by him successfully to the explanation of Zend forms. Thus he succeeded in tracing the general outlines of the Zend lexicon and in fixing its grammatical forms, and founded the only correct method of interpreting the Avesta. He also gave the first notions of a comparative mythology of the Avesta and the Veda, by showing the identity of the Vedic Yama with the Avesta Yima, and of Traitâna with Thraêtaona and Ferîdûn. Thus he made his ‘Commentaire sur le Yasna’ a marvellous and unparalleled model of critical insight and steady good sense, equally opposed to the narrowness of mind which clings to matters of fact without rising to their cause and connecting them with the series of associated phenomena, and to the wild and uncontrolled spirit of comparison, which, by comparing everything, confounds everything. Never sacrificing either tradition to comparison or comparison to tradition, he knew how to pass from the one

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to the other, and was so enabled both to discover facts and explain them.

At the same time the ancient Persian inscriptions at Persepolis and Behistun were deciphered by Burnouf in Paris, by Lassen in Bonn, and by Sir Henry Rawlinson in Persia. Thus was revealed the existence, at the time of the first Achæmenian kings, of a language closely connected with that of the Avesta, and the last doubts as to the authenticity of the Zend books were at length removed. It would have required more than an ordinary amount of scepticism to look still upon the Zend as an artificial language, of foreign importation, without root in the land where it was written, and in the conscience of the people for whom it was written, at the moment when a twin language, bearing a striking likeness to it in nearly every feature, was suddenly making itself heard from the mouth of Darius, and speaking from the very tomb of the first Achæmenian king. That unexpected voice silenced all controversies, and the last echoes of the loud discussion which had been opened in 1771 died away unheeded []{=html}1{=html}.

Footnotes {align=“CENTER”}

[]xi:1 At the battle of Nihâvand (642 A.C.)

[]xi:2 Ahura Mazda.

[]xi:3 They settled first at Sangân, not far from Damân; thence they spread over Surat, Nowsâri, Broach, and Kambay; and within the last two centuries they have settled at Bombay, which now contains the bulk of the Parsi people, nearly 150,000 souls.

[]xi:4 A century ago, it is said, they still numbered nearly 100,000 souls; but there now remain no more than 8000 or 9000 souls, scattered in Yezd and the surrounding villages (Dosabhoy Framjee, The Parsees).

[]xii:1 Diogenes Laertius, Prooemium 8.

[]xii:2 Pliny, Hist. Nat. XXX, 1, 2. Cf. infra, III, 11.

[]xii:3 Dinon, Theopompus, Hermodorus, Heraclides Cumanus.

[]xii:4 See Nicolaus Damazcenus, Didot, Fragm. Hist. III, 409.

[]xiii:1 Fabricius, Graeca Bibliotheca, fourth ad. p. 309 seq.

[]xiii:2 Clemens Alexandrinus, Stromata I. Cf. infra, III, 11, and Porphyrius, de vita Plotini, § 16.

[]xiii:3 ‘De regio Persarum principatu libri tres,’ Paris, 1590. The second book is devoted to the religion and manners of the ancient Persians.

[]xiv:1 ‘Veterum Persarum et Parthorum et Medorum, religionis historia,’ Oxford, 1700.

[]xiv:2 Thus he recognised in Abraham the first lawgiver of ancient Persia, in Magism a Sabean corruption of the primeval faith, and in Zoroaster a had learnt the forgotten truth from the exiled Jews in Babylon.

[]xv:1 ‘Zend-Avesta, ouvrage de Zoroastre, contenant les Ideés Théologiques, Physiques et Morales de ce Législateur… . Traduit en François sur l’Original Zend.’ Par M. Anquetil Du Perron, 3 vols. in 4^o^, Paris, 1771.

[]xv:2 ‘Lettre à M. A*** du P*** dans laquelle est compris l’examen de sa traduction des livres attribués Zoroastre.’

[]xvi:1 Cf. the article on Zoroaster in the Dictionnaire philosophique.

[]xvi:2 ‘A Dissertation on the Languages, Literature, and Manners of Eastern Nations,’ Oxford, 1777.

[]xvii:1 ‘De Zoroastris vita, institutis, doctrina et libris,’ in the Novi Comentarii Societatis Regiae, Goettingen, 1778-1779.

[]xvii:2 ‘Zend-Avesta … nach dem Franzoesischen des Herm Anquetil Du Perron,’ vols. in 40, 1776.

[]xvii:3 ‘Anhang zum Zend-Avesta,’ 2 vols. in 4^o^, 1781.

[]xix:1 ‘Commentatio prior observationes historico-criticas de Zoroastre ejusque et placitis exhibens.’ Goettingen, in the Novi Comment. Soc. Reg. 1791.

[]xx:1 The Sanskrit Grammar.

[]xx:2 Asiatic Researches, II, § 3.

[]xxi:1 ‘De antiquitate et affinitate linguae samscredamicae et germanicae,’ Rome, 1798.

[]xxii:1 Asiatic Researches, X.

[]xxii:2 Ibid. X.

[]xxii:3 A large Persian dictionary compiled in India in the reign of Jehangir.

[]xxii:4 ‘Erläuterungen zum Neuen Testament aus einer neueröffneten Morgenländischen Quelle, Ἰδοὺ μάγοι ἀπὸ ἀνατολῶν,’ Riga, 1775.

[]xxii:5 ‘Die Heilige Sage … des Zend-Volks,’ Francfort, 1820.

[]xxii:6 ‘Ueber das Alter und die Echtheit der Zend-Sprache und des Zend Avesta’ (übersetzt von F. H. von der Hagen), Berlin, 1826. Remarks on the Zend Language and the Zend-Avesta (Transactions of the Bombay branch of the Royal Asiatic Society, III, 524).

[]xxv:1 The attacks of John Romer (‘Zend: Is it an Original Language?’ London, 1855) called forth a refutation only in Bombay (Dhanjibai Framji, ‘On the Origin and the Authenticity of the Aryan Family of Languages, the Zend-Avesta and the Huzvarash,’ 1861).

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CHAPTER II. {align=“center”}

THE INTERPRETATION OF THE ZEND-AVESTA. {align=“center”}

THE peace did not last long, and a year after the death of Burnouf a new controversy broke out, which still continues, the battle of the methods, that is, the dispute between those who, to interpret the Avesta, rely chiefly or exclusively on tradition, and those who rely only on comparison with the Vedas. The cause of the rupture was the rapid progress made in the knowledge of the Vedic language and literature: the deeper one penetrated into that oldest form of Indian words and thoughts, the more striking appeared its close affinity with the Avesta words and thoughts. Many a mysterious line in the

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[{=html}[paragraph continues]{=html}] Avesta received an unlooked-for light from the poems of the Indian Rishis, and the long-forgotten past and the origin of many gods and heroes, whom the Parsi worships and extols without knowing who they were and whence they came, were suddenly revealed by the Vedas. Emboldened by its bright discoveries, the comparative method took pity on its slower and less brilliant rival, which was then making its first attempts to unravel the Pahlavi traditional books. Is it worth while, said the Vedic scholars []{=html}1{=html}, to try slowly and painfully to extract the secret of the old book from that uncouth literature? Nay, is there any hope that its secret is there? Translating the Avesta in accordance with the Pahlavi is not translating the Avesta, but only translating the Pahlavi version, which, wherever it has been deciphered, is found to wander strangely from the true meaning of the original text. Tradition, as a rule, is wont to enforce the ideas of its own ages into the books of past ages, From the time when the Avesta was written to the time when it was translated, many ideas had undergone great changes: such ideas, tradition must needs either misunderstand or not understand at all, and tradition is always either new sense or nonsense. The key to the Avesta is not the Pahlavi, but the Veda. The Avesta and the Veda are two echoes of one and the same voice, the reflex of one and the same thought: the Vedas, therefore, are both the best lexicon and the best commentary to the Avesta.

The traditional school []{=html}2{=html} replied that translating Zend by means of Sanskrit and the Avesta by means of the Vedas, because Zend and the Avesta are closely related to Sanskrit and the Vedas, is forgetting that relationship is not identity, and that what interests the Zend scholar is not to know how far Zend agrees with Sanskrit, but what it is in itself: what he seeks for in the Avesta, is the Avesta, not the Veda. Both the Vedic language and the Vedas are quite unable to teach us what became in Persia of those elements, which are common to the two systems, a thing which tradition alone can teach us. By the comparative

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method, the Zend meregha, which means ‘a bird,’ would assume the meaning of ‘gazelle’ to accord with the Sanskrit mriga; ratu, ‘a part of the day,’ would be extended to ‘a season’ out of regard for ritu; mainyu, ‘a spirit,’ and dahyu, ‘a province,’ would be degraded to ‘anger’ and to ‘a set of thieves,’ and ‘the demons,’ the Daêvas, would ascend from their dwelling in hell up to heaven, to meet their philological brothers, the Indian Devas. The traditional. method, as it starts from matters of facts, moves always in the field of reality; the comparative method starts from an hypothesis, moves in a vacuum, and builds up a fanciful religion and a fanciful language.

Such being the methods of the two schools, it often happened that a passage, translated by two scholars, one of each school, took so different an aspect that a layman would have been quite unable to suspect that it was one and the same passage he had read twice. Yet the divergence between the two methods is more apparent than real, and proceeds from an imperfect notion of the field in which each of them ought to work. They ought not to oppose, but assist one another, as they are not intended to instruct us about the same kind of facts, but about two kinds of facts quite different and independent. No language, no religion, that has lived long and changed much, can be understood at any moment of its development, unless we know what it became afterwards, and what it was before. The language and religion of the Avesta record but a moment in the long life of the Iranian language and thought, so that we are unable to understand them, unless we know what they became and whence they came. What they became we learn directly from tradition, since the tradition arose from the very ideas which the Avesta expresses; whence they came we learn indirectly from the Vedas, because the Vedas come from the same source as the Avesta. Therefore it cannot happen that the tradition and the Veda will really contradict one another, if we take care to ask from each only what it knows, from one the present, and the past from the other. Each method is equally right and equally efficacious, at its proper time and in its right

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place. The first place belongs to tradition, as it comes straight from the Avesta. The second inquiry, to be successful, requires infinite prudence and care: the Veda is not the past of the Avesta, as the Avesta is the past of tradition; the Avesta and Veda are not derived from one another, but from one and the same original, diversely altered in each, and, therefore, there are two stages of variation between them, whereas from the Avesta to tradition there is only one. The Veda, if first interrogated, gives no valuable evidence, as the words and gods, common to the two systems, may not have retained in both the same meaning they had in the Indo-Iranian period: they may have preserved it in one and lost it in the other, or they may have both altered it, but each in a different way. The Veda, generally speaking, cannot help in discovering matters of fact in the Avesta, but only in explaining them when discovered by tradition. If we review the discoveries made by the masters of the comparative school, it will be seen that they have in reality started, without noticing it, from facts formerly established by tradition. In fact tradition gives the materials, and comparison puts them in order. It is not possible, either to know the Avesta without the former, or to understand it without the latter.

The traditional school, and especially its indefatigable and well-deserving leader, Spiegel, made us acquainted with the nature of the old Iranian religion by gathering together all its materials; the comparative school tried to explain its growth. The traditional school published the text and the traditional. translations, and produced the first Parsi grammar, the first Pahlavi grammar, and the first translation of the Avesta which had been made since Anquetil. The danger with it is that it shows itself too apt to stop at tradition, instead of going from it to comparison. When it undertakes to expound the history of the religion, it cannot but be misled by tradition. Any living people, although its existing state of mind is but the result of various and changing states through many successive ages, yet, at any particular moment of its life, keeps the remains of its former stages of thought in order, under the control of the

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principle that is then predominant. Thus it happens that their ideas are connected together in a way which seldom agrees with their historical sequence: chronological order is lost to sight and replaced by logical order, and the past is read into the present. Comparison alone can enable us to put things in their proper place, to trace their birth, their growth, their changes, their former relations, and lead us from the logical order, which is a shadow, to the historical order, which is the substance.

The comparative school developed Indo-Iranian mythology. Roth showed after Burnouf how the epical history of Iran was derived from the same source as the myths of Vedic India, and pointed out the primitive identity of Ahura Mazda, the supreme god of Iran, with Varuna, the supreme god of the Vedic age. In the same direction Windischmann, in his ‘Zoroastrian Essays’ and in his studies on Mithra and Anâhita, displayed singular sagacity. But the dangers of the method came to light in the works of Haug, who, giving a definite form to a system still fluctuating, converted Mazdeism, into a religious revolution against Vedic polytheism, found historical allusions to that schism both in the Avesta and in the Veda, pointed out curses against Zoroaster in the Vedas, and, in short, transformed, as it were, the two books into historical pamphlets []{=html}1{=html}.

In the contest about the authenticity of the Avesta, one party must necessarily have been right and the other wrong; but in the present struggle the issue is not so clear, as both parties are partly right and partly wrong. Both of them, by following their principles, have rendered such services to science as seem to give each a right to cling to its own method more firmly than ever. Yet it is to be hoped that they will see at last that they must be allies, not enemies, and that their common work must be begun by the one and completed by the other.

Footnotes {align=“CENTER”}

[]xxvi:1 Roth, Benfey, Haug. Cf. Revue Critique, 1877, II, 81.

[]xxvi:2 Spiegel, Justi.

[]xxix:1 It would be unjust, when speaking of Haug, not to recall the invaluable services he rendered in the second part of his career, as a Pahlavi scholar. He was the first who thought of illustrating the Pahlavi in the books by the Pahlavi in the inscriptions, and thus determined the reading of the principal elements in the manuscript Pahlavi.

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CHAPTER III. {align=“center”}

THE FORMATION OF THE ZEND-AVESTA. {align=“center”}

§ 1. The collection of Zend fragments, known as the Zend-Avesta []{=html}1{=html}, is divided, in its usual form, into two parts.

The first part, or the Avesta properly so called, contains the Vendîdâd, the Vispêrad, and the Yasna. The Vendîdâd is a compilation of religious laws and of mythical tales; the Vispêrad is a collection of litanies for the sacrifice; and the Yasna is composed of litanies of the same kind and of five hymns or Gâthas written in a special dialect, older than the general language of the Avesta.

These three books are found in manuscripts in two different forms: either each by itself, in which case they are generally accompanied by a Pahlavi translation; or the three mingled together according to the requirements of the liturgy, as they are not each recited separately in their entirety, but the chapters of the different books are intermingled; and in this case the collection is called the Vendîdâd Sâdah or ‘Vendîdâd pure,’ as it exhibits the original text alone, without a translation.

The second part, generally known as the Khorda Avesta or ‘Small Avesta,’ is composed of short prayers which are recited not only by the priests, but by all the faithful, at certain moments of the day, month, or year, and in presence of the different elements; these prayers are the five Gâh, the thirty formulas of the Sîrôzah, the three Âfrigân, and the six Nyâyis. But it is also usual to include in the Khorda Avesta, although forming no real part of it, the Yasts or hymns of praise and glorification to the several

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[{=html}[paragraph continues]{=html}] Izads, and a number of fragments, the most important of which is the Hadhôkht Nosk.

§ 2. That the extent of the sacred literature of Mazdeism was formerly much greater than it is now, appears not only from internal evidence, that is, from the fragmentary character of the book, but is also proved by historical evidence. In the first place, the Arab conquest proved fatal to the religious literature of the Sassanian ages, a great part of which was either destroyed by the fanaticism of the conquerors and the new converts, or lost during the long exodus of the Parsis. Thus the Pahlavi translation of the Vendîdâd, which was not finished before the latter end of the Sassanian dynasty, contains not a few Zend quotations from books which are no longer in existence; other quotations, as remarkable in their importance as in their contents, are to be found in Pahlavi and Parsi tracts, like the Nîrangistân and the Aogemaidê. The Bundahis contains much matter which is not spoken of in the existing Avesta, but which is very likely to have been taken from Zend books which were still in the hands of its compiler. It is a tradition with the Parsis, that the Yasts were originally thirty in number, there having been one for each of the thirty Izads who preside over the thirty days of the month; yet there are only eighteen still extant.

The cause that preserved the Avesta is obvious; taken as a whole, it does not profess to be a religious encyclopedia, but only a liturgical collection, and it bears more likeness to a Prayer Book than to the Bible. It can be readily conceived that the Vendîdâd Sâdah, which had to be recited every day, would be more carefully preserved than the Yasts, which are generally recited once a month; and these again more carefully than other books, which, however sacred they might be, were not used in the performance of worship. Many texts, no doubt, were lost in consequence of the Arab conquest, but mostly such as would have more importance in the eyes of the theologian than in those of the priest. We have a fair specimen of what these lost texts may have been in the few non-liturgical fragments which we still possess, such as the Vistâsp Yast and

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the blessing of Zoroaster upon King Vistâsp, which belong to, the old epic cycle of Iran, and the Hadhôkht Nosk, which treats of the fate of the soul after death.

§ 3. But if we have lost much of the Sassanian sacred literature, Sassanian Persia herself, if we may trust Parsi tradition, had lost still more of the original books. The primitive Avesta, as revealed by Ormazd to Zoroaster and by Zoroaster to Vistâsp, king of Bactria, was supposed to have been composed of twenty-one Nosks or Books, the greater part of which was burnt by Iskander the Rûmi (Alexander the Great). After his death the priests of the Zoroastrian religion met together, and by collecting the various fragments that had escaped the ravages of the war and others that they knew by heart, they formed the present collection, which is a very small part of the original book, as out of the twenty-one Nosks there was only one that was preserved in its entirety, the Vendîdâd []{=html}1{=html}.

This tradition is very old, and may be traced back from the present period even to Sassanian times []{=html}2{=html}. It involves the assumption that the Avesta is the remnant of the sacred literature of Persia under the last Achæmenian kings. To ascertain whether this inference is correct, and to what extent it may be so, we must first try to define, as. accurately as we can, the exact time at which the collection, now in existence, was formed.

§ 4. The Ravâet quoted above states that it was formed ‘after the death of Iskander,’ which expression is rather vague, and may as well mean ‘centuries after his death’ as ‘immediately after his death.’ It is, in fact, hardly to be doubted that the latter was really what the writer meant; yet, as the date of that Ravâet is very recent, we had better look for older and more precise traditions. We find such a one in the Dînkart, a Pahlavi book which enjoys great authority with the Parsis of our days, and which, although it contains many things of late origin []{=html}3{=html}, also comprises many

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old and valuable traditions. According to a proclamation, ascribed to Khosrav Anôsharvân (531-579), the collection of the Avesta fragments was begun in the reign of the last Arsacides, and was finished under Shapûr II (309-380). King Valkash (Vologeses), it is said, first ordered all the fragments of the Avesta which might have escaped the ravages of Iskander, or been preserved by oral tradition, to be searched for and collected together. The first Sassanian king, Ardeshîr Bâbagân, made the Avesta the sacred book of Iran, and Mazdeism the state religion: at last, Âdarbâd under Shapûr II, purified the Avesta and fixed the number of the Nasks, and Shapûr proclaimed to the heterodox []{=html}1{=html}: ‘Now that we have recognised the law of the world here below, they shall not allow the infidelity of any one whatever []{=html}2{=html}, as I shall strive that it may be so []{=html}3{=html}.’

§ 5. The authenticity of this record has been called in question, chiefly, I think, on account of the part that it ascribes to an Arsacide prince, which seems hardly to agree with the ideas generally entertained about the character of the Sassanian revolution []{=html}4{=html}. Most Parsi and Muhammedan writers agree that it was the Sassanian dynasty which raised the Zoroastrian religion from the state of humiliation into which the Greek invasion had made it sink, and, while it gave the signal for a revival of the old national spirit, made Mazdeism one of the corner stones of the new establishment []{=html}5{=html}. Therefore it seems strange to hear that the first step taken to make Mazdeism a state religion was taken by one of those very Philhellenic Parthian princes, who were so imbued with Greek ideas and manners. Yet this is the

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very reason why we ought to feel some hesitation in rejecting this document, and its being at variance with the general Parsi view speaks rather for its authenticity; for as it was the general post-Sassanian tradition that the restoration of Mazdeism was the work of the first Sassanian kings, no Parsi would ever have thought of making them share what was in his eyes their first and best title of honour with any of the despised princes of the Parthian dynasty.

§ 6. It is difficult, of course, to prove directly the authenticity of this record, the more so as we do not even know who was the king alluded to. There were, in fact, four kings at least who bore the name of Valkhash: the most celebrated and best known of the four was Vologeses []{=html}1{=html}, the contemporary of Nero. Now that Zoroastrianism prevailed with him, or at least with members of his family, we see from the conduct of his brother Tiridates, who was a Magian (Magus) []{=html}2{=html}; and by this term we must not understand a magician []{=html}3{=html}, but a priest, and one of the Zoroastrian religion. That he was a priest appears from Tacitus’ testimony []{=html}4{=html}; that he was a Zoroastrian is shown by his scruples about the worship of the elements. When he came from Asia to Rome to receive the crown of Armenia at the hands of Nero, he wanted not to come by sea, but rode along the coasts, []{=html}5{=html}, because the Magi were forbidden to defile the sea []{=html}6{=html}. This is quite in the spirit of later Zoroastrianism, and savours much of Mazdeism. That Vologeses himself shared the religious scruples of his brother appears from his answer to Nero,

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who insisted upon his coming to Rome also: ‘Come yourself, it is easier for you to cross such immensity of sea []{=html}1{=html}.’

§ 7. Thus we hear on one hand from the Parsis that the first collection of the Avesta was made by an Arsacide named Vologeses; and we hear, on the other hand, from a quite independent source, that an Arsacide named Vologeses behaved himself as a follower of the Avesta might have done. In all this there is no evidence that it is Vologeses I who is mentioned in the Dînkart, much less that he was really the first editor of the Avesta; but it shows at all events that the first attempt to recover the sacred literature of Iran might very well have been made by an Arsacide, and that we may trust, in this matter, to a document which has been written perhaps by a Sassanian king, but, at any rate, in a Sassanian spirit. In fact, in the struggle between Ardavan and Ardeshîr, there was no religious interest at stake, but only a political one; and we are expressly told by Hamza that between Ardeshîr and his adversaries there was perfect accordance in religious matters []{=html}2{=html}. It can, therefore, be fairly admitted that even in the time and at the court of the Philhellenic Parthians a Zoroastrian movement may have originated, and that there came a time when they perceived that a national religion is a part of national life. It was the merit of the Sassanides that they saw the drift of this idea which they had the good fortune to carry out; and this would not be the only instance, in the history of the world, of an idea being sown by one party and its advantages reaped by their adversaries.

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§ 8. Another presumptive evidence of the groundwork of the Avesta being anterior to the age of the Sassanians is given by the language in which it is written. That language not only was not, but had never been, the national language of Persia. It is indeed closely connected with the ancient Persian, as found in the cuneiform inscriptions of the Achæmenian kings, from which modern Persian is derived; but the relations between ancient Persian and Zend are of such a kind that neither language can be conceived as being derived from the other; they are not one and the same language in two different stages of its development, but two independent dialects in nearly the same stage, which is a proof that they did not belong to the same country, and, therefore, that Zend was not the language of Persia. Now the language used in Persia after the death of Alexander, under the Arsacides and Sassanides, that is, during the period in which the Avesta must have been edited, was Pahlavi, which is not derived from Zend, but from ancient Persian, being the middle dialect between ancient and modern Persian. Therefore, if the Sassanian kings had conceived the project of having religious books of their own written and composed, it is not likely that they would have had them written in an old foreign dialect, but in the old national language, the more so, because, owing both to their origin and their policy, they were bound to be the representatives of the genuine old Persian tradition. Therefore, if they adopted Zend as the language of religion, it must have been because it was already so when they appeared, that is to say, because the only remnants of sacred literature then extant were written in Zend, and the editors of the Avesta had Zend writings before them.

This does not, of course, prove that all we find in the Avesta is pre-Sassanian, and that the editors did not compose new Zend texts. Although Zend was not only a dead language, but also a foreign one, it was. not an unknown language: that it was well understood by the learned class, the priests, appears from the Pahlavi translation, which was made by them, and which, the deeper

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one enters into the meaning of the text, has the fuller justice done to its merits. The earliest date that can be ascribed to that translation, in its present form, is the last century of the Sassanian dynasty, as it contains an allusion to the death of the heresiarch Mazdak, the son of Bâmdâd []{=html}1{=html}, who was put to death in the beginning of the reign of Khosrav Anôsharvân (about 531). Now the ability to translate a dead language is a good test of the ability to write in it, and in the question of the age of the Zend texts the possibility of new ones having been composed by the editors cannot be excluded à priori. Nay, we shall see further on that there are passages in these texts which look very modern, and may have been written at the time when the book took its last and definitive form. But whatever may be the proportion of the new texts to the old ones (which I believe to be very small), it is quite certain that the bulk of the Avesta is pre-Sassanian.

§ 9. The date assigned by the Dînkart to the final edition of the Avesta and to its promulgation as the sacred law of the nation, agrees with what we know of the religious state of Iran in the times of Shapûr II. Mazdeism had just been threatened with destruction by a new religion sprung from itself, the religion of Mânî, which for a while numbered a king amongst its followers (Shapûr I, 240-270). Mazdeism was shaken for a long time, and when Mânî was put to death, his work did not perish with him. In the Kissah-i Sangâh, Zoroaster is introduced prophesying that the holy religion will be overthrown three times and restored three times; overthrown the first time by Iskander, it will be restored by Ardeshîr; overthrown again, it will be restored by, Shapûr II and Âdarbâd Mahraspand; and, lastly, it will be overthrown by the Arabs and restored at the end of time by Soshyos. The Parsi traditions about Âdarbâd, although they are mixed with much fable, allow some historical truth to show itself. He was a holy man under Shapûr II, who, as there were many religions and heresies in Iran and the true religion

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was falling into oblivion, restored it through a miracle, as he gave a sign of its truth by allowing melted brass to be poured on his breast, without his being injured. Setting aside the miracle, which is most probably borrowed from the legend of Zoroaster, this account receives its true interpretation from the passages in the Kissah-i Sangâh and the Dînkart, which imply that Âdarbâd restored Mazdeism, which had been shaken by the Manichean heresy, and that in order to settle it upon a solid and lasting base, he gave a definitive form to the religious book of Iran and closed the Holy Writ. And even nowadays the Parsi, while reciting the Patet, acknowledges Âdarbâd as the third founder of the Avesta; the first being Zoroaster, who received it from Ormazd; the second Gâmâsp, who received it from Zoroaster; and the third Âdarbâd, who taught it and restored it to its purity.

Therefore, so far as we can trust to inferences that rest upon such scanty and vague testimonies, it seems likely that the Avesta took its definitive form from the hands of Âdarbâd Mahraspand, under King Shapûr II, in consequence of the dangers with which Mânî’s heresy had threatened the national religion. As the death of Mânî and the first persecution of his followers took place some thirty years before Shapûr’s accession to the throne, it may be presumed that the last revision of the Avesta was made in the first years of the new reign, when the agitation aroused by Mânî’s doctrines and imperfectly allayed by the persecution of his disciples had not yet subsided, and the old religion was still shaking on its base []{=html}1{=html}.

§ 10. It follows hence that Zend texts may have been composed even as late as the fourth century A.D. This is, of course, a mere theoretical possibility, for although the liturgical parts of the Yasna, the Vispêrad, the Sîrôzah, and

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the Khorda Avesta must be ascribed to a later time than the Gâthas, the Vendîdâd, and the Yasts, and may belong to some period of revision, they certainly do not belong to the period of this last revision. Âdarbâd was only the last editor of the Avesta, and it is likely, nay, it is beyond all question, that the doctors of the law, before his time, had tried to put the fragments in order, to connect them, and to fill up the gaps as far as the practical purposes of liturgy required it. Therefore instead of saying that there are parts of the Avesta that may belong to so late a period as the fourth century, it is more correct to say that no part of it can belong to a later date.

There are two passages in the Vendîdâd which seem to contain internal evidence of their date, and in both cases it points to Sassanian times, nay, the second of them points to the age of Manicheism. The first is found in the eighteenth Fargard (§ 10): Ahura Mazda, while cursing those who teach a wrong law, exclaims:

‘And he who would set that man at liberty, when bound in prison, does no better deed than if he should flay a man alive and cut off his head.’

This anathema indicates a time when Mazdeism was a state religion and had to fight against heresy; it must, therefore, belong to Sassanian times. These lines are fully illustrated by a Parsi book of the same period []{=html}1{=html}, the Mainyô-i-Khard:

‘Good government is that which maintains and orders the true law and custom of the city people and poor untroubled, and thrusts out improper law and custom; … and keeps in progress the worship of God, and duties, and good works; … and will resign the body, and that also which is its own life, for the sake of the good religion of the Mazdayasnians. And if there he any one who shall stay away from the way of God, then it orders him to return thereto, and makes him a prisoner, and brings him back to the way of God; and will bestow, from the wealth that is his, the share of God, and the worthy, and good works,

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and the poor; and will deliver up the body on account of the soul. A good king who is of that sort, is called like the Yazads and the Ameshâspeñds []{=html}1{=html}.’

What doctrines are alluded to by the Vendîdâd is not explained: it appears from the context that it had in view such sects as released the faithful from the yoke of religious practices, as it anathematizes, at the same time, those who have continued for three years without wearing the sacred girdle. We know too little of the Manichean liturgy to guess if the Manicheans are here alluded to: that Mânî should have rejected many Zoroastrian practices is not unlikely, as his aim was to found a universal religion. While he pushed to extremes several of the Zoroastrian tenets, especially those which had taken, or might receive, a moral or metaphysical meaning, he must have been very regardless of practices which could not be ennobled into moral symbolism. However it may be with regard to the foregoing passage, it is difficult not to see a direct allusion to Manicheism in lines like the following (IV, 47 seq.):

‘Verily I say it unto thee, O Spitama Zarathustra! the man who has a wife is far above him who begets no sons; he who keeps a house is far above him who has none; he who has children is far above the childless man, he who has riches is far above him who has none.

‘And of two men, he who fills himself with meat is filled with the good spirit much more than he who does not so; the latter is all but dead; the former is above him by the worth of an Asperena, by the worth of a sheep, by the worth of an ox, by the worth of a man.

‘It is this man that can strive against the onsets of Astôvîdhôtu; that can strive against the self-moving arrow; that can strive against the winter fiend, with thinnest garment on; that can strive against the wicked tyrant and smite him on the head; it is this man that can strive against the ungodly Ashemaogha []{=html}2{=html} who does not eat []{=html}3{=html}.’

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That this is a bit of religious polemics, and that it refers to definite doctrines and tenets which were held at the time when it was written, can hardly be doubted. It may remind one of the Christian doctrines; and, in fact, it was nearly in the same tone, and with the same expressions, that in the fifth century King Yazdgard branded the Christians in Armenia []{=html}4{=html}. But however eager the Christian propaganda may have been for a time in Persia, they never endangered the state religion. The real enemy was the heresy sprung from Mazdeism itself; and Christianity, coming from abroad, was more of a political than a religious foe. And, in point of fact, the description in the above passage agrees better with the Manichean doctrines than with the Christian []{=html}5{=html}. Like Mânî, Christian teachers held the single life holier than the state of matrimony, yet they had not forbidden marriage, which Mânî did; they put poor Lazarus above Dives, but they never forbade trade and husbandry, which Mânî did; and, lastly, they never prohibited the eating of flesh, which was one of the chief precepts of Mânî []{=html}6{=html}. We find, therefore, in this passage, an illustration, from the Avesta itself, of the celebrated doctrine of the three seals with which Mânî had sealed the bosom, the hand, and the mouth of his disciples (signaculum sinus, manus, oris) []{=html}6{=html}.}

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§ 11. We must now go a step farther back, and try to solve the question whence came the original texts out of which the editors of the Avesta formed their collection. Setting aside the Dînkart, we have no oriental document to help us in tracing them through the age of the Arsacides, a complete historical desert, and we are driven for information to the classical writers who are, on this point, neither very clear nor always credible. The mention of books ascribed to Zoroaster occurs not seldom during that period, but very often it applies to Alexandrian and Gnostic apocrypha []{=html}1{=html}. Yet there are a few passages which make it pretty certain that there was a Mazdean literature in existence in those times. Pausanias, travelling through Lydia in the second century of our era, saw and heard Magian priests singing hymns from a book []{=html}2{=html}; whether these hymns were the same as the Gâthas, still extant, we cannot ascertain, but this shows that there were Gâthas. The existence of a Zoroastrian literature might be traced back as far as the third century before Christ, if Pliny could be credited when he says that Hermippus []{=html}3{=html} had given an analysis of the books of Zoroaster, which are said to have amounted to 2,000,000 lines []{=html}4{=html}. For want of external evidence for ascertaining whether the original texts were already in existence in the later years of the Achæmenian dynasty, we must seek for internal evidence. A comparison between the ideas expressed in our texts and what we know of the ideas of Achæmenian Persia may perhaps lead to safer inferences.

§ 12. That all the Avesta ideas were already fully developed in the time, or, at least, at the end of the

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[{=html}[paragraph continues]{=html}] Achæmenian dynasty, appears from the perfect accordance of the account of Mazdeism in Theopompos []{=html}1{=html} with the data of the Zend books. All the main features of Mazdean belief, namely, the existence of two principles, a good and an evil one, Ormazd and Ahriman, the antithetical creations of the two supreme powers, the division of all the beings in nature into two corresponding classes, the limited duration of the world, the end of the struggle between Ormazd and Ahriman by the defeat and destruction of the evil principle, the resurrection of the dead, and the everlasting life, all these tenets of the Avesta had already been established at the time of Philip and Aristotle. Therefore we must admit that the religious literature then in existence, if there were any, must have differed but little, so far as its contents were concerned, from the Avesta; its extent was greater of course, and we have a proof of this in this very account of Theopompos, which gives us details nowhere to be found in the present texts, and yet the authenticity of which is made quite certain by comparative mythology []{=html}2{=html}. Therefore there is nothing that forbids us to believe, with the Parsis, that the fragments of which the Avesta is composed were already in existence before the Greek invasion []{=html}3{=html}.

§ 13. But it does not follow hence that the Achæmenian Avesta was the sacred book of the Achæmenians and of Persia, and it must not be forgotten that the account in Plutarch is not about the religion of Persia, but about the belief of the Magi and the lore of Zoroaster. Now if we consider that the two characteristic features of Avestean Magism are, so far as belief goes, the admission of two principles, and so far as practice is concerned, the prohibition of burying the dead, we find that there is no evidence

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that Achæmenian Persia admitted the former, and there is evidence that she did not admit the latter. But, at the same time, it appears that both the belief and the practice were already in existence, though peculiar to one class, the sacerdotal class, the Magi.

The question whether the Achæmenian kings believed in dualism and knew of Ahriman, is not yet settled. Much stress has often been laid on the absence of the name of Ahriman in the religious formulae engraved by Darius and Xerxes on the rocks at Persepolis and Naqs-i Rustam []{=html}1{=html}. But it is never safe to draw wide conclusions from negative facts: Darius and Xerxes speak of Aurâmazda quite in the style of the Avesta, and their not speaking of Ahriman is no sufficient proof of their not knowing him; they did not intend to publish a complete creed, nor had they to inscribe articles of faith.

The account of the Persian religion in Herodotus also leaves, or seems to leave, Ahriman unnoticed. But it must be borne in mind that he does not expound the religious conceptions of the Persians, but only their religious customs; he describes their worship more than their dogmas, and not a single tenet is mentioned. He seems even not to know anything of Ormazd, who was, however, most certainly the most supreme god of Persia in his days; yet, in fact, he clearly alludes to Ormazd when he states that the Persians worship Zeus on the summits of mountains, and call by the name of Zeus the whole circle of the heavens, which exactly agrees with the character of Ormazd []{=html}2{=html}. In the same way the existence of Ahriman is indirectly pointed to by the duty enforced upon the faithful to persecute and kill noxious animals, as it was only on account of

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their being creatures of the evil principle and incarnations if of it, that this custom was enjoined as a religious duty []{=html}1{=html}. It appears, it is true, from the words of Herodotus, that it was only a custom peculiar to the Magi []{=html}2{=html}; but is shows, at least, that the belief in Ahriman was already then in existence, and that dualism was constituted, at least, as a Magian article of faith.

If we pass now from dogma to practice, we find that the most important practice of the Avesta law was either disregarded by the Achæmenian kings, or unknown to them. According to the Avesta burying corpses in the earth is one of the most heinous sins that can be committed []{=html}3{=html}; we know that under the Sassanians a prime minister, Seoses, paid with his life for an infraction of that law []{=html}4{=html}. Corpses were to be laid down on the summits of mountains, there to be devoured by birds and dogs; the exposure of corpses, was the most striking practice of Mazdean profession, and its adoption was the sign of conversion []{=html}5{=html}. Now under the Achæmenian rule, not only the burial of the dead was not forbidden, but it was the general practice. Persians, says Herodotus, bury their dead in the earth, after having coated them with wax []{=html}6{=html}. But Herodotus, immediately after stating that the Persians inter their dead, adds that the Magi do not follow the general practice, but lay the corpses down on the ground, to be devoured by birds. So what became a law for all people, whether laymen or priests, under the rule of the Sassanians, was only the custom of the Achæmenians.

The obvious conclusion is that the ideas and customs which are found in the Avesta were already in existence under the Achæmenian kings; but that taken as a whole, they were not the general ideas and customs of the whole of Persia, but only of the sacerdotal caste []{=html}7{=html}. There were

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therefore, practically, two religions in Iran, the one for laymen and the other for priests. The Avesta was originally the sacred book only of the Magi, and the progress of the religious evolution was to extend to laymen what was the custom of the priests.

§ 14. We are now able to understand how it was that the sacred book of Persia was written in a non-Persian dialect: it had been written in the language of its composers, the Magi, who were not Persians. Between the priests and the people there was not only a difference of calling, but also a difference of race, as the sacerdotal caste came from a non-Persian province. What that province was we know both from Greek historians and from Parsi traditions.

All classical writers, from Herodotus down to Ammianus, agree in pointing to Media as the seat and native place of the Magi. ‘In Media,’ says Marcellinus (XXIII, 6), ‘are the fertile fields of the Magi … (having been taught in the magic science by King Hystaspes) they handed it down to their posterity, and thus from Hystaspes to the present age an immense family was developed, hereditarily devoted to the worship of the gods… . In former times their number was very scanty …, but they grew up by and by into the number and name of a nation, and inhabiting towns without walls they were allowed to live according to their own laws, protected by religious awe.’ Putting aside the legendary account of their origin, one sees from this passage that in the time of Marcellinus []{=html}1{=html} (fourth cent. A.D.) there was in Media a tribe, called Magi, which had the hereditary privilege of providing Iran with priests. Strabo, writing three centuries before Marcellinus, considered the Magi as a sacerdotal tribe spread over the land []{=html}2{=html} . Lastly, we see in Herodotus (III, 65) that the usurpation of the Magian Smerdis was interpreted

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by Cambyses, as an attempt of the Medes to recover the hegemony they had lost, and when we learn from Herodotus (I, 101) that the Medes were divided into several tribes, Busae, Paraetakeni, Strouchates, Arizanti, Budii, and Magi, without his making any remark on the last name, we can hardly have any doubt that the priests known as Magi belonged to the tribe of the Magi, that they were named after their origin, and that the account of Marcellinus may be correct even for so early a period as that of Herodotus.

§ 15. Parsi traditions agree with Greek testimonies.

That the priesthood was hereditary, we see from the statement in the Bundahis, that all the Maubeds are descendants from King Minochihr []{=html}1{=html}, and even nowadays the priesthood cannot extend beyond the priestly families; the son of a Dastur is not obliged to be a Dastur, but no one that is not the son of a Dastur can become one []{=html}2{=html}.

That they came from Media, we see from the traditions about the native place of Zoroaster, their chief and the founder of their religion. Although epic legends place the cradle of Mazdean power in Bactria, at the court of King Vistâsp, Bactria was only the first conquest of Zoroaster, it was neither his native place, nor the cradle of his religion. Although there are two different traditions on this point, both agree in pointing to Media; according to the one be was born in Rai, that is in Media, properly so called; according to the other he was born in Shîz, that is in Media Atropatene.

The former tradition seems to be the older; it is expressed directly in the Pahlavi Commentary to Vendîdâd I, 16 []{=html}3{=html}; and there is in the Avesta itself (Yasna XIX, 18 (50)) a passage that either alludes to it or shows how it originated.

‘How many masters are there?’

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‘There are the master of the house, the lord of the borough, the lord of the town, the lord of the province, and the Zarathustra (the high-priest) as the fifth. So is it in all lands, except in the Zarathustrian realm; for there are there only four masters, in Ragha, the Zarathustrian city []{=html}1{=html}.’

‘Who are they?’

‘They are the master of the house, the lord of the borough, the lord of the town, and Zarathustra is the fourth []{=html}2{=html}.’

This amounts to saying that the high-priest, the Maubedân Maubed, held in Rai the position of the dahvyuma, or lord of the land, and was the chief magistrate. It may be suspected that this was the independent sacerdotal state which is spoken of in Marcellinus, and this suspicion is raised to a certain degree of probability by the following lines in Yaqût:

‘Ustûnâwand, a celebrated fortress in the district of Danbawand, in the province of Rai. It is very old, and was strongly fortified. It is said to have been in existence more than 3000 years, and to have been the stronghold of the Masmoghân of the land during the times of paganism. This word, which designates the high-priest of Zoroastrian religion, is composed of mas, “great,” and moghân, which means “magian.” Khaled besieged it, and the power of the last of them []{=html}3{=html}.’

According to another tradition Zarathustra was born in Atropatene. The very same commentary which describes Ragha as being identical with Rai, and the native place of Zartust, also informs us that Ragha was brought by others

[{=html}p. xlix{=html}]

to be Atropatene. Traditions, of which unfortunately we have only late records, make him a native of Shîz, the capital of Atropatene []{=html}1{=html}: ‘In Shîz is the fire temple of Azerekhsh, the most celebrated of the Pyraea of the Magi; in the days of the fire worship, the kings always came on foot, upon pilgrimage. The temple of Azerekhsh is ascribed to Zeratusht, the founder of the Magian religion, who went, it is said, from Shîz to the mountain of Sebîlân, and, after remaining there some time in retirement, returned with the Zend-Avesta, which, although written in the old Persian language, could not be understood without a commentary. After this he declared himself to be a prophet []{=html}2{=html}.’

Now we read in the Bundahis that Zartust founded his religion by offering a sacrifice in Irân Vêg (Airyanem Vaêgô) []{=html}3{=html}. Although this detail referred originally to the mythical character of Zoroaster, and Irân Vêg was primitively no real country, yet as it was afterwards identified with the basin of the Aras (Vanguhi Dâitya) []{=html}4{=html}, this identification is a proof that the cradle of the new religion was looked for on the banks of the Aras. In the Avesta itself we read that Zoroaster was born and received the law from Ormazd on a mountain, by the river Darega []{=html}5{=html}, a name which strikingly reminds one of the modern Darah river, which falls from the Sebîlân mount into the Aras.

To decide which of the two places, Rai or Atropatene, had the better claim to be called the native place of Zoroaster is of course impossible. The conflict of the two traditions must be interpreted as an indication that both places were important seats of the Magian worship. That both traditions may rely on the Avesta is perhaps a sign that the Avesta contains two series of documents, the one emanating from the Magi of Ragha, and the other from the

[{=html}p. l{=html}]

[{=html}[paragraph continues]{=html}] Magi of Atropatene []{=html}1{=html}. Which of the two places had the older claim is also a question hardly to be settled in the present state of our knowledge []{=html}2{=html}.

Whether Magism came from Ragha to Atropatene, or from Atropatene to Ragha, in either case it had its origin in Media []{=html}3{=html}. That Persia should have submitted in religious matters to a foreign tribe will surprise no one who thinks of the influence of the Etruscan augurs in Rome. The Magi might be hated as Medes, but they were respected and feared as priests. When political revolutions gave vent to national hate, the Persian might willingly indulge it, and revel in the blood of the foreign priest []{=html}4{=html}; yet whenever he had to invoke the favour of the gods, he was obliged to acknowledge that he could not do without the detested tribe, and that they alone knew how to make themselves beard by heaven []{=html}5{=html}. When and how the religious hegemony of Media arose we cannot say: it is but natural that Media []{=html}6{=html},

[{=html}p. li{=html}]

having risen sooner to a high degree of civilisation, should have given to religion and worship a more systematic and elaborate form, and in religion, as in politics, the best organised power must sooner or later get the upper hand. It is likely that it began with the conquest of Media by Cyrus: Media capta ferum victorem cepit… . Cyrus is said to have introduced the Magian priesthood into Persia (Xenophon, Cyrop. VIII, I, 23), which agrees with the legend mentioned by Nikolaus that it was on the occasion of the miraculous escape of Crœsus that the Persians remembered the old λογία of Zoroaster forbidding the dead to be burnt.

The Medic origin of the Magi accounts for a fact which perplexes at first sight, namely, the absence of the name of the Magi from the book written by themselves []{=html}1{=html}; which is natural enough if the word Magu was not the name of the priest as a priest, but as a member of the tribe of the Magi. The proper word for a priest in the Avesta is Âthravan, literally, ‘fire-man,’ and that this was his name with the Persians too appears from the statement in Strabo (XV, 733) that the Magi are also called Πύραιθοι. It is easy to conceive that the Persians, especially in ordinary parlance, would rather designate their priests after their origin than after their functions []{=html}2{=html}; but the Magi themselves had no reason to follow the Persian custom, which was not always free from an implication of spite or scorn. The only passage into which the word found its way is just one that betrays the existence of this feeling: the enemy of the priests is

[{=html}p. lii{=html}]

not called, as would be expected, an Âthrava-tbis, ‘a hater of the Âthravans’ (cf. the Indian Brahma-dvish), but a Moghu-tbis, ‘a hater of the Magi []{=html}1{=html}.’ The name, it is true, became current in Pahlavi and modern Persian, but it was at a time when the old national quarrels between Media and Persia were quenched, and the word could no longer carry any offensive idea with it.

§ 16. The results of the foregoing research may be summed up as follows:—

The original texts of the Avesta were not written by Persians, as they are in a language which was not used in Persia, they prescribe certain customs which were unknown to Persia, and proscribe others which were current in Persia. They were written in Media, by the priests of Ragha and Atropatene, in the language of Media, and they exhibit the ideas of the sacerdotal class under the Achæmenian dynasty.

It does not necessarily follow from this, that the original fragments were already written at the time of Herodotus []{=html}2{=html}.

[{=html}p. liii{=html}]

[{=html}[paragraph continues]{=html}] But as the Magi of that time sang songs of their gods during sacrifice, it is very likely that there was already a sacred literature in existence. The very fact that no sacrifice could be performed without the assistance of the Magi makes it highly probable that they were in possession of rites, prayers, and hymns very well composed and arranged, and not unlike those of the Brahmans; their authority can only be accounted for by the power of a strongly defined ritual and liturgy. There must, therefore, have been a collection of formulae and hymns, and it is quite possible that Herodotus may have heard the Magi sing, in the fifth century B.C., the very same Gâthas which are sung nowadays by the Mobeds in Bombay. A part of the Avesta, the liturgical part, would therefore have been, in fact, a sacred book for the Persians. It had not been written by them, but it was sung for their benefit. That Zend hymns should have been sung before a Persian-speaking people is not stranger than Latin words being sung by Frenchmen, Germans, and Italians; the only difference being that, owing to the close affinity of Zend to Persian, the Persians may have been able to understand the prayers of their priests.

§ 17. It may, therefore, be fairly admitted that, on the whole, the present texts are derived from texts already existing under the Achæmenian kings. Some parts of the collection are undoubtedly older than others; thus, the Gâthas are certainly older than the rest of the Avesta, as they are often quoted and praised in the Yasna and the Vendîdâd; but it is scarcely possibly to go farther than a logical chronology. One might feel inclined, at first sight, to assign to a very recent date, perhaps to the last revision of the Avesta, those long enumerations of gods so symmetrically elaborated in the Yasna, Vispêrad, and Vendîdâd. But the Account of Mazdeism given by Plutarch shows that the

[{=html}p. liv{=html}]

work of co-ordination was already terminated at the end of the Achæmenian period, and there is no part of the Avesta which, so far as the matter is concerned, may not have been written in those times. Nay, the Greek accounts of that period present us, in some measure, with a later stage of thought, and are pervaded with a stronger sense of symmetry, than the Avesta itself. Such passages as the latter end of the Zamyâd Yast and Vendîdâd X, 9 seq. prove that, when they were composed, the seven Arch-Dêvs were not yet pointedly contrasted with the seven Amshaspands, and therefore those passages might have been written long before the time of Philip. The theory of time and space as first principles of the world, of which only the germs are found in the Avesta, was fully developed in the time of Eudemos, a disciple of Aristotle.

§ 18. To what extent the Magian dogmatical conceptions were admitted by the whole of the Iranian population, or how and by what process they spread among it, we cannot ascertain for want of documentary evidence. As regards their observances we are better instructed, and can form an idea of how far and in what particulars they differed from the other Iranians. The new principle they introduced, or, rather, developed into new consequences, was that of the purity of the elements. Fire, earth, and water had always been considered sacred things, and had received worship []{=html}1{=html}: the Magi drew from that principle the conclusion that burying the dead or burning the dead was defiling a god: as early as Herodotus they had already succeeded in preserving fire from that pollution, and cremation was a capital crime. The earth still continued to be defiled, notwithstanding the example they set; and it was only under the Sassanians, when Mazdeism became the religion of the state, that they won this point also.

The religious difference between the Persians and their Medic priests was therefore chiefly in observances. Out of the principles upon which the popular religion rested, the sacerdotal class drew by dint of logic, in a puritan spirit,

[{=html}p. lv{=html}]

the necessity of strict observances, the yoke of which was not willingly endured by the mass of the people. Many acts, insignificant in the eyes of the people, became repugnant to their consciences and their more refined logic. The people resisted, and for a time Magian observances were observed only by the Magi. The slow triumph of Magism can be dimly traced through the Achæmenian period. Introduced by Cyrus, it reigned supreme for a time with the Pseudo-Smerdis, and was checked by Darius []{=html}1{=html}. It seems to have resumed its progress under Xerxes; at least, it was reported that it was to carry out Magian principles that he destroyed the Greek temples, and that the first who wrote on the Zoroastrian lore was a Magian, named Osthanes, who had accompanied him to Greece []{=html}2{=html}. New progress marked the reign of Artaxerxes Longimanus. The epic history of Iran, as preserved in the Shah Nâmah, passes suddenly from the field of mythology to that of history with the reign of that king, which makes it likely that it was in his time that the legends of Media became national in Persia, and that his reign was an epoch in the political history of Magism []{=html}3{=html}. But the real victory was not won till six centuries later, when national interest required a national religion. Then, as happens in every revolution, the ultra party, that had pushed to the extreme the principles common to all, took the lead; the Magi ascended the throne with Ardeshîr, one of their pupils []{=html}4{=html}, and the Magian

[{=html}p. lvi{=html}]

observances became the law of all Iran. But their triumph was not to be a long one; their principles required an effort too continuous and too severe to be ever made by any but priests, who might concentrate all their faculties in watching whether they had not dropped a hair upon the ground. A working people could not be imprisoned in such a religion, though it might be pure and high in its ethics. The triumph of Islam was a deliverance for the consciences of many []{=html}1{=html}, and Magism, by enforcing its observances upon the nation, brought about the ruin of its dogmas, which were swept away at the same time: its triumph was the cause and signal of its fall []{=html}2{=html}.

Footnotes {align=“CENTER”}

[]xxx:1 A very improper designation, as Zend means ‘a commentary or explanation,’ and was applied only to explanatory texts, to the translations of the Avesta. Avesta (from the old Persian âbastâ, ‘the law;’ see Oppert, Journal Asiatique, 1872, Mars) is the proper name of the original texts. What it is customary to call, ‘the Zend language’ ought to be named, ‘the Avesta language;’ the Zend being no language at all; and, if the word be used as the designation of one, it can be rightly applied only to the Pahlavi. The expression ‘Avesta and Zend’ is often used in the Pahlavi commentary to designate ‘the law with its traditional and revealed explanation.’

[]xxxii:1 Ravâet ap. Anquetil, Mémoires de l’Acad. des Inscr. et Belles-Lettres XXXVIII, 216; Spiegel, Zeitschrift der Deutschen Morgenländischen Gesellschaft IX, 174.

[]xxxii:2 J. Darmesteter, La légende d’Alexandre chez les Parses.

[]xxxii:3 We find in it a description of the four classes, which strikingly reminds [{=html}p. xxxiii{=html}] one of the Brahmanical account of the origin of the castes (Chap. XLII; cf. the first pages of the Shikan Gumânî), and which was certainly borrowed from India; whether at the time of the last Sassanians, when Persia learnt so much from India, or since the settlement of the Parsis in India, we are unable to decide: yet the former seems more probable.

[]xxxiii:1 Gvêt rastakân. We are indebted to Mr. West for the right translation this word.

[]xxxiii:2 Thus translated by West (Glossary of the Book of Ardâ Vîrâf, p. 27).

[]xxxiii:3 Haug, Essay on Pahlavi p. 145 seq., 149 seq.

[]xxxiii:4 Spiegel, Eranische Alterthumskunde III, 782, n. 1.

[]xxxiii:5 S. de Sacy, Mémoires sur quelques antiquités de la Perse. Cf. Masudi, 125. II, 125.

[]xxxiv:1 Perhaps five (see de Longpérier, Mémoire sur la Numismatique des Arsacides, p. 111).

[]xxxiv:2 ‘Magus ad eum Tiridates venerat’ (Pliny, Nat. Hist. XXX, 6).

[]xxxiv:3 Pliny very often confounds Magism and Magia, Magians and Magicians. We know from Pliny, too, that Tiridates refused to initiate Nero into his art: but the cause was not, as he assumes, that it was ‘a detestable, frivolous, and vain art,’ but because Mazdean law forbids the holy knowledge to be revealed to laymen, much more to foreigners (Yast IV, 10; cf. Philostrati Vita Soph. I, 10).

[]xxxiv:4 ‘Nec recusaturum Tiridatem accipiendo diademati in urbem venire, nisi sacerdotii religione attineretur’ (Ann. XV, 24).

[]xxxiv:5 He crossed only the Hellespont.

[]xxxiv:6 ‘Navigare noluerat quoniam inspuere in maria, aliisque mortalium necessitatibus violare naturam eam fas non putant’ (Pliny, l. l. Cf. Introd. V, 8 seq.).

[]xxxv:1 Dio Cassius, LXIII, 4. The answer was mistaken for an insult by Nero, and, as it seems, by Dio himself In fact Vologeses remained to the last faithful to the memory of Nero (Suet. Nero, 57). What we know moreover of his personal character qualifies him for taking the initiative in a religious work. He seems to have been a man of contemplative mind rather than a man of action, which often excited the anger or scorn of his people against him; and he had the glory of breaking with the family policy of Parthian kings (Tacitus, Annales, XV, 1, 2). It was under his reign that the first interference of religion with politics, of which the history of Persia speaks, took place, as he was called by the people of Adiabene against their king Izates, who had become a Jew (Josephus, Antiq. XX, 4, 2).

[]xxxv:2 Hamzae Ispahensis Annales, ed. Gottwaldt, p. 31 (in the translation).

[]xxxvii:1 Vide infra, p. xli, note 3.

[]xxxviii:1 Shapûr II ascended the throne about 309 (before being born, as the tradition goes): and as he appears from the Dînkart to have taken a personal part in the work of Âdarbâd, the promulgation of the Avesta can hardly have taken place at an earlier date than 325-330. Âdarbâd and the Fathers at Nicaea lived and worked in the same age, and the Zoroastrian threats of the king of Iran and the Catholic anathemas of the Kaisar of Rûm may have been issued on the same day.

[]xxxix:1 See the book of the Mainyô-i-Khard, ed. West; Introduction, p. x seq.

[]xl:1 Chap. XV, 16 seq. as translated by West.

[]xl:2 Ashemaogha, ‘the confounder of Asha’ (see IV, 37), is the name of the fiends and of the heretics. The Parsis distinguish two sorts of Ashemaoghas, the deceiver and the deceived; the deceiver, while alive, is margarzân, [{=html}p. xli{=html}] ‘worthy of death,’ and after death is a darvand (a fiend, or one of the damned); the deceived one is only margarzân.

[]xl:3 The Pahlavi translation illustrates the words ‘who does not eat’ by the gloss, ‘like Mazdak, son of Bâmdâd,’ which proves that this part of the commentary is posterior to, or contemporary with the crushing of the Mazdakian sect (in the first years of Khosrav Anôsharvân, about 531). The words ‘against the wicked tyrant’ are explained by the gloss, ‘like Zarvândâd;’ may it not be Kobâd, the heretic king, or ‘Yazdgard the sinner,’ the scorner of the Magi?

[]xli:4 Elisaeus, pp. 29, 52. in the French translation by Garabed.

[]xli:5 At least with orthodox Christianity, which seems to have alone prevailed in Persia till the arrival of the Nestorians. The description would apply very well to certain gnostic sects, especially that of Cerdo and Marcio, which is no wonder as it was through that channel that Christianity became known to Mânî. Masudi makes Mânî a disciple of Kardûn (ed. B. de Meynard, II, 167), and the care which his biographer (ap. Flügel, Mânî, pp. 51, 85) takes to determine the length of time which intervened between Marcio and Mânî seems to betray some dim recollection of an historical connection between the two doctrines.

[]xli:6 The patriarch of Alexandria, Timotheus, allowed the other patriarchs, [{=html}p. xlii{=html}] bishops, and monks to eat meat on Sundays, in order to recognise those who belonged to the Manichean sect (Flügel, p. 279).

[]xlii:1 ‘Those who follow the heresy of Prodicus boast of possessing secret books of Zoroaster,’ Clemens Alex. Stromata I. Cf. the ἀποκαλύψεις Ζωροάστρου forged by Adelphius or Aquilinus (ap. Porphyr. Vita Plotini, § 16).

[]xlii:2 Ἐπᾴδει δὲ ἐπιλεγόμενος ἐκ βιβλίου (V, 27, 3).

[]xlii:3 See Windischmann, Zoroastrische Studien, 288.

[]xlii:4 ‘Hermippus, qui de tota arte ea (magia) diligentissime scripsit et viciens centiens milia versuum a Zoroastre condita indicibus quoque voluminum ejus positis explanavit.’ … (Hist. Nat. XXX, 1, 2). He had written a book περὶ μάγων (Diog. Laert. Prooem. 8).

[]xliii:1 In Plutarch, De Iside et Osiride, §§46-47.

[]xliii:2 Men, when raised from the dead, shall have no shadow any longer (μήτε σκιὰν ποιοῦντας). In India, gods have no shadows (Nalus); in Persia, Râshidaddîn was recognised to be a god from his producing no shadow (Guyard, Un grand maitre, des Assassins, Journal Asiatique, 1877, I, 392); the plant of eternal life, Haoma, has no shadow (Henry Lord).

[]xliii:3 Persian tradition cannot be much relied on, when it tries to go back beyond Alexander, and on that special point it seems to be more an inference of later ages, than a real tradition; but the inference happens to be right.

[]xliv:1 Professor Oppert thinks he has found in Darius’ inscriptions an express mention of Ahriman (Le peuple et le langue des Mèdes, p. 199); yet the philological interpretation of the passage seems to me still to obscure to allow of any decisive opinion. Plutarch introduces Artaxerxes I speaking of Ἀρειμάνιος, but whether the king is made to speak the language of his own time, or that of Plutarch’s time, is left doubtful. As to the allusions in Isaiah (xlv), they do not necessarily refer to dualism in particular, but to all religions not monotheistic. (Cf. Ormazd et Ahriman, §241.)

[]xliv:2 Vide infra, IV, 5.

[]xlv:1 Vide infra, IV, 35; cf. Fargard XIII, 5 seq.; XIV, 5.

[]xlv:2 Herod. I, 140.

[]xlv:3 Vide infra, V, 9.

[]xlv:4 Procopius, De Bello Persico, I, II.

[]xlv:5 Ibid. I, 12.

[]xlv:6 Herod. I. 140.

[]xlv:7 There are other features of the Avesta religion which appear to have been foreign to Persia, but are attributed to the Magi. The hvaêtvôdatha, the holiness of marriage between next of kin, even to incest, was unknown to [{=html}p. xlvi{=html}] Persia under Cambyses (Herod. III, 31), but it is highly praised in the Avesta, and was practised under the Sassanians (Agathias II, 31); in the times before the Sassanians it is mentioned only as a law of the Magi (Diog. Laert. Prooem. 6; Catullus, Carm. XC).

[]xlvi:1 Or of the historians from whom he copies. Still he seems to speak from contemporary evidence. Sozomenus (Hist. Eccles. II, 9) states that the care of worship belonged hereditarily to the Magi ‘as to a sacerdotal race,’ ὡ?‘σπερ τι φῦλον ἱερατικόν.

[]xlvi:2 Τὸ τῶν Μάγων φῦλον (XV, 14).

[]xlvii:1 Bundahis 79, 13.

[]xlvii:2 Dosabhoy Framjee, The Parsees, &c. p. 277.

[]xlvii:3 ‘Ragha of the three races,’ that is to say, Atropatene (vide infra); some say it is ‘Rai.’ It is ‘of the three races’ because the three classes, priests, warriors, husbandmen, ‘were well organized there. Some say that Zartust was born there …, those three classes were born from him.’ Cf. Bundahis 79, 15, and Farg. II, 43, n. 2. Rai is the Greek Ῥαγαί.

[]xlviii:1 Or possibly, ‘in the Zarathustrian Ragha.’

[]xlviii:2 The Commentary has here: ‘that is to say, he was the fourth master in his own land.’

Their spreading and wandering over Mazdean lands appears from Yasna XLII, 6 (XII, 34): ‘We bless the coming of the Âthravans, who come from afar to bring holiness to countries;’ cf. infra, p. lii, note 1, and Farg. XIII, 22.

[]xlviii:3 Dictionnaire géographique de la Perse, traduit par Barbier de Meynard, p. 33. Cf. Spiegel, Eranische Alterthumskunde III, 565. A dim recollection of this Magian dynasty seems to survive in the account ap. Diog. Laert. (Prooem. 2) that Zoroaster was followed by a long series of Magi, Osthanae Astrampsychi, and Pazatae, till the destruction of the Persian empire by Alexander.

[]xlix:1 The Persian Gazn, the Byzantine Gaza Ganzaka, the site of which was identified by Sir Henry Rawlinson with Takht i Suleiman (Memoir on the Site of the Atropatenian Ecbatana, in the journal of the Royal Geographical Society, X, 65).

[]xlix:2 Kazwini, and Rawlinson, l.c. p. 69.

[]xlix:3 Bund. 79, 12.

[]xlix:4 See Farg. I, p. 3.

[]xlix:5 See Farg. XIX, 4, 11.

[]l:1 This would be a principle of classification which unfortunately applies only to a small part of the Avesta.

[]l:2 Still, if we follow the direction of the Zoroastrian legend, Magism must have spread from west to east, from Atropatene to Ragha, from Ragha to Bactria; and Atropatene must thus have been the first cradle of Mazdeism. Its very name points to its sacred character; oriental writers, starting from the modern form of the name, Adarbîgân, interpret it as ‘the seed of fire,’ with an allusion to the numerous fire springs to be found there. Modern scholars have generally followed the historical etymology given by Strabo, who states that, after the death of Alexander, the satrap Atropates made himself an independent sovereign in his satrapy, which was named after him Atropatene. This looks like a Greek etymology (scarcely more to be trusted than the etymology of Ῥαγαί, from ῥήγνυμι), and it is hardly to be believed that the land should have lost its former name to take a new one from its king; it was not a new-fangled geographical division, like Lotharingia, and had lived a life of its own for a long time before. Its name Âtarpatakân seems to mean ‘the land of the descent of fire,’ as it was there that fire came down front heaven (cf. Ammianus l.c.)

[]l:3 The Pahlavi names of the cardinal points show that Media was the centre of orientation in Magian geography (Garrez, Journal Asiatique, 1869, II).

[]l:4 Magophonia (Herod. III, 79).

[]l:5 Ὡς ἀυτοὺς μόνους ἀκουομένουσ (Diog. Laert. Prooem.); cf. Herod. I, 132 Ammian. l. l.

[]l:6 An echo of the old political history of Media seems to linger in Yast V, 29, which shows Azi Dahâka reigning in Babylon (Bawru); as Azi, in his legendary character, represents the foreign invader, this passage can hardly be anything but a far remote echo of the struggles between Media and the Mesopotamian empires. The legend of Azi is localised only in Medic [{=html}p. li{=html}] lands: he addresses his prayers to Ahriman by the banks of the Sipît rût (Bundahis 52, 11), his adversary Ferîdûn is born in Ghilân, he is bound to Mount Damâvand (near Rai).

[]li:1 In their own language, the Zend; of which the modern representatives, if there be any left, should therefore be looked for in Atropatene or on the banks of the Caspian sea. The research is complicated by the growing intrusion of Persian words into the modern dialects, but as far as I can see from a very inadequate study of the matter, the dialect which exhibits most Zend features is the Talis dialect, on the southern bank of the Aras.

[]li:2 The Pahlavi has ‘one who hates the Magu-men.’ In the passage LIII (LII), 7, magéus is not a Magian, and it is translated by magi, ‘holiness, godliness,’ related to the Vedic magha. Afterwards the two words were confounded, whence came the Greek statement that μάγος means at the same time ‘a priest’ and ‘a god’ (Apollon. Tyan. Ep. XVII).

[]lii:1 A further echo of the anti-Magian feelings may be heard in Yasna IX, 24 (75): ‘Haoma overthrew Keresâni, who rose up to seize royalty, and he said, “No longer shall henceforth the Âthravans go through the lands and teach at their will.“’ This is a curious instance of how easily legendary history may turn myths to its advantage, The struggle of Haoma against Keresâni is an old Indo-European myth, Keresâni being the same as the Vedic Krisânu, who wants to keep away Soma from the hands of men. His name becomes in the Avesta the name of an anti-Magian king it may be Darius, the usurper (?), and ten centuries later it was turned into an appellation of the Christian Kaisars of Rûm (Kalasyâk = *ἐκκλησια[κός]; Tarsâka).

[]lii:2 If the interpretation of the end of the Behistun inscription (preserved only in the Scythian version) as given by Professor Oppert be correct, Darius must have made a collection of religious texts known as Avesta, whence it would follow, with great probability, that the present Avesta proceeded from Darius. The translation of the celebrated scholar is as follows: ‘J’ai fait une collection de textes (dippimas) ailleurs en langue arienne qui autrefois n’existait pas. Et j’ai fait un texte de la Loi (de l’Avesta; Haduk ukku) et un commentaire de la Loi, et la Bénédiction (la prière, le Zend) et les Traductions.’ (Le peuple et la langue des Mèdes, pp. 155, 186.) The authority of Oppert is so great, and at the same time the passage is so obscure, that I hardly know if there be more temerity in rejecting his interpretation or in adopting it. Yet I beg to observe that the word dippimas is the usual Scythian transliteration of the Persian dipi, ‘an inscription,’ and there is no apparent reason for departing from that meaning in this passage; if the word translated ‘la Loi,’ ukku really represents here a Persian word Abasta, it need not denote the Avesta, the religious book, [{=html}p. liii{=html}] as in that case the word would most certainly not have been translated in the Scythian version, but only transliterated; the ideogram for ‘Bénédiction, prière,’ may refer to religious inscriptions like Persepolis I; the import of the whole passage would therefore be that Darius caused other inscriptions to be engraved, and wrote other edicts and religious formulae (the word, ‘traductions’ is only a guess).

[]liv:1 Cf. V, 8.

[]lv:1 Darius rebuilt the temples which the Magus Gaumata had destroyed (Behistun I, 63). The Magi, it is said, wanted the gods not to be imprisoned within four walls (Cic. de Legibus II, 10). Xerxes behaved himself as their disciple, at least in Greece. Still the Magi seem to have at last given way on that point to the Perso-Assyrian customs, and there were temples even under the Sassanians.

[]lv:2 Pliny, Hist. Nat., XXX, I, 8.

[]lv:3 Cf. Westergaard, Preface to the Zend-Avesta, p. 17. This agrees with what we know of the fondness of Artaxerxes for religious novelties, It was he who blended the worship of the Assyrian Anat-Mylitta with that of the Iranian Anâhita (the ascription of that innovation to Artaxerxes Mnemon by Clemens Alexandrinus (Stromata I) must rest on a clerical error, as in the time of Herodotus, who wrote under Longimanus, the worship of Mylitta had already been introduced into Persia (I, 131)).

[]lv:4 Agathias II, 26.

[]lvi:1 De Gobineau, Histoire des Perses, II, 632 seq.

[]lvi:2 We ought to discuss here the Scythian theory of Magism; but thus far we have been unable to find anywhere a clear and consistent account of its thesis and of its arguments. Nothing is known of any Scythian religion, and what is ascribed to a so-called Scythian influence, the worship of the elements, is one of the oldest and most essential features of the Aryan religions.

[]

CHAPTER IV. {align=“center”}

THE ORIGIN OF THE AVESTA RELIGION. {align=“center”}

§ 1. What was the religion of the Magi which we find reflected in the Avesta? and whence did it arise?

Magism, in its general form, may be summed up as follows:—

The world, such as it is now, is twofold, being the work of two hostile beings, Ahura Mazda, the good principle, and Angra Mainyu, the evil principle; all that is good in the world comes from the former, all that is bad in it comes from the latter. The history of the world is the history of their conflict, how Angra Mainyu invaded the world of Ahura Mazda and marred it, and how he shall be expelled from it at last. Man is active in the conflict, his duty in it being laid before him in the law revealed by Ahura Mazda to Zarathustra. When the appointed time is come, a son of the lawgiver, still unborn, named Saoshyant, will appear, Angra Mainyu and hell will be destroyed, men will rise from the dead, and everlasting happiness will reign over the world.

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We have tried in another book []{=html}1{=html} to show that the religion of the Magi is derived from the same source as that of the Indian Rishis, that is, from the religion followed by the common forefathers of the Iranians and Indians, the Indo-Iranian religion. The Mazdean belief is, therefore, composed of two different strata; the one comprises all the gods, myths, and ideas which were already in existence during the Indo-Iranian period, whatever changes they may have undergone during the actual Iranian period; the other comprises the gods, myths, and ideas which were only developed after the separation of the two religions.

§ 2. There were two general ideas at the bottom of the Indo-Iranian religion; first, that there is a law in nature, and, secondly, that there is a war in nature.

There is a law in nature, because everything goes on in a serene and mighty order. Days after days, seasons after seasons, years after years come and come again; there is a marvellous friendship between the sun and the moon, the dawn has never missed its appointed time and place, and the stars that shine in the night know where to go when the day is breaking. There is a God who fixed that never-failing law, and on whom it rests for ever []{=html}2{=html}.

There is a war in nature, because it contains powers that work for good and powers that work for evil: there are such beings as benefit man, and such beings as injure him: there are gods and fiends. They struggle on, never and nowhere more apparent than in the storm, in which, under our very eyes, the fiend that carries off the light and streams of heaven fights with the god that gives them back to man and the thirsty earth.

There were, therefore, in the Indo-Iranian religion a latent monotheism and an unconscious dualism []{=html}3{=html}; both of which, in the further development of Indian thought, slowly disappeared; but Mazdeism lost neither of these two notions,

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nor did it add a new one, and its original action was to cling strongly and equally to both ideas and push them to an extreme.

§ 3. The God that has established the laws in nature is the Heaven God. He is the greatest of gods, since there is nothing above him nor outside of him; he has made every thing, since everything is produced or takes place in him; he is the wisest of all gods, since with his eyes, the sun, moon, and stars, he sees everything []{=html}1{=html}.

This god was named either after his bodily nature Varana, ‘the all-embracing sky []{=html}2{=html},’ or after his spiritual attributes Asura, ‘the Lord,’ Asura visvavedas, ‘the all-knowing Lord,’ Asura Mazdhâ, ‘the Lord of high knowledge []{=html}3{=html}.’

§ 4. The supreme Asura of the Indo-Iranian religion, the Heaven god, is called in the Avesta Ahura Mazda, ‘the all-knowing Lord []{=html}4{=html};’ his concrete name Varana, which became his usual name in India (Varuna), was lost in Iran, and remained only as the name of the material heaven, and then of a mythical region, the Varena, which was the seat of the mythical fight between a storm god and a storm fiend []{=html}5{=html}.

§ 5. The spiritual attributes of the Heaven god were daily more and more strongly defined, and his material attributes were thrown farther into the background. Yet many features, though ever dimmer and dimmer, betray his former bodily or, rather, his sky nature. He is white, bright, seen afar, and his body is the greatest and fairest of all bodies; he has the sun for his eye, the rivers above for his spouses, the fire of lightning for his son; he wears the heaven as a star-spangled garment, he puts on the hard stone of heaven, he is the hardest of all gods []{=html}6{=html}. He dwells in the infinite luminous space, and the infinite luminous space is his place,

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his body []{=html}1{=html}. In the time of Herodotus, Persians, while invoking Aurâmazda, the creator of earth and heaven, still knew who he was, and called the whole vault of the sky Zeus, that is to say, called it the supreme god []{=html}2{=html}.

§ 6. In the Indo-Iranian religion, the supreme Asura, although he was the supreme god, was not the only god. There were near him and within him many mighty beings, the sun, wind, lightning, thunder, rain, prayer, sacrifice, which as soon as they struck the eye or the fancy of man, were at once turned into gods. If the Heaven Asura, greater in time and space, eternal and universal, everlasting and ever present, was without effort raised to the supreme rank by his twofold infinitude, there were other gods, of shorter but mightier life, who maintained against him their right to independence. The progress of religious thought might as well have gone on to transfer power from him to any of these gods, as to make his authority unrivalled. The former was the case in India: in the middle of the Vedic period. Indra, the dazzling god of storm, rose to supremacy in the Indian Pantheon, and outshines Varuna with the roar and splendour of his feats; but soon to give way to a new and mystic king, Prayer or Brahman []{=html}3{=html}.

Not so did Mazdeism, which struggled on towards unity. The Lord slowly brought everything under his unquestioned supremacy, and the other gods became not only his subjects, but his creatures. This movement was completed as early as the fourth century B.C. Nowhere can it be more clearly traced than in the Amesha Spentas and Mithra.

§ 7. The Indo-Iranian Asura was often conceived as sevenfold: by the play of certain mythical formulae and the strength of certain mythical numbers, the ancestors of the Indo-Iranians had been led to speak of seven worlds, and the supreme god was often made sevenfold, as well as the worlds over which he ruled []{=html}4{=html}. The names and the several

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attributes of the seven gods had not been as yet defined, nor could they be then; after the separation of the two religions, these gods, named Âditya, ‘the infinite ones,’ in India, were by and by identified there with the sun, and their number was afterwards raised to twelve, to correspond to the twelve successive aspects of the sun. In Persia, the seven gods are known as Amesha Spentas, ‘the undying and well-doing ones;’ they by and by, according to the new spirit that breathed in the religion, received the names of the deified abstractions []{=html}1{=html}, Vohu-manô (good thought), Asha Vahista (excellent holiness), Khshathra vairya (perfect sovereignty), Spenta Ârmaiti (divine piety), Haurvatât and Ameretât (health and immortality). The first of them all was and remained Ahura Mazda; but whereas formerly he had been only the first of them, he was now their father. ‘I invoke the glory of the Amesha Spentas, who all seven have one and the same thinking, one and the same speaking, one and the same doing, one and the same father and lord, Ahura Mazda []{=html}2{=html}.’

§ 8. In the Indo-Iranian religion, the Asura of Heaven was often invoked in company with Mitra []{=html}3{=html}, the god of the heavenly light, and he let him share with himself the universal sovereignty. In the Veda, they are invoked as a pair (Mitrâ-Varunâ), which enjoys the same power and rights as Varuna alone, as there is nothing more in Mitrâ-Varunâ than in Varuna alone, Mitra being the light of Heaven, that is, the light of Varuna. But Ahura Mazda could no longer bear an equal, and Mithra became one of his

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creatures: ‘This Mithra, the lord of wide pastures, I have created as worthy of sacrifice, as worthy of glorification, as I, Ahura Mazda, am myself []{=html}1{=html}.’ But old formulae, no longer understood, in which Mithra and Ahura, or, rather, Mithra-Ahura, are invoked in an indivisible unity, dimly remind one that the Creator was formerly a brother to his creature.

§ 9. Thus came a time when Ahura was not only the maker of the world, the creator of the earth, water, trees, mountains, roads,. wind, sleep, and light, was not only he who gives to man life, shape, and food, but was also the father of Tistrya, the rain-bestowing god, of Verethraghna, the fiend-smiting god, and of Haoma, the tree of eternal life, the father of the six Amesha Spentas, the father of all gods []{=html}2{=html}.

Yet, with all his might, he still needs the help of some god, of such as free the oppressed heavens from the grasp of the fiend. When storm rages in the atmosphere he offers up a sacrifice to Vayu, the bright storm god, who moves in the wind, he entreats him: ‘Grant me the favour, thou Vayu whose action is most high []{=html}3{=html}, that I may smite the world of Angra Mainyu, and that he may not smite mine! Vayu, whose action is most high, granted the asked-for favour to the creator Ahura Mazda []{=html}4{=html}.’ And when Zoroaster is born, Ahura entreats Ardvî Sûra Anâhita that the new-born hero may stand by him in the fight []{=html}5{=html} (see § 40).

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§ 10. Whereas in India the fiends were daily driven farther and farther into the background, and by the prevalence of the metaphysical spirit gods and fiends came to be nothing more than changing and fleeting creatures of the everlasting, indifferent Being, Persia took her demons in real earnest; she feared them, she hated them, and the vague and unconscious dualism that lay at the bottom of the Indo-Iranian religion has. its unsteady outlines sharply defined, and became the very form and frame of Mazdeism. The conflict was no more seen and heard in the passing storm only, but it raged through all the avenues of space and time. The Evil became a power of itself, engaged in an open and never-ceasing warfare with the Good. The Good was centred in the supreme god, in Ahura Mazda, the bright god of Heaven, the all-knowing Lord, the Maker, Who, as the author of every good thing, was ‘the good Spirit,’ Spenta Mainyu. In front of him and opposed to him slowly rose the evil Spirit, Angra Mainyu.

We will briefly explain what became, in Mazdeism, of the several elements of the Indo-Iranian dualism, and then we Will show how the -whole system took a regular form.

§ 11. The war in nature was waged in the storm. The Vedas describe it as a battle fought by a god, Indra, armed with the lightning and thunder, against a serpent, Ahi, who has carried off the dawns or the rivers, described as goddesses or as milch cows, and who keeps them captive in the folds of the cloud.

This myth appears in a still simpler form in the Avesta: it is a fight for the possession of the light of hvarenô between Âtar and Azi Dahâka []{=html}1{=html}.

Âtar means ‘fire;’ he is both a thing and a person. He is sometimes described as the weapon of Ahura []{=html}2{=html}, but usually as his son []{=html}3{=html}, as the fire that springs from heaven can be conceived either as flung by it, or as born of it []{=html}4{=html}.

Azi Dahâka, ‘the fiendish snake,’ is a three-headed

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dragon, who strives to seize and put out the hvarenô: he takes hold of it, but Âtar frightens him away and recovers the light.

The scene of the fight is the sea Vouru-kasha, a sea from which all the waters on the earth fall down with the winds and the clouds; in other words, they fight in the sea above []{=html}1{=html}, in the atmospheric field of battle []{=html}2{=html}.

§ 12. The same myth in the Vedas was described as a feat of Traitana or Trita Âptya, ‘Trita, the son of waters,’ who killed the three-headed, six-eyed fiend, and let loose the cows []{=html}3{=html}. ‘The son of waters []{=html}4{=html}’ is both in the Vedas and in the Avesta a name of the fire-god, as born from the cloud, in the lightning. The same tale is told in the same terms in the Avesta: Thraêtaona Âthwya killed Azi Dahâka (the fiendish snake), the three-mouthed, three-headed, six-eyed, … the most dreadful Drug created by Angra Mainyu []{=html}5{=html}. The scene of the battle is ‘the four-cornered Varena []{=html}6{=html},’ which afterwards became a country on the earth, when Thraêtaona himself and Azi became earthly kings, but which was formerly nothing less than ‘the four-pointed Varuna []{=html}7{=html},’ that is, ‘the four-sided Οὐρανός,’ the Heavens.

§ 13. The fight for the waters was described in a myth of later growth, a sort of refacimento, the myth of Tistrya and Apaosha. Apaosha []{=html}8{=html} keeps away the rain: Tistrya []{=html}9{=html}, worsted at first, then strengthened by a sacrifice which has been offered to him by Mazda, knocks, clown Apaosha []{=html}10{=html} with his club, the fire Vâzista []{=html}11{=html}, and the waters stream freely

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down the seven Karshvare, led by the winds, by the son of the waters, and by the light that dwells in the waters []{=html}1{=html}.

§ 14. The god that conquers light is chiefly praised in the Vedas under the name of Indra Vritrahan, ‘Indra the fiend-smiter.’ His Iranian brother is named Verethraghna, which became by and by the genius of Victory (Bahrâm). Yet although he assumed a more abstract character than Indra, he retained the mythical features of the storm god []{=html}2{=html}, and his original nature was so little forgotten that he was worshipped on earth as a fire, the Bahrâm fire, which was believed to be an emanation from the fire above []{=html}3{=html}, and the most powerful protector of the land against foes and fiends.

§ 15. In the Indo-Iranian mythology, Vâyu was the word for both the atmosphere and the bright god who fights and conquers in it.

As a god, Vâyu became in Mazdeism Vayu, ‘a god conqueror of light, a smiter of the fiends, all made of light, who moves in a golden car, with sonorous rings []{=html}4{=html}.’ Ahura Mazda invokes him for help against Angra Mainyu []{=html}5{=html}.

§ 16. Another name of Vayu is Râma hvâstra: this word meant originally ‘the god of the resting-place with good pastures,’ the clouds in the atmosphere being often viewed as a herd of cows []{=html}6{=html}, and the Indian Vâyu as a good shepherd []{=html}7{=html}. Hence came the connection of Râma hvâstra with Mithra, ‘the lord of the wide pastures []{=html}8{=html}.’ In later times, chiefly owing to a mistake in language (hvâstra being thought to be related to the root hvarez, ‘to taste’), Râma hvâstra became the god who gives a good flavour to aliments []{=html}9{=html}.

§ 17. Considered as a thing, as the atmosphere, Vayu is the place where the god and the fiend meet: there is therefore a part of it which belongs to the good and another part which belongs to the evil []{=html}10{=html}. Hence came the later notion that between Ormazd and Ahriman there is a void space, Vâi, in which their meeting takes place []{=html}11{=html}.

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Hence came also the distinction of two Vai []{=html}1{=html}, the good One and the bad one, which, probably by the natural connection of Vayu, the atmosphere, with the heavens []{=html}2{=html} whose movement is Destiny []{=html}3{=html}, became at last the good Fate and the bad Fate, or Destiny bringing good and evil, life and death []{=html}4{=html}.

§ 18. Azi is not always vanquished; he may also conquer; and it is just because the serpent has seized upon the sky and darkened the light, that the battle breaks out. Azi has carried off the sovereign light, the hvarenô, from Yima Khshaêta, ‘the shining Yima []{=html}5{=html}.{=html}‘{=html}

In the course of time Thraêtaona, Yima, and Azi Dahâka became historical: it was told how King Jemshîd (Yima Khshâeta) had been overthrown and killed by the usurper Zohâk (Dahâka), a man with two snakes’ heads upon his shoulders, and how Zohâk himself had been overthrown by a prince of the royal blood, Ferîdûn (Thraêtaona). Yet Zohâk, though vanquished, could not be killed; he was bound to Mount Damâvand, there to lie in bonds till the end of the world, when he shall be let loose, and then killed by Keresâspa []{=html}6{=html}. The fiend is as long-lifed as the world, since as often as he is vanquished he appears again, as dark and fearful as ever []{=html}7{=html}.

§ 19. While the serpent passed thus from mythology into legend, he still continued under another name, or, more correctly, under another form of his name, âzi, a word which the Parsis converted into a pallid and lifeless, abstraction by identifying it with a similar word from the same root, meaning ‘want.’ But that he was the very same being as Azi, the snake, appears from his adversaries: like Azi, he fights against Âtar, the fire, and strives to extinguish it []{=html}8{=html}, and together with the Pairikas, he wants to carry off the rain-floods, like the Indian Ahi []{=html}9{=html}.

§ 20. Mazdeism, as might be expected from its main

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principle, is very rich in demons. There are whole classes of them which belong to the Indo-Iranian mythology.

The Vedic Yâtus are found unaltered in the Avesta. The Yâtu in the Vedas is the demon taking any form he pleases, the fiend as a wizard: so he is in the Avesta also, where the name is likewise extended to the Yâtu-man, the sorcerer.

§ 21. With the Yâtus are often associated the Pairikas (the Paris) []{=html}1{=html}.

The Pairika corresponds in her origin (and perhaps as to her name) to the Indian Apsaras []{=html}2{=html}.

The light for which the storm god struggled was often compared, as is well known, to a fair maid or bride carried off by the fiend. There was a class of myths, in which, instead of being carried off, she was supposed to have given herself up, of her own free will, to the demon, and to have betrayed the god, her lover. In another form of myth, still more distant from the naturalistic origin, the Pairikas were ‘nymphs of a fair, but erring line,’ who seduced the heroes to lead them to their ruin. Afterwards the Pari became at length the seduction of idolatry []{=html}3{=html}.

In their oldest Avesta form they are still demoniac nymphs, who rob the gods and men of the heavenly waters: they hover between heaven and earth, in the midst of the sea Vouru-kasha, to keep off the rain-floods, and they work together with Âzi and Apaosha []{=html}4{=html}.

Then we see the Pairika, under the name of Knãthaiti, cleave to Keresâspa []{=html}5{=html}. Keresâspa, like Thraêtaona, is a great smiter of demons, who killed the snake Srvara, a twin-brother of Azi Dahâka []{=html}6{=html}. It was related in later tales that he was born immortal, but that having despised the holy religion he was killed, during his sleep, by a Turk, Niyâz []{=html}7{=html}, which, being translated into old myth, would mean that he

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gave himself up to the Pairika Khnãthaiti, who delivered, him asleep to the fiend. Yet he must rise from his sleep, at the end of time, to kill Azi, and Khnãthaiti will be killed at the same time by Saoshyant []{=html}1{=html}, the son of Zarathustra, which shows her to be a genuine sister of Azi.

§ 22. Then come the host of storm fiends, the Drvants, the Dvarants, the Dregvants, all names meaning ‘the running ones,’ and referring to the headlong course of the fiends in storm, ‘the onsets of the wounding crew.’

One of the foremost amongst the Drvants, their leader in their onsets, is Aêshma, ‘the raving,’ ‘a fiend with the wounding spear.’ Originally a mere epithet of the storm fiend, Aêshma was afterwards converted into an abstract, the demon of rage and anger, and became an expression for all moral wickedness, a mere name of Ahriman.

§ 23. A class of demons particularly interesting are the Varenya daêvas []{=html}2{=html}. The phrase, an old one belonging to the Indo-European mythology, meant originally ‘the gods in heaven,’ οὐράνιοι θεοί; when the daêvas were converted into demons (see § 41), they became ‘the fiends in the heavens,’ the fiends who assail the sky; and later on, as the meaning of the word Varena was lost, ‘the fiends of the Varena land;’ and finally, nowadays, as their relation to Varena is lost to sight, they are turned by popular etymology, now into demons of lust, and now into demons of doubt []{=html}3{=html}.

§ 24. To the Pairika is closely related Bûshyãsta the yellow, the long-handed []{=html}4{=html}. She lulls back to sleep the world as soon as awaked, and makes the faithful forget in slumber the hour of prayer []{=html}5{=html}. But as at the same time she is said to have fallen upon Keresâspa []{=html}6{=html}, one sees that she belonged before to a more concrete sort of mythology, and was a sister to Khnãthaiti and to the Pairikas.

§ 25. A member of the same family is Gahi, who was

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originally the god’s bride giving herself up to the demon, and became then, by the progress of abstraction, the demon of unlawful love and unchastity []{=html}1{=html}. The courtezan is her incarnation, as the sorcerer is that of the Yâtu.

§ 26. Death gave rise to several personations.

Sauru, which in our texts is only the proper name of a demon []{=html}2{=html}, was probably identical in meaning, as he is in name, with the Vedic Saru, ‘the arrow,’ a personification of the arrow of death as a godlike being []{=html}3{=html}.

The same idea seems to be conveyed by Ishus hvâthakhtô, ‘the self-moving arrow []{=html}4{=html},’ a designation to be accounted for by the fact that Saru, in India, before becoming the arrow of death, was the arrow of lightning with which the god killed his foe.

A more abstract personification is Ithyêgô marshaonem []{=html}5{=html}, ‘the unseen death,’ death which creeps unawares.

Astô vîdôtus, ‘the bone-divider []{=html}6{=html},’ who, like the Yama of the Sanskrit epic, holds a noose around the neck of all living creatures []{=html}7{=html}.

§ 27. In the conflict between gods and fiends man is active: he takes a part in it through the sacrifice.

The sacrifice is more than an act of worship, it is an act of assistance to the gods. Gods, like men, need drink and food to be strong; like men, they need praise and encouragement to-be of good cheer []{=html}8{=html}. When not strengthened by the sacrifice, they fly helpless before their foes. Tistrya, worsted by Apaosha, cries to Ahura: ‘O Ahura Mazda! men do not worship me with sacrifice and praise: should they worship me with sacrifice and praise, they would bring me the strength of ten horses, ten bulls, ten mountains, ten rivers.’ Ahura offers him a sacrifice, he brings him thereby the

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strength of ten horses, ten bulls, ten mountains, ten rivers, Tistrya runs back to the battle-field and Apaosha flies before him []{=html}1{=html}.

§ 28. The sacrifice is composed of two elements, offerings and spells.

The offerings are libations of holy water (zaothra) []{=html}2{=html}, holy meat (myazda) []{=html}3{=html}, and Haoma. The last offering is the most sacred and powerful of all.

Haoma, the Indian Soma, is an intoxicating plant, the juice of which is drunk by the faithful for their own benefit and for the benefit of their gods. It comprises in it the powers of life of all the vegetable kingdom.

There are two Haomas: one is the yellow or golden Haoma, which is the earthly Haoma, and which, when prepared for the sacrifice, is the king of healing plants []{=html}4{=html}; the other is the white Haoma or Gaokerena, which grows up in the middle of the sea Vouru-kasha, surrounded by the ten thousand healing plants []{=html}5{=html}. It is by the drinking of Gaokerena that men, on the day of the resurrection, will become immortal []{=html}6{=html}.

§ 29. Spell or prayer is not less powerful than the offerings. In the beginning of the world, it was by reciting the Honover (Ahuna Vairya) that Ormazd confounded Ahriman []{=html}7{=html}. Man, too, sends his prayer between the earth and the heavens, there to smite the fiends, the Kahvaredhas and the Kahvaredhis, the Kayadhas and the Kayadhis, the Zandas and the Yâtus []{=html}8{=html}.

§ 30. A number of divinities sprang from the hearth of the altar, most of which were already in existence during the Indo-Iranian period.

Piety, which every day brings offerings and prayers to the fire of the altar, was worshipped in the Vedas as Aramati, the goddess who every day, morning and evening,

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streaming with the sacred butter, goes and gives up herself to Agni []{=html}1{=html}. She was praised in the Avesta in a more sober manner as the abstract genius of piety; yet a few practices preserved evident traces of old myths on her union with Âtar, the fire-god []{=html}2{=html}.

Agni, as a messenger between gods and men, was known to the Vedas as Narâ-sansa; hence came the Avesta messenger of Ahura, Nairyô-sangha []{=html}3{=html}.

The riches that go up from earth to heaven in the offerings of man and come down from heaven to earth in the gifts of the gods were deified as Rãta []{=html}4{=html}, the gift, Ashi, the felicity []{=html}5{=html}, and more vividly in Pârendi []{=html}6{=html}, the keeper of treasures, who comes on a sounding chariot, a sister to the Vedic Puramdhi.

The order of the world, the Vedic Rita, the Zend Asha, was deified as Asha Vahista, ‘the excellent Asha []{=html}7{=html}.’

§ 31. Sraosha is the priest god []{=html}8{=html}: he first tied the Baresma into bundles, and offered up sacrifice to Ahura; be first sang the holy hymns: his weapons are the Ahuna-Vairya and the Yasna, and thrice in each day, in each night, he descends upon this Karshvare to smite Angra Mainyu and his crew of demons. It is he who, with his club uplifted, protects the living world from the terrors of the night, when the fiends rush upon the earth; it is he who protects the dead from the terrors of death, from the assaults of Angra Mainyu and Vîdôtus []{=html}9{=html}. It is through a sacrifice performed by Ormazd, as a Zôti, and Sraosha, as a Raspî []{=html}10{=html}, that at the end of time Ahriman will be for ever vanquished and brought to nought []{=html}11{=html}.

§ 32. Thus far, the single elements of Mazdeism do not essentially differ from those of the Vedic and Indo-European mythologies generally. Yet Mazdeism, as a wholes took an aspect of its own by grouping these elements in a new order, since by referring everything either

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to Ahura Mazda or Angra Mainyu as its source, it came to divide the world into two symmetrical halves, in both of which a strong unity prevailed. The change was summed up in the rising of Angra Mainyu, a being of mixed nature, who was produced by abstract speculation from the old Indo-European storm fiend, and who borrowed his form from the supreme god himself. on the one hand. as the world battle is only an enlarged form of the mythical storm fight, Angra Mainyu, the fiend of fiends and the leader of the evil powers, is partly an abstract embodiment of their energies and feats; on the other hand, as the antagonist of Ahura, he is modelled after him, and partly, as it were, a negative projection of Ahura []{=html}1{=html}.

Ahura is all light, truth, goodness, and knowledge; Angra Mainyu is all darkness, falsehood, wickedness, and ignorance []{=html}2{=html}.

Ahura dwells in the infinite light; Angra Mainyu dwells in the infinite night.

Whatever the good Spirit makes, the evil Spirit mars. When the world was created. Angra Mainyu broke into it []{=html}3{=html}, opposed every creation of Ahura’s with a plague of his own []{=html}4{=html}, killed the first-born bull that had been the first offspring and source of life on earth []{=html}5{=html}, he mixed poison with plants, smoke with fire, sin with man, and death with life.

§ 33, Under Ahura were ranged the six Amesha Spentas. They were at first mere personifications of virtues and moral or liturgical powers []{=html}6{=html}; but as their lord and father ruled over the whole of the world, they took by and by each a part of the world under their care. The choice was not altogether artificial, but partly natural and spontaneous. The empire of waters and trees was vested in Haurvatât and Ameretât, health and immortality, through the influence of old Indo-Iranian formulae, in which waters and trees were invoked as the springs of health and life. More complex trains of ideas and partly the influence of analogy fixed the

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field of action of the others. Khshathra Vairya, the perfect sovereignty, had molten brass for its emblem, as the god in the storm established his empire by means of that ‘molten brass,’ the fire of lightning; he thus became the king of metals in general. Asha Vahista, the holy order of the world, as maintained chiefly by the sacrificial fire, became the genius of fire. Ârmaiti seems to have become a goddess of the earth as early as the Indo-Iranian period, and Vohu-manô had the living creation left to his superintendence []{=html}1{=html}.

§ 34. The Amesha Spentas projected, as it were, out of themselves, as many Daêvas or demons, who, either in their being or functions, were, most of them, hardly more than dim inverted images of the very gods they were to oppose, and whom they followed through all their successive evolutions. Haurvatât and Ameretât, health and life, were opposed by Tauru and Zairi, sickness and decay, who changed into rulers of thirst and hunger when Haurvatât and Ameretât had become the Amshaspands of waters and trees.

Vohu-manô, or good thought, was reflected in Akô-manô, evil thought. Sauru, the arrow of death []{=html}2{=html}, Indra, a name or epithet of fire as destructive []{=html}3{=html}, Nâunhaithya, an old Indo-Iranian divinity, whose meaning was forgotten in Iran and misinterpreted by popular etymology []{=html}4{=html}, were opposed, respectively, to Khshathra Vairya, Asha Vahista, and Spenta Ârmaiti, and became the demons of tyranny, corruption, and impiety.

Then came the symmetrical armies of the numberless gods and fiends, Yazatas and Drvants.

§ 35. Everything in the world was engaged in the conflict. Whatever works, or is fancied to work, for the good of man or for his harm, for the wider spread of life or against it, comes from, and strives for, either Ahura or Angra Mainyu.

Animals are enlisted under the standards of either the one spirit or the other []{=html}5{=html}. In the eyes of the Parsis, they

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belong either to Ormazd or Ahriman according as they are useful or hurtful to man; but, in fact, they belonged originally to either the one or the other, according as they had been incarnations of the god or of the fiend, that is, as they chanced to have lent their forms to either in the storm tales []{=html}1{=html}. In a few cases, of course, the habits of the animal had not been without influence upon its mythic destiny: but the determinative cause was different. The fiend was not described as a serpent because the serpent is a subtle and crafty reptile, but because the storm fiend envelops the goddess of light, or the milch cows of the raining heavens, with the coils of the cloud as with a snake’s folds. It was not animal psychology that disguised gods and fiends as dogs, otters, hedge-hogs, and cocks, or as snakes, tortoises, frogs, and ants, but the accidents of physical qualities and the caprice of popular fancy, as both the god and the fiend might be compared with, and transformed into, any object, the idea of which was suggested by the uproar of the storm, the blazing of the lightning, the streaming of the water, or the hue and shape of the clouds.

Killing the Ahrimanian creatures, the Khrafstras []{=html}2{=html}, is killing Ahriman himself, and sin may be atoned for by this means []{=html}3{=html}. Killing an Ormazdean animal is an abomination, it is killing God himself. Persia was on the brink of zoolatry, and escaped it only by misunderstanding the principle she followed []{=html}4{=html}.

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§ 36. The fulgurating conqueror of Apaosha, Tistrya, was described in mythic tales sometimes as a boar with golden horns, sometimes as a horse with yellow cars, sometimes as a beautiful youth. But as he had been compared to a shining star on account of the gleaming of lightning, the stars joined in the fray, where they stood with Tistrya on Ahura’s side; and partly for the sake of symmetry, partly owing to Chaldaean influences, the planets passed into the army of Ahriman.

§ 37. Man, according to his deeds, belongs to Ormazd or to Ahriman. He belongs to Ormazd, he is a man of Asha, a holy one, if he offers sacrifice to Ormazd and the gods, if he helps them by good thoughts, words, and deeds, if he enlarges the world of Ormazd by spreading life over the world, and if he makes the realm of Ahriman narrower by destroying his creatures. A man of Asha is the Âthravan (priest) who drives away fiends and diseases by spells, the Rathaêsta (warrior) who with his club crushes the head of the impious, the Vâstryô (husbandman) who makes good and plentiful harvests grow up out of the earth. He who does the contrary is a Drvant, ‘demon,’ an Anashavan, ‘foe of Asha,’ an Ashemaogha, ‘confounder of Asha.’

The man of Asha who has lived for Ahura Mazda will have a seat near him in heaven, in the same way as in India the man of Rita, the faithful one, goes to the palace of Varuna, there to live with the forefathers, the Pitris, a life of everlasting happiness []{=html}1{=html}. Thence he will go out, at the end of time, when the dead shall rise, and live a new and all-happy life on the earth freed from evil and death.

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§ 38. This brings us to speak of a series of myths which have done much towards obscuring the close connection between the Avesta and the Vedic mythologies: I mean the myths about the heavenly life of Yima.

In the Veda Yama, the son of Vivasvat, is the first man and, therefore, the first of the dead, the king of the dead. As such he is the centre of gathering for the departed, and he presides over them in heaven, in the Yamasâdanam, as king of men, near Varuna the king of gods.

His Avesta twin-brother, Yima, the son of Vîvanghat, is no longer the first man, as this character had been transferred to another hero, of later growth, Gayô Maratan; yet he has kept nearly all the attributes which were derived from his former character: on the one hand he is the first king, and the founder of civilisation; on the other hand, ‘the best mortals’ gather around him in a marvellous palace, in Airyanem Vaêgô, which appears to be identical with the Yamasâdanam from Yama meeting there with Ahura and the gods, and making his people live there a blessed life []{=html}1{=html}. But, by and by, as it was forgotten that Yima was the first man and the first of the dead, it was also forgotten that his people were nothing else than the dead going to their common ancestor above and to the king of heaven: the people in the Vara were no longer recognised as the human race, but became a race of a supernatural character, different from those who continued going, day by day, from earth to heaven to join Ahura Mazda []{=html}2{=html}.

§ 39. But the life of the world is limited, the struggle is not to last for ever, and Ahriman will be defeated at last.

The world was imagined as lasting a long year of twelve millenniums. There had been an old myth, connected with that notion, which made the world end in a frightful winter []{=html}3{=html}, to be succeeded by an eternal spring, when the blessed would come down from the Vara of Yima to repeople the earth. But as storm was the ordinary and more dramatic form of the strife, there was another version, according to

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which the world ended in a storm, and this version became the definitive one.

The serpent, Azi Dahâka, let loose, takes hold of the world again. As the temporary disappearance of the light was often mythically described either as the sleeping of the god, or as his absence, or death, its reappearance was indicative of the awakening of the hero, or his return, or the arrival of a son born to him. Hence came the tales about Keresâspa awakening from his sleep to kill the snake finally []{=html}1{=html}; the tales about Peshôtanu, Aghraêratha, Khumbya, and others living in remote countries till the day of the last fight is come []{=html}2{=html}; and, lastly, the tales about Saoshyant, the son who is to be born to Zarathustra at the end of time, and to bring eternal light and life to mankind, as his father brought them the law and the truth. This brings us to the question whether any historical reality underlies the legend of Zarathustra or Zoroaster.

§ 40. Mazdeism has often been called Zoroaster’s religion, in the same sense as Islam is called Muhammed’s religion, that is, as being the work of a man named Zoroaster, a view which was favoured, not only by the Parsi and Greek accounts, but by the strong unity and symmetry of the whole system. Moreover, as the moral and abstract spirit which pervades Mazdeism is different from the Vedic spirit, and as the word deva, which means a god in Sanskrit, means a demon in the Avesta, it was thought that Zoroaster’s work had been a work of reaction against Indian polytheism, in fact, a religious schism. When he lived no one knows, and every one agrees that all that the Parsis and the Greeks tell of him is mere legend, through which no solid historical facts can be arrived at. The question is whether Zoroaster was a man converted into a god, or a god converted into a man. No one who reads, with a mind free from the yoke of classical recollections, I do not say the Book of Zoroaster (which may be charged with being a modern romance of recent invention), but the Avesta itself, will have any doubt that Zoroaster is no less an essential

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part of the Mazdean mythology than the son expected to be born to him, at the end of time, to destroy Ahriman []{=html}1{=html}.

Zoroaster is not described as one who brings new truth and drives away error, but as one who overthrows the demons: he is a smiter of fiends, like Verethraghna, Apâm Napât, Tistrya, Vayu, or Keresâspa, and he is stronger and more valiant than Keresâspa himself []{=html}2{=html}; the difference between him and them is that, whereas they smite the fiend with material weapons, he smites them chiefly with a spiritual one, the word or prayer. We say ‘chiefly’ because the holy word is not his only weapon; he repels the assaults of Ahriman with stones as big as a house which Ahura has given to him []{=html}3{=html}, and which were furnished, no doubt, from the same quarry as the stones which are cast at their enemies by Indra, by Agni, by the Maruts, or by Thor, and which are ‘the flame, wherewith, as with a stone []{=html}4{=html},’ the storm god aims at the fiend. Therefore his birth []{=html}5{=html}, like the birth of every storm god, is longed for and hailed with joy as the signal of its deliverance by the whole living creation, because it is the end of the dark and arid reign of the demon: ‘In his birth, in his growth did the floods and trees rejoice in his birth, in his growth the floods and trees did grow up in his birth, in his birth the floods and trees exclaimed with joy []{=html}6{=html}.’ Ahura himself longs for him and fears lest the hero about to be born may not stand by him: ‘He offered up a sacrifice to Ardvî Sûra Anâhita, he, the Maker, Ahura Mazda; he offered up the Haoma, the Myazda, the Baresma, the holy words, he besought her, saying: Vouchsafe me that boon, O high, mighty, undefiled goddess, that I may bring about the son of Pourushaspa, the holy Zarathustra,

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to think according to the law, to speak according to the law, to work according to the law!’ Ardvî Surâ Anâhita granted that boon to him who was offering up libations, sacrificing and beseeching []{=html}1{=html}.

Zarathustra stands by Ahura. The fiends come rushing along from hell to kill him, and fly away terrified by his hvarenô: Angra Mainyu himself is driven away by the stones he hurls at him []{=html}2{=html}. But the great weapon of Zarathustra is neither the thunder-stones he hurls, nor the glory with which he is surrounded, it is the Word []{=html}2{=html}.

In the voice of the thunder the Greeks recognised the warning of a god which the wise understand, and they worshipped it as Ὄσσα Διὸς ἄγγελος ‘the Word, messenger of Zeus;’ the Romans worshipped it as a goddess, Fama; India adores it as ‘the Voice in the cloud,’ Vâk Âmbhrinî, which issues from the waters, from the forehead of the father, and hurls the deadly arrow against the foe of Brahman, So the word from above is either a weapon that kills, or a revelation that teaches: in the mouth of Zarathustra it is both: now ‘he smites down Angra Mainyu with the Ahuna vairya (Honover) as he would do with stones as big as a house, and he burns him up with the Ashem vohu as with melted brass []{=html}3{=html};’ now he converses with Ahura, on the mountain of the holy questions, in the forest of the holy questions []{=html}4{=html}. Any storm god, whose voice descends from above to the earth, may become a godlike messenger, a lawgiver, a Zarathustra. Nor is Zarathustra the only lawgiver, the only prophet, of whom the Avesta knows: Gayô Maratan, Yima, the bird Karsiptan []{=html}5{=html}, each of whom, under different names, forms, and functions, are one and the same being with Zarathustra, that is to say, the godlike champion in the struggle for light, knew the law as well as Zarathustra. But as mythology, like language and life, likes to reduce every organ to one function, Zarathustra became the titulary lawgiver []{=html}6{=html}.

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As he overwhelmed Angra Mainyu during his lifetime by his spell, he is to overwhelm him at the end of time by the hands of a son yet unborn. ‘Three times he came near unto his wife Hrôgvi, and three times the seed fell upon the ground. The Ized Neriosengh took what was bright and strong in it and intrusted it to the Ized Anâhita. At the appointed time, it will be united again with a maternal womb: 99,999 Fravashis of the faithful watch over it, lest the fiends destroy it []{=html}1{=html}.’ A maid bathing in the lake Kãsava will conceive by it and bring forth the victorious Saoshyant (Sôshyôs), who will come from the region of the dawn to free the world from death and decay, from corruption and rottenness, ever living and ever thriving, when the dead shall rise and immortality commence []{=html}2{=html}.

All the features in Zarathustra point to a god: that the god may have grown up from a man, that pre-existent mythic elements may have gathered around the name of a man, born on earth, and by and by surrounded the human face with the aureole of a god, may of course be maintained, but only on condition that one may distinctly express what was the real work of Zoroaster. That he, raised a new religion against the Vedic religion, and cast down into hell the gods of older days can no longer be maintained, since the gods, the ideas, and the worship of Mazdeism are shown to emanate directly from the old religion, and have nothing more of a reaction against it than Zend has against Sanskrit.

§ 41. The only evidence in favour of the old hypothesis of a religious schism is reduced to the evidence of a few words which might à priori be challenged, as the life of words is not the same as the life of the things they express, the nature of things does not change with the meaning of the syllables which were attached to them for a while, and the history of the world is not a chapter of grammar. And, in fact, the evidence appealed to, when more closely considered, proves to speak against the very theory it is meant

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to support. The word Asura, which in the Avesta means ‘the Lord,’ and is the name of the supreme God, means ‘a demon’ in the Brahmanical literature; but in the older religion of the Vedas it is quite as august as in the Avesta, and is applied to the highest deities, and particularly to Varuna, the Indian brother of Ahura. This shows that when the Iranians and Indians sallied forth from their common native land, the Asura continued for a long time to be the Lord in India as well as in Persia; and the change took place, not in Iran, but in India. The descent of the word daêva from ‘a god’ to ‘a demon’ is a mere accident of language. There were in the Indo-Iranian language three words expressive of divinity: Asura, ‘the Lord,’ Yagata, ‘the one who is worthy of sacrifice,’ Daêva, ‘the shining one.’ Asura became the name of the supreme God, Yagata was the general name of all gods. Now as there were old Indo-Iranian formulae which deprecated the wrath of both men and devas (gods), or invoked the aid of some god against the hate and oppression of both men and devas []{=html}1{=html}, that word daêva, which had become obsolete (because Asura and Yagata met all the wants of religious language), took by and by from formulae of this kind a dark and fiendish meaning. What favoured the change was the want of a technical word for expressing the general notion of a fiend, a want the more felt as the dualistic idea acquired greater strength and distinctness. Etymology was unable to preserve the Daêvas from this degradation, as the root div, ‘to shine,’ was lost in Zend, and thus the primitive meaning being forgotten, the word was ready to take any new meaning which chance or necessity should give to it. But only the word descended into hell, not the beings it denoted; neither Varuna, nor Mitra, nor the Âdityas, nor Agni, nor Soma, in fact none of the old Aryan deities fell or tottered. Though the word Indra is the name of a fiend in the Avesta, the Vedic god it denotes was as bright and as mighty in Iran as in India under the name of Verethraghna: and as we do not know the etymological meaning

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of the name, it may have been such epithet as could be applied to a fiend as well as to a god. The same can be said of Naunghaithya. Moreover, both Indra and Naunghaithya are in the Avesta mere names: neither the Avesta nor old tradition knows anything about them, which would look very strange, had they been vanquished in a religious struggle, as they should have played the foremost part at the head of the fiends. As to the third comparison established between the Iranian demon Sauru and the Indian god Sarva, it fails utterly, as Sauru is the Vedic Saru, a symbol of death, and both are therefore beings of the same nature.

§ 42. Therefore, so far as the Vedic religion and the Avesta religion are concerned, there is not the abyss of a schism between them. They are quite different, and must be so, since each of them lived its own life, and living is changing; but nowhere is the link broken that binds both to their common source. Nowhere in the Avesta is the effort of any man felt who, standing against the belief of his people, enforces upon them a new creed, by the ascendancy of his genius, and turns the stream of their thoughts from the bed wherein it had flowed for centuries. There was no religious revolution: there was only a long and slow movement which led, by insensible degrees, the vague and unconscious dualism of the Indo-Iranian religion onwards to the sharply defined dualism of the Magi.

It does not follow hence, of course, that there was nothing left to individual genius in the formation of Mazdeism.; the contrary is evident à priori from the fact that Mazdeism expresses the ideas of a sacerdotal caste. It sprang from the long elaboration of successive generations of priests, and that elaboration is so far from having been the work of one day and of one man that the exact symmetry which is the chief characteristic of Mazdeism is still imperfect in the Avesta on certain most important points. For instance, the opposition of six arch-fiends to the six arch-gods which we find in Plutarch and in the Bundahis was still unknown when the Xth Fargard of the Vendîdâd and the XIXth Yast were composed, and the stars were not yet members

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of the Ormazdean army when the bulk of the VIIIth Yast was written.

The reflective spirit that had given rise to Mazdeism never rested, but continued to produce new systems; and there is hardly any religion in which slow growth and continual change is more apparent. When the Magi had accounted for the existence of evil by the existence of two principles, there arose the question how there could be two principles, and a longing for unity was felt, which found its satisfaction in the assumption that both are derived from one and the same principle. This principle was, according to divers sects, either Space, or Infinite Light, or Boundless Time, or Fate []{=html}1{=html}. Of most of these systems no direct trace is found in the Avesta []{=html}2{=html}, yet they existed already in the time of Aristotle []{=html}3{=html}.

They came at last to pure monotheism. Some forty years ago when the Rev. Dr. Wilson was engaged in his controversy with the Parsis, some of his opponents repelled the charge of dualism by denying to Ahriman any real existence, and making him a symbolical personification of bad instincts in man. It was not difficult for the Doctor to show that they were at variance with their sacred books, and critics in Europe occasionally wondered at the progress made by the Parsis in rationalism of the school of Voltaire and Gibbon. Yet there was no European influence at the bottom; and long before the Parsis had heard of Europe and Christianity, commentators, explaining the myth of Tahmurath, who rode for thirty years on Ahriman as a horse, interpreted the feat of the old legendary king as the

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curbing of evil passion and restraining the Ahriman in the heart of man []{=html}1{=html}. That idealistic interpretation was current as early as the fifteenth century, and is prevalent now with most of the Dasturs []{=html}2{=html} . To what extent that alteration may have been influenced by Islamism, can hardly be decided; there are even some faint signs that it began at a time when the old religion was still flourishing; at any rate, no one can think of ascribing to one man, or to one time, that slow change from dualism to monotheism, which is, however, really deeper and wider than the movement which, in prehistoric times, brought the Magi from an imperfect form of dualism to one more perfect.

Footnotes {align=“CENTER”}

[]lvii:1 Ormazd et Ahriman, Paris, 1877. We beg, for the sake of brevity, to refer to that book for further demonstration.

[]lvii:2 Cf. Max Müller, Lectures on the Origin and Growth of Religion, p. 249.

[]lvii:3 J. Darmesteter, The Supreme God in the Indo-European Mythology, in the Contemporary Review, October, 1879, p. 283.

[]lviii:1 Ibid.

[]lviii:2 Οὐρανός; or Dyaus, ‘the shining sky’ [Ζεύς, Jup-piter], or Svar.

[]lviii:3 Or perhaps ‘the Lord who bestows intelligence’ (Benfey, ‘Asura Medhâ and Ahura Mazdâo’).

[]lviii:4 This is, at least, the meaning that attached to the name in the consciences of the composers of the Avesta.

[]lviii:5 Vide infra, § 12.

[]lviii:6 Orm. Ahr. §§ 27-36.

[]lix:1 Bundahis I. 7; Yasna LVIII, 8 (LVII, 22).

[]lix:2 Herod. I, 131.

[]lix:3 Cf. ‘The Supreme God,’ l. l. p. 287.

[]lix:4 The seven worlds became in Persia the seven Karshvare of the earth: the earth is divided into seven Karshvare, only one of which is known and [{=html}p. lx{=html}] accessible to man, the one on which we live, namely, Hvaniratha; which amounts to saying that there are seven earths. Parsi mythology knows also of seven heavens. Hvaniratha itself was divided into seven climes (Orm. Ahr. § 72). An enumeration of the seven Karshvare is to be found in Farg. XIX, 39.

[]lx:1 Most of which were already either divine or holy in the Indo-Iranian period: health and immortality are invoked in the Vedas as in the Avesta (see J. Darmesteter, Haurvatât et Ameretât, §§ 49 seq.); Asha Vahista is revered in the Vedas as Rita (vide infra, § 30); Spenta Ârmaiti is the Vedic goddess Aramati (§ 30); Khshathra vairya is the same as the Brahmanical Kshatra; Vohu-manô is a personification of the Vedic sumati (Orm. Abr. §§ 196-201).

[]lx:2 Yast XIX, 16.

[]lx:3 Mitra means literally, ‘a friend;’ it is the light as friendly to man (Orm. Ahr. §§ 59-61).

[]lxi:1 He preserved, however, a high situation, both in the concrete and in the abstract mythology. As the god of the heavenly light, the lord of vast luminous spaces of the wide pastures above (cf. § 16), he became later the god of the sun (Deo invicto Soli Mithrae; in Persian Mihr is the Sun). As light and truth are one and the same thing, viewed with the eyes of the body and of the mind, he became the god of truth and faith. He punishes the Mithra-drug, ‘him who lies to Mithra’ (or ‘who lies to the contract,’ since Mithra as a neuter noun meant ‘friendship, agreement, contract’); he is a judge in hell, in company with Rashnu, ‘the true one,’ the god of truth, a mere offshoot of Mithra in his moral character (Farg. IV, 54).

[]lxi:2 Cf. Plut. de Iside, XLVII

[]lxi:3 Or, who workest in the heights above.

[]lxi:4 Yt. XV, 3.

[]lxi:5 In the same way his Greek counterpart, Zeus, the god of heaven, the lord and father both of gods and men, when besieged by the Titans, calls Thetis, Prometheus and the Hecatonchirs to help him.

[]lxii:1 Yt. XIX, 47-52.

[]lxii:2 Yasna LI (L), 9.

[]lxii:3 Farg. III, 15; V, 10; XV, 26, &c.

[]lxii:4 Cf. Clermont-Ganneau, in the Revue Critique, 1877, No. 52.

[]lxiii:1 The hvarenô, Persian khurrah and farr, is properly the light of sovereignty, the glory from above which makes the king an earthly god. He who possesses it reigns, he who loses it falls (town; when Yima lost it he perished and Azi Dahâka reigned; as when light disappears, the fiend rules supreme. Vide infra, § 39; and cf. Yt. XIX, 32 seq.

[]lxiii:2 See Farg. V, 15 seq.

[]lxiii:3 Rv. I, 158, 5; X, 99, 6.

[]lxiii:4 Generally, apâm napât.

[]lxiii:5 Yasna IX, 8 (25).

[]lxiii:6 Cathru-gaosho Varenô; v. Vendîdâd I, 18.

[]lxiii:7 Catur-asrir Varuno, Rv. I, 152, 2. Cf. Orm. Ahr. § 65.

[]lxiii:8 ‘The extinguisher’ (?).

[]lxiii:9 Cf. § 36.

[]lxiii:10 Called also Spengaghra (Farg. XIX, 40).

[]lxiii:11 It is the groaning of the fiend under the stroke of that club that is heard in thunder (Bundahis 17, II; cf. Farg. XIX, 40).

[]lxiv:1 Yt. VIII.

[]lxiv:2 Yt. XIV.

[]lxiv:3 Cf. V, 8.

[]lxiv:4 Yt. XV.

[]lxiv:5 Cf. above, p. lxi.

[]lxiv:6 See above, § 11.

[]lxiv:7 Cf. Atharva-veda II, 26, 1; Rv. I, 134, 4.

[]lxiv:8 Farg. III, 2; Yasna I, 3 (9).

[]lxiv:9 Neriosengh ad Yasna, l. l.

[]lxiv:10 Yt. XV, 5.

[]lxiv:11 Bundahis I, 15.

[]lxv:1 Mainyô i-Khard II, 115; cf. Farg. 8, n. 3.

[]lxv:2 Cf. Farg. XIX, 16.

[]lxv:3 Orm. Ahr. § 257.

[]lxv:4 Farg. V, 8-9, text and notes.

[]lxv:5 See above. p. lxiii, n. 1, and Yast XIX.

[]lxv:6 Cf. § 39.

[]lxv:7 Cf. Roth, Zeitschrift der Deutschen Morgenl. Gesellschaft II, 216.

[]lxv:8 Farg, XVIII, 19 seq.

[]lxv:9 Yasna LXVIII, 7 (LXVII, 18).

[]lxvi:1 Farg. VIII, 80.

[]lxvi:2 Orm. Ahr. § 142.

[]lxvi:3 Ibid. p, 176, n. 6. Then pairikãm, the accusative of pairika, was interpreted as a Pahlavi compound, pari-kâm, ‘love of the Paris’ (Comm. ad Farg. XIX 5).

[]lxvi:4 Yast VIII, 8, 39, 49-56; Yasna XVI, 8 (XVII, 46).

[]lxvi:5 Farg. I, 10.

[]lxvi:6 Yasna IX, 11 (34); Yast XIX, 40.

[]lxvi:7 Bundahis 69, 13. On Niyâz, see Orm. Ahr. p. 2 16, n. 9.

[]lxvii:1 Farg. XIX, 5.

[]lxvii:2 Farg. X, 14. The Mâzainya daêva (see Farg. X, 16 n.) are often invoked with them (Yast V, 22; XIII, 37; XX, 8).

[]lxvii:3 Aspendiârji.

[]lxvii:4 Farg. XI, 9.

[]lxvii:5 Farg. XVIII; 16 seq.

[]lxvii:6 Bundahis 69, 15.

[]lxviii:1 Orm. Ahr. § 145. Cf. Farg. XXI, 1.

[]lxviii:2 Vide infra, § 41; Farg. X, 9; Bundahis 5, 19.

[]lxviii:3 Orm. Ahr. § 212.

[]lxviii:4 Farg. IV, 49.

[]lxviii:5 Farg. XIX, 1.

[]lxviii:6 Farg. IV, 49. His mythical description might probably be completed by the Rabbinical and Arabian tales about the Breaking of the Sepulchre and the angels Monkir and Nakir (Sale, the Coran, Introd. p. 60, and Bargès, Journal Asiatique, 1843).

[]lxviii:7 See Farg. XIX, 29, n. 2. Closely related to Astô-vîdôtu is Vîzaresha (ibid.); on Bûiti, see Farg. XIX, i, n. 3.

[]lxviii:8 See Orm. Ahr. §§ 87-88.

[]lxix:1 Yt. VIII, 23 seq.

[]lxix:2 Prepared with certain rites and prayers; it is the Vedic hotrâ.

[]lxix:3 A piece of meat placed on the draona (Farg. V, 25, n. 3).

[]lxix:4 Bundahis 58, 10.

[]lxix:5 Farg. XX, 4.

[]lxix:6 Bundahis 42, 12; 59, 4

[]lxix:7 Bundahis. Cf. Farg. XIX, 9, 43; Yasna XIX.

[]lxix:8 Yasna LXI (LX).

[]lxx:1 Orm. Ahr. § 205.

[]lxx:2 Farg. XVIII, 51 seq.

[]lxx:3 Farg. XXII, 7.

[]lxx:4 Farg. XIX, 19.

[]lxx:5 Neriosengh.

[]lxx:6 Orm. Ahr. § 200.

[]lxx:7 Parsi Ardibehest.

[]lxx:8 Yasna LVI.

[]lxx:9 Farg. VII, 52, n. 4; XIX, 46, n. 8.

[]lxx:10 Cf. Farg. V, 57, n.

[]lxx:11 Bundahis 76, 11.

[]lxxi:1 Orm. Ahr. § 85.

[]lxxi:2 Bundahis. I; cf. Yasna XXX.

[]lxxi:3 Yast XIII, 77.

[]lxxi:4 Cf. Farg. I.

[]lxxi:5 Cf. Farg. XXI. 1.

[]lxxi:6 See above, p. lx.

[]lxxii:1 Orm. Ahr. §§ 202-206.

[]lxxii:2 See above, p. lxviii.

[]lxxii:3 See § 41.

[]lxxii:4 Ibid.

[]lxxii:5 A strict discipline prevails among them. Every class of animals has a chief or ratu above it (Bund. XXIV). The same organisation extends to all the beings [{=html}p. lxxiii{=html}] in nature: stars, men, gods have their respective ratus, Tistrya, Zoroaster, Ahura.

[]lxxiii:1 Orm. Ahr. §§ 227-231.

[]lxxiii:2 Farg. III, 10; XIV, 5 seq., 8, n. 8; XVIII, 70, &c.

[]lxxiii:3 There is scarcely any religious custom that can be followed through so continuous a series of historical evidence: fifth century B.C., Herodotus I, 140; first century A. D., Plutarch, De Isid. XLVI; Quaest. Conviv. IV, 5, 2; sixth century, Agathias II, 24; seventeenth century, G. du Chinon.

[]lxxiii:4 Thus arose a classification which was often at variance with its supposed principle. As the god who rushes in the lightning was said to move on a raven’s wings, with a hawk’s flight, birds of prey belonged to the realm of Ormazd. The Parsi theologians were puzzled at this fact, but their ingenuity proved equal to the emergency: Ormazd, while creating the hunting hawk, said to him: ‘O thou hunting hawk! I have created thee; but I ought rather to be sorry than glad of it; for thou doest the will of Ahriman much more than mine: like a wicked man who never has money enough, thou art never satisfied with killing birds. [{=html}p. lxxiv{=html}] But hadst thou not been made by me, Ahriman, bloody Ahriman, would have made thee with the size of a man, and there would no more be any small creature left alive’ (Bundahis XIV). Inversely Ahriman created a lovely bird, the peacock, to show that he did not do evil from any incapacity of doing well, but through wilful wickedness (Eznik); Satan is still nowadays invoked by the Yezidis as Melek Taus (‘angel peacock’).

[]lxxiv:1 From the worship of the Pitris was developed in Iran the worship of the Fravashis, who being at first identical with the Pitris, with the souls of the departed, became by and by a distinct principle. The Fravashi was independent of the circumstances of life or death, in immortal part of the individual which existed before man and outlived him. Not only man was endowed with a Fravashi, but gods too, and the sky, fire, waters, and plants (Orm. Ahr. §§ 112-113).

[]lxxv:1 See Farg II.

[]lxxv:2 Farg. XIX, 28 seq.

[]lxxv:3 Cf. Farg. II, Introd. and § 21 seq.

[]lxxvi:1 See above, p. lxv.

[]lxxvi:2 Bundahis XXX.

[]lxxvii:1 The same view as to the mythological character of Zoroaster was maintained, although with different arguments, by Professor Kern in an essay ‘Over het woord Zarathustra,’ as I see from a short abstract of it which Professor Max Müller kindly wrote for me.

[]lxxvii:2 Yast XIX, 39.

[]lxxvii:3 Farg. XIX, 4.

[]lxxvii:4 Rig-Veda II, 30, 4.

[]lxxvii:5 A singular trait of his birth, according to Pliny, who is on this point in perfect accordance with later Parsi tradition, is that, alone of mortals, he laughed while being born: this shows that his native place is in the very same regions where the Vedic Maruts are born, those storm genii ‘born of the laughter of the lightning’ (‘I laugh as I pass in thunder’ says the Cloud in Shelley; cf. the Persian Khandah i barq, ‘the laughter of the lightning’).

[]lxxvii:6 Yast XIII, 93.

[]lxxviii:1 Yast V, 18.

[]lxxviii:2 Orm. Ahr. § 162 seq.

[]lxxviii:3 Yast XVII, 18.

[]lxxviii:4 Farg. XXII, 19.

[]lxxviii:5 Farg. II, 3, 42; Yast XIII, 87.

[]lxxviii:6 The law is generally known as Dâtem vîdaêvô-dâtem (cf. V, 1); as emanating from Ahura it is Mathra Spenta, ‘the holy word,’ which is the soul of Ahura (Farg. XIX, 4).

[]lxxix:1 Bund. XXXIII; Eznik. The whole of the myth belongs to the Avesta period, as appears from Yast XIII, 61; Vendîdâd XIX, 5.

[]lxxix:2 Yast XIX, 89 seq.

[]lxxx:1 Rig-veda VI, 62, 8; VII, 52, 1; VIII, 19, 6; Yast X, 34; Yasna IX (60).

[]lxxxii:1 All these four principles are only abstract forms of Ormazd himself, at least in his first naturalistic character of the Heaven God. Heaven is Infinite Space, it is Infinite Light, and by its movement it gives rise to Time and to Fate (Orm. Ahr. §§ 244-259). Time is twofold: there is the limited time that measures the duration of the world (see above, § 39) and lasts 12,000 years, which is Zrvan dareghô-hvadâta, ‘the Sovereign Time of the long period;’ and there is ‘the Boundless Time,’ Zrvan akarana (Farg. XIX, 9).

[]lxxxii:2 When Vendîdâd XIX, 9 was written, the Zervanitic system seems to have been, if not fully developed, at least already existent.

[]lxxxii:3 Eudemos (ap. Damascius, ed. Kopp, 384) knows of χρόνος and τόπος as the first principles of the Magi; Boundless Time is already transformed into a legendary hero in Berosus (third century B.C.)

[]lxxxiii:1 Aogemaidê, ed. Geiger, p. 36, § 92; Mirkhond, History of the Early Kings Of Persia, tr. Shea, p. 98. Cf. Revue Critique, 1879, II, 163.

[]lxxxiii:2 ‘The Parsis are now strict monotheists, and whatever may have been the views of former philosophical writings, their one supreme deity is Ahura Mazda. Their views of Angra Mainyu seem to differ in no respect from what is supposed to be the orthodox Christian view of the devil.’ Haug’s Essays, 2nd ed. p. 53, Mandelslo, in the seventeenth century, speaks of Parsîism as a monotheistic religion.

[]

CHAPTER V. {align=“center”}

THE VENDÎDÂD. {align=“center”}

§ 1. According to Parsi tradition the Vendîdâd []{=html}3{=html} is the only Nosk, out of the twenty-one, that was preserved in its entirety []{=html}4{=html}. This is a statement to which it is difficult to trust; for, if there is anything that shows how right the Parsis are in admitting that the Avesta is only a collection of fragments, it is just the fragmentary character of the Vendîdâd.

The Vendîdâd has often been described as the book of the laws of the Parsis; it may be more exactly called the code, of purification, a description, however, which is itself only so far correct that the laws of purification are the object of the largest part of the book.

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The first two chapters deal with mythical matter, without any direct connection with the general object of the Vendîdâd, and are remnants of an old epic and cosmogonic literature. The first deals with the creations and counter-creations of Ahura Mazda and Angra Mainyu; the second speaks of Yima, the founder of civilisation. Although there was no particular reason for placing them in the Vendîdâd, as soon as they were admitted into it they were put at the beginning, because they referred to the first ages of the world. Three chapters of a mythical character, about the origin of medicine, were put at the end of the book, for want of any better place, but might as well have been kept apart []{=html}1{=html}, as was the so-called Hadhokht Nosk fragment. There is also another mythical Fargard, the nineteenth, which, as it treats of the revelation of the law by Ahura to Zarathustra, would have been more suitably placed at the beginning of the Vendîdâd proper, that is, as the third Fargard.

The other seventeen chapters deal chiefly with religious observances, although mythical fragments, or moral digressions, are met with here and there, which are more or less artificially connected with the text, and which were most probably not written along with the passages which they follow []{=html}2{=html}.

§ 2. A rough attempt at regular order appears in these seventeen chapters: nearly all the matter contained in the eight chapters from V to XII deals chiefly with impurity from the dead and the way of dispelling it; but the subject is again treated, here and there, in other Fargards []{=html}3{=html}, and matter irrelevant to the subject has also found its way into these same eight Fargards []{=html}4{=html}. Fargards XIII and XIV are devoted to the dog, but must be completed with a part of the XVth. Fargards XVI, XVII, and most part of XVIII deal with several sorts of uncleanness, and their proper

[{=html}p. lxxxv{=html}]

place should rather have been after the XIIth Fargard. Fargard III is devoted to the earth []{=html}1{=html}; Fargard IV stands by itself, as it deals with a matter which is treated only there, namely, civil and penal laws []{=html}2{=html}.

No better order prevails within these several parts prescriptions on one and the same subject are scattered about through several Fargards, without any subject being treated at once in a full and exhaustive way; and this occasions needless repetitions []{=html}3{=html}.

The main cause of this disorder was, of course, that the advantage of order is rarely felt by Orientals; but it was further promoted by the very form of exposition adopted by the first composers of the Vendîdâd. The law is revealed by Ahura in a series of answers to questions put to him by Zarathustra []{=html}4{=html}; and as these questions are not of a general character, but refer to details, the matter is much broken into fragments, each of which, consisting of a question with its answer, stands by itself, as an independent passage.

We shall treat in the following pages, first of the laws of purification, then of the civil laws, and, lastly, of the penalties both religious and civil.

A. {align=“center”}

§ 3. The first object of man is purity, yaozdau: ‘purity is for man, next to life, the greatest good []{=html}5{=html}.’

Purity and impurity have not in the Vendîdâd the exclusively spiritual meaning which they have in our languages: they do not refer to an inward state of the

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person, but chiefly to a physical state of the body. Impurity or uncleanness may be described as the state of a person or thing that is possessed of the demon; and the object of purification is to expel the demon.

The principal means by which uncleanness enters man is death, as death is the triumph of the demon.

When a man dies, as soon as the soul has parted from the body, the Drug Nasu or Corpse-Drug falls upon the dead from the regions of hell, and whoever thenceforth touches the corpse becomes unclean, and makes unclean whomsoever he touches []{=html}1{=html}.

The Drug is expelled from the dead by means of the Sag-dîd, ‘the look of the dog:’ ‘a four-eyed dog’ or a white one with yellow ears’ is brought near the body and is made to look at the dead; as soon as he has done so, the Drug flees back to hell []{=html}2{=html}.

The Drug is expelled from the living, whom she has seized through their contact with the dead, by a process of washings with ox’s urine (gômêz or nîrang) and with water, combined with the Sag-dîd []{=html}3{=html}.

The real import of these ceremonies is shown by the spells which accompany their performance: ‘Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Rush away, O Drug! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of the holy spirit!’

Thus, in the death of a man, there is more involved than the death of one man: the power of death, called forth from hell, threatens from the corpse, as from a stronghold, the whole world of the living, ready to seize whatever may fall within his reach, and ‘from the dead defiles the living, from the living rushes upon the living.’ When a man dies in a house, there is danger for three days lest somebody else should die in that house []{=html}4{=html}.

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The notion or feeling, out of which these ceremonies grew was far from unknown to the other Indo-European peoples what was peculiar to Mazdeism was that it carried it to an extreme, and preserved a clearer sense of it, while elsewhere it grew dimmer and dimmer, and faded away. In fact, when the Greek, going out of a house where a dead man lay, sprinkled himself with water from the ἀρδανίον at the door, it was death that he drove away from himself. The Vedic Indian, too, although his rites were intended chiefly for the benefit of the dead, considered himself in danger and, while burning the corpse, cried aloud: ‘Away, go away, O Death! injure not our sons and our men!’ (Rig-veda X, 18, 1.)

§ 4. As to the rites by means of which the Drug is expelled, they are the performance of myths. There is nothing in worship but what existed before in mythology. What we call a practice is only an imitation of gods, an ὁμοίωσις θεῷ, as man fancies he can bring about the things he wants, by performing the acts which are supposed to have brought about things of the same kind when practised by the gods.

The Parsis, being at a loss to find four-eyed dogs, interpret the name as meaning a dog with two spots above the eyes []{=html}1{=html}: but it is clear that the two-spotted dog’s services are only accepted for want of a four-eyed one; or of a white one with yellow ears, which amounts to saying that there were myths, according to which the death-fiend was driven away by dogs of that description. This reminds one at once of the three-headed Kerberos, watching at the doors of hell, and, still more, of the two brown, four-eyed dogs of Yama, who guard the ways to the realm of death []{=html}2{=html}.

The identity of the four-eyed dog of the Parsi with Kerberos and Yama’s dogs appears, moreover, from the Parsi tradition that the yellow-eared dog watches at the

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head of the Kinvat bridge, which leads from this to the next world, and with his barking drives away the fiend from the souls of the holy ones, lest he should drag them to hell []{=html}1{=html}.

Wherever the corpse passes by, death walks with it; all along the way it has gone, from the house to its last resting-place, a spirit of death is breathing and threatening the living. Therefore, no man, no flock, no being whatever that belongs to the world of Ahura, is allowed to pass by that way until the deadly breath, that blows through it, has been blown away to hell []{=html}2{=html}. The four-eyed dog is made to go through the way three times, or six times, or nine times, while the priest helps the look of the dog with his spells, dreaded by the Drug.

§ 5. The use of gômêz in cleansing the unclean is also derived from old mythic conceptions []{=html}3{=html}. The storm floods that cleanse the sky of the dark fiends in it were described in a class of myths as the urine of a gigantic animal in the heavens. As the floods from the bull above drive away the fiend from the god, so they do from man here below, they make him ‘free from the death-demon’ (frânasu), and the death-fiend flees away hellwards, pursued by the fiend-smiting spell: ‘Perish thou, O Drug … , never more to give over to Death the living world of the good spirit!’

§ 6. As uncleanness is nothing else than the contagion of death, it is at its greatest intensity when life is just departing. The Nasu at that moment defiles ten persons around the

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corpse []{=html}1{=html} when a year is over, the corpse defiles no longer []{=html}2{=html}. Thus the notion of uncleanness is quite the reverse of what thought elsewhere: the corpse, when rotten, is less unclean than the body still all but warm with life; death defiles least when it looks most hideous, and defiles most when it might look majestic. The cause is that in the latter case the death-demon has just arrived in the fulness of his strength, whereas in the former case time has exhausted his power.

§ 7. As the focus of the contagion is in the corpse, it must be disposed of so that death may not spread abroad. On this point the old Indo-European customs have been completely changed by Mazdeism. The Indo-Europeans either burnt the corpse or buried it: both customs are held to be sacrilegious in the Avesta.

§ 8. This view originated from the notion of the holiness of the elements being pushed to an extreme. The elements, fire, earth, and water are holy, and during the Indo-Iranian period they were already considered so, and in the Vedas they are worshipped as godlike beings. Yet this did not prevent the Indian from burning his dead; death did not appear to him so decidedly a work of the demon, and the dead man was a traveller to the other world, whom the fire kindly carried to his heavenly abode ‘on his undecaying, flying pinions, wherewith he killed the demons.’ The fire was in that, as in the sacrifice, the god that goes from earth to heaven, from man to god, the mediator, the god most friendly to man. In Persia it remains more distant from him; being an earthly form of the eternal, infinite, godly light []{=html}3{=html}, no death, no uncleanness can be allowed to enter it, as it is here below the purest offspring of the good spirit, the purest part of his pure creation. Its only function is to repel the fiends with its bright blazing. In every place where Parsis are settled, an everlasting fire is kept, the Bahrâm fire, which, ‘preserved by a more than Vestal

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care []{=html}1{=html},’ and ever fed with perfumes and dry well-blazing wood, whichever side its flames are brought by the wind, it goes and kills thousands and thousands of fiends, as Bahrâm does in heaven []{=html}2{=html}. If the necessities of life oblige us to employ fire for profane uses, it must be only for a time an exile on our hearth, or in the oven of the potter, and it must go thence to the Right-Place of the fire (Dâityô Gâtu), the altar of the Bahrâm fire, there to be restored to the dignity and rights of its nature []{=html}3{=html}.

At least, let no gratuitous and wanton degradation be inflicted upon it: even blowing it with the breath of the mouth is a crime []{=html}4{=html}; burning the dead is the most heinous of sins: in the times of Strabo it was a capital crime []{=html}5{=html}, and the Avesta expresses the same, when putting it in the number of those sins for which there is no atonement []{=html}6{=html}.

Water was looked upon in the same light. Bringing dead matter to it is as bad as bringing it to the fire []{=html}7{=html}. The Magi are said to have overthrown a king for having built bath-houses, as they cared more for the cleanness of water than for their own []{=html}8{=html}.

§ 9. Not less holy was the earth, or, at least, it became so. There was a goddess who lived in her, Spenta Ârmaiti []{=html}9{=html}; no corpse ought to defile her sacred breast: burying the dead is, like burning the dead, a deed for which there is no atonement []{=html}10{=html}. It was not always so in Persia. the burning of the dead had been forbidden for

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years []{=html}1{=html}, while the burying was still general []{=html}2{=html}. Cambyses had roused the indignation of the Persians by burning the corpse of Amasis: yet, years later, Persians still buried their dead. But the priests already felt scruples, and feared to defile a god. Later on, with the ascendancy of the Magian religion, the sacerdotal observances became the general law []{=html}3{=html}.

§ 10. Therefore the corpse is laid on the summit of a mountain, far from man, from water, from tree, from fire, and from the earth itself, as it is separated from it by a layer of stones or bricks []{=html}4{=html}. Special buildings, the Dakhmas, were erected for this purpose []{=html}5{=html}. There far from the world the dead were left to lie, beholding the sun []{=html}6{=html}.

§ 11. Not every corpse defiles man, but only those of such beings as belong to the world of Ahura. They are the only ones in whose death the demon triumphs, The corpse of an Ahrimanian creature does not defile; as its life was incarnate death, the spring of death that was in it is dried up with its last breath: it killed while alive, it can

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do so no more when dead; it becomes clean by dying []{=html}1{=html}. None of the faithful are defiled by the corpse of an Ashemaogha or of a Khrafstra. Nay, killing them is a pious work, as it is killing Ahriman himself []{=html}2{=html}.

§ 12. Not only real death makes one unclean, but partial death too. Everything that goes out of the body of man is dead, and becomes the property of the demon. The going breath is unclean, it is forbidden to blow the fire with it []{=html}3{=html}, and even to approach the fire without screening it from the contagion with a Penôm []{=html}4{=html}. Parings of nails and cuttings or shavings of hair are unclean, and become weapons in the hands of the demons unless they have been protected by certain rites and spells []{=html}5{=html}. Any phenomenon by which the bodily nature is altered, whether accompanied with danger to health or not, was viewed as a work of the demon, and made the person unclean in whom it took place. One of these phenomena, which is a special object of attention in the Vendîdâd, is the uncleanness of women during their menses. The menses are sent by Ahriman []{=html}6{=html}, especially when they last beyond the usual time: therefore a woman, as long as they last, is unclean and possessed of the demon: she must be kept confined, apart from the faithful whom her touch would defile, and from the fire which her very look would injure; she is not allowed to eat as much as she wishes, as the strength she might acquire would accrue to the fiends. Her food is not given to her from hand to hand, but is passed to her from a distance []{=html}7{=html}, in a long leaden spoon. The origin of all these notions is in certain physical instincts, in physiological psychology, which is the reason why they are found among peoples very far removed from one another by race or religion []{=html}8{=html}. But they took in Persia a new meaning as they were made a logical part of the whole religious system.

§ 13. A woman that has been just delivered of a child

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is also unclean []{=html}1{=html}, although it would seem that she ought to be considered pure amongst the pure, since life has been increased by her in the world, and she has enlarged the realm of Ormazd. But the strength of old instincts overcame the drift of new principles. Only the case when the woman has been delivered of a still-born child is examined in the Vendîdâd. She is unclean as having been in contact with a dead creature; and she must first drink gômêz to wash over the grave in her womb. So utterly unclean is she, that she is not even allowed to drink water, unless she is in danger of death; and even then, as the sacred element has been defiled, she is liable to the penalty of a Peshôtanu []{=html}2{=html}. It appears from modern customs that the treatment is the same when the child is born alive: the reason of which is that, in any case, during the first three days after delivery she is in danger of death []{=html}3{=html}. A great fire is lighted to keep away the fiends, who use then their utmost efforts to kill her and her child []{=html}4{=html}. She is unclean only because the death-fiend is in her.

§ 14. Logic required that the sick man should be treated as an unclean one, that is, as one possessed. Sickness, being sent by Ahriman, ought to be cured like all his other works, by washings and spells. In fact, the medicine of spells was considered the most powerful of all []{=html}5{=html}, and although it did not oust the medicine of the lancet and that of drugs, yet it was more highly esteemed and less mistrusted. The commentator on the Vendîdâd very sensibly observes that if it does not relieve, it will surely do no harm []{=html}6{=html}, which seems not to have been a matter of course with those who heal by the knife and physic. It

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appears from the last Fargard that all or, at least, many diseases might be cured by spells and Barashnûm washing. It appears from Herodotus and Agathias that contagious diseases required the same treatment as uncleanness: the sick man was excluded from the community of the faithful []{=html}1{=html}, until cured and cleansed according to the rites []{=html}2{=html}.

§ 15. The unclean are confined in a particular place, apart from all clean persons and objects, the Armêst-gâh []{=html}3{=html}, which may be described, therefore, as the Dakhma for the living. All the unclean, all those struck with temporary death, the man who has touched dead matter, the woman in her menses, or just delivered of child, the leper []{=html}4{=html}, or the man who has made himself unclean for ever by carrying a corpse alone []{=html}5{=html}, stay there all the time of their uncleanness.

§ 16. Thus far for general principles. From the diversity of circumstances arises a system of casuistry, the development of which may be followed first through the glosses to the Vendîdâd, in which the labours of several generations of theologians are embodied, and, later on, through the Ravâets. We will give a few instances of it, as found in the Vendîdâd itself.

The process of the cleansing varies according to the degree of uncleanness; and, again, the degree of uncleanness depends on the state of the thing that defiles and the nature of the thing that is defiled.

The uncleanness from the dead is the worst of all, and it is at its utmost when contracted before the Nasu has been expelled from the corpse by the Sag-dîd []{=html}6{=html}: it can be cured only by means of the most complicated system of cleansing, the nine nights’ Barashnûm []{=html}7{=html}.

[{=html}p. xcv{=html}]

If the Nasu has already been expelled from the corpse, as the defiling power was less, a simple washing once made, the Ghosel, is enough []{=html}1{=html}.

The defiling power of the Nasu reaches farther, if the death has just taken place, and if the dying creature occupied a higher rank in the scale of beings []{=html}2{=html}; for the more recent the victory of the demon, or the higher the being he has overcome, the stronger he must have been himself.

Menstruous women are cleansed by the Ghosel []{=html}3{=html}.

As for things they are more or less deeply defiled according to their degree of penetrability: metal vessels, can be cleansed, earthen vessels cannot []{=html}4{=html}; leather is more easily cleansed than woven cloth []{=html}5{=html}; dry wood than soft wood []{=html}6{=html}. Wet matter is a better conductor of uncleanness than dry matter, and corpses cease to defile after a year []{=html}7{=html}.

B. {align=“center”}

§ 17. In the cases heretofore reviewed, only religious purposes are concerned. There is another order of laws, in which, although religion interferes, yet it is not at the root; namely, the laws about contracts and assaults, to, which the fourth Fargard is devoted, and which are the only remains extant of the civil and penal legislation of Zoroastrianism.

The contracts were divided into two classes, according to their mode of being entered into, and according to the value of their object []{=html}8{=html}. As to their mode they are word-contracts or hand-contracts: as to their object, they are sheep-contracts, ox-contracts, man-contracts, or field-contracts, which being estimated in money value are contracts to the amount of 3, 12, 500 istîrs, and upwards []{=html}9{=html}.

No contract can be made void by the will of one party

[{=html}p. xcvi{=html}]

alone; he who breaks a contract is obliged to pay the value of the contract next higher in value.

The family and the next of kin are, it would seem, answerable for the fulfilment of a contract, a principle of the old Indo-European civil law []{=html}1{=html}.

§ 18. Assaults are of seven degrees: âgerepta, avaoirista []{=html}2{=html}, stroke, sore wound, bloody wound, broken bone, and manslaughter. The gravity of the guilt does not depend on the gravity of the deed only, but also on its frequency. Each of these seven crimes amounts, by its being repeated without having been atoned for, to the crime that immediately follows in the scale, so that an âgerepta seven times repeated amounts to manslaughter.

C. {align=“center”}

§ 19. Every crime makes the guilty man liable to two penalties, one here below, and another in the next world.

The penalty here below consists of a certain number of stripes with the Aspahê-astra or the Sraoshô-karana []{=html}3{=html}.

The unit for heavy penalties is two hundred stripes; the crime and the criminal thus punished are called Peshô-tanu or Tanu-peretha (Parsi: Tanâfûhr). The two words literally mean, ‘one who pays with his own body,’ and ‘payment with one’s body,’ and seem to have originally amounted to

[{=html}p. xcvii{=html}]

[{=html}[paragraph continues]{=html}] ‘worthy of death, worthiness of death;’ and in effect the word Peshôtanu is often interpreted in the Pahlavi Commentary by margarzân, ‘worthy of death.’ But, on the whole, it was attached to the technical meaning of ‘one who has to receive two hundred strokes with the horse-whip []{=html}1{=html}.’ The lowest penalty in the Vendîdâd is five stripes, and the degrees from five stripes to Peshôtanu are ten, fifteen, thirty, fifty, seventy, ninety, two hundred. For instance, âgerepta is punished with five stripes, avaoirista with ten, stroke with fifteen, sore wound with thirty, bloody wound with fifty, broken bone with seventy, manslaughter with ninety; a second manslaughter, committed without the former being atoned for, is punished with the Peshôtanu penalty. In the same way the six other crimes, repeated eight, or seven, or six, or five, or four, or three times make the committer go through the whole series of penalties up to the Peshôtanu penalty.

§ 20. If one reviews the different crimes described in the Vendîdâd, and the respective penalties prescribed for them, one cannot but wonder at first sight at the strange inequality between crime and penalty. Beccaria would have felt uncomfortable while reading the Vendîdâd. It is safer to kill a man than to serve bad food to a shepherd’s dog, for the manslayer gets off with ninety stripes, whereas the bad master is at once a Peshôtanu []{=html}2{=html}, and will receive two hundred stripes. Two hundred stripes are awarded if one tills land in which a corpse has been buried within the year []{=html}3{=html}, if a woman just delivered of child drinks water []{=html}4{=html}, if one suppresses the menses of a woman []{=html}5{=html}, if one performs a sacrifice in a house where a man has just died []{=html}6{=html}, if one neglects fastening the corpse of a dead man so that birds or dogs may not take dead matter to trees and rivers []{=html}7{=html}. Two hundred stripes if one throws on the ground a bone of a man’s corpse, of a dog’s carcase as big as two ribs, four

[{=html}p. xcviii{=html}]

hundred if one throws a bone as big as a breast bone, six hundred if one throws a skull, one thousand if the whole corpse []{=html}1{=html}. Four hundred stripes if one, being in a state of uncleanness, touches water or trees []{=html}2{=html}, four hundred if one covers with cloth a dead man’s feet, six hundred if one covers his legs, eight hundred if the whole body []{=html}3{=html}. Five hundred stripes for killing a whelp, six hundred for killing a stray dog, seven hundred for a house dog, eight hundred for a shepherd’s dog []{=html}4{=html}, one thousand stripes for killing a Vanhâpara dog, ten thousand stripes for killing a water dog []{=html}5{=html}.

Capital punishment is expressly pronounced only against the false cleanser []{=html}6{=html} and the ‘carrier alone []{=html}7{=html}.’

Yet any one who bethinks himself of the spirit of the old Aryan legislation will easily conceive that there may be in its eyes many crimes more heinous, and to be punished more severely, than manslaughter: offences against man injure only one man; offences against gods endanger all mankind. No one should wonder at the unqualified cleanser being put to death who reads Demosthenes’ Neaera; the Persians who defiled the ground by burying a corpse were not more severely punished than the Greeks were for defiling with corpses the holy ground of Delos []{=html}8{=html}, or than the conquerors at Arginousae; nor would the Athenians, who put to death Atarbes []{=html}9{=html}, have much stared at the awful revenge taken for the murder of the sacred dog. There is hardly any prescription in the Vendîdâd, however odd and absurd it may seem, but has its counterpart or its explanation in other Aryan legislations: if we had a Latin or a Greek Vendîdâd, I doubt whether it would look more rational.

§ 21. Yet, if theoretically the very absurdity of its principles is nothing peculiar to the Mazdean law, nay, is a proof of its authenticity, it may be doubted whether it could

[{=html}p. xcix{=html}]

ever have been actually applied in the form stated in the texts. It may be doubted whether the murder of a shepherd’s dog could have been actually punished with eight hundred stripes, much more whether the murder of a water dog could have been really punished with ten thousand stripes, unless we suppose that human endurance was different in ancient Persia from what it is elsewhere, or even in modern Persia herself []{=html}1{=html}. Now as we see that in modern tradition bodily punishment is estimated in money value, that is to say, converted into fines, a conversion which is alluded to in the Pahlavi translation []{=html}2{=html}, it may readily be admitted that as early as the time of the last edition of the Vendîdâd, that conversion had already been made. In the Ravâets, two hundred stripes, or a Tanâfûhr, are estimated as equal to three hundred istîrs or twelve hundred dirhems, or thirteen hundred and fifty rupees; a stripe is therefore about equal to six rupees []{=html}3{=html}. How far that system prevailed in practice, whether the guilty might take advantage of this commutation of his own accord, or only with the assent of the judge, we cannot decide. It is very likely that the riches of the fire-temples came for the most part from that source, and that the sound of the dirhems often made the Sraoshô-karana fall from the hands of the Mobeds. That the system of financial penalties did not, however, suppress the system of bodily penalties, appears from the customs of the Parsis who apply both, and from the Pahlavi Commentary which expressly distinguishes three sorts of atonement: the atonement by money (khvâstak), the atonement by the Sraoshô-karana, and the atonement by cleansing.

§ 22. This third element of atonement is strictly religious. It consists in repentance, which is manifested by avowal of the guilt and by the recital of a formula of repentance,

[{=html}p. c{=html}]

the Patet. The performance of the Patet has only a religious effect: it saves the sinner from penalties in the other world, but not from those here below: it delivers him before God, but not before man. When the sacrilegious cleanser has repented his sin, he is not the less flayed and beheaded, but his soul is saved []{=html}1{=html}. Yet, although it has no efficacy in causing the sin to be remitted, the absence of it has power to cause it to be aggravated []{=html}2{=html}.

§ 23. Thus far for sins that can be atoned for. There are some that are anâperetha, ‘inexpiable,’ which means, as it seems, that they are punished with death here below, and with torments in the other world.

Amongst the anâperetha sins are named the burning of the dead, the burying of the dead []{=html}3{=html}, the eating dead matter []{=html}4{=html}, unnatural sin []{=html}5{=html}, and self-pollution []{=html}6{=html}. Although it is not expressly declared that these sins were punished with death, yet we know it of several of them, either from Greek accounts or from Parsi tradition. There are also whole classes of sinners whose life, it would seem, can be taken by any one who detects them in the act, such as the courtezan, the highwayman, the Sodomite, and the corpse-burner []{=html}7{=html}.

§ 24. Such are the most important principles of the Mazdean law that can be gathered from the Vendîdâd. These details, incomplete as they are, may give us an idea, if not of the Sassanian practice, at least of the Sassanian ideal. That it was an ideal which intended to pass into practice, we know from the religious wars against Armenia, and from the fact that very often the superintendence of justice and the highest offices of the state were committed to Mobeds.

We must now add a few words on the plan of the following translation. As to our method we beg to refer to the second chapter above. It rests on the Parsi tradition, corrected or confirmed by the comparative method. The

[{=html}p. ci{=html}]

[{=html}[paragraph continues]{=html}] Parsi tradition is found in the Pahlavi Commentary []{=html}1{=html}, the understanding of which was facilitated to us first by the Gujarathi translation and paraphrase of Aspendiârji []{=html}2{=html}, and by a Persian transliteration and translation belonging to the Haug collection in Munich []{=html}3{=html}, for the use of which we were indebted to the obliging kindness of the Director of the State Library in Munich, Professor von Halm. The Ravâets and the Saddar []{=html}4{=html} frequently gave us valuable information as to the traditional meaning of doubtful passages. As for the works of European scholars, we are much indebted to the Commentary on the Avesta by Professor Spiegel, and to the translations in the second edition of Martin Haug’s Essays.

We have followed the text of the Avesta as given by Westergaard; the division into paragraphs is according to Westergaard; but we have given in brackets the corresponding divisions of Professor Spiegel’s edition.

Many passages in the Vendîdâd Sâdah are mere quotations from the Pahlavi Commentary which have crept into the Sâdah text: we have not admitted them into the text. They are generally known to be spurious from their not being translated in the Commentary []{=html}5{=html}: yet the absence of a Pahlavi translation is not always an unmistakable sign of such spuriousness. Sometimes the translation has been lost in our manuscripts, or omitted as having already been given in identical or nearly identical terms. When we thought

[{=html}p. cii{=html}]

that this was the case, we have admitted the untranslated passages into the text, but in brackets []{=html}1{=html}.

We have divided the principal Fargards into several sections according to the matter they contain: this division, which is meant as an attempt to resolve the Vendîdâd into its primitive fragments, has, of course, no traditional authority, the divisions into paragraphs being the only ones that rest upon the authority of the manuscripts.

The translation will be found, in many passages, to differ greatly from the translations published heretofore []{=html}2{=html}. The nature of this series of translations did not allow us to give full justificatory notes, but we have endeavoured in most cases to make the explanatory notes account to scholars for the new meanings we have adopted, and, in some cases, we hope that the original text, read anew, will by itself justify our translation []{=html}3{=html}.

We must not conclude this introduction without tendering our warmest thanks to Mr. E. W. West, who kindly revised the MS. of the translation before it went to press, and who has, we hope, succeeded in making our often imperfect English more acceptable to English readers.

JAMES DARMESTETER.

PARIS,
November, 1879.

Footnotes {align=“CENTER”}

[]lxxxiii:3 The word Vendîdâd is a corruption of Vîdaêvô-dâtem (dâtem), ‘the anti-demoniac law.’ It is sometimes applied to the whole of the law (Vendîdâd Sâdah).

[]lxxxiii:4 See above, p. xxxii.

[]lxxxiv:1 As an introduction to a code of laws on physicians; see Farg. VII, 36-44.

[]lxxxiv:2 For instance, Farg. V, 15-20; III, 24-29; 30-32; 33; IV, 47-49.

[]lxxxiv:3 III, 14-22; 36 seq.; XIX, 11-25.

[]lxxxiv:4 The passages on medicine (VII, 36-44), and on the sea Vouru-kasha 15-20).

[]lxxxv:1 It contains two digressions, the one on funeral laws, the other on husbandry. See Farg. III, Introd.

[]lxxxv:2 It contains one digression on physical weal, which must have belonged originally to Farg. III. See Farg. IV. Introd.

[]lxxxv:3 V, 27-30 = VII, 6-9; V, 45-54 = VII, 60-69; V, 57-62 = VII, 17-22.

[]lxxxv:4 The outward form of the Vendîdâd has been often compared with that of the Books of Moses. But in reality, in the Bible, there is no conversation between God and the lawgiver: the law comes down unasked, and God gives commands, but gives no answers. In the Vendîdâd, on the contrary, it is the wish of man, not the will of God, that is the first cause of the revelation. Man must ask of Ahura, who knows everything, and is pleased to answer (XVIII, 13 seq.); the law is ‘the question to Ahura,’ âhuri frasnô.

[]lxxxv:5 Farg. V, 21, from Yasna XLVIII (XLVII), 5.

[]lxxxvi:1 Farg. VII, 1 seq.

[]lxxxvi:2 In the shape of a fly. ‘The fly that came to the smell of the dead body was thought to be the corpse-spirit that came to take possession of the dead in the name of Ahriman’ (Justi, Persien, p. 88).

[]lxxxvi:3 Farg. VIII, 35-72; IX, 12-36.

[]lxxxvi:4 Saddar 78.

[]lxxxvii:1 In practice they are still less particular: ‘the Sag-dîd may be performed by a shepherd’s dog, by a house dog, by a Vohunazga dog (see Farg. XIII, 19, n.), or by a young dog (a dog four months old), Comm. ad Farg. VII, 2. As birds of prey are as fiend-smiting as the dog (see above, p. lxxiii, n. 4), they are Nasu-smiters like him, and one may appeal to their services, when there is no dog at hand (see Farg. VII, 3, n. 5).

[]lxxxvii:2 Rig-veda X, 14, 10 seq.

[]lxxxviii:1 Gr. Rav. p. 592. Allusions to this myth are found in Farg. XIII, 9, and XIX, 30. The Commentary ad Farg. XIII, 17 has: ‘There are dogs who watch over the earthly regions: there are others who watch over the fourteen heavenly regions.’ The birth of the yellow-eared dog is described in the Ravâet (l.c.) as follows: ‘Ormazd, wishing to keep the body of the first man, Gayômart, from the assaults of Ahriman, who tried to kill him, cried out: “O thou-yellow-eared dog, arise!” and directly the dog barked and shook his two ears; and the unclean Satan and the fiends, when they saw the dreadful looks of the yellow-eared dog, and heard his barking, were sore afraid and fled down to hell.’

[]lxxxviii:2 Farg. VIII, 14-22.

[]lxxxviii:3 Orm. Ahr. §124. The use of gômêz has been lately found to be known in Basse-Bretagne (Luzel, Le Nirang des Parsis en Basse-Bretagne, Mélusine, 493).

[]lxxxix:1 Farg. V, 27; cf. n. 5.

[]lxxxix:2 Farg. VIII, 33-340

[]lxxxix:3 Ignem coelitus delapsum (Ammian. Marcel. XXVII, 6); Cedrenus; Elisaeus; Recogn. Clement. IV, 29; Clem. Homil. IX, 6; Henry Lord.

[]xc:1 J. Fryer, A New Account of East India and Persia, 1698, p. 265.

[]xc:2 Farg. VIII, 81-96; 79-80. Cf. above, p. lxiv.

[]xc:3 Extinguishing it is a mortal sin (Ravâets; Elisaeus; cf. Strabo XV, 14).

[]xc:4 A custom still existing with the Tâzîk, an Iranian tribe in Eastern Persia (de Khanikoff, Ethnographie de la Perse). Strabo XV, 14. Manu has the same prescription (IV, 53). Cf. Farg. XIV, 8, n. 7.

[]xc:5 Strabo XV, 14; cf. Herod. III, 16.

[]xc:6 Farg. I, 17; cf. Farg. VIII, 74.

[]xc:7 Farg. VII, 25-27; Strabo XV, 14; Herod. I, 138.

[]xc:8 King Balash (Josué le Stylite, traduction Martin, § xx). It seems as if there were a confusion between Balash and Kavât; at any rate, it shows that bathing smacked of heresy. Jews were forbidden to perform the legal ablutions (Fürst, Culturgeschichte der Juden, 9).

[]xc:9 See above, p. lxxii.

[]xc:10 Farg. I, 13.

[]xci:1 From the reign of Cyrus (cf. above, p. li).

[]xci:2 Cf. above, p. xlv.

[]xci:3 Still the worship of the earth seems not to have so deeply penetrated the general religion as the worship of fire, The laws about the disposal of the dead were interpreted by many, it would seem, as intended only to secure the purity of water and fire, and they thought that they might be at peace with religion if they had taken care to bury the corpse, so that no part of it might be taken by animals to fire or water (Farg. III, 41, n, 7).

[]xci:4 Farg, VI, 44 seq.; VIII, 10, seq. Cf. IX, 11, n 4. Moreover, the Dakhma is ideally separated from the ground by means of a golden thread, which is supposed to keep it suspended in the air (Ravâet, ap. Spiegel, Uebersetzung des Avesta II, XXXVI).

[]xci:5 ‘The Dakhma is a round building, and is designated by some writers, “The Tower of Silence.” A round pit, about six feet deep, is surrounded by an annular stone pavement, about seven feet wide, on which the dead bodies are placed. This place is enclosed all round by a stone wall some twenty feet high, with a small door on one side for taking the body in. The whole is built up of and paved with stone. The pit has communication with three or more closed pits, at some distance into which the rain washes out the liquids and the remains of the dead bodies’ (Dadabhai Naoroji, The Manners and Customs of the Parsees, Bombay, 1864, p. 16). Cf. Farg. VI. 50. A Dakhma is the first building the Parsis erect when settling on a new place (Dosabhoy Framjee).

[]xci:6 The Avesta and the Commentator attach great importance to that point: it is as if the dead man’s life were thus prolonged, since he can still behold the sun. ‘Grant us that we may long behold the sun,’ said the Indian Rishi.

[]xcii:1 Farg. V, 35 seq.

[]xcii:2 See above, p. lxxiii.

[]xcii:3 See above, p. xc.

[]xcii:4 See Farg. XIV, 8, n. 7.

[]xcii:5 Farg. XVII.

[]xcii:6 Farg. I, 18-19; XVI, 11. Cf. Bund. III.

[]xcii:7 Farg XVI, 15.

[]xcii:8 Cf. Leviticus. See Pliny VII, 13.

[]xciii:1 Farg. V, 45, seq.

[]xciii:2 Farg. VII, 70 seq.

[]xciii:3 ‘When there is a pregnant woman in a house, one must take care that there be fire continually in it; when the child is brought forth, one must burn a candle, or, better still, a fire, for three days and three nights, to render the Dêvs and Drugs unable to harm the child; for there is great danger during those three days and nights after the birth of the child’ (Saddar 16).

[]xciii:4 ‘When the child is being born, one brandishes a sword on the four sides, lest fairy Aal kill it’ (Polack, Persien I, 223). In Rome, three gods, Intercidona, Pilumnus, and Deverra, keep her threshold, lest Sylvanus come in and harm her (Augustinus, De Civ. D. VI, 9).

[]xciii:5 Farg. VII, 44.

[]xciii:6 Ibid. p. 96, n. 1.

[]xciv:1 Herod. I, 138.

[]xciv:2 Agathias II, 23.

[]xciv:3 The Armêst-gâh for women in their menses is called Dashtânistân.

[]xciv:4 Herod. l. l.; Farg. II, 29.

[]xciv:5 Farg. III, 21, n. 2.

[]xciv:6 Farg. VIII, 35-36; 98-99; cf. VII, 29-30, and p. 1 to 30.

[]xciv:7 Farg. IX. The Barashnûm, originally meant to remove the uncleanness from the dead, became a general instrument of holiness. Children when putting on the Kôstî (Farg. XVIII, 9, n. 4) perform it to be cleansed from the natural uncleanness they have contracted in the womb of their mothers. It is good for every one to perform it once a year.

[]xcv:1 Farg. VIII, 36.

[]xcv:2 Farg. V, 27 seq.; VII, 1 seq.

[]xcv:3 Farg. XVI, 12.

[]xcv:4 Farg. VII, 73 seq.

[]xcv:5 Farg. VII, 14 seq.

[]xcv:6 Farg. VII, 28 seq.

[]xcv:7 Farg VIII, 33-34.

[]xcv:8 See p. 34, n. 3.

[]xcv:9 An istîr (στατήρ) is as much as four dirhems (δραχμή). The dirhem is estimated by modern tradition a little more than a rupee.

[]xcvi:1 Farg. IV, 5 seq.

[]xcvi:2 Two different sorts of menaces; see IV, 54.

[]xcvi:3 The general formula is literally ‘Let (the priest; probably, the Sraoshâ-varez) strike so many strokes with the Aspahê-astra, so many strokes with the Sraoshô-karana.’ Astra means in Sanskrit ‘a goad,’ so that Aspahê-astra may mean ‘a horse-goad;’ but Aspendiârji translates it by durra, ‘a thong,’ which suits the sense better, and agrees with etymology too (‘an instrument to drive a horse, a whip;’ astra, from the root az, ‘to drive;’ it is the Aspahê-astra which is referred to by Sozomenos II, 13: ἱμάσιν ὡμοῖς χαλεπῶς αὐτὸν ἐβασάνισαν οἱ μάγοι (the Sraoshâ-varez), βιαζόμενοι προσκυῆσαι τὸν ἥλιον). Sraoshô-karana is translated by kâbuk, ‘a whip,’ which agrees with the Sanskrit translation of the sî-srôshkaranâm sin, ‘yat tribhir gokarmasataghâtâis prâyaskityam bhavati tâvanmâtram, a sin to be punished with three strokes with a whip.’ It seems to follow that Aspahê-astra and Sraoshô-karana are one and the same instrument, designated with two names, first in reference to its shape, and then to its use (Sraoshô-karana meaning ‘the instrument for penalty,’ or ‘the instrument of the Sraoshâ-varez?’). The Aspahê-astra is once called astra mairya, ‘the astra for the account to be given,’ that is, ‘for the payment of the penalty’ (Farg. XVIII, 4).

[]xcvii:1 Farg. IV, 20, 21, 24, 25, 28, 29, 32, 33, 35, 36, 38, 39, 41,42; V, 44; VI, 5, 9, 19, 48, &c.

[]xcvii:2 Farg. IV, 40, and XIII, 24.

[]xcvii:3 Farg. VI, 5.

[]xcvii:4 Farg. VII, 70 seq.

[]xcvii:5 Farg. XVI, 13 seq.

[]xcvii:6 Farg. V, 39.

[]xcvii:7 Farg. VI, 47 seq.

[]xcviii:1 Farg. VI, 10 seq.

[]xcviii:2 Farg. VIII, 104 seq.

[]xcviii:3 Farg. VIII, 23 seq.

[]xcviii:4 Farg, XIII, 8 seq.

[]xcviii:5 Farg. XIV, 1 seq.

[]xcviii:6 Farg. IX, 47 seq.

[]xcviii:7 Farg. III, 14 seq. Yet there were other capital crimes. See below, § 23.

[]xcviii:8 Diodor. XII, 58.

[]xcviii:9 Aelianus, Hist. Var. V, 17.

[]xcix:1 In the time of Chardin, the number of stripes inflicted on the guilty never exceeded three hundred; in the old German law, two hundred; in the Hebrew law, forty.

[]xcix:2 Ad Farg. XIV, 2.

[]xcix:3 In later Parsîism every sin (and every good deed) has its value in money fixed, and may thus be weighed in the scales of Rashnu. If the number of sin dirhems outweigh the number of the good deed dirhems, the soul is saved. Herodotus noticed the same principle of compensation in the Persian law of his time (I, 137; cf. VII, 194).

[]c:1 Farg. IX, 49, n.; Cf. III, 20 seq.

[]c:2 Farg. IV, 20, 24, 28, 32, 35, &c.

[]c:3 Farg. I, 13, 17; Strabo XV, 14.

[]c:4 Farg. VII, 23 seq.

[]c:5 Farg. I, 12; Cf. VIII, 32.

[]c:6 Farg. VIII, 27.

[]c:7 See p. 111, n. 1; Farg. XVIII, 64.

[]ci:1 Our quotations refer to the text given in Spiegel’s edition, but corrected after the London manuscript.

[]ci:2 Bombay, 1842, 2 Vols. in 8°.

[]ci:3 Unfortunately the copy is incomplete: there are two lacunae, one from I, 11 to the end of the chapter; the other, more extensive, from VI, 26 to IX. The perfect accordance of this Persian translation with the Gujarathi of Aspendiârji shows that both are derived from one and the same source. Their accordance is striking even in mistakes; for instance, the Pahlavi avâstâr [] , a transliteration of the Zend a-vâstra, ‘without pastures’ (VII. 28), is misread by the Persian translator hvâstâr, [] ‘he who wishes,’ owing to the ambiguity of the Pahlavi letter [] (av or hv), and it is translated by Aspendiârji Kâhânâr, ‘the wisher.’

[]ci:4 The prose Saddar (as found in the Great Ravâet), which differs considerably from the Saddar in verse, as translated by Hyde.

[]ci:5 Without speaking of their not being connected with the context. See Farg. I, 4, 15, 20; II, 6, 20; V, 1; VII, 53-54.

[]cii:1 Farg. VII, 3; VIII, 95. Formulae and enumerations are often left untranslated, although they must be considered part of the text (VIII, 72: XI, 9, 12; XX, 6, &c.)

[]cii:2 Complete translations of the Vendîdâd have been published by Anquetil Duperron in France (Paris, 1771), by Professor Spiegel in Germany (Leipzig, 1852), by Canon de Harlez in Belgium (Louvain, 1877). The translation of Professor Spiegel was translated into English by Professor Bleeck, who added useful information from inedited Gujarathi translations (Hertford, 1864).

[]cii:3 The following is a list of the principal abbreviations used in this volume:—

Asp. = Aspendiârji’s translation.

Bund. = Bundahis; Arabic numbers refer to the chapter (according to Justi’s edition); Roman numbers refer to the page and line.

Comm. = The Pahlavi Commentary.

Gr. Rav. = Le Grand Ravâet (in the Bibliothèque Nationale in Paris, Supplément Persan, No. 47).

Orm. Ahr. = Ormazd et Ahriman, Paris, Vieweg, 1877.

[]

[{=html}p. 1{=html}]

VENDÎDÂD. {align=“center”}

FARGARD I. {align=“center”}

{=html}THIS chapter is an enumeration of sixteen lands created by Ahura Mazda, and of as many plagues created in opposition by Angra Mainyu.{=html}

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Many attempts have been made, not only to identify these sixteen lands, but also to draw historical conclusions from their order of succession, as representing the actual order of the migrations and settlements of the old Iranian tribes []{=html}1{=html}. But there is nothing in the text that would authorise us to look to it even for legendary records, much less for real history. We have here nothing more than a geographical description of Iran, such as might be expected in a religious work like the Vendîdâd, that is to say, one that contains mythical lands as well as real countries. It is not easy to decide with perfect certainty, in every case, whether we have to do with a land of the former or of the latter kind, owing partly to our deficient knowledge of the geography of ancient Iran, partly to the fact that names, originally belonging to mythical lands, are often in later times attached to real ones.

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{=html}Of these sixteen lands there are certainly nine which have really existed, and of which we know the geographical position, as we are able to follow their names from the records of the Achæmenian kings or the works of classical writers down to the map of modern Iran. They are the following:—{=html}

[{=html}p. 2{=html}]

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ZEND NAME. OLD PERSIAN. GREEK. MODERN NAME. Sughdha (2) Suguda Σογδιανή (Samarkand) Môuru (3) Margu Μαργιανή Merv Bâkhdhi (4) Bâkhtri Βάκτρα Balkh Harôyu (6) Haraiva Ἄρεια Hari-rûd Vehrkâna (9) Varkâna Ὑρκανία Gorgân Harahvaiti (16) Harauvati Ἀράχωτος Harût Haêtumant (11) Ἐτύμανδρος Helmend Ragha (12) Raga Ῥαγαί Raï Hapta hindu (15) Hindavas Ἰνδοί (Pañgâb)

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[{=html}[paragraph continues]{=html}] {=html}The real existence of Nisâya (5) is certain, although its position cannot be exactly determined (see the note to § 8).{=html}

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For the other lands we are confined for information to the Pahlavi Commentary. Kakhra (13) is only transliterated, whether the name was then too much known to require any further explanation or too little to allow of any. Urva (8) is described as being Masân (‘the land of Masân’ or ‘the land of the Great’), a name which applied, in the Sassanian ages, to the land around Ispahân (Firdausi, ed. Mohl, V, 270).

For ‘Varena, the four-cornered’ (14), the Commentary hesitates between the Padashkhvârgar mountains (the Elborz) and Kirmân, a hesitation easily accounted for by the fact that Varena is the seat of the struggle between Azis Dahâka and Thraêtaona, between the storm serpent and the storm god, and was formerly ‘the four-sided Heaven’ (see Introd. IV, 12, 23). Modern tradition decides in favour of Padashkhvârgar, probably because the serpent was at last bound to Demavand, the highest peak in that chain. The claims of Kirmân were probably founded on the popular etymology of its name, ‘the land of snakes.’

‘Vaêkereta, of the evil shadows’ (8), is identified with Kapul (Cabul); whether rightly or wrongly, we are unable to decide; yet, as it is spoken of only as the seat of the adventures of Keresâspa (see Introd. IV, 21), it may be suspected that this assimilation rests merely on the fact that, in later tradition, the legend of Keresâspa was localised in the table-land of Peshyansâi, in Kabulistan (Bund. XXX).

{=html}

{=html}In the enumeration there is no apparent order whatever, and Ormazd, in his creations, seems to travel all over the map, forward and backward, without the slightest regard to the cardinal points. Yet, the starting point and the final point have not been arbitrarily chosen: the first land created was ‘the Airyana Vaêgô by the Vanguhi Dâitya,’ and the last was the land by the Rangha. Now,{=html}

[{=html}p. 3{=html}]

{=html}the Vanguhi and the Rangha were originally the celestial rivers that came down from heaven (as two heavenly Gaṅgâs) to surround the earth, the one in the east, the other in the west (Bund. XX); this is why the creation begins with a land by the Vanguhi and ends with a land by the Rangha.{=html}

{=html}

In the Sassanian ages, when the Tigris was definitively the border of Iran in the west, the Rangha was identified with it, and the sixteenth land is accordingly described in the Commentary as being Arvastân-i-Rûm, or Roman Mesopotamia. But all the Avesta passages in which the Rangha is cited refer to its mythical nature, as the river in the far-off horizon, as the surrounding Okeanos, and, now and then, still resembling its Vedic homonym, the Rasâ, as the river that divides the gods from the fiends.

{=html}

{=html}The first land, the Airyana Vaêgô by the Vanguhi Dâitya, remained to the last a mythical region. It was originally the abode of Yima and of the righteous, that is to say, a particular form of paradise (see Introd. IV, 38, and Farg. II). Later on, it was looked for in the countries north of Adarbaijan, probably in order that it should be as near as possible to the seat of the Zoroastrian religion, yet without losing its supernatural character by the counter-evidence of facts. This brought about the division of the Vanguhi Dâitya into two rivers: as the Airyana Vaêgô was localised in the country north of Adarbaijan, the river in it must become identified with the Araxes (Aras); but, at the same time, it continued to surround the world eastward under the name of Veh (Vanguhi), which was the Sassanian name of the Oxus—Indus []{=html}1{=html}. It seems that in the time of Herodotus, the Araxes and the Oxus were considered one and the same river []{=html}2{=html}, as the Oxus and the Indus were later on; this would account for his strange statement that the Araxes, which is confessedly with him the Oxus or Yaxartes, springs from the land of the Matianians, like the Gyndes, and flows eastwards (I, 202; IV, 40; cf. III, 36; IV, 11); and, at the same time, this would account both for how the Airyana Vaêgô could be localised in the basin of the Araxes and how the Oxus could flow eastwards to fall into the Arabian sea []{=html}3{=html}.{=html}

[{=html}p. 4{=html}]

{=html}It follows hence that no historical conclusions can be drawn from this description: it was necessary that it should begin with the Vanguhi and end with the Rangha. To look to it for an account of geographical migrations, is converting cosmology into history.{=html}

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Of the counter-creations of Angra Mainyu there is little to be said: they are different vices and plagues, which are generally unconnected with the country to the creation of which they answer. Some of them are expressed by ἅπαξ λεγόμενα, the meaning of which is doubtful or unknown.

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{=html}If we assume that only lands belonging to the Iranian world were admitted into the list, the mention of the Seven Rivers would indicate that the first Fargard was not composed earlier than the time when the basin of the Indus became a part of Iran, that is, not earlier than the reign of Darius the First.{=html}

1. Ahura Mazda []{=html}1{=html} spake unto Spitama []{=html}2{=html} Zarathustra []{=html}3{=html}, saying:

2. I have made every land dear to its dwellers, even though it had no charms whatever in it []{=html}4{=html}: had I not made every land dear to its dwellers, even though it had no charms whatever in it, then the whole living world would have invaded the Airyana Vaêgô []{=html}5{=html}.

3 (5). The first of the good lands and countries

[{=html}p. 5{=html}]

which I, Ahura Mazda, created, was the Airyana Vaêgô []{=html}1{=html}, by the good river Dâitya []{=html}2{=html}.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the serpent in the river []{=html}3{=html} and winter, a work of the Daêvas []{=html}4{=html}.

4 (9). There are ten winter months there, two summer months []{=html}5{=html}; and those are cold for the waters []{=html}6{=html}, cold for the earth, cold for the trees []{=html}7{=html}. Winter falls there, with the worst of its plagues.

5 (13). The second of the good lands and countries which I, Ahura Mazda, created, was the plains []{=html}8{=html} in Sughdha []{=html}9{=html}.

[{=html}p. 6{=html}]

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the fly Skaitya []{=html}1{=html}, which brings death to the cattle.

6 (17). The third of the good lands and countries which I, Ahura Mazda, created, was the strong, holy Môuru []{=html}2{=html}.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft sinful lusts []{=html}3{=html}.

7 (21). The fourth of the good lands and countries which I, Ahura Mazda, created, was the beautiful Bâkhdhi []{=html}4{=html} with high-lifted banners.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the Bravara []{=html}5{=html}.

8 (25). The fifth of the good lands and countries which I, Ahura Mazda, created, was Nisâya []{=html}6{=html}, that lies between Môuru and Bâkhdhi.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the sin of unbelief []{=html}7{=html}.

9 (29). The sixth of the good lands and countries

[{=html}p. 7{=html}]

which I, Ahura Mazda, created, was Harôyu []{=html}1{=html} with its lake []{=html}2{=html}.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the stained mosquito []{=html}3{=html}.

10 (33). The seventh of the good lands and countries which I, Ahura Mazda, created, was Vaêkereta []{=html}4{=html}, of the evil shadows.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the Pairika Knãthaiti, who clave unto Keresâspa []{=html}5{=html}.

11 (37). The eighth of the good lands and countries which I, Ahura Mazda, created, was Urva of the rich pastures []{=html}6{=html}.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the sin of pride []{=html}7{=html}.

12 (41). The ninth of the good lands and countries which I, Ahura Mazda) created, was Khnenta in Vehrkâna []{=html}8{=html}.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft a sin for which there is no atonement, the unnatural sin []{=html}9{=html}.

13 (45). The tenth of the good lands and countries which I, Ahura Mazda created, was the beautiful Harahvaiti []{=html}10{=html}.

[{=html}p. 8{=html}]

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft a sin for which there is no atonement, the burying of the dead []{=html}1{=html}.

14 (49). The eleventh of the good lands and countries which I, Ahura Mazda, created, was the bright, glorious Haêtumant []{=html}2{=html}.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the evil witchcraft of the Yâtus []{=html}3{=html}.

15 (53). And this is how the Yâtu’s nature shows itself: it shows itself by the look []{=html}4{=html}; and then, whenever the wizard goes and howls forth his spells []{=html}5{=html}, most deadly works of witchcraft go forth []{=html}6{=html}.

16 (59). The twelfth of the good lands and countries which I, Ahura Mazda, created, was Ragha of the three races []{=html}7{=html}.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft the sin of utter unbelief []{=html}8{=html}.

17 (63). The thirteenth of the good lands and

[{=html}p. 9{=html}]

countries which I, Ahura Mazda, created, was the strong, holy Kakhra []{=html}1{=html}.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft a sin for which there is no atonement, the burning of corpses []{=html}2{=html}.

18 (67). The fourteenth of the good lands and countries which I, Ahura Mazda, created, was the four-cornered Varena []{=html}3{=html}, for which was born Thraêtaona, who smote Azis Dahâka.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft abnormal issues in women []{=html}4{=html} and the oppression of foreign rulers []{=html}5{=html}.

19 (72). The fifteenth of the good lands and countries which I, Ahura Mazda, created, was the Seven Rivers []{=html}6{=html}.

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft abnormal issues in women and excessive heat.

20 (76). The sixteenth of the good lands and countries which I, Ahura Mazda, created, was the land by the floods of the Rangha []{=html}7{=html}, where people live without a head []{=html}8{=html}.

[{=html}p. 10{=html}]

Thereupon came Angra Mainyu, who is all death, and he counter-created by his witchcraft winter, a work of the Daêvas []{=html}1{=html}.

21 (81). There are still other lands and countries, beautiful and deep, desirable and bright, and thriving.

Footnotes {align=“CENTER”}

[]1:1 Rhode, Die heilige Sage des Zendvolks, p. 61; Heeren, Ideen zur Geschichte, I, p. 498; Lassen, Indische Alterthumskunde I, p. 526; Haug in Bunsen’s work, Aegypten’s Stellung, V, 2nd part, p. 104; Kiepert, Monatsberichte der Berliner Akademie, 1856, p. 621.—New light was thrown on this record by M. Bréal in his paper ‘De la géographie de l’Avesta’ (in the Mêlanges de mythologie et de linguistique, p. 187 seq.)

[]3:1 The Oxus and the Indus were believed to be one and the same river (Bund. l.c.; see Garrez, journal Asiatique, 1869, II, 195 seq.)

[]3:2 Running under the Caspian sea, as Arethusa runs under the Sicilian sea and the Rangha itself under the Persian gulf (Bund. XX; cf. Garrez 1.c.)

[]3:3 Whether in the time when this Fargard was written, the Airyana [{=html}p. 4{=html}] Vaêgô was still believed to be in the far-off lands of the rising sun, or already on the banks of the Aras, we leave undecided.

[]4:1 See Introd. IV, 4.

[]4:2 Literally ‘the most beneficent,’ an epithet of Zarathustra, which was later mistaken for a family name, ‘the Spitamide.’

[]4:3 See Introd. IV, 40.

[]4:4 ‘Every one fancies that the land where he is born and has been brought up is the best and fairest land that I have created.’ (Comm.)

[]4:5 See following clause. Clause 2 belongs to the Commentary; it is composed of quotations that illustrate the alternative process of the creation: ‘First, Ahura Mazda would create a land of such kind that its dwellers might like it, and there could be nothing more delightful. Then he who is all death would bring against it a counter-creation.’

[]5:1 See the Introd. to the Fargard.

[]5:2 ‘The good Dâitya.’ ‘The Dâitîk (Dâitya) comes from Irân Vêg (Airyana Vaêgô), it flows through the mountains of Gorgistân (Georgia,’ Bund. p. 51, 19). It was therefore, in the time of the Sassanides, a name of the Araxes.

[]5:3 ‘There are many Khrafstras in the Dâitîk, as it is said, The Dâitîk full of Khrafstras’ (Bund. p. 51, 20). The serpent in the river was originally the mythical Serpent, Azis, who overthrew and killed the king of Irân Vêg, Yima (see Introd. IV, 18); then it was identified, as appears from the Bundahis, with the snakes that abound on the banks of the Araxes (Morier, A Second Journey, p. 250).

[]5:4 As Irân Vêg is a place of refuge for mankind and all life from the winter that is to destroy the world (see Farg. II, 21 seq.), winter was thought, by a mythical misunderstanding, to be the counter-creation of Irân Vêg: hence the glacial description of that strange paradise (see the following clause).

[]5:5 Vendîdâd Sâdah: ‘It is known that in the ordinary course of nature there are seven months of summer and five of winter’ (see Bund. XXV).

[]5:6 Some say: ‘Even those two months of summer are cold for the waters …’ (Comm.; cf. Mainyô-i-khard XLIV, 20, and above, n. 4).

[]5:7 Vend. Sâdah: ‘There reigns the core and heart of winter.’

[]5:8 Doubtful: possibly the name of a river (the Zarafshand).

[]5:9 Suguda; Sogdiana.

[]6:1 A word unknown: possibly ‘the cattle fly.’ It is a fly that hides itself among the corn and the fodder, and, thence stings with a venomous sting the ox that eats of it (Comm. and Asp.)

[]6:2 Margu; Margiana; Merv.

[]6:3 Translated according to the Comm. and Asp.

[]6:4 Bâkhtri; Bactra; Balkh.

[]6:5 ‘The corn-carrying ants’ (Asp.; cf. Farg. XIV, 5).

[]6:6 There were several towns of this name, but none between Môuru and Bâkhdhi. But the sentence may be translated also: ‘Nisâya between which and Bâkhdhi Môuru lies,’ which would point to Νισαία, the capital of Parthia (Παρθαύνισα Isid. of Charax 12); cf. Pliny 6, 25 (29).

[]6:7 ‘One must believe in the law, and have no doubt whatever about it in the heart, and firmly believe that the good and right law that Ormazd sent to the world is the same law that was brought to us by Zardust’ (Saddar 1).

[]7:1 Haraiva; Areia; the basin of the Hari river, or Herat.

[]7:2 Doubtful.

[]7:3 Doubtful.

[]7:4 ‘Kapul’ (Comm.; see the Introd. to the Fargard).

[]7:5 See Introd. IV, 21.

[]7:6 According to Asp. Tus (in Khorasan); more probably the land around Ispahan. See the Introd. to the Fargard.

[]7:7 Or better, tyranny: ‘the great are proud there’ (Comm.)

[]7:8 Varkâna; Hyrcania. ‘Khnenta is a river in Vehrkâna’ (Comm.); consequently the river Gorgân.

[]7:9 See Farg. VIII, 31.

[]7:10 Harauvati; Ἀράχωτος; Harût.

[]8:1 See Farg. III, 36 seq.

[]8:2 The basin of the Ἐτύμανδρος or Erymanthus; now Helmend. Cf. Farg. XIX, 39.

[]8:3 The wizards; see Introd. IV, 20.

[]8:4 The evil eye.

[]8:5 As a Γόης. Witchcraft is exercised either by the eye or by the voice (Asp.)

[]8:6 Vendîdâd Sâdah: ‘Then they come forth to kill and to strike to the heart! A gloss cites, as productions of the wizard, I snow and hail’ (cf. Hippocrates, De Morbo Sacro 1, and Pausanias 2, 34, 4). To that gloss seems to belong the corrupt Zend sentence that follows, and that may mean ‘they increase the plague of locusts’ (cf. Farg. VII, 26).

[]8:7 Raï. See Introd. III. 15.

[]8:8 ‘They doubt themselves and cause other people to doubt’ (Comm.)

[]9:1 A land unknown. Asp.: China, which is certainly wrong. There was a town of that name in Khorasan (Karkh).

[]9:2 See Farg. VIII, 73.

[]9:3 See the Introd. to the Farg.

[]9:4 Farg. XVI, 11 seq.

[]9:5 Possibly an allusion to Azis Dahâka (Zohâk), who, as a king, represents the foreign conqueror (in later tradition the Tâzî or Arab; possibly in older tradition the Assyrian).

[]9:6 The basin of the affluents of the Indus, the modern Pañgâb (= the Five Rivers).

[]9:7 ‘Arvastân-i-Rûm (Roman Mesopotamia),’ (Comm.; see the Introd. to the Farg.)

[]9:8 It is interpreted in a figurative sense as meaning ‘people who [{=html}p. 10{=html}] do not hold the chief for a chief’ (Comm.), which is the translation for asraosha (Comm. ad XVI, 18), ‘rebel against the law,’ and would well apply in the Sassanian ages to the non-Mazdean people of Arvastân-i-Rûm. I think we must adopt the literal meaning, and recognise in this passage the source, or at least the oldest form, of those tales about people without a head, with eyes on their shoulders, which Pliny received from the half-Persian Ctesias (Hist. N. VII, 2; V, 8; cf. Aul. Gell. IX, 4; Sanct. August. De Civit. Dei, XVI, 8). Persian geographers mention such people, they place them in the Oriental islands near China, whence they sent ambassadors to the Khan of the Tatars (Ouseley, Catalogue). The mythical origin of those tales may be traced in Indian and Greek mythology (Orm. Ahr. § 222; cf. Pausanias IX, 20).

[]10:1 Vendîdâd Sâdah: ‘And the oppression of the land that comes from taoza (?).’

[]

FARGARD II. {align=“center”}

Yima (gamshêd). {align=“center”}

{=html}This Fargard may be divided into two parts.{=html}

{=html}

First part (1-20). Ahura Mazda proposes to Yima, the son of Vîvanghat, to receive the law from him and to bring it to men. On his refusal, he bids him keep his creatures and make them prosper. Yima accordingly makes them thrive and increase, keeps death and disease away from them, and three times enlarges the earth, which had become too narrow for its inhabitants.

Second part (21 to the end). On the approach of a dire winter, which is to destroy every living creature, Yima, being advised by Ahura, builds a Vara to keep there the seeds of every kind of animals and plants, and the blessed live there a most happy life under his rule.

{=html}

{=html}The tale in the first part refers to Yima as the first man, the first king, and the founder of civilisation (see Introd. IV, 38); the tale in{=html}

[{=html}p. 11{=html}]

{=html}the second part is a combination of the myths of Yima, as the first dead and the king of the dead over whom he rules in a region of bliss, and of old myths about the end of the world. The world, lasting a long year of twelve millenniums, was to end by a dire winter, like the Eddic Fimbul winter, to be followed by an everlasting spring, when men, sent back to earth from the heavens, should enjoy, in an eternal earthly life, the same happiness that they had enjoyed after their death in the realm of Yima. But as in the definitive form which was taken by Mazdean cosmology the world was made to end by fire, its destruction by winter was no longer the last incident of its life, and therefore, the Var of Yima, instead of remaining, as it was originally, the paradise that gives back to earth its inhabitants, came to be nothing more than a sort of Noah’s ark (see Introd. IV, 39, and Orm. Ahr. §§ 94, 131, 184, 185).{=html}

1. {align=“center”}

1. Zarathustra asked Ahura Mazda:

O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

Who was the first mortal, before myself, Zarathustra, with whom thou, Ahura Mazda, didst converse []{=html}1{=html}, whom thou didst teach the law of Ahura, the law of Zarathustra?

2 (4). Ahura Mazda answered:

The fair Yima, the great shepherd, O holy Zarathustra! he was the first mortal, before thee, Zarathustra, with whom I, Ahura Mazda, did converse, whom I taught the law of Ahura, the law of Zarathustra.

3 (7) Unto him, O Zarathustra, I, Ahura Mazda, spake, saying: ‘Well, fair Yima, son of Vîvanghat, be thou the preacher and the bearer of my law!’

And the fair Yima, O Zarathustra, replied unto me, saying:

[{=html}p. 12{=html}]

‘I was not born, I was not taught to be the preacher and the bearer of thy law []{=html}1{=html}.’

4 (11). Then I, Ahura Mazda, said thus unto him, O Zarathustra:

‘Since thou wantest not to be the preacher and the bearer of my law, then make thou my worlds thrive, make my worlds increase: undertake thou to nourish, to rule, and to watch over my world.’

5 (14). And the fair Yima replied unto me, O Zarathustra, saying:

‘Yes! I will make thy worlds thrive, I will make thy worlds increase. Yes! I will nourish, and rule, and watch over thy world. There shall be, while I am king, neither cold wind nor hot wind, neither disease nor death.’

7 (17) []{=html}2{=html}. Then I, Ahura Mazda, brought two implements unto him: a golden ring and a poniard inlaid with gold []{=html}3{=html}. Behold, here Yima bears the royal sway!

8 (20). Thus, under the sway of Yima, three hundred winters passed away, and the earth was replenished with flocks and herds, with men and

[{=html}p. 13{=html}]

dogs and birds and with red blazing fires, and there was no more room for flocks, herds, and men.

9. Then I warned the fair Yima, saying: ‘O fair Yima, son of Vîvanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is no more room for flocks, herds, and men.’

10. Then Yima stepped forward, towards the luminous space, southwards, to meet the sun []{=html}1{=html}, and (afterwards) he pressed the earth with the golden ring, and bored it with the poniard, speaking thus:

‘O Spenta Ârmaiti []{=html}2{=html}, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.’

11. And Yima made the earth grow larger by one-third than it was before, and there came flocks and herds and men, at his will and wish, as many as he wished []{=html}3{=html}.

[{=html}p. 14{=html}]

12 (23). Thus, under the sway of Yima, six hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was no more room for flocks, herds, and men.

13. And I warned the fair Yima, saying: ‘O fair Yima, son of Vîvanghat, the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is no more room for flocks, herds, and men.’

14. Then Yima stepped forward, towards the luminous space, southwards, to meet the sun, and (afterwards) he pressed the earth with the golden ring, and bored it with the poniard, speaking thus:

‘O Spenta Ârmaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.’

15. And Yima made the earth grow larger by two-thirds than it was before, and there came flocks and herds and men, at his will and wish, as many as he wished.

16 (26). Thus, under the sway of Yima, nine hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires, and there was no more room for flocks, herds, and men.

17 (28). And I warned the fair Yima, saying: ‘O fair Yima, son of Vîvanghat, the earth has become full of flocks and, herds, of men and dogs and birds and of red blazing fires, and there is no more room for flocks, herds, and men.’

[{=html}p. 15{=html}]

18 (31). Then Yima stepped forward, towards the luminous space, southwards, to meet the sun, and (afterwards) he pressed the earth with the golden ring, and bored it with the poniard, speaking thus:

‘O Spenta Ârmaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.’

19 (37). And Yima made the earth grow larger by three-thirds than it was before, and there came flocks and herds and men, at his will and wish, as many as he wished.

II. {align=“center”}

21 (42) []{=html}1{=html}. The Maker, Ahura Mazda, of high renown []{=html}2{=html} in the Airyana Vaêgô, by the good river Dâitya []{=html}3{=html}, called together a meeting of the celestial gods.

The fair Yima, the good shepherd, of high renown []{=html}2{=html} in the Airyana Vaêgô, by the good river Dâitya, called together a meeting of the excellent mortals []{=html}4{=html}.

To that meeting came Ahura Mazda, of high renown in the Airyana Vaêgô, by the good river Dâitya; he came together with the celestial gods.

To that meeting came, the fair Yima, the good shepherd, of high renown in the Airyana Vaêgô, by the good river Dâitya; he came together with the excellent mortals.

22 (46). And Ahura Mazda spake unto Yima, saying:

‘O fair Yima, son of Vîvanghat! Upon the material

[{=html}p. 16{=html}]

world the fatal winters are going to fall, that shall bring the fierce, foul frost; upon the material world the fatal winters []{=html}1{=html} are going to fall, that shall make snow-flakes fall thick, even an aredvî deep on the highest tops of mountains []{=html}2{=html}.

23 (52). And all the three sorts of beasts shall perish, those that live in the wilderness, and those that live on the tops of the mountains, and those that live in the bosom of the dale, under the shelter of stables.

24 (57). Before that winter, those fields would bear plenty of grass for cattle: now with floods that stream, with snows that melt, it will seem a happy land in the world, the land wherein footprints even of sheep may still be seen []{=html}3{=html}.

25 (61). Therefore make thee a Vara []{=html}4{=html}, long as a

[{=html}p. 17{=html}]

riding-ground on every side of the square []{=html}1{=html}, and thither bring the seeds of sheep and oxen, of men, of dogs, of birds, and of red blazing fires.

Therefore make thee a Vara, long as a riding-ground on every side of the square, to be an abode for men; a Vara, long. as a riding-ground on every side of the square, to be a fold for flocks.

26 (65). There thou shalt make waters flow in a bed a hâthra long; there thou shalt settle birds, by the ever-green banks that bear never-failing food. There thou shalt establish dwelling places, consisting of a house with a balcony, a courtyard, and a gallery []{=html}2{=html}.

27 (70). Thither thou shalt bring the seeds []{=html}3{=html} of men and women, of the greatest, best, and finest kinds on this earth; thither thou shalt bring the seeds of every kind of cattle, of the greatest, best, and finest kinds on this earth.

28 (74). Thither thou shalt bring the seeds of every kind of tree, of the greatest, best, and finest kinds on this earth; thither thou shalt bring the seeds of every kind of fruit, the fullest of food and sweetest of odour. All those seeds shalt thou bring, two of ever), kind, to be kept inexhaustible there, so long as those men shall stay in the Vara.

29 (80). There shall be no humpbacked, none bulged forward there; no impotent, no lunatic; no poverty, no lying; no meanness, no jealousy; no

[{=html}p. 18{=html}]

decayed tooth, no leprous to be confined []{=html}1{=html}, nor any of the brands wherewith Angra Mainyu stamps the bodies of mortals.

30 (87). In the largest part of the place thou shalt make nine streets, six in the middle part, three in the smallest. To the streets of the largest part thou shalt bring a thousand seeds of men and women; to the streets of the middle part, six hundred; to the streets of the smallest part, three hundred. That Vara thou shalt seal up with the golden ring []{=html}2{=html}, and thou shalt make a door, and a window self-shining within.{=html}‘{=html}

31 (93). Then Yima said within himself: ‘How shall I manage to make that Vara which Ahura Mazda has commanded me to make?’

And Ahura Mazda said unto Yima: ‘O fair Yima, son of Vîvanghat! Crush the earth with a stamp of thy heel, and then knead it with thy hands, as the potter does when kneading the potter’s clay []{=html}3{=html}.’

32. And Yima did as Ahura Mazda wished; he crushed the earth with a stamp of his heel, he kneaded it with his hands, as the potter does when kneading the potter’s clay []{=html}4{=html}.

33 (97). And Yima made a Vara, long as a riding-ground on every side of the square. There he brought the seeds of sheep and oxen, of men, of

[{=html}p. 19{=html}]

dogs, of birds, and of red blazing fires. He made Vara, long as a riding-ground on every side of the square, to be an abode for men; a Vara, long as a riding-ground on every side of the square, to be a fold for flocks.

34 (101). There he made waters flow in a bed a hâthra long; there he settled birds, by the evergreen banks that bear never-failing food. There he established dwelling places, consisting of a house with a balcony, a courtyard, and a gallery.

35 (106). There he brought the seeds of men and women, of the greatest, best, and finest kinds on this earth; there he brought the seeds of every kind of cattle, of the greatest, best, and finest kinds on this earth.

36 (110). There he brought the seeds of every kind of tree, of the greatest, best, and finest kinds on this earth; there he brought the seeds of every kind of fruit, the fullest of food and sweetest of odour. All those seeds he brought, two of every kind, to be kept inexhaustible there, so long as those men shall stay in the Vara.

37 (116) And there were no humpbacked, none bulged forward there; no impotent, no lunatic; no poverty, no lying; no meanness, no jealousy; no decayed tooth, no leprous to be confined, nor any of the brands wherewith Angra Mainyu stamps the bodies of mortals.

38 (123). In the largest part of the place he made nine streets, six in the middle part, three in the smallest. To the streets of the largest part he brought a thousand seeds of men and women; to the streets of the middle part, six hundred; to the streets of the smallest part, three hundred. That

[{=html}p. 20{=html}]

[{=html}[paragraph continues]{=html}] Vara he sealed up with the golden ring, and he made a door, and a window self-shining within.

39 (129). O Maker of the material world, thou Holy One! What lights are there to give light []{=html}1{=html} in the Vara which Yima made?

40 (131). Ahura Mazda answered: ‘There are uncreated lights and created lights []{=html}2{=html}. There the stars, the moon, and the sun are only once (a year) seen to rise and set []{=html}3{=html}, and a year seems only as a day.

41 (33). ‘Every fortieth year, to every couple two are born, a male and a female []{=html}4{=html}. And thus it is for every sort of cattle. And the men in the Vara which Yima made live the happiest life []{=html}5{=html}.’

[{=html}p. 21{=html}]

42 (137). O Maker of the material world, thou Holy One! Who is he who brought the law of Mazda into the Vara which Yima made?

Ahura Mazda answered: ‘It was the bird Karshipta []{=html}1{=html}, O holy Zarathustra!’

43 (140). O Maker of the material world, thou Holy One! Who is the lord and ruler there?

Ahura Mazda answered: ‘Urvatad-nara []{=html}2{=html}, O Zarathustra! and thyself, Zarathustra.‘

Footnotes {align=“CENTER”}

[]11:1 ‘On the law’ (Comm.)

[]12:1 In the Vedas, Yama, as the first man, is the first priest too; he brought worship here below as well as life, and ‘first he stretched out the thread of sacrifice.’ Yima had once the same right as his Indian brother to the title of a founder of religion: he lost it as, in the course of the development of Mazdeism, Zarathustra became the titular law-giver (cf. Introd. IV, 40; Orm. Ahr. § 156).

[]12:2 The § 6 is composed of unconnected Zend quotations, that are no part of the text and are introduced by the commentator for the purpose of showing that ‘although Yima did not teach the law and train pupils, he was nevertheless a faithful and a holy man, and rendered men holy too (?).’

[]12:3 As the symbol and the instrument of sovereignty. ‘He reigned supreme by the strength of the ring and of the poniard’ (Asp.)

[]13:1 Thence is derived the following tradition recorded by G. du Chinon: ‘Ils en nomment un qui s’allait tous les jours promener dans le Ciel du Soleil d’où il aportait la sciance des Astres, aprez les avoir visités de si prez. Ils nomment ce grand personnage Gemachid’ (Relations nouvelles du Levant, Lyon, 1671, p. 478). There is no direct connexion, as it seems, between the two acts of Yima, namely, between his going to the heaven of the sun and his enlarging the surface of the earth. The meaning of the first is given, perhaps, by the tale about the dream of Cyrus: ‘He saw in a dream the sun at his feet: thrice he tried vainly to seize it with his hands, as the sun was rolling and sliding away. The Magi said to him that the threefold effort to seize the sun presaged to him a reign of thirty years’ (Dino ap. Cicero, De Divin. I, 23). Yima goes three times to the sun, to take thence royal power for three times three hundred years. In Aryan mythology, the sun is, as is well known, the symbol and source of royalty: Persian kings in particular are ‘the brothers of the sun.’

[]13:2 The genius of the earth (see Introd. IV, 33).

[]13:3 The happiness which Yima made reign on the earth is also [{=html}p. 14{=html}] described Ys. IX, 4; Yt. IX, 8 seq.; Yt. XV, 15. In the Shâh Nâmah he is the founder of civilisation, of social order, of arts and sciences, and the first builder (cf. § 25 seq.)

[]15:1 § 20 belongs to the Commentary.

[]15:2 Or perhaps, ‘whose voice was loud,’ &c. (while proclaiming the law).

[]15:3 See Farg. I, Introd., and notes to § 2.

[]15:4 Primitively the souls of the righteous (see Introd. IV, 38).

[]16:1 The Commentary has here: Malkôsân, which is the plural of the Hebrew Malkôs, ‘rain;’ this seems to be an attempt to identify the Iranian legend with the biblical tradition of the deluge. The attempt was both a success and a failure; Malkôs entered the Iranian mythology and became naturalised there, but it was mistaken for a proper noun, and became the name of a demon, who by witchcraft will let loose a furious winter on the earth to destroy it (Saddar 9). What may be called the diluvial version of the myth is thus summed up in the Mainyô-i-khard: ‘By him (Gamshîd) the enclosure of Jam-kard was made; when there is that rain of Malakosãn, as it is declared in the religion, that mankind and the remaining creatures and creations of Hôrmezd, the lord, will mostly perish; then they will open the gate of that enclosure of Jam-kard, and men and cattle and the remaining creatures and creation of the creator Hôrmezd will come from that enclosure and arrange the world again’ (XXVII, 27 seq.; edited and translated by E. West).

[]16:2 ‘Even where it (the snow) is least, it will be one Vîtasti two fingers deep’ (Comm.); that is, fourteen fingers deep.

[]16:3 Doubtful.

[]16:4 Literally, ‘an enclosure.’ This Vara is known in later mythology as the Var-Gam-kard, ‘the Var made by Yima.’

[]17:1 ‘Two hâthras long on every side’ (Comm.) A hâthra is about an English mile.

[]17:2 The last three words are ἅπαξ λεγόμενα of doubtful meaning.

[]17:3 To be sown in the ground, and to grow up into life in due time (? see § 41, text and note).

[]18:1 See Introd, V, 14.

[]18:2 Doubtful.

[]18:3 In the Shah Nâmah Gamshîd teaches the Dîvs to make and knead clay; and they build palaces at his bidding. It was his renown, both as a wise king and a great builder, that caused the Musulmans to identify him with Solomon.

[]18:4 From the Vendîdâd Sâdah.

[]20:1 From the Vendîdâd Sâdah.

[]20:2 Heavenly lights and material lights. The Commentary has here the following Zend quotation: ‘All uncreated light shines from above; all the created lights shine from below.’

We give here the description of Irân-vêg according to a later source, the Mainyô-i-khard (as translated by West): ‘Hôrmezd created Erã-vêz better than the remaining places and districts; and its goodness was this, that men’s life is three hundred years; and cattle and sheep, one hundred and fifty years; and their pain and sickness are little, and they do not circulate falsehood, and they make no lamentation and weeping; and the sovereignty of the demon of Avarice, in their body, is little, and in ten men, if they eat one loaf, they are satisfied; and in every forty years, from one woman and one man, one child is born; and their law is goodness, and religion the primeval religion, and when they die, they are righteous (= blessed); and their chief is Gôpatshâh, and the ruler and king is Srôsh’ (XLIV, 24).

[]20:3 Doubtful.

[]20:4 From the seeds deposited in the Vara (see §§ 27 seq., 35 seq.); in the same way as the first human couple grew up, after forty years, in the shape of a Reivas shrub, from the seed of Gayômard received by Spenta Ârmaiti (the Earth. See Bund. XV).

[]20:5 ‘They live there for 150 years; some say, they never die.’ (Comm.) The latter are right, that is to say, are nearer the mythical [{=html}p. 21{=html}] truth, as the inhabitants of the Vara were primitively the departed and therefore immortal.

[]21:1 ‘The bird Karshipta dwells in the heavens: were he living on the earth, he would be the king of birds. He brought the law into the Var of Yima, and recites the Avesta in the language of birds’ (Bund. XIX and XXIV). As the bird, because of the swiftness of his flight, was often considered an incarnation of lighting, and as thunder was supposed to be the voice of a god speaking from above, the song of the bird was often thought to be the utterance of a god and a revelation (see Orm. Ahr. § 157).

[]21:2 Zarathustra had three sons during his lifetime (cf. Introd. IV, 40), Isad-vâstra, Hvare-kithra, and Urvatad-nara, who were respectively the fathers and chiefs of the three classes, priests, warriors, and husbandmen. They play no great part in Mazdean mythology, and are little more than three subdivisions of Zarathustra himself, who was ‘the first priest, the first warrior, the first husbandman’ (Yt. XIII, 88). Zarathustra, as a heavenly priest, was, by right, the ratu in Airyana Vaêgô, where he founded the religion by a sacrifice (Bund. XXXIII and Introd. III, 15).

[]

FARGARD III. {align=“center”}

The Earth. {align=“center”}

{=html}I (1-6). The five places where the Earth feels most joy.{=html}

{=html}

II (7-11). The five places where the Earth feels most sorrow.

III (12-35). The five things which most rejoice the Earth.

IV (36-42). Corpses ought not to be buried in the Earth.

{=html}

{=html}There is a resemblance as to words between the first and{=html}

[{=html}p. 22{=html}]

{=html}second parts, but there is none as to matter; no clause in the former has its counterpart in the latter. There is more resemblance between the second part and the third; as the first three clauses of the third part (§§ 12, 13, 22) relate to the same things as the second, third, and fourth clauses of the second part (§§ 8, 9, 10).{=html}

{=html}

Parts I and II are nothing more than dry enumerations. Part III is more interesting, as it contains two long digressions, the one (§§ 14-21) on funeral laws, the other (§§ 24-33) on the holiness of husbandry. The fourth part of the chapter may he considered as a digression relating to the first clause of the third part (§ 12).

The things which rejoice or grieve the Earth are those that produce fertility and life or sterility and death, either in it or on it.

The subject of this chapter has become a commonplace topic with the Parsis, who have treated it more or less antithetically in the Mainyô-i-khard (chaps. V and VI) and in the Ravaets (Gr. Rav. pp. 434-437).

{=html}

{=html}The second digression (§§ 24-33) is translated in Haug’s Essays, p. 235 seq.{=html}

I. {align=“center”}

1. O Maker of the material world, thou Holy One! Which is the first place where the Earth feels most happy?

Ahura Mazda answered: ‘It is the place whereon one of the faithful steps forward, O Spitama Zarathustra! with the holy wood in his hand []{=html}1{=html}, the baresma []{=html}2{=html} in his hand, the holy meat in his hand,

[{=html}p. 23{=html}]

the holy mortar []{=html}1{=html} in his hand, fulfilling the law with love, and beseeching aloud Mithra, the lord of wide pastures, and Râma Hvâstra []{=html}2{=html}.’

2, 3 (6-10). O Maker of the material world, thou Holy One! Which is the second place where the Earth feels most happy?

Ahura Mazda answered: ‘It is the place whereon one of the faithful erects a house with a priest within, with cattle, with a wife, with children, and good herds within; and wherein afterwards the cattle go on thriving, holiness is thriving []{=html}3{=html}, fodder is thriving, the dog is thriving, the wife is thriving, the child is thriving, the fire is thriving, and every blessing of life is thriving.’

4 (11). O Maker of the material world, thou Holy One! Which is the third place where the Earth feels most happy?

Ahura Mazda answered: ‘It is the place where one of the faithful cultivates most corn, grass, and fruit, O Spitama Zarathustra! where he waters ground that is dry, or dries ground that is too wet.’

5 (15). O Maker of the material world, thou Holy One! Which is the fourth place where the Earth feels most happy?

Ahura Mazda answered: ‘It is the place where there is most increase of flocks and herds.’

[{=html}p. 24{=html}]

6 (18). O Maker of the material world, thou Holy One! Which is the fifth place where the Earth feels most happy?

Ahura Mazda answered: ‘It is the place where flocks and herds yield most dung.‘

II. {align=“center”}

7 (21). O Maker of the material world, thou Holy One! Which is the first place where the Earth feels sorest grief?

Ahura Mazda answered: ‘It is the neck of Arezûra []{=html}1{=html}, whereon the hosts of fiends rush forth from the burrow of the Drug []{=html}2{=html}.’

8 (25). O Maker of the material world, thou Holy One! Which is the second place where the Earth feels sorest grief?

Ahura Mazda answered: ‘It is the place wherein most corpses of dogs and of men lie buried []{=html}3{=html}.{=html}‘{=html}

9 (28). O Maker of the material world, thou Holy One! Which is the third place where the Earth feels sorest grief?

Ahura Mazda answered: ‘It is the place whereon stand most of those Dakhmas on which corpses of men are deposited []{=html}4{=html}.’

10. (31). O Maker of the material world, thou

[{=html}p. 25{=html}]

[{=html}[paragraph continues]{=html}] Holy One! Which is the fourth place where the Earth feels sorest grief?

Ahura Mazda answered: ‘It is the place wherein are most burrows of the creatures of Angra Mainyu []{=html}1{=html}.’

11 (34). O Maker of the material world, thou Holy One! Which is the fifth place where the Earth feels sorest grief?

Ahura Mazda answered: ‘It is the place whereon the wife and children of one of the faithful []{=html}2{=html}, O Spitama Zarathustra! are driven along the way of captivity, the dry, the dusty way, and lift up a voice of wailing.‘

III. {align=“center”}

12 (38). O Maker of the material world, thou Holy One! Who is the first that rejoices the Earth with greatest joy?

Ahura Mazda answered: ‘It is he who digs out of it most corpses of dogs and men []{=html}3{=html}.’

13 (41). O Maker of the material world, thou

[{=html}p. 26{=html}]

[{=html}[paragraph continues]{=html}] Holy One! Who is the second that rejoices the Earth with greatest joy?

Ahura Mazda answered: ‘It is he who pulls down most of those Dakhmas on which corpses of men are deposited.’

__________________________

14 (44). Let no man alone by himself carry a corpse []{=html}1{=html}. If a man alone by himself carry a corpse, the Nasu []{=html}2{=html} rushes upon him, to defile him, from the nose of the dead, from the eye, from the tongue, from the jaws, from the sexual organ, from the hinder parts. This Drug, this Nasu, falls upon him, stains him even to the end of the nails, and he is unclean, thenceforth, for ever and ever.

15 (49). O Maker of the material world, thou Holy One! What shall be the place of that man who has carried a corpse alone []{=html}3{=html}?

Ahura Mazda answered: ‘It shall be the place on this earth wherein is least water and fewest plants, whereof the ground is the cleanest and the driest and the least passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful.’

[{=html}p. 27{=html}]

6 (55). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful?

17 (5 7). Ahura Mazda answered: ‘Thirty paces from the fire, thirty paces from the water, thirty paces from the consecrated bundles of baresma, three paces from the faithful.

18, 19 (58-63). ‘There, on that place, shall the Worshippers of Mazda erect an enclosure []{=html}1{=html}, and therein shall they establish him with food, therein shall they establish him with clothes, with the coarsest food and with the most worn-out clothes. That food he shall live on, those clothes he shall wear, and thus shall they let him live, until he has grown to the age of a Hana, or of a Zaurura, or of a Pairista-khshudra []{=html}2{=html}.

20, 21 (64-71). ‘And when he has grown to the age of a Hana, or of a Zaurura, or of a Pairista-khshudra, then the worshippers of Mazda shall order a man strong, vigorous, and skilful []{=html}3{=html}, to flay the skin off his body and cut the head off his neck []{=html}4{=html}, on the top of the mountain: and they shall deliver his corpse unto the greediest of the corpse-eating creatures made by Ahura Mazda, to the greedy ravens, with these words: “The man here has repented of all his evil thoughts, words, and deeds.

[{=html}p. 28{=html}]

[{=html}[paragraph continues]{=html}] If he has committed any other evil deed, it is remitted by his repentance []{=html}1{=html}: if he has committed no other evil deed, he is absolved by his repentance, for ever and ever []{=html}2{=html}.“’

22 (72). O Maker of the material world, thou Holy One! Who is the third that rejoices the Earth with greatest joy?

Ahura Mazda answered: ‘It is he who fills up most burrows of the creatures of Angra Mainyu.’

23 (75). O Maker of the material world, thou Holy One! Who is the fourth that rejoices the Earth with greatest joy?

Ahura Mazda answered: ‘It is he who cultivates most corn, grass, and fruit, O Spitama Zarathustra! who waters ground that is dry, or dries ground that is too wet []{=html}3{=html}.

24 (79). ‘Unhappy is the land that has long lain unsown with the seed of the sower and wants a good husbandman, like a well-shapen maiden who has long gone childless and wants a good husband.

25 (84). ‘He who would till the earth, O Spitama Zarathustra! with the left arm and the right, with the right arm and the left, unto him will she bring

[{=html}p. 29{=html}]

forth plenty, like a loving bride on her bed, unto her beloved; the bride will bring forth children, the earth will bring forth plenty of fruit.

26, 27 (87-90). ‘He who would till the earth, O Spitama Zarathustra! with the left arm and the right, with the right arm and the left, unto him thus says the Earth: “O thou man! who dost till me with the left arm and the right, with the right arm and the left hither shall people ever come and beg (for bread []{=html}1{=html}), here shall I ever go on bearing, bringing forth all manner of food, bringing forth profusion of corn []{=html}2{=html}.”

28, 29 (91-95). ‘He who does not till the earth, O Spitama Zarathustra! with the left arm and the right, with the right arm and the left, unto him thus says the Earth: “O thou man I who dost not till me with the left arm and the right, with the right arm and the left, ever shalt thou stand at the door of the stranger, among those who beg for bread; ever shalt thou wait there for the refuse that is brought unto thee []{=html}3{=html}, brought by those who have profusion of wealth.“’

30 (96). O Maker of the material world, thou Holy One! What is the food that fills the law of Mazda []{=html}4{=html}?

Ahura Mazda answered: ‘It is sowing corn again and again, O Spitama Zarathustra!

31 (99). ‘He who sows corn, sows holiness: he

[{=html}p. 30{=html}]

makes the law of Mazda grow higher and higher: he makes the law of Mazda as fat as he can with a hundred acts of adoration, a thousand oblations, ten thousand sacrifices []{=html}1{=html}.

32 (105). ‘When barley is coming forth, the Daêvas start up []{=html}2{=html}; when the corn is growing rank []{=html}3{=html}, then faint the Daêvas hearts; when the corn is being ground []{=html}4{=html}, the Daêvas groan; when wheat is coming forth, the Daêvas are destroyed. In that house they can no longer stay, from that house they are beaten away, wherein wheat is thus coming forth []{=html}5{=html}. It is as though red hot iron were turned about in their throats, when there is plenty of corn.

33 (111). ‘Then let (the priest) teach people this holy saying: “No one who does not eat, has strength to do works of holiness, strength to do works of husbandry, strength to beget children. By eating every material creature lives, by not eating it dies away []{=html}6{=html}.“’

34 (116). O Maker of the material world, thou Holy One! Who is the fifth that rejoices the Earth with greatest joy?

[{=html}p. 31{=html}]

Ahura Mazda answered: ‘[It is he who tilling the earth, O Spitama Zarathustra! kindly and piously gives []{=html}1{=html} to one of the faithful.]

35 (118). ‘He who tilling the earth, O Spitama Zarathustra! would not kindly and piously give to one of the faithful, he shall fall down into the darkness of Spenta Ârmaiti []{=html}2{=html}, down into the world of woe, the dismal realm, down into the house of hell.‘

IV. {align=“center”}

36 (122). O Maker of the material world, thou Holy One! If a man shall bury in the earth either the corpse of a dog or the corpse of a man, and if he shall not disinter it within half a year, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Five hundred stripes with the Aspahê-astra []{=html}3{=html}, five hundred stripes with the Sraoshô-karana.’

37 (126). O Maker of the material world, thou Holy One! If a man shall bury in the earth either the corpse of a dog or the corpse of a man, and if he shall not disinter it within a year, what is the penalty that he shall pay?

Ahura Mazda answered: ‘A thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana.’

38 (130). O Maker of the material world, thou Holy One! If a man shall bury in the earth either the corpse of a dog or the corpse of a man, and if he shall not disinter it within the second year, what

[{=html}p. 32{=html}]

is the penalty for it? What is the atonement for it? What is the cleansing from it?

39 (135). Ahura Mazda answered: ‘For that deed there is nothing that can pay, nothing that can atone, nothing that can cleanse from it; it is a trespass for which there is no atonement, for ever and ever.’

40 (137). When is it so?

‘It is so, if the sinner be a professor of the law of Mazda, or one who has been taught in it []{=html}1{=html}. But if he be not a professor of the law of Mazda, nor one who has been taught in it []{=html}2{=html}, then this law of Mazda takes his sin from him, if he confesses it []{=html}3{=html} and resolves never to commit again such forbidden deeds.

41 (142). ‘The law of Mazda indeed, O Spitama Zarathustra! takes away from him who confesses it the bonds of his sin []{=html}4{=html}; it takes away (the sin of) breach of trust []{=html}5{=html}; it takes away (the sin of) murdering one of the faithful []{=html}6{=html}; it takes away (the sin of) burying a corpse []{=html}7{=html}; it takes away (the sin of)

[{=html}p. 33{=html}]

deeds for which, there is no atonement; it takes away the heaviest penalties of sin []{=html}1{=html}; it takes away any sin that may be sinned.

42 (149). ‘In the same way the law of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word, and deed, as a swift-rushing mighty wind cleanses the plain []{=html}2{=html}.

‘So let all the deeds thou doest be henceforth good, O Zarathustra! a full atonement for thy sin is effected by means of the law of Mazda.‘

Footnotes {align=“CENTER”}

[]22:1 The wood for the fire altar.

[]22:2 The baresma (now called barsom) is a bundle of sacred twigs which the priest holds in his hand while reciting the prayers. They were formerly twigs of the pomegranate, date, or tamarind tree, or of any tree that had no thorns, and were plucked with particular ceremonies, which alone made them fit to be used for liturgic purposes (cf. Farg. XIX, 18 seq.) The Parsis in India found it convenient to replace them by brass wires, which, when once consecrated, can be used for an indefinite period. It is the baresma which is alluded to by Strabo, when speaking of the bundle of thin twigs of heath, which the Magi hold in their hand [{=html}p. 23{=html}] while reciting their hymns (τὰς δὴ ἐπῳδὰς ποιοῦνται πολὺν χρόνον ῥάβδων μυρικίνων λεπτῶν δέσμην κατέχουτες, XV, 3, 14).

[]23:1 The Hâvana or mortar used in crushing the Haoma or Hom (see Introd. IV, 28).

[]23:2 The god that gives good folds and good pastures to cattle (see Introd. IV, 16).

[]23:3 By the performance of worship.

[]24:1 The neck of Arezûra (Arezûrahê grîva) is ‘a mount at the gate of hell, whence the demons rush forth’ (Bund. 22, 16); it is also called ‘the head of Arezûra’ (Farg. XIX, 45), or, ‘the back of Arezûra’ (Bund. 21,17). Arezûra was first the name of a fiend who was killed by Gayômard (Mainyô-i-khard XXVII, 15); and mount Arezûra was most likely the mountain to which he was bound, as Azi Dahâka was to Demâvend (see Introd. IV, 18).

[]24:2 Hell.

[]24:3 See Introd. V, 9.

[]24:4 With regard to Dakhmas, see Introd. V, 10. ‘Nor is the Earth happy at that place whereon stands a Dakhma with corpses upon it; for that patch of ground will never be clean again fill the day of [{=html}p. 25{=html}] resurrection’ (Gr. Rav. 435, 437). Although the erection of Dakhmas is enjoined by the law, yet the Dakhma in itself is as unclean as any spot on the earth can be, since it is always in contact with the dead (cf. Farg. VII, 55). The impurity which would otherwise be scattered over the whole world, is thus brought together to one and the same spot. Yet even that spot, in spite of the Ravaet, is not to lie defiled for ever, as every fifty years the Dakhmas ought to be pulled down, so that their sites may be restored to their natural purity (V. i. Farg. VII, 49 seq. and this Farg. § 13).

[]25:1 ‘Where there are most Khrafstras’ (Comm.); cf. Introd. V, II.

[]25:2 Killed by an enemy.

[]25:3 There is no counterpart given to the first grief (§ 7), because, as the Commentary naively expresses it, ‘it is not possible so to dig out hell, which will be done at the end of the world’ (Bund. XXXI, sub fin.)

[]26:1 No ceremony in general can be performed by one man alone. Two Mobeds are wanted to perform the Vendîdâd service, two priests for the Barashnûm, two persons for the Sag-dîd (Anquetil, II, 584 n.) It is never good that the faithful should be alone, as the fiend is always lurking about, ready to take advantage of any moment of inattention. If the faithful be alone, there is no one to make up for any negligence and to prevent mischief arising from it. Never is the danger greater than in the present case, when the fiend is close at hand, and in direct contact with the faithful.

[]26:2 See Introd. V, 3.

[]26:3 As the Nasu has taken hold of him, he has become a Nasu incarnate, and must no longer be allowed to come into contact with men, whom he would defile.

[]27:1 The Armest-gâh, the place for the unclean; see Introd. V, 15.

[]27:2 Hana means, literally, ‘an old man;’ Zaurura, ‘a man broken down by age;’ Pairista-khshudra, ‘one whose seed is dried up.’ These words seem to have acquired the technical meanings of ‘fifty, sixty, and seventy years old.’

[]27:3 ‘Trained to operations of that sort’ (Comm.); a headsman.

[]27:4 Cf. Farg. IX, 49, text and note.

[]28:1 The performance of the Patet. See Introd. V, 22.

[]28:2 It seems as if the law had formerly directed that he should be immediately put to death; but that afterwards, when the rigour of the law had abated, the object which had previously been fulfilled by his death, was then attained by his confinement. He was allowed to live in confinement till he was old and all but dead, and he was put to death by the law, just before he would have died in the usual course of nature (see §§ 19, 20). Certain Ravaets put the ‘carrier alone’ among the number of the margarzân (East India Office Library, Zend MSS. VIII, 144); he is not only to be punished in this world, but in the other too; he is condemned to feed in hell on corpses of men (Ardâ Vîrâf XXXVIII).

[]28:3 Cf. § 4.

[]29:1 From the Vendîdâd Sâdah.

[]29:2 Or ‘bearing corn first for thee.’ ‘When something good grows up, it will grow up for thee first’ (Comm.)

[]29:3 They take for themselves what is good and send to thee what is bad’ (Comm.)

[]29:4 Literally, ‘What is the stomach of the law?’

[]30:1 The translation ‘acts of adoration’ and ‘oblations’ is doubtful: the words in the text ἅπαξ λεγόμενα, which are traditionally translated ‘feet’ and ‘breasts.’ The Commentary has as follows: ‘He makes the law of Mazda as fat as a child could be made by means of a hundred feet, that is to say, of fifty servants walking to rock him; of a thousand breasts, that is, of five hundred nurses; of ten thousand sacrifices performed for his weal.’

[]30:2

John Barleycorn got up again,
And sore surpris’d them all.

[]30:3 Doubtful; possibly, ‘When sudhus (a sort of grain) is coming forth.’

[]30:4 Doubtful; possibly, ‘When pistra (a sort of grain) is coming forth.’

[]30:5 Doubtful.

[]30:6 See Farg. IV, 47.

[]31:1 The Ashô-dâd or alms. The bracketed clause is from the Vendîdâd Sâdah.

[]31:2 The earth.

[]31:3 See Introd. V, 19.

[]32:1 As he must have known that he was committing sin.

[]32:2 If he did not know that he was committing sin.

[]32:3 If he makes Patet (see Introd. V, 22), and says to himself, ‘I will never henceforth sin again’ (Comm.)

[]32:4 If not knowingly committed; see § 40 and the following notes.

[]32:5 Draosha: refusing to give back a deposit (Comm. ad IV, x): ‘He knows that it is forbidden to steal, but he fancies that robbing the rich to give to the poor is a pious deed’ (Comm.)

[]32:6 Or better, ‘a Mazdean,’ but one who has committed a capital crime; I he knows that it is allowed to kill the margarzân, but he does not know that it is not allowed to do so without an order from the judge! Cf. VIII, 74 note.

[]32:7 ‘He knows that it is forbidden to bury a corpse; but he fancies that if one manages so that dogs or foxes may not take it to the fire and to the water, he behaves piously’ (Comm.) See Introd. V, 9.

[]33:1 Or, possibly, ‘the sin of usury.’ He knows that it is lawful to take high interest’ but ‘he does not know that it is not lawful to do so from the faithful’ (Comm.)

[]33:2 ‘From chaff’ (Comm.)

[]

FARGARD IV. {align=“center”}

Contracts and Outrages. {align=“center”}

{=html}1-16. Contracts (see Introd. V, 17):—{=html}

{=html}

2. Classification of contracts;

3-4. Damages for breach of contract;

5-10. Kinsmen responsible;

11-16. Penalties for breach of contract.

17-55. Outrages (see Introd. V, 18)

18-21. Menaces;

22-25. Assaults;

26-29. Blows;

30-33. Wounds;

34-36. Wounds causing blood to flow;

37-39. Broken bones;

40-43. Manslaughter;

46, 49 (bis)-55. False oaths.

{=html}

{=html}Clauses 44-45 refer to contracts, and ought to be placed after § 16. Clauses 47-49, which are in praise of physical weal, have been probably misplaced here from the preceding Fargard (see Farg. III, 33). The right order of this chapter would, therefore, seem to be as follows: 1-16; 44-45 17-43; 46; 49 (bis)-55.{=html}

[{=html}p. 34{=html}]

I. {align=“center”}

1. He that does not restore (a thing lent), when it is asked for back again, steals the thing; he robs the man []{=html}1{=html}. So he does every day, every night, as long as he keeps in his house his neighbour’s property, as. though it were his own []{=html}2{=html}.

II a. {align=“center”}

2 (4). O Maker of the material world, thou Holy One! How many in number are thy contracts, O Ahura Mazda?

Ahura Mazda answered: ‘They are six in number []{=html}3{=html}. The first is the word-contract []{=html}4{=html}; the second

[{=html}p. 35{=html}]

is the hand-contract []{=html}1{=html}; the third is the contract to the amount of a sheep []{=html}2{=html}; the fourth is the contract to the amount of an ox []{=html}3{=html} the fifth is the contract to the amount of a man []{=html}4{=html} the sixth is the contract to the amount of a field []{=html}5{=html}, a field in good land, a fruitful one, in good bearing []{=html}6{=html}.’

II b. {align=“center”}

3 (13). If a man make the word-contract a mere word []{=html}7{=html}, it shall be redeemed by the hand-contract; he shall give in pledge []{=html}8{=html} the amount of the hand-contract.

4 (16). The hand-contract []{=html}9{=html} shall be redeemed by the sheep-contract; he shall give in pledge the amount of the sheep-contract. The sheep-contract shall be redeemed by the ox-contract; he shall give in pledge the amount of the ox-contract. The ox-contract shall be redeemed by the man-contract; he

[{=html}p. 36{=html}]

shall give in pledge the amount of the man-contract. The man-contract shall be redeemed by the field-contract; he shall give in pledge the amount of the field-contract.

II c. {align=“center”}

5 (24). O Maker of the material world, thou Holy One! If a man break the word-contract, how many are involved in his sin []{=html}1{=html}?

Ahura Mazda answered: ‘His sin makes, his Nabânazdistas []{=html}2{=html} answerable for the []{=html}3{=html} three hundred-fold atonement.’

6 (26). O Maker of the material world, thou Holy One! If a man break the hand-contract, how many are involved in his sin?

Ahura Mazda answered: ‘His sin makes his Nabânazdistas answerable for the six hundred-fold atonement []{=html}4{=html}.’

[{=html}p. 37{=html}]

7 (28). O Maker of the material world, thou Holy One! If a man break the sheep-contract, how many are involved in his sin?

Ahura Mazda answered: ‘His sin makes his Nabânazdistas answerable for the seven hundred-fold atonement []{=html}1{=html}!’

8 (30). O Maker of the material world, thou Holy One! If a man break the ox-contract, how many are involved in his sin?

Ahura Mazda answered: ‘His sin makes his Nabânazdistas answerable for the eight hundred-fold atonement []{=html}2{=html}.’

9 (32). O Maker of the material world, thou Holy One! If a man break the man-contract, how many are involved in his sin?

Ahura Mazda answered: ‘His sin makes his Nabânazdistas answerable for the nine hundred-fold atonement []{=html}3{=html}.’

10 (34). O Maker of the material world, thou Holy One! If a man break the field-contract, how many are involved in his sin?

Ahura Mazda answered: ‘His sin makes his Nabânazdistas answerable for the thousand-fold atonement []{=html}4{=html}.’

II d. {align=“center”}

11 (36). O Maker of the material world, thou Holy One! If a man break the word-contract, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Three hundred stripes

[{=html}p. 38{=html}]

with the Aspahê-astra, three hundred stripes with the Sraoshô-karana []{=html}1{=html}.’

12 (39). O Maker of the material world, thou Holy One []{=html}1{=html} If a man break the hand-contract, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Six hundred stripes with the Aspahê-astra, six hundred stripes with the Sraoshô-karana []{=html}2{=html}.’

13 (42). O Maker of the material world, thou Holy One! If a man break the sheep-contract, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Seven hundred stripes with the Aspahê-astra, seven hundred stripes with the Sraoshô-karana []{=html}3{=html}.’

14 (45). O Maker of the material world, thou Holy One! If a man break the ox-contract, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Eight hundred stripes with the Aspahê-astra, eight hundred stripes with the Sraoshô-karana []{=html}4{=html}.’

15 (48). O Maker of the material world, thou Holy One! If a man break the man-contract, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Nine hundred stripes with the Aspahê-astra, nine hundred stripes with the Sraoshô-karana []{=html}5{=html}.’

16 (51). O Maker of the material world, thou Holy One! If a man break the field-contract, what is the penalty that he shall pay?

[{=html}p. 39{=html}]

Ahura Mazda answered: ‘A thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana []{=html}1{=html}.’

III a. {align=“center”}

17 (54). If a man rise up to smite a man, it is an Âgerepta []{=html}2{=html}. If a man come upon a man to smite him, it is an Avaoirista. If a man actually smite a man with evil aforethought, it is an Aredus. Upon the fifth Aredus []{=html}3{=html} he becomes a Peshôtanu []{=html}4{=html}.

18 (58). O Maker of the material world, thou Holy One! He that committeth an Âgerepta, what penalty shall he pay?

Ahura Mazda answered: ‘Five stripes with the Aspahê-astra, five stripes with the Sraoshô-karana; on the second Âgerepta, ten stripes with the Aspahê-astra, ten stripes with the Sraoshô-karana; on the third, fifteen stripes with the Aspahê-astra, fifteen stripes with the Sraoshô-karana.

19 (63). ‘On the fourth, thirty stripes with the

[{=html}p. 40{=html}]

[{=html}[paragraph continues]{=html}] Aspahê-astra, thirty stripes with the Sraoshô-karana; on the fifth, fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; on the sixth, sixty stripes with the Aspahê-astra, sixty stripes with the Sraoshô-karana; on the seventh, ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.’

20 (67). If a man commit an Âgerepta for the eighth time, without having atoned for the preceding, what penalty shall he pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

21 (70). If a man commit an Âgerepta []{=html}1{=html} and refuse to atone for it []{=html}2{=html}, what penalty shall he pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

22 (73). O Maker of the material world, thou Holy One! If a man commit an Avaoirista, what penalty shall he pay?

Ahura Mazda answered: ‘Ten stripes with the Aspahê-astra, ten stripes with the Sraoshô-karana; on the second Avaoirista, fifteen stripes with the Aspahê-astra, fifteen stripes with the Sraoshô-karana.

23 (75). ‘On the third, thirty stripes with the Aspahê-astra, thirty stripes with the Sraoshô-karana; on the fourth, fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; on the fifth, seventy stripes with the Aspahê-astra, seventy

[{=html}p. 41{=html}]

stripes with the Sraoshô-karana; on the sixth, ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.’

24 (76). O Maker of the material world, thou Holy One! If a man commit an Avaoirista for the seventh time, without having atoned for the preceding, what penalty shall he pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

25 (77). O Maker of the material world, thou Holy One! If a man commit an Avaoirista, and refuse to atone for it, what penalty shall he pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

26 (79). O Maker of the material world, thou Holy One! If a man commit an Aredus, what penalty shall he pay?

Ahura Mazda answered: ‘Fifteen stripes with the Aspahê-astra, fifteen stripes with the Sraoshô-karana.

27 (81). ‘On the second Aredus, thirty stripes with the Aspahê-astra, thirty stripes with the Sraoshô-karana; on the third, fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; on the fourth, seventy stripes, with the Aspahê-astra, seventy stripes with the Sraoshô-karana; on the fifth, ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.’

28. O Maker of the material world, thou Holy One! If a man commit an Aredus for the sixth time, without having atoned for the preceding, what penalty shall he pay?

[{=html}p. 42{=html}]

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

29 (82). O Maker of the material world, thou Holy One! If a man commit an Aredus, and refuse to atone for it, what penalty shall he pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

30 (85). O Maker of the material world, thou Holy One! If a man smite another and hurt him sorely, what is the penalty that he shall pay?

31 (87). Ahura Mazda answered: ‘Thirty stripes with the Aspahê-astra, thirty stripes with the Sraoshô-karana; the second time, fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; the third time, seventy stripes with the Aspahê-astra, seventy stripes with the Sraoshô-karana; the fourth time, ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.’

32 (89). If a man commit that deed for the fifth time, without having atoned for the preceding, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

33 (90). If a man commit that deed and refuse to atone for it, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

34 (93). O Maker of the material world, thou Holy One! If a man smite another so that the

[{=html}p. 43{=html}]

blood comes, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; the second time, seventy stripes with the Aspahê-astra, seventy stripes with the Sraoshô-karana; the third time, ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.’

35 (95). If he commit that deed for the fourth time, without having atoned for the preceding, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

36 (96). O Maker of the material world, thou Holy One! If a man smite another so that the blood comes, and if he refuse to atone for it, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

57 (99). O Maker of the material world, thou Holy One! If a man smite another so that he breaks a bone, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Seventy stripes with the Aspahê-astra, seventy stripes with the Sraoshô-karana; the second time, ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.’

38 (102). If he commit that deed for the third time, without having atoned for the preceding, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu:

[{=html}p. 44{=html}]

two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

39 (104). O Maker of the material world, thou Holy One! If a man smite another so that he breaks a bone, and if he refuse to atone for it, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

40 (106). O Maker of the material world, thou Holy One! If a man smite another so that he gives up the ghost, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.’

41 (109). If he commit that deed again, without having atoned for the preceding, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

42 (112). O Maker of the material world, thou Holy One! If a man smite another so that he gives up the ghost, and if he refuse to atone for it, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

43 (115). And they shall thenceforth in their doings walk after the way of holiness, after the word of holiness, after the ordinance of holiness.

[{=html}p. 45{=html}]

II e []``{=html}1``{=html}. {align=“center”}

44 (118). If men of the same faith, either friends or brothers, come to an agreement together, that one may obtain from the other, either goods []{=html}2{=html}, or a wife []{=html}3{=html}, or knowledge []{=html}4{=html}, let him who wants to have goods have them delivered to him; let him who wants to have a wife receive and wed her; let him who wants to have knowledge be taught the holy word.

45 (123). He shall learn on, during the first part of the day and the last, during the first part of the night and the last, that his mind may be increased in knowledge and wax strong in holiness: so shall he sit up, giving thanks and praying to the gods, that he may be increased in knowledge: he shall rest during the middle part of the day, during the middle part of the night, and thus shall he continue until he can say all the words which former Aêthrapaitis []{=html}5{=html} have said.

III b. {align=“center”}

46 (128). Before the water and the blazing fire []{=html}6{=html},

[{=html}p. 46{=html}]

[{=html}[paragraph continues]{=html}] O Spitama Zarathustra! let no one make bold to deny having received from his neighbour the ox or the garment (he has received from him).

47 (130)… . Verily I say it unto thee, O Spitama Zarathustra! the man who has a wife is far above him who begets no sons []{=html}1{=html}; he who keeps a house is far above him who has none; he who has children is far above the childless man; he who has riches is far above him who has none.

48 (134). And of two men, he who fills himself with meat is filled with the good spirit []{=html}2{=html} much more than he who does not do so []{=html}3{=html}; the latter is all but dead; the former is above him by the worth of an Asperena []{=html}4{=html}, by the worth of a sheep, by the worth of an ox, by the worth of a man.

49 (137). It is this man that can strive against the onsets of Astô-vîdhôtu []{=html}5{=html}; that can strive against

[{=html}p. 47{=html}]

the self-moving arrow []{=html}1{=html}; that can strive against the winter fiend, with thinnest garment on; that can strive against the wicked tyrant and smite him on the head; it is this man that can strive against the ungodly Ashemaogha who does not eat []{=html}2{=html}.

_____________

49 (bis)… . The very first time when that deed []{=html}3{=html} has been done, without waiting until it is done again []{=html}4{=html}.

50 (143). Down there []{=html}5{=html} the pain for that deed shall be as hard as any in this world: should one cut off the limbs from his perishable body with knives of brass, yet still worse shall it be.

51 (146). Down there the pain for that deed shall be as hard as any in this world: should one nail []{=html}6{=html} his perishable body with nails of brass, yet still worse shall it be.

52 (149). Down there the pain for that deed shall be as hard as any in this world: should one by force throw his perishable body headlong down a precipice a hundred times the height of a man, yet still worse shall it be.

53 052). Down there the pain or that deed shall be as hard as any in this world: should one by force impale []{=html}7{=html} his perishable body, yet still worse shall it be.

54 (154). Down there the pain for that deed shall be as hard as any in this world: to wit, that deed which is done, when a man, knowingly lying, confronts the brimstoned, golden []{=html}8{=html}, truth-knowing []{=html}9{=html}

[{=html}p. 48{=html}]

water with an appeal unto Rashnu []{=html}1{=html} and a lie unto Mithra []{=html}2{=html}.

55 (156). O Maker of the material world, thou Holy One! He who, knowingly lying, confronts the brimstoned, golden, truth-knowing water with an appeal unto Rashnu and a lie unto Mithra, what is the penalty that he shall pay []{=html}3{=html}?

Ahura Mazda answered: ‘Seven hundred stripes with the Aspahê-astra, seven hundred stripes with the Sraoshô-karana.‘

Footnotes {align=“CENTER”}

[]34:1 ‘He is a thief when he takes with a view not to restore; he is a robber when, being asked to restore, he answers, I will not’ (Comm.)

[]34:2 Every moment that he holds it unlawfully, he steals it anew. ‘The basest thing with Persians is to lie; the next to it is to be in debt, for this reason among many others, that he who is so, must needs sink to lying at last’ (Herod. I, 183). The debtor in question is of course the debtor of bad faith, ‘he who says to a man, Give me this, I will restore it to thee at the proper time, and he says to himself, I will not restore it’ (Comm.)

[]34:3 The following classification is in fact twofold, the contracts being defined in the first two clauses by their mode of being entered into, and in the last four by their amount. Yet it appears from the following clauses that even the word-contract and the hand-contract became at last, or were misunderstood as, indicative of a certain amount. The commentators, however, were unable to determine that amount, or, at least, they do not state how much it was, which they do with regard to the last four.

[]34:4 The contract entered into by simple word of mouth. ‘The immortal Zartust Isfitamân asked of the good, beneficent Hormazd, “Which is the worst of the sins that men commit?” The good, beneficent Hormazd answered, “There is no sin worse than when a man, having given his word to another, there being no witness but myself, Hormazd, one of them breaks his word and says, I don’t know anything about it … there is no sin worse than this?“’ (Gr. Rav. 94).

[]35:1 ‘When they strike hand in hand and make then agreement by word’ (Gr. Rav. 1. 1.) It would be of interest to know whether word and hand are to be taken in the strict meaning or if they allude to certain formulas and gestures like those in the Roman stipulatio.

[]35:2 ‘Viz. to the amount of 3 istîrs in weight,’ (Comm.) An istîr (στατήρ) is as much as 4 dirhems (δραχμή). On the value of the dirhem, see Introd. V, 22.

[]35:3 ‘To the amount of 12 istîrs (=48 dirhems),’ (Comm.)

[]35:4 ‘To the amount of 500 istîrs (= 2000 dirhems).’ The exact translation would be rather, ‘The contract to the amount of a human being,’ as the term is applied to promises of marriage and to the contract between teacher and pupil.

[]35:5 ‘Upwards of 500 istîrs.’

[]35:6 A sort of gloss added to define more accurately the value of the object and to indicate that it is greater than that of the preceding one.

[]35:7 If he fail to fulfil it.

[]35:8 Or, ‘as damages (?).’

[]35:9 ‘The breach of the hand-contract.’

[]36:1 Literally, how much is involved? The joint responsibility of the family was a principle in the Persian law, as it was in the old German law, which agrees with the statement in Am. Marcellinus: ‘Leges apud eos impendio formidatae, et abominandae aliae, per quas ob noxam unius omnis propinquitas perit’ (XXIII, 6).

[]36:2 The next of kin to the ninth degree.

[]36:3 See § 11. This passage seems to have puzzled tradition. The Commentary says, ‘How long, how many years, has one to fear for the breach of a word-contract?—the Nabânazdistas have to fear for three hundred years;’ but it does not explain farther the nature of that fear; it only tries to reduce the circle of that liability to narrower limits: ‘only the son born after the breach is liable for it; the righteous are not liable for it; when the father dies, the son, if righteous, has nothing to fear from it.’ And finally, the Ravaets leave the kinsmen wholly aside; the penalty falling entirely upon the real offender, and the number denoting only the duration of his punishment in hell: ‘He who breaks a word-contract, his soul shall abide for three hundred years in hell’ (Gr. Rav. 94).

[]36:4 See § 12. ‘His soul shall abide for six hundred years in hell’ (Gr. Rav. l. l.)

[]37:1 See § 13. ‘His soul shall abide for seven hundred years in hell’ (Gr. Rav. l. l.)

[]37:2 See § 14. ‘His soul shall abide for eight hundred years in hell.’

[]37:3 See § 15. ‘His soul shall abide for nine hundred years in hell.’

[]37:4 See § 16. ‘His soul shall abide for a thousand years in hell.’

[]38:1 One tanâfûhr and a half, that is 1800, dirhems.

[]38:2 Three tanâfûhrs, or 3600 dirhems.

[]38:3 Three tanâfûhrs and a half, or 4200 dirhems.

[]38:4 Four tanâfûhrs, or 4800 dirhems.

[]38:5 Four tanâfûhrs and a half, or 5400 dirhems.

[]39:1 Five tanâfûhrs, or 6000 dirhems.

[]39:2 In this paragraph are defined the first three of the eight outrages with which the rest of the Fargard deals. Only these three are defined, because they are designated by technical terms. We subjoin the definitions of them found in a Sanskrit translation of a Patet (Paris, Bibl. Nat. f. B. 5, 154), in which their etymological meanings are better preserved than in the Zend definition itself:—

Âgerepta, ‘seizing,’ is when a man seizes a weapon with a view to smite another.

Avaoirista, ‘brandishing,’ is when a man brandishes a weapon with a view to smite another.

Aredus is when a man actually smites another with a weapon, but without wounding him, or inflicts a wound which is healed within three days.

[]39:3 Viz. on the sixth commission of it, as appears from § 28.

[]39:4 He shall receive two hundred stripes, or shall pay 1200 dirhems (see Introd. V, 19).

[]40:1 Even though the Âgerepta has been committed for the first time.

[]40:2 If he does not offer himself to bear the penalty, and does not perform the Patet (see Introd. V, 22).

[]45:1 We return here to contracts; the proper place of §§ 44-45 is after § 16.

[]45:2 The goods-contract is a general expression for the sheep, ox, and field-contracts (see above, § 2).

[]45:3 Woman is an object of contract, like cattle or fields; she is disposed of by contracts of the fifth sort, being more valuable than cattle and less so than fields. She is sold by her father or her guardian, often from the cradle. ‘Instances are not wanting of the betrothal of a boy of three years of age to a girl of two’ (see Dosabhoy Framjee’s work on The Parsees, p. 77; cf. ‘A Bill to Define and Amend the Law relating to Succession, Inheritance, Marriage, &c.,’ Bombay, 1864).

[]45:4 The contract between pupil and teacher falls into the same class (the man-contract, see p. 35, n. 4).

[]45:5 A teaching priest (Parsi Hêrbad).

[]45:6 Doubtful. This clause is intended, as it seems, against false [{=html}p. 46{=html}] oaths. The water and the blazing fire are the water and the fire before which the oath is taken (see § 54 n.); putting aside §§ 47-49, which are misplaced from Farg. III, 34, one comes to § 50, in which the penalty for a false oath is described.

[]46:1 ‘In Persia there are prizes given by the king to those who have most children’ (Herod. I, 136). ‘He who has no child, the bridge (of paradise) shall be barred to him. The first question the angels there will ask him is, whether he has left in this world a substitute for himself; if he answers, No, they will pass by and he will stay at the head of the bridge, full of grief and sorrow’ (Saddar 18; Hyde 19). The primitive meaning of this belief is explained by Brahmanical doctrine; the man without a son falls into hell, because there is nobody to pay him the family worship.

[]46:2 Or, ‘with Vôhu Manô,’ who is at the same time the god of good thoughts and the god of cattle (see Introd. IV, 33).

[]46:3 ‘There are people who strive to pass a day without eating, and who abstain from any meat; we strive too and abstain, namely, from any sin in deed, thought, or word: … in other religions, they fast from bread; in ours, we fast from sin’ (Saddar 83; Hyde 25).

[]46:4 A dirhem.

[]46:5 See Introd. IV, 26.

[]47:1 See Introd. IV, 26.

[]47:2 See Introd. III, 10.

[]47:3 The taking of a false oath.

[]47:4 See Introd. V, 18.

[]47:5 In hell.

[]47:6 Doubtful.

[]47:7 Doubtful.

[]47:8 The water before which the oath is taken contains some incense, brimstone, and one danak of molten gold (Gr. Rav. 101).

[]47:9 Doubtful. Possibly ‘bright.’

[]48:1 The god of truth. The formula is as follows: ‘Before the Amshaspand Bahman, before the Amshaspand Ardibehesht, here lighted up … &c., I swear that I have nothing of what is thine, N. son of N., neither gold, nor silver, nor brass, nor clothes, nor an), of the things created by Ormazd’ (l. l. 96).

[]48:2 See Introd. IV, 8. He is a Mithra-drug, ‘one who lies to Mithra.’

[]48:3 In this world.

[]

FARGARD V. {align=“center”}

{=html}This chapter and the following ones, to the end of the twelfth, deal chiefly with uncleanness arising from the dead, and with the means of removing it from men and things.{=html}

{=html}

The subjects treated in this Fargard are as follows:—

I (1-7). If a man defile the fire or the earth involuntarily, or unconsciously, it is no sin.

II (8-9). Water and fire do not kill.

III (10-14). Disposal of the dead during winter.

IV (15-20). How the Dakhmas are cleansed by water from the heavens.

V (21-26). On the excellence of purity and of the law that shows how to recover it, when lost.

VI (27-38). On the defiling power of the Nasu being greater or less, according to the greater or less dignity of the being that dies.

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{=html}VII (39-44). On the management of sacrificial implements defiled by the dead.{=html}

[{=html}p. 49{=html}]

{=html}VIII (45-62). On the treatment of a woman who has been delivered of a still-born child; and what is to be done with her clothes.{=html}

I a. {align=“center”}

1. There dies a man in the depths of the vale: a bird takes flight from the top of the mountain down into the depths of the vale, and it eats up the corpse of the dead man there: then, up it flies from the depths of the vale to the top of the mountain: it flies to some one of the trees there, of the hard-wooded or the soft-wooded, and upon that tree it vomits, it deposits dung, it drops pieces from the corpse.

2 (7). Now, lo! here is a man coming up from the depths of the vale to the top of the mountain; he comes to the tree whereon the bird is sitting; from that tree he wants to take wood for the fire. He fells the tree, he hews the tree, he splits it into logs, and then he lights it in the fire, the son of Ahura Mazda. What is the penalty that he shall pay []{=html}1{=html}?

3 (11). Ahura Mazda answered: ‘There is no sin upon a man for any dead matter that has been brought by dogs, by birds, by wolves, by winds, or by flies.

4 (12). ‘For were there sin upon a man for any dead matter that might have been brought by dogs, by birds, by wolves, by winds, or by flies, how soon this material world of mine would have in it only Peshôtanus []{=html}2{=html}, shut out from the way of holiness,

[{=html}p. 50{=html}]

whose souls will cry and wail []{=html}1{=html}! so numberless are the beings that die upon the face of the earth.‘

I b. {align=“center”}

5 (15). O Maker of the material world, thou Holy One! Here is a man watering a corn field. The water streams down the field; it streams again; it streams a third time; and the fourth time, a dog, a fox, or a wolf carries a corpse into the bed of the stream: what is the penalty that the man shall pay []{=html}2{=html}?

6 (19). Ahura Mazda answered: ‘There is no sin upon a man for any dead matter that has been brought by dogs, by birds, by wolves, by winds, or by flies.

7 (20). ‘For were there sin upon a man for any dead matter that might have been brought by dogs, by birds, by wolves, by winds, or by flies, how soon this material world of mine would have in it only Peshôtanus, shut out from the way of, holiness, whose souls will cry and wail! so numberless are the beings that die upon the face of the earth.‘

II a. {align=“center”}

8 (23). O Maker of the material world, thou Holy One! Does water kill []{=html}3{=html}?

[{=html}p. 51{=html}]

Ahura Mazda answered: ‘Water kills no man: Astô-vîdhôtu []{=html}1{=html} ties the noose around his neck, and, thus tied, Vaya []{=html}2{=html} carries him off: then the flood takes him up []{=html}3{=html}, the flood takes him down []{=html}4{=html}, the flood throws him ashore; then birds feed upon him, and chance brings him here, or brings him there []{=html}5{=html}.’

II b. {align=“center”}

9 (29). O Maker of the material world, thou Holy One! Does fire kill?

Ahura Mazda answered: ‘Fire kills no man: Astô-vîdhôtu ties the noose around his neck, and, thus tied, Vaya carries him off. The fire burns up life and limb, and then chance brings him here, or brings him there []{=html}6{=html}.’

10 (34). O Maker of the material world, thou Holy One! If the summer is past and the winter has come, what shall the worshippers of Mazda do []{=html}7{=html}?

[{=html}p. 52{=html}]

Ahura Mazda answered: ‘In every house? in every borough []{=html}1{=html}, they shall raise three small houses for the dead []{=html}2{=html}.’

11 (37). O Maker of the material world, thou Holy One! How large shall be those houses for the dead?

Ahura Mazda answered: ‘Large enough not to strike the skull, or the feet, or the hands of the man, if he []{=html}3{=html} should stand erect, and hold out his feet, and stretch out his hands: such shall be, according to the law, the houses for the dead.

12 (41). ‘And they shall let the lifeless body lie there, for two nights, or for three nights, or a month long, until the birds-begin to fly []{=html}4{=html}, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth []{=html}5{=html}.

13 (44). ‘And as soon as the birds begin to fly, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth, then the worshippers of Mazda shall lay down the dead (on the Dakhma) his eyes towards the sun.

14 (46). ‘If the worshippers of Mazda have not, within a year, laid down the dead (on the Dakhma),

[{=html}p. 53{=html}]

his eyes towards the sun, thou shalt prescribe for that trespass the same penalty as for the murder of one of the faithful. And there shall it lie until the corpse has been rained on, until the Dakhma has been rained on, until the unclean remains have been rained on, until the birds have eaten up the corpse.‘

IV. {align=“center”}

15 (49). O Maker of the material world, thou Holy One! Is it true that thou, Ahura Mazda, sendest the waters from the sea Vouru-kasha []{=html}1{=html} down with the wind and with the clouds?

16 (51). That thou, Ahura Mazda, makest them flow down to the corpses []{=html}2{=html}? that thou, Ahura Mazda, makest them flow down to the Dakhmas? that thou, Ahura Mazda, makest them flow down to the unclean remains? that thou, Ahura Mazda, makest them flow down to the bones? and that then thou, Ahura Mazda, makest them flow back unseen? that thou, Ahura Mazda, makest them flow back to the sea Pûitika []{=html}3{=html}?

17 (53). Ahura Mazda answered: ‘It is even so

[{=html}p. 54{=html}]

as thou hast said, O righteous Zarathustra! I, Ahura Mazda, send the waters from the sea Vouru-kasha down with the wind and with the clouds.

18 (55). ‘I, Ahura Mazda, make them stream down to the corpses; I, Ahura Mazda, make them stream down to the Dakhmas; I, Ahura Mazda, make them stream down to the unclean remains; I, Ahura Mazda, make them stream down to the bones; then I, Ahura Mazda, make them flow back unseen; I, Ahura Mazda, make them flow back to the sea Pûitika []{=html}1{=html}.

19 (56). ‘The waters stand there boiling, boiling up in the heart of the sea Pûitika, and, when cleansed there, they run back again from the sea Pûitika to the sea Vouru-kasha, towards the well-watered tree []{=html}2{=html}, whereon grow the seeds of my plants of every kind by hundreds, by thousands, by hundreds of thousands.

20(60). ‘Those plants, I, Ahura Mazda, rain down upon the earth []{=html}2{=html}, to bring food to the faithful, and fodder to the beneficent cow; to bring food to my people that they may live on it, and fodder to the beneficent cow.’

[{=html}p. 55{=html}]

V {align=“center”}

21 (63). ‘This []{=html}1{=html} is the best of all things, this is the fairest of all things, even as thou hast said, O righteous Zarathustra!’

With these words the holy Ahura Mazda rejoiced the holy Zarathustra []{=html}2{=html}: ‘Purity is for man, next to life, the greatest good []{=html}3{=html}, that purity that is procured by the law of Mazda to him who cleanses his own self with good thoughts, words, and deeds []{=html}4{=html}.’

22 (68). O Maker of the material world, thou Holy One! This law, this fiend-destroying law of Zarathustra, by what greatness, goodness, and fairness is it great, good, and fair above all other utterances?

23 (69). Ahura Mazda answered: ‘As much above all other floods as is the sea Vouru-kasha, so much above all other utterances in greatness, goodness, and fairness is this law, this fiend-destroying law of Zarathustra.

24 (70). ‘As much as a great stream flows swifter than a slender rivulet, so much above all other utterances in greatness, goodness, and fairness is this law, this fiend-destroying law of Zarathustra.

‘As high as the great tree []{=html}5{=html} stands above the small plants it overshadows, so high above all other

[{=html}p. 56{=html}]

utterances in greatness, goodness, and fairness is this law, this fiend-destroying law of Zarathustra.

25, 26 (73-81). ‘As high as heaven is above the earth that it compasses around, so high above all other utterances is this law, this fiend-destroying law of Mazda.

‘Therefore, when the Ratu has been applied to []{=html}1{=html} when the Sraoshâ-varez has been applied to []{=html}2{=html}; whether for a draona-service []{=html}3{=html} that has been undertaken []{=html}4{=html}, or for one that has not been undertaken []{=html}5{=html}; whether for a draona that has been offered up, or for one that has not been offered up; whether for a draona that has been shared, or for one that has not been shared []{=html}6{=html}; the Ratu has power to remit him

[{=html}p. 57{=html}]

one-third of the penalty he had to pay []{=html}1{=html}: if he has committed any other evil deed, it is remitted by his repentance; if he has committed, no other evil deed, he is absolved by his repentance for ever and ever []{=html}2{=html}.’

VI. {align=“center”}

27 (82). O Maker of the material world, thou Holy One! If there be a number of men resting in the same place, on adjoining carpets, on adjoining pillows, be there two men near one another, or five, or fifty, or a hundred, close by one another; and of those people one happens to die; how many of them does the Drug Nasu envelope with infection, pollution, and uncleanness []{=html}3{=html}?

28 (86). Ahura Mazda answered: ‘If the dead one be a priest, the Drug-Nasu rushes forth []{=html}4{=html}, O Spitama Zarathustra! she falls on the eleventh and defiles the ten []{=html}5{=html}.

[{=html}p. 58{=html}]

‘If the dead one be a warrior, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the tenth and defiles the nine.

‘If the dead one be a husbandman, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the ninth and defiles the eight.

29 (92). ‘If it be a shepherd’s dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the eighth and defiles the seven.

‘If it be a house dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the seventh and defiles the six.

30 (96). ‘If it be a Vohunazga dog []{=html}1{=html}, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the sixth and defiles the five.

‘If it be a young dog []{=html}2{=html}, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the fifth and defiles the four.

31 (100). ‘If it be a Sukuruna dog []{=html}3{=html}, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the fourth and defiles the three.

‘If it be a Gazu dog []{=html}4{=html}, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the third and defiles the two.

32 (104). ‘If it be an Aiwizu dog, the Drug

[{=html}p. 59{=html}]

[{=html}[paragraph continues]{=html}] Nasu rushes forth, O Spitama Zarathustra! she falls on the second and defiles the next.

‘If it be a Vîzu dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the next, she defiles the next.’

33 (108). O Maker of the material world, thou Holy One! If it be an Urupi dog []{=html}1{=html}, how many of the creatures of the good spirit does it directly defile, how many does it indirectly defile in dying?

34 (110). Ahura Mazda answered: ‘An Urupi dog does neither directly nor indirectly defile any of the creatures of the good spirit, but him who smites and kills it; to him the uncleanness clings for ever and ever []{=html}2{=html}.’

35 (113). O Maker of the material world, thou Holy One! If the dead one be a wicked, two-footed ruffian, an ungodly Ashemaogha []{=html}3{=html} how many of the creatures of the good spirit does he directly defile, how many does he indirectly defile in dying?

36 (115). Ahura Mazda answered: ‘No more than a frog does whose venom is dried up, and that has been dead more than a year []{=html}4{=html}. Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged

[{=html}p. 60{=html}]

ruffian, that ungodly Ashemaogha, directly defiles the creatures of the good spirit, and indirectly defiles them.

37 (119). ‘Whilst alive he smites the water []{=html}1{=html}; whilst alive he blows out the fire []{=html}2{=html}; whilst alive he carries off the cow []{=html}3{=html}; whilst alive he smites the faithful man with a deadly blow, that parts the soul from the body []{=html}4{=html}; not so will he do when dead.

38 (120). ‘Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged ruffian, that ungodly Ashemaogha, never ceases depriving the faithful man of his food, of his clothing, of his house, of his bed, of his vessels []{=html}5{=html}; not so will he do when dead.‘

VII. {align=“center”}

39 (122). O Maker of the material world, thou Holy One! When into our houses here below we have brought the fire, the baresma, the cups, the Haoma, and the mortar []{=html}6{=html}, O holy Ahura Mazda! if it come to pass that either a dog or a man dies there, what shall the worshippers of Mazda do?

40 (125). Ahura Mazda answered: ‘Out of the house, O Spitama Zarathustra! shall they take the fire, the baresma, the cups, the Haoma, and the mortar; they shall take the dead one out to the proper place []{=html}7{=html} whereto, according to the law, corpses must be brought, to be devoured there.’

41 (128). O Maker of the material world, thou

[{=html}p. 61{=html}]

[{=html}[paragraph continues]{=html}] Holy One! When shall they bring back the fire into the house wherein the man has died?

42 (129). Ahura Mazda answered: ‘They shall wait for nine nights in winter, for a month in summer, and then they shall bring back the fire to the house wherein the man has died.’

43 030. O Maker of the material world, thou Holy One! And if they shall bring back the fire to the house wherein the man has died, within the nine nights, or within the month, what penalty shall they pay?

44 (134). Ahura Mazda answered: ‘They shall be Peshôtanus: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.‘

VIII. {align=“center”}

45 (135) []{=html}1{=html}. O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda there be a woman with child, and if being a month gone, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten months gone, she bring forth a still-born child, what shall the worshippers of Mazda do?

40 (139). Ahura Mazda answered: ‘The place in that Mazdean house whereof the ground is the cleanest and the driest, and the least passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful;’—

47 (143). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful?

[{=html}p. 62{=html}]

48 (144). Ahura Mazda answered: ‘Thirty paces from the fire; thirty paces from the water; thirty paces from the consecrated bundles of baresma; three paces from the faithful;—

49 (145). ‘On that place shall the worshippers of Mazda erect an enclosure []{=html}1{=html}, and therein shall they establish her with food, therein shall they establish her with clothes.’

50 (147). O Maker of the material world, thou Holy One! What is the food that the woman shall first take?

51 (148). Ahura Mazda answered: ‘She shall drink gômêz []{=html}2{=html} mixed with ashes, three cups of it, or six, or nine, to wash over the grave within her womb.

52 (151). ‘Afterwards she may drink boiling []{=html}3{=html} milk of mares, cows, sheep, or goats, with pap or without pap []{=html}4{=html}; she may take cooked meat without water, bread without wafer, and wine without water []{=html}5{=html}.’

53 (154). O Maker of the material world, thou Holy One! How long shall she remain so? How long shall she live only on that sort of meat, bread, and wine?

54 (155). Ahura Mazda answered: ‘Three nights

[{=html}p. 63{=html}]

long shall she remain so; three nights long shall she live on that sort of meat, bread, and wine. Then, when three nights have passed, she shall wash her body, she shall wash her clothes, with gômêz and water, by the nine holes []{=html}1{=html}, and thus shall she be clean.’

55 (157). O Maker of the material world, thou Holy One! How long shall she remain so? How long, after the three nights have gone, shall she sit confined, and live separated from the rest of the worshippers of Mazda, as to her seat, her food, and her clothing?

56 (158). Ahura Mazda answered: ‘Nine nights long shall she remain so: nine nights long, after the three nights have gone, shall she sit confined, and live separated from the rest of the worshippers of Mazda, as to her seat, her food, and her clothing. Then, when the nine nights have gone, she shall wash her body, and cleanse her clothes with gômêz and water []{=html}2{=html}.’

57 (160) []{=html}3{=html}. O Maker of the material world, thou Holy One! Can those clothes, when once washed and cleansed, ever be used either by a Zaotar, or by a Hâvanan, or by an Âtare-vakhsha, or by a Frabaretar, or by an Âbered, or by an Âsnâtar, or by a

[{=html}p. 64{=html}]

[{=html}[paragraph continues]{=html}] Rathwiskar, or by a Sraoshâ-varez []{=html}1{=html}, or by any priest, warrior, or husbandman []{=html}2{=html}?

58 (162). Ahura Mazda answered: ‘Never can those clothes, even when washed and cleansed, be used either by a Zaotar, or by a Hâvanan, or by an Âtare-vakhsha, or by a Frabaretar, or by an Âbered, or by an Âsnâtar, or by a Rathwiskar, or by a Sraoshâ-varez, or by any priest, warrior, or husbandman.

59 (164). ‘But if there be in a Mazdean house a woman who is in her sickness, or a man who has become unfit for work []{=html}3{=html}, and who must sit in the place of infirmity []{=html}4{=html}, those clothes shall serve for their coverings and for their sheets []{=html}5{=html}, until they can withdraw and move their hands []{=html}6{=html}.

[{=html}p. 65{=html}]

60 (168). ‘Ahura Mazda, indeed, does not allow us to waste anything of value that we may have, not even so much as an Asperena’s []{=html}1{=html} weight of thread, not even so much as a maid lets fall in spinning.

61 (170). ‘Whosoever throws any clothing on a dead body []{=html}2{=html}, even so much as a maid lets fall in spinning, is not a pious man whilst alive, nor shall he, when dead, have a place in the happy realm []{=html}3{=html}.

62 (174). ‘He shall go away into the world of the fiends, into that dark world []{=html}4{=html}, made of darkness, the offspring of darkness []{=html}5{=html}. To that world, to the

[{=html}p. 66{=html}]

dismal realm, you are delivered by your own doings, by your own souls, O sinners!’

Footnotes {align=“CENTER”}

[]49:1 For defiling the fire by bringing dead matter into it, see Farg. VII, 25 seq. The Vendîdâd Sâdah has here, ‘Put ye only proper and well-examined fuel (in the fire).’ For the purification of unclean wood, see Farg. VII, 28 seq.

[]49:2 ‘People guilty of death’ (Comm.; cf. Introd. V, 19).

[]50:1 After their death, ‘When the soul, crying and beaten off, is driven far away from paradise’ (Comm.) Possibly, ‘Whose soul shall fly (from paradise) amid howls’ (cf. Farg. XIII, 8).

[]50:2 For defiling the earth and the water: ‘If a man wants to irrigate a field, he must first look after the water-channel, whether there is dead matter in it or not … . . If the water, unknown to him, comes to a corpse, there is no sin upon him. If he has not looked after the rivulet and the stream, he is unclean’ (Saddar 75; Hyde 85).

[]50:3 Water and fire belong to the holy part of the world, and come [{=html}p. 51{=html}] from God: how then is it that they kill? ‘Let a Gueber light a sacred fire for a hundred years, if he once fall into it, he shall be burnt.’ Even the Mobeds, if we may trust Elisaeus, complained that the fire would burn them without regard for their piety, when to adore it they came too near (Vartan’s War, p. 211 of the French translation by l’Abbé Garabed). The answer was that it is not the fire nor the water that kills, but the demon of Death and Fate. ‘Nothing whatever that I created in the world, said Ormazd, does harm to man; it is the bad Nâi (lege Vâi) that kills the man’ (Gr. Rav. 124).

[]51:1 Literally, ‘binds him;’ see Introd. IV, 26; cf. Farg. XIX, 29.

[]51:2 ‘The bad Vâi’ (Comm.); see Introd. IV, 17.

[]51:3 To the surface.

[]51:4 To the bottom.

[]51:5 Or perhaps, ‘When he departs, it is by the will of Destiny that he departs’ (Comm.)

[]51:6 See preceding note.

[]51:7 In case a man dies during the snowy season, while it is difficult [{=html}p. 52{=html}] or impossible to take the corpse to the Dakhma, which usually stands far from inhabited places. The same case is treated more clearly and fully in Farg. VIII, 4 seq.

[]52:1 In every isolated house, in every group of houses.

[]52:2 Thence is derived the modern usage of the Zâd-marg, a small mud house where the corpse is laid, to lie there till it can be taken to the Dakhma (Anquetil, Zend-Avesta II, 583). The object of that provision is to remove the uncleanness of the dead from the place of the living. An older form of the same provision is found in Farg. VIII, 8.

[]52:3 ‘Being in life’ (Comm.)

[]52:4 To come back.

[]52:5 ‘Until the winter is past’ (Comm.)

[]53:1 The sea above, the clouds. See Introd. IV, 11.

[]53:2 Zoroaster seems to wonder that Ormazd fears so little to infringe his own laws by defiling waters with the dead. In a Ravaet, he asks him bluntly why he forbids, men to take corpses to the water, while he himself sends rain to the Dakhmas (Gr. Rav. 125).

[]53:3 The sea where waters are purified before going back to their heavenly seat, the sea Vouru-kasha (see § 19). Pûitika, ‘the clean,’ is very likely to have been originally a name or epithet of the sea Vouru-kasha. When the mythic geography of Mazdeism was reduced into a system, the epithet took a separate existence, as it gave a ready answer to that question, which, it may be, was raised first by the name itself: ‘Where are the waters cleansed which have been defiled her below, and which we see falling again to us pure and clean?’

[]54:1 In later mythology, the sea Vouru-kasha and the sea Pûitika were assimilated to the Arabian sea and to the gulf of Oman: the moving to and fro of the waters from heaven to earth and from the earth to heaven was interpreted as the coming and going of the tide (Bund. XIII).

[]54:2 The tree of all seeds (Harvisptokhm), which grows in the middle of the sea Vouru-kasha; the seeds of all plants are on it. There is a godlike bird, the Sinamru, sitting on that tree; whenever he flies off the tree, there grow out of it a thousand boughs; whenever he alights on it, there break a thousand boughs, the seeds of which are scattered about, and rained down on the earth by Tistar (Tistrya), the rain-god (Yt. XII, 17; Minokhired LXII, 37 seq.; Bundahis XXVII; cf. Farg. XX, 4 seq.)

[]55:1 The cleansing, the purification.

[]55:2 ‘When Zoroaster saw that man is able to escape sin by performing good works, he was filled with joy’ (Comm.)

[]55:3 As uncleanness is nothing less than a form of death (see Introd. V, 3).

[]55:4 That is to say, ‘Who performs the rites of cleansing according to the prescriptions of the law.’

[]55:5 ‘The royal cypress above small herbs’ (Comm.)

[]56:1 ‘To take the rule’ (Comm.), which probably means, ‘to know what sort of penance he must undergo;’ as, when a man has sinned with the tongue or with the hand, the Dastur (or Ratu) must prescribe for him the expiation that the sin requires. The Ratu is the chief priest, the spiritual head of the community.

[]56:2 ‘To weep for his crime’ (Comm.), which may mean, ‘to recite to him the Patet, or, to receive at his hand the proper number of stripes.’ It is difficult to say exactly what were the functions of the Sraoshâ-varez, which seem to have been twofold. The cock is compared to him, as being ‘the one who sets the world in motion,’ and wakes men for prayer (Farg. XVIII, 14, text and note), which would make him a sort of Zoroastrian Muezzin; at the same time he is the priest of penance. His name may refer to either of his functions, according as, it is translated, ‘the one who causes hearing,’ or ‘the executor of punishment;’ in the first case he would be the priest who pronounces the favete linguis, the srâushat; in the other case he would be the priest who wields the Sraoshô-karana (see Introd. V, 19).

[]56:3 A service in honour of any of the angels, or of deceased persons, in which small cakes, called draona, are consecrated in their names, and then. given to those present to eat.

[]56:4 When it ought not to be.

[]56:5 When it ought to be.

[]56:6 The meaning of the sentence is not certain; it alludes to [{=html}p. 57{=html}] religious customs which are not well known. The Commentary interprets it as amounting to, ‘Whether he has thought what he ought not to have thought, or has not thought what he ought to have thought; whether he has said what he ought not to have said, or has not said what he ought to have said; whether he has done what he ought not to have done, or has not done what he ought to have done.’

[]57:1 When the Ratu remits one-third of the sin, God remits the whole of it (Saddar 29).

[]57:2 Cf. Farg. III, 21.

[]57:3 See Introd. V, 3.

[]57:4 In opposition to the case when the dead one is an Ashemaogha (§ 35), as no Nasu issues then.

[]57:5 Literally, ‘If she falls on the eleventh, she defiles the tenth.’ The word if refers to the supposition that there are eleven persons at least, and the words ‘she defiles the tenth’ must be understood to mean ‘she defiles to the tenth.’ In the Ravaets, the Avesta distinctions are lost, and the defiling power of the Nasu is the same, whatever may have been the rank of the dead: ‘If there be a [{=html}p. 58{=html}] number of people sleeping in the same place, and if one of them happen to die, all those around him, in any direction, as far as the eleventh, become unclean if they have been in contact with one another’ (Gr. Rav. 470).

[]58:1 A dog without a master (see Farg. XIII, 19).

[]58:2 A dog not more than four months old.

[]58:3 According to Aspendiârji, a siyâ-gosh, or ‘black-eared’ lynx, the messenger of the lion.

[]58:4 This name and the two following, Aiwizu and Vîzu, are left untranslated, not being clear, in the Pahlavi translation.

[]59:1 A weasel. The weasel is one of the creatures of Ahura, for ‘it has been created to fight against the serpent garza and the other khrafstras that live in holes’ (Bund. 47, 8).

[]59:2 Not that the unclean one cannot be cleansed, but that his uncleanness does not pass from him to another.

[]59:3 See Introd. IV, 10; V, 11.

[]59:4 The frog is a creature of Ahriman’s, and one of the most hateful; for, in the sea Vouru-kasha, it goes swimming around the white Hom, the tree of everlasting life, and would gnaw it down, but for the godlike fish Kar-mâhî, that keeps watch and guards the tree wherever the frog would slip in (Bund. XVIII; cf. Orm. Ahr. § 146).

[]60:1 By defiling it (a capital crime; see Introd. V, 8, and Farg. VII, 25).

[]60:2 He extinguishes the Bahrâm fire (a capital crime; Introd. V, 9).

[]60:3 As a cattle-lifter.

[]60:4 As an assassin.

[]60:5 By defiling or by stealing them.

[]60:6 In order to perform a sacrifice.

[]60:7 The Dakhma.

[]61:1 §§ 45-54 = Farg. VII, 60-69.

[]62:1 The Armêst-gâh (cf. Farg. III, 15 seq., and Introd. V, 15).

[]62:2 Urine of the ox: it destroys the Nasu in her womb (Introd. V, 5). The ashes work to the same end, as they are taken from the Bahrâm fire (Comm.), the earthly representative of the fire of lightning, and the most powerful destroyer of fiends (see Introd. V, 8, and Farg. VIII, 80 seq.) Three cups, or six, or nine, according to her strength’ (Asp.)

[]62:3 Doubtful.

[]62:4 Doubtful.

[]62:5 See Introd. V, 13. ‘The water would be defiled;’ cf. Farg. VII, 70 seq.

[]63:1 She shall perform the nine nights’ Barashnûm, for the details of which see Farg. IX.

[]63:2 The modern custom is somewhat different: ‘If a woman brings forth a still-born child, after a pregnancy of one month to ten months, the first food she shall take is nîrang (= gômêz) … fire and ashes; and she is not allowed until the fourth day to take water or salt, or any food that is cooked with water or salt: on the fourth day they give her nîrang, that she may cleanse herself and wash her clothes with it, and she is not allowed to wash herself and her clothes with water until the forty-first day’ (Gr. Rav. 568).

[]63:3 §§ 57-62 = Farg. VII, 7-22.

[]64:1 These are the names of the different priests who were engaged in the sacrifices. The Hâvanan strains the Haoma; the Âtare-vakhsha kindles the fire; the Frabaretar brings all that is necessary for the sacrifice (Anquetil); the Âbered brings the water (Anquetil and Zand-Pahlavi Glossary, 21); the Âsnâtar cleanses the vessels. Those are the priests who are entrusted with the preparatory or accessory proceedings; the essential duties are performed by the Zaotar and the Rathwiskar, the former chanting the hymns and saying the prayers, the latter performing the various operations during the sacrifice. Nowadays there are only two priests, the Zaotar (Zûtî) and the Rathwiskar (Raspî), the latter performing all the accessory services formerly performed by several priests. As to the Sraoshâ-varez, see above, § 25, note 2.

[]64:2 In short, by any of the faithful, when in state of purity.

[]64:3 An Armêst; literally, ‘an infirm person,’ that is to say, one who is unclean, during the time of his uncleanness (Farg. IX, 33 seq.), when all work is forbidden to him (cf. Introd. V, 15).

[]64:4 The Armêst-gâh (cf. Introd. V, x5).

[]64:5 The clothing defiled by the dead can only serve for Dashtân women, even after it has been washed and exposed for six months to the light of the sun and of the moon (Saddar 91, cf. Farg. VII, 10 seq.)

[]64:6 Until they are clean. The unclean must have their hands [{=html}p. 65{=html}] wrapped in an old piece of linen, lest they should touch and defile anything clean.

[]65:1 See Farg. IV, 48, note 4.

[]65:2 Cf. Farg. VIII, 23 seq. It appears from those passages that the dead must lie on the mountain naked, or ‘clothed only with the light or heaven’ (Farg. VI, 51). The modern custom is to clothe them with old clothing (Dadabhai Naoroji, Manners and Customs of the Parsis, p. 15). ‘When a man dies and receives the order (to depart), the older the shroud they make for him, the better. It must be old, worn out, but well washed: they must not lay anything new on the dead. For it is said in the Zend Vendîdâd, If they put on the dead even so much as a thread from the distaff more than is necessary, every thread shall become in the other world a black snake clinging to the heart of him who made that shroud, and even the dead shall rise against him and seize him by the skirt, and say, That shroud which thou madest for me has become food for worms and vermin’ (Saddar 12). The Greeks entertained quite different ideas, and dressed the dead in their gayest attire, as if for a feast. Yet the difference is only in appearance; for, after the fourth day, when the soul is in heaven, then rich garments are offered up to it, which it will wear in its celestial life (Saddar 87, Hyde 64).

[]65:3 The Behesht or paradise.

[]65:4 ‘Where darkness can be seized with the hand’ (Comm.; cf. Aogemaidê 28); something more than the ‘visible darkness.’

[]65:5 The Commentary has, ‘the place of those who impregnate [{=html}p. 66{=html}] darkness, for the Drug who conceives seed from the sinner comes from that place’ (cf. Farg. XVIII, 30 seq.)

[]

FARGARD VI. {align=“center”}

{=html}I (1-9). How long the earth remains unclean, when defiled by the dead.{=html}

{=html}

II (10-25). Penalties for defiling the ground with dead matter.

III (26-41). Purification of the different sorts of water, when defiled by the dead.

IV (42-43). Purification of the Haoma.

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{=html}V (44-51). The place for corpses; the Dakhmas.{=html}

I. {align=“center”}

1. How long shall the ground lie fallow whereon dogs or men have died?

Ahura Mazda answered: ‘A year long shall the ground lie fallow whereon dogs or men have died, O holy Zarathustra!

2 (3). ‘A year long shall no worshipper of Mazda sow or water that part of the ground whereon dogs or men have died; he may sow as he likes the rest of the ground; he may water it as he likes []{=html}1{=html}.

3 (5). ‘If within the year they shall sow or water the ground whereon dogs or men have died, the sin is the same as if they had brought dead matter to the water, to the earth, and to the plants []{=html}2{=html}.’

4 (7). O Maker of the material world, thou Holy One! If worshippers of Mazda shall sow or water,

[{=html}p. 67{=html}]

within the year, the ground whereon dogs or men have died, what is the penalty that they shall pay?

5 (9). Ahura Mazda answered: ‘They are Peshôtanus: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana []{=html}1{=html}.’

6 (10). O Maker of the material world, thou Holy One! If worshippers of Mazda want to make the ground fit to be tilled again []{=html}2{=html}, that they may water it, sow it, and plough it, what shall they do?

7 (12). Ahura Mazda answered: ‘They shall look on the ground for any bones, hair, flesh, dung, or blood that may be there.’

8 (13). O Maker of the material world, thou Holy One! If they shall not look on the ground for any bones, hair, flesh, dung, or blood that may be there, what is the penalty that they shall pay?

9 (15). Ahura Mazda answered: ‘They are Peshôtanus: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.‘

II. {align=“center”}

10. (16). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a dead man, as large as the top joint of the little finger, and if grease or marrow flow from it on to the ground, what penalty shall he pay?

11 (18). Ahura Mazda answered: ‘Thirty stripes with the Aspahê-astra, thirty stripes with the Sraoshô-karana.’

[{=html}p. 68{=html}]

12 (20). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a dead man, as large as the top joint of the fore-finger, and if grease or marrow flow from it on to the ground, what penalty shall he pay?

13 (24). Ahura Mazda answered: ‘Fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana.’

14 (25). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a dead man, as large as the top joint of the middle finger, and if grease or marrow flow from it on to the ground, what penalty shall he pay?

15 (29). Ahura Mazda answered: ‘Seventy stripes with the Aspahê-astra, seventy stripes with the Sraoshô-karana.’

16 (30). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a dead man, as large as a finger or as a rib, and if grease or marrow flow from it on to the ground, what penalty shall he pay?

17 (34). Ahura Mazda answered: ‘Ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.’

18 (35). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a dead man, as large as two fingers or as two ribs, and if grease or marrow flow from it on to the ground, what penalty shall he pay?

19 (39). Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

[{=html}p. 69{=html}]

20 (40). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a dead man, as large as an arm-bone or as a thigh-bone, and if grease or marrow flow from it on to the ground, what penalty shall he pay?

21 (44). Ahura Mazda answered: ‘Four hundred stripes with the Aspahê-astra, four hundred stripes with the Sraoshô-karana.’

22 (45). O Maker of the material world, thou Holy One! If a man shall throw on the ground a bone of a dead dog, or of a dead man, as large as a man’s skull, and if grease or marrow flow from it on to the ground, what penalty shall he pay?

23 (49). Ahura Mazda answered: ‘Six hundred stripes with the Aspahê-astra, six hundred stripes with the Sraoshô-karana.’

24 (50). O Maker of the material world, thou Holy One! If a man shall throw on the ground the whole body of a dead dog, or of a dead man, and if grease or marrow flow from it on to the ground, what penalty shall he pay?

25 (53). Ahura Mazda answered: ‘A thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana.‘

III. {align=“center”}

26 (54). O Maker of the material world, thou Holy One! If a worshipper of Mazda, walking, or running, or riding, or driving, come upon a corpse in a stream of running water, what shall he do?

27 (56). Ahura Mazda answered: ‘Taking off his shoes, putting off his clothes, boldly, O Zarathustra! he shall enter the river, and take the dead out of the water; he shall go down into the water

[{=html}p. 70{=html}]

ankle-deep, knee-deep, waist-deep, or a man’s full depth, till he can reach the dead body []{=html}1{=html}.’

28 (61). O Maker of the material world, thou Holy One! If, however, the body be already falling to pieces and rotting, what shall the worshipper of Mazda do?

29 (63). Ahura Mazda answered: ‘He shall draw out of the water as much of the corpse as he can grasp with both hands, and he shall lay it down on the dry ground; no sin attaches to him for any bone, hair, grease, flesh, dung, or blood that may drop back into the water.’

30 (65). O Maker of the material world, thou Holy One! What part of the water in a pond does the Drug Nasu defile with infection, pollution, and uncleanness?

31 (66). Ahura Mazda answered: ‘Six steps on each of the four sides. As long as the corpse has not been taken out of the water, so long shall that water be unclean and unfit to drink. They shall, therefore, take the corpse out of the pond, and lay it down on the dry ground.

32 (69). ‘And of the water they shalt draw off the half, or the third, or the fourth, or the fifth part, according as they are able; and after the corpse has been taken out and the water has been drawn off, the rest of the water is clean, and both cattle and men may drink of it at their pleasure, as before.’

33 (72). O Maker of the material world, thou

[{=html}p. 71{=html}]

[{=html}[paragraph continues]{=html}] Holy One! What part of the water in a well does the Drug Nasu defile with infection, pollution, and uncleanness?

34 (73). Ahura Mazda answered: ‘As long as the corpse has not been taken out of the water []{=html}1{=html}, so long shall that water be unclean and unfit to drink. They shall, therefore, take the corpse out of the well, and lay it down on the dry ground.

35 (73). ‘And of the water in the well they shall draw off the half, or the third, or the fourth, or the fifth part, according as they are able; and after the corpse has been taken out and the water has been drawn off, the rest of the water is clean, and both cattle and men may drink of it at their pleasure, as before.’

36 (74). O Maker of the material world, thou Holy One! What part of a sheet of snow or hail does the Drug Nasu defile with infection, pollution, and uncleanness?

37 (75). Ahura Mazda answered: ‘Three steps on each of the four sides. As long as the corpse has not been taken out of the water, so long shall that water be unclean and unfit to drink. They shall, therefore, take the corpse out of the water, and lay it down on the dry ground.

38 (78). ‘After the corpse has been taken out, and the snow or the hail has melted, the water is clean, and both cattle and men may drink of it at their pleasure, as before.’

39 (79). O Maker of the material world, thou Holy One! What part of the water of a running

[{=html}p. 72{=html}]

does the Drug Nasu defile with infection pollution, and uncleanness?

40 (80). Ahura Mazda answered: ‘Three steps down the stream, nine steps up the stream, six steps across. As long as the corpse has not been taken out of the water, so long shall the water be unclean and unfit to drink. They shall, therefore, take the corpse out of the water, and lay it down on the dry ground.

41 (83). ‘After the corpse has been taken out and the stream has flowed three times []{=html}1{=html}, the water is clean, and both cattle and men may drink of it at their pleasure, as before.‘

IV. {align=“center”}

42 (84). O Maker of the material world, thou Holy One! Can the Haoma that has been touched by the corpse of a dead dog, or the corpse of a dead man, be made clean again?

40 (85). Ahura Mazda answered: ‘It can, O holy Zarathustra! If it has been strained for the Sacrifice, no corpse that has been brought unto it, makes corruption or death enter it []{=html}2{=html}. If it has not been strained for the sacrifice, the stem is defiled the length of four fingers. That length of stem shall be buried in the ground, in the middle of the house, for a year long. When the year is passed, the faithful may drink of its juice at their pleasure, as before.‘

V. {align=“center”}

44 (92). O Maker of the material world, thou

[{=html}p. 73{=html}]

[{=html}[paragraph continues]{=html}] Holy One! Whither shall we bring, where shall we lay the bodies of the dead, O Ahura Mazda?

45 (93). Ahura Mazda answered: ‘On the highest summits []{=html}1{=html}, where they know there are always corpse-eating dogs and corpse-eating birds, O holy Zarathustra!

46 (95). ‘There shall the worshippers of Mazda fasten the corpse, by the feet and by the hair, with brass, stones, or lead, lest the corpse-eating dogs and the corpse-eating birds shall go and carry the bones to the water and to the trees.

47 (98). ‘If they shall not fasten the corpse, so that the corpse-eating dogs and the corpse-eating birds may go and carry the bones to the water and to the trees, what is the penalty that they shall pay?’

48 (100). Ahura Mazda answered: ‘They shall be Peshôtanus: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

49 (101). O Maker of the material world, thou Holy-one []{=html}2{=html}! Whither shall we bring, where shall we lay the bones of the dead, O Ahura Mazda?

50 (102). Ahura Mazda answered: ‘The worshippers of Mazda shall erect a building []{=html}3{=html} out of the reach of the dog, of the fox, and of the wolf, and wherein rain-water cannot stay []{=html}4{=html}.

[{=html}p. 74{=html}]

51 (105). ‘Such a building shall they erect, if they can afford it, with stones, mortar, and earth []{=html}1{=html}; if they cannot afford it, they shall lay down the dead man on the ground, on his carpet and his pillow, clothed with the light of heaven, and beholding the sun.‘

Footnotes {align=“CENTER”}

[]66:1 Cf. Farg. VII, 45 seq.

[]66:2 ‘To the water which they pour out, to the earth which they plough, to the plants which they sow’ (Comm.)

[]67:1 ‘If they plough and sow it, one tanâfûhr (see Introd. V, 19); if they pour water on it, one tanâfûhr; if they, plough, sow, and water it, two tanâfûhrs’ (Comm.)

[]67:2 Even when a year’s space is past, the ground is not free ipso facto.

[]70:1 ‘If he is able to draw out the corpse and does so, it is a pious deed worth a tanâfûhr (that is, one by which a tanâfûhr sin can be cancelled); if he is able to draw it out and does not do so, it is a tanâfûhr sin. Gûgôsasp says, It is a margarzân sin (a capital crime).’ (Comm.)

[]71:1 All the water in the well is unclean, ‘as the well has the length and breadth of a man’s stature’ (Brouillons d’Anquetil, Vendîdâd, p. 206).

[]72:1 When three waves have passed.

[]72:2 Because the Haoma is the plant of life; when strained for the sacrifice, it is the king of healing plants (Bund. XXIV); the dead shall become immortal by tasting of the white Haoma (ib. XXXI).

[]73:1 ‘On the top of a mountain’ (Comm.) See Introd. V, 10; cf. VIII, 10.

[]73:2 The foregoing clauses (§§ 44-47) refer to the place where the corpse must be laid; the following (49-51) refer to the building, which must be erected on that place, if possible, to receive the corpse.

[]73:3 The Dakhma.

[]73:4 The rain-water that washes away the remains of corpses (V, 16 seq.) must not remain on the Dakhmas (cf. Comm. ad VIII, 7), [{=html}p. 74{=html}] but is brought out through trenches dug, for that purpose (cf. Introd. V,10).

[]74:1 This word is doubtful.

[]

FARGARD VII. {align=“center”}

{=html}I (1-5). How long after death the Nasu falls upon the dead.{=html}

{=html}

II (6-9). How far the defiling power of the Nasu extends.

III (10-22). Cleansing of clothes defiled by the dead.

IV (23-24). Eating of corpses an abomination.

V (25-27). Bringing corpses to fire or water an abomination.

VI (28-35). Cleansing of wood and corn defiled by the dead.

VII a (36-40). Physicians; their probation.

VII b (40-44). Their fees.

VIII (45-59). Purification of the earth, of the Dakhmas. The Dakhmas and the Daêvas.

IX (60-72). Treatment of a woman who has brought forth a still-born child.

X (73-75). Cleansing of vessels defiled by the dead.

XI (76). Cleansing of the cow.

XII (77). Unclean libations.

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{=html}This chapter would offer tolerable unity, but for a digression on medicine, which would be better placed as an introduction to the last three chapters, Sections II and IX, parts of which have already been found in Fargard V, are more suitably placed here. This chapter, as a whole, deals with the action of the Drug Nasu, from the moment she takes hold of the corpse, and shows how and when the several objects she has defiled become clean, namely, clothes, wood, corn, earth, women, vessels, and cows.{=html}

I. {align=“center”}

1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material

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world, thou Holy One! When a man dies, at what moment does the Drug Nasu rush upon him []{=html}1{=html}?’

2 (3). Ahura Mazda answered: ‘Directly after death, as soon as the soul has left the body, O Spitama Zarathustra! the Drug Nasu comes and rushes upon him, from the regions of the north []{=html}2{=html}, in the shape of a raging fly, with knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras []{=html}3{=html}.

[3. ‘On him she stays until the dog has seen the corpse []{=html}4{=html} or eaten it up, or until the flesh-eating birds have taken flight towards it []{=html}5{=html}. When the dog has seen it or eaten it up, or when the flesh-eating birds have taken flight towards it, then the Drug Nasu rushes away to the regions of the north in the shape of a raging fly, with knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras.‘]

4 (5). O Maker of the material world, thou Holy One! If the man has been killed by a dog, or by a wolf, or by witchcraft, or by the artifices of hatred []{=html}6{=html}, or by falling down a precipice, or by the law []{=html}7{=html}, or by a murderer, or by the noose []{=html}8{=html}, how long after death does the Drug Nasu come and rush upon the dead?

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5 (6). Ahura Mazda answered: ‘At the next watch after death []{=html}1{=html}, the Drug Nasu comes and rushes upon the dead, from the regions of the north, in the shape of a raging fly, with knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras.‘

II []``{=html}2``{=html}. {align=“center”}

6 (7). O Maker of the material world, thou Holy One! If there be a number of men resting in the same place, on adjoining carpets, on adjoining pillows, be there two men near one another, or five, or fifty, or a hundred, close by one another; and of those people one happens to die; how many of them does the Drug Nasu envelope with infection, pollution, and uncleanness?

7 (11). Ahura Mazda answered: ‘If the dead one be a priest, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the eleventh and defiles the ten.

‘If the dead one be a warrior, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the tenth and defiles the nine.

‘If the dead one be a husbandman, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the ninth and defiles the eight.

8 (17). ‘If it be a shepherd’s dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the eighth and defiles the seven.

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‘If it be a house dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the seventh and defiles the six.

9 (21). ‘If it be a Vohunazga dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the sixth and defiles the five.

‘If it be a young dog, the Drug Nasu rushes forth, O Spitama Zarathustra! she falls on the fifth and defiles the four []{=html}1{=html}.’

… ‘those clothes shall serve for their coverings and for their sheets []{=html}2{=html}.’ …

III {align=“center”}

10 (26). O Maker of the material world, thou Holy One! What part of his bedding []{=html}3{=html} and pillow does the Drug Nasu defile with infection, uncleanness, and pollution?

11 (27). Ahura Mazda answered: ‘The Drug Nasu defiles with infection, uncleanness, and pollution the upper sheet and the inner garment []{=html}4{=html}.’

12 (28). O Maker of the material world, thou Holy One! Can that garment be made clean, O holy Ahura Mazda! that has been touched by the carcase of a dog or the corpse of a man?

13 (29). Ahura Mazda answered: ‘It can, O holy Zarathustra!’

How so?

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‘If, indeed, the garment has been defiled with seed, or sweat, or dirt, or vomit, the worshippers of Mazda shall rend it to pieces, and bury it under the ground []{=html}1{=html}.

14 (33). ‘But if it has not been defiled with seed, or sweat, or dirt, or vomit, then the worshippers of Mazda shall wash it with gômêz.

15 (35). ‘If it be leather, they shall wash it with gômêz three times, they shall rub it with earth three times, they shall wash it with water three times, and afterwards they shall expose it to the air for three months at the window of the house.

‘If it be woven cloth, they shall wash it with gômêz six times []{=html}2{=html}, they shall rub it with earth six times, they shall wash it with water six times, and afterwards they shall expose it to the air for six months at the window of the house.

16 (37). ‘The spring named Ardvî Sûra, O Spitama Zarathustra! that spring of mine, purifies the seed in man, the fruit in a woman’s womb, the milk in a woman’s breast []{=html}3{=html}.’

17 []{=html}4{=html} (41). O Maker of the material world, thou Holy One! Can those clothes, when once washed and cleansed, ever be used either by a Zaotar, or by a Hâvanan, or by an Âtare-vakhsha, or by a Frabaretar, or by an Âbered, or by an Âsnâtar, or by a Rathwiskar, or by a Sraoshâ-varez, or by any priest, warrior, or husbandman?

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18 (43). Ahura Mazda answered: ‘Never can those clothes, even when washed and cleansed, be used either by a Zaotar, or by a Hâvanan, or by an Âtare-vakhsha, or by a Frabaretar, or by an Âbered, or by an Âsnâtar, or by a Rathwiskar, or by a Sraoshâ-varez, or by any priest, warrior, or husbandman.

19 (45). ‘But if there be in a Mazdean house a woman who is in her sickness, or a man who has become unfit for work, and who must sit in the place of infirmity, those clothes shall serve for their coverings and for their sheets, until they can withdraw and move their hands.

20 (49). ‘Ahura Mazda, indeed, does not allow us to waste anything of value that we may have, not even so much as an Asperena’s weight of thread, not even so much as a maid lets fall in spinning.

21 (52). ‘Whosoever throws any clothing on a dead body, even so much as a maid lets fall in spinning, is not a pious man whilst alive, nor shall he, when dead, have a place in the happy realm.

22 (55). ‘He shall go away into the world of the fiends, into that dark world, made of darkness, the offspring of darkness. To that world, to the dismal realm, you are delivered by your own doings, by your own souls, O sinners!’

IV. {align=“center”}

23 (59). O Maker of the material world, thou Holy One! Can he be clean again who has eaten of the carcase of a dog or of the carcase of a man []{=html}1{=html}?

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24 (60). Ahura Mazda answered: ‘He cannot, O holy Zarathustra! His burrow []{=html}1{=html} shall be dug out, his life shall be torn out, his bright eyes shall be put out; the Drug Nasu falls upon him, takes hold of him even to the end of the nails, and he is unclean, thenceforth, for ever and ever []{=html}2{=html}.’

V. {align=“center”}

25 (65). O Maker of the material world, thou Holy One! Can he be clean again, O holy Ahura Mazda! who has brought a corpse with filth into the waters, or unto the fire, and made either unclean?

26 (66). Ahura Mazda answered: ‘He cannot, O holy Zarathustra! Those wicked ones it is, those men turned to Nasus []{=html}3{=html}, that most increase gnats and locusts []{=html}4{=html}; those wicked ones it is, those men turned to Nasus, that most increase the grass-destroying drought.

27 (69). ‘Those wicked ones it is, those men turned to Nasus, that increase most the power of the winter, produced by the fiends, the cattle-killing, thick-snowing, overflowing, the piercing,

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fierce, mischievous winter []{=html}1{=html}. Upon them comes and rushes the Drug Nasu, she takes hold of them even to the end of the nails, and they are unclean, thenceforth, for ever and ever []{=html}2{=html}.’

VI. {align=“center”}

28 (72). O Maker of the material world, thou Holy One! Can the wood be made clean, O holy Ahura Mazda! whereunto dead matter has been brought from a dead dog, or from a dead man?

29 (73). Ahura Mazda answered: ‘It can, O holy Zarathustra!’

How so?

‘If the Nasu has not yet been smitten []{=html}3{=html} by the corpse-eating dogs, or by the corpse-eating birds []{=html}4{=html}, they shall lay down, apart on the ground, the wood on the length of a Vîtasti []{=html}5{=html} all around the dead matter, if the wood be dry; on the length of a Frârâthni []{=html}6{=html} all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean []{=html}7{=html}.

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30 (78). ‘But if the Nasu has already been smitten []{=html}1{=html} by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, the wood on the length of a Frârâthni all around the dead matter, if the wood be dry; on the length of a Frâbâzu []{=html}2{=html} all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean.

31 (81). ‘This is the quantity of wood around the dead matter, that they shall lay down, apart on the ground, according as the wood is dry or wet; according as it is hard or soft; they shall sprinkle it once over with water, and it shall be clean.’

32 (83). O Maker of the material world, thou Holy One! Can the corn or the fodder be made clean, O holy Ahura Mazda! whereunto dead matter has been brought from a dead dog, or from a dead man?

33 (84). Ahura Mazda answered: ‘It can, O holy Zarathustra!’

How so?

‘If the Nasu has not yet been smitten by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, the corn on the length of a Frârâthni all around the dead matter, if the corn be dry; on the length of a Frâbâzu all

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around if it be wet; then they shall sprinkle it once over with water, and it shall be clean.

34 (89). ‘But if the Nasu has already been smitten []{=html}1{=html} by the corpse-eating dogs, or by the corpse-eating birds, they shall lay down, apart on the ground, the corn on the length of a Frâbâzu all around the dead matter, if the corn be dry; on the length of a Vîbâzu []{=html}2{=html} all around, if it be wet; then they shall sprinkle it once over with water, and it shall be clean.

35 (92). ‘This is the quantity of corn around the dead matter, that they shall lay down, apart on the ground, according as the corn is dry or wet; according as it is sown or not sown; according as it is reaped or not reaped; according as it is ground or not ground []{=html}3{=html}; according as it is (kneaded) []{=html}4{=html} or not kneaded; they shall sprinkle it once over with water, And it shall be clean.‘

VII a. {align=“center”}

36 (94). O Maker of the material world, thou Holy One! If a worshipper of Mazda want to practice the art of healing, on whom shall he first his skill? on worshippers of Mazda or on worshippers of the Daêvas?

37 (96). Ahura Mazda answered: ‘On worshippers of the Daêvas shall he first prove himself,

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rather than on worshippers of Mazda. If he treat with the knife a worshipper of the Daêvas and he die; if he treat with the knife a second worshipper of the Daêvas and he die; if he treat with the knife for the third time a worshipper of the Daêvas and he die, he is unfit to practise the art of healing for ever and ever.

38 (99). ‘Let him therefore never attend any worshipper of Mazda; let him never treat with the knife any worshipper of Mazda, nor wound him with the knife. If he shall ever attend any worshipper of Mazda, if he shall ever treat with the knife any worshipper of Mazda, and wound him with the knife, he shall pay for it the same penalty as is paid for wilful murder []{=html}1{=html}.

39 (102). ‘If he treat with the knife a worshipper of the Daêvas and he recover; if he treat with the knife a second worshipper of the Daêvas and he recover; if for the third time he treat with the knife a worshipper of the Daêvas and he recover; then he is fit to practise the art of healing for ever and ever []{=html}2{=html}.

40 (104). ‘He may henceforth at his will, attend worshippers of Mazda; he may at his will treat with the knife worshippers of Mazda, and heal them with the knife.

VII b. {align=“center”}

41 (105). ‘A healer shall heal a priest for a holy

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blessing []{=html}1{=html}; he shall heal the master of a house for the value of an ox of low value; he shall heal the lord of a borough []{=html}2{=html} for the value of an ox of average value; he shall heal the lord of a town for the value of an ox of high value; he shall heal the lord of a province for the value of a chariot and four []{=html}3{=html}.

42 (110). ‘He shall heal the wife of the master of a house for the value of a she-ass; he shall heal the wife of the lord of a borough for the value of a cow; he shall heal the wife of the lord of a town for the value of a mare; he shall heal the wife of the lord of a province for the value of a she-camel.

43 (114) ‘He shall heal the son of the lord of a borough for the value of an ox of high value; he shall heal an ox of high value for the value of an ox of average value; he shall heal an ox of average value for that of an ox of low value; he shall heal an ox of low value for the value of a sheep; he shall heal a sheep for the value of a meal of meat []{=html}4{=html}.

44 (118). ‘If several healers offer themselves together, O Spitama Zarathustra! namely, one who heals with the knife, one who heals with herbs, and one who heals with the holy word []{=html}5{=html}, it is this one

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who will best drive away sickness from the body of the faithful []{=html}1{=html}.’

VIII. {align=“center”}

45 (122). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been laid down on the ground, clothed with the light of heaven and beholding the sun, is the ground itself again []{=html}2{=html}?

46 (123). Ahura Mazda answered: ‘When the corpse of a dead man has lain on the ground for a year, clothed with the light of heaven, and beholding the sun, then the ground is itself again, O holy Zarathustra []{=html}3{=html}!’

47 (124). O Maker of the material world, thou Holy One! How long after the corpse of a dead man has been buried in the earth, is the earth itself again?

48 (125). Ahura Mazda answered: ‘When the corpse of a dead man has lain buried in the earth for fifty years, O Spitama Zarathustra! then the earth is itself again []{=html}4{=html}.’

49 (126). O Maker of the material world, thou Holy One! How long after the corpse of a dead

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man has been laid down on a Dakhma, is the ground, whereon the Dakhma stands, itself again?

50 (127). Ahura Mazda answered: ‘Not until the dust of the corpse, O Spitama Zarathustra! has mingled with the dust of the earth []{=html}1{=html}. Urge every one in the material world, O Spitama Zarathustra! to pull down Dakhmas []{=html}2{=html}.

51 (129). ‘He who should pull down Dakhmas, even so much thereof as the size of his own body, his sins in thought, word, and deed are remitted as they would be by a Patet; his sins in thought, word, and deed are atoned for []{=html}3{=html}

52 (132). ‘Not for his soul shall the two spirits wage war with one another []{=html}4{=html}; and when he enters the blissful world, the stars, the moon, and the sun shall rejoice in him; and I, Ahura Mazda, shall rejoice in him, saying: “Hail, O man! thou who hast just passed from the decaying world into the undecaying one!“’

55 []{=html}5{=html} (137). O Maker of the material world, thou

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[{=html}[paragraph continues]{=html}] Holy One! Where are the fiends? Where are the worshippers of the fiends? What is the place whereon the troops of fiends rush together? What is the place whereon the troops of fiends come rushing along? What is the place whereon they rush together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads?

56 (138). Ahura Mazda answered: ‘Those Dakhmas that are built upon the face of the earth, O Spitama Zarathustra! and whereon are laid the corpses Of dead men, that is the place where the fiends are, that is the place whereon the troops of fiends rush together, that is the place whereon the troops of fiends come rushing along, that is the place whereon they rush together to kill their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads.

57 (140). ‘On those Dakhmas, O Spitama Zarathustra! those fiends take food and void filth, (eating up corpses) in the same way as you, men, in the material world, eat cooked meal and cooked meat. It is, as it were, the smell of their feeding that you smell there, O men!

58 (143). ‘Thus the fiends revel on there, until that stench is rooted in the Dakhmas. Thus from the Dakhmas arise the infection of diseases, itch, hot fever, humours []{=html}1{=html}, cold fever, rickets, and hair untimely white. There death has most power on man, from the hour when the sun is down.

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59 (148). ‘And if there be people of evil spirit who do not seek for better spirit, the Gainis []{=html}1{=html} make those diseases grow stronger by a third []{=html}2{=html}, on their thighs, on their hands, on their plaited hair []{=html}3{=html}.’

IX. {align=“center”}

60 []{=html}4{=html} (151). O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda there be a woman with child, and if being a month gone, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten months gone, she bring forth a still-born child, what shall the worshippers of Mazda do?

61 (155). Ahura Mazda answered: ‘The place in that Mazdean house whereof the ground is the cleanest and the driest, and the least passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful;’—

62 (158). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful?

63 (159). Ahura Mazda answered: ‘Thirty paces from the fire; thirty paces from the water; thirty paces from the consecrated bundles of baresma three paces from the faithful;’—

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64 (160). ‘On that place shall the worshippers of Mazda erect an enclosure, and therein shall they establish her with food, therein shall they establish her with clothes.’

65 (162). O Maker of the material world, thou Holy One! What is the food that the woman shall first take?

66 (163). Ahura Mazda answered: ‘She shall drink gômêz mixed with ashes, three cups of it, or six, or nine, to wash over the grave in her womb.

67 (166). ‘Afterwards she may drink boiling milk of mares, cows, sheep, or goats, with pap or without pap; she may take cooked meat without water, bread without water, and wine without water.’

68 (169). O Maker of the material world, thou Holy One! How long shall she remain so? How long shall she live only on that sort of meat, bread, and wine?

69 (170). Ahura Mazda answered: ‘Three nights long shall she remain so; three nights long shall she live on that sort of meat, bread, and wine. Then, when three nights have passed, she shall wash her body, she shall wash her clothes, with gômêz and water, by the nine holes, and thus shall she be clean.’

70 O 72). O Maker of the material world, thou Holy One! But if fever befall her unclean body, if that twofold plague, hunger and thirst, befall her, may she be allowed to drink water?

71 (175). Ahura Mazda answered: ‘She may; the first thing for her is to have her life saved. Having been allowed by one of the holy men, by a holy faithful man, who knows the holy

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knowledge []{=html}1{=html}, she shall drink of the strength-giving water. But you, worshippers of Mazda, fix ye the penalty for it. The Ratu being applied to, the Sraoshâ-varez being applied to []{=html}2{=html}, shall prescribe the penalty to be paid []{=html}3{=html}.’

72 (181). What is the penalty to be paid?

Ahura Mazda answered: ‘The deed is that of a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana []{=html}4{=html}.’

X. {align=“center”}

73 (183). O Maker of the material world, thou Holy One! Can the eating vessels be made clean that have been touched by the carcase of a dog, or by the corpse of a man?

74 (184). Ahura Mazda answered: ‘They can, O holy Zarathustra!’

How so?

‘If they be of gold, you shall wash them once with gômêz, you shall rub them once with earth, you shall wash them once with water, and they shall be clean.

‘If they be of silver, you shall wash them twice with gômêz, you shall rub them twice with earth, you shall wash them twice with water, and they shall be clean.

75. ‘If they be of brass, you shall wash them thrice with gômêz, you shall rub them thrice with

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earth, you shall wash them thrice with water, and they shall be clean.

‘If they be of steel, you shall wash them four times with gômêz, you shall rub them four times with earth, you shall wash them four times with water, and they shall be clean.

‘If they be of stone, you shall wash them six times with gômêz, you shall rub them six times with earth, you shall wash them six times with water, and they shall be clean []{=html}1{=html}.

‘If they be of earth, of wood, or of clay, they are unclean for ever and ever []{=html}2{=html}.’

XI. {align=“center”}

76 (189). O Maker of the material world, thou Holy One! Can the cow be made clean that has eaten of the carcase of a dog, or of the corpse of a man?

77 (190). Ahura Mazda answered: ‘She can, O holy Zarathustra! The priest shall not, within a year, take from her to the baresma neither the milk and cheese that accompany the libation, nor the meat that accompanies the libation []{=html}3{=html}. When a year has passed, then the faithful may eat of her as before []{=html}4{=html}.’

XII. {align=“center”}

78 (193), Who is he, O holy Ahura Mazda! who,

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with a godly intent, with a godly wish, goes astray from the ways of God? Who is he who, with a godly intent, falls into the ways of the Drug []{=html}1{=html}?

79 (194). Ahura Mazda answered: ‘The one who, with a godly intent, with a godly wish, goes astray from the ways of God; the one who with a godly intent falls into the ways of the Drug, is he who offers up for libation water defiled by the dead; or who offers up libations in the dead of the night []{=html}2{=html}.’

Footnotes {align=“CENTER”}

[]75:1 See Introd. V, 3.

[]75:2 Hell lies in the north; cf. XIX, 1; Yt. XXII, 25; Bundahis 36, 12.

[]75:3 See Introd. V, 3.

[]75:4 Until the Sag-dîd has been performed (see Introd. V, 4).

[]75:5 The Sag-dîd may be performed by birds of prey as well as by dogs (see Introd. V, 4). The dog smites the Nasu when it brings its muzzle near to the dead, the bird (mountain hawk, sparrow or eagle) when its shadow passes over the body (Comm. ad § 2; Cf. § 29). § 3 is from the Vendîdâd Sâdah.

[]75:6 ‘By poison’ (Comm.).

[]75:7 Literally, ‘by men;’ that is to say, put to death by the community according to law (Comm.)

[]75:8 If he has strangled himself. Or possibly, ‘by want.’

[]76:1 The day is divided into five watches or ratu. If the man dies a natural death, the Drug comes directly; if the death be violent and unlocked for, the Drug is taken unawares, and it requires time for her to be warned of it and to come.

[]76:2 §§ 6-9 = Farg. V, 27-30.

[]77:1 This enumeration is less complete than that in the fifth Fargard, as it comprises only the first four sorts of dogs, viz. only those that can perform the Sag-dîd (Comm. ad § 2).

[]77:2 This phrase, which forms part of § 19, is wrongly inserted here.

[]77:3 The bedding on which he has died.

[]77:4 That is to say, only those clothes which have been in direct contact with the dead.

[]78:1 According to the Commentary only that part which has been defiled is rent off; the rest may still be used.

[]78:2 See Introd. V, 16.

[]78:3 This clause is a quotation from Yasna LXV, 5, intended to illustrate the cleansing power of water. Ardvî Sûra is the Goddess of the waters.

[]78:4 §§ 17-22 = Farg. V, 57-62.

[]79:1 The carcase-eater lodges the Nasu in himself; he becomes a Nasu, and therefore must be destroyed; cf. infra § 76 seq.

[]80:1 His house, as he is assimilated to a devouring Khrafstra.

[]80:2 Till the resurrection. ‘It is prescribed in the Vendîdâd that if a man shall eat of a carcase, his house and family shall be destroyed, his heart shall be torn out of his body, his eyes shall be put out, and his soul shall abide in hell till the resurrection’ (Saddar 71, Hyde 7 9). ‘He who eats of a carcase with sinful intent is both unclean and margarzân; Barashnûm and Nîreng are of no avail for him, he must die. If there has been no sinful intent, he may wash himself; one may give him the ashes and the gômêz (Comm.); he is unclean, he is not margarzân’ (Old Rav. 115 b).

[]80:3 Doubtful; possibly, ‘those Nasu-makers.’

[]80:4 ‘It is said in the Avesta that when there are many gnats and locusts it is owing to corpses having been brought to water and to fire’ (Saddar 72, Hyde 80).

[]81:1 ‘In the same way (by the bringing of corpses to water and to fire), winter grows colder, and summer grows warmer’ (Saddar 72, Hyde 80).

[]81:2 Whoever shall do that deed, shall pay for it in this world and in the next; they shall flay his body in the presence of the assembly, they shall tear him limb from limb, and his corpse shall be thrown away to dogs and ravens, … and when his soul comes to the other world, he shall suffer tortures from the dêvs (Gr. Rav. p. 123).

[]81:3 That is to say, if the Sag-dîd has not yet been performed.

[]81:4 See above, p. 75, n. 5.

[]81:5 Twelve fingers.

[]81:6 The Frârâthni is, as it seems, as much as one foot (fourteen fingers, Vd. II, 22, Comm.)

[]81:7 ‘After a year,’ according to the Commentary.

[]82:1 It appears from the similar passages (VIII, 35, 36, and 98, 99) and from the general principles of uncleanness (see Introd. V, 16) that the words ‘If the Nasu has not yet been smitten,’ in § 29, have been misplaced there from § 30, and that the corresponding words in § 30 belong to § 29; because uncleanness spreads less far, when the Sag-dîd has taken place.

[]82:2 A measure of unknown extent; ‘an arm’s length,’ it would seem.

[]83:1 The same observation applies to the first words of §§ 33, 34, as was observed of §§ 29, 30.

[]83:2 A measure of unknown extent; ‘an ell,’ it would seem.

[]83:3 This clause is preceded and followed, in the Vendîdâd Sâdah, by clauses which seem to refer to the process of grinding being more or less advanced.

[]83:4 This word is supplied, as it appears, from the context, and from the Pahlavi translation, to be wanting.

[]84:1 For baodhô-varsta, which word is wrongly understood by the Parsis as the designation of a penalty, consisting in the amputation of six fingers (Asp.)

[]84:2 ‘Some say, One who has been qualified may become disqualified; one who has been disqualified shall never become qualified’ (Comm. ad § 43).

[]85:1 ‘Thus he will become holy (i.e. he will go to paradise); there no equivalent in money. Some say, It is given when the priest has not 3000 stîrs’ (Comm.)

[]85:2 A group of several houses; Aspendiârji and Anquetil say, ‘a street.’

[]85:3 ‘A value of seventy stîrs’ (Comm.)

[]85:4 Cf. the tariff of fees for the cleanser, Farg. IX, 37 seq.

[]85:5 ‘By spells’ (Comm.; cf. Odyssea XIX, 457). This classification was not unknown to Asclepios: he relieved the sick ‘now with caressing spells, now with soothing drink or balsam, now with the knife’ (Pindaros, Pyth. III, 51).

[]86:1 ‘It may be that he may not relieve, but he will not harm’ (Comm.) The Vendîdâd Sâdah, instead of ‘it is this one,’ &c, reads as follows: ‘Let them address themselves to the one who heals with the holy word; for he is the best healer among all healers, who heals by the holy word; this one it is who will drive away sickness from the body of the faithful.’ The treatment by the holy word seems not to consist only in the recitation of spells, but the spells must be accompanied by the ceremony of the Barashnûm (see Farg. XXII and Introd. V, 14).

[]86:2 Restored to the purity of its nature, and fit to till; as it remains Nasu till that time.

[]86:3 See Farg. VI, 1 seq.

[]86:4 Cf. Farg. III, 36 seq.

[]87:1 A space of time estimated at fifty years (Comm.) Cf. Farg. III, 13.

[]87:2 Cf. Farg. III, 9, text and note, and § 13.

[]87:3 ‘A tanâfûhr sin is remitted thereby’ (Comm.)

[]87:4 When a man dies, hell and paradise, fiends and gods struggle for the possession of his soul: Astôvîdhôtus, Vîzaresha, and the bad Vayu drag the souls of the wicked to hell; Mithra, Sraosha, Rashnu, and the good Vayu take the souls of the good to paradise (see Farg. XIX, 29 seq.; Yt. XXII; Mainyô-i-khard II). The struggle lasts for three days and three nights (the sadis), during which time the relatives of the dead offer up prayers and sacrifices to Sraosha, Rashnu, and Vayu, to assure him their protection (cf. IX, 56).

[]87:5 §§ 53, 54 belong to the Commentary; they are composed of disconnected quotations, part of which refers to the different deeds by which a tanâfûhr sin may be redeemed, while the other part refers to the rules of what may be called the book-keeping of good actions and sins.

[]88:1 Doubtful (naêza).

[]89:1 ‘The Gahi’ (Comm.) The Gaini seems to be the Gahi as bringing sickness (cf. Farg. XXI, 2).

[]89:2 The general meaning of the sentence is that the Dakhmas are seats of infection, of which the action becomes worse and stronger when people live in impiety and vices.

[]89:3 Doubtful.

[]89:4 §§ 60-69 = Farg. V, 45-54.

[]91:1 The Dastur.

[]91:2 See Farg. V, 25.

[]91:3 For the water having been defiled.

[]91:4 A penalty to be undergone by the husband, at least in modern practice: ‘If through fear of death or of serious illness she has drunk water before the appointed time, her husband shall make Patet for her fault before the Dastur’ (Old Rav. 98 b).

[]92:1 From the Vendîdâd Sâdah.

[]92:2 See Introd. V, 16.

[]92:3 The offering of the libation waters (Zaothra) is accompanied with offerings of milk, cheese, and meat, which the priest eats holding the baresma in his hand.

[]92:4 ‘Whatever comes from her, if dropped, is clean; if taken, unclean. If she be big with young, the young is born clean, if conceived before her eating of the corpse; if conceived afterwards, it is born unclean’ (Comm.)

[]93:1 Possibly, works for the Drug.

[]93:2 ‘From what hour may the good waters be offered up? From sunrise to sunset. He who offers up the good waters after sunset, before sunrise, does no better deed than if he should shed them downright into the jaws of the venomous snake’ (Nîrangistân, in the Zand-Pahlavi Glossary, p. 76).

[]

FARGARD VIII. {align=“center”}

{=html}I (1-3). Purification of the house where a man has died.{=html}

{=html}

II (4-13). Funerals.

III (14-22). Purification of the ways along which the corps-has been carried.

IV (23-25). No clothes to be wasted on a corpse.

V (26-32). Unlawful lusts.

VI (33-34). A corpse when dried up does not contaminate.

VII (35-72). Purification of the man defiled by the dead.

VIII (73-80). Purification of the fire defiled by the dead.

IX (81-96). The Bahrâm fire.

X (97-107). Purification in the wilderness.

{=html}

{=html}This chapter, putting aside section V, may be entitled: Funerals and Purification. Logical order may easily be introduced into it, by arranging the sections as follows: I, IV, II, III, VI, VII, X, VIII, IX. {=html}

I. {align=“center”}

1. If a dog or a man die under the timber-work of a house or the wattlings of a hut, what shall the worshippers of Mazda do?

[{=html}p. 94{=html}]

2 (4). Ahura Mazda answered: ‘They shall look for a Dakhma, they shall look for a Dakhma all around. If they find it easier, to remove the dead than to remove the house, they shall take out the dead, they shall let the house stand, and shall perfume it with Urvâsni, or Vohu-gaona, or Vohu-kereti, or Hadhâ-naêpata, or any other sweet-smelling plant []{=html}1{=html}.

3 (8). ‘If they find it easier to remove the house than to remove the dead []{=html}2{=html}, they shall take away the house, they shall let the dead lie on the spot, and shall perfume the house with Urvâsni, or Vohu-gaona, or Vohu-kereti, or Hadhâ-naêpata, or any other sweet-smelling plant.‘

II. {align=“center”}

4 (11). O Maker of the material world, thou Holy One! If in the house of a worshipper of Mazda a dog or a man happens to die, and it is raining []{=html}3{=html}, or snowing, or blowing []{=html}4{=html}, or the darkness is coming on, when flocks and men lose their way, what shall the worshippers of Mazda do []{=html}4{=html}?

[{=html}p. 95{=html}]

5 (14). Ahura Mazda answered: ‘The place in that house whereof the ground is the cleanest and the driest, and the least passed through by flocks and herds, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful;’—

6 (16). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful?

7 (17). Ahura Mazda answered: ‘Thirty paces from the fire; thirty paces from the water; thirty paces from the consecrated bundles of baresma; three paces from the faithful;—

8 (18). ‘On that place they shall dig a grave, half a foot deep if the earth be hard, half the height of a man if it be soft; [they shall cover the surface of the grave with ashes or cowdung] []{=html}1{=html}; they shall cover the surface of it with dust of bricks, of stones, or of dry earth []{=html}2{=html}.

9 (21). ‘And they shall let the lifeless body lie there, for two nights, or three nights, or a month long, until the birds begin to fly, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth.

10 (23). ‘And when the birds begin to fly, the plants to grow, the floods to flow, and the wind to dry up the waters from off the earth, then the worshippers of Mazda shall make a breach in the wall

[{=html}p. 96{=html}]

of the house []{=html}1{=html}, and they shall call for two men, strong and skilful []{=html}2{=html}, and those, having stripped their clothes off []{=html}3{=html}, shall take the body to the building of clay, stones, and mortar []{=html}4{=html}, raised on a place where they know there are always corpse-eating dogs and corpse-eating birds.

11 (29). ‘Afterwards the corpse-bearers shall sit down, three paces from the dead; then the holy Ratu []{=html}5{=html} shall proclaim to the worshippers of Mazda thus: “Let the worshippers of Mazda here bring the urine wherewith the corpse-bearers there shall wash their hair and their bodies!“’

12 (32). O Maker of the material world, thou Holy One! Which is the urine wherewith the corpse-bearers shall wash their hair and their bodies? Is it of sheep or of oxen? Is it of man or of woman?

13 (35). Ahura Mazda answered: ‘It is of sheep or of oxen; not of man nor of woman, except these two: the nearest kinsman (of the dead) or his nearest kinswoman. The worshippers of Mazda

[{=html}p. 97{=html}]

shall therefore procure the urine wherewith the corpse-bearers shall wash their hair and their bodies []{=html}1{=html}.’

III. {align=“center”}

14 (38). O Maker of the material world, thou Holy One! Can the way, whereon the carcases of dogs or corpses of men have been carried, be passed through again by flocks and herds, by men and women, by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful?

15 (40). Ahura Mazda answered: ‘It cannot be passed through again by flocks and herds, nor by men and women, nor by Fire, the son of Ahura Mazda, nor by the consecrated bundles of baresma, nor by the faithful.

16 (41). ‘You shall therefore cause the yellow dog with four eyes, or the white dog with yellow ears []{=html}2{=html}, to go three times through that way []{=html}3{=html}. When either the yellow dog with four eyes, or the white dog with yellow ears, is brought there, then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras []{=html}4{=html}.

17 (45). ‘If the dog goes unwillingly, they shall use the yellow dog with four eyes, or the white

[{=html}p. 98{=html}]

dog with yellow ears: to go six times []{=html}1{=html} through that way. When either the yellow dog with four eyes, or the white dog with yellow ears, is brought there, then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras.

18 (47). ‘If the dog goes unwillingly, they shall cause the yellow dog with four eyes, or the white dog with yellow ears, to go nine times through that way. When either the yellow dog with four eyes, or the white dog with yellow ears, has been brought there, then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras.

19 (49). ‘An Âthravan shall first go along the way and shall say aloud these fiend-smiting words: “Yathâ ahû vairyô []{=html}2{=html}:—the will of the Lord is the law of holiness; the riches of Vohu-manô []{=html}3{=html} shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave to him to relieve the poor.

20 (52). ‘“Kem nâ mazdâ:—whom hast thou placed to protect me, O Mazda! while the hate of

[{=html}p. 99{=html}]

the fiend is grasping me? Whom but thy Âtar and Vohu-manô []{=html}1{=html}, by whose work the holy world goes on? Reveal to me the rules of thy law!

‘“Ke verethrem gâ:—who is he who will smite the fiend in order to maintain thy ordinances? Teach me clearly thy rules for this world and for the next, that Sraosha []{=html}2{=html} may come with Vohu-manô and help whomsoever thou pleasest.

21 (60). ‘“Keep us from our hater, O Mazda and Ârmaiti Spenta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Rush away, O Drug! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of the holy spirit!”

22.(63). ‘Then the worshippers of Mazda may at their will bring by those ways sheep and oxen, men and women, and Fire, the son of Ahura Mazda, the consecrated bundles of baresma, and the faithful.

‘The worshippers of Mazda may afterwards []{=html}3{=html} prepare meals with meat and wine in that house; it shall be clean, and there will be no sin, as before.‘

IV. {align=“center”}

23 (65). O Maker of the material world, thou Holy One! If a man shall throw clothes, either of

[{=html}p. 100{=html}]

skin or woven, upon a dead body, enough to cover the feet, what is the penalty that he shall pay []{=html}1{=html}?

Ahura Mazda answered: ‘Four hundred stripes with the Aspahê-astra, four hundred stripes with the Sraoshô-karana.’

24 (68). O Maker of the material world, thou Holy One! If a man shall throw clothes, either of skin or woven, upon a dead body, enough to cover both legs, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Six hundred stripes with the Aspahê-astra, six hundred stripes with the Sraoshô-karana.’

25 (71). O Maker of the material world, thou Holy One! If a man shall throw clothes, either of skin or woven, upon a dead body, enough to cover the whole body, what is the penalty that he shall pay?

Ahura Mazda answered: ‘A thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana.‘

V. {align=“center”}

26 (74). O Maker of the material world, thou Holy One! If a man involuntarily emits his seed, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Eight hundred stripes with the Aspahê-astra, eight hundred stripes with the Sraoshô-karana.’

27 (77). O Maker of the material world, thou Holy One! If a man voluntarily emits his seed, what is the penalty for it? What is the atonement for it? What is the cleansing from it?

[{=html}p. 101{=html}]

Ahura Mazda answered: ‘For that deed there is nothing that can pay, nothing that can atone, nothing that can cleanse from it; it is a trespass for which there is no atonement, for ever and ever.’

28 (83). When is it so?

‘It is so, if the sinner be a professor of the law of Mazda, or one who has been taught in it. But if he be not a professor of the law of Mazda, nor one who has been taught in it, then this law of Mazda takes his sin from him, if he confesses it and resolves never to commit again such forbidden deeds.

29 (88). ‘The law of Mazda indeed, O Spitama Zarathustra! takes away from him who confesses it the bonds of his sin; it takes away (the sin of) breach of trust; it takes away (the sin of) murdering one of the faithful; it takes away (the sin of) burying a corpse; it takes away (the sin of) deeds for which there is no atonement; it takes away the heaviest penalties of sin; it takes away any sin that may be sinned.

30 (95). ‘In the same way the law of Mazda, O Spitama Zarathustra! cleanses the faithful from every evil thought, word, and deed, as a swift-rushing mighty wind cleanses the plain.

‘So let all the deeds thou doest be henceforth good, O Zarathustra! a full atonement for thy sin is effected by means of the law of Mazda []{=html}1{=html}.’

31 (98). O Maker of the material world, thou only One! Who is the man that is a Daêva? Who is he that is a worshipper of the Daêva? that is a male paramour of the Daêvas? that is a female paramour of the Daêvas? that is a she-Daêva?

[{=html}p. 102{=html}]

that is in his inmost self a Daêva? that is in his whole being a Daêva []{=html}1{=html}? Who is he that is a Daêva before he dies, and becomes one of the unseen Daêvas after death []{=html}2{=html}?

32 (102). Ahura Mazda answered: ‘The man that lies with mankind as man lies with womankind, or as woman lies with mankind, is the man that is a Daêva; this one is the man that is a worshipper of the Daêvas, that is a male paramour of the Daêvas, that is a female paramour of the Daêva, that is a she-Daêva; this is the man that is in his inmost self a Daêva, that is in his whole being a Daêva; this is the man that is a Daêva before he dies, and becomes one of the unseen Daêvas after death: so is he, whether he has lain with mankind as mankind, or as womankind []{=html}3{=html}.’

[{=html}p. 103{=html}]

VI. {align=“center”}

33 (107). O Maker of the material world, thou Holy One! Shall the man be clean who has touched a corpse that has been dried up and dead more than a year?

34 (108). Ahura Mazda answered: ‘He shall. The dry mingles not with the dry []{=html}1{=html}. Should the dry mingle with the dry, how soon this material world of mine would have in it only Peshôtanus, shut out from the way of holiness, and whose souls will cry and wail! so numberless are the beings that die upon the face of the earth []{=html}2{=html}.’

VII. {align=“center”}

35 (111). O Maker of the material world, thou Holy One! Can the man be made clean that is touched the corpse of a dog or the corpse of a man?

36 (113). Ahura Mazda answered: ‘He can, O holy Zarathustra!’

How so?

‘If the Nasu has already been smitten by the corpse-eating dogs, or by the corpse-eating birds,

[{=html}p. 104{=html}]

he shall cleanse his body with gômêz and water, and he shall be clean []{=html}1{=html}.

37 (117). ‘If the Nasu has not yet been smitten by the corpse-eating dogs, or by the corpse-eating birds []{=html}2{=html}, then the worshippers of Mazda shall dig three holes in the ground []{=html}3{=html}, and he shall thereupon wash his body with gômêz, not with water. They shall then lift and bring my dog []{=html}4{=html}, they shall bring him (thus shall it be done and not otherwise) in front of the man []{=html}5{=html}.

38 (121). ‘The worshippers of Mazda shall dig three other holes []{=html}6{=html} in the ground, and he shall thereupon, wash his body with gômêz, not with water. They shall then lift and bring my dog, they shall bring him (thus shall it be done and not otherwise) in front of the man. Then they shall wait until he is dried []{=html}7{=html} even to the last hair on the top of his head.

39 (125). ‘They shall dig three more holes []{=html}8{=html} in the ground, and he shall thereupon wash his body with water, not with gômêz.

40 (127). ‘He shall first wash his hands; if his

[{=html}p. 105{=html}]

hands be not first washed, he makes the whole of his body unclean. When he has washed his hands three times, after his hands have been washed, thou shalt sprinkle with water the forepart of his skull.’

41 (131). O Maker of the material world, thou Holy One! When the good waters reach the forepart of the skull, whereon does the Drug Nasu rush []{=html}1{=html}?

Ahura Mazda answered: ‘In front, between the brows, the Drug Nasu rushes.’

42 (134). O Maker of the material world, thou Holy One! When the good waters reach in front between the brows, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘On the back part of the skull the Drug Nasu rushes.’

43 (13 7). O Maker of the material world, thou Holy One! When the good waters reach the back part of the skull, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘In front, on the jaws, the Drug Nasu rushes.’

44 (140). O Maker of the material world, thou Holy One! When the good waters reach in front, on the jaws, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right ear the Drug Nasu rushes.’

45 (143). O Maker of the material world, thou Holy One! When the good waters reach the right ear, whereon does the Drug Nasu rush?

[{=html}p. 106{=html}]

Ahura Mazda answered: ‘Upon the left ear the Drug Nasu rushes.’

46 (146). O Maker of the material world, thou Holy One! When the good waters reach the left ear, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right shoulder the Drug Nasu rushes.’

47 (149). O Maker of the material world, thou Holy One! When the good waters reach the right shoulder, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the left shoulder the Drug Nasu rushes.’

48 (152). O Maker of the material world, thou Holy One! When the good waters reach the left shoulder, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right arm-pit the Drug Nasu rushes.’

49 (155). O Maker of the material world, thou Holy One! When the good waters reach the right arm-pit, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the left arm-pit the Drug Nasu rushes.’

50 (158). O Maker of the material world, thou Holy One! When the good waters reach the left arm-pit, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘In front, upon the chest, the Drug Nasu rushes.’

51 (161). O Maker of the material world, thou Holy One! When the good waters reach the chest in front, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the back the Drug Nasu rushes.’

52 (164). O Maker of the material world, thou

[{=html}p. 107{=html}]

[{=html}[paragraph continues]{=html}] Holy One! When the good waters reach the back, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right nipple the Drug Nasu rushes.’

53 (167). O Maker of the material world, thou Holy One! When the good waters reach the right nipple, whereon does the Drug Nasu rush?’

Ahura Mazda answered: ‘Upon the left nipple the Drug Nasu rushes.’

54 (170). O Maker of the material world, thou Holy One! When the good waters reach the left nipple, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right rib the Drug Nasu rushes.’

55 (173). O Maker of the material world, thou Holy One! When the good waters reach the right rib, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the left rib the Drug Nasu rushes.’

56 (176). O Maker of the material world, thou Holy One! When the good waters reach the left rib, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right hip the Drug Nasu rushes.’

57 (179). O Maker of the material world, thou Holy One! When the good waters reach the right hip, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the left hip the Drug Nasu rushes.’

58 (182). O Maker of the material world, thou Holy One! When the good waters reach the left hip, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the sexual parts the Drug Nasu rushes. If the unclean one be a

[{=html}p. 108{=html}]

man, thou shalt sprinkle him first behind, then before; if the unclean one be a woman, thou shalt sprinkle her first before, then behind.{=html}‘{=html}

59 (187). O Maker of the material world, thou Holy One! When the good waters reach the sexual parts, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right thigh the Drug Nasu rushes.’

60 (190). O Maker of the material world, thou Holy One! When the good waters reach the right thigh, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the left thigh the Drug Nasu rushes.’

61 (193). O Maker of the material world, thou Holy One! When the good waters reach the left thigh, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right knee the Drug Nasu rushes.’

62 (196). O Maker of the material world, thou Holy One! When the good waters reach the right knee, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the left knee the Drug Nasu rushes.’

63 (199). O Maker of the material world, thou Holy One! When the good waters reach the left knee, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right leg the Drug Nasu rushes.’

64 (202). O Maker of the material world, thou Holy One! When the good waters reach the right leg, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the left leg the Drug Nasu rushes.’

65 (205). O Maker of the material world, thou

[{=html}p. 109{=html}]

[{=html}[paragraph continues]{=html}] Holy One! When the good waters reach the left leg, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right ankle the Drug Nasu rushes.’

66 (208). O Maker of the material world, thou Holy One! When the good waters reach the right ankle, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the left ankle the Drug Nasu rushes.’

67 (211). O Maker of the material world, thou Holy One! When the good waters reach the left ankle, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the right instep the Drug Nasu rushes.’

68 (214). O Maker of the material world, thou Holy One! When the good waters reach the right instep, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘Upon the left instep the Drug Nasu rushes.’

69 (217). O Maker of the material world, thou Holy One! When the good waters reach the left instep, whereon does the Drug Nasu rush?

Ahura Mazda answered: ‘She is driven to the sole of the foot, where what is seen of her is like the wing of a fly.

70 (220). ‘He shall press his toes upon the ground, and shall raise up his heels; thou shalt sprinkle his right sole with water; then the Drug Nasu rushes upon the left sole. Thou shalt sprinkle the left sole with water; then the Drug Nasu is driven to the toes, where what is seen of her is like the wing of a fly.

71 (225). ‘He shall press his heels upon the ground and shall raise up his toes; thou shalt

[{=html}p. 110{=html}]

sprinkle his right toe with water; then the Drug Nasu rushes upon the left toe. Thou shalt sprinkle the left toe with water; then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras.

[72. ‘And thou shalt say aloud these fiend-smiting and most-healing words:

‘“The will of the Lord is the law of holiness,” &c.

‘“Whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me?” &c.

‘“Who is he who will smite the fiend in order to maintain thy ordinances?” &c. []{=html}1{=html}

‘“Keep us from our hater, O Mazda and Ârmaiti Spenta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Rush away, O Drug! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of the holy spirit []{=html}2{=html}!”‘]

VIII. {align=“center”}

73 (229). O Maker of the material world, thou Holy One! If worshippers of Mazda, walking, or running, or riding, or driving, come upon a corpse-burning fire, whereon a corpse is being cooked or roasted, what shall they do?

74(233). Ahura Mazda answered: ‘They shall kill the man that burns the corpse; surely they shall

[{=html}p. 111{=html}]

kill him []{=html}1{=html}. They shall take off the cauldron, they shall take off the tripod.

75 (237). ‘Then they shall kindle wood from that fire; either wood of those trees that have the seed of fire in them, or bundles of the very wood that was prepared for that fire; and they shall separate and disperse it, that it may die out the sooner.

76 (242). ‘Thus they shall lay a first bundle on the ground []{=html}2{=html}, a Vîtasti []{=html}3{=html} away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.

77 (245). ‘They shall lay down, a second bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.

‘They shall lay down a third bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.

‘They shall lay down a fourth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.

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‘They shall lay down a fifth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.

‘They shall lay down a sixth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.

‘They shall lay down a seventh bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.

‘They shall lay down an eighth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.

78 (245). ‘They shall lay down a ninth bundle on the ground, a Vîtasti away from the corpse-burning fire, and they shall separate and disperse it, that it may die out the sooner.

79, 80 (246). ‘If a man shall then piously bring unto the fire, O Spitama Zarathustra! wood of Urvâsna, or Vohu-gaona, or Vohu-kereti, or Hadhâ-naêpata, or any other sweet-smelling wood, wheresoever the wind shall bring the perfume of the fire, thereunto Fire, the son of Ahura Mazda, shall go and kill thousands of unseen Daêvas, thousands of fiends, the brood of darkness, thousands of couples of Yâtus and Pairikas []{=html}1{=html}.’

IX. {align=“center”}

81 (251) O Maker of the material world, thou Holy One! If a man bring a corpse-burning fire

[{=html}p. 113{=html}]

to the Dâityô-gâtu []{=html}1{=html}, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought ten thousand fire-brands to the Dâityô-gâtu.’

82 (254). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire wherein excrement has been burnt []{=html}2{=html}, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought a thousand fire-brands to the Dâityô-gâtu.’

83 (257). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire wherein cowdung has been burnt []{=html}3{=html}, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought five hundred fire-brands to the Dâityô-gâtu.’

84 (258). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire from the kiln of a brick-maker []{=html}4{=html}, what shall be

[{=html}p. 114{=html}]

his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought four hundred fire-brands to the Dâityô-gâtu’

85 (259). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire from a potter’s kiln, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought to the Dâityô-gâtu as many fire-brands as there were pots baked in that fire []{=html}1{=html}.’

86 (260). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of the reapers []{=html}1{=html}, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought to the Dâityô-gâtu as many fire-brands as there were plants in the crop []{=html}1{=html}.’

87 (261). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of a goldsmith, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought a hundred fire-brands to the Dâityô-gâtu.’

88 (262). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of a silversmith, what shall be his reward when his soul has parted with his body?

[{=html}p. 115{=html}]

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought ninety fire-brands to the Dâityô-gâtu.’

89 (263). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of a worker in brass, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought eighty fire-brands to the Dâityô-gâtu.’

90 (264). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of a blacksmith, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought seventy fire-brands to the Dâityô-gâtu.’

91 (265). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of an oven []{=html}1{=html}, what shall be his reward when his soul has parted from his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought sixty fire-brands to the Dâityô-gâtu.’

92 (266). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire from under a cauldron []{=html}2{=html}, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought fifty fire-brands to the Dâityô-gâtu.’

93 (267). O Maker of the material world, thou

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[{=html}[paragraph continues]{=html}] Holy One! If a man bring to the Dâityô-gâtu the fire from an encampment []{=html}1{=html}, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought forty fire-brands to the Dâityô-gâtu.’

94 (268). O Maker of the material world, thou Holy One! If a man bring a herdsman’s fire to the Dâityô-gâtu, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as it he had, here below, brought thirty fire-brands to the Dâityô-gâtu.’

95 (269) []{=html}2{=html}. O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of the field []{=html}3{=html}, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought twenty fire-brands to the Dâityô-gâtu.’

96 (270). O Maker of the material world, thou Holy One! If a man bring to the Dâityô-gâtu the fire of his own hearth, what shall be his reward when his soul has parted with his body?

Ahura Mazda answered: ‘His reward shall be the same as if he had, here below, brought ten fire-brands to the Dâityô-gâtu.‘

X. {align=“center”}

97 (271) O Maker of the material world, thou Holy One! Can a man be made clean, O holy

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[{=html}[paragraph continues]{=html}] Ahura Mazda! who has touched a corpse in a distant place in the fields []{=html}1{=html}?

98 (272). Ahura Mazda answered: ‘He can, O holy Zarathustra.’

How so?

‘If the Nasu has already been smitten by the corpse-eating dogs or the corpse-eating birds, he shall wash his body with gômêz; he shall wash it thirty times, he shall rub it dry with the hand thirty times, beginning every time with the head []{=html}2{=html}.

99 (278). ‘If the Nasu has not yet been smitten by the corpse-eating dogs or the corpse-eating birds, he shall wash his body with gômêz; he shall wash it fifteen times, he shall rub it dry with the hand fifteen times []{=html}3{=html}.

100 (280). ‘Then he shall run a distance of a Hâthra []{=html}4{=html}. He shall run until he meets some man on his way, then he shall cry out aloud: “Here am I, one who has touched the corpse of a man, without any wilful sin of mind, tongue, or hand, and who wishes to be made clean.” Thus shall he run until he overtakes the man. If the man will not cleanse him, he takes upon his own head the third of his trespass.

101 (287). ‘Then he shall run another Hâthra, he shall run off again until he overtakes a man; if

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the man will not cleanse him, he takes upon his own head the half of his trespass.

102 (291). ‘Then he shall run a third Hâthra, he shall run off a third time until he overtakes a man; if the man will not cleanse him, he takes upon his own head the whole of his trespass.

103 (294). ‘Thus shall he run forwards until he comes near a house, a borough, a town, an inhabited district, and he shall cry out with a loud voice: “Here am I, one who has touched the corpse of a man, without any wilful sin of mind, tongue, or hand, and who wishes to be made clean.” If they will not cleanse him, he shall cleanse his body with gômêz and water; thus shall he be clean []{=html}1{=html}.’

104 (300). O Maker of the material world, thou Holy One! If he found water on his way, the water requires an atonement []{=html}2{=html}; what is the penalty that he shall pay?

105 (303). Ahura Mazda answered: ‘Four hundred stripes with the Aspahê-astra, four hundred stripes with the Sraoshô-karana.’

106 (304). O Maker of the material world, thou Holy One! If he found trees []{=html}3{=html} on his way, the fire requires an atonement; what is the penalty he shall pay?

Ahura Mazda answered: ‘Four hundred stripes with the Aspahê-astra, four hundred stripes with the Sraoshô-karana.

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107 (308). ‘This is the penalty, this is the atonement, which saves him who submits to it; he who does not submit to it, shall surely be an inhabitant in the mansion of the Drug []{=html}1{=html}.’

Footnotes {align=“CENTER”}

[]94:1 ‘So, when a dog or a man dies, the first thing to do is to take the corpse out (from the house), and to purify the house, inside and outside, with perfumes burnt on the fire’ (Comm.) Cf. XI, 4. Urvâsni is the râsan plant, a sort of garlic; Vohu-gaona, Vohu-kereti, and Hadhâ-naêpata are respectively (according to Aspendiârji) benzoin, aloe, and pomegranate.

[]94:2 If the house is simply a hut or a tent.

[]94:3 ‘No corpse must be taken to the Dakhma when rain is falling, or threatening. If one is overtaken by rain on the way, if there be a place to lay it down, they shall lay it down; if there be none, they must go on and take it to the Dakhma, they must not retrace their steps… . When arrived at the Dakhma, if they find it full of water, they may nevertheless lay down the corpse’ (Comm.)

[]94:4 If it is the season of rain or snow, Cf. V, 10. seq.

[]95:1 Vendîdâd Sâdah.

[]95:2 In the similar case in V, 10, it is prescribed to isolate the corpse in a permanent dead house (the Zâd-marg); the rule prescribed here seems to be older, as it is now obsolete; it was besides less convenient.

[]96:1 ‘The master and mistress of the house are carried away through a breach (made in the wall of the house); others through the door’ (Comm.) In some parts of Germany the dead must not be carried away through the usual house-door, as the dead and the living must not pass through the same door.

[]96:2 The corpse-bearers or nasu-kasha. ‘The corpse must be carried by two persons (see Farg. III, 13 seq.), no matter who they are; they may be a man and a woman, or two women’ (Comm.)

[]96:3 ‘As they are exchanged for the special clothes in which they carry corpses’ (Comm.), the so-called gâmah-i dakhma, ‘the Dakhma clothes.’

[]96:4 The Dakhma (see Farg. VI, 50 seq.)

[]96:5 The priest who directs the funerals, ‘the chief of the Nasu-kashas’ (Comm.)

[]97:1 When back in the village they perform the regular Barashnûm with consecrated gômêz (Comm.)

[]97:2 See Introd. V, 4.

[]97:3 ‘Afrag says, the dog goes straight along the length of the way. Maidyô-mâh says, he goes across it from side to side’ (Comm.)

[]97:4 Cf. Farg. VII, 3.

[]98:1 ‘Three times suffice if the dog goes of his own accord; if he goes by force, it counts as nothing; if he goes but with reluctance, that shall suffice’ (Comm. ad § 18).

[]98:2 A prayer in frequent use, and considered of great efficacy, generally known as the Ahuna Vairya or Honover. It was by reciting it that Ormazd in his first conflict with Ahriman drove him back to hell (Bund. I).

[]98:3 Of paradise, as Vohu-manô (Good Thought) is the doorkeeper of heaven (cf. Farg. XIX, 31).

[]99:1 When Ahriman broke into the world he was repelled by Âtar and Vohu-manô (Yasht XIII, 77; cf. Orm. Ahr. § 107).

[]99:2 Sraosha fights for the soul of the good after death (see p. 87, note 4). Kem nâ mazdâ and ke verethrem gâ are lines taken the Gâthas (Yasna XLVI, 7; XLIV, 16) and diverted from their primitive meaning to suit the present case.

[]99:3 On the fourth day. For three days and nights after the death it is forbidden to cook meat in the house (Comm.)

[]100:1 See Farg. V, 60; VII, 20.

[]101:1 See Farg. III, 38-42, text and notes.

[]102:1 The text has a Vîspô-daêva, a curious expression which comes from the time when daêva still meant ‘a god’ (see Introd. IV, 4I). In the time of the Indo-Iranian, nay, as early as the time of the Indo-European religion, it was the custom, beside special invocations to the several gods, to address one to all the gods, for fear of the resentment of those who might have been forgotten or ignored; thus the Greeks never failed to invoke all gods and goddesses (θεοῖς πᾶσι καὶ πάσαις); in the same way the Indian invoked visvê devâs, ‘all the gods,’ which, in course of time, gave rise to a special class of gods. Hence, in Mazdeism, arose a class of fiends, the vîspê daêva; but tradition lost the meaning of the word, and the vîspô daêva became ‘one who is entirely a Daêva by his wickedness’ (Comm.)

[]102:2 Demons are often the restless souls of the wicked, excluded from heaven. The Persian sect of the Mahâbâdians believed that the soul that had not spoken and done good became an Ahriman or gin (Dabistân).

[]102:3 The guilty may be killed by any one, without an order from the Dastur (see § 74 n.), and by this execution, an ordinary capital crime may be redeemed (Comm. ad VII, 52).

[]103:1 See Introd. V. This principle still prevails even with Musulman Persians: ‘Pour encourir leur immondicité dans l’attouchement des Chretiens et autres idolatres, il est nécessaire que s’ils les touchent, leurs vétements soient mouillés. C’est à cause, disent-ils, qu’étans secs l’immondicité ne s’attache pas; … . ce qui est cause que dans les villes où leurs Mullas et Docteurs ont plus d’autorité, ils font par fois défendre par leurs Kans que lorsqu’il pleut, les Chrétiens ne sortent pas de leurs maisons, de crainte que par accident, venans à les heurter, ils ne soient rendus immondes’ (G. du Chinon, p. 88 seq.; cf. Chardin).

[]103:2 See Farg. V, 4.

[]104:1 If the Sag-dîd has been performed, a simple ghosel is enough (see Introd. V, 16).

[]104:2 If the Sag-dîd has not been performed, the Barashnûm is necessary (see Introd. V, 16).

[]104:3 The first three holes, which contain gômêz. For the disposition of the holes, see the following Fargard.

[]104:4 Three times; every time that the unclean one passes from one hole to another (Comm. ad IX, 32).

[]104:5 To look at him, or, rather, at the Nasu in him, whilst the priest sings the ‘fiend-smiting spells.’

[]104:6 Containing gômêz too.

[]104:7 He rubs himself dry with handfuls of dust (see IX, 29 seq.)

[]104:8 Containing water.

[]105:1 The Nasu is expelled symmetrically, from limb to limb, from the right side of the body to the left, from the forepart to the back parts, and she flies, thus pursued, downwards from the top of the head to the tips of the toes.

[]110:1 As in §§ 19, 20.

[]110:2 From the Vendîdâd Sâdah.

[]111:1 ‘He who burns Nasâ (dead matter) must be killed. Burning or roasting Nasâ from the dead is a capital crime… . Four men can be put to death by any one without an order from the Dastur: the Nasâ-burner, the highwayman, the Sodomite, and the criminal taken in the deed’ (Comm.)

[]111:2 In a hole dug for that purpose; such is at least the custom nowadays. The ceremony seems to be an imitation of the Barashnûm. The unclean fire, represented by the nine bundles, passes through the nine holes, as the unclean man does (see above, § 37 seq. and Farg. IX, 12 seq.), and leaves at each of them some of the uncleanness it has contracted.

[]111:3 A span of twelve fingers.

[]112:1 See Introd. IV, 20-21.

[]113:1 ‘The proper abode,’ the Bahrâm fire (see Introd. V, 8). The Bahrâm fire is composed of a thousand and one fires belonging to sixteen different classes (ninety-one corpse-burning fires, eighty dyers’ fires, &c.) As the earthly representative of the heavenly fire, it is the sacred centre to which every earthly fire longs to return, in order to be united again, as much as possible, with its native abode. The more it has been defiled by worldly uses, the greater is the merit acquired by freeing it from defilement.

[]113:2 ‘The fire of the lac-makers and of the dyers’ (Asp. and Gr. Rav. 120).

[]113:3 ‘The fire of a bath,’ according, to Aspendiârji; but see Introd. V, 8.

[]113:4 Or, ‘from a lime-kiln’ (Comm.)

[]114:1 Doubtful.

[]115:1 A baker’s fire.

[]115:2 The kitchen-fire.

[]116:1 Doubtful.

[]116:2 From the Vendîdâd Sâdah.

[]116:3 The hunter’s fire.

[]117:1 Where the regular process of purification cannot be performed.

[]117:2 If the Sag-dîd has been performed, the Sî-shû (thirtyfold washing) is enough. Cf. above, §§ 35, 36.

[]117:3 If the Sag-dîd has not been performed, he cleanses himself in a summary way till he comes to a place where the Barashnûm can be performed.

[]117:4 See p. 17, n. 1.

[]118:1 ‘He may then attend to his business; he may work and till; some say he must abstain from sacrifice (till he has undergone the Barashnûm),’ (Comm.)

[]118:2 As he defiled it by crossing it.

[]118:3 ‘Trees fit for the fire’ (Comm.) If he touches those trees, the fire to which they are brought becomes unclean by his fault.

[]119:1 Hell. cf. Farg. XIV, 18.

[]

FARGARD IX. {align=“center”}

The nine nights’ Barashnûm. {align=“center”}

{=html}I a (1-11). Description of the place for cleansing the unclean (the Barashnûm-gâh).{=html}

{=html}

I b (12-36). Description of the cleansing.

II (37-44). Fees of the cleanser.

III (47-57). The false cleanser; his punishment.

§§ 45, 46 belong better to the following Fargard.

{=html}

{=html}The ceremony described in this Fargard is known among the Parsis as Barashnûm nû shaba, or ‘nine nights’ Barashnûm,’ because it lasts for nine nights (see § 35) []{=html}2{=html}. It is the great purification, the most efficacious of all; it not only makes the defiled man clean, but it opens to him the heavens (see Farg. XIX, 33; cf. Introd. V, 16). So, although it was formerly intended only for the man defiled by the dead, it became, during the Parsi period, a pious work which might be performed without any corpse having been touched; nay, its performance was prescribed, once at least, at the time of the Nû zûdî (at the age of fifteen, when the young Parsi becomes a member of the community), in order to wash away the natural uncleanness that has been contracted in the maternal womb (Saddar 36, Hyde 40) []{=html}3{=html}.{=html}

I a. {align=“center”}

1. Zarathustra asked Ahura Mazda: ‘O most

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beneficent Spirit, Maker of the material world, thou Holy One! How shall they manage here below; who want to cleanse the body of one defiled by the dead?’

2 (4). Ahura Mazda answered: ‘A godly man, O Spitama Zarathustra! who speaks truth, who learns the Holy Word, and who knows best the rites of cleansing according to the law of Mazda []{=html}1{=html}, such a man shall fell the trees off the surface of the ground on a space of nine Vîbâzus []{=html}2{=html} square.

3 (9). ‘It should be the part of the ground where there is least water and where there are fewest trees, the part which is the cleanest and driest, and the least passed through by sheep and oxen, and by Fire, the son of Ahura Mazda, by the consecrated bundles of baresma, and by the faithful.’

4 (11). How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful?

5 (12). Ahura Mazda answered: ‘Thirty paces from the fire, thirty paces from the water, thirty paces from the consecrated bundles of baresma, three paces from the faithful.

6 (13). ‘Then thou shalt dig a hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come []{=html}3{=html}.

7 (14). ‘Thou shalt dig a second hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.

‘Thou shalt dig a third hole, two fingers deep if

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the summer has come, four fingers deep if the winter and ice have come.

‘Thou shalt dig a fourth hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.

‘Thou shalt dig a fifth hole, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.

‘Thou shalt dig a sixth hole []{=html}1{=html}, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.’

8 (14). How far from one another?

‘One pace.’

How much is the pace?

‘As much as three feet.

9 (16). ‘Then thou shalt dig three holes more []{=html}2{=html}, two fingers deep if the summer has come, four fingers deep if the winter and ice have come.’

How far from the former six?

‘Three paces.’

What sort of paces?

‘Such as are taken in walking.’

How much are those (three) paces?

‘As much as nine feet.

10 (22). ‘Then thou shalt draw a furrow all around with a metal knife.’

How far from the holes?

‘Three paces.’

What sort of paces?

‘Such as are taken in walking.’

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How much are those (three) paces?

‘As much as nine feet.

11 (24). ‘Thou shalt draw twelve furrows []{=html}1{=html}; three of which thou shalt draw around (the first) three holes; three thou shalt draw around (the first) six holes; three thou shalt draw around the nine holes; three thou shalt draw around the three holes, outside the six holes []{=html}2{=html}. At each of the three times nine feet []{=html}3{=html}, thou shalt place stones as steps to the holes; or potsherds, or stumps, or clods, or any hard matter []{=html}4{=html}.’

I b. {align=“center”}

12 (31). ‘Then the unclean one shall walk to the holes; thou, O Zarathustra! shalt stand outside by the furrow, and thou shalt recite, Nemaskâ yâ

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ârmaitis îzâkâ []{=html}1{=html}; and the unclean one shall repeat, Nemaskâ yâ ârmaitis îzâkâ.

13 (35). ‘The Drug becomes weaker and weaker at every one of those words which are to smite the fiend Angra Mainyu, to smite Aêshma of the bloody spear []{=html}2{=html}, to smite the Mâzainya fiends []{=html}3{=html}, to smite all the fiends.

14 (40). ‘Then thou shalt sprinkle him with gômêz from a spoon of brass or of lead; thou shalt take a stick with nine knots []{=html}4{=html}, O Spitama Zarathustra! and thou shalt fasten the leaden spoon to the upper part of the stick.

15 (43). ‘They shall wash his hands first. If his hands be not washed first, he makes his whole body unclean. When he has washed his hands three times, after his hands have been washed, thou shalt sprinkle the forepart of his skull; then the Drug Nasu rushes in front, between his brows []{=html}5{=html}.

16 (50). ‘Thou shalt sprinkle him in front between the brows; then the Drug Nasu rushes upon the back part of the skull.

‘Thou shalt sprinkle the back part of the skull; then the Drug Nasu rushes upon the jaws.

‘Thou shalt sprinkle the jaws; then the Drug Nasu rushes upon the right ear.

17 (56). ‘Thou shalt sprinkle the right ear; then the Drug Nasu rushes upon the left ear.

‘Thou shalt sprinkle the left ear; then the Drug Nasu rushes upon the right shoulder.

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‘Thou shalt sprinkle the right shoulder; then the Drug Nasu rushes upon the left shoulder.

‘Thou shalt sprinkle the left shoulder; then the Drug Nasu rushes upon the right arm-pit.

18 (64). ‘Thou shalt sprinkle the right armpit; then the Drug Nasu rushes upon the left arm-pit.

‘Thou shalt sprinkle the left arm-pit; then the Drug Nasu rushes upon the chest.

‘Thou shalt sprinkle the chest; then the Drug Nasu rushes upon the back.

19 (70). ‘Thou shalt sprinkle the back; then the Drug Nasu rushes upon the right nipple.

‘Thou shalt sprinkle the right nipple; then the Drug Nasu rushes upon the left nipple.

‘Thou shalt sprinkle the left nipple; then the Drug Nasu rushes upon the right rib.

20 (76). ‘Thou shalt sprinkle the right rib; then the Drug Nasu rushes upon the left rib.

‘Thou shalt sprinkle the left rib; then the Drug Nasu rushes upon the right hip.

‘Thou shalt sprinkle the right hip; then the Drug Nasu rushes upon the left hip.

21 (82). ‘Thou shalt sprinkle the left hip; then the Drug Nasu rushes upon the sexual parts.

‘Thou shalt sprinkle the sexual parts. If the unclean one be a man, thou shalt sprinkle him first behind, then before; if the unclean one be a woman, thou shalt sprinkle her first before, then behind; then the Drug Nasu rushes upon the right thigh.

22 (88). ‘Thou shalt sprinkle the right thigh; then the Drug Nasu rushes upon the left thigh.

‘Thou shalt sprinkle the left thigh; then the Drug Nasu rushes upon the right knee.

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‘Thou shalt sprinkle the right knee; then the Drug Nasu rushes upon the left knee.

23 (94). ‘Thou shalt sprinkle the left knee; then the Drug Nasu rushes upon the right leg.

‘Thou shalt sprinkle the right leg; then the Drug Nasu rushes upon the left leg.

‘Thou shalt sprinkle the left leg; then the Drug Nasu rushes upon the right ankle.

‘Thou shalt sprinkle the right ankle; then the Drug Nasu rushes upon the left ankle.

24 (102). ‘Thou shalt sprinkle the left ankle; then the Drug Nasu rushes upon the right instep.

‘Thou shalt sprinkle the right instep; then the Drug Nasu rushes upon the left instep.

‘Thou shalt sprinkle the left instep; then the Drug Nasu is driven to the sole of the foot, where what is seen of her is like the wing of a fly.

25 (108). ‘He shall press his toes upon the ground and shall raise up his heels; thou shalt sprinkle his right sole; then the Drug Nasu rushes upon the left sole.

‘Thou shalt sprinkle the left sole; then the Drug Nasu is driven to the toes, where what is seen of her is like the wing of a fly.

26 (113). ‘He shall press his heels upon the ground And shall raise up his toes; thou shalt sprinkle his right toe; then the Drug Nasu rushes upon the left toe.

‘Thou shalt sprinkle the left toe; then the Drug Nasu flies away to the regions of the north, in the shape of a raging fly, with knees and tail sticking out, all stained with stains, and like unto the foulest Khrafstras.

[{=html}p. 126{=html}]

27 (118). ‘And thou shalt say those fiend-smiting and most-healing words:—

‘“Yathâ ahû vairyô:—The will of the Lord is the law of holiness; the riches of Vohu-manô shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave to him to relieve the poor.

‘“Kem nâ mazdâ:—Whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me? Whom, but thy Âtar and Vohu-manô, by whose work the holy world goes on? Reveal to me the rules of thy law!

‘“Ke verethrem gâ:—Who is he who will smite the fiend in order to maintain thy ordinances.? Teach me clearly thy rules for this world and for the next, that Sraosha may come with Vohu-manô and help whomsoever thou pleasest.

28 (119). ‘At the first hole the man becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words:—“Yathâ ahû vairyô,” &c. []{=html}2{=html}

‘At the second hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words:—“Yathâ ahû vairyô,” &c.

[{=html}p. 127{=html}]

‘At the third hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words:—“Yathâ ahû vairyô,” &c.

‘At the fourth hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words:—“Yathâ ahû vairyô,” &c.

‘At the fifth hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words:—“Yathâ ahû vairyô,” &c.

‘At the sixth hole he becomes freer from the Nasu; then thou shalt say those fiend-smiting and most-healing words:—“Yathâ ahû vairyô,” &c.

29 (120). ‘Afterwards the unclean one shall sit down, inside the furrows []{=html}1{=html}, outside the furrows of the six holes, four fingers from those furrows. There he shall cleanse his body with thick handfuls of dust.

30 (123). ‘Fifteen times shall they take up dust from the ground for him to rub his body, and they shall wait there until he is dry even to the last hair on his head.

31 (125). ‘When his body is dry, then he shall step over the holes (containing water). At the first hole he shall wash his body once with water; at the second hole he shall wash his body twice with water; at the third hole he shall wash his body thrice with water.

32 (130). ‘Then he shall perfume (his body) []{=html}2{=html} with perfumes from Urvâsna, or Vohu-gaona, or Vohu-kereti, or Hadhâ-naêpata, or from any sweet-smelling

[{=html}p. 128{=html}]

plant; then he shall put on his clothes, and shall go back to his house.

33 (133). ‘He shall sit down there in the place of infirmity []{=html}1{=html}, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shall he continue until three nights have passed. When three nights have passed, he shall wash his body, he shall wash his clothes with gômêz and water to make them clean.

34 (137). ‘Then he shall sit down again in the place of infirmity, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shall he continue until six nights have passed. When six nights have passed, he shall wash his body, he shall wash his clothes with gômêz and water to make them clean.

35 (141). ‘Then he shall sit down again in the place of infirmity, inside the house, apart from the other worshippers of Mazda. He shall not go near the fire, nor near the water, nor near the earth, nor near the cow, nor near the trees, nor near the faithful, either man or woman. Thus shall he continue, until nine nights have passed. When nine nights have passed, he shall wash his body, he shall wash his clothes with gômêz and water to make them clean.

36 (145). ‘He may thenceforth go near the fire, near the water, near the earth, near the cow, near

[{=html}p. 129{=html}]

the trees, and near the faithful, either man or woman.

II. []``{=html}1``{=html} {align=“center”}

37 (146). ‘Thou shalt cleanse a priest for a holy blessing []{=html}2{=html}; thou shalt cleanse the lord of a province for the value of a camel of high value; thou shalt cleanse the lord of a town for the value of a stallion; thou shalt cleanse the lord of a borough for the value of a bull; thou shalt cleanse the master of a house for the value of a cow three years old.

38 (150). ‘Thou shalt cleanse the wife of the master of a house for the value of a ploughing []{=html}3{=html} cow; thou shalt cleanse a menial for the value of a draught cow []{=html}4{=html}; thou shalt cleanse a young child for the value of a lamb.

39 (154). ‘These are the different cattle that the worshippers of Mazda shall give to him who has cleansed them, if they can afford it; if they cannot afford it, they shall give him any other reward that may make him leave their houses well-pleased with them, and free from anger.

40 (157). ‘For if the man who has cleansed them leave their houses displeased with them, and full of anger, then the Drug Nasu enters them by the nose, by the eyes, by the tongue, by the jaws, by the sexual organs, by the hinder parts.

41 (159). ‘And the Drug Nasu rushes upon them even to the end of the nails, and they are unclean thenceforth for ever and ever.

‘It grieves the sun indeed, O Spitama Zarathustra!

[{=html}p. 130{=html}]

to shine upon a man defiled by the dead; it grieves the moon, it grieves the stars.

42 (162). ‘That man delights them, O Spitama Zarathustra! who cleanses from the Nasu those whom she has defiled; he delights the fire, he delights the water, he delights the earth, he delights the cow, he delights the trees, he delights the faithful, both men and women.’

43 (164). Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! What shall be his reward, after his soul has parted from his body, who has cleansed from the Nasu any one defiled by her?’

44 (166). Ahura Mazda answered: ‘The welfare of the blessed abode thou canst promise to that man, for his reward in the other world.’

45 []{=html}1{=html} (167). Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! How shall I fight against that Drug who from the dead rushes upon the living? How shall I fight against that Nasu who from the dead defiles the living?’

46 (169). Ahura Mazda answered: ‘Say aloud those words in the Gâthas that are to be said twice; say aloud those words in the Gâthas that are to be said thrice; say aloud those words in the Gâthas that are to be said four times; and the Drug shall fade away like the self-moving arrow []{=html}2{=html}, like the carpet of the earth []{=html}3{=html} when the year is over like its garment []{=html}3{=html} which lasts a season.’

[{=html}p. 131{=html}]

III. {align=“center”}

47 (172). O Maker of the material world, thou Holy One! If a man who does not know the rites of cleansing according to the law of Mazda, offers to cleanse the unclean, what shall the worshippers of Mazda do? How shall I then fight against that Drug who from the dead rushes upon the living? How shall I fight against that Drug who from the dead defiles the living?’

48 (175). Ahura Mazda answered: ‘Then, O Spitama Zarathustra! the Drug Nasu waxes stronger than she was before. Stronger then are sickness and death and the working of the fiend than they were before.’

49 (177). O Maker of the material world, thou Holy One! What is the penalty that he shall pay?

Ahura Mazda answered: ‘The worshippers of Mazda shall bind him; they shall bind his hands first; then they shall strip him of his clothes, they shall flay him alive, they shall cut off his head, and they shall give over his corpse unto the greediest of the birds of the beneficent spirit, unto the corpse-eating birds, unto the ravens, with these words []{=html}1{=html}:—

‘“The man here has repented of all his evil thoughts, words, and deeds.

50 (183). ‘“If he has committed any other evil

[{=html}p. 132{=html}]

deed it is remitted by his repentance; if he has committed no other evil deed, he is absolved by his repentance for ever and ever []{=html}1{=html}.“’

51 (18 7). Who is he, O Ahura Mazda! who threatens to take away fulness and increase from the world, and to bring in sickness and death?

52 (188). Ahura Mazda answered: ‘It is the ungodly Ashemaogha []{=html}2{=html}, O Spitama Zarathustra! who in this material world cleanses the unclean without knowing the rites of cleansing according to the law of Mazda.

53 (190). ‘For until then, O Spitama Zarathustra! sweetness and fatness would flow out from that land and from those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass []{=html}3{=html}.’

54 (191). O Maker of the material world, thou Holy One! When are sweetness and fatness to come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass?

55, 56 (192, 193). Ahura Mazda answered: ‘Sweetness and fatness will never come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass, until that ungodly Ashemaogha has been put to death, and the holy Sraosha has been in that place, offered up a sacrifice []{=html}4{=html}, for three

[{=html}p. 133{=html}]

days and three nights, with fire blazing, with baresma tied up, and with Haoma uplifted.

57 (196). ‘Then sweetness and fatness will come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass.‘

Footnotes {align=“CENTER”}

[]119:2 As to the word Barashnûm, it seems not to refer to the ceremony itself, and to be nothing more than the Zend word bareshnûm, ‘the top of the head, the skull,’ the part of the body that is first to be washed (§ 15).

[]119:3 For the plan of the Barashnûm-gâh, see Anquetil II, p. 450.

[]120:1 A priest.

[]120:2 The Vîbâzu seems to have been as much as ten paces.

[]120:3 See Introd. V, 16.

[]121:1 These six holes contain gômêz. ‘The holes must be dug from the north to the south’ (Comm.)

[]121:2 The three holes to contain water.

[]122:1 ‘The furrows must be drawn during the day; they must be drawn with a knife; they must be drawn with recitation of spells. While drawing the furrows the cleanser recites three Ashem-vohus (“holiness is the best of all good,” &c.), the Fravarânê (“I declare myself a worshipper of Mazda, a follower of Zarathustra, a foe of the fiend,” &c.), the Khshnûman of Serosh, and the Bâg of Serosh; they must be drawn from the north’ (Comm. ad § 32). The furrow, or kesh, plays a greater part in the Mazdean liturgy than in any other. By means of the furrow, drawn with proper spells, and according to the laws of spiritual war, man either besieges the fiend or intrenches himself against him (cf. Farg. XVII, 5). In the present case the Drug, being shut up inside the kesh and thus excluded from the world outside, and being driven back, step by step, by the strength of the holy water and spells, finds at last no place of refuge but hell, and the world is freed from her presence.

[]122:2 ‘The three holes for water, the six holes for gômêz’ (Comm.)

[]122:3 The nine feet between the holes containing gômêz and those containing water, the nine feet between the first holes and the furrows, and the nine feet between the last hole and the furrows.

[]122:4 That the foot of the unclean one may not touch the earth (see Introd. V, 10).

[]123:1 Yasna XLIX, 10.

[]123:2 See Introd. IV, 22.

[]123:3 See Introd. IV, 23.

[]123:4 So long that the cleanser may take gômêz or water from the holes, and sprinkle the unclean one, without touching him and without going inside the furrows.

[]123:5 Cf. Farg. VIII, 40-71.

[]126:1 Cf. Farg. VIII, 19-21.

[]126:2 As in preceding clause.

[]127:1 Between the furrows of the six holes containing gômêz and the furrows of the holes containing water.

[]127:2 Or, possibly, ‘his clothes’ (see Farg. XIX, 24).

[]128:1 The Armêst-gâh (see Introd. V, 15).

[]129:1 Cf. the tariff for the fees of physicians, Farg. VII, 41-43.

[]129:2 See Farg. VII, 41, note.

[]129:3 Doubtful.

[]129:4 Doubtful.

[]130:1 This clause and the following one as far as ‘and the Drug’ are further developed in the following Fargard.

[]130:2 See Introd. IV, 26.

[]130:3 The grass.

[]131:1 ‘The cleanser who has not performed the cleansing according to the rites, shall be taken to a desert place; there they shall nail him with four nails, they shall take off the skin from his body, and cut off his head. If he has performed Patet for his sin, he shall be holy (that is, he shall go to paradise); if he has not performed Patet, he shall stay in hell till the day of resurrection’ (Fraser Ravaet, p. 398). Cf. Farg. III, 20 seq.

[]132:1 See Farg. III, 20 seq., and Introd. V.

[]132:2 See Introd. IV.

[]132:3 Cf. XIII, 52 seq.

[]132:4 The so-called zanda ravân, ‘the sacrifice that makes the soul living,’ that is to say, that makes it enter heaven. It is probably to be performed only in case the sinner has performed the Patet (see the note to § 49).

[]

FARGARD X. {align=“center”}

{=html}During the process of cleansing, the voice works with the hand. The spells which must be recited while the unclean one is cleansing himself have already been mentioned in the preceding Fargard, but we find here a detailed list of spells which are to be spoken twice, or thrice, or four times. The exact time when they are to be uttered is not mentioned, and we do not know whether they are to accompany those prescribed in the last Fargard, and are, therefore, to be repeated as often as the unclean one is washed, or whether they are only intended to close the whole ceremony.{=html}

{=html} {=html}

{=html}These spells, like the former ones, are taken from the hymns or Gâthas, the oldest and holiest part of the Avesta. They were not written for this particular purpose, but, as happens in all religions, advantage was taken of whatever there might be in the old sacred hymns which could be more or less easily applied to the special circumstances of the case. The recitation of these lines is followed by an exorcism, written in the ordinary language of the Avesta, which has been expressly composed for the occasion.{=html}

1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda! most beneficent spirit, Maker of the material world, thou Holy One! How shall I fight against that Drug who from the dead rushes upon the living? How shall I fight against that Drug who from the dead defiles the living?’

2 (3). Ahura Mazda answered: ‘Say aloud those words in the Gâthas that are to be said twice []{=html}1{=html}; say

[{=html}p. 134{=html}]

aloud those words in the Gâthas that are to be said thrice []{=html}1{=html}; say aloud those words in the Gâthas that are to be said four times []{=html}2{=html}.’

3 (7). O Maker of the material world, thou Holy One! Which are those words in the Gâthas that are to be said twice?

4 (10). Ahura Mazda answered: ‘These are the words in the Gâthas that are to be said twice, and thou shalt twice say them aloud:—

ahyâ yâsâ … urvânem (Yasna XXVIII, 2),

humatenãm … mahî (Yas. XXXV, 2),

ashahyâ âad sairê … ahubyâ (Yas. XXXV, 8),

yathâ tû î … ahurâ (Yas. XXXIX, 4),

humâim thwâ… hudaustemâ (Yas. XLI, 3),

thwôi staotaraskâ … ahurâ (Yas. XLI, 5),

ustâ ahmâi … mananghô (Yas. XLIII, 1),

spentâ mainyû … ahurô (Yas. XLVII, 1),

vohu khshathrem … vareshânê (Yas. LI, 1),

vahistâ îstis … skyaothanâkâ (Yas. LIII, 1).

5 (10). ‘And after thou hast twice said those words, thou shalt say aloud these fiend-smiting and most-healing words:—

‘“I drive away Angra Mainyu from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.

6 (12). ‘“I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement, from this house, from this borough, from this town,

[{=html}p. 135{=html}]

from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.“’

7 (13). O Maker of the material world, thou Holy One! Which are those words in the Gâthas that are to be said thrice?

8 (16). Ahura Mazda answered: ‘These are the words in the Gâthas that are to be said thrice, and thou shalt thrice say them aloud:—

ashem vohu … (Yas. XXVII, 14),

ye sevistô … paitî (Yas. XXXIII, 11),

hukhshathrôtemâi … vahistâi (Yas. XXXV, 5),

duzvarenâis … vahyô (Yas. LIII, 9).

9 (16). ‘After thou hast thrice said those words, thou shalt say aloud these fiend-smiting and most-healing words:—

‘“I drive away Indra []{=html}1{=html}, I drive away Sauru []{=html}1{=html}, I drive away the daêva Naunghaithya []{=html}1{=html}, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.

10 (18). ‘“I drive away Tauru []{=html}2{=html}, I drive away Zairi []{=html}2{=html}, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the

[{=html}p. 136{=html}]

woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.“’

11 (19). O Maker of the material world, thou Holy One! Which are those words in the Gâthas that are to be said four times?

12 (22). Ahura Mazda answered: ‘These are the words in the Gâthas that are to be said four times, and thou shalt four times say them aloud:—

yathâ ahû vairyô … []{=html}1{=html} (Yas. XXVII, 13),

mazdâ ad môi … dau ahûm []{=html}2{=html} (Yas. XXXIV, 15),

â airyamâ ishyô … masatâ mazdau []{=html}3{=html} (Yas. LIV, 1).

13 (22). ‘After thou hast said those words four times, thou shalt say aloud these fiend-smiting and most-healing words:—

‘“I drive away Aêshma, the fiend of the wounding spear []{=html}4{=html}, I drive away the daêva Akatasha []{=html}5{=html}, from this house, from this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.

14 (24). ‘“I drive away the Varenya daêvas []{=html}6{=html}, I drive away the wind-daêva []{=html}7{=html}, from this house, from

[{=html}p. 137{=html}]

this borough, from this town, from this land; from the very body of the man defiled by the dead, from the very body of the woman defiled by the dead; from the master of the house, from the lord of the borough, from the lord of the town, from the lord of the land; from the whole of the holy world.”

15 (25). ‘These are the words in the Gâthas that are to be said twice; these are the words in the Gâthas that are to be said thrice; these are the words in the Gâthas that are to be said four times.

16 (26). ‘These are the words that smite down Angra Mainyu; these are the words that smite down Aêshma, the fiend of the wounding spear; these are the words that smite down the Mâzainya daêvas []{=html}1{=html}; these are the words that smite down all the daêvas.

17 (30). ‘These are the words that stand against that Drug, against that Nasu, who from the dead rushes upon the living, who from the dead defiles the living.

18 (32). ‘Therefore, O Zarathustra! thou shalt dig nine holes []{=html}2{=html} in the part of the ground where there is least water and where there are fewest trees; where there is nothing that may be food either for man or beast; for purity, is for man, next to life, the greatest good; that purity that is procured

[{=html}p. 138{=html}]

by the law of Mazda for him who cleanses himself with good thoughts, words, and deeds.

19 (38). ‘Make thyself pure, O righteous man! any one in the world here below can win purity for himself, namely, when he cleanses himself with good thoughts, words, and deeds.

20. ‘The will of the Lord is the law of holiness,’ &c. []{=html}1{=html}

‘Whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me?’ &c.

‘Who is he who will smite the fiend in order to maintain thy ordinances?’ &c.

‘Keep us from our hater, O Mazda and Ârmaiti Spenta! Perish, O fiendish Drug! … Perish away to the regions of the north, never more to give unto death the living world of the holy spirit!’

Footnotes {align=“CENTER”}

[]133:1 The so-called bis-âmrûta.

[]134:1 The thris-âmrûta.

[]134:2 The kathrus-âmrûta.

[]135:1 See Introd. IV, 41.

[]135:2 See Introd. IV, 34.

[]136:1 Translated Farg. VIII, 19.

[]136:2 Translated Farg. XI, 14

[]136:3 Translated Farg. XX, 11.

[]136:4 See Introd. IV, 22.

[]136:5 ‘The worker of evil,’ a personification of the evil powers, it may be a mere name of Ahriman.

[]136:6 See Introd. IV, 23.

[]136:7 The demon Vâteh, who raises storms (Brouillons d’Anquetil).

[]137:1 According to tradition, ‘the Dîvs in Mazanderan;’ Mazanderan is known, in fact, as a land of fiends and sorcerers; a reputation for which it is very likely indebted to the neighbouring mount Damâvand, to which Azis Dahâka is said to be bound. Yet one may doubt whether it gave its name to the Mâzainya daêvas, or if it took its name from them. Mâzainya was, most probably, like Varenya, an epithet of the Dîvs, which, in course of time, became the name of a class of demons.

[]137:2 The nine holes for the Barashnûm; see above, p. 120, § 6 seq.

[]138:1 The rest as in Farg. VIII, 19, 20.

[]

FARGARD XI. {align=“center”}

{=html}This chapter, like the preceding, is composed of spells intended to drive away the Nasu. But they are of a more special character, as they refer to the particular objects to be cleansed, such as the house, the fire, the water, &c. Each incantation consists of two parts, a line from the Gâthas which alludes, or rather is made to allude, to the particular object, and a general exorcism, in the usual dialect, which is the same for all the objects.{=html}

1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda! most beneficent spirit, Maker of the material world, thou Holy One! How shall I cleanse the house? how the fire? how the water? how the earth? how the cow? how the tree? how the faithful man and the faithful woman? how the stars? how the moon? how the sun? how the boundless light?

[{=html}p. 139{=html}]

how all good things, made by Mazda, the offspring of the holy principle?’

2 (4). Ahura Mazda answered: ‘Thou shalt chant the cleansing words, and the house shall be clean; clean shall be the fire, clean the water, clean the earth, clean the cow, clean the tree, clean the faithful man. and the faithful woman, clean the stars, clean the moon, clean the sun, clean the boundless light, clean all good things, made by Mazda, the offspring of the holy principle.

3 (7). ‘So thou shalt say these fiend-smiting and most-healing words; thou shalt chant the Ahuna-Vairya five times: “The will of the Lord is the law of holiness,” &c.

‘The Ahuna-Vairya preserves the person of man: “The will of the Lord is the law of holiness,” &c.

‘“Whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me?” &c.

‘“Who is he who will smite the fiend in order to maintain thy ordinances?” &c.

‘“Keep us from our hater, O Mazda and Ârmaiti Spenta!” &c. []{=html}1{=html}

4 (9). ‘If thou wantest to cleanse the house, say these words aloud: “He is my greatest support as long as lasts this dreary world []{=html}2{=html}.”

‘If thou wantest to cleanse the fire, say these words aloud: “Thy fire, first of all, do we approach with worship, O Ahura Mazda []{=html}3{=html}!”

[{=html}p. 140{=html}]

5 (13). ‘If thou wantest to cleanse the water, say these words aloud: “Waters we worship, the waters in the tree, the waters in the stream, the waters in the rain []{=html}1{=html}.”

‘If thou wantest to cleanse the earth, say these words aloud: “This earth we worship, this earth with the women, this earth which bears us and those women who are thine, O Ahura []{=html}2{=html}!”

6 (17). ‘If thou wantest to cleanse the cow, say these words aloud: “For the cow we order thee to do these most excellent deeds, that she may have a resting place and fodder []{=html}3{=html}.”

‘If thou wantest to cleanse the trees, say these words aloud: “Out of him []{=html}4{=html}, through his holiness Mazda made the plants grow up []{=html}5{=html}.”

7 (21). ‘If thou wantest to cleanse the faithful man or the faithful woman, say these words aloud: “May the beloved Airyaman come hither, for the men and women of Zarathustra to rejoice, for the faithful to rejoice; with the desirable reward that is won by means of the law, and with that boon for holiness that is vouchsafed by Ahura []{=html}6{=html}!”

[{=html}p. 141{=html}]

8 (25). ‘Then thou shalt say these fiend-smiting and most-healing words. Thou shalt chant the Ahuna-Vairya eight times:—

‘“The will of the Lord is the law of holiness,” &c.

‘“Whom hast thou placed to protect me, O Mazda?” &c.

‘“Who is he who will smite the fiend?” &c.

“‘Keep us from our hater, O Mazda!” &c. []{=html}1{=html}

9 (26). ‘I drive away Aêshma []{=html}2{=html}, I drive away the Nasu, I drive away direct defilement, I drive away indirect defilement.

[I drive away Khrû, I drive away Khrûighni []{=html}3{=html}; I drive away Bûidhi, I drive away Bûidhiza []{=html}4{=html}; I drive away Kundi, I drive away Kundiza. []{=html}5{=html}]

‘I drive away the yellow Bûshyãsta, I drive away the long-handed Bûshyãsta []{=html}6{=html}; [I drive away Mûidhi []{=html}7{=html}, I drive away Kapasti. []{=html}8{=html}]

[{=html}p. 142{=html}]

‘I drive away the Pairika []{=html}1{=html} that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. I drive away the demon of uncleanness that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree.

10 (32). ‘I drive thee away, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle.

11 (33). ‘Then thou shalt say these fiend-smiting and most-healing -words; thou shalt chant four Ahuna-Vairyas:—

‘“The will of the Lord is the law of holiness,” &c.

‘“Whom hast thou placed to protect me?” &c.

‘“Who is he who will smite the fiend?” &c.

‘“Keep us from our hater, O Mazda!” &c. []{=html}2{=html}

12 (34). ‘Away is Aêshma driven; away is the Nasu driven; away is direct defilement; away is indirect defilement driven.

‘Away is Khrû, away is Khrûighni driven; away is Bûidhi, away is Bûidhiza driven; away is Kundi, away is Kundiza driven.

‘Away is Bûshyãsta driven, the yellow; away is Bûshyãsta driven, the long-handed; away is Mûidhi, away is Kapasti driven.

‘Away is the Pairika driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree. Away is the demon of uncleanness driven that comes upon the fire, upon the water, upon the earth, upon the cow, upon the tree.

[{=html}p. 143{=html}]

13 (40). ‘Away art thou driven, O mischievous Angra Mainyu! from the fire, from the water, from the earth, from the cow, from the tree, from the faithful man and from the faithful woman, from the stars, from the moon, from the sun, from the boundless light, from all good things, made by Mazda, the offspring of the holy principle.

14 (41). ‘Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant “Mazdâ ad môi” four times: “O Mazda! teach me excellent words and excellent works, that through the good thought and the holiness of him who offers thee due praise, thou mayest, O Lord! make the world thrive for ever and ever, at thy will, under thy sovereign rule []{=html}1{=html}.”

15. ‘I drive away Aêshma, I drive away the Nasu,’ &c. []{=html}2{=html}

16. ‘I drive thee away, O mischievous Angra Mainyu! from the fire, from the water,’ &c. []{=html}3{=html}

17. ‘Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant the Airyama-ishyô four times: “May the beloved Airyaman come hither!” &c. []{=html}4{=html}

18. ‘Away is Aêshma driven; away is the Nasu driven,’ &c. []{=html}5{=html}

19. ‘Away art thou driven, O mischievous Angra Mainyu! from the fire, from the water,’ &c. []{=html}6{=html}

20. ‘Then thou shalt say these fiend-smiting and most-healing words; thou shalt chant five Ahuna-Vairyas:—

‘“The will of the Lord is the law of holiness,” &c.

[{=html}p. 144{=html}]

‘“Whom hast thou placed to protect me?” &c.

‘“Who is he who will smite the fiend?” &c. []{=html}1{=html}

Footnotes {align=“CENTER”}

[]139:1 As in Farg. VIII, 19, 20.

[]139:2 Yasna XLIX, 1. The allusion is not quite clear, but there seems to be a comparison between the small house of man and that great house the world.

[]139:3 Yasna, XXXVI, 1.

[]140:1 Yasna XXXVIII, 3.

[]140:2 Yasna XXXVIII, 1. ‘Who are thine,’ that is, ‘who are thy wives;’ these women are, or rather were, the rivers in heaven, which were considered as the wives of the heaven-god; the rain waters are called ‘Ahura’s spouses,’ Ahurânîs (Yasna LXVIII); cf. Orm. Ahr. § 32 and Introd. IV. Tradition wrongly recognises in these women the Faroers of godly men.

[]140:3 Yasna XXXV, 4. ‘Let those excellent deeds be done for the behoof of cattle, that is to say, let stables be made, and water and fodder be given’ (Comm.)

[]140:4 The first-born bull from whose body, after his death, grew up all kinds of plants (Bund. IV; cf. Orm. Ahr. § 129 seq.)

[]140:5 Yasna XLVIII, 6. Cf. Farg. XVII, 5.

[]140:6 Yasna LIV, 1. Cf. Farg. XX, 11. There is no special spell for the cleansing of the sun, the moon, the stars, and the boundless [{=html}p. 141{=html}] light (see §§ 1, 2), because they are not defiled by the unclean one, they are only pained by seeing him (Farg. IX, 41); as soon as he is clean, they are freed from the pain.

[]141:1 As in Farg. VIII, 19, 20.

[]141:2 See Introd. IV, 22.

[]141:3 ‘Khrû and Khrûighni are not met with elsewhere; their names mean, apparently, ‘wound’ and ‘the wounding one;’ whether they belonged to concrete mythology, or were mere abstractions, is difficult to decide. They may have been mere names or epithets of Aêshma khrûidru, ‘Aêshma of the wounding spear.’

[]141:4 Bûidhiza is ‘the offspring of Bûidhi,’ but the meaning of Bûidhi is unknown.

[]141:5 Kundiza is ‘the offspring of Kundi;’ Kundi is contracted from Kavandi or Kavanda; the Indian homonym kavandha means literally ‘a tub,’ and by a mythical metaphor ‘a raining cloud’ (Rig-veda V, 85, 3; IX, 74, 7); he becomes then the demon in the cloud (Farg, XIX, 41). He is known in Greek mythology under the name of Κάανθος; (Kuhn, Herabkunft des Feuers, p. 134).

[]141:6 See Introd. IV, 24; cf. Farg. XVIII, 16.

[]141:7 A demon unknown. Aspendiârji translates it by ‘Destruction.’

[]141:8 Unknown. Aspendiârji calls it ‘Revenge.’

[]142:1 See Introd, IV, 21.

[]142:2 As in Farg. VIII, 19, 20.

[]143:1 Yasna XXXIV, 15.

[]143:2 The rest as in § 9.

[]143:3 The rest as in § 10.

[]143:4 As in § 7.

[]143:5 As in § 12.

[]143:6 As in § 13.

[]144:1 See Farg. VIII, 19, 20.

[]

FARGARD XII. {align=“center”}

{=html}This chapter is found only in the Vendîdâd Sâdah; it is missing in the Zend-Pahlavi Vendîdâd. This is owing, as it seems, only to the accidental loss of some folios in the one manuscript from which all the copies as yet known have been derived; and, in fact, even in the most ancient manuscripts the following Fargard is numbered the thirteenth (Westergaard, Zend-Avesta, preface, p. 5).{=html}

{=html} {=html}

{=html}The directions in the preceding chapter are general, and do not depend on the relationship of the faithful with the deceased person; but those in this Fargard are of a special character, and apply only to the near relatives of the dead. Their object is to determine how long the time of ‘staying’ (upaman) should last for different relatives. What is meant by this word is not explained; but, as the word upaman is usually employed to indicate the staying of the unclean in the Armêst-gâh, apart from the faithful and from every clean object, it seems to follow that the relatives of a dead person were considered unclean from the mere fact of being related to him, and were, on this account, shut out of the frequented parts of the house. So, besides the general uncleanness arising from actual contact with a corpse, there was another form of uncleanness arising from relationship with the dead. The natural link that connects the members of one and the same family is of such a kind that no one can die without death entering all of them. Whether this is the primitive form of mourning, or only a later form of it, we will not discuss here.{=html}

[{=html}p. 145{=html}]

{=html}On the other hand, the house is unclean too, at least with regard to the relatives; for the time of ‘staying’ is followed by a purification of the house, that is not to be confounded with that described in the eighth Fargard, which takes place directly after the death and, as it appears, opens the house again only to those who were not connected with the dead man. Even nowadays, in Persia, the house where a relative has died is unlucky, and is looked upon with even more repugnance than is shown in the Avesta. The son deserts the house where his father has died; he could not live and walk in it, ‘the unlucky step,’ the bad qadîm is in it; ‘every man’s house must die with him;’ therefore, he lets it fall into ruin, and builds another house farther off []{=html}1{=html}; a custom to which there seems to be some allusion in the Pahlavi Commentary (ad I, 9).{=html}

1. If one’s father or mother dies, how long shall they stay []{=html}2{=html}, the son for the father, the daughter for her mother? How long for the righteous? How long for the sinners []{=html}3{=html}?

Ahura Mazda answered: ‘They shall stay thirty days for the righteous, sixty days for the sinners.’

2 (5). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?

Ahura Mazda answered: ‘They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter []{=html}4{=html}, O Spitama Zarathustra!’

[{=html}p. 146{=html}]

(9). If one’s son or daughter dies, how long shall they stay, the father for his son, the mother for her daughter? How long for the righteous? How long for the sinners?

Ahura Mazda answered: ‘They shall stay thirty days for the righteous, sixty days for the sinners.’

4 (13). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?

5 (17). If one’s brother or sister dies, how long shall they stay, the brother for his brother, the sister for her sister? How long for the righteous? How long for the sinners?

Ahura Mazda answered: ‘They shall stay thirty days for the righteous, sixty days for the sinners.’

6 (21). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?

[{=html}p. 147{=html}]

the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!’

7 (25). If the master of the house []{=html}1{=html} dies, or if the mistress of the house dies, how long shall they stay? How long for the righteous? How long for the sinners?

Ahura Mazda answered: ‘They []{=html}2{=html} shall stay six months for the righteous, a year for the sinners.’

8 (28). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?

9 (31). If one’s grandfather or grandmother dies, how long shall they stay, the grandson for his grandfather, the granddaughter for her grandmother? How long for the righteous? How long for the sinners?

Ahura Mazda answered: ‘They shall stay twenty-five days for the righteous, fifty days for the sinners.’

10 (34). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?

Ahura Mazda answered: ‘They shall wash their

[{=html}p. 148{=html}]

bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!’

11 (37). If one’s grandson or granddaughter dies, how long shall they stay, the grandfather for his grandson, the grandmother for her granddaughter? How long for the righteous? How long for the sinners?

Ahura Mazda answered: ‘They shall stay twenty-five days for the righteous, fifty days for the sinners.’

12 (40). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?

Ahura Mazda answered: ‘They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters-may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!’

13 (43). If one’s uncle or aunt dies, how long shall they stay, the nephew for his uncle, the niece for her aunt? How long for the righteous? How long for the sinners?

Ahura Mazda answered: ‘They shall stay twenty days for the righteous, forty days for the sinners.’

14 (45). O Maker of the material world, thou

[{=html}p. 149{=html}]

[{=html}[paragraph continues]{=html}] Holy One! How shall I cleanse the house? How shall it be clean again?

15 (48). If one’s male cousin or female cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?

Ahura Mazda answered: ‘They shall stay fifteen days for the righteous, thirty days for the sinners.’

16 (50). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?

17 (53). If the son or the daughter of a cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?

Ahura Mazda answered: ‘They shall stay ten days for the righteous, twenty days for the sinners.’

18 (55). O Maker of the material world, thou

[{=html}p. 150{=html}]

[{=html}[paragraph continues]{=html}] Holy One! How shall I cleanse the house? How shall it be clean again?

Ahura Mazda answered: ‘They shall wash their bodies three times, they shall wash their clothes three times, they shall chant the Gâthas three times; they shall offer up a sacrifice to my Fire, they shall, offer up the bundles of baresma, they shall bring libations to the good waters; then the house shall be clean, and then the waters may enter, then the fire may enter, and then the Amesha-Spentas may enter, O Spitama Zarathustra!’

19 (58). If the grandson of a cousin or the granddaughter of a cousin dies, how long shall they stay? How long for the righteous? How long for the sinners?

Ahura Mazda answered: ‘They shall stay five days for the righteous, ten days for the sinners.’

20 (60). O Maker of the material world, thou Holy One! How shall I cleanse the house? How shall it be clean again?

21 (63). If a stranger dies who does not profess the true faith, or the true law []{=html}1{=html}, what part of the

[{=html}p. 151{=html}]

creation of the good spirit does he directly defile (in dying)? What part does he indirectly defile?

22 []{=html}1{=html} (65). Ahura Mazda answered: ‘No more than a frog does whose venom is dried up, and that has been dead more than a year. Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged ruffian, that ungodly Ashemaogha, directly defiles the creatures of the good spirit, and indirectly defiles them.

23 (70). ‘Whilst alive he smites the water; whilst alive he blows out the fire; Whilst alive he carries off the cow; whilst alive he smites the faithful man with a deadly blow, that parts the soul from the body; not so will he do when dead.

24 (71). ‘Whilst alive, indeed, O Spitama Zarathustra! that wicked, two-legged ruffian, that ungodly Ashemaogha, never ceases depriving the faithful man of his food, of his clothing, of his house, of his bed, of his vessels; not so will he do when dead.‘

Footnotes {align=“CENTER”}

[]145:1 Chardin, Voyages, III, p. 7, 33 (ed. d’Amsterdam, 1711). Cf. Polack, Persien (I, p. 52).

[]145:2 See the Introd. to the Farg.

[]145:3 How long if the dead person died in a state of holiness? Now long if in the state of a Peshôtanu?

[]145:4 All the other objects over which the Amesha-Spentas preside (such as the cow, the metals, &c.)

[]147:1 The chief of the family, the paterfamilias.

[]147:2 All the familia, both relatives and servants.

[]150:1 The case of a stranger (no relative) who professes the true faith is not provided for here, because it has been sufficiently considered in the preceding chapters.

[]151:1 §§ 22-24 are the same as Farg. V, 36-38.

[]

FARGARD XIII. {align=“center”}

The Dog. {align=“center”}

{=html}I (1-7). The dog of Ormazd and the dog of Ahriman.{=html}

{=html}

(a. 1-4). The dog Vanghâpara (‘the hedge-hog’).

(b. 4-7). The dog Zairimyangura (‘the tortoise’).

II (8-16). Offences against the dog.

III (17-19). On the several duties of the dog.

IV (20-28). On the food due to the dog.

V (29-38). On the mad dog; how he is to be kept, and cured.

VI (39-40). On the excellence of the dog.

{=html}

{=html}VII (41-43). On the wolf-dog.{=html}

[{=html}p. 152{=html}]

{=html}VIII (44-48). On the virtues and vices of the dog.{=html}

{=html}

IX (49-50). Praise of the dog.

X (50-54). The water dog.

{=html}

{=html}See Introd. IV, 35.{=html}

I a. {align=“center”}

1. Which is the good creature among the creatures of the good spirit that from midnight till the sun is up goes and kills thousands of the creatures of the evil spirit?

2 (3). Ahura Mazda answered: ‘The dog with the prickly back, with the long and thin muzzle, the dog Vanghâpara []{=html}1{=html}, which evil-speaking people call the Duzaka []{=html}2{=html}; this is the good creature among the creatures of the good spirit that from midnight till the sun is up goes and kills thousands of the creatures of the evil spirit.

3 (6). ‘And whosoever, O Zarathustra! shall kill, the dog with the prickly back, with the long and thin muzzle, the dog Vanghâpara, which evil-speaking people call the Duzaka, kills his own soul for nine generations, nor shall he find a way over the Kinvad bridge []{=html}3{=html}, unless he has, while alive, atoned for his sin by offering up a sacrifice to Sraosha []{=html}4{=html}.{=html}‘{=html}

[{=html}p. 153{=html}]

4 (10). O Maker of the material world, thou Holy One! If a man kill the dog with the prickly back, with the long and thin muzzle, the dog Vanghâpara, which evil-speaking people call the Duzaka, what is the penalty that he shall pay?

Ahura Mazda answered: ‘A thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana.‘

I b. {align=“center”}

5 (13). Which is the evil creature among the creatures of the evil spirit that from midnight till the sun is up goes and kills thousands of the creatures of the good spirit?

6 (15). Ahura Mazda answered: ‘The daêva Zairimyangura []{=html}1{=html}, which evil-speaking people call the Zairimyâka []{=html}2{=html}, this is the evil creature among the creatures of the evil spirit that from midnight till the sun is up goes and kills thousands of the creatures of the good spirit.

7 (18). ‘And whosoever, O Zarathustra! shall kill the daêva Zairimyangura, which evil-speaking people call the Zairimyâka, his sins in thought, word, and deed are redeemed as they would be by a Patet; his sins in thought, word, and deed are atoned for.

II. {align=“center”}

8 (21). ‘Whosoever shall smite either a shepherd’s dog, or a house dog, or a Vohunazga dog []{=html}3{=html}, or

[{=html}p. 154{=html}]

a trained dog []{=html}1{=html}, his soul when passing to the other world, shall fly []{=html}2{=html} amid louder howling and fiercer pursuing than the sheep does when the wolf rushes upon it in the lofty forest.

9 (24). ‘No soul will come and meet his departing soul and help it through the howls and pursuit []{=html}3{=html} in the other world; nor will the dogs that keep the Kinvad bridge []{=html}4{=html} help his departing soul through the howls and pursuit in the other world.

10 (26). ‘If a man shall smite a shepherd’s dog so that it becomes unfit for work, if he shall cut off its ear or its paw, and thereupon a thief or a wolf break in and carry away sheep from the fold, without the dog giving any warning, the man shall pay for the lost sheep, and he shall pay for the wound of the dog as for wilful wounding []{=html}5{=html}.

11 (31). ‘If a man shall smite a house dog so that it becomes unfit for work, if he shall cut off its ear or its paw, and thereupon a thief or a wolf break in and carry away goods from the house, without the dog giving any warning, the man shall pay for the lost goods, and he shall pay for the wound of the dog as for wilful wounding.’

12 (36). O Maker of the material world, thou Holy One! If a man shall smite a shepherd’s dog. so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Eight hundred stripes with the Aspahê-astra, eight hundred stripes with the Sraoshô-karana.’

[{=html}p. 155{=html}]

13 (39). O Maker of the material world, thou Holy One! If a man shall smite a house dog so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Seven hundred stripes with the Aspahê-astra, seven hundred stripes with the Sraoshô-karana.’

14 (42). O Maker of the material world, thou Holy One! If a man shall smite a Vohunazga dog so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Six hundred stripes with the Aspahê-astra, six hundred stripes with the Sraoshô-karana.’

15 (45). O Maker of the material world, thou Holy One! If a man shall smite a young dog []{=html}1{=html} so that it gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Five hundred stripes with the Aspahê-astra, five hundred stripes with the Sraoshô-karana.’

16 (48). ‘This is the penalty for the murder of a Gazu dog, of a Vîzu dog []{=html}2{=html}, of a Sukuruna dog []{=html}3{=html}, of a sharp-toothed Urupi dog []{=html}4{=html}, of a swift-running Raopi []{=html}5{=html} dog; this is the penalty for the murder of any kind of dog but the water dog []{=html}6{=html}’

[{=html}p. 156{=html}]

III. {align=“center”}

17 (49). O Maker of the material world, thou Holy One! Which is the dog that must be called a shepherd’s dog?

Ahura Mazda answered: ‘It is the dog who goes a Yugyêsti []{=html}1{=html} round about the fold, watching for the thief and the wolf.’

18 (51). O Maker of the material world, thou Holy One! Which is the dog that must be called a house dog?

Ahura Mazda answered: ‘It is the dog who goes a Hâthra round about the house, watching for the thief and the wolf.’

19 (53). O Maker of the material world, thou Holy One! Which is the dog that must be called a Vohunazga dog?

Ahura Mazda answered: ‘It is the dog who claims none of those talents, and only seeks for his subsistence []{=html}2{=html}.’

IV. {align=“center”}

20 (55). O Maker of the material world, thou Holy One! If a man give bad food to a shepherd’s dog, of what sin is he guilty?

Ahura Mazda answered: ‘It is the same guilt as though he should serve bad food to a master of a house of the first rank []{=html}3{=html}.’

[{=html}p. 157{=html}]

21 (57). O Maker of the material world, thou Holy One! If a man give bad food to a house dog, of what sin is he guilty?

Ahura Mazda answered: ‘It is the same guilt as though he should serve bad food to a master of a house of middle rank.’

22 (59). O Maker of the material world, thou Holy One! If a man give bad food to a Vohunazga dog, of what sin is he guilty?

Ahura Mazda answered: ‘It is the same guilt as though he should serve bad food to a holy man, in the character of a priest []{=html}1{=html}, who should come to his house.’

23 (61). O Maker of the material world, thou Holy One! If a man give bad food to a young dog, of what sin is he guilty?

Ahura Mazda answered: ‘It is the same guilt as though he should serve bad food to a young man, born of pious parents, and who can answer for himself []{=html}2{=html}.’

24 (63). O Maker of the material world, thou Holy One! If a man shall give bad food to a shepherd’s dog, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana []{=html}3{=html}.’

[{=html}p. 158{=html}]

25 (66). O Maker of the material world, thou Holy One! If a man shall give bad food to a house dog, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.’

26 (69). O Maker of the material world, thou Holy One! If a man shall give bad food to a Vohunazga dog, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Seventy stripes with the Aspahê-astra, seventy stripes with the Sraoshô-karana.’

27 (72). O Maker of the material world, thou Holy One! If a man shall give bad food to a young dog, what is the penalty that he shall pay?

Ahura Mazda answered: ‘Fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana.

28 (75). ‘For it is the dog, of all the creatures of the good spirit, that most quickly decays into age, while not eating near eating people, and watching goods none of which it receives. Bring ye unto him milk and fat with meat; this is the right food for the dog []{=html}1{=html}.’

[{=html}p. 159{=html}]

V. {align=“center”}

29 (80). O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a mad dog, or one that bites without barking, what shall the worshippers of Mazda do?

30 (82). Ahura Mazda answered: ‘They shall put a wooden collar around his neck, and they shall tie him to a post, an asti []{=html}1{=html} thick if the wood be hard, two astis thick if it be soft. To that post they shall tie him; by the two sides []{=html}2{=html} of the collar they shall tie him.

31 (86). ‘If they shall not do so, and the mad dog, or the dog that bites without barking, smite a sheep or wound a man, the dog shall pay for it as for wilful murder []{=html}3{=html}.

32 (88). ‘If the dog shall smite a sheep or wound a man, they shall cut off his right ear. If he shall smite another sheep or wound another man, they shall cut off his left ear.

33 (90). ‘If he shalt smite a third sheep or wound a third man, they shall cut off his right foot []{=html}4{=html}. If he shall smite a fourth sheep or wound a fourth man, they shall cut off his left foot.

[{=html}p. 160{=html}]

34 (92). ‘If he shall for the fifth time smite a sheep or wound a man, they shall cut off his tail.

‘Therefore they shall tie him to the post; by the two sides of the collar they shall tie him. If they shall not do so, and the mad dog, or the dog that bites without barking, smite a sheep or wound a man, he shall pay for it as for wilful murder.’

35 (97). O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a scentless dog, or a mad dog, what shall the worshippers of Mazda do?

Ahura Mazda answered: ‘They shall attend him to heal him, in the same manner as they would do for one of the faithful.’

36 (100). O Maker of the material world, thou Holy One! If they try to heal him and fail, what shall the worshippers of Mazda do?

37 (102). Ahura Mazda answered: ‘They shall put a wooden collar around his neck, and they shall tie him to a post, an asti thick if the wood be hard, two astis thick if it be soft. To that post they shall tie him; by the two sides of the collar they shall tie him.

38 (102). ‘If they shall not do so, and the scentless dog fall into a hole, or a well, or a precipice, or a river, or a canal, and he be wounded and die thereof, they shall be Peshôtanus.

VI. {align=“center”}

39 (106). ‘The dog, O Spitama Zarathustra! I, Ahura Mazda, have made self-clothed and self-shod, watchful, wakeful, and sharp-toothed, born to take his food from man and to watch over man’s goods. I, Ahura Mazda, have made the dog strong of body

[{=html}p. 161{=html}]

against the evil-doer, and watchful over your goods, when he is of sound mind.

40 (112). ‘And whosoever shall awake at his voice, neither shall the thief nor the wolf steal anything from his house, without his being warned, the wolf shall be smitten and torn to pieces; he is driven away, he flees away.‘

VII. {align=“center”}

41 (115). O Maker of the material world, thou Holy One! Which, of the two wolves deserves more to be killed, the one that is born of a he-dog and of a she-wolf, or the one that is born of a she-dog and of a he-wolf?

Ahura Mazda answered: ‘Of these two wolves, the one that is born of a he-dog and of a she-wolf deserves more to be killed than the one that is born of a she-dog and of a he-wolf.

42 (117). ‘For there are born of a he-dog and of a she-wolf such dogs as fall on the shepherd’s dog, on the house dog, on the Vohunazga dog, on the trained dog, and destroy the folds; such dogs are born as are more murderous, more mischievous, more destructive to the folds than any other dogs.

43 (121). ‘And there are born of a he-dog and of a she-wolf such wolves as fall on the shepherd’s dog, on the house dog, on the Vohunazga dog, on the trained dog, and destroy the folds; such wolves are born as are more murderous, more mischievous, more destructive to the folds than any other wolves.

VIII. {align=“center”}

44 (124). ‘A dog has the characters of eight different sorts of people:—

‘He has the character of a priest,

[{=html}p. 162{=html}]

‘He has the character of a warrior,

‘He has the character of a husbandman,

‘He has the character of a strolling singer,

‘He has the character of a thief,

‘He has the character of a wild beast,

‘He has the character of a courtezan,

‘He has the character of a child.

45 (126). ‘He eats broken food, like a priest []{=html}1{=html}; he is grateful, like a priest; he is easily satisfied []{=html}2{=html}, like a priest; he wants only a small piece of bread, like a priest; in these things he is like unto a priest.

‘He marches in front, like a warrior; he fights for the beneficent cow, like a warrior []{=html}3{=html}; he goes first out of the house, like a warrior []{=html}4{=html}; in these things he is like unto a warrior.

46 (135). ‘He is watchful and sleeps lightly, like a husbandman; he goes first out of the house, like a husbandman []{=html}5{=html}; he returns last into the house, like a husbandman []{=html}6{=html}; in these things he is like unto a husbandman.

‘He sings like a strolling singer; he is intrusive []{=html}7{=html}, like a strolling singer; he is meagre, like a strolling singer; he is poor, like a strolling singer; in these things he is like unto a strolling singer.

47 (143). ‘He likes darkness, like a thief; he prowls about in darkness, like a thief; he is a shameless

[{=html}p. 163{=html}]

eater, like a thief;. he is an unfaithful keeper, like a thief []{=html}1{=html}; in these things he is like unto a thief

‘He likes darkness, like a wild beast []{=html}2{=html}; he prowls about in darkness, like a wild beast; he is a shameless eater, like a wild beast; he is an unfaithful keeper, like a wild beast; in these things he is like unto a wild beast.

48 (153). ‘He sings, like a courtezan; he is intrusive, like a courtezan; he walks about the roads, like a courtezan; he is meagre, like a courtezan; he is poor, like a courtezan; in these things he is like unto a courtezan.

‘He likes sleeping, like a child; he is apt to run away []{=html}3{=html}, like a child; he is full of tongue, like a child; he goes on all fours []{=html}4{=html}, like a child; in these things he is like unto a child.

IX. {align=“center”}

49 (163). ‘If those two dogs of mine, the shepherd’s dog and the house dog, pass by the house of any of my faithful people, let them never be kept away from it.

‘For no house could subsist on the earth made by Ahura, but for those two dogs of mine, the shepherd’s dog and the house dog []{=html}5{=html}.’

X. {align=“center”}

50 (166). O Maker of the material world, thou

[{=html}p. 164{=html}]

[{=html}[paragraph continues]{=html}] Holy One! When a dog dies, with marrow and seed []{=html}1{=html} dried up, whereto does his ghost go?

51 (167). Ahura Mazda answered: ‘It passes to the spring of the waters []{=html}2{=html}, O Spitama Zarathustra! and there out of every thousand dogs and every thousand she-dogs, two water dogs are formed, a water dog and a water she-dog []{=html}3{=html}.

52 (170). ‘He who kills a water dog brings about a drought that dries up pastures. Before that time, O Spitama Zarathustra! sweetness and fatness would flow out from that land and from those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass.’

53 (171). O Maker of the material world, thou Holy One! When are sweetness and fatness to come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass?

54, 55 (172). Ahura Mazda answered: ‘Sweetness and fatness will never come back again to that land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass, until the murderer of the water dog has been smitten to death and the holy soul of the dog has been offered up a sacrifice, for three days

[{=html}p. 165{=html}]

and three nights with fire blazing, with baresma tied up, and with Haoma uplifted []{=html}1{=html}.

56 (174). [‘Then sweetness and fatness will come back again to the land and to those fields, with health and healing, with fulness and increase and growth, and a growing of corn and grass []{=html}2{=html}.‘]

Footnotes {align=“CENTER”}

[]152:1 The hedge-hog. As it struggles from midnight till the dawn, this supposes the existence of a myth, in which the rays of the sun, beginning from midnight to pierce the veil of darkness, were compared to the prickles of a heavenly hedge-hog.

[]152:2 Duzaka is the popular name of the hedge-hog (Pers. zuzah). The name Vanghâpara must have referred to its mythical qualities. It is not without importance which name is given to it: ‘When called by its high name, it is powerful’ (Comm.); cf. § 6, and Farg. XVIII, 15. The nature of every being lies partly in its name.

[]152:3 The bridge leading to paradise; see Farg. XIX, 30.

[]152:4 Cf. § 54. Aspendiârji translates: ‘He cannot atone for it in his life even by performing a sacrifice to Sraosha.’

[]153:1 The tortoise (Asp.)

[]153:2 ‘When not so called it is less strong’ (Comm.) Zairimyâka is a lucky name, as it is connected with a word (zairimya) which denotes the freshness of water and verdure; and it seems to designate the tortoise as ‘the fresh-water creature’ (Asp.); therefore the name is corrected into ‘the injurer (?) of fresh water.’

[]153:3 See § 19 n.

[]154:1 A hunting dog(?).

[]154:2 ‘From paradise’ (Comm.)

[]154:3 Of the Dîvs.

[]154:4 See Introd. V, 4.

[]154:5 Baodhô-varsta; see Farg. VII, 38 n.

[]155:1 A dog not older than four months.

[]155:2 Unknown. Cf. V, 31, 32.

[]155:3 A lynx. Cf. V, 3

[]155:4 A weazel. Cf. V, 33.

[]155:5 A fox. The fox belongs to the good creation, as he fights against the demon Khava (Bund. XIX; cf. Orm. Ahr. § 228).

[]155:6 The beaver. ‘For the penalty in that case is most heavy’ (Comm.) Cf. § 52 seq. and Farg. XIV.

[]156:1 A measure unknown; it seems to have been the average distance of fourteen houses (see the gloss ad § 17 in the Introd. V, 4, Farg. XV, 45, and Bund. p. 31, 7).

[]156:2 ‘He cannot do the same as the shepherd’s dog and the house dog do, but he catches Khrafstras and smites the Nasu’ (Comm.) It is ‘the dog without a master’ (gharîb), the vagrant dog; he is held in great esteem (§ 22) and is one of the dogs who can be used for the Sag-dîd (Introd. V, 4).

[]156:3 Invited as a guest.

[]157:1 The Vohunazga dog has no domicile, therefore he is not compared with the master of a house; as he smites the Nasu, he is like a holy man, of the wandering class, a sort of begging friar.

[]157:2 Probably, ‘Who has performed the nû-zûd, fifteen years old.’ The young dog enters the community of the faithful at the age of four months, when he can smite the Nasu.

[]157:3 ‘I also saw the soul of a man, whom demons, just like dogs, ever tear. That man gives bread to the dogs, and they eat it not; [{=html}p. 158{=html}] but they ever devour the breast, legs, belly, and thighs of the man. And I asked thus: What sin was committed by this body, whose soul suffers so severe a punishment? Srôsh the pious and Âtarô the angel said thus: This is the soul of that wicked man who, in the world, kept back the food of the dogs of shepherds and householders; or beat and killed them’ (Ardai Vîrâf XLVIII, translated by Haug).

[]158:1 ‘Whenever one eats bread one must put aside three mouthfuls and give them to the dog … for among all the poor there is none poorer than the dog’ (Saddar V; Hyde 35).

[]159:1 A measure of unknown amount. Aspendiârji reads isti, ‘a brick’ thick.

[]159:2 By the forepart and the back part of it.

[]159:3 As there is no essential difference between man and beast, the beast must answer for its guilt. According to Solon’s law, the dog who has bitten any one must be delivered to him tied up to a block four cubits long (Plutarchus, Solon 24); the horse who has killed a man is put to death (Eusebius, Prep. Evang. 5).

[]159:4 ‘They only cut off a piece of flesh from the foot’ (Brouillons d’Anquetil).

[]162:1 A wandering priest (see p. 157, n. 1).

[]162:2 Doubtful.

[]162:3 ‘He keeps away the wolf and the thief’ (Comm.)

[]162:4 This clause is, as it seems, repeated here by mistake from § 46.

[]162:5 When taking the cattle out of the stables.

[]162:6 When bringing the cattle back to the stables.

[]162:7 Doubtful.

[]163:1 ‘When one trusts him with something, he eats it’ (Comm.)

[]163:2 According to Asp.

[]163:3 He is fearful.

[]163:4 Doubtful.

[]163:5 ‘But for the dog not a single head of cattle would remain in existence’ (Saddar 31; Hyde 35).

[]164:1 Marrow is the seat of life, the spine is ‘the column and the spring of life’ (Yt. X, 7 1); the sperm comes from it (Bundahis XVI). The same theory prevailed in India, where the sperm is called maggâ-samudbhava, ‘what is born from marrow;’ it was followed by Plato (Timaeus 74, 91; cf. Plut. De Plac. Philos. V, 3, 4), and disproved by Aristotle (De Part. Anim. III, 7).

[]164:2 To the spring of Ardvî Sûra, the goddess of waters.

[]164:3 There is therefore in a single water dog as much life and holiness as in a thousand dogs. This accounts for the following.

[]165:1 The zanda ravân, the same sacrifice as is offered up for three days and three nights after the death of a man for the salvation of his soul. Cf. p. 132, n. 4.

[]165:2 Cf. Farg. IX, 53-57.

[]

FARGARD XIV. {align=“center”}

{=html}This Fargard is nothing more than an appendix to the last clauses in the preceding Fargard (§ 50 seq.) How the murder of a water dog may be atoned for is described in it at full length. As the water dog is the holiest of all dogs []{=html}3{=html}, and, as it were, a link between the dog and God, the process of atonement must be one of an extraordinary character. It is this chapter, more than any other, which may make it doubtful whether the legislation of the Vendîdâd has ever existed as real and living law. See, however, Introduction V, 20.{=html}

1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! He who smites one of those water dogs that are born one from a thousand dogs and a thousand she-dogs []{=html}4{=html}, so that he gives up the ghost and the soul parts from the body, what is the penalty that he shall pay?’

2 (4). Ahura Mazda answered: ‘He shall pay ten thousand stripes with the Aspahê-astra, ten thousand stripes with the Sraoshô-karana []{=html}5{=html}.

[{=html}p. 166{=html}]

‘He shall godly and piously bring unto the fire of Ahura Mazda []{=html}1{=html} ten thousand loads of hard, well dried, well examined []{=html}2{=html} wood, as an atonement unto the soul (of the water dog).

3 (6). ‘He shall godly and piously bring unto the fire of Ahura Mazda ten thousand loads of soft wood, of Urvâsna, Vohu-gaona, Vohu-kereti, Hadhâ-naêpata []{=html}3{=html}, or any sweet-scented plant, as an atonement unto the soul (of the water dog).

4 (7). ‘He shall godly and piously tie and consecrate ten thousand bundles of baresma; he shall offer up to the good waters ten thousand Zaothra libations with the Haoma and the sacred meat []{=html}4{=html}, cleanly prepared and well strained, cleanly prepared and well strained by a pious man []{=html}5{=html}, as an atonement unto the soul (of the water dog).

5 (9). ‘He shall kill ten thousand snakes of those that go upon the belly; he shall kill ten thousand

[{=html}p. 167{=html}]

snakes of those that have the shape of a dog []{=html}1{=html}; he shall kill ten thousand tortoises; he shall kill ten thousand land frogs []{=html}2{=html}; he shall kill ten thousand water frogs; he shall kill ten thousand corn-carrying ants []{=html}3{=html}; he shall kill ten thousand ants of those that bite and dig holes and work mischief []{=html}4{=html}.

6 (16). ‘He shall kill ten thousand earth worms; he shall kill ten thousand horrid flies []{=html}5{=html}.

‘He shall fill up ten thousand holes for the unclean []{=html}6{=html}.

[{=html}p. 168{=html}]

‘He shall godly and piously give to godly men twice seven sets of implements for the fire, as an atonement unto the soul (of the water dog), namely:

7 (20). ‘Two (loads of the) proper materials for fire []{=html}1{=html}; a broom []{=html}2{=html}; a pair of tongs; a pair of round bellows []{=html}3{=html} extended at the bottom, contracted at the top; an adze with a sharp edge and a sharp-pointed handle []{=html}4{=html}, a saw with sharp teeth and a sharp-pointed handle, by means of which the worshippers of Mazda procure wood for the fire of Ahura Mazda.

8 (26). ‘He shall godly and piously give to godly men a set of the priestly instruments of which the priests make use, as an atonement unto the soul (of the water dog), namely: The Astra []{=html}5{=html}, the meat-vessel []{=html}6{=html}, the Paitidâna []{=html}7{=html}, the Khrafstraghna []{=html}8{=html}, the

[{=html}p. 169{=html}]

[{=html}[paragraph continues]{=html}] Sraoshô-karana []{=html}1{=html}, the cup for the Myazda []{=html}2{=html}, the cups for the juice []{=html}3{=html}, the mortar made according to the rules, the Haoma cups []{=html}4{=html}, and the baresma.

9 (32). ‘He shall godly and piously give to godly men a set of all the war implements of which the warriors make use []{=html}5{=html}, as an atonement unto the soul (of the water dog); the first being a javelin []{=html}6{=html}, the second a knife []{=html}7{=html}, the third a club, the fourth a bow []{=html}8{=html}, the fifth a quiver []{=html}9{=html} with shoulder-belt and thirty brass-headed arrows []{=html}10{=html}, the sixth a sling with arm-string and with thirty sling stones, the seventh a cuirass []{=html}11{=html}, the eighth a hauberk []{=html}12{=html}, the ninth a tunic []{=html}13{=html}, the tenth a helmet, the eleventh a girdle, the twelfth a pair of greaves []{=html}14{=html}.

[{=html}p. 170{=html}]

10 (41). ‘He shall godly and piously give to godly men a set of all the implements of which the husbandmen make use, as an atonement unto the soul (of the water dog), namely: A plough with share and yoke []{=html}1{=html}, an ox whip []{=html}2{=html}, a mortar of stone, a hand-mill for grinding corn,

11 (48). ‘A spade for digging and tilling; one measure of silver and one measure of gold.’

O Maker of the material world, thou Holy One! How much silver?

Ahura Mazda answered: ‘The price of a stallion:’

O Maker of the material world, thou Holy One! How much gold?

Ahura Mazda answered: ‘The price of a camel.

12 (54). ‘He shall godly and piously procure a rill of running water for godly husbandmen, as an atonement unto the soul (of the water dog).’

O Maker of the material world, thou Holy One! How large is the rill?

Ahura Mazda answered: ‘The depth of a dog, and the breadth of a dog []{=html}3{=html}.

13 (57). ‘He shall godly and piously give a piece of arable land to godly men, as an atonement unto the soul (of the water dog).’

O Maker of the material world, thou Holy One! How large is the piece of land?

Ahura Mazda answered: ‘As much as can be watered with such a rill on both sides []{=html}4{=html}.

14 (60). ‘He shall godly and piously procure for godly men a house with ox-stalls, with nine

[{=html}p. 171{=html}]

hâthras and nine nematas []{=html}1{=html}, as an atonement unto the soul (of the water dog) []{=html}2{=html}.’

O Maker of the material world, thou Holy One I How large is the house?

Ahura Mazda answered: ‘Twelve Vîtâras []{=html}3{=html} in the largest part of the house, nine Vîtâras in the middle part, six Vîtâras in the smallest part.

‘He shall godly and piously give to godly men godly beds with cushions, as an atonement unto the soul (of the water dog),

15 (64). ‘He shall godly and piously give to a godly man a virgin maid, whom no man has known, as an atonement unto the soul (of the water dog).’

O Maker of the material world, thou Holy One! What maid?

Ahura Mazda answered: ‘A sister or a daughter of his, at the age of puberty, with ear-rings in her ears, and past her fifteenth year.

16 (67). ‘He shall godly and piously give to holy men twice seven head of small cattle, as an atonement unto the soul (of the water dog).

‘He shall bring up twice seven whelps.

‘He shall throw twice seven bridges over canals.

17 (70). ‘He shall put into repair twice nine stables that are out of repair.

‘He shall cleanse twice nine dogs from skin humours, hair wax, vermin []{=html}4{=html}, and all the diseases that are produced on the body of a dog.

[{=html}p. 172{=html}]

‘He shall treat twice nine godly men to their fill of meat, bread, strong, drink, and wine.

18 (73). ‘This is the atonement, this is the penalty that he shall undergo to atone for the deed that he has done.

‘If he shall undergo it, he shall enter the world of the holy ones: if he shall not undergo it, he shall fall down into the world of the wicked, into that dark world, made of darkness, the offspring of darkness []{=html}1{=html}.’

Footnotes {align=“CENTER”}

[]165:3 See preceding page; cf. Introd. IV, 35, and Orm. Ahr. § 230.

[]165:4 See preceding Fargard, § 51.

[]165:5 He shall pay 50 tanâfûhrs (= 15000 istîrs = 60000 dirhems; [{=html}p. 166{=html}] see Introd. V, 2 1). ‘If he can afford it, he will alone in the manner stated in the Avesta; if he cannot afford it, it will be sufficient to perform a complete Izasnê (sacrifice),’ (Comm.)

[]166:1 To the altar of the Bahrâm fire.

[]166:2 ‘It is forbidden to take any ill-smelling thing to the fire and to kindle it on it; it is forbidden to kindle green wood, and even though the wood were hard and dry, one must examine it three times, lest there may be any hair or any unclean matter upon it’ (Gr. Rav.) Although the pious Ardâ Vîrâf had always taken the utmost care never to put on the fire any wood but such as was seven years old, yet, when he entered paradise, Atar, the genius of fire, shewed him reproachfully a large tank full of the water which that wood had exuded (see Ardâ Vîrâf X).

[]166:3 See above, p. 94, n. 1.

[]166:4 Possibly milk.

[]166:5 A Mobed called sardâr, ‘chief,’ who prepares, cleanses, and disposes everything for the performance of the Yasna (Comm. and Anquetil, Brouillons ad Farg. XVIII, 72).

[]167:1 ‘Mâr bânak snakes: they are dog-like, because they sit on their hindparts’ (Comm.) The cat seems to be the animal intended by this name. In a paraphrase of this passage in a Parsi Ravaet, the cat is numbered amongst the Khrafstras which it is enjoined to kill to redeem a sin (India Office Library, VIII, 13); cf. G. du Chinon, p. 462: ‘Les animaux que les Gaures ont en horreur sont les serpents, les couleuvres, les lezars, et autres de cette espece, les crapaux, les grenouïlles, les écrevisses, les rats et souris, et sur tout le chat.’

[]167:2 ‘Those that can go out of water and live on the dry ground’ (Comm.) ‘Pour les grenouïlles et crapaux, ils disent que ce sont ceux (eux?) qui sont cause de ce que les hommes meurent, gâtans les eaus où ils habitent continuellement, et que d’autant plus qu’il y en a dans le païs, d’autant plus les eaus causent-elles des maladies et enfin la mort,’ G. du Chinon, p. 465.

[]167:3 ‘Un jour que j’étois surpris de la guerre qu’ils font aux fourmis, ils me dirent que ces animaux ne faisaient que voler par des amas des grains plus qu’il n’étoit nécessaire pour leur nourriture,’ G. du Chinon, p. 464. Firdusi protested against the proscription: ‘Do no harm to the corn-carrying ant; a living thing it is, and its life is dear to it.’ The celebrated high-priest of the Parsis, the late Moola Firooz, entered those lines into his Pand Nâmah, which may be token better days for this wise and careful creature.

[]167:4 Doubtful. The Commentary has, ‘that is, dârak ants (wood ants; termites?).’

[]167:5 Corpse flies.

[]167:6 ‘The holes at which the unclean are washed’ (Comm.; cf. IX, 6 seq.)

[]168:1 Doubtful: the intended materials would be two loads of wood, and two loads of incense to burn upon the wood (Asp.)

[]168:2 To cleanse the Atash-dân or fire-vessel (Yasna IX, 1).

[]168:3 Or, a fan.

[]168:4 Asp.; literally, ‘sharp-kneed.’

[]168:5 The Aspahê-astra; see Introd. V, 19.

[]168:6 Possibly, the milk-vessel.

[]168:7 As everything that goes out of man is unclean, his breath defiles all that it touches; priests, therefore, while on duty, and even laymen, while praying or eating, must wear a mouth-veil, the Paitidâna (Parsi Penôm), consisting ‘of two pieces of white cotton cloth, hanging loosely from the bridge of the nose to, at least, two inches below the mouth, and tied with two strings at the back of the head’ (Haug, Essays, 2nd ed. p. 243, n. 1; cf. Comm. ad Farg. XVIII, 1, and Anquetil II, 530). This principle appears not to have been peculiar to the Zoroastrian Aryans, for the Slavonian priest in Arkona was enjoined to go out of the temple, whenever he wanted to draw breath, ‘lest the presence of the god should be defiled by contact with mortal breath’ (ne dei presentia mortalis spiritus contagio pollueretur, Saxo Grammaticus, ap. Klek, Einleitung in die Slavische Literatur, p. 105). Cf. Introd. V, 8.

[]168:8 The ‘Khrafstra-killer;’ an instrument for killing snakes, &c.

[]169:1 See Introd. V; 19.

[]169:2 Doubtful.

[]169:3 The cup in which the juice of the hom and of the urvarân (the twigs of hadhâ-naêpata which are pounded together with the hom) is received from the mortar (Comm.)

[]169:4 The cup on which twigs of Haoma are laid before being pounded, the so-called tashtah (Anquetil II, 533); ‘some say, the hom-strainer’ a saucer with nine holes, Comm.

[]169:5 The armament detailed in the text agrees partly with that of the Persians and Medians described by Herodotos (VII, 61, 62). It would be desirable for archaeologists to ascertain to what time and, if possible, to what province this description refers, as such information might throw some light upon the age of this part of the Avesta at least.

[]169:6 Αἰχμὰς δὲ Βραχέας εῖ᾽χον.

[]169:7 Ἐγχειρίδια παρὰ τὸν δεξιὸν μηρὸν παραιωρεύμενα ἐκ τῆσ ζώνης.

[]169:8 Τόξα δὲ μεγάλα.

[]169:9 Doubtful.

[]169:10 Ὀϊστοὺς δὲ καλαμίνους.

[]169:11 Λεπίδος σιδηρέησ ὄψιν ἰχθυοειδέος.

[]169:12 ‘Going from the helm to the cuirass’ (Comm.)

[]169:13 ‘Under the cuirass’ (Comm.); περὶ δὲ τὸ σῶμα κιθῶνας χειριδωτοὺς ποικίλους.

[]169:14 Περὶ δὲ τὰ σκέλεα ἀναξυρίδας.

[]170:1 Doubtful.

[]170:2 Doubtful.

[]170:3 Which is estimated ‘a foot deep, a foot broad’ (Comm.)

[]170:4 Doubtful.

[]171:1 Meaning unknown.

[]171:2 He shall build a caravansary, which is considered a pious work (Mainyô-i-khard IV, 6; XXXVII, 36).

[]171:3 A word of unknown meaning; probably a measure, but possibly ‘a passage or alley.’

[]171:4 Those three words are doubtful.

[]172:1 Cf. Farg. V, 62.

[]

{=html}I (1-8). On five sins the commission of which makes the sinner a Peshôtanu.{=html}

{=html}

II (9-19). On unlawful unions and attempts to procure miscarriage.

III (20-45). On the treatment of a bitch big with young.

{=html}

{=html}IV (46-51). On the breeding of dogs.{=html}

I. {align=“center”}

1. How many are the sins that men commit and that, being committed and not confessed, nor atoned for, make their committer a Peshôtanu []{=html}2{=html}?

2 (4). Ahura Mazda answered: ‘There are five such sins, O holy Zarathustra! It is the first of these sins that men commit when a man teaches one of the faithful a foreign, wrong creed []{=html}3{=html}, a foreign wrong law, and he does so with a full knowledge and conscience of the sin: this is a sin that makes him a Peshôtanu.

[{=html}p. 173{=html}]

3 (9). ‘It is the second of these sins that men commit when a man gives too hard bones or too hot food to a shepherd’s dog or to a house dog;

4 (11). ‘If the bones stick in the dog’s teeth or stop in his throat, or if the hot food burn his mouth or his tongue, so that mischief follows therefrom, and the dog dies, this is a sin that makes the man a Peshôtanu []{=html}1{=html}.

5 (16). ‘It is the third of these sins that men commit when a man smites a bitch big with young or affrights her by running after her, with shouting or with clapping of hands []{=html}2{=html};

6 (18). ‘If the bitch fall into a hole, or a well, or a precipice, or a river, or a canal, so that mischief follows therefrom, and she dies, this is a sin that makes the man a Peshôtanu []{=html}3{=html}.

7 (22). ‘It is the fourth of these sins that men commit when a man has intercourse with a woman who has an issue of blood, either out of the ordinary course or at the usual period: this is a sin that makes him a Peshôtanu []{=html}4{=html}.

8 (25). ‘It is the fifth of these sins that men commit when a man has intercourse with a woman quick with child []{=html}5{=html}, whether the milk has already

[{=html}p. 174{=html}]

come to her breasts or has not yet come: if mischief follow therefrom, and she die, this is a sin that makes the man a Peshôtanu []{=html}1{=html}.

II. {align=“center”}

9 (30). ‘If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered unto a husband or not delivered []{=html}2{=html}, and she conceives by him, let her not, from dread of the people, produce in herself the menses, against the course of nature, by means of water and plants []{=html}3{=html}.

10 (34). ‘And if the damsel, from dread of the people, shall produce in herself the menses against the course of nature, by means of water and plants, there is a sin upon her head []{=html}4{=html}.

11 (36). ‘If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered unto a husband or not delivered, and she conceives by him, let her not,

[{=html}p. 175{=html}]

from dread of the people, destroy the fruit in her womb.

12 (38). ‘And if the damsel, from dread of the people, shall destroy the fruit in her womb, the sin is on both the father and herself, the murder is on both the father and herself; both the father and herself shall pay the penalty for wilful murder []{=html}1{=html}.

13 (40). ‘If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered unto a husband or not delivered, and she conceives by him, and she says, “I have conceived by thee;” and he replies, “Go then to the old woman []{=html}2{=html} and apply to her that she may procure thee miscarriage;”

14 (43). ‘And the damsel goes to the old woman and applies to her that she may procure her miscarriage; and the old woman brings her some Banga, or Shaêta, or Ghnâna, or Fraspâta []{=html}3{=html}, or some other of the drugs that produce miscarriage and the man says, “Cause thy fruit to perish!” and she causes her fruit to perish; the sin is on the head of all three, the man, the damsel, and the old woman.

III. {align=“center”}

15 (49). ‘If a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered unto a husband or not

[{=html}p. 176{=html}]

delivered, and she conceives by him, so long shall he support her, until the child is born.

16 (54). ‘If he shall not support her, so that the child comes to mischief []{=html}1{=html}, for want of proper support, he shall pay the penalty for wilful murder.’

17 (54). O Maker of the material world, thou Holy One! If she be near her time and be lying on the high road, which is the worshipper of Mazda that shall support her?

18 (56). Ahura Mazda answered: ‘It a man come near unto a damsel, either dependent on the chief of the family or not dependent, either delivered unto a husband or not delivered, and she conceives by him, so long shall he support her, until the child is born []{=html}2{=html}.

19 (58). ‘If he shall not support her []{=html}3{=html} … .

‘It lies with the faithful to look in the same way after every pregnant female, either two-footed or four-footed, either woman or bitch.’

20 (61). O Maker of the material world, thou Holy One! If (a bitch []{=html}4{=html}) be near her time and be lying on the high road, which is the worshipper of Mazda that shall support her?

21 (63). Ahura Mazda answered: ‘He whose house stands-nearest, the care of supporting her is

[{=html}p. 177{=html}]

his []{=html}1{=html}; so long shall he support her until the whelps are born.

22 (65). ‘If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the penalty for wilful murder.’

23 (68). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a camel-stall, which is the worshipper of Mazda. that shall support her?

24 (70) Ahura Mazda answered: ‘He who built the camel-stall or who holds it []{=html}2{=html}, the care of supporting her is his; so long shall he support her, until the whelps are born.

25 (76). ‘If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the penalty for wilful murder.’

26 (77). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a horse-stall, which is the worshipper of Mazda that shall support her?

27 (78). Ahura Mazda answered: ‘He who built the horse-stall or who holds it, the care of supporting her is his; so long shall he support her, until the whelps are born.

28 (81). ‘If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the penalty for wilful murder.’

29 (84). O Maker of the material world, thou

[{=html}p. 178{=html}]

[{=html}[paragraph continues]{=html}] Holy One! If a bitch be near her time and be lying in an ox-stall, which is the worshipper of Mazda that shall support her?

30 (86). Ahura Mazda answered: ‘He who built the ox-stall or who holds it, the care of supporting her is his; so long shall he support her, until the whelps are born.

31 (89). ‘If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the penalty for wilful murder.’

32 (92). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in a sheep-fold, which is the worshipper of Mazda that shall support her?

33 (94). Ahura Mazda answered: ‘He who built the sheep-fold or who holds it, the care of supporting her is his; so long shall he support her, until the whelps are born.

34 (97). ‘If he shall not support her so that the whelps come to mischief, for want of proper support, he shall pay the penalty for wilful murder.’

35 (100). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying on the earth-wall []{=html}1{=html}, which is the worshipper of Mazda that shall support her?

36 (102). Ahura Mazda answered: ‘He who erected the wall or who holds it, the care of supporting her is his; so long shall he support her, until the whelps are born.

37 (105). ‘If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the penalty for wilful murder.’

[{=html}p. 179{=html}]

38 (108). O Maker of the Material world, thou Holy One! If a bitch be near her time and be lying in the moat []{=html}1{=html}, which is the worshipper of Mazda that shall support her?

39 (110). Ahura Mazda answered: ‘He who dug the moat or who holds it, the care of supporting her is his; so long shall he support her, until the whelps are born.

40 (112). ‘If he shall not support her, so that the whelps come to mischief, for want of proper support, he shall pay the penalty for wilful murder.’

41 (113). O Maker of the material world, thou Holy One! If a bitch be near her time and be lying in the middle of a pasture-field, which is the worshipper of Mazda that shall support her?

42 (115). Ahura Mazda answered: ‘He who sowed the pasture-field or who holds it, the care of supporting her is his.

413 (117). ‘He shall with kind charity []{=html}2{=html} take her to rest upon a litter of any foliage fit for a litter; so long shall he support her, until the young dogs are capable of self-defence and self-subsistence.’

44 (122). O Maker of the material world, thou Holy One! When are the dogs capable of self-defence and self-subsistence?

45 (123). Ahura Mazda answered: ‘When they are able to run about in a circuit of twice seven houses around []{=html}3{=html}. Then they may be let loose, whether it be winter or summer.

‘Young dogs ought to be supported for six months, children for seven years.

[{=html}p. 180{=html}]

‘Âtar []{=html}1{=html}, the son of Ahura Mazda, watches as well (over a pregnant bitch) as he does over a woman.‘

IV. {align=“center”}

46 (127). O Maker of the material world, thou Holy One! If worshippers of Mazda want to have a bitch so covered that the offspring shall be one of a strong nature, what shall they do?

47 (129). Ahura Mazda answered: ‘They shall dig a hole in the earth, in the middle of the fold, half a foot deep if the earth be hard, half the height of a man if the earth be soft.

48 (131). ‘They shall first tie up the bitch there, far from children and from the Fire, the son of Ahura Mazda []{=html}2{=html}, and they shall watch by her until a dog comes there from anywhere. They shall afterwards let another dog come near her, and then a third besides []{=html}3{=html}, each being kept apart from the former, lest they should assail one another.

49 (134) []{=html}4{=html}. ‘The bitch being thus covered by three dogs, grows big with young, and the milk comes to her teats and she brings forth a young one that is born from (three) dogs.’

50 (135). He who smites a bitch who has been covered by three dogs, and who has already milk, and who shall bring forth a young one born from (three) dogs, what is the penalty that he shall pay?

[{=html}p. 181{=html}]

51 (137). Ahura Mazda answered: ‘Seven hundred stripes with the Aspahê-astra, seven hundred stripes with the Sraoshô-karana.‘

Footnotes {align=“CENTER”}

[]172:2 See Introd. V, 19.

[]172:3 Literally, ‘another wrong creed;’ the Commentary has, ‘that is, a creed that is not ours.’ See Introd. III, 10.’

[]173:1 He who gives too hot food to a dog, so as to burn his throat is margarzân (guilty of death); he who gives bones to a dog so as to tear his throat is margarzân (Gr. Rav. 639).

[]173:2 Or, ‘with stamping on the ground’ (? Saddar 31).

[]173:3 If a bitch is big with young and a man shouts or throws stones at her, so that the whelps come to mischief and die, he is margarzân (Gr. Rav. 639).

[]173:4 See Farg. XVI, 14 seq.

[]173:5 When she has been pregnant for four months and ten days, as it is then that the child is formed and a soul is added to its body (Anquetil II, 563).

[]174:1 Or better, ‘if the child die.’ ‘If a man come to his wife during her pregnancy so that she is injured and bring forth a still-born child, he is margarzân’ (Old Rav. 115 b).

[]174:2 ‘Whether she has a husband in the house of her own parents or has none; whether she has entered from the house of her own parents into the house of a husband depending on another chief of family or has not’ (Comm.)

[]174:3 By means of drugs.

[]174:4 ‘It is a tanâfûhr sin for her: it is sin on sin’ (the first sin being to have allowed herself to be seduced), Comm. ‘If there has been no sin in her (if she has been forced), and if a man, knowing her shame, wants to take it off her; he shall call together her father, mother, sisters, brothers, husband, the servants, the menials, and the master and the mistress of the house, and he shall say, “This woman is with child by me, and I rejoice in it;” and they shall answer, “We know it, and we are glad that her shame is taken off her;” and he shall support her as a husband does’ (Comm.)

[]175:1 For baodhô-varsta; see above, p. 84, § 38, and n. 1.

[]175:2 The nurse (Asp.)

[]175:3 Banga is bang or mang, a narcotic made from hempseed; shaêta means literally gold, and must have been some yellow plant or liquor; ghnâna is ‘that which kills the fruit in the womb;’ fraspâta is ‘that which expels the fruit so that it perishes’ (Comm.)

[]176:1 And dies.

[]176:2 § 18 = § 15.

[]176:3 The sentence is left unfinished: Aspendiârji fills it with the words in § 16, ‘so that the child,’ &c. It seems as if §§ 17, 18 were no part of the original text, and as if § 17 were a mere repetition of § 20, which being wrongly interpreted as referring to a woman would have brought about the repetition of § 15 as an answer. See § 20.

[]176:4 The subject is wanting in the text: it is supplied from the Commentary as the sense requires it.

[]177:1 ‘The bitch is lying on the high road: the man whose house has its door nearest shall take care of her. If she dies, be shall carry her off to dispose of the body according to the law. One must support her for at least three nights: if one cannot support her any longer, one intrusts her to a richer man’ (Comm. and Asp.)

[]177:2 ‘In pledge or for rent’ (Asp.; cf. Comm. ad § 42).

[]178:1 The wall around the house.

[]179:1 The moat before the earth-wall.

[]179:2 Doubtful.

[]179:3 Probably the distance of one yugyêsti; cf. Farg. XIII, 17.

[]180:1 The fire: when a woman is in labour, one lights up a great fire in order to protect her and her child from the fiends (Introd.. V, 13).

[]180:2 ‘From children, lest she shall bite them; from the fire, lest it shall hurt her’ (Comm.)

[]180:3 Cf. Justinus III, 4: maturiorem futuram conceptionem rati, si eam singulae per plures viros experirentur.

[]180:4 The text of this and the following clause is corrupt, and the meaning doubtful.

[]

FARGARD XVI. {align=“center”}

{=html}I (1-11). On the uncleanness of women during their sickness.{=html}

{=html}

II (11-12). How it can be removed.

{=html}

{=html}III (13-18). Sundry laws relating to the same matter. See Introd. V, 12.{=html}

I. {align=“center”}

1. O Maker of the material world, thou Holy One! If there be in the house of a worshipper of Mazda a woman who has an issue of blood, either out of the ordinary course or at the usual period, what shall the worshippers of Mazda do?

2 (3). Ahura Mazda answered: ‘They shall clear the way []{=html}1{=html} of the wood there, both in growing trees and in logs []{=html}2{=html}; they shall strew dry dust on the ground []{=html}3{=html}; and they shall erect a building there []{=html}4{=html}, higher than the house by a half, or a third, or a fourth, or a fifth part, lest her look should fall upon the fire []{=html}5{=html}.’

3 (9). O Maker of the material world, thou Holy One! How far from the fire? How far from the water? How far from the consecrated bundles of baresma? How far from the faithful?

4 (10). Ahura Mazda answered: ‘Fifteen paces from the fire, fifteen paces from the water, fifteen

[{=html}p. 182{=html}]

paces from the consecrated bundles of baresma, three paces from the faithful.’

5 (11). O Maker of the material world, thou Holy One! How far from her shall he stay, who brings food to a woman who has an issue of blood, either out of the ordinary course or at the usual period?

6 (12). Ahura Mazda answered: ‘Three paces []{=html}1{=html} from her shall he stay, who brings food to a woman who has an issue of blood, either out of the ordinary course or at the usual period.’

In what kind of vessels shall he bring the food? In what kind of vessels shall he bring the bread?

‘In vessels of brass, or of lead, or of any common metal []{=html}2{=html}.’

7 (15). How much food shall he bring to her? How much bread shall he bring?

‘(Only) two danares []{=html}3{=html} of long bread, and one danare of milk pap, lest she should gather strength []{=html}4{=html}.

‘If a child has just touched her, they shall first wash his hands and then his body []{=html}5{=html}.

8 (21). ‘If she still see blood after three nights

[{=html}p. 183{=html}]

have passed, she shall sit in the place of infirmity until four nights have passed.

‘If she still see blood after four nights have passed, she shall sit in the place of infirmity until five nights, have passed.

9. ‘If she still see blood after five nights have passed, she shall sit in the place of infirmity until six nights have passed.

‘If she still see blood after six nights have passed, she shall sit in the place of infirmity until seven nights have passed.

10. ‘If she still see blood after seven nights have passed, she shall sit in the place of infirmity until eight nights have passed.

‘If she still see, blood after, eight nights have passed, she shall sit in the place of infirmity until nine nights have passed.

11. ‘If she still see blood after nine nights have passed, this is a work of the Daêvas which they have performed for the worship and glorification of the Daêvas []{=html}1{=html}.’

II. {align=“center”}

‘The worshippers of Mazda shall clear the way []{=html}2{=html} of the wood there, both in growing trees and in logs;

12 (26). ‘They shall dig three holes in the earth, and they shall wash the woman with gômêz by two of those holes and with water by the third.

‘They shall kill Khrafstras, to wit: two hundred corn-carrying ants, if it be summer; two hundred of

[{=html}p. 184{=html}]

any other sort of the Khrafstras made by Angra Mainyu, if it be winter []{=html}1{=html}.’

III. {align=“center”}

13 (30). If a worshipper of Mazda shall suppress the issue of a woman who has an issue of blood, either out of the ordinary course or at the usual period, what is the penalty that he shall pay?

Ahura Mazda answered: ‘He is a Peshôtanu: two hundred stripes with the Aspahê-astra, two hundred stripes with the Sraoshô-karana.’

14 (33). O Maker of the material world, thou Holy One! If a man shall again and again wilfully touch the body of a woman who has an issue of blood, either out of the ordinary course or at the usual period, so that the ordinary issue turns to the dye of the unusual one, or the unusual issue to the dye of the ordinary one, what is the penalty that he shall pay?

15 (36). Ahura Mazda answered: ‘For the first time he comes near unto her, for the first time he lies by her, thirty stripes with the Aspahê-astra, thirty stripes with the Sraoshô-karana; for the second time he comes near unto her, for the second time he lies by her, fifty stripes with the Aspahê-astra, fifty stripes with the Sraoshô-karana; for the third time he comes near unto her, for the third time he lies by her, seventy stripes with the Aspahê-astra, seventy stripes with the Sraoshô-karana.’

16. For the fourth time he comes near unto her, for the fourth time he lies by her, if he shall press the body under her clothes, if he shall press the

[{=html}p. 185{=html}]

unclean thigh, but without sexual intercourse) what is the penalty that he shall pay?

Ahura Mazda answered: ‘Ninety stripes with the Aspahê-astra, ninety stripes with the Sraoshô-karana.

17 (39). ‘Whosoever shall lie in sexual intercourse with a woman who has an issue of blood, either out of the ordinary course or at the usual period, does no better deed than if he should burn the corpse of his own son, born of his own body and dead of naêza []{=html}1{=html}, and drop its fat into the fire []{=html}2{=html}.

18 (41). ‘All such sinners, embodiments of the Drug, are scorners of the law: all scorners of the law are rebels against the Lord; all rebels against the Lord are ungodly men; and any ungodly man shall pay for it with his life []{=html}3{=html}.’

Footnotes {align=“CENTER”}

[]181:1 The way to the Dashtânistân (see Introd. V, 12).

[]181:2 Lest the wood shall be touched and defiled by the woman on her way to the Dashtânistân.

[]181:3 Lest the earth shall be touched and defiled by her. Cf. Farg. IX, 11, and Introd. V, 10.

[]181:4 The Dashtânistân.

[]181:5 See Introd. V, 12.

[]182:1 The food is held out to her from a distance in a metal spoon.

[]182:2 Earthen vessels, when defiled, cannot be made clean; but metal vessels can (see Farg. VII, 73 seq.)

[]182:3 A danare is, according to Anquetil, as much as four tolas, a tola is from 105 to 175 grains.

[]182:4 ‘Sôshyôs says: For three nights cooked meat is not allowed to her, lest the issue shall grow stronger.’ As the fiend is in her, any strength she may gain accrues to Ahriman.

[]182:5 A child whom she suckles. The meaning is, Even a child, if he has touched her, must undergo the rites of cleansing. The general rule is given in the Commentary: ‘Whoever has touched a Dashtân woman must wash his body and his clothes with gômêz and water.’ The ceremony in question is the simple Ghosel, not the Barashnûm, since the woman herself performs the former only (vide infra, § 11 seq.; cf. Introd. V, 16).

[]183:1 See Introd. V, 12.

[]183:2 The way to the Barashnûm-gâh, where the cleansing takes place.

[]184:1 See Introd. IV, 35.

[]185:1 A disease (Farg. VII, 58). There is another word naêza, ‘a spear,’ so that one may translate also ‘killed by the spear’ (Asp.)

[]185:2 ‘Not that the two deeds are equal, but neither is good’ (Comm.) The sin in question is a simple tanâfûhr (Farg. XV, 7), and therefore can be atoned for by punishment and repentance, whereas the burning of a corpse is a crime for which there is no atonement (Farg. I, 17; VIII, 73 seq.; Introd. V, 8).

[]185:3 Literally, ‘is a Peshôtanu;’ ‘he is a tanâfûhr sinner, that is to say, margarzân (worthy of death),’ Comm.

[]

FARGARD XVII. {align=“center”}

Hair and Nails. {align=“center”}

{=html}Anything that has been separated from the body of man is considered dead matter (Introd. V, 12), and is accordingly supposed to fall into the possession of the demon and to become the abode of death and uncleanness. Therefore, hair and nails, as soon as cut off, are at once the property of Ahriman, and the demon has to be driven away from them by spells, in the same way as he is from the bodies of the dead. They are withdrawn from his power by{=html}

[{=html}p. 186{=html}]

{=html}the recital of certain prayers, and by being deposited in the earth inside consecrated circles, which are drawn around them as an intrenchment against the fiend (see above, p. 122, n. 1).{=html}

{=html} {=html}

{=html}This chapter, which has given full scope to the ironical humour of many, is an invaluable document in the eyes of the mythologist, as he finds in it, if not the origin and explanation, at least the oldest record of world-wide superstitions. Not only in Bombay, but all over the world, people are found who believe that hair and nails are weapons in the hands of the evil one. The Esthonians, on the shores of the Baltic, take the utmost care not to drop the parings of their nails on the ground, lest the devil should pick them up, to make a visor to his cap, which will give him full power to injure men, unless the sign of the cross has been made over them []{=html}1{=html}. The Gauchos in the Chilian pampas fear to throw their hair to the winds, but deposit it in holes dug in a wall []{=html}2{=html}. In Liége good people are advised not to throw away their hair, nor to leave it in the teeth of the comb, lest a witch take hold of it and cast a spell over them []{=html}3{=html}.{=html}

I. {align=“center”}

1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Which is the most deadly deed whereby a man increases most the baleful strength of the Daêvas, as he would do by offering them a sacrifice?’

2 (3). Ahura Mazda answered: ‘It is when a man here below combing his hair or shaving it off, or paring off his nails drops them []{=html}4{=html} in a hole or in a crack []{=html}5{=html}.

[{=html}p. 187{=html}]

3 (6). ‘Then for want of the lawful rites being observed, Daêvas are produced in the earth; for want of the lawful rites being observed, those Khrafstras are produced in the earth which men call lice, and which eat up the corn in the corn-field and the clothes in the wardrobe.

4 (10). ‘Therefore, O Zarathustra! whenever here below thou shalt comb thy hair or shave it off, or pare off thy nails, thou shalt take them away ten paces from the faithful, twenty paces from the fire, thirty paces from the water, fifty paces from the consecrated bundles of baresma.

5 (13). ‘Then thou shalt dig a hole, a disti []{=html}1{=html} deep if the earth be hard, a vîtasti deep if it be soft; thou shalt take the hair down there and thou shalt say aloud these fiend-smiting words: “Out of him by his piety Mazda made the plants grow up []{=html}2{=html}.”

6 (17). ‘Thereupon thou shalt draw three furrows with a knife of metal around the hole, or six furrows or nine, and thou shall chant the Ahuna-Vairya three times, or six, or nine.

II. {align=“center”}

7 (19). ‘For the nails, thou shalt dig a hole, out

[{=html}p. 188{=html}]

of the house, as deep as the top joint of the little finger; thou shalt take the nails down there and thou shalt say aloud these fiend-smiting words: “The words that are heard from the pious in holiness and good thought []{=html}1{=html}.”

8 (24). ‘Then thou shalt draw three furrows with a knife of metal around the hole, or six furrows or nine, and thou shalt chant the Ahuna-Vairya three times, or six, or nine.

9 (26). ‘And then: “Look here, O Ashô-zusta bird []{=html}2{=html}! here are the nails for thee: look at the nails here! May they be for thee so many spears, knives, bows, falcon-winged arrows, and sling-stones against the Mâzainya Daêvas []{=html}3{=html}!”

10 (29). ‘If those nails have not been dedicated (to the bird), they shall be in the hands of the Mâzainya Daêva so many spears, knives, bows, falcon-winged arrows, and sling stones (against the Mâzainya Daêvas) []{=html}4{=html}.

[{=html}p. 189{=html}]

11 (30). ‘All such sinners, embodiments of the Drug, are scorners of the law: all scorners of the law are rebels against the Lord: all rebels against the Lord are ungodly men; and any ungodly man shall pay for it with his life []{=html}1{=html}.’

Footnotes {align=“CENTER”}

[]186:1 Cf. infra, ‘Thou shalt chant the Ahuna-Vairya,’ &c., §§ 6, 8, 9.

[]186:2 Cf. infra, §§ 5, 7.

[]186:3 Mélusine, Recueil de Mythologie populaire, publié par H. Gaidoz et E. Rolland, Paris, 1878; pp. 79, 549, 583. To the same train of ideas seems to belong the Eddic myth of Naglfar, the fatal ship wrought out of the nails of the dead, which is to take the crew of the demon to the shore of the earth when the last day of the world is come (Gylfaginning, 51).

[]186:4 Without performing the requisite ceremonies.

[]186:5 Doubtful.

[]187:1 A disti = ten fingers. A vîtasti = twelve fingers.

[]187:2 See above, X1, 6; the choice of this line was determined by the presence of the word plants in it: man was considered a microcosm, and every element in him was supposed to come from a similar element in nature, to which it was to return after death, and whence it was to come back again at the time of the resurrection: his bones from the earth, his blood from the water, his hair from the trees, his life from the fire (Bundahis XXXI, Ulamâi Islâm); an old Aryan theory, traces of which are also to be found in India (Rig-veda X, 16, 3), in Greece (Ilias VII. 99; Empedocles, fr. 378; cf. Epicharmus ap. Plut. Consol. ad Apoll. 15), and in Scandinavia (Edda, Grimnismal 40).

[]188:1 Yasna XXXIII, 7. There is here only a play upon the word sruyê, ‘is heard,’ which chances to be homonymous with the dual of srva, ‘nails of both hands.’

[]188:2 ‘The owl,’ according to modern tradition. The word literally means ‘friend of holiness.’ ‘For the bird Ashôzusta they recite the Avesta formula; if they recite it, the fiends tremble and do not take up the nails; but if the nails have had no spell uttered over them, the fiends and wizards use them as arrows against the bird Ashôzusta and kill him. Therefore, when the nails have had a spell uttered over them, the bird takes and eats them up, that the fiends may not do any harm by their means’ (Bundahis XIX).

[]188:3 See above, p. 137, n. 1. The nails are cut in two and the fragments are put in the hole with the point directed towards the north, that is to say, against the breasts of the Dêvs (see above, p. 75, n. 2). See Anquetil, Zend-Avesta II, 117; India Office Library, VIII, 80.

[]188:4 Repeated by mistake from § 10.

[]189:1 See preceding Fargard, § 18.

[]

FARGARD XVIII. {align=“center”}

{=html}I (1-13). On the unworthy priest and enticers to heresy.{=html}

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II (14-29). The holiness of the cock.

III (30-60). The four paramours of the Drug.

IV (61-71). On unlawful lusts.

{=html}

{=html}The text and the Pahlavi commentary of this Fargard are translated in Haug’s Essays, pp. 243 seq., 364 seq.{=html}

I. {align=“center”}

1. ‘There is many a one, O holy Zarathustra!’ said Ahura Mazda, ‘who wears a Paitidâna []{=html}2{=html} but who has not girded his loins with the law []{=html}3{=html}; when such a man says, “I am an Âthravan,” he lies; do not call him an Âthravan, O holy Zarathustra!’ thus said Ahura Mazda.

2 (5). ‘He holds a Khrafstraghna []{=html}4{=html} in his hand, but he has not girded his loins with the law; when he says, “I am an Âthravan,” he lies; do not call him an Âthravan, O holy Zarathustra!’ thus said Ahura Mazda.

[{=html}p. 190{=html}]

3 (7). ‘He holds a twig []{=html}1{=html} in his hand, but he has not girded his loins with the law; when he says, “I am an Âthravan,” he lies; do not call him an Âthravan, O holy Zarathustra!’ thus said Ahura Mazda.

4 (9). ‘He wields the Astra mairya []{=html}2{=html}, but he has not girded his loins with the law; when he says, “I am an Âthravan,” he lies; do not call him an Âthravan, O holy Zarathustra!’ thus said Ahura Mazda.

5 (11). ‘He who sleeps on throughout the night, who does not perform the Yasna nor chant the hymns, who does not worship by word or by deed, who does neither learn nor teach, with a longing for (everlasting) life, he lies when he says, “I am an Âthravan,” do not call him an Âthravan, O holy Zarathustra!’ thus said Ahura Mazda.

6 (14). ‘Him thou shalt call an Âthravan, O holy Zarathustra! who throughout the night sits up and demands of the holy Wisdom []{=html}3{=html}, which makes man free from anxiety, with dilated heart, and cheerful at the head of the Kinvat bridge []{=html}4{=html}, and which makes him reach that world, that holy world, that excellent world, the world of paradise.

7 (18). ‘(Therefore) demand of me, thou upright one! of me, who am the Maker, the best of all beings, the most knowing, the most pleased in answering what is asked of me; demand of me, that

[{=html}p. 191{=html}]

thou mayst be the better, that thou mayst be the happier []{=html}1{=html}.’

8 (21). Zarathustra asked Ahura Mazda: ‘O Maker of the material world, thou Holy One! What is it that makes the unseen power of Death increase?’

9 (22). Ahura Mazda answered: ‘It is the man that teaches a wrong law []{=html}2{=html}; it is the man who continues for three years []{=html}3{=html} without wearing the sacred girdle []{=html}4{=html}, without chanting the Gâthas, without worshipping the good waters.

10 (25). ‘And he who should set that man at

[{=html}p. 192{=html}]

liberty, when bound in prison []{=html}1{=html}, does no better deed than if he should flay a man alive and cut off his head []{=html}2{=html}.

11 (27). ‘The blessing uttered on a wicked, ungodly Ashemaogha does not go past the mouth (of the blesser); the blessing for two Ashemaoghas does not go past his tongue; the blessing for three is no word at all; the blessing for four is a curse against himself.

12 (29). ‘Whosoever should give some Haoma juice to a wicked, ungodly Ashemaogha, or some Myazda consecrated with blessings, does no better deed than if he should lead a thousand horse against the cities of the worshippers of Mazda, and should slaughter the men thereof, and drive off the cattle as plunder.

II. {align=“center”}

13 (32). ‘Demand of me, thou upright one! of me, who am the Maker, the best of all beings, the most knowing, the most pleased in answering what is asked of me; demand of me, that thou mayst be the better, that thou mayst be the happier.’

14 (33). Zarathustra asked Ahura Mazda: ‘Who is the Sraosha-varez []{=html}3{=html} of Sraosha []{=html}4{=html}? the holy, strong Sraosha, who is the incarnate Word, a mighty-speared and lordly god.’

[{=html}p. 193{=html}]

15 (34). Ahura Mazda answered: ‘It is the bird named Parôdars []{=html}1{=html}, which ill-speaking people call Kahrkatâs []{=html}2{=html}, O holy Zarathustra! the bird that lifts up his voice against the mighty dawn:

16 (37). ‘“Arise, O men! recite the Ashem yad vahistem that smites down the Daêvas []{=html}3{=html}. Lo! here is Bûshyãsta, the long-handed []{=html}4{=html}, coming upon you, who lulls to sleep again the whole living world, as soon as it has awoke: ‘Sleep!’ she says, ‘sleep on, O man! the time []{=html}5{=html} is not yet come.‘”

17 (41). ‘For the three excellent things be never slack, namely, good thoughts, good words, and good deeds; for the three abominable things be ever slack, namely, bad thoughts, bad words, and bad deeds.”

18 (43). ‘In the first part of the night, Fire, the son of Ahura Mazda, calls the master of the house for help, saying:

19 (43). ‘“Up! arise, thou master of the house! put on thy girdle on thy clothes, wash thy hands, take wood, bring it unto me, and let me burn bright

[{=html}p. 194{=html}]

with the clean wood, carried by thy well-washed hands []{=html}1{=html}. Here comes Âzi []{=html}2{=html}, made by the Daêvas, who is about to strive against me, and wants to put out my life.”

20 (46). ‘In the second part of the night, Fire, the son of Ahura Mazda, calls the husbandman for help, saying:

21 (46). ‘“Up! arise, thou husbandman! Put on thy girdle on thy clothes, wash thy hands, take wood, bring it unto me, and let me burn bright with the clean wood, carried by thy well-washed hands. Here comes Âzi, made by the Daêvas, who is about to strive against me, and wants to put out my life.”

22 (48). ‘In the third part of the night, Fire, the son of Ahura Mazda, calls the holy Sraosha for help, saying: “Come thou, holy, tall-formed Sraosha, then he brings unto me some clean wood with his well-washed hands []{=html}3{=html}: here comes Âzi, made by the Daêvas, who is about to strive against me, and wants to put out my life.”

23 (50). ‘And then the holy Sraosha wakes up the bird named Parôdars, which ill-speaking people call Kahrkatâs, and the bird lifts up his voice against the mighty dawn:

24 (52). ‘“Arise, O men! recite the Ashem yad vahistem that smites down the Daêvas. Lo! here is Bûshyãsta, the long-handed, coming upon you, who lulls to sleep again the whole living world as

[{=html}p. 195{=html}]

soon as it has awoke: ‘Sleep!’ she says, ‘sleep on, O man! the time is not yet come.‘”

25 (52). ‘“For the three excellent things be never slack, namely, good thoughts, good words, and good deeds; for the three abominable things be ever slack, namely, bad thoughts, bad words, and bad deeds.”

26 (53). ‘And then bed-fellows address one another: “Rise up, here is the cock calling me up.” Whichever of the two first gets up shall first enter paradise: whichever of the two shall first, with well-washed hands, bring clean wood unto the Fire, the son of Ahura Mazda, the Fire, well pleased with him and not angry, and fed as it required, will thus bless him:

27 (58). ‘“May herds of oxen grow for thee, and increase of sons: may thy mind be master of its vow, may thy soul be master of its vow, and mayst thou live on in the joy of the soul all the nights of thy life.”

‘This is the blessing which the Fire speaks unto him who brings him dry wood, well examined by the light of the day, well cleansed with godly intent.

28 (64). ‘And whosoever will kindly and piously present one of the faithful with a pair of these my Parôdars birds, a male and a female, it is as though he had given []{=html}1{=html} a house with a hundred columns, a thousand beams, ten thousand large windows, ten thousand small windows.

29 (67). ‘And whosoever shall give to my Parôdars bird his fill of meat, I, Ahura Mazda, need not

[{=html}p. 196{=html}]

interrogate him any longer; he shall directly go to paradise.‘

III. {align=“center”}

30 (70). The holy Sraosha asked the Drug, with his club uplifted against her: ‘O thou wretched and wicked Drug! Thou then, alone in the material world, dost bear offspring without any male coming unto thee?’

31 (74). Then the Drug demon, the guileful one, answered: ‘O holy, tall-formed Sraosha! It is not so, nor do I, alone in the material world, bear offspring without any male coming unto me.

32 (77). ‘There are four males who are mine.

‘And they make me conceive progeny as other males make their females.’

33 (78). The holy Sraosha asked the Drug, with his club uplifted against her: ‘O thou wretched and wicked Drug! Who is the first of those males of thine?’

34 (79). Then the Drug demon, the guileful one, answered: ‘O holy, tall-formed Sraosha! He is the first of my males who, being entreated by one of the faithful, does not give him anything, be it ever so little, of the riches he has treasured up []{=html}1{=html}.

35 (82). ‘That man makes me conceive progeny as other males make their females.’

36 (83). The holy Sraosha asked the Drug, with his club uplifted against her: ‘O thou wretched and wicked Drug! What is the thing that can counteract that?’

37 (84). Then the Drug demon, the guileful one, answered: ‘O holy, tall-formed Sraosha! This is

[{=html}p. 197{=html}]

the thing that counteracts it, namely, when a man unasked, kindly and piously, gives to one of the faithful something, be it ever so little, of the riches he has treasured up.

38 (87). ‘He does thereby as thoroughly destroy the fruit of my womb as a four-footed wolf does, who tears the child out of a mother’s womb.’

39 (88). The holy Sraosha asked the Drug, with his club uplifted against her: ‘O thou wretched and wicked Drug! Who is the second of those males of thine?’

40 (89). Then the Drug demon, the guileful one, answered ‘O holy, tall-formed Sraosha! He is the second of my males who, making water, lets it fall along the upper forepart of his foot.

41 (92). ‘That man makes me conceive progeny as other males make their females.’

42 (93). The holy Sraosha asked the Drug, with his club uplifted against her: ‘O thou wretched and wicked Drug! What is the thing that can counteract that?’

43 (94). Then the Drug demon, the guileful one, answered: ‘O holy, tall-formed Sraosha! This is the thing that counteracts it, namely, when the man rising up []{=html}1{=html} and stepping three steps further off, shall say three Ahuna-Vairya, two humatanãm, three hukhshathrôtemãm, and then chant the Ahuna-Vairya and offer up one Yênhê hâtãm.

[{=html}p. 198{=html}]

44 (98). ‘He does thereby as thoroughly destroy the fruit of my womb as a four-footed wolf does, who tears the child out of a mother’s womb.’

45 (99). The holy Sraosha asked the Drug, with his club uplifted against her: ‘O thou wretched and wicked Drug! Who is the third of those males of thine?’

46 (100). Then the Drug demon, the guileful one, answered: ‘O holy, tall-formed Sraosha! He is the third of my males who during his sleep emits seed.

47 (102). ‘That man makes me conceive progeny as other males make their females.’

48 (103). The holy Sraosha asked the Drug, with his club uplifted against her: ‘O thou wretched and wicked Drug! What is the thing that can counteract that?’

49 (104). Then the Drug demon, the guileful one, answered: ‘O holy, tall-formed Sraosha! this is the thing that counteracts it, namely, if the man, when he has risen from sleep, shall say three Ahuna-Vairya, two humatanãm, three hukhshathrôtemãm, and then chant the Ahuna-Vairya and offer up one Yênhê hâtãm.

50 (107). ‘He does thereby as thoroughly destroy the fruit of my womb as a four-footed wolf does who tears the child out of a mother’s womb.’

51 (108). Then he shall speak unto Spenta Ârmaiti []{=html}1{=html}, saying: ‘O Spenta Ârmaiti, this man do I deliver unto thee; this man deliver thou back unto me, against the mighty day of resurrection; deliver him back as one who knows the Gâthas, who

[{=html}p. 199{=html}]

knows the Yasna, and the revealed law []{=html}1{=html}, a wise and clever man, who is the Word incarnate.

52 (112). ‘Then thou shalt call his name “Fire-creature, Fire-seed, Fire-offspring, Fire-land,” or any name wherein is the word Fire []{=html}2{=html}.’

53 (113). The holy Sraosha asked the Drug, with his club uplifted against her: ‘O thou wretched and wicked Drug! Who is the fourth of those males of thine?’

54 (114). Then the Drug demon, the guileful one, answered: ‘O holy, tall-formed Sraosha! This one is my fourth male who, either man or woman, being more than fifteen years of age, walks without wearing the sacred girdle and the sacred shirt []{=html}3{=html}.

55 (115). ‘At the fourth step []{=html}4{=html} we Daêvas, at once, wither him even to the tongue and the marrow, and he goes thenceforth with power to destroy the world of the holy spirit, and he destroys it like the Yâtus and the Zandas []{=html}5{=html}.’

56 (117). The holy Sraosha asked the Drug, with his club uplifted against her: ‘O thou wretched and wicked Drug, what is the thing that can counteract that?’

57 (118). Then the Drug demon, the guileful one, answered: ‘O holy, tall-formed Sraosha! There is no means of counteracting it;

[{=html}p. 200{=html}]

58 (120). ‘When a man or a woman, being more than fifteen years of age, walks without wearing the sacred girdle or the sacred shirt.

59 (120). ‘At the fourth step we Daêvas, at once, wither him even to the tongue and the marrow, and he goes thenceforth with power to destroy the world of the holy spirit, and he destroys it like the Yâtus and the Zandas.‘

IV. {align=“center”}

60 (122). Demand of me, thou upright one! of me who am the Maker, the best of all beings, the most knowing, the most pleased in answering what is asked of me; demand of me that thou mayst be the better, that thou mayst be the happier.

61 (123). Zarathustra asked Ahura Mazda: ‘Who grieves thee with the sorest grief? Who pains thee with the sorest pain?’

62 (124). Ahura Mazda answered: ‘It is the Gahi []{=html}1{=html}, O Spitama Zarathustra! who goes a-whoring after the faithful and the unfaithful, after the worshippers of Mazda and the worshippers of the Daêvas, after the wicked and the righteous []{=html}2{=html}.

6 3 (12 5). ‘Her look dries up one third of the mighty floods that run from the mountains; her look withers one third of the beautiful, golden hued, growing plants;

64 (12 7). ‘Her look withers one third of the grass

[{=html}p. 201{=html}]

wherewith Spenta Ârmaiti []{=html}1{=html} is clad []{=html}2{=html}, and her touch withers in the faithful one third of his good thoughts, of his good words, of his good deeds, one third of his strength, of his fiend-killing power, and of his holiness []{=html}3{=html}.

65 (129). ‘Verily I say unto thee, O Spitama Zarathustra! such creatures ought to be killed even more than gliding snakes []{=html}4{=html}, than howling wolves, than the wild she-wolf that falls upon the fold, or than the she-frog that falls upon the waters with her thousandfold brood.’

66 (133). Demand of me, thou upright one! of me who am the Maker, the best of all beings, the most knowing, the most pleased in answering what is asked of me; demand of me that thou mayst be the better, that thou mayst be the happier.

67-68 (133). Zarathustra asked Ahura Mazda: ‘If a man shall come unto a woman who has an issue of blood, either out of the ordinary course or at the usual period, and he does so wittingly and knowingly []{=html}5{=html}, and she allows it wilfully, wittingly, and

[{=html}p. 202{=html}]

knowingly, what is the atonement for it, what is the penalty that he shall pay to atone for the deed they have done?’

69 (136). Ahura Mazda answered: ‘If a man shall come unto a woman who has an issue of blood, either out of the ordinary course or at the usual period, and he does so wittingly and knowingly, and she allows it wilfully, wittingly, and knowingly;

70 (137). ‘He shall slay a thousand head of small cattle; he shall godly and piously offer up to the fire []{=html}1{=html} the entrails []{=html}2{=html} thereof together with Zaothra-libations; he shall bring the shoulder bones to the good waters []{=html}3{=html}.

71 (140). ‘He shall godly and piously bring unto the fire a thousand loads of soft wood, of Urvâsna, Vohu-gaona, Vohu-kereti, Hadhâ-naêpata, or of any sweet-scented plant []{=html}4{=html}.

72 (142). ‘He shall tie and consecrate a thousand bundles of baresma; he shall godly and piously offer up to the good waters a thousand Zaothra-libations, together with the Haoma and the meat, cleanly prepared and well strained by a pious man, together with the roots of the tree known as Hadhâ-naêpata []{=html}5{=html}.

73 (144). ‘He shall kill a thousand snakes of

[{=html}p. 203{=html}]

those that go upon the belly, two thousand of the other kind []{=html}1{=html}: he shall kill a thousand land frogs and two thousand water frogs; he shall kill a thousand corn-carrying ants and two thousand of the other kind []{=html}2{=html}.

74 (147). ‘He shall throw thirty bridges over canals; he shall undergo a thousand stripes with the Aspahê-astra, a thousand stripes with the Sraoshô-karana []{=html}3{=html}.

75 (149). ‘This is the atonement, this is the penalty that he shall pay to atone for the deed that he has done.

76 (150). ‘If he shall pay it, he shall enter the world of the holy ones; if he shall not pay it, he shall fall down into the world of the wicked, into that dark world, made of darkness, the offspring of darkness []{=html}4{=html}.’

Footnotes {align=“CENTER”}

[]189:2 See above, p. 168, n. 7.

[]189:3 The word translated girded is the word used of the Kôstî, the sacred girdle which the Parsi must never part with (see § 54); the full meaning, therefore, is, ‘girded with the law as with a Kôstî’ (cf. Yasna IX, 26 [81]), that is to say, ‘never forsaking the law,’ or, as the Commentary expresses it, ‘one whose thought is all on the law’ (cf. § 5).

[]189:4 See above, p. 168, n. 8.

[]190:1 The bundles of baresma or the urvarân (see p. 22, n. 2; p. 169, n. 3).

[]190:2 The Aspahê-astra; see Introd. V, 19.

[]190:3 That is to say, studies the law and learns from those who know it (cf. Introd. V, 2).

[]190:4 See Farg. XIX, 30. ‘It gives him a stout heart, when standing before the Kinvat bridge’ (Comm.)

[]191:1 See Introd. V, 2.

[]191:2 ‘The deceiver Ashemaogha’ (Comm.); the heretic. Cf. Farg. XV, 2, and Introd. III, 10.

[]191:3 Doubtful.

[]191:4 The Kôstî, which must be worn by every Parsi, man or woman, from their fifteenth year of age (see below, § 54 seq.); it is the badge of the faithful, the girdle by which he is united both with Ormazd and with his fellow believers. He who does not wear it must be refused water and bread by the members of the community; he who wears it becomes a participator in the merit of all the good deeds performed all over the Zarathustrian world (Saddar 10 and 46; Hyde 10 and 50). The Kôstî consists ‘of seventy-two interwoven filaments, and should three times circumvent the waist… . Each of the threads is equal in value to one of the seventy-two Hâhs of the Izashnê; each of the twelve threads in the six lesser cords is equal in value to the dawâzdih hamâist …; each of the lesser cords is equal in value to one of the six Gahanbârs; each of the three circumventions of the loins is equal in value to humat, good thought, hukhat, good speech, huaresta, good work; the binding of each of the four knots upon it confers pleasure on each of the four elements, fire, air, water, and the earth’ (Edal Daru, apud Wilson, The Parsi Religion Unfolded, p. 163). In the Brahmanical system also the faithful are bound to their god by means of a sacred girdle, the Mekhalâ.

Another piece of clothing which every Parsi is enjoined to wear is the Sadarah, or sacred shirt, a muslin shirt with short sleeves, that does not reach lower than the hips, with a small pocket at the opening in front of the shirt (see § 54 seq.)

[]192:1 See Introd. III, 10. Cf. § 12.

[]192:2 Doubtful. The Commentary seems to understand the sentence as follows: ‘He who should free him from hell would thus perform no less a feat than if he should cut off the head of a man and then make him alive again.’

[]192:3 ‘Who is he who sets the world in motion?’ (Comm.) See above, p. 56, n. 2.

[]192:4 See Introd. IV, 31.

[]193:1 ‘He who foresees’ the coming dawn; the cock.

[]193:2 ‘When he is not called so, he is powerful’ (Comm.) Cf. XIII, 2, 6.

[]193:3 The cock is called ‘the drum of the world.’ As crowing in the dawn that dazzles away the fiends, he shared with it the honour of the victory, and was believed to crow away the demons: ‘The cock was created to fight against the fiends and wizards; … he is with the dog an ally of Srôsh against demons’ (Bundahis XIX) ‘No demon can enter a house in which there is a cock: and, above all, should this bird come to the residence of a demon, and move his tongue to chaunt the praises of the glorious and exalted Creator, that instant the evil spirit takes to flight’ (Mirkhond, History of the Early Kings of Persia, translated by Shea, p. 57; cf. Saddar 32, Hyde 35, and J. Ovington, A Voyage to Suratt, 1696, p. 371).

[]193:4 See Introd. IV, 24.

[]193:5 ‘To perform thy religious duties’ (Comm.)

[]194:1 The Parsi, as soon as he has risen, must put on the Kôstî, wash his hands, and put wood on the fire.

[]194:2 See Introd. IV, 19.

[]194:3 The text seems to be corrupt: it must probably be emendated into ‘bring into me …’

[]195:1 ‘In the day of recompense’ (Comm.); he shall be rewarded as though he had given a house, &c… . he shall receive such a house in paradise.

[]196:1 Cf. Farg. III, 34.

[]197:1 ‘Nec stando mingens … facile visitur Persa’ (Amm. Marc. XXIII, 6); Ardâ Vîrâf XXIV; Mainyô-i-khard II, 39; Saddar 56, Hyde 60. Cf. Manu IV, 47 seq., and Polack, Persien I, 67: ‘Von einem in Paris weilenden Perser hinterbrachte man dem König, um seine Emancipation und Abtrünnigkeit vom Gesetz zu beweisen, dass er Schweinefleisch esse und stehend die Function verrichte.’

[]198:1 The genius of the earth (cf. Farg. II, 10).

[]199:1 Literally, ‘the answers made to the questions (of Zarathustra).’

[]199:2 Cf. Introd. IV, 30, and Orm. Ahr. § 205.

[]199:3 The Kôstî and the Sadarah; see above, p. 191, n. 4. It is the sin known as kushâd duvârisnî (Mainyô-i-khard II, 35; Ardâ Vîrâf XXV, 6).

[]199:4 ‘Going three steps without Kôstî is only a three Sraoshô-karana sin; from the fourth step, it is a tanâfûhr sin’ (Comm.)

[]199:5 For the Yâtus, see Introd. IV, 20; the zanda is a hobgoblin.

[]200:1 The courtezan, as an incarnation of the female demon Gahi (see Introd. IV, 15).

[]200:2 ‘Whether she gives up her body to the faithful or to the unfaithful, there is no difference; when she has been with three men, she is guilty of death’ (Comm.)

[]201:1 The earth.

[]201:2 Doubtful. The Pahlavi translation has, ‘One third of the strength of Spenta Ârmaiti.’

[]201:3 ‘If a Gahi (courtezan) look at running waters, they fall; if at trees, they are stunted; if she converse with a pious man, his intelligence and his holiness are withered by it’ (Saddar 67; Hyde 74). Cf. Manu IV, 40 seq.

[]201:4 It is written in the law (the Avesta): ‘O Zartust Isfitamân! with regard to woman, I say to thee that any woman that has given up her body to two men in one day is sooner to be killed than a wolf, a lion, or a snake: any one who kills such a woman will gain as much merit by it as if he had provided with wood a thousand fire-temples, or destroyed the dens of adders, scorpions, lions, wolves, or snakes’ (Old Rav. 59 b).

[]201:5 ‘Knowing her state and knowing that it is a sin’ (Comm.)

[]202:1 To the Bahrâm fire.

[]202:2 The ōmentum (afsman) or epipleon. Strabo, XV, 13: τοῦ ἐπίπλου τι μικρὸν τιθέασι, ὡσ λέγουσί τινες, ἐπὶ τὸ πῦρ. ‘Ascending six steps they showed me in a Room adjoining to the temple, their Fire which they fed with Wood, and sometimes Burn on it the Fat of the Sheep’s Tail.’ A Voyage Round the World, Dr. J. F. Gemelli, 1698.

[]202:3 The meat is eaten by the faithful (Asp.); cf. Herod. I, 132.

[]202:4 Cf. Farg. XIV, 3 seq.

[]202:5 See above, p. 94, n. 1.

[]203:1 ‘Two thousand mâr bânak’ (Comm.) See above, p. 157, n. 1.

[]203:2 ‘Two thousand dârak’ (Comm.) See above, p. 157, n. 4 {=html}(there is no note 4 on page 157.—JBH){=html}.

[]203:3 Five tanâfûhrs, that is, six thousand dirhems.

[]203:4 §§ 75, 76 = Farg. XIV, 18.

[]

FARGARD XIX. {align=“center”}

{=html}I (1-11). Angra Mainyu attempts to kill Zarathustra, and, when he fails, tempts him. Zarathustra withstands both assaults with weapons both material and spiritual.{=html}

{=html}

II (I1-43). Zarathustra applies to Ahura Mazda for a revelation of the law. He is taught how the fiend may be repelled, how the creation of Mazda is to be worshipped, how uncleanness is to be washed away, and what becomes of the soul after death.

III (43-47). Angra Mainyu and his host, driven to despair, and feeling themselves powerless, flee down into hell.

{=html}

{=html}This chapter may be entitled ‘The Revelation,’ and considered as the frame-work of the Vendîdâd, the remainder of which should have its place between the first and the third part; as the first part{=html}

[{=html}p. 204{=html}]

{=html}shows the fiend’s struggles to prevent the revelation, and the third shows the effects of it; the second being, as it were, an abstract of the law, an abridged Vendîdâd.{=html}

{=html} {=html}

{=html}The text and the Pahlavi commentary of this Fargard are translated in Haug’s Essays, p. 253 seq., p. 333 seq., and p. 379 seq. {=html}

I. {align=“center”}

1. From the region of the north, from the regions of the north []{=html}1{=html}, forth rushed Angra Mainyu, the deadly, the Daêva of the Daêvas []{=html}2{=html}. And thus spake the guileful one, he the evil-doer Angra Mainyu, the deadly: ‘Drug, rush down upon him! destroy the holy Zarathustra!’ The Drug came rushing along, the demon Bûiti []{=html}3{=html}, the unseen death, the hell-born.

2 (5). Zarathustra chanted aloud the Ahuna-Vairya []{=html}4{=html}: ‘The will of the Lord is the law of holiness; the riches of Vohu-manô shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave to him to relieve the poor.’

(He added): ‘Offer up prayers to the good waters of the good Dâitya []{=html}5{=html}!

‘Profess the law of the worshippers of Mazda!’

The Drug dismayed, rushed away, the demon Bûiti, the unseen death, the hell-born.

[{=html}p. 205{=html}]

3 (7). And the Drug, the guileful one, said unto Angra Mainyu: ‘O baneful Angra Mainyu! I see no way to kill him, so great is the glory of the holy Zarathustra.’

Zarathustra saw (all this) from within his soul: ‘The evil-doing Daêvas and Drvants []{=html}1{=html} (thought he) take counsel together for my death.’

4 (11). Up started Zarathustra, forward went Zarathustra, unshaken by the evil spirit, by the hardness of his malignant riddles []{=html}2{=html}, swinging stones in his hand, stones as big as a house []{=html}3{=html}, which he obtained from the Maker, Ahura Mazda, he the holy Zarathustra.

‘At what on this wide, round earth, whose ends lie afar, at what dost thou swing (those stones), thou who standest by the river Darega []{=html}4{=html}, upon the mountains, in the mansion of Pourusaspa []{=html}5{=html}?’

5 (16). Thus Zarathustra answered Angra Mainyu: ‘O evil-doer, Angra Mainyu! I will smite the creation of the Daêva; I will smite the Nasu, a creature of the Daêva; I will smite the Pairika Knãthaiti []{=html}6{=html}, till the fiend-smiter Saoshyant come up to life out

[{=html}p. 206{=html}]

of the lake Kãsava, from the region of the dawn, from the regions of the dawn []{=html}1{=html}.’

6 (20). Again to him said the guileful one, the Maker of the evil world, Angra Mainyu: ‘Do not destroy my creatures, O holy Zarathustra! Thou art the son of Pourusaspa []{=html}2{=html}, just born of thy mother []{=html}3{=html}. Renounce the good law of the worshippers of Mazda, and thou shalt gain such a boon as the murderer []{=html}4{=html} gained, the ruler of the nations.’

7 (24). Thus in answer to him said Spitama Zarathustra: ‘No! never will I renounce the good law of the worshippers of Mazda, though my body, my life, my soul should burst!’

8 (27). Again to him said the guileful one, the Maker of the evil world, Angra Mainyu: ‘By whose Word wilt thou strike, by whose Word wilt thou repel, by whose weapon will the good creatures (strike and repel) my creation who am Angra Mainyu?’

9 (29). Thus in answer to him said Spitama Zarathustra: ‘The sacred mortar, the sacred cup, the Haoma, the Words taught by Mazda, these are my weapons, my best weapons! By this Word will I strike, by this Word will I repel, by this weapon the good creatures (will strike and repel thee), O evil-doer, Angra Mainyu! To me Spenta Mainyu gave it, he gave it to me in the boundless Time []{=html}5{=html};

[{=html}p. 207{=html}]

to me the Amesha Spentas, the all-ruling, the all-beneficent, gave it.’

10 (35). Zarathustra chanted aloud the Ahuna-Vairya. The holy Zarathustra said aloud ‘This I ask thee: teach me the truth, O Lord []{=html}1{=html}! …’

II. {align=“center”}

11 (37). Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent spirit, Maker of the material world, thou Holy One! [he was sitting by the Darega, on the mountain []{=html}2{=html}, praying to Ahura Mazda, to the good Vohu-manô, to Asha Vahista, Khshathra Vairya, and Spenta. Ârmaiti;]

12 (39). ‘How shall I make the world free from that Drug, from the evil-doer Angra Mainyu? How shall I drive away direct defilement? How indirect defilement? How shall I drive the Nasu from the house of the worshippers of Mazda? How shall I cleanse the faithful man? How shall I cleanse the faithful woman?’

13 (42). Ahura Mazda answered. ‘Invoke, O Zarathustra! the good law of Mazda.

‘Invoke, O Zarathustra! the Amesha Spentas who rule over the seven Karshvares of the earth []{=html}3{=html}.

‘Invoke, O Zarathustra! the sovereign Heaven, the boundless Time []{=html}4{=html}, and Vayu []{=html}5{=html}, whose action is most high.

[{=html}p. 208{=html}]

‘Invoke, O Zarathustra! the powerful Wind, made by Mazda, and Spenta Ârmaiti []{=html}1{=html}, the fair daughter of Ahura Mazda.

14 (46). ‘Invoke, O Zarathustra! my Fravashi []{=html}2{=html}, who am Ahura Mazda, the greatest, the best, the fairest of all beings, the most solid []{=html}3{=html}, the most intelligent, the best shapen, the highest in holiness, and whose soul is the holy Word []{=html}4{=html}!

‘Invoke, O Zarathustra! this creation of mine, who am Ahura Mazda.’

15 (50). Zarathustra took those words from me, (and said): ‘I invoke the holy creation of Ahura Mazda.

‘I invoke Mithra []{=html}5{=html}, the lord of wide pastures, a god armed with beautiful weapons, with the most glorious of all weapons, with the most fiend-smiting of all weapons.

‘I invoke the holy, tall-formed Sraosha []{=html}6{=html}, who wields a club in his hand, to bear upon the heads of the fiends.

16 (54). ‘I invoke the most glorious holy Word.

‘I invoke the sovereign Heaven, the boundless Time, and Vayu, whose action is most high.

‘I invoke the mighty Wind, made by Mazda, and Spenta (Ârmaiti), the fair daughter of Ahura Mazda.

‘I invoke the good law of Mazda, the fiend-destroying law of Zarathustra.’

17 (58). Zarathustra asked Ahura Mazda: ‘O Maker of the good world, Ahura Mazda! With

[{=html}p. 209{=html}]

what manner of sacrifice shall I worship, with what manner of sacrifice shall I worship and forward this creation of Ahura Mazda?’

18 (60). Ahura Mazda answered: ‘Go, O Spitama Zarathustra! towards that tree []{=html}1{=html} that is beautiful, high-growing, and mighty amongst the high-growing trees, and say thou these words: “Hail to thee! O good, holy tree, made by Mazda! Ashem, vohu []{=html}2{=html}!”

19 (63). ‘Let the faithful man cut off a twig of baresma, long as a ploughshare, thick as a barley-corn []{=html}3{=html}. The faithful one, holding it in his left hand, shall not leave off keeping his eyes upon it []{=html}4{=html}, whilst he is offering up the sacrifice to Ahura Mazda and to the Amesha-Spentas, and to the high and beautiful golden Haomas, and to Vohu-manô []{=html}5{=html} and to the good Râta []{=html}6{=html}, made by Mazda, holy and excellent []{=html}7{=html}.’

20 (67). Zarathustra asked Ahura Mazda: ‘O thou, all-knowing Ahura Mazda! thou art never asleep, never intoxicated, thou Ahura Mazda! Vohu-manô []{=html}8{=html} gets directly defiled: Vohu-manô gets indirectly defiled;

[{=html}p. 210{=html}]

the Daêvas defile him from the bodies smitten by the Daêvas []{=html}1{=html}: let Vohu-manô be made clean.’

21 (70). Ahura Mazda answered: ‘Thou shalt take some gômêz from a bull ungelded and such as the law requires it []{=html}2{=html}; thou shalt take the man who is to be cleansed []{=html}3{=html} to the field made by Ahura []{=html}4{=html}, and the man that is to cleanse him shall draw the furrows []{=html}5{=html}.

22 (73). ‘He shall recite a hundred Ashem vohu: “Holiness is the best of all good. Happy, happy the man who is holy with perfect holiness!”

‘He shall chant two hundred Ahuna-Vairya: “The will of the Lord is the law of holiness; the riches of Vohu-manô shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave to him to relieve the poor.”

‘He shall wash Vohu-manô four times with the gômêz from the ox, and twice with the water made by Mazda []{=html}6{=html}.

[{=html}p. 211{=html}]

23 (76). ‘Thus Vohu-manô shall be made clean, and clean shall be the man. Then he shall take up Vohu-manô []{=html}1{=html} with his left arm and his right, with his right arm and his left: and thou shalt lay down Vohu-manô under the mighty structure of the bright heavens, by the light of the stars made by the gods, until nine nights have passed away []{=html}2{=html}.

24 (80). ‘When nine nights have passed away, thou shalt bring libations unto the fire, thou shalt bring hard wood unto the fire, thou shalt bring incense of Vohu-gaona unto the fire, and thou shalt perfume Vohu-manô therewith.

25 (82). ‘Thus shall Vohu-manô become clean, thus shall the man be clean []{=html}3{=html}: he shall take up Vohu-manô with the right arm and the left, with the left arm and the right, and Vohu-manô []{=html}4{=html} shall say aloud: “Glory be to Ahura Mazda! Glory be to the Amesha-Spentas! Glory be to all the other holy beings.“’

26 (85). Zarathustra asked Ahura Mazda: ‘O thou all-knowing Ahura Mazda: Should I urge upon the godly man, should I urge upon the godly woman, should I urge upon the wicked Daêva-worshipper who lives in sin, that they have once to leave behind them the earth made by Ahura,

[{=html}p. 212{=html}]

that they have to leave the water that runs, the corn that grows, and all the rest of their wealth []{=html}1{=html}?’

Ahura Mazda answered: ‘Thou shouldst, O holy Zarathustra.’

27 (89). O Maker of the material world, thou Holy One! Where are the rewards given? Where does the rewarding take place? Where is the rewarding fulfilled? Whereto do men come to take the reward that, in their life in the material world, they have won for their souls?

28 (90). Ahura Mazda answered: ‘When the man is dead, when his time is over, then the hellish, evil-doing Daêvas assail him; and when the third night is gone, when the dawn appears and brightens up, and makes Mithra, the god with beautiful weapons, reach the all-happy mountains, and the sun is rising:

29 (94). ‘Then the fiend, named Vîzaresha, carries off in bonds []{=html}2{=html} the souls of the wicked Daêva-worshippers who live in sin. The soul enters the way made by Time, and open both to the wicked and to the righteous. At the head of the Kinvad bridge, the holy bridge made by Mazda []{=html}3{=html}, they ask for their spirits and souls the

[{=html}p. 213{=html}]

reward for the worldly goods which they gave away here below []{=html}1{=html}.

30 (98) ‘Then comes the well-shapen, strong and tall formed maid []{=html}2{=html}, with the dogs at her sides []{=html}3{=html}, one who can distinguish []{=html}4{=html}, who is graceful []{=html}5{=html}, who does what she wants, and is of high understanding.

‘She makes the soul of the righteous one go up above the Hara-berezati []{=html}6{=html}; above the Kinvad bridge she places it in the presence of the heavenly gods themselves.

31 (102). ‘Up rises Vohu-manô []{=html}7{=html} from his golden seat: Vohu-manô exclaims: “How hast thou come to us, thou holy one, from that decaying world into this undecaying one []{=html}8{=html}?”

[{=html}p. 214{=html}]

32 (105). ‘Gladly pass the souls of the righteous to the golden seat of Ahura Mazda, to the golden seat of the Amesha-Spentas, to the Garô-nmânem []{=html}1{=html}, the abode of Ahura Mazda, the abode of the Amesha-Spentas, the abode of all the other holy beings.

33 (108). ‘As to the godly man that has been cleansed []{=html}2{=html}, the wicked evil-doing Daêvas tremble in the perfume of his soul after death, as a sheep does on which a wolf is falling []{=html}3{=html}.

34 (110). ‘The souls of the righteous are gathered together there: Nairyô-sangha []{=html}4{=html} is with them; a friend of Ahura Mazda is Nairyô-sangha.

‘Do thou thyself invoke, O Zarathustra! this world of Ahura Mazda.’

35 (114). Zarathustra took those words from Ahura Mazda: ‘I invoke the holy world, made by Ahura Mazda.

‘I invoke the earth made by Ahura, the water made by Mazda, the holy trees.

‘I invoke the sea Vouru-kasha, []{=html}5{=html}

‘I invoke the shining sky.

‘I invoke the eternal and sovereign luminous space []{=html}6{=html}.

[{=html}p. 215{=html}]

36 (120). ‘I invoke the bright, all glorious, blissful abode of the holy ones.

‘I invoke the Garô-nmânem, the abode of Ahura Mazda, the abode invoke of the Amesha-Spentas, the abode of all the other holy beings.

‘I invoke the sovereign place of eternal weal []{=html}1{=html}, and the Kinvad bridge made by Mazda.

37 (123) ‘I invoke the good Saoka []{=html}2{=html}, whose looks go far and wide.

‘I invoke the mighty Fravashis []{=html}3{=html} of the righteous.

‘I invoke the whole creation of weal.

‘I invoke Verethraghna []{=html}4{=html}, made by Ahura, who, wears the glory made by Mazda []{=html}5{=html}.

‘I invoke Tistrya []{=html}6{=html}, the bright and glorious star, in the shape of a golden-horned bull.

38 (127). ‘I invoke the holy, beneficent Gâthas []{=html}7{=html}, who rule over the ratus []{=html}8{=html}:

‘I invoke the Ahunavaiti Gâtha;

‘I invoke the Ustavaiti Gâtha;

‘I invoke the Spenta-mainyu Gâtha;

‘I invoke the Vohu-khshathra Gâtha;

[{=html}p. 216{=html}]

‘I invoke the Vahistôisti Gâtha.

39 (129). ‘I invoke the Karshvares of Arzahê and Savahê;

‘I invoke the Karshvares of Fradadhafshu and Vidadhafshu;

‘I invoke the Karshvares of Vourubaresti and Vouruzaresti;

‘I invoke the bright Hvaniratha []{=html}1{=html};

‘I invoke the bright, glorious Haêtumant []{=html}2{=html};

‘I invoke the good Ashi []{=html}3{=html};

[‘I invoke the good Kisti []{=html}4{=html}]

‘I invoke the most right Kista []{=html}5{=html};

‘I invoke the glory of the Aryan regions []{=html}6{=html};

‘I invoke the glory of the bright Yima, the great shepherd []{=html}7{=html}.

40 (133). ‘Let him be worshipped with sacrifice, let him be gladdened, gratified, and satisfied, the holy Sraosha, the tall-formed, fiend-smiting, holy Sraosha []{=html}8{=html}.

‘Bring libations unto the Fire, bring hard wood unto the Fire, bring incense of Vohu-gaona unto the Fire.

‘Offer up the sacrifice to the Vâzista fire, which

[{=html}p. 217{=html}]

smites the fiend Spengaghra []{=html}1{=html}: bring unto it the cooked meat and the offerings of boiling milk []{=html}2{=html}.

41 (137). ‘Offer up the sacrifice to the holy Sraosha, that the holy Sraosha may smite down the fiend Kunda []{=html}3{=html}, who is drunken without drinking. He will fall upon the men of the Drug, the slothful ones []{=html}4{=html}, the wicked, Daêva-worshippers, who live in sin.

[42 []{=html}5{=html}. ‘I invoke the Kara fish []{=html}6{=html}, who lives beneath waters in the bottom of the deep lakes.

‘I invoke the ancient and sovereign Merezu []{=html}7{=html}, the greatest seat of battle in the creation of the two spirits []{=html}8{=html}.

‘I invoke the seven bright Sravah []{=html}9{=html} with their sons and their flocks.

III. {align=“center”}

43. ‘They run about to and fro, their minds waver to and fro []{=html}10{=html}, Angra Mainyu the deadly, the

[{=html}p. 218{=html}]

[{=html}[paragraph continues]{=html}] Daêva of the Daêvas; Indra the Daêva, Sâuru the Daêva, Naunghaithya the Daêva, Taurvi and Zairi []{=html}1{=html}, Aêshma of the wounding spear []{=html}2{=html}, Akatasha the Daêva []{=html}3{=html}, Zaurva []{=html}4{=html}, baneful to the fathers, Bûiti the Daêva []{=html}5{=html}, Driwi []{=html}6{=html} the Daêva, Daiwi []{=html}7{=html} the Daêva, Kasvi []{=html}8{=html} the Daêva, Paitisha []{=html}9{=html} the most Daêva-like amongst the Daêvas.]

44 (140). ‘And he said, the guileful, the evildoing Daêva, Angra Mainyu the deadly: “What! let the wicked, evil-doing Daêvas gather together at the head of Arezûra []{=html}10{=html}.”

45 (141). ‘They rush, they run away, the wicked, evil-doing Daêvas; they run away with shouts, the wicked, evil-doing Daêvas; they run away casting the evil eye, the wicked, evil-doing Daêvas: “Let us gather together at the head of Arezûra!

46 (143). ‘“For he is just born the holy Zarathustra, in the house of Pourushaspa. How can we procure his death? He is the stroke that fells the fiends: he is a counter-fiend to the fiends; he is a Drug to the Drug. Down are the Daêva-worshippers, the Nasu made by the Daêva, the false-speaking Lie!”

47 (147). ‘They run away, they rush away, the wicked, evil-doing Daêvas, into the depths of the dark, horrid world of hell.

[{=html}p. 219{=html}]

‘Ashem vohu: Holiness is the best of all good.‘

Footnotes {align=“CENTER”}

[]204:1 From hell; cf. p. 75, n. 2.

[]204:2 ‘The fiend of fiends,’ the arch-fiend.

[]204:3 ‘How does death enter the body of man? There are several Druges from Ahriman, who come into the body and the soul of man: one of whom is a Drug known as Bût; she is the forerunner of death; when the time of the end is at hand, she produces in the body of man such excessive heat that he falls ill’ (Dâdâr i Dâdûkht, British Museum, Add. 8994, 130 a).

[]204:4 See above, p. 98, n. 2.

[]204:5 The river in Airyana Vaêgô; see Farg. I, 3, and Introd. III, 15.

[]205:1 See Introd. IV, 22.

[]205:2 This is a fragment of an old myth in which Zarathustra and Angra Mainyu played respectively the parts of Oedipus and the Sphinx. See, for further explanation, Orm. Ahr. §§ 163-165.

[]205:3 See Introd. IV, 40. The Commentary has, ‘Some say, those stones are the Ahuna-Vairya.’ In another attempt to account for a mythical expression, which was no longer understood, those thunderbolts were turned into the nine-knotted stick used in the Barashnûm. (see Farg. IX, 14; Comm and Asp.)

[]205:4 See Introd. III, 15.

[]205:5 The father of Zarathustra.

[]205:6 Cf. Farg. I, 10, and Introd. IV, 21.

[]206:1 See Introd. IV, 39-40.

[]206:2 ‘I know thee’ (Comm.)

[]206:3 Doubtful (cf. § 46); possibly, ‘I was invoked by thy mother.’ The Commentary has, ‘Some explain thus: Thy forefathers worshipped me: worship me also.’

[]206:4 Ajis Dahâka or Zohâk, who, as a legendary king, is said to have ruled the world for a thousand years (Introd. IV, 11).

[]206:5 See Introd. IV, 42. The Ahuna-Vairya was revealed before [{=html}p. 207{=html}] the creation of the world (Yasna XIX), and consequently in the boundless Time.

[]207:1 This verse is the beginning of a Gâtha (Yasna XLIV), in which Zarathustra applies to Ahura Mazda to be taught the mysteries of the world and of the law.

[]207:2 See § 4 and Introd. III, 15.

[]207:3 See Introd. IV, 7.

[]207:4 See Introd. IV, 42.

[]207:5 See Introd, IV, 15.

[]208:1 See Introd. IV, 30.

[]208:2 See Introd. IV, 37.

[]208:3 See Introd. IV, 5.

[]208:4 Mãthra Spenta; see Introd. IV, 40.

[]208:5 See Introd. IV, 8.

[]208:6 See Introd. IV, 31, and cf. Farg. XVIII, 22 seq.

[]209:1 The tree, whatever it is, from which the baresma is taken. See p. 22, n. 2.

[]209:2 See § 22.

[]209:3 Doubtful.

[]209:4 The Parsis are recommended to keep their eyes on the baresma during the sacrifice: ‘A man is offering the Darûn, he has said all the required Avesta, but be has not looked at the baresma: what is the rule? It would have been better if he had looked at it: however he may proceed to the meal’ (Old Rav. 97 b).

[]209:5 See Introd. IV, 7.

[]209:6 See Introd. IV, 30.

[]209:7 Doubtful. Possibly, ‘While he is offering up the high and beautiful Haomas, and Vohu-manô (good thoughts) and the good Râta (sacrificial presents).’

[]209:8 Vohu-manô is often used as a designation of the faithful one, literally, ‘the good-minded;’ this is the meaning which is given to it in this passage by the Commentary, and it certainly belongs [{=html}p. 210{=html}] to it in the second part of § 25; but in the first part of the same clause it is translated ‘clothes,’ a meaning which is not unlikely in itself, as Vohu-manô, being the Amshaspand of cattle, may designate, and in fact did designate, the skins of cattle and leather (Comm. ad Farg. XVIII, 2). On the whole the description in the text applies to the cleansing both of the man and of the clothes, and Vohu-manô sometimes means the one, and sometimes the other.

[]210:1 From dead bodies.

[]210:2 The so-called Varasiô: ‘it must be of a white colour; if a single hair on its body be found other than white, the animal is rejected as unfit for the purpose’ (Sorâbji Kâvasji Khambâtâ, in the Indian Antiquary, VII, 180).

[]210:3 Or better, ‘the things that are to be cleansed.’

[]210:4 The place of the cleansing, the Barashnûm-gâh (see Farg. IX, 3).

[]210:5 See Farg. IX, 10.

[]210:6 This can hardly refer to the cleansing of the man, as the man [{=html}p. 211{=html}] ought to be washed six times with gômêz and three times with water (see Farg. VIII, 37 seq.; IX, 28 seq.)

[]211:1 ‘The clothes’ (Comm.)

[]211:2 The clothes of the unclean shall be exposed to the air for nine nights, all the time while he himself is confined in the Armêst-gâh. The rules for the cleansing of clothes that have been worn by the dead himself are different (see Farg. VII, 12 seq.)

[]211:3 ‘Thus Vohu-manô shall be clean—the clothes; thus the man shall be clean—he who wears those clothes’ (Comm.)

[]211:4 The faithful one.

[]212:1

‘Linquenda tellus, et domus et placens
Uxor, nec harum, quas colis arborum… .’

[{=html}[paragraph continues]{=html}] The translation is doubtful in its details; yet there is little doubt that the sentence refers to future life (cf. § 227). Aspendiârji translates, ‘Shall the godly man … arise (from the dead) …?’ which seems to be the meaning of the Pahlavi Commentary too.

[]212:2 ‘Every one has a noose cast around his neck: when a man dies, if he has been a righteous man, the noose falls from his neck; if a wicked, they drag him with that noose down into hell’ (Comm.; cf. Farg. V, 8, and Introd. IV, 26).

[]212:3 The Kinvad bridge extends over hell and leads to paradise: for the souls of the righteous it widens to the length of nine javelins; [{=html}p. 213{=html}] for the souls of the wicked it narrows to a thread, and they fall down into hell (cf. Ardâ Vîrâf V, 1). This bridge is known in many mythologies; it is the Sirath bridge of the Musulmans; not long ago they sang in Yorkshire of ‘the Brig o’ Dread, na brader than a thread’ (Thoms, Anecdotes, 89), and even nowadays the peasant in Nièvre tells of a little board—

‘Pas pu longue, pas pu large
Qu’un ch’veu de la Sainte Viarge,’

which was put by Saint Jean d’Archange between the earth and paradise:

‘Ceux qu’saront la raison (= l’oraison?) d’Dieu
Par dessus passeront.
Ceux qu’la sauront pas
An bout mourront.’ (Mélusine, p. 70.)

[]213:1 Cf. Farg. III, 34, 35; XVIII, 33 seq.

[]213:2 The soul of the dead, on the fourth day, finds itself in the presence of a maid, of divine beauty or fiendish ugliness, according as he himself was good or bad, and she leads him into heaven or hell: this maid is his own conscience (Yasht XXII).

[]213:3 The dogs that keep the Kinvad bridge (see Farg. XIII, 9).

[]213:4 The good from the wicked.

[]213:5 Doubtful.

[]213:6 The heavenly mountain, whence the sun rises, and upon which the abode of the gods rests.

[]213:7 The door-keeper of paradise; a Zoroastrian Saint-Pierre.

[]213:8 Cf. Farg. VII, 52.

[]214:1 The Garothmân of the Parsis; literally, ‘the house of songs.’

[]214:2 That has performed the Barashnûm.

[]214:3 Ormazd is all perfume, Ahriman is infection and stench (Bundahis I; Eznig, Refutatio Haeresiarum II); the souls of their followers partake of the same qualities, and by the performance of the Barashnûm both the body and the soul are perfumed and sweetened.

[]214:4 The messenger of Ahura Mazda (cf. Farg. XXII, 7).

[]214:5 See Introd. IV, 11.

[]214:6 See Introd. IV, 42.

[]215:1 Misvâna gâtva, another name of the heavenly spaces; it designates heaven as the abode and source of all blessings, of all savah, or saoka.

[]215:2 A personification of the Ormazdean weal.

[]215:3 See Introd. IV, 37.

[]215:4 See Introd. IV, 14, and Yasht XIV.

[]215:5 The hvarenô or light of sovereignty (Introd. IV, 11).

[]215:6 See Introd. IV, 13, and Yasht VIII.

[]215:7 The five collections of hymns which form the oldest and holiest part of the Yasna and of the Avesta (Yasna XXVIII-XXXIV; XLIII-XLVI; XLVII-L; LI; LIII); they are named after their first words.

[]215:8 The chiefs of creation (Introd. IV, 35); ‘they rule over the their means that other beings are ratus insomuch as it is by invoked’ (Comm.)

[]216:1 See Introd. IV, 7.

[]216:2 See Farg. I, 14.

[]216:3 See Introd. IV, 30.

[]216:4 An angel of knowledge; the clause is found only in the Vendîdâd Sâdah.

[]216:5 Religious knowledge.

[]216:6 The light of sovereignty, hvarenô, which if secured by the Aryans makes them rule over their enemies (cf. Introd. IV, 11).

[]216:7 See Introd. IV, 18, and Farg. II.

[]216:8 This praise of Sraosha was probably introduced here with reference to the great part he plays in the fate of the soul after death, and to the performance of the sadis ritual (see above, p. 87, n. 4).

[]217:1 See Introd. IV. 13.

[]217:2 Doubtful.

[]217:3 The same as Kundi; see Farg. XI, 9.

[]217:4 Those who neglect their religious duties. The translation is doubtful.

[]217:5 From the Vendîdâd Sâdah. The clause may have belonged to the original text; it, is preceded by another clause which certainly did not belong to it, and part of which is cited in the Commentary ad Farg. VIII, 103, where it would have been more suitably placed: ‘When he has been cleansed in the next inhabited place, he may then sow and till the pasture fields, as food for the sheep and as food for the ox.’

[]217:6 The Kar-mâhî (see above, p. 59, n. 4).

[]217:7 According to Professor Justi, ‘the milky way’ (Handbuch der Zendsprache s.v.), an Iranian representative of the Eddic Bifrost. There is much probability in that translation.

[]217:8 Doubtful.

[]217:9 A word of unknown meaning.

[]217:10 Up and down, in hope and despair.

[]218:1 See Introd. IV, 34.

[]218:2 See Introd. IV, 22.

[]218:3 See above, p. 136, n. 5.

[]218:4 Old age.

[]218:5 See above, p. 204, n. 3.

[]218:6 Poverty; see above, Farg. II, 29.

[]218:7 Lying; see above, Farg. II, 29.

[]218:8 Meanness; see above, Farg. II, 29.

[]218:9 ‘Opposition, or counter-action,’ a personification of the doings of Ahriman and of his marring power.

[]218:10 At the gate of hell; see above, p. 24, n. 1.

[]

FARGARD XX. {align=“center”}

Thrita, the First Healer. {align=“center”}

{=html}Thrita was the first who drove back death and disease, as Ahura Mazda had brought to him down from heaven ten thousand healing plants that had been growing up around the tree of eternal life, the white Hôm or Gaokerena.{=html}

{=html}

This Thrita is mentioned only once again in the Avesta, in Yasna IX, 7, where he appears to have been one of the first priests of Haoma. This accounts for his medical skill; as Haoma is a source of life and health, his first priests must have been the first healers.

{=html}

{=html}Thrita was originally the same as Thraêtaona []{=html}1{=html}. On one hand, we see that in the Rig-veda the great feat of Thraêtaona is ascribed to Trita as well as to Traitâna, and Trita Âptya, ‘the son of the waters,’ was as well the celestial priest who pours Haoma into rain as the celestial hero who kills the snake in storms. On the other hand, we see that Thraêtaona fulfilled the same functions as Thrita: according to Hamza he was the inventor of medicine []{=html}2{=html}; the Tavids []{=html}3{=html} against sickness are inscribed with his name, and we find in the Avesta itself the Fravashi of Thraêtaona invoked ‘against itch, hot fever, humours, cold fever []{=html}4{=html}, vâvareshi, against the plagues created by the serpent []{=html}5{=html}.’ We see from this passage that disease was understood as coming from the serpent; in other words, that it was considered a sort of poisoning []{=html}6{=html}, and this is the reason why the{=html}

[{=html}p. 220{=html}]

{=html}killer of the serpent was invoked to act against it. Thus Thrita-Thraêtaona had a double right to the title of the first of the healers, both as a priest of Haoma and as the conqueror of the serpent []{=html}1{=html}.{=html}

1. Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Who was he who first of the healthful []{=html}2{=html}, the wise, the happy, the wealthy, the glorious, the strong men of yore []{=html}3{=html}, drove back sickness to sickness, drove back death to death []{=html}4{=html}, and first turned away the point of the poniard and the fire of fever from the bodies of mortals.’

2 (11). Ahura Mazda answered: ‘Thrita it was who first of the healthful, the wise, the happy, the wealthy, the glorious, the strong man of yore, drove back sickness to sickness, drove back death to death, and first turned away the point of the poniard and the fire of fever from the bodies of mortals.

3 (12). ‘He asked for a source of remedies []{=html}5{=html}; he obtained it from Khshathra-Vairya []{=html}6{=html}, to withstand sickness and to withstand death, to withstand pain and fever, to withstand the disease []{=html}7{=html}, rottenness and

[{=html}p. 221{=html}]

infection which Angra Mainyu had created witchcraft against the bodies of mortals []{=html}1{=html}.

4 (15). ‘And I Ahura Mazda brought down the healing plants that, by many hundreds, by many thousands, by many myriads, grow up all around the one Gaokerena []{=html}2{=html}.

5 (18). ‘All this (health) do we call by our blessing-spells, by our prayers, by our praises, upon the bodies of mortals []{=html}3{=html}.

7 (19) []{=html}4{=html}. ‘To thee, O Sickness, I say avaunt! to thee, O Death, I say avaunt! to thee, O Pain, I say avaunt! to thee, O Fever, I say avaunt! to thee, O Disease, I say avaunt []{=html}5{=html}!

[{=html}p. 222{=html}]

8 (21). ‘By their might may we smite down the Drug! By their might may we smite the Drug! May they give to us strength and power, O Ahura []{=html}1{=html}!

9 []{=html}2{=html} (23). ‘I drive away sickness, I drive away death, I drive away pain and fever []{=html}3{=html}, I drive away the disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals.

10 (25). ‘I drive away all manner of diseases and deaths, all the Yâtus and Pairikas []{=html}4{=html}, and all the wicked Gainis []{=html}5{=html}.

11 (26). ‘May the much-desired Airyaman []{=html}6{=html}; come here, for the men and women of Zarathustra to rejoice, for the faithful to rejoice; with the desirable reward that is won by means of the law, and with that boon for holiness that is vouchsafed by Ahura!

12 (29). ‘May the much-desired Airyaman smite

[{=html}p. 223{=html}]

all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked Gainis.’

[13. Yathâ ahû vairyô:—the will of the Lord is the law of holiness; the riches of Vohu-manô shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave to him to relieve the poor.

Kem nâ mazdâ:—whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me? Whom but thy Atar and Vohu-manô, by whose work the holy world goes on? Reveal to me the rules of thy law!

Ke verethrem gâ:—who is he who will smite the fiend in order to maintain thy ordinances? Teach me clearly thy rules for this world and for the next, that Sraosha may come with Vohu-manô and help whomsoever thou pleasest.

Keep us from our hater, O Mazda and Ârmaiti Spenta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of the holy spirit!] []{=html}1{=html}

Footnotes {align=“CENTER”}

[]219:1 See Introd. IV, 14.

[]219:2 Ed. Gottwaldt, p. 23; cf. Mirkhond, Early Kings of Persia, Shea, p. 152.

[]219:3 Formulas of exorcism.

[]219:4 Cf. Farg. VII, 58.

[]219:5 Yasht XIII, 131.

[]219:6 This theory, which modern science would not utterly reject, accounts for the great part which the serpent plays in the worship of Asklepios; as sickness comes from him, from him too must or may come the healing.

[]220:1 It seems as if in the Vedas, too, Trita had been a healing god (Rig-veda VIII, 47, 13 seq.)

[]220:2 Whom no weapon could wound, like Isfendiâr (Comm.)

[]220:3 Or better, Paradhâta (or Pêshdâd), ‘the kings of yore,’ which became the name of the first Iranian dynasty.

[]220:4 ‘That is to say, who kept sickness in bonds, who kept death in bonds’ (Comm.)

[]220:5 Doubtful.

[]220:6 As Khshathra-Vairya presides over metals, it was a knife he received, ‘of which the point and the base were set in gold.’ He was therefore the first who healed with the knife (cf. Farg. VII, 44); and it appears from § 4 that he was also the first who healed with herbs, As for the healing with the holy word, see Farg. XXII.

[]220:7 Doubtful.

[]221:1 The Vendîdâd Sâdah has here eight names of diseases: to withstand Sârana (head-ache), to withstand Sârastya (cold fever), to withstand Azana, to withstand Azahva, to withstand Kurugha, to withstand Azivâka, to withstand Duruka, and to withstand Astairya.

[]221:2 The white Hôm, which is the king of healing plants (see Introd. IV, 28). The healing plants are said to have been created ten thousand in number, in order to oppose so many diseases that had been created by Ahriman (Bundahis IX; cf. Farg XXII, 2). In India also, healing plants are said to have come down from heaven: ‘Whilst coming down from heaven, the plants said: He will never suffer any wound, the mortal whom we both touch’ (Rig-veda X, 97, 17; cf. Haurvatât et Ameretât, §§ 46-47).

[]221:3 Or possibly, All those (plants) do we bless, all those (plants) do we pray, all those (plants) do we praise, for (the weal of) the bodies of mortals.

[]221:4 Vendîdâd Sâdah: 6. To withstand sickness, to withstand death, to withstand pain, to withstand fever, to withstand Sârana, to withstand Sârastya, to withstand Azana, to withstand Azahva, to withstand Kurugha, to withstand Azivâka, to withstand Duruka, to withstand Astairya, to withstand the disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals.

[]221:5 Vendîdâd Sâdah: To thee O Sârana, I say avaunt! to thee, [{=html}p. 222{=html}] O Sârastya, I say avaunt! to thee, O Azana, I say avaunt! to thee, O Azahva, I say avaunt! to thee, O Kurugha, I say avaunt! to thee, O Azivâka, I say avaunt! to thee, O Duruka, I say avaunt! to thee, O Astairya, I say avaunt!

[]222:1 This clause is borrowed, with some alteration, from Yasna XXXI, 4; the original text is, ‘May the strong power come to me, by the might of which we may smite down the Drug!’

[]222:2 The Vendîdâd Sâdah has, ‘I drive away Ishirê, I drive away Aghûirê, I drive away Aghra, I drive away Ughra.’

[]222:3 The Vendîdâd Sâdah has, ‘I drive away Sârana, I drive away Sârastya, I drive away Azana, I drive away Azahva, I drive away Kurugha, I drive away Azivâka, I drive away Duruka, I drive away Astairya.’

[]222:4 See Introd. IV, 20-21.

[]222:5 ‘Gai’ (Comm.), that is Gahi (see Introd. IV, 5); cf. p. 89, note 1, and Farg. XXII, 2, note.

[]222:6 Or better, ‘Airyaman, the bestower of good.’ On Airyaman, see Farg. XXII. Clauses 11-12 are borrowed from Yasna LIV, 1, and form the prayer known as Airyama-ishyô.

[]223:1 From the Vendîdâd Sâdah.

[]

FARGARD XXI. {align=“center”}

Waters and Light. {align=“center”}

{=html}I (1). Praise of the holy bull.{=html}

{=html}

II (2-3). Invocation addressed to rain as a healing power.

III a (4-7). Joint invocation addressed to the waters and to the light of the sun.

{=html}

{=html}III b (8-11). Joint invocation addressed to the waters and to the light of the moon.{=html}

[{=html}p. 224{=html}]

{=html}III c (12-17). Joint invocation addressed to the waters and to the light of the stars.{=html}

{=html} {=html}

{=html}IV (18-21). Spells against disease.{=html}

I. {align=“center”}

1. Hail, holy bull []{=html}1{=html}! Hail to thee, beneficent bull! Hail to thee, who makest increase! Hail to thee, who makest growth! Hail to thee, who dost bestow thy gifts upon the excellent faithful, and who wilt bestow them on the faithful yet unborn! Hail to thee, whom the Gahi kills []{=html}2{=html}, and the ungodly Ashemaogha, and the wicked tyrant.

II.

2 (3). ‘Come, come on, O clouds, along the sky, through the air, down on the earth, by thousands of drops, by myriads of drops:’ thus say, O holy Zarathustra! ‘to destroy sickness altogether, to destroy death altogether, to destroy altogether the sickness made by the Gaini []{=html}3{=html}, to destroy altogether the death made by the Gaini, to destroy altogether Gadha and Apagadha []{=html}4{=html}.

3 (9). ‘If death come at eve, may healing come at daybreak!

‘If death come at daybreak, may healing come at night!

[{=html}p. 225{=html}]

‘If death come at night, may healing come at dawn!

‘Let showers shower down new waters, new earth, new trees, new health, and new healing powers.

III a. {align=“center”}

4 (15). ‘As the sea Vouru-kasha is the gathering place of waters []{=html}1{=html}, rise up, go up the aerial way and go down on the earth; go down on the earth and go up the aerial way []{=html}2{=html}. Rise up and roll along! thou in whose rising and growing Ahura Mazda made the aerial way []{=html}3{=html}.

5 (20). ‘Up! rise up and roll along! thou swift-horsed sun, above Hara Berezaiti, and produce light for the world (and mayst thou O man! rise up there, if thou art to abide in Garô-nmânem []{=html}4{=html}) []{=html}5{=html}, along the path made by Mazda, along the way made by the gods, the watery way they opened.

[{=html}p. 226{=html}]

6 (23). ‘And thou shalt keep away the evil by this holy spell []{=html}1{=html}: Of thee O child! I will cleanse the birth and growth; of thee O woman! I will make the body and the strength pure; I make thee a woman rich in children and rich in milk;

7 (27). ‘A woman []{=html}2{=html} rich in seed, in milk, in fat, in marrow, and in offspring. I shall make for thee a thousand springs flow and run towards the pastures that will give food to the child.

III b. {align=“center”}

8 (30). ‘As the sea Vouru-kasha is the gathering place of waters, rise up, go up the aerial way, and go down on the earth; go down on the earth and go up the aerial way, Rise up and roll along! thou in whose rising and growing Ahura Mazda made the earth []{=html}3{=html}.

9 (31). ‘Up! rise up, thou moon, that dost keep in thee the seed of the bull []{=html}4{=html}, rise up above Hara Berezaiti, and produce light for the world (and mayst thou O man! rise up there, if thou art to

[{=html}p. 227{=html}]

abide in Garô-nmânem), along the path made by Mazda, along the way made by the gods, the watery way they opened.

10 (32). ‘And thou shalt keep away the evil by this holy spell: Of thee O child! I will cleanse the birth and growth; of thee O woman! I will make the body and the strength pure; I make thee a woman rich in children and rich in milk;

11 (32). ‘A woman rich in seed, in milk, in fat, in marrow, and in offspring. I shall make for thee a thousand springs flow and run towards the pastures that will give food to the child.

III c. {align=“center”}

12 (32). ‘As the sea Vouru-kasha is the gathering place of waters, rise up, go up the aerial way, and go down on the earth; go down on the earth and go up the aerial way. Rise up and roll along! thou in whose rising and growing Ahura Mazda made everything grow []{=html}1{=html}.

13 (33). ‘Up! rise up, ye stars, that have in you the seed of waters []{=html}2{=html}, rise up above Hara Berezaiti, and produce light for the world (and mayst thou O man! rise up there, if thou art to abide in Garô-nmânem), along the path made by Mazda, along the way made by the gods, the watery way they opened.

14 (34). ‘And thou shalt keep away the evil by this holy spell: Of thee O child! I will cleanse the birth and growth; of thee O woman! I will make

[{=html}p. 228{=html}]

the body and the strength pure; I make thee a woman rich in children and rich in milk;

15 (34). ‘A woman rich in seed, in milk, in fat, in marrow, and in offspring. I shall make for thee a thousand springs flow and run towards the pastures that will give food to the child.

16(34). ‘As the sea Vouru-kasha is the gathering place of waters, rise up and gather together, go up the aerial way and go down on the earth; go down on the earth and go up the aerial way. Rise up and roll along!

17 (35). ‘Up! rise up! away will the Kahvuzi []{=html}1{=html} fly and cry, away will Ayêhi []{=html}2{=html} fly and cry, away will the Gahi, who is addicted to the Yâtu, fly and cry.

IV. {align=“center”}

18. [‘I drive away Ishirê, I drive away Aghûirê, I drive away Aghra, I drive away Ughra; I drive away sickness, I drive away death, I drive away pain and fever; I drive away Sârana, I drive away Sârasti, I drive away Azana, I drive away Azahva, I drive away Kurugha, I drive away Azivâka, I drive away Duruka, I drive away Astairya; I drive away the disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals.

19. ‘I drive away all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked Gainis.

20. ‘May the much-desired Airyaman come here, for the men and women of Zarathustra to rejoice, for the faithful to rejoice; with the desirable reward

[{=html}p. 229{=html}]

that is won by means of the law, and with that boon for holiness that is vouchsafed by Ahura!

21. ‘May the much-desired Airyaman smite all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked Gainis.

22. ‘Yathâ ahû vairyô:—the will of the Lord … []{=html}1{=html}.

‘Kem nâ mazdâ:—whom hast thou placed to protect me … []{=html}1{=html}?

‘Ke verethrem gâ:—who is he who will smite the fiend … []{=html}1{=html}?

23. ‘Keep us from our hater, O Mazda and Ârmaiti Spenta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Perish, away to the regions of the north, never more to give unto death the living world of the holy spirit!’{=html}]{=html}

Footnotes {align=“CENTER”}

[]224:1 The primeval bull who was created by Ormazd and killed by Ahriman with the help of the Gahi. The praise of the holy bull serves as an introduction to the praise of the waters. There were old myths in which a cloud was compared to a bull in the atmosphere, from whom rain was supposed to come. (See Orm. Ahr. § 122 seq.; cf. Introd. V, 5. Clause 1 is to be recited when one meets an ox or any kind of cattle, Gr. Rav. 386.)

[]224:2 Possibly, ‘who dost kill the Gahi’ (by means of gômêz).

[]224:3 The Gahi (see Farg. XX, 10) as bringing sickness (cf. Farg. VII, 59).

[]224:4 Names of diseases.

[]225:1 Waters and light are believed to flow from the same spring and in the same bed: ‘As light rises up from Hara Berezaiti [Alborz, the mountain by which the earth is surrounded], so waters spring up from it and come back to it’ (Bund. XX); every day the sun, moon, and stars rise up from Alborz, and every day all the waters on the earth come back together to the sea Vouru-kasha, and there collected come down again to the earth from the peaks of Alborz (Bund. VII, Gr. Rav. 431; cf. Farg. V, 15 seq.) As light comes from three different sources, the sun, the moon, and the stars, the waters are invoked three times, first in company with the sun, then with the moon, lastly with the stars, as if there should be three different movements of the rain connected with the three movements of light.

[]225:2 Waters come down from the sky to the earth and come up back from the earth to the sky (see Farg. V, 15 seq.)

[]225:3 Doubtful.

[]225:4 ‘If thou art a righteous man’ (Comm.)

[]225:5 The translation of this clause is doubtful.

[]226:1 Doubtful; the text is corrupt. The spell refers to the cleansing and generative power of the waters; cf. the invocation to Ardvî Sûra, Farg. VII, 16: the waters are supposed to make females fertile as they make the earth. This spell was probably pronounced to facilitate childbirth.

[]226:2 Or better, ‘a female;’ there are, in the text, two words for ‘milk,’ the one referring to the milk of women, the other to the milk of cows.

[]226:3 Doubtful.

[]226:4 When the bull died, ‘what was bright and strong in his seed was brought to the sphere of the moon, and when it was cleansed there in the light of the astre, two creatures were shaped with it, a male and a female, from which came two hundred and seventy-two kinds of animals’ (Bund. IV, X; cf. Orm. Ahr. §§ 125 and 127).

[]227:1 Doubtful.

[]227:2 When Tistrya, the storm god who gives rain, became a star (see Introd. IV, 36), it was thought that there was a relation between the stars and rain.

[]228:1 ‘He who diminishes light, Ahriman’ (Comm.)

[]228:2 ‘Sterility, Ahriman’ (Comm.)

[]229:1 As in preceding Fargard, § 13.

[]

FARGARD XXII. {align=“center”}

{=html}Angra Mainyu creates 99,999 diseases: Ahura Mazda applies for healing to the holy word and to Airyaman.{=html}

{=html}

Airyaman is an old Indo-Iranian god: in the Rig-veda he is an Âditya (Aryaman), who is seldom invoked alone, but nearly always in company with Mitra and Varuna. His name, like Mitra’s, means, ‘the friend,’ and, like Mitra, he is the god of heavenly light, kind, beneficent, and helpful to man.

In the Avesta the word Airyaman has the same meaning as in the Veda; but the character of the god is more fully developed, and whereas he has no distinct personality in the Vedic hymns, he appears here in the character of a healing god, which is derived in a very natural manner from his primitive and general character.

{=html}

{=html}Airyaman abides in a mansion called the mansion of Airyaman (Airyamnô nmânem), which is the same as ‘the bright mansion in{=html}

[{=html}p. 230{=html}]

{=html}which Mitra, Aryaman, Varuna abide,’ according to the Vedas, that is to say, the sky. In later Parsism, Airyaman appears as ‘the Ized of Heaven []{=html}1{=html}.’{=html}

{=html} {=html}

{=html}This Fargard is unfinished or, more correctly, the end of it is understood. Airyaman, called out from his mansion, comes and digs nine furrows. It is no doubt in order to perform the Barashnûm []{=html}2{=html} or some ceremony of that kind, in order to cleanse the unclean, that is to say, the sick man []{=html}3{=html}, and to restore him to health by virtue of the Nirang and of the holy word. The Fargard ends therefore with spells against sickness and against death.{=html}

I. {align=“center”}

{=html}[{=html}1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘I, Ahura Mazda, the Maker of all good things, when I made this mansion []{=html}4{=html}, the beautiful, the shining, seen afar (there may I go up, there may I pass!)

2 (5). ‘Then the ruffian looked at me []{=html}5{=html}; the ruffian Angra Mainyu, the deadly, wrought by his witchcraft nine diseases, and ninety, and nine hundred, and nine thousand, and nine times ten thousand diseases. So mayst thou heal me, O Mãthra Spenta []{=html}6{=html}, thou most glorious one!

3 (8). ‘Unto thee will I give in return a thousand fleet, swift-running steeds; offer them up []{=html}7{=html} as a sacrifice unto the good Saoka []{=html}8{=html}, made by Mazda and holy.

‘Unto thee will I give in return a thousand fleet,

[{=html}p. 231{=html}]

high-humped camels; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

4 (12). ‘Unto thee will I give in return a thousand brown oxen that do not push []{=html}1{=html}; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

‘Unto thee will I give in return a thousand young of all species of small cattle; offer them up as a sacrifice unto Saoka, made by Mazda and holy.

5 (16). ‘And I will bless thee with the fair, holy blessing-spell, the friendly, holy blessing-spell, that makes the empty swell to fulness and the full to overflowing, that comes to help him who was sickening, and makes the sick man sound again.

6 (20). ‘Mãthra Spenta, the all-glorious, replied unto me: “How shall I heal thee? How shall I drive away from thee those nine diseases, and those ninety, those nine hundred, those nine thousand, and those nine times ten thousand diseases?“’

II. {align=“center”}

7 (22). The Maker Ahura Mazda called for Nairyô-sangha []{=html}2{=html}: Go thou, Nairyô-sangha, the herald, and drive towards the mansion of Airyaman, and speak thus unto him:

8 (23). Thus speaks Ahura Mazda, the Holy One, unto thee: ‘I, Ahura Mazda, the Maker of all good things when I made this mansion, the

[{=html}p. 232{=html}]

beautiful, the shining, seen afar (there may I go up, there may I pass!)

9 (24). ‘Then the ruffian looked at me; the ruffian Angra Mainyu, the deadly, wrought by his witchcraft nine diseases, and ninety, and nine hundred, and nine thousand, and nine times ten thousand diseases. So mayst thou heal me, O Airyaman, the much-desired!

10 (26). ‘Unto thee will I give in return a thousand fleet, swift-running steeds; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

‘Unto thee will I give in return a thousand fleet, high-humped camels; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

11 (30). ‘Unto thee will I give in return a thousand brown oxen that do not push; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

‘Unto thee will I give in return a thousand young of all species of small cattle; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

12 (34). ‘And I will bless thee with the fair, holy blessing-spell, the friendly, holy blessing-spell, that makes the empty swell to fulness and the full to overflowing, that comes to help him who was sickening, and makes the sick man sound again.‘

III. {align=“center”}

13 (38). In obedience to Ahura’s words he went, Nairyô-sangha, the herald; he drove towards the mansion of Airyaman, he spake unto Airyaman, saying:

[{=html}p. 233{=html}]

14 (38). Thus speaks Ahura Mazda, the Holy One, unto thee: ‘I, Ahura Mazda, the Maker of all good things, when I made this mansion, the beautiful, the shining, seen afar (there may I go up, there may I pass!)

15 (39). ‘Then the ruffian looked at me; the ruffian Angra Mainyu the deadly, wrought by his witchcraft nine diseases, and ninety, and nine hundred, and nine thousand, and nine times ten thousand diseases. So mayst thou heal me, O Airyaman, the much-desired!

16 (40). ‘Unto thee will I give in return a thousand fleet, swift-running steeds; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

‘Unto thee will I give in return a thousand fleet, high-humped camels; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

17 (44). ‘Unto thee will I give in return a thousand brown oxen that do not push; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

‘Unto thee will I give in return a thousand young of all species of small cattle; offer them up as a sacrifice unto the good Saoka, made by Mazda and holy.

18 (48). ‘And I will bless thee with the fair, holy blessing-spell, the friendly, holy blessing-spell, that makes the empty swell to fulness and the full to overflowing, that comes to help him who was sickening, and makes the sick man sound again.‘

IV. {align=“center”}

19 (52). Quickly was it done, nor was it long, eagerly set off the much-desired Airyaman, towards

[{=html}p. 234{=html}]

the mountain of the holy questions []{=html}1{=html}, towards the forest of the holy questions.

20 (54). Nine stallions brought he with him, the much-desired Airyaman []{=html}2{=html}.

Nine camels brought he with him, the much desired Airyaman.

Nine bulls brought he with him, the much desired Airyaman.

Nine head of small cattle brought he with him, the much-desired Airyaman.

He brought with him the nine twigs []{=html}3{=html}; he drew along nine furrows []{=html}4{=html}.

[21 []{=html}5{=html}. ‘I drive away Ishirê!, I drive away Aghûirê, I drive away Aghra, I drive away Ughra; I drive away sickness, I drive away death, I drive away pain and fever; I drive away Sârana, I drive away Sârastya, I drive away Azana, I drive away Azahva, I drive away Kurugha, I drive away Azivâka, I drive away Duruka, I drive away Astairya; I drive away the disease, rottenness, and infection which Angra Mainyu has created by his witchcraft against the bodies of mortals.

22. ‘I drive away all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked Gainis.

[{=html}p. 235{=html}]

23. ‘May the much-desired Airyaman come here for the men and women of Zarathustra to rejoice, for the faithful to rejoice; with the desirable reward that is won by means of the law, and with that boon for holiness that is vouchsafed by Ahura.

24. ‘May the much-desired Airyaman smite all manner of diseases and deaths, all the Yâtus and Pairikas, and all the wicked Gainis.

25. ‘Yathâ ahû vairyô:—the will of the Lord is the law of holiness; the riches of Vohu-manô shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave him to relieve the poor.

‘Kem nâ mazdâ:—whom hast thou placed to protect me, O Mazda! while the hate of the fiend is grasping me? Whom but thy Âtar and Vohu-manô, by whose work the holy world goes on? Reveal to me the rules of thy law!

‘Ke verethrem gâ:—who is he who will smite the fiend in order to maintain thy ordinances? Teach me clearly thy rules for this world and for the next, that Sraosha may come with Vohu-manô and help whomsoever thou pleasest.

‘Keep us from our hater, O Mazda and Ârmaiti Spenta! Perish, O fiendish Drug! Perish, O brood of the fiend! Perish, O world of the fiend! Perish away, O Drug! Perish away to the regions of the north, never more to give unto death the living world of the holy spirit!‘]

Footnotes {align=“CENTER”}

[]230:1 Aspendiârji.

[]230:2 See Farg. IX; cf. infra, § 20, n.

[]230:3 See Introd. V, 14.

[]230:4 ‘The Garotman’ (Comm.), paradise.

[]230:5 And cast on me the evil eye; ‘it was by casting the evil eye on the good creatures of Ormazd that Ahriman corrupted them’ (Eznig, Refutatio Haeresiarum II).

[]230:6 The holy word.

[]230:7 Possibly, ‘I offer them up as a sacrifice.’

[]230:8 An incarnation of weal; here invoked as procuring health.

[]231:1 Possibly, ‘in which there is no blemish.’

[]231:2 The messenger of Ahura Mazda. He was originally the same as the Vedic Narâ-sansa, a name of Agni, chiefly as the sacrificial fire, that is, as the messenger that goes from the heavens to the earth, and from the earth to the heavens. Mazdeism still knows that he is a form of Âtar, the Fire (Yasna XVII. 11 [68]).

[]234:1 The mountain where ‘the holy conversations’ between Ormazd and Zoroaster took place (cf. Farg. XIX, 11, and Introd. 40).

[]234:2 According to Aspendiârji, ‘He brought with him the strength of nine stallions,’ to infuse it into the sick man (cf. Yasht VIII, 2 4).

[]234:3 That is to say, ‘the nine-knotted stick’ (Asp.; cf. Farg. IX, 14).

[]234:4 To perform the Barashnûm, ‘the great service of the Nirang-Dîn, through which all evil, moral and natural, including evil passions, disease, and death will be removed’ (Wilson, The Parsi Religion, p. 341).

[]234:5 From the Vendîdâd Sâdah.

[]

Buy this Book at Amazon.com

The Zend Avesta, Part II {align=“CENTER”}

Sacred Books of the East, Vol. 23 {align=“CENTER”}

translated by James Darmesteter {align=“CENTER”}

[1882] {align=“CENTER”}

Contents Start Reading

This is part II of the Sacred Books of the East Zend Avesta translation. This portion of the Avesta is of great interest to the study of comparative mythology. Many of these are of also of outstanding literary value. Many of the texts in this part were originally hymns to very ancient gods and goddesses, such as Mithra, Anahita, as well as celestial bodies such as the sun, moon and the star Sirius, Tishtrya. These deities were retained in Zoroastrian mythology as demigods, somewhat like the Aeons of the Gnostics. There are also a number of texts which enumerate a huge body of legendary personages, some of whom also appear in the Shah Nama, the Persian national epic. Yast XII is a moving poetic description of the Zoroastrian after-death experience.

[] Title Page
Contents
Introduction
[]

[]

THE ZEND-AVESTA {align=“center”}

PART II {align=“center”}

The Sîrôzahs, Yasts and Nyâyis {align=“center”}

TRANSLATED BY {align=“center”}

JAMES DARMESTETER {align=“center”}

Sacred Books of the East, Volume 23. {align=“center”}

Oxford University Press {align=“center”}

[1882] {align=“center”}

{=html}Scanned and proofed at sacred-texts.com, January, 2007. Proofed and Formatted by John Bruno Hare. This text is in the public domain in the US because it was published prior to January 1st, 1923. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact in all copies.{=html}

[]

[{=html}p. vii{=html}]

CONTENTS. {align=“center”}

::: {align=“center”} +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | | {=html}PAGE{=html} | +---------------------------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | INTRODUCTION | ix | +---------------------------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | \ | | | TRANSLATIONS. | | +---------------------------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | Preliminary Observations to the Yasts and Sîrôzahs | 1 | +---------------------------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | Sîrôzah I | 3 | +---------------------------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | Sîrôzah II | 13 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | I. | Ormazd Yast | 21 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | | (Bahman Yast) | 31 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | II. | Haptân Yast | 35 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | III. | Ardibehist Yast | 41 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | IV. | Khordâd Yast | 48 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | V. | Âbân Yast | 52 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | VI. | Khôrshêd Yast | 85 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | VII. | Mâh Yast | 88 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | VIII. | Tîr Yast | 92 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | IX. | Gôs Yast | 110 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | X. | Mihir Yast | 119 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XI. | Srôsh Yast Hâdhôkht | 159 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XII. | Rashn Yast | 168 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XIII. | Farvardîn Yast | 179 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XIV. | Bahrâm Yast | 231 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XV. | Râm Yast | 249 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XVI. | Dîn Yast | 264 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | | [{=html}p. viii{=html}] | | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | | | {=html}PAGE{=html} | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XVII. | Ashi Yast | 270 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XVIII. | Âstâd Yast | 283 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XIX. | Zamyâd Yast | 286 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XX. | Vanant Yast | 310 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XXI. | Yast Fragment | 311 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XXII. | Yast | 314 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XXIII. | Âfrîn Paighambar Zartûst | 324 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | XXIV. | Vîstâsp Yast | 328 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | Preliminary Observations to the Nyâyis | 349 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | I. | Khôrshêd Nyâyis | 349 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | II. | Mihir Nyâyis | 353 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | III. | Mâh Nyâyis | 355 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | IV. | Âbân Nyâyis | 356 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | V. | Âtas Nyâyis | 357 | +---------------------------------------------------+-----------------------------------------------------------------------------------------+-----------------------------------------------+ | INDEX to the Translations of the Vendîdâd, Sîrôzahs, Yasts, and Nyâyis | 363 | +---------------------------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ | Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East | 381 | +---------------------------------------------------------------------------------------------------------------------------------------------+-----------------------------------------------+ :::

[]

[{=html}p. ix{=html}]

INTRODUCTION. {align=“center”}

THE present volume contains a translation of the Sîrôzahs and Yasts, and of the Nyâyis. This part of the Avesta treats chiefly of the mythical and legendary lore of Zoroastrianism.

For a satisfactory translation of these texts, the etymological and comparative method is generally considered as the best or as the only possible one, on account of the entire absence of any traditional interpretation. I have tried, however, to reduce the sphere of etymological guesswork to its narrowest limits, with the help of different Pahlavi, Persian, and Sanskrit translations, which are as yet unpublished, and have been neglected by former translators. I found such translations for the Sîrôzahs, for Yasts I, VI, VII, XI, XXIII, XXIV, and for the Nyâyis []{=html}1{=html} (besides the already published translations of Yasts XXI and XXII).

Of the remaining Yasts, which are mostly of an epical character, there is no direct translation available; but a close comparison of the legends in Firdausi’s Shah Nâmah seems to throw some light, even as regards philological points, on not a few obscure and important passages. This has enabled me, I believe, to restore a few myths to their original form, and to frame a more correct idea of others []{=html}2{=html}.

In this volume, as in the preceding one, I have to thank Mr. West for his kind assistance in making my translation more readable, as well as for valuable hints in the interpretation of several passages.

JAMES DARMESTETER.

{=html} PARIS,
13 December, 1882.{=html}

Footnotes {align=“CENTER”}

[]ix:1 These translations have been edited in our Études Iraniennes, II, 253 seq. (Paris, Vieweg, 1883).

[]ix:2 See ibidem, II, 206 seq.

[]

[{=html}p. 1{=html}]

YASTS AND SÎRÔZAHS. {align=“center”}

{=html}THE word yast, in Zend yêsti, means properly ‘the act of worshipping,’ the performance of the yasna; and it is often used in Parsi tradition as synonymous with yasna. But it has also been particularly applied to a certain number of writings in which the several Izeds are praised and magnified. These writings are generally of a higher poetical and epical character than the rest of the Avesta, and are most valuable records of the old mythology and historical legends of Iran.{=html}

{=html}

The Parsis believe that formerly every Amshaspand and every Ized had his particular Yast, but we now possess only twenty Yasts and fragments of another []{=html}1{=html}. The writings known as Yast fragments, the Âfrîn Zartust, and Vîstâsp Yast (printed as Yasts XXI, XXII, XXIII, XXIV in Westergaard’s edition), are not proper Yasts, and have no liturgical character; they are not devoted to the praise of any Ized.

{=html}

{=html}The order in which the Yasts have been arranged by the Parsis follows exactly the order of the Sîrôzah, which is the proper introduction to the Yasts.{=html}

SÎRÔZAH. {align=“center”}

{=html}Sîrôzah means ‘thirty days:’ it is the name of a prayer composed of thirty invocations addressed to the several Izeds who preside over the thirty days of the month.{=html}

{=html} {=html}

{=html}There are two Sîrôzahs, but the only difference between them is that the formulas in the former are shorter []{=html}2{=html}, and there is also, occasionally, some difference in the epithets, which are fuller in the latter.{=html}

[{=html}p. 2{=html}]

{=html}In India the Sîrôzah is recited in honour of the dead, on the thirtieth day after the death, on the thirtieth day of the sixth month, on the thirtieth day of the twelfth month, and then every year on the thirtieth day from the anniversary day (Anquetil, Zend-Avesta, II, 315).{=html}

{=html} {=html}

{=html}The correspondence between the formulas of the Sîrôzah and the Yasts is as follows:{=html}

::: {align=“center”}

1. Ormazd. Ormazd Yast (I, 1-23). 2. Bahman. Bahman Yast (I, 24-33). 3. Ardibehest. Ardibehest Yast (III). 4. Shahrêvar. 5. Sapendârmad. 6. Khordâd. Khordâd Yast (IV). 7. Murdâd. 8. Dai pa Âdar. 9. Âdar. 10. Âbân. Âbân Yâst (V). 11. Khorshêd. Khorshêd Yast (VI). 12. Mâh. Mâh Yast (VII). 13. Tîr. Tîr Yast (VIII). 14. Gôs. Gôs Yast (IX). 15. Dai pa Mihir. 16. Mihir. Mihir Yast (X . 17. Srôsh. Srôsh Yast (XI). 18. Rashn. Rashn Yast (XII). 19. Farvardîn. Farvardîn Yast (XIII). 20. Bahrâm. Bahrâm Yast (XIV). 21. Râm. Râm Yast (XV). 22. Bâd. 23. Dai pa Dîn. 24. Dîn. Dîn Yast (XVI). 25 Ard. Ashi Yast (XVII). 26. Âstâd. Âstâd Yast (XVIII). 27. Âsmân. 28. Zemyâd. Zemyâd Yast (XIX). 29. Mahraspand. 30. Anêrân.

:::

{=html}The Yasts that have been lost are, therefore, those of Khshathra-vairya, Spenta-Ârmaiti, Ameretât, Âtar, Vâta, Asman, Mãthra-Spenta, and Anaghra raokau. The second Yast, or Yast of the seven Amshaspands, appears to have been no independent Yast: it was common to all the seven Yasts devoted to the several{=html}

[{=html}p. 3{=html}]

[{=html}[paragraph continues]{=html}] {=html}Amshaspands, and, accordingly, it is recited on the first seven days of the month. One might suppose that it was originally a part of the Ormazd Yast, as the Amesha-Spentas are invoked in company with Ahura Mazda (Sîrôzah 1, 8, 15, 23). There may, indeed, have been several Yasts for one and the same formula of the Sîrôzah, as in all of these formulas more than one Ized are invoked: this would apply not only to the Yast of the seven Amshaspands, but also to the Vanant Yast (Yast XX), which, in that case, ought to follow the Tîr Yast (see Sîrôzah 13).{=html}

{=html}

Not every Yast, however, is devoted to the Ized whose name it bears: thus the Ardibehest Yast is mostly devoted to Airyaman; the Râm-Yast and the Zemyâd-Yast are devoted to Vayu and to the Hvarenô: but Airyaman, Vayu, and the Hvarenô are invoked in the same Sîrôzah formulas as Ardibehest, Râm, and Zemyâd, and a Yast is named from the opening name in the correspondent Sîrôzah formula.

The systematic order so apparent in the Sîrôzah pervades the rest of the liturgy to a great extent: the enumeration of Izeds in Yasna XVII, 12-4a (XVI, 3-6) follows exactly the order of the Sîrôzah, except that it gives only the first name of each formula; and the question may be raised whether this passage in the Yasna is taken from the Sîrôzah, or whether the Sîrôzah is developed from the Yasna.

{=html}

{=html}The very idea of the Sîrôzah, that is to say the attribution of each of the thirty days of the month to certain gods, seems to have been borrowed from the Semites: the tablets found in the library of Assurbanipal contain an Assyrian Sîrôzah, that is, a complete list of the Assyrian gods that preside over the thirty days of the month []{=html}1{=html}.{=html}

Footnotes {align=“CENTER”}

[]1:1 The Bahman Yast (see Yt. I, §§ 24 and following).

[]1:2 In the greater Sîrôzah the names of the gods invoked are introduced with the word yazamaidê, ‘we sacrifice to;’ in the lesser Sîrôzah there is no introductory word, the word khshnaothra, ‘propitiation,’ being understood, as can be seen from the introductory formulas to the several Yasts.

[]

SÎRÔZAH I. {align=“center”}

1. Ormazd. {align=“center”}

To Ahura Mazda, bright and glorious []{=html}2{=html}, and to the Amesha-Speñtas []{=html}3{=html}.

[{=html}p. 4{=html}]

2. Bahman. {align=“center”}

To Vohu-Manô []{=html}1{=html}; to Peace []{=html}2{=html}, whose breath is friendly []{=html}3{=html}, and who is more powerful to destroy than all other creatures []{=html}4{=html}; to the heavenly Wisdom []{=html}5{=html}, made by Mazda; and to the Wisdom acquired through the ear []{=html}5{=html}, made by Mazda.

3. Ardibehest. {align=“center”}

To Asha-Vahista, the fairest []{=html}6{=html}; to the much-desired Airyaman, made by Mazda []{=html}7{=html}; to the instrument made by Mazda []{=html}8{=html}; and to the good Saoka []{=html}9{=html}, with eyes of love []{=html}10{=html}, made by Mazda and holy.

[{=html}p. 5{=html}]

4. Shahrêvar. {align=“center”}

To Khshathra-vairya; to the metals []{=html}1{=html}; to Mercy and Charity.

5. Sapendârmad. {align=“center”}

To the good Spenta-Ârmaiti []{=html}2{=html}, and to the good Râta []{=html}3{=html}, with eyes of love, made by Mazda and holy.

To Haurvatât []{=html}4{=html}, the master; to the prosperity of the seasons and to the years, the masters of holiness.

7. Murdâd. {align=“center”}

To Ameretât []{=html}5{=html}, the master; to fatness and flocks; to the plenty of corn; and to the powerful Gaokerena []{=html}6{=html}, made by Mazda.

(At the gâh []{=html}7{=html} Hâvan): to Mithra []{=html}8{=html}, the lord of wide pastures and to Râma Hvâstra []{=html}9{=html}.

(At the gâh Rapithwin): to Asha-Vahista and to Âtar []{=html}10{=html}, the son of Ahura Mazda []{=html}11{=html}

[{=html}p. 6{=html}]

(At the gâh Uzîren): to Apãm Napât []{=html}1{=html}, the tall lord, and to the water made by Mazda []{=html}2{=html}.

(At the gâh Aiwisrûthrem): to the Fravashis []{=html}3{=html} of the faithful, and to the females that bring forth flocks of males []{=html}4{=html}; to the prosperity of the seasons; to the well-shapen and tall-formed Strength, to Verethraghna []{=html}5{=html}, made by Ahura, and to the crushing Ascendant []{=html}6{=html}.

(At the gâh Ushahin): to the holy, devout, fiend-smiting Sraosha []{=html}7{=html}, who makes the world grow; to Rashnu Razista []{=html}8{=html}, and to Arstât []{=html}9{=html}, who makes the world grow, who makes the world increase []{=html}10{=html}.

8. Dai pa Âdar []``{=html}11``{=html}. {align=“center”}

To the Maker Ahura Mazda, bright and glorious, and to the Amesha-Spentas.

[{=html}p. 7{=html}]

9. Âdar. {align=“center”}

To Âtar, the son of Ahura Mazda; to the Glory and to the Weal, made by Mazda; to the Glory of the Aryas []{=html}1{=html}, made by Mazda; to the awful Glory of the Kavis []{=html}2{=html}, made by Mazda.

To Âtar, the son of Ahura Mazda; to king Husravah []{=html}3{=html}; to the lake of Husravah []{=html}4{=html}; to Mount Âsnavant []{=html}5{=html}, made by Mazda; to Lake Kaêkasta []{=html}6{=html}, made by Mazda; to the Glory of the Kavis, made by Mazda []{=html}7{=html}.

[{=html}p. 8{=html}]

To Âtar, the son of Ahura Mazda; to Mount Raêvant []{=html}1{=html}, made by Mazda; to the Glory of the Kavis, made by Mazda []{=html}2{=html}.

To Âtar, the beneficent, the warrior; the God who is a full source of Glory, the God who is a full source of healing.

To Âtar, the son of Ahura Mazda, with all Âtars []{=html}3{=html}; to the God Nairyô-Sangha []{=html}4{=html}, who dwells in the navel of kings []{=html}5{=html}.

10. Âbân. {align=“center”}

To the good Waters, made by Mazda; to the holy water-spring Ardvi Anâhita []{=html}6{=html}; to all waters made by Mazda; to all plants made by Mazda.

11. Khorshêd. {align=“center”}

To the undying, shining, swift-horsed Sun []{=html}7{=html}.

12. Mâh. {align=“center”}

To the Moon that keeps in it the seed of the Bull []{=html}8{=html}; to the only-created Bull []{=html}9{=html}; to the Bull of many species []{=html}10{=html}.

[{=html}p. 9{=html}]

13. Tîr. {align=“center”}

To Tistrya []{=html}1{=html}, the bright and glorious star; to the powerful Satavaêsa []{=html}2{=html}, made by Mazda, who pushes waters forward; to the stars, made by Mazda, that have in them the seed of the waters, the seed of the earth, the seed of the plants []{=html}3{=html}; to the star Vanant []{=html}4{=html}, made by Mazda; to those stars that are seven in number, the Haptôiringas []{=html}6{=html}, made by Mazda, glorious and healing.

14. Gôs. {align=“center”}

To the body of the Cow, to the soul of the Cow, to the powerful Drvâspa []{=html}5{=html}, made by Mazda and holy.

15. Dai pa Mihir. {align=“center”}

To the Maker Ahura Mazda, bright and glorious, and to the Amesha-Spentas.

16. Mihir. {align=“center”}

To Mithra []{=html}6{=html}, the lord of wide pastures, who has a thousand ears and ten thousand eyes, a God invoked by his own name; to Râma Hvâstra []{=html}7{=html}.

17. Srôsh. {align=“center”}

To the holy, strong Sraosha []{=html}8{=html}, who is the incarnate Word, a mighty-speared and lordly God.

18. Rashn. {align=“center”}

To Rashnu Razista []{=html}9{=html}; to Arstât []{=html}10{=html}, who makes the

[{=html}p. 10{=html}]

world grow, who makes the world increase; to the true-spoken speech, that makes the world grow.

19. Farvardîn. {align=“center”}

To the awful, overpowering Fravashis of the holy ones []{=html}1{=html}.

20. Bahrâm. {align=“center”}

To the well-shapen, tall-formed Strength; to Verethraghna []{=html}2{=html}, made by Ahura; to the crushing Ascendant.

21. Râm. {align=“center”}

To Râma Hvâstra []{=html}3{=html}; to Vayu []{=html}3{=html}, who works highly []{=html}4{=html} and is more powerful to destroy than all other creatures: to that part of thee, O Vayu, that belongs to Spenta-Mainyu []{=html}5{=html}; to the sovereign Sky, to the Boundless Time []{=html}6{=html}, to the sovereign Time of the long Period s.

22. Bâd. {align=“center”}

To the bounteous Wind, that blows below, above, before, and behind; to the manly Courage.

23. Dai pa Dîn. {align=“center”}

To the Maker, Ahura Mazda, bright and glorious; to the Amesha-Spentas.

24. Dîn. {align=“center”}

To the most right Kista []{=html}7{=html}, made by Mazda and holy; to the good Law []{=html}7{=html} of the worshippers of Mazda.

[{=html}p. 11{=html}]

25. Ard. {align=“center”}

To Ashi Vanguhi []{=html}1{=html}; to the good Kisti []{=html}2{=html}; to the good Erethe []{=html}3{=html}; to the good Rasãstât []{=html}4{=html}; to the Weal and Glory, made by Mazda; to Pârendi []{=html}5{=html}, of the light chariot; to the Glory of the Aryas made by Mazda; to the kingly Glory made. by Mazda; to that Glory that cannot be forcibly seized []{=html}6{=html}, made by Mazda; to the Glory of Zarathustra, made by Mazda.

26. Âstâd. {align=“center”}

To Arstât []{=html}7{=html}, who makes the world grow; to Mount Ushi-darena []{=html}8{=html}, made by Mazda, the seat of holy happiness.

27. Âsmân. {align=“center”}

To the high, powerful Heavens; to the bright, all-happy, blissful abode of the holy ones.

28. Zemyâd []``{=html}9``{=html}. {align=“center”}

To the bounteous Earth; to these places, to these fields; to Mount Ushi-darena []{=html}8{=html}, made by Mazda, the seat of holy happiness; to all the mountains made by Mazda, that are seats of holy happiness, of full happiness; to the kingly Glory made by Mazda;

[{=html}p. 12{=html}]

to that Glory that cannot be forcibly seized []{=html}1{=html}, made by Mazda.

29. Mahraspand. {align=“center”}

To the holy, righteousness-performing Mãthra Spenta []{=html}2{=html}; to the Law opposed to the Daêvas, the Law of Zarathustra; to the long-traditional teaching []{=html}3{=html}; to the good Law of the worshippers of Mazda; to the Devotion to the Mãthra Spenta; to the understanding that keeps []{=html}4{=html} the Law of the worshippers of Mazda; to the knowledge of the Mãthra Spenta; to the heavenly Wisdom made by Mazda; to the Wisdom acquired through the ear []{=html}5{=html} and made by Mazda.

30. Anêrân. {align=“center”}

To the eternal []{=html}6{=html} and sovereign luminous space []{=html}7{=html}; to the bright Garô-nmâna []{=html}8{=html}; to the sovereign place of eternal Weal []{=html}9{=html}; to the Kinvat-bridge []{=html}10{=html}, made by Mazda; to the tall lord Apãm Napât []{=html}11{=html} and to the water made by Mazda; to Haoma []{=html}12{=html}, of holy birth; to the pious and good Blessing; to the awful cursing thought of the wise []{=html}13{=html}; to all the holy Gods of the

[{=html}p. 13{=html}]

heavenly world and of the material one; to the awful, overpowering Fravashis of the faithful, to the Fravashis of the first men of the law, to the Fravashis of the next-of-kin []{=html}1{=html}; to every God invoked by his own name []{=html}2{=html}.

Footnotes {align=“CENTER”}

[]3:1 J. Halévy, Revue des Études Juives, 1881, October, p. 188.

[]3:2 See Yt. I, 1-23.

[]3:3 See Yt. II.

[]4:1 See Yt. I, 24-33.

[]4:2 Âkhsti does not so much mean Peace as the power that secures peace; see note 4.

[]4:3 Hãm-vainti, from hãm-vâ (Yt. X, 141); possibly from van, to strike: ‘Peace that smites.’

[]4:4 Taradhâtem anyâis dâmãn, interpreted: tarvînîtârtûm min zakî ân dâmân pun anâshtîh akár kartan (Phl. Comm.), ‘more destroying than other creatures, to make Non-peace (Anâkhsti) powerless.’

[]4:5 Âsnya khratu, the inborn intellect, intuition, contrasted with gaoshô-srûta khratu, the knowledge acquired by hearing and learning. There is between the two nearly the same relation as between the parâvidyâ and aparâvidyâ in Brahmanism, the former reaching Brahma in se (parabrahma), the latter sabdabrahma, the word-Brahma (Brahma as taught and revealed). The Mobeds of later times interpreted their name Magûs, [] , as meaning, ‘men without ears,’ [] , ‘pour insinuer que leur Docteur avait puisé toute sa science dans le ciel et qu’il ne l’avait pas apprise par l’ouïe comme les autres hommes’ (Chardin, III, 130; ed. Amsterdam).

[]4:6 See Yt. III.

[]4:7 See Vend. XXII.

[]4:8 The ‘golden instrument’ mentioned in Nyâyis I, 8.

[]4:9 A personification of the Ormazdean weal; cf. Vend. XXII, 3 [8], and Yt. XIII, 42.

[]4:10 Vouru-dôithra, kâmak dôisr; she is ‘the genius of the good [{=html}p. 5{=html}] eye, mînôî hukasmîh’ (Vend. XIX, 36 [523]), the reverse of the evil eye (Yasna LXVII, 62 [LXVIII, 22]; cf. Études Iraniennes, II, 182).

[]5:1 Vend. Introd. IV, 33; Ormazd et Ahriman, §§ 202-206.

[]5:2 Ibid.

[]5:3 Vend. Introd. IV, 30.

[]5:4 See Yt. IV.

[]5:5 See Vend. Introd. IV, 34.

[]5:6 The white Hôm, or plant of immortality; see Vend. Introd. IV, 28.

[]5:7 See Gâhs.

[]5:8 See Yt. X.

[]5:9 See Yt. XV. Cf. Yasna I, 3 (7-9), where Mithra and Râma are invoked in company with the genius of the Hâvani period of the day.

[]5:10 The Genius of Fire.

[]5:11 Cf. Yasna I, 4 (10-12), where Asha-Vahista and Âtar are invoked in company with the genius of the Rapithwin period of the day.

[]6:1 Literally ‘the Son of the Waters;’ he was originally the Fire of lightning, as born in the clouds (like the Vedic Apâm napât); he still appears in that character, Yt. VIII, 34; he is for that reason ‘the lord of the females’ because the waters were considered as females (cf. Yasna XXXVIII, 1 [2]). But, as napât means also ‘navel’ (the same words having often the two meanings of navel’ and offspring;’ cf. nâbhi in the Vedas and the Zend nâfyô, ‘offspring,’ from nâfa ‘navel’), Apãm Napât was interpreted as ‘the spring of the waters, the navel of the waters,’ which was supposed to be at the source of the Arvand (the Tigris; Neriosengh ad Yasna I, 5 [15]); cf. Yt. V, 72.

[]6:2 Cf. Yasna I, 5 [13-15].

[]6:3 See Yt. XIII.

[]6:4 Perhaps better: ‘to the flocks of Fravashis of the faithful, men and women.’

[]6:5 The Genius of Victory; see Yt. XIV.

[]6:6 Cf. Yasna I, 6 [16-19].

[]6:7 See Yt. XI and Vend. Introd. IV, 31; Farg. XVIII, 14 seq.

[]6:8 The Genius of Truth; see Yt. XII.

[]6:9 Truth; see Yt. XVIII.

[]6:10 Cf. Yasna I, 7 [20-23].

[]6:11 The day before Âdar (Dai is the Persian ([] , ‘yesterday,’ which is the same word as the Sanskrit hyas, Latin heri). The eighth, fifteenth, and twenty-third days of the month are under the [{=html}p. 7{=html}] rule of Ahura and the Amesha-Spentas, like the first day; they have therefore no name of their own and are named from the day that follows. The month was divided into four weeks, the first two numbering seven days, the last two numbering eight.

[]7:1 Or better the Glories of the Aryas’ (Eramdesasrînâm): the Glory or Hvarenô (Vend. Introd. IV, II, p. lxiii, note 1) is threefold, according as it illuminates the priest, the warrior, or the husbandman. Yast XIX is devoted to the praise of the Hvarenô.

[]7:2 Or ‘the awful kingly glory:’ Kavi means a king, but it is particularly used of the kings belonging to the second and most celebrated of the two mythical dynasties of Iran. The Kavis succeeded the Paradhâta or Pêshdâdians, and Darius Codomanes was supposed to be the last of them. For an enumeration of the principal Kavis, see Yt. XIII, 132 seq. The Hvarenô alluded to in this clause is the Hvarenô of the priest; ‘it is the fire known as Âdaraprâ [Âdar Frobâ]; or better Âdar Farnbag: see Études Iraniennes, II, 84; its object is the science of the priests; by its help priests become learned and clever’ (Sanskrit transl. to the Âtash Nyâyish).

[]7:3 See Yt. V, 41, note.

[]7:4 See Yt. XIX, 56.

[]7:5 A mountain in Adarbaigân (Bundahis XII, 26), where king Husravah settled the fire Gushasp.

[]7:6 See Yt. V, 49.

[]7:7 The glory of the warriors, the fire known as Âdar Gushasp or Gushnasp; with its help king Husravah destroyed the idol-temples near Lake Kêkast, and he settled it on Mount Âsnavant (Bund. XVII, 7).

[]8:1 A mountain in Khorâsân on which the Burzîn fire is settled (Bund. XII, 18).

[]8:2 ‘The fire known as Âdaraburagâmihira [Âdar Burzîn Mihir]; its object is the science of husbandry.’ King Gustâsp established it on Mount Raêvant (Bund. XVII, 8).

[]8:3 All sorts of fires. See another classification, Yasna XVII, II [63-67] and Bundahis XVII, 1.

[]8:4 See Vend. XXII, 7.

[]8:5 The fire Nairyô-sangha, as the messenger of Ahura, burns hereditarily in the bosom of his earthly representative, the king.

[]8:6 See Yt. V.

[]8:7 See Yt. VI.

[]8:8 See Yt. VII and Vend. XXI, I, text and note.

[]8:9 Aêvô-dâta gâus; see Vend. l. l. and Bundahis IV.

[]8:10 Pouru-saredha gâus: the couple born of the seed of the [{=html}p. 9{=html}] only-created Bull, and from which arose two hundred and eighty species (Bund. XI, 3).

[]9:1 See Yt. VIII.

[]9:2 See Yt. VIII, 9.

[]9:3 See Yt. XII, 29-31.

[]9:4 See Yt. VIII, 12.

[]9:5 See Yt. IX.

[]9:6 See Yt. X.

[]9:7 See Yt. XV.

[]9:8 See Yt. XI.

[]9:9 See Yt. XII.

[]9:10 See Yt. XVIII.

[]10:1 See Yt. XIII.

[]10:2 See Yt. XIV.

[]10:3 See Yt. XV.

[]10:4 Powerfully.

[]10:5 See Yt. XV, 1.

[]10:6 See Vend. Introd. IV, 39 and lxxxii, 1.

[]10:7 See Yt. XVI.

[]11:1 See Yt. XVII.

[]11:2 Religious knowledge, wisdom (fargânak; nirvânagnânam).

[]11:3 Thought (kittam).

[]11:4 Thoughtfulness (kittasthiti).

[]11:5 The keeper of treasures; cf. Vend. Introd. IV, 30.

[]11:6 Ahvaretem hvarenô: ‘the hvarenô of the priests: that it cannot be forcibly seized means that one must take possession of it through virtue and righteous exertion’ (Neriosengh and Pahl. Comm. to Yasna I and IV, 14 [42]).

[]11:7 See Yt. XVIII.

[]11:8 See Yt. I, 31, text and note.

[]11:9 See Yt. XIX.

[]12:1 See p. 11, note 6.

[]12:2 The Holy Word.

[]12:3 Daregha upayana: the Genius of Teaching (sixâm adrisyarûpinîm; Yasna I, 12 [401).

[]12:4 In memory.

[]12:5 See above, § 2.

[]12:6 Or boundless (anaghra; the Parsi anêrân).

[]12:7 Or Infinite Light; see Vend. Introd. p. lxxxii and Bund. I. 2.

[]12:8 The abode of Ahura Mazda; see Vend. XIX, 32.

[]12:9 See Vend. XIX, 36, note 1.

[]12:10 See Vend. XIX, 29, note 3.

[]12:11 See Sîrôzah II, 7, note.

[]12:12 See Vend. Introd. IV, 28.

[]12:13 ‘The blessing (âfriti) is twofold: one by thought, one by words; the blessing by words is the more powerful; the curse [{=html}p. 13{=html}] (upamana) in thought is the more powerful’ (Neriosengh ad Yasna I, 15 [44]). Upamana is the same as the Vedic manyu.

[]13:1 See Yt. XIII, 0.

[]13:2 In contradistinction to general invocations.

[]

SÎRÔZAH II. {align=“center”}

1. Ormazd. {align=“center”}

We sacrifice unto the bright and glorious Ahura Mazda; we sacrifice unto the Amesha-Spentas, the all-ruling, the all-beneficent.

2. Bahman. {align=“center”}

We sacrifice unto Vohu-Manô, the Amesha-Spenta; we sacrifice unto Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures. We sacrifice unto the heavenly Wisdom, made by Mazda; we sacrifice unto the Wisdom acquired through the ear, made by Mazda.

3. Ardibehest. {align=“center”}

We sacrifice unto Asha-Vahista, the fairest, the Amesha-Spenta; we sacrifice unto the much-desired Airyaman; we sacrifice unto the instrument made by Mazda; we sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy.

[{=html}p. 14{=html}]

4. Shahrêvar. {align=“center”}

We sacrifice unto Khshathra-Vairya, the Amesha-Spenta; we sacrifice unto the metals; we sacrifice unto Mercy and Charity.

5. Sapendârmad. {align=“center”}

We sacrifice unto the good Spenta Ârmaiti; we sacrifice unto the good Râta, with eyes of love, made by Mazda and holy.

6. Khordâd. {align=“center”}

We sacrifice unto Haurvatât, the Amesha-Spenta; we sacrifice unto the prosperity of the seasons. We sacrifice unto the years, the holy and masters of holiness.

7. Murdâd. {align=“center”}

We sacrifice unto Ameretât, the Amesha-Spenta; we sacrifice unto fatness and flocks; we sacrifice unto the plenty of corn; we sacrifice unto the powerful Gaokerena, made by Mazda.

(At the gâh Hâvan): We sacrifice unto Mithra, the lord of wide pastures; we sacrifice unto Râma Hvâstra.

(At the gâh Rapithwin): We sacrifice unto Asha-Vahista and unto Âtar, the son of Ahura Mazda.

(At the gâh Uzîren): We sacrifice unto Apãm Napât, the swift-horsed, the tall and shining lord, the lord of the females; we sacrifice unto the water made by Mazda and holy.

(At the gâh Aiwisrûthrem): We sacrifice unto the good, powerful, beneficent Fravashis of the holy ones; we sacrifice unto the females that bring forth flocks of males; we sacrifice unto the thrift of the

[{=html}p. 15{=html}]

seasons; we sacrifice unto the well-shapen and tall-formed Strength; we sacrifice unto Verethraghna, made by Mazda; we sacrifice unto the crushing Ascendant.

(At the gâh Ushahin): We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world grow, the holy and master of holiness; we sacrifice unto Rashnu Razista; we sacrifice unto Arstât, who makes the world grow, who makes the world increase.

8. Dai pa Adar. {align=“center”}

We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Spentas, the all-ruling, the all-beneficent.

9. Âdar. {align=“center”}

We sacrifice unto Âtar, the son of Ahura Mazda; we sacrifice unto the Glory, made by Mazda; we sacrifice unto the Weal, made by Mazda; we sacrifice unto the Glory of the Aryas, made by Mazda; we sacrifice unto the awful Glory of the Kavis, made by Mazda.

We sacrifice unto Âtar, the son of Ahura Mazda; we sacrifice unto king Husravah; we sacrifice unto the lake of Husravah; we sacrifice unto Mount Âsnavant, made by Mazda; we sacrifice unto Lake Kaêkasta, made by Mazda; we sacrifice unto the awful Glory of the Kavis, made by Mazda.

We sacrifice unto Âtar, the son of Ahura Mazda; we sacrifice unto Mount Raêvant, made by Mazda; we sacrifice unto the awful Glory of the Kavis, made by Mazda.

We sacrifice unto Âtar, the son of Ahura Mazda; we sacrifice unto Âtar, the beneficent, the warrior.

[{=html}p. 16{=html}]

[{=html}[paragraph continues]{=html}] We sacrifice unto that God, who is a full source of glory. We sacrifice. unto that God, who is a full source of healing.

We sacrifice unto Âtar, the son of Ahura Mazda; we sacrifice unto all Fires; we sacrifice unto the God, Nairyô-Sangha, who dwells in the navel of kings.

10. Âbân. {align=“center”}

We sacrifice unto the good Waters, made by Mazda and holy; we sacrifice unto the holy water-spring Ardvi Anâhita; we sacrifice unto all waters, made by Mazda and holy; we sacrifice unto all plants, made by Mazda and holy.

11. Khorshêd. {align=“center”}

We sacrifice unto the bright, undying, shining, swift-horsed Sun.

12. Mâh. {align=“center”}

We sacrifice unto the Moon that keeps in it the seed of the Bull. We sacrifice unto the Soul and Fravashi of the only-created Bull; we sacrifice unto the Soul and Fravashi of the Bull of many species.

13. Tîr. {align=“center”}

We sacrifice unto Tistrya, the bright and glorious star; we sacrifice unto the powerful Satavaêsa, made by Mazda, who pushes waters forward; we sacrifice unto all the Stars that have in them the seed of the waters; we sacrifice unto all the Stars that have in them the seed of the earth; we sacrifice unto all the Stars that have in them the seeds of the plants; we sacrifice unto the Star Vanant, made by Mazda; we sacrifice unto those stars that are seven in number, the Haptôiringas, made by Mazda, glorious and healing; in order to oppose the Yâtus and Pairikas.

[{=html}p. 17{=html}]

14. Gôs. {align=“center”}

We sacrifice unto the soul of the bounteous Cow; we sacrifice unto the powerful Drvâspa, made by Mazda and holy.

15. Dai pa Mihir. {align=“center”}

We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Spentas, the all-ruling, the all-beneficent.

16. Mihir. {align=“center”}

We sacrifice unto Mithra, the lord of wide pastures, who has a thousand ears and ten thousand eyes, a God invoked by his own name; we sacrifice unto Râma Hvâstra.

17. Srôsh. {align=“center”}

We sacrifice unto the holy, tall-formed, fiend-smiting, world-increasing Sraosha, holy and master of holiness.

18. Rashn. {align=“center”}

We sacrifice unto Rashnu Razista; we sacrifice unto Arstât, who makes the world grow, who makes the world increase; we sacrifice unto the true-spoken speech that makes the world grow.

19. Farvardîn. {align=“center”}

We sacrifice unto the good, strong, beneficent Fravashis of the holy ones.

20. Bahrâm. {align=“center”}

We sacrifice unto the well-shapen, tall-formed Strength; we sacrifice unto Verethraghna, made by Ahura; we sacrifice unto the crushing Ascendant.

[{=html}p. 18{=html}]

21. Râm. {align=“center”}

We sacrifice unto Râma Hvâstra; we sacrifice unto the holy Vayu; we sacrifice unto Vayu, who works highly and is more powerful to destroy than all other creatures. Unto that part of thee do we sacrifice, O Vayu, that belongs to Spenta-Mainyu. We sacrifice unto the sovereign Sky; we sacrifice unto the Boundless Time; we sacrifice unto the sovereign Time of the long Period.

22. Bâd. {align=“center”}

We sacrifice unto the beneficent, bounteous Wind; we sacrifice unto the wind that blows below; we sacrifice unto the wind that blows above; we sacrifice unto the wind that blows before; we sacrifice unto the wind that blows behind. We sacrifice unto the manly Courage.

23. Dai pa Dîn. {align=“center”}

We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Spentas.

24. Dîn. {align=“center”}

We sacrifice unto the most right Kista, made by Mazda and holy; we sacrifice unto the good Law of the worshippers of Mazda.

25. Ard. {align=“center”}

We sacrifice unto Ashi Vanguhi, the bright, high, strong, tall-formed, and merciful; we sacrifice unto the Glory made by Mazda; we sacrifice unto the Weal made by Mazda. We sacrifice unto Pârendi, of the light chariot; we sacrifice unto the Glory of the Aryas, made by Mazda; we sacrifice

[{=html}p. 19{=html}]

unto the awful kingly Glory, made by Mazda; we sacrifice unto that awful Glory, that cannot be forcibly seized, made by Mazda; we sacrifice unto the Glory of Zarathustra, made by Mazda.

26. Âstâd. {align=“center”}

We sacrifice unto Arstât, who makes the world grow; we sacrifice unto Mount Ushi-darena, made by Mazda, a God of holy happiness.

27. Âsmân. {align=“center”}

We sacrifice unto the shining Heavens; we sacrifice unto the bright, all-happy, blissful abode of the holy ones.

28. Zemyâd. {align=“center”}

We sacrifice unto the Earth, a beneficent God; we sacrifice unto these places, unto these fields; we sacrifice unto Mount Ushi-darena, made by Mazda, a God of holy happiness; we sacrifice unto all the mountains, that are seats of holy happiness, of full happiness, made by Mazda, the holy and masters of holiness; we sacrifice unto the awful kingly Glory, made by Mazda; we sacrifice unto the awful Glory that cannot be forcibly seized, made by Mazda.

29. Mahraspand. {align=“center”}

We sacrifice unto the Mãthra Spenta, of high glory; we sacrifice unto the Law opposed to the Daêvas; we sacrifice unto the Law of Zarathustra; we sacrifice unto the long-traditional teaching; we sacrifice unto the good Law of the worshippers of Mazda; we sacrifice unto the Devotion to the Mãthra Spenta; we sacrifice unto the understanding that keeps the Law of the worshippers of Mazda; we sacrifice unto

[{=html}p. 20{=html}]

the knowledge of the Mãthra Spenta; we sacrifice unto the heavenly Wisdom, made by Mazda; we sacrifice unto the Wisdom acquired through the ear and made by Mazda.

30. Anêrân. {align=“center”}

We sacrifice unto the eternal and sovereign luminous space; we sacrifice unto the bright Garô-nmâna; we sacrifice unto the sovereign place of eternal Weal; we sacrifice unto the Kinvat-bridge, made by Mazda; we sacrifice unto Apãm Napât, the swift-horsed, the high and shining lord, who has many wives; and we sacrifice unto the water, made by Mazda and holy; we sacrifice unto the golden and tall Haoma; we sacrifice unto the enlivening Haoma, who makes the world grow; we sacrifice unto Haoma, who keeps death far away; we sacrifice unto the pious and good Blessing; we sacrifice unto the awful, powerful, cursing thought of the wise, a God; we sacrifice unto all the holy Gods of the heavenly world; we sacrifice unto all the holy Gods of the material world.

I praise, I invoke, I meditate upon, and we sacrifice unto the good, strong, beneficent Fravashis of the holy ones []{=html}1{=html}.

Footnotes {align=“CENTER”}

[]20:1 Cf. Yasna XXVI, 1.

[]

[{=html}p. 21{=html}]

I. ORMAZD YAST. {align=“center”}

{=html}The Ormazd Yast, properly so called, ends with § 23. The rest of the Yast, from § 24 to the end, is wanting in several manuscripts, and is supposed by the Parsis to be a fragment of the Bahman Yast.{=html}

{=html}

The Ormazd Yast is exclusively devoted to an enumeration of the names of Ahura and to a laudation of their virtues and efficacy: the recitation of these names is the best defence against all dangers.

§§ 1-6. The names of Ahura Mazda are the most powerful part of the Holy Word.

§§ 7-8. The twenty names of Ahura Mazda are enumerated.

§§ 9-11. Efficacy of these names.

§§ 12-15. Another list of names.

§§ 16-19. Efficacy of Ahura’s names.

§§ 20-23. Sundry formulas of invocation.

As may be seen from this summary, the subject has been treated twice over, first in §§ 1-11, and then in §§ 12-19; yet it does not appear that this Yast was formed out of two independent treatises, and it is more likely that the vague and indefinite enumeration in §§ 12-15, which interrupts so clumsily the train of ideas, is due either to an interpolation or simply to the literary deficiency of the writer himself.

The Ormazd Yast is recited every day at the Hâvan Gâh, after the morning prayer (Anquetil, Zend-Avesta, II, 143): it is well also to recite it when going to sleep and when changing one’s residence (§ 17).

Speculations on the mystical powers of God’s names have always been common among Orientals. The number of these names went on increasing: Dastûr Nôshîrvân wrote on the roc names of God; Dastûr Marzbân on his 125 names. With the Musulmans, Allah had 1001 names. On the names of God among the Jews, see Zeitschrift der Deutschen Morgenländischen Gesellschaft, XXXV, pp. 162, 532.

{=html}

{=html}We have three native translations of this Yast; one in Pahlavi (East India Office, XII, 39, and St. Petersburg, XCIX, 39; edited by Carl Salemann), one in Persian (East India Office, XXII, 43), and one in Sanskrit (Paris, fonds Burnouf, V, 66); the last two edited in our Études Iraniennes, II, 255).{=html}

[{=html}p. 22{=html}]

{=html}The second part of the Yast, the so-called Bahman Yast fragment, is in a state of the utmost corruption. It is difficult to trace any connection in the ideas, yet §§ 28, 29, 30 seem to point rather clearly to the final struggle between Ormazd and Ahriman and to the annihilation of the Daêvas, and, thereby, some connection is established between this fragment and the Pahlavi Bahman Yast []{=html}1{=html}, which deals with the same subject. If that correspondence be real, § 26 might refer to the beginning of the Pahlavi Bahman Yast, in which Zarathustra is shown by Ahura the times to come and the end of the world.{=html}

{=html} {=html}

{=html}Of this fragment we have only a bad Pahlavi translation in the St. Petersburg manuscript mentioned above.{=html}

___________________________

{=html}0 []{=html}2{=html}. May Ahura Mazda be rejoiced! May Angra Mainyu be destroyed! by those who do truly what is the foremost wish (of God []{=html}3{=html}).{=html}

{=html}

I praise well-thought, well-spoken, and well-done thoughts, words, and deeds. I embrace all good thoughts, good words, and good deeds; I reject all evil thoughts, evil words, and evil deeds.

I give sacrifice and prayer unto you, O Amesha-Spentas! even with the fulness of my thoughts, of my words, of my deeds, and of my heart: I give unto you even my own life []{=html}4{=html}.

I recite the ‘Praise of Holiness []{=html}5{=html}:’

‘Ashem Vohû: Holiness is the best of all good. Well is it for it, well is it for that holiness which is perfection of holiness!’

{=html}

{=html}I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura []{=html}6{=html};{=html}

[{=html}p. 23{=html}]

{=html}For sacrifice []{=html}1{=html}, prayer, propitiation, and glorification unto [Hâvani] []{=html}2{=html}, the holy and master of holiness;{=html}

{=html}

For sacrifice, prayer, propitiation, and glorification unto [Sâvanghi and Vîsya] []{=html}3{=html}, the holy and masters of holiness;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto the Masters of the days, of the periods of the day, of the months, of the seasons, and of the years []{=html}4{=html};{=html}

Unto AHURA MAZDA, bright and glorious, be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness: the riches of Vohû-Manô shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave him to relieve the poor.{=html}

1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘What of the Holy Word is the strongest? What is the most victorious? What is the most glorious? What is the most effective?

2. ‘What is the most fiend-smiting? What is the best-healing? What destroyeth best the malice of Daêvas and Men? What maketh the material world best come to the fulfilment of its wishes []{=html}5{=html}? What freeth the material world best from the anxieties of the heart []{=html}6{=html}?’

[{=html}p. 24{=html}]

3. Ahura Mazda answered: ‘Our Name, O Spitama Zarathustra! who are the Amesha-Spentas, that is the strongest part of the Holy Word; that is the most victorious; that is the most glorious; that is the most effective;

4. ‘That is the most fiend-smiting; that is the best-healing; that destroyeth best the malice of Daêvas and Men; that maketh the material world best come to the fulfilment of its wishes; that freeth the material world best from the anxieties of the heart.’

5. Then Zarathustra said: ‘Reveal unto me that name of thine, O Ahura Mazda! that is the greatest, the best, the fairest, the most effective, the most fiend-smiting, the best-healing, that destroyeth best the malice of Daêvas and Men;

6. ‘That I may afflict all Daêvas and Men; that I may afflict all Yâtus and Pairikas []{=html}1{=html}; that neither Daêvas nor Men may be able to afflict me; neither Yâtus nor Pairikas.’

7. Ahura Mazda replied unto him: ‘My name is the One of whom questions are asked []{=html}2{=html}, O holy Zarathustra!

‘My second name is the Herd-giver []{=html}3{=html}.

‘My third name is the Strong One []{=html}4{=html}.

[{=html}p. 25{=html}]

‘My fourth name is Perfect Holiness []{=html}1{=html}.

‘My fifth name is All good things created by Mazda, the offspring of the holy principle. ‘My sixth name is Understanding []{=html}2{=html};

‘My seventh name is the One with understanding.

‘My eighth name is Knowledge;

‘My ninth name is the One with Knowledge.

8. ‘My tenth name is Weal;

‘My eleventh name is He who produces weal.

‘My twelfth name is AHURA (the Lord) []{=html}3{=html}.

‘My thirteenth name is the most Beneficent.

‘My fourteenth name is He in whom there is no harm []{=html}4{=html}.

‘My fifteenth name is the unconquerable One.

‘My sixteenth name is He who makes the true account []{=html}5{=html}.

‘My seventeenth name is the All-seeing One.

‘My eighteenth name is the healing One.

‘My nineteenth name is the Creator.

My twentieth name is MAZDA (the All-knowing One).

9. ‘Worship me, O Zarathustra, by day and by

[{=html}p. 26{=html}]

night, with offerings of libations well accepted []{=html}1{=html}. I will come unto thee for help and joy, I, Ahura Mazda; the good, holy Sraosha will come unto thee for help and joy; the waters, the plants, and the Fravashis of the holy ones will come unto thee for help and joy.

10. ‘If thou wantest, O Zarathustra, to destroy the malice of Daêvas and Men, of the Yâtus and Pairikas, of the oppressors, of the blind and of the deaf []{=html}2{=html}, of the two-legged ruffians []{=html}3{=html}, of the two-legged Ashemaoghas []{=html}4{=html}, of the four-legged wolves;

And of the hordes with the wide front, with the many spears []{=html}5{=html}, with the straight spears, with the spears uplifted, bearing the spear of havock; then, recite thou these my names every day and every night.

[{=html}p. 27{=html}]

12. ‘I am the Keeper []{=html}1{=html} I am the Creator and the Maintainer []{=html}2{=html}; I am the Discerner []{=html}3{=html}s; I am the most beneficent Spirit.

‘My name is the bestower of health; my name is the best bestower of health.

‘My name is the Âthravan []{=html}4{=html}; my name is the most Âthravan-like of all Âthravans.

‘My name is Ahura (the Lord).

‘My name is Mazdau (the all-knowing).

‘My name is the Holy; my name is the most Holy.

‘My name is the Glorious; my name is the most Glorious.

‘My name is the Full-seeing; my name is the Fullest-seeing.

‘My name is the Far-seeing; my name is the Farthest-seeing.

13. ‘My name is the Protector; my name is the Well-wisher; my name is the Creator; my name is the Keeper; my name is the Maintainer.

‘My name is the Discerner; my name is the Best Discerner.

‘My name is the Prosperity-producer []{=html}5{=html}; my name is the Word of Prosperity []{=html}6{=html}.

‘My name is the King who rules at his will;

[{=html}p. 28{=html}]

my name is the King who rules most at his will.

‘My name is the liberal King []{=html}1{=html}; my name is the most liberal King.

14. ‘My name is He who does not deceive; my name is He who is not deceived.

‘My name is the good Keeper; my name is He who destroys malice; my name is He who conquers at once; my name is He who conquers everything; my name is He who has shaped everything []{=html}2{=html}.

‘My name is All weal; my name is Full weal; my name is the Master of weal.

15. ‘My name is He who can benefit at his wish; my name is He who can best benefit at his wish.

‘My name is the Beneficent One; my name is the Energetic One; my name is the most Beneficent.

‘My name is Holiness; my name is the Great One; my name is the good Sovereign; my name is the Best of Sovereigns.

‘My name is the Wise One; my name is the Wisest of the Wise; my name is He who does good for a long time.

16. ‘These are my names.

‘And he who in this material world, O Spitama Zarathustra! shall recite and pronounce those names of mine []{=html}3{=html} either by day or by night;

[{=html}p. 29{=html}]

17. ‘He who shall pronounce them, when he rises up or when he lays him down; when he lays him down or when he rises up; when he binds on the sacred girdle []{=html}1{=html} or when he unbinds the sacred girdle; when he goes out of his dwelling-place, or when he goes out of his town, or when he goes out of his country and comes into another country;

18. ‘That man, neither in that day nor in that night, shall be wounded by the weapons of the foe who rushes Aêshma-like []{=html}2{=html} and is Drug-minded; not the knife, not the cross-bow, not the arrow, not the sword, not the club, not the sling-stone []{=html}3{=html} shall reach and wound him.

19. ‘But those names shall come in to keep him from behind and to keep him in front []{=html}4{=html}, from the Drug unseen, from the female Varenya fiend []{=html}5{=html}, from the evil-doer []{=html}6{=html} bent on mischief []{=html}7{=html}, and from that fiend who is all death, Angra Mainyu. It will be as if there were a thousand men watching over one man []{=html}8{=html}.

20. ’ “Who is he who will smite the fiend in order to maintain thy ordinances? Teach me clearly thy

[{=html}p. 30{=html}]

rules for this world and for the next, that Sraosha may come with Vohu-Manô and help whomsoever thou pleasest []{=html}1{=html}.”

21. ‘Hail to the Glory of the Kavis []{=html}2{=html}! Hail to the Airyanem Vaêgah []{=html}3{=html}! Hail to the Saoka []{=html}4{=html}, made by Mazda! Hail to the waters of the Dâitya []{=html}5{=html}! Hail to Ardvi []{=html}6{=html}, the undefiled well! Hail to the whole world of the holy Spirit!

‘Yathâ ahû vairyô: The will of the Lord … . []{=html}7{=html}

‘Ashem Vohû: Holiness is the best of all good… . []{=html}8{=html}

22. ‘We worship the Ahuna Vairya []{=html}9{=html}. We worship Asha-Vahista, most fair, undying, and beneficent []{=html}10{=html}. We worship Strength and Prosperity and Might and Victory and Glory and Vigour []{=html}11{=html}. We worship Ahura Mazda, bright and glorious.

‘Yênghê hâtãm []{=html}12{=html}: All those beings []{=html}13{=html} of whom Ahura Mazda knows the goodness []{=html}14{=html} for a sacrifice

[{=html}p. 31{=html}]

[{=html}[paragraph continues]{=html}] [performed] in holiness, all those beings, males []{=html}1{=html} and females []{=html}2{=html}, do we worship.

23. ‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .

‘I bless the sacrifice and the prayer unto Ahura Mazda, bright and glorious, and his strength and vigour []{=html}3{=html}

(Bahman Yast []{=html}4{=html}.)

24. ‘O Zarathustra! keep thou for ever that man who is friendly [to me] from the foe unfriendly [to me]! Do not give up that friend unto the stroke (of the foe), unto vexations to be borne; wish no harm unto that man who would offer me a sacrifice, be it ever so great or ever so small, if it has reached unto us, the Amesha-Spentas.

25. ‘Here is Vohu-Manô, my creature, O Zarathustra! here is Asha-Vahista, my creature, O Zarathustra! here is Khsathra-Vairya, my creature, O Zarathustra! here is Spenta-Ârmaiti, my creature, O Zarathustra! here are Haurvatât and Ameretât, who are the reward of the holy ones []{=html}5{=html}, when freed from their bodies, my creatures, O Zarathustra!

26. ‘Thou knowest this, and how it is, O holy Zarathustra! from my understanding and from my knowledge; namely, how the world first began []{=html}6{=html}, and how it will end []{=html}7{=html}.

[{=html}p. 32{=html}]

‘A thousand remedies, ten thousand remedies []{=html}1{=html}!

‘A thousand remedies, ten thousand remedies!

27. ‘[We worship] the well-shapen, tall-formed Strength; Verethraghna, made by Ahura; the crushing Ascendant []{=html}2{=html}, and Spenta-Ârmaiti.

28. ‘And with the help of Spenta-Ârmaiti, break ye []{=html}3{=html} asunder their []{=html}4{=html} malice, turn their minds astray, bind their hands, make their knees quake against one another, bind their tongues []{=html}5{=html}.

‘When, O Mazda! shall the faithful smite the wicked []{=html}6{=html}? When shall the faithful smite the Drug? When shall the faithful smite the wicked?’

29. Then Zarathustra said: ‘I threw you back into the earth []{=html}7{=html}, and by the eyes of Spenta-Ârmaiti []{=html}8{=html} the ruffian was made powerless []{=html}9{=html}.

30. ‘We worship the powerful Gaokerena []{=html}10{=html}, made by Mazda; the powerful Gaokerena, made by Mazda.

31. ‘We worship the memory of Ahura Mazda, to keep the Holy Word.

‘We worship the understanding of Ahura Mazda, to study the Holy Word.

‘We worship the tongue of Ahura Mazda, to speak forth the Holy Word.

[{=html}p. 33{=html}]

‘We worship the mountain that gives understanding, that preserves understanding []{=html}1{=html}; [we worship it] by day and by night, with offerings of libations well-accepted []{=html}2{=html}.

32. ‘We worship that creation [of Ahura’s], Spenta-Ârmaiti; and the holy creations of that creature and of Asha [Vahista], that are foremost in holiness []{=html}3{=html}.

‘Here I take as lord and master []{=html}4{=html} the greatest of all, Ahura Mazda; to smite the fiend Angra Mainyu to smite Aêsma of the wounding spear []{=html}5{=html}; to smite the Mâzainya fiends 6; to smite all the Daêvas and the Varenya fiends []{=html}6{=html}; to increase Ahura Mazda,

[{=html}p. 34{=html}]

bright and glorious; to increase the Amesha-Spentas; to increase the star Tistrya []{=html}1{=html}, the bright and glorious; to increase the faithful men; to increase all the holy creatures of the Beneficent Spirit.

‘Ashem Vohû: Holiness is the best of all good… . []{=html}2{=html}

33. ‘[Give] unto that man []{=html}3{=html} brightness and glory, give him health of body, give him sturdiness of body, give him victorious strength of body, give him full welfare of wealth, give him a virtuous []{=html}4{=html} offspring, give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones []{=html}5{=html}.

‘May it come according to my blessing []{=html}6{=html}!

‘A thousand remedies, ten thousand remedies []{=html}7{=html}! (three times.)

‘Come to me for help, O Mazda!

‘We worship the well-shapen, tall-formed Strength, and Verethraghna, made by Mazda, and the crushing Ascendant []{=html}8{=html}.

‘We worship Râma Hvâstra, and Vayu who works highly and is more powerful to destroy than all other creatures. That part of thee do we worship, O Vayu, that belongs to Spenta Mainyu. We worship the sovereign Sky, the boundless Time, and the sovereign Time of the long Period []{=html}9{=html}.

‘Ashem Vohû: Holiness is the best of all good … .’

Footnotes {align=“CENTER”}

[]22:1 Translated by West (Pahlavi Texts, I).

[]22:2 The formulas of this section serve as an introduction to all Yasts.

[]22:3 The last clause of this sentence is imitated from Yasna XLVI [XLV], 19: ‘he who does truly in holiness what was the foremost wish of Zarathustra’ (that is, what he ordered most earnestly; Pahl. Comm.).

[]22:4 ‘If I must give up my life for the sake of my soul, I give it up’ (Pahl. Comm.). The two sentences, ‘I praise … .,’ ‘I give unto you … .,’ are taken from Yasna XI, 17, 18 [XII].

[]22:5 The Ashem Vohû, one of the holiest and most frequently recited prayers.

[]22:6 The Fravarânê or profession of faith of the Zoroastrian (Yasna L 23 [65-68]).

[]23:1 He shows himself a Zoroastrian by offering sacrifice … .

[]23:2 The actual Gâh during which the Yast is being recited must be mentioned here. Hâvani is the first Gâh (see Gâhs).

[]23:3 The Genii who co-operate with Hâvani, his hamkârs; for each Gâh the names of its proper hamkârs should be mentioned (see Gâh s).

[]23:4 See Vendîdâd VIII, 19, text and notes.

[]23:5 Pun mînishn ît barâ matârtûm, mandûm frârûn (Phl. tr.); manasas asti prâpakatarâ (Sansk. tr.); [] (Pers. tr.).

[]23:6 Pun akhû it barâ mûshîtârtûm: pîm(î) u mandûm î apârûn [{=html}p. 24{=html}] (Phl. tr.); vitarkânâm asti mûshakatarâ (Sansk. tr.); [] (Pers. tr.).

[]24:1 See Vendîdâd, Introd. IV, 20-21.

[]24:2 As the revealer of the law, which is generally expounded by a process of questions from Zarathustra and answers from Ahura. The revelation itself is called spentô frasna, the holy questions’ (Vendîdâd XXII, 19).

[]24:3 ‘That is, I give herds of men and cattle’ (Phl. tr.).

[]24:4 ‘Strong, that is, I have strength for the works of the law’ (Phl. tr.); the Sanskrit translation has, ‘powerful, that is, I have power to create.’

[]25:1 Asha-Vahista, which is the name of the second Amesha-Spenta too. The commentary has: ‘That is, my own being is all holiness.’

[]25:2 Literally: ‘My sixth name is that I am Understanding.’ The same construction is used with regard to the eighth, the tenth, and the nineteenth names.

[]25:3 ‘It follows from this passage that a man is not fit to be a king, unless he possesses twelve virtues’ (Phl. tr.).

[]25:4 ‘Some say: I keep harm from man’ (Phl. tr.).

[]25:5 ‘That is, I make the account of good works and sins’ (Phl. tr.); prakatam gananâkaras kila punyapâpayos saṅkhyâm aham karomi (Sansk. tr.). Cf. Yasna XXXII, 6, b.

[]26:1 Yasô-bereta: prâptena dânena; []

[]26:2 The Kavis and the Karapans, the blind and the deaf, are those ‘who cannot see nor hear anything of God.’ Those terms were current in the theological language of the Sassanian times to designate the unbelievers. An edict, promulgated by king Yazdgard III (fifth century A.C.) to make Zoroastrism the state religion in Armenia, had the following words: ‘You must know that any man who does not follow the religion of Mazda is deaf, blind, and deceived by Ahriman’s devs’ (Elisaeus, The War of Vartan).

[]26:3 Or murderers (mairya); according to the Parsis highwaymen ([] ).

[]26:4 The heretics. Casuists distinguish three kinds of Ashemaogha: the deceiver (frîftâr), the self-willed (khôt dôshak), and the deceived (frîftak). The first and worst is one who knowingly leads people astray, making forbidden what is lawful, and lawful what is forbidden; the second is one who follows his own will and reason, instead of applying to a Dastûr (a spiritual guide) for direction; the third is one who has been led astray by another.

[]26:5 Drafsa means also banner: the Persian [] , derived from drafsa, has preserved the two meanings. The Sanskrit translation has sastra, the Persian has [] .

[]27:1 ‘I keep the creation’ (Phl. tr.).

[]27:2 ‘I created the world and I maintain it’ (ibid.).

[]27:3 I can know what is useful and what is hurtful’ (ibid.).

[]27:4 ‘The priest.’

[]27:5 ‘I impart increase to the righteous’ (Phl. tr.).

[]27:6 Doubtful. Fsûsô-mãthrô is used in several passages as the name of a part of the Avesta, Yasna LVIII [LVII], which appears to be called so from the presence in it of the words fsûsa, fsûmant, ‘thriving, causing to thrive,’ which aptly express its contents.

[]28:1 Nâma, translated âpât, and interpreted Khutâi rât. The Sanskrit translator has misread âzât for âpât, and translated svatantra, independent.

[]28:2 The commentator observes orthodoxly, ‘everything good.’

[]28:3 That is to say, who will recite this Yast.

[]29:1 The aiwyâonghanem or kôsti (see Vendîdâd XVIII, p. 191, note 4).

[]29:2 Or ‘with anger.’

[]29:3 Akavô, kakavô, ishavô, kareta, vazra, translated kartari, kakra, sara, sastrikâ, vagra.

[]29:4 Min akhar u lûîn (Phl. tr.); prishtha[ta]s purataska (Sansk. tr.).

[]29:5 Interpreted as the demon of lust and envy. Cf. Vendîdâd, Introd. IV, 23.

[]29:6 Kayadha, translated kâstâr (Phl.), ‘the impairer;’ kadarthaka (Sansk.), ‘he who holds for nothing, who makes slight of.’

[]29:7 Doubtful. The Phl. tr. has ‘who impairs living creatures,’ etc.

[]29:8 Cf. Yt. XIII, 71.

[]30:1 From Yasna XLIV, 16; cf. Vendîdâd VIII, 20.

[]30:2 See Sîrôzah I, 9, p. 7, note 2.

[]30:3 Irân Vêg; see Vendîdâd, p. 3.

[]30:4 Saoka; see Sîrôzah I, 3.

[]30:5 See Vendîdâd, p. 5, note 2.

[]30:6 Ardvi Sûra Anâhita, the great goddess of the waters; see Yt. V.

[]30:7 See above, p. 23.

[]30:8 See above, p. 22.

[]30:9 The prayer yathâ ahû vairyô, known as Ahuna vairya (Honover), from the first words in it: ahû vairyô. See above, p. 23.

[]30:10 Or ‘the fairest Amesha-Spenta;’ cf. Vend. Introd. IV, 7.

[]30:11 Impersonated as gods, to obtain from them the benefits of which they are the impersonations.

[]30:12 A formula found at the end of most chapters of the Yasna and imitated from Yasna LI [L], 22.

[]30:13 The Amesha-Spentas (Pahl. Comm. ad Yasna XXVII, fin.).

[]30:14 The benefits of which they dispose, and which they impart as rewards to the righteous.

[]31:1 The first three.

[]31:2 The last three, whose names are feminine.

[]31:3 Which he will impart in return to his worshippers.

[]31:4 See above, p. 21.

[]31:5 As the Genii who preside over plants and waters, they are very likely entrusted with the care of feeding the righteous in Paradise. Cf. Yt. XXII, 18.

[]31:6 From Yasna XXVIII, 12.

[]31:7 Cf. Yasna XXX, 4.

[]32:1 Yasna LXVIII, 15 (LXVII, 50).

[]32:2 See Sîrôzah I, 20.

[]32:3 Refers probably to the Izeds mentioned in the preceding paragraph.

[]32:4 Of the foes alluded to § 24.

[]32:5 Derezvan; see Yt. XI, 2.

[]32:6 Cf. Yasna XLVIII [XLVII], 2.

[]32:7 I follow the reading zamerena, which is followed by the Pahlavi translation too. In the Yasna IX, 15 (46) Zarathustra is said to have obliged the Daêvas to hide themselves in the earth.

[]32:8 Cf. Yt. XIX, 94.

[]32:9 Cf. Vend. IX, 12-13.

[]32:10 See Sîrôzah I, 7.

[]33:1 That mount is called in later literature Mount Ôsdâstâr (the Pahlavi translation of ushi-darena, the keeper of understanding). According to the Bundahis (XII, 15), it stands in Seistan. High mountains, being nearer heaven, are apt to become in the spirit of mythology the seat of heavenly beings or treasures. It was on the top of a mountain that Ahura revealed the law (see Vd. XXII, 19 [531); the first man and king, Gayomarth, ruled on a mountain and was called Gar-shâh, the king of the mountain. When the Kayanian family failed, the Iranians went to Mount Alborz and found there Kai Kobâd waiting for his fate.

[]33:2 The order of the text differs in one series of manuscripts, in which it begins with § 31; then comes § 29 with the following additional words:

‘A thousand remedies, ten thousand remedies! (three times; cf. above, § 26.)

We worship the Fravashi of the man whose name is Asmô-hvanvant; then I will worship the Fravashis of the other holy ones who were strong of faith’ (Yt. XXII, 37).

[{=html}[paragraph continues]{=html}] Asmô-hvanvant was one of the first followers of Zarathustra, and with his name begins the enumeration of the Fravashis (Yt. XIII, 96).

Then follows § 30, and then again § 31 with the Ashem Vohû: and then the additional passage, ‘We worship … .,’ is repeated twice.

[]33:3 Vispêrad XIX, 2.

[]33:4 As ahu and ratu, that is, as temporal chief and spiritual guide.

[]33:5 See Vend. Introd. IV, 22.

[]33:6 Ibid. 23.

[]34:1 See Yast VIII.

[]34:2 As above, p. 22.

[]34:3 Who shall offer thee a sacrifice. This paragraph is taken from Yasna LXVIII, 11 (LXVII, 32), where it is addressed to the Waters: ‘Ye, good waters, give unto that man who will offer you a sacrifice … .’

[]34:4 Susîla (Sansk. tr. ad Yasna LXI, 13).

[]34:5 This clause serves as a conclusion to all Yasts.

[]34:6 From Yasna LXVIII, 20 (LXVII, 52).

[]34:7 Cf. above, § 26.

[]34:8 Cf. Sîrôzah I, 90

[]34:9 Ibid. 21.

[]

[{=html}p. 35{=html}]

II. HAPTÂN YAST. {align=“center”}

{=html}The Yast of the seven Amshaspands is recited on the first seven days of the week, that is to say, on the days consecrated to the Amesha-Spentas. In fact it is nothing more than an extract from the Sîrôzahs, being composed of the first seven formulas in their two forms: §§ 1-5 = Sîrôzah I, 1-7; §§ 6-10 = Sîrôzah II, 1-7. Then come four sections which are the original part of the Yast (§§ 11-15).{=html}

______________________

{=html}0. May Ahura Mazda be rejoiced []{=html}1{=html}! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good []{=html}1{=html} … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness []{=html}1{=html} … .{=html}

I. {align=“center”}

1 []{=html}2{=html}. To Ahura Mazda, bright and glorious, and to the Amesha-Spentas;

To Vohu-Manô; to Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures; to the heavenly Wisdom, made by Mazda, and to the Wisdom acquired through the ear, made by Mazda;

2 []{=html}3{=html}. To Asha-Vahista, the fairest; to the much-desired Airyaman; to the instrument made by Mazda; and to the good Saoka, with eyes of love, made by Mazda and holy;

[{=html}p. 36{=html}]

To Khshathra-Vairya; to the metals; to Mercy and Charity.

3 []{=html}1{=html}. To the good Spenta-Ârmaiti, and to the good Râta, with eyes of love, made by Mazda and holy;

To Haurvatât, the master; to the prosperity of the seasons and to the years, the masters of holiness;

And to Ameretât, the master; to fatness and flocks; to the plenty of corn; and to the powerful Gaokerena, made by Mazda.

4 []{=html}2{=html}. (At the Gâh Hâvan): To Mithra, the lord of wide pastures and to Râma Hvâstra.

(At the Gâh Rapithwin): To Asha-Vahista and to Âtar, the son of Ahura Mazda.

(At the Gâh Uzîren): To Apãm Napât, the tall lord, and to water, made by Mazda.

5 []{=html}3{=html}. (At the Gâh Aiwisrûthrem): To the Fravashis of the faithful and to the females that bring forth flocks of males; to the prosperity of the seasons; to the well-shapen and tall-formed Strength; to Verethraghna, made by Ahura, and to the crushing Ascendant.

(At the Gâh Usahin): To the holy, devout, fiend-smiting Sraosha, who makes the world grow; to Rashnu-Razista and to Arstât, who makes the world grow, who makes the world increase []{=html}3{=html};

Be propitiation, with sacrifice, prayer, propitiation, and glorification!

Yathâ ahû vairyô: The will of the Lord is the law of holiness … .

[{=html}p. 37{=html}]

II. {align=“center”}

6 []{=html}1{=html} We sacrifice unto Ahura Mazda, bright and glorious; we sacrifice unto the Amesha-Spentas, the all-ruling, the all-beneficent.

We sacrifice unto Vohu-Manô, the Amesha-Spenta; we sacrifice unto Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures; we sacrifice unto the heavenly Wisdom, made by Mazda; we sacrifice unto the wisdom acquired through the ear, made by Mazda.

7 []{=html}2{=html}. We sacrifice unto Asha-Vahista, the fairest, the Amesha-Spenta; we sacrifice unto the much-desired Airyaman; we sacrifice unto the instrument made by Mazda; we sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy.

We sacrifice unto Khshathra-Vairya; we sacrifice unto the metals; we sacrifice unto Mercy and Charity.

8 []{=html}3{=html}. We sacrifice unto the good Spenta-Ârmaiti; we sacrifice unto the good Râta, with eyes of love, made by Mazda and holy.

We sacrifice unto Haurvatât, the Amesha-Spenta; we sacrifice unto the prosperity of the seasons; we sacrifice unto the years, the holy and masters of holiness.

We sacrifice unto Ameretât, the Amesha-Spenta; we sacrifice unto fatness and flocks; we sacrifice unto the plenty of corn; we sacrifice unto the powerful Gaokerena, made by Mazda.

9 []{=html}4{=html}. (At the Gâh Hâvan): We sacrifice unto

[{=html}p. 38{=html}]

[{=html}[paragraph continues]{=html}] Mithra, the lord of wide pastures; we sacrifice unto Râma Hvâstra.

(At the Gâh Rapithwin): We sacrifice unto Asha-Vahista and Âtar, the son of Ahura Mazda.

(At the Gâh Uzîren): We sacrifice unto Apãm Napât, the swift-horsed, the tall and shining lord, the lord of the females; we sacrifice unto the holy waters, made by Mazda.

10 []{=html}1{=html}. (At the Gâh Aiwisrûthrem): We sacrifice unto the good, powerful, beneficent Fravashis of the faithful; we sacrifice unto the females who bring forth flocks of males; we sacrifice unto the prosperity of the seasons; we sacrifice unto the well-shapen, tall-formed Strength; we sacrifice unto Verethraghna, made by Mazda; we sacrifice unto the crushing Ascendant.

(At the Gâh Usahin): We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world grow, the holy and master of holiness; we sacrifice unto Rashnu-Razista; we sacrifice unto Arstât, who makes the world grow, who makes the world increase.

III. {align=“center”}

11. Let the Yâtus be crushed, O Zarathustra []{=html}2{=html}! both Daêvas and men []{=html}3{=html}.

Who is he in whose house, O Spitama Zarathustra! every Drug is destroyed, every Drug perishes, when he pronounces these words []{=html}4{=html}:

12 []{=html}5{=html} … … … ?

13. It is he who takes the seven Amesha-Spentas,

[{=html}p. 39{=html}]

the all-ruling, the all-beneficent, as a shield []{=html}1{=html} against his enemies.

We worship the Law of the worshippers of Mazda; we worship the waters coming in the shape of a horse []{=html}2{=html}, made by Mazda.

14-15. He has renounced trespasses and faults, O Zarathustra! he has renounced all trespasses and faults []{=html}3{=html}, O Zarathustra! when he throws down []{=html}4{=html} the destroyer of Vohu-Manô and his words []{=html}5{=html}, with a hundred times hundredfold, with a many times manifold preaching and smiting, and he takes away the Law of Mazda, that was carried away as a prisoner []{=html}6{=html}, from the hands of the [ungodly], who are destroyed by his strength.

Ashem Vohû: Holiness is the best of all good… .

16. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .

I bless the sacrifice and the prayer, the strength and vigour

Of Ahura Mazda, bright and glorious, and of the Amesha-Spentas;

Of Vohu-Manô; of Peace, whose breath is friendly []{=html}7{=html} … .

[{=html}p. 40{=html}]

Of Asha-Vahista, the fairest; of the much-desired Airyaman []{=html}1{=html} … .

Of Khshathra-Vairya, of the metals []{=html}1{=html} . .

Of the good Spenta-Ârmaiti and of the good Râta []{=html}2{=html}… .

Of Haurvatât, the master []{=html}2{=html} … .

Of Ameretât, the master []{=html}2{=html} … .

(At the Gâh Hâvan): Of Mithra []{=html}3{=html} … .

(At the Gâh Rapithwin): Of Asha-Vahista []{=html}3{=html} …

(At the Gâh Uzîren): Of the high lord Apãm Napât []{=html}3{=html} … .

(At the Gâh Aiwisrûthrem): Of the Fravashis of the faithful []{=html}4{=html} …

(At the Gâh Usahin): Of the holy, devout, fiend-smiting Sraosha, who makes the world grow; of Rashnu-Razista and of Arstât, who makes the world grow, who makes the world increase.

{=html}Ashem Vohû: Holiness is the best of all good …{=html}

{=html} {=html}

{=html}Give unto that man []{=html}5{=html} brightness and glory, give him health of body, give him sturdiness of body, give him victorious strength of body, give him full welfare of wealth, give him a virtuous offspring, give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]35:1 The rest as above, Yt. I, 0.

[]35:2 Sîrôzah I, 1-2.

[]35:3 Sîrôzah I, 3-4.

[]36:1 Sîrôzah I, 5-7.

[]36:2 Sîrôzah I, 7.

[]36:3 Sîrôzah I, 7.

[]37:1 Sîrôzah II, 1-2.

[]37:2 Sîrôzah II, 3-4.

[]37:3 Sîrôzah II, 5-7.

[]37:4 Sîrôzah II, 7.

[]38:1 Sîrôzah II, 7.

[]38:2 Or: Let Zarathustra crush the Yâtus.

[]38:3 The Yâtus are either demons or men: the man-Yâtu is the sorcerer, the wizard. Cf. Yt. VIII, 44.

[]38:4 Doubtful.

[]38:5 I am unable to make anything of this section.

[]39:1 Doubtful.

[]39:2 See Yt. VIII, 5, 42; cf. § 20.

[]39:3 Âtare-vîtaremaibyâ … . vîmraot; cf. âtarâish … . vî sarem mruyê (Yasna XII, 4 [XIII, 16]): âtareman seems to be a sin by commission, vîtareman a sin by omission.

[]39:4 Doubtful (fraspâvares: fraspâ is generally translated ramîtûntan).

[]39:5 Doubtful.

[]39:6 Cf. Yt. XIII, too; XIX, 86; fravasnãm is the reverse of uzvazhat (1.1.).

[]39:7 The rest as above, § 1.

[]40:1 The rest as above, § 2.

[]40:2 The rest as above, § 3.

[]40:3 The rest as above, §4.

[]40:4 The rest as above, § 5.

[]40:5 Who shall offer a sacrifice to the Amshaspands.

[]

[{=html}p. 41{=html}]

III. ARDIBEHIST []``{=html}1``{=html} YAST. {align=“center”}

{=html}This Yast is for a great part devoted to the praise of the Airyaman prayer, which is described as driving away all the diseases and plagues that have been brought upon the world by Angra Mainyu; and when the writer passes from the glorification of Airyaman to that of Asha-Vahista, which is put into the mouth of Angra Mainyu himself (§§ 13 seq.), he makes him speak of Asha-Vahista just in the same way, and ascribe him just the same powers, as he himself has done with regard to Airyaman. This is owing to the fact of Airyaman being invoked in company with Asha-Vahista in the second formula of the Sîrôzah []{=html}2{=html}.{=html}

{=html}

The powers ascribed to Asha-Vahista have their origin in the twofold nature of that Amesha-Spenta, who being, in his abstract character, the impersonation of the highest element in Mazdeism, Divine Order and Holiness []{=html}3{=html}, and in his concrete character, the genius who presides over the mightiest of physical elements, Fire []{=html}4{=html}, is one of the most powerful and dreaded opponents of Angra Mainyu []{=html}5{=html}. On the other hand, Airyaman is the genius to whom Ahura Mazda applied to heal the nine, and ninety, and nine hundred and nine thousand diseases created by Angra Mainyu []{=html}6{=html}.

{=html}

{=html}This Yast is recited every day at the Gâhs Hâvan, Rapithwin, and Aiwisrûthrem (Anquetil).{=html}

______________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

{=html}

{=html}I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness []{=html}7{=html} … .{=html}

[{=html}p. 42{=html}]

Unto Asha-Vahista, the fairest; unto the much-desired Airyaman, made by Mazda, and unto the good Saoka, with eyes of love, made by Mazda and holy []{=html}1{=html};

{=html}Be propitiation, with sacrifice, prayer, propitiation, and glorification.{=html}

{=html} {=html}

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness []{=html}2{=html}… .{=html}

I. {align=“center”}

1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘That thou mayest increase Asha-Vahista, O Spitama Zarathustra! with hymns of praise, with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration---once to abide in the shining luminous space, in the beautiful abodes []{=html}3{=html}---for the sacrifice and invocation of us, the Amesha-Spentas []{=html}4{=html}’ … .

2. Zarathustra said: ‘Say unto me the right words, such as they are, O Ahura Mazda! that I may increase Asha-Vahista, with hymns of praise,

[{=html}p. 43{=html}]

with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration,---once to abide in the shining luminous space, in the beautiful abodes,---for the sacrifice and invocation of you, the Amesha-Spentas.

3 []{=html}1{=html}. ’… . I proclaim Asha-Vahista: if I proclaim Asha-Vahista, then easy is the way to the abode of the other Amesha-Spentas []{=html}2{=html}, which Ahura Mazda keeps with Good Thoughts, which Ahura Mazda keeps with Good Words, which Ahura Mazda keeps with Good Deeds []{=html}3{=html};

4. ‘(Easy is the way to the Garô-nmâna of Ahura Mazda): the Garô-nmâna is for the holy souls, and no one of the wicked can enter the Garô-nmâna and its bright, wide, holy ways; (no one of them can go) to Ahura Mazda.

II. {align=“center”}

5. ‘The Airyaman prayer []{=html}4{=html} smites down the strength of all the creatures of Angra Mainyu, of the Yâtus and Pairikas []{=html}5{=html}. It is the greatest of spells, the best of spells, the very best of all spells; the

[{=html}p. 44{=html}]

fairest of spells, the very fairest of all spells; the fearful one amongst spells, the most fearful of all spells; the firm one amongst spells, the firmest of all spells; the victorious one amongst spells, the most victorious of all spells; the healing one amongst spells, the best-healing of all spells.

6. ‘One may heal with Holiness, one may heal with the Law, one may heal with the knife, one may heal with herbs, one may heal with the Holy Word: amongst all remedies this one is the healing one that heals with the Holy Word; this one it is that will best drive away sickness from the body of the faithful: for this one is the best-healing of all remedies []{=html}1{=html}.

7. ‘Sickness fled away [before it], Death fled away; the Daêva fled away, the Daêva’s counter-work []{=html}2{=html} fled away; the unholy Ashemaogha []{=html}3{=html} fled away, the oppressor of men fled away.

8. ‘The brood of the Snake fled away; the brood of the Wolf fled away; the brood of the Two-legged []{=html}4{=html} fled away. Pride fled away; Scorn fled away; Hot Fever fled away; Slander fled away; Discord fled away; the Evil Eye fled away.

9. ‘The most lying words of falsehood fled away; the Gahi []{=html}5{=html}, addicted to the Yâtu, fled away; the

[{=html}p. 45{=html}]

[{=html}[paragraph continues]{=html}] Gahi, who makes one pine []{=html}1{=html}, fled away; the wind that blows from the North []{=html}2{=html} fled away; the wind that blows from the North vanished away.

10. ‘He it is who smites me that brood of the Snake, and who might smite those Daêvas by thousands of thousands, by ten thousands of ten thousands; he smites sickness, he smites death, he smites the Daêvas, he smites the Daêva’s counter-work, he smites the unholy Ashemaogha, he smites the oppressor of men.

11. ‘He smites the brood of the Snake; he smites the brood of the Wolf; he smites the brood of the Two-legged. He smites Pride; he smites Scorn; he smites Hot Fever; he smites Slander; he smites Discord; he smites the Evil Eye.

12. ‘He smites the most lying words of falsehood; he smites the Gahi, addicted to the Yâtu; he smites the Gahi, who makes one pine. He smites the wind that blows from the North; the wind that blows from the North vanished away.

13. ‘He it is who smites me that brood of the Two-legged, and who might smite those Daêvas, by thousands of thousands, by ten thousands of ten thousands. Angra Mainyu, who is all death, the worst-lying of all Daêvas, rushed from before him

14. ‘He exclaimed, did Angra Mainyu: “Woe is me! Here is the god Asha-Vahista, who will smite the sickliest of all sicknesses, who will afflict the sickliest of all sicknesses;

[{=html}p. 46{=html}]

’ “He will smite the deadliest of all deaths, he will afflict the deadliest of all deaths;

’ “He will smite the most fiendish of all fiends, he will afflict the most fiendish of all fiends;

’ “He will smite the most counter-working of all counter-works, he will afflict the most counter-working of all counter-works;

’ “He will smite the unholy Ashemaogha, he will afflict the unholy Ashemaogha;

’ “He will smite the most oppressive of the oppressors of men, he will afflict the most oppressive of the oppressors of men.

15. ’ “He will smite the snakiest of the Snake’s brood, he will afflict the snakiest of the Snake’s brood;

’ “He will smite the most wolfish of the Wolf’s brood, he will afflict the most wolfish of the Wolf’s brood;

’ “He will smite the worst of the two-legged brood, he will afflict the worst of the two-legged brood;

’ “He will smite Pride, he will afflict Pride;

’ “He will smite Scorn, he will afflict Scorn;

’ “He will smite the hottest of hot fevers, he will afflict the hottest of hot fevers;

’ “He will smite the most slanderous of slanders, he will afflict the most slanderous of slanders;

’ “He will smite the most discordant of discords, he will afflict the most discordant of discords;

’ “He will smite the worst of the Evil Eye, he will afflict the worst of the Evil Eye.

16. ’ “He will smite the most lying words of falsehood, he will afflict the most lying words of falsehood;

[{=html}p. 47{=html}]

’ “He will smite the Gahi, addicted to the Yâtu, he will afflict the Gahi, addicted to the Yâtu;

’ “He will smite the Gahi, who makes one pine, he will afflict the Gahi, who makes one pine;

’ “He will smite the wind that blows from the North, he will afflict the wind that blows from the North.”

17 []{=html}1{=html}. ‘The Drug will perish away, the Drug will perish; the Drug will rush, the Drug will vanish. Thou perishest away to the regions of the North, never more to give unto death the living world of the holy spirit []{=html}2{=html}.

{=html}18. ‘For his brightness and glory I will offer unto him a sacrifice worth being heard []{=html}3{=html}, namely, unto Asha-Vahista, the fairest, the Amesha-Spenta. Unto Asha-Vahista, the fairest, the Amesha-Spenta, we offer up the libations, the Haoma and meat []{=html}4{=html}, the baresma []{=html}5{=html}, the wisdom of the tongue []{=html}6{=html}, the holy spells []{=html}7{=html}, the speech, the deeds []{=html}8{=html}, the libations, and the rightly-spoken words.{=html}

{=html}

‘Yênhê hâtãm: All those beings of whom Ahura Mazda knows the goodness []{=html}9{=html} … .

{=html}

{=html}19. ‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

[{=html}p. 48{=html}]

‘I bless the sacrifice and prayer and the strength and vigour of Asha-Vahista, the fairest; of the much-desired Airyaman, made by Mazda; and of the good Saoka, with eyes of love, made by Mazda and holy []{=html}1{=html}.

{=html}‘Ashem Vohû: Holiness is the best of all good []{=html}2{=html} … .{=html}

{=html} {=html}

{=html}‘[Give] unto that man []{=html}3{=html} brightness and glory, give him health of body; … . give him the bright, all-happy, blissful abode of the holy Ones.‘{=html}

Footnotes {align=“CENTER”}

[]41:1 Ard-î-behist is the Parsi form for Asha vahista, ard being derived from arta, the Persian form corresponding to the Zend asha.

[]41:2 See Sîrôzah I, 3, and below the introductory formula.

[]41:3 See Vend. Introd. IV, 30.

[]41:4 Ibid. 33.

[]41:5 See Yt. XVII, 18.

[]41:6 Fargard XXII and Introd.

[]41:7 As above, Yt. I, 0.

[]42:1 Sîrôzah I, 3.

[]42:2 Several manuscripts add here the full invocation of the greater Sîrôzah:

‘We sacrifice unto Asha-Vahista, the fairest, the Amesha-Spenta;
We sacrifice unto the much-desired Airyaman;
We sacrifice unto the instrument, made by Mazda;
We sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy.’

[]42:3 The Garô-nmânem or Paradise; see Yasna XVI, 7 [XVII, 42], Phl. tr.

[]42:4 The principal clause appears to be wanting, unless Zarathustra is supposed to interrupt Ahura. One might also understand the sentence in an optative sense: ‘Mayest thou increase …’

[]43:1 Here again it seems as if a paragraph had been lost: ‘Ahura Mazda answered: Proclaim thou Asha-Vahista; if thou proclaimest Asha-Vahista … .---Then Zarathustra replied: I proclaim Asha-Vahista …’

[]43:2 The Garôthmân.

[]43:3 An allusion to the three Paradises of Humat, Hûkht, Hvarst, through which the souls of the blessed pass to Garôthmân (Yt. XXII, 15).

[]43:4 The prayer known as Airyama-ishyô; see Vendîdâd XXI, 11-12.

[]43:5 See Vend. Introd. IV, 20-21.

[]44:1 Cf. Vendîdâd VII, 44 (118). That Airyaman made use of the Holy Word (of spells) to cure diseases appears from Vend. XXII, 6 seq.

[]44:2 Paityâra: every work of Ahura was opposed and spoiled by a counter-work of Angra Mainyu. Cf. Bundahis I, 23 seq.; III, 23 seq.; Vend. I; see Ormazd et Ahriman, §§ 195 seq.

[]44:3 See Yt. I, 10 and note 4.

[]44:4 The Ahrimanian creatures belonging to mankind, the Mairyas and Ashemaoghas (Yt. I, 10).

[]44:5 The courtezan; cf. Vend. XXI, 27 (35), and Introd. IV, 25.

[]45:1 The Zend is Kahvaredhaini, a synonym of which, Kahvaredha, Yasna LXI, 2 [LX, 7], is translated impairer of Glory, which means very likely: he who makes one ‘dwindle, peak, and pine’ (cf. Vend. XVIII, 62-64).

[]45:2 From the country of hell; cf. Vend. VII, 2; XIX, 1; Yt. XXII, 25.

[]47:1 One set of manuscripts insert: ‘He will smite the wind that blows against the North, he will afflict the wind that blows against the North; the wind that blows against the North [will perish].’ This is most likely an interpolation, as the wind that blows against the North (if this is the right meaning of aparô apâkhtara, as opposed to pourvô apâkhtara) blows against Angra Mainyu.

[]47:2 Cf. Vendîdâd VIII, 21.

[]47:3 That is to say, worth being accepted: cf. Yt. X, 32; the Parsis translate, ‘a sacrifice heard [from the lips of the Dastûrs]’ ([] ; East India Office, XXV, 42).

[]47:4 The Haoma and Myazda.

[]47:5 See Vend. III, 1, note 2.

[]47:6 Hizvô danghah: huzvân dânâkîh (Phl. tr.) means ‘the right formulas.’

[]47:7 ‘The Avesta’ (Phl. tr.).

[]47:8 The several operations of the sacrifice.

[]47:9 As above, Yt. I, 22.

[]48:1 Cf. Sîrôzah I, 2.

[]48:2 As above, p. 22.

[]48:3 Who shall offer a sacrifice to Asha-Vahista; cf. Yt. I, 33 and notes.

[]

IV. KHORDÂD YAST. {align=“center”}

{=html}Only the first two sections of this Yast refer to its nominal object, Haurvatât, the Genius of Health and Waters (Vend. Introd. IV, 7, 33). The rest of the Yast refers to the performance of the Bareshnûm ceremony as being the test of the true Zoroastrian. As the Bareshnûm purification was performed by Airyaman to drive away the myriads of diseases created by Angra Mainyu []{=html}4{=html}, its laudation is not quite unaptly inserted in a Yast devoted to the Genius of Health.{=html}

{=html}

The Khordâd Yast can be recited at any time. It is better to recite it during the Gâh Usahin, on the day Khordâd (Anquetil).

{=html}

{=html}The text is corrupt.{=html}

_____________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness []{=html}5{=html} … . .{=html}

Unto Haurvatât, the master; unto the prosperity

[{=html}p. 49{=html}]

of the seasons and unto the years, the masters of holiness []{=html}1{=html},

{=html}Be propitiation, with sacrifice, prayer, propitiation, and glorification.{=html}

{=html} {=html}

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

We sacrifice unto Haurvatât, the Amesha-Spenta; we sacrifice unto the prosperity of the seasons; we sacrifice unto the years, the holy and masters of holiness []{=html}2{=html}.

1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘I created for the faithful the help, the enjoyments, the comforts, and the pleasures of Haurvatât. We unite them with him who would come up to thee as one of the Amesha-Spentas, as he would come to any of the Amesha-Spentas, Vohu-Manô, Asha-Vahista, Khshathra-Vairya, Spenta-Ârmaiti, Haurvatât, and Ameretât.

2. ‘He who against the thousands of thousands of those Daêvas, against their ten thousands of ten thousands, against their numberless myriads would invoke the name of Haurvatât, as one of the Amesha-Spentas, he would smite the Nasu, he would smite Hasi []{=html}3{=html}, he would smite Basi []{=html}3{=html}, he would smite Saêni []{=html}3{=html}, he would smite Bûgi []{=html}3{=html}.

3 []{=html}4{=html}. ‘I proclaim the faithful man as the first [of men]; if I proclaim the faithful man as the first

[{=html}p. 50{=html}]

[{=html}[paragraph continues]{=html}] [of men] []{=html}1{=html}, then Rashnu Razista []{=html}2{=html}, then every heavenly Yazata of male nature in company with the Amesha-Spentas will free the faithful man []{=html}3{=html}

4. ‘From the Nasu, from Hasi, from Gasi []{=html}4{=html}, from Saêni, from Bûgi; from the hordes with the wide front, from the hordes with the many spears uplifted, from the evil man who oppresses, from the wilful sinner []{=html}5{=html}, from the oppressor of men, from the Yâtu, from the Pairika, from the straying way.

5. ‘How does the way of the faithful turn and part from the way of the wicked []{=html}6{=html}?’

Ahura Mazda answered: ‘It is when a man pronouncing my spell, either reading []{=html}7{=html} or reciting it by heart, draws the furrows []{=html}8{=html} and hides []{=html}9{=html} there himself, [saying]:

6. “I will smite thee, O Drug! whomsoever thou art, whomsoever thou art amongst the Druges that come in an open way, whomsoever thou art amongst the Druges that come by hidden ways, whomsoever thou art amongst the Druges that defile by contact; whatsoever Drug thou art, I smite thee away from the Aryan countries; whatsoever Drug thou art, I bind thee; I smite thee down, O Drug! I throw thee down below, O Drug!”

[{=html}p. 51{=html}]

7. ‘He draws [then] three furrows []{=html}1{=html}: I proclaim him one of the faithful; he draws six furrows []{=html}1{=html}: I proclaim him one of the faithful; he draws nine furrows []{=html}1{=html}: I proclaim him one of the faithful.

8. ‘The names of those (Amesha-Spentas) smite the men turned to Nasus []{=html}2{=html} by the Druges; the seed and kin of the deaf []{=html}3{=html} are smitten, the scornful []{=html}4{=html} are dead, as the Zaotar Zarathustra blows them away to woe []{=html}5{=html}, however fierce, at his will and wish, as many as he wishes.

9. ‘From the time when the sun is down he smites them with bruising blows; from the time when the sun is no longer up, he deals deadly blows on the Nasu with his club struck down, for the propitiation and glorification of the heavenly gods.

10. ‘O Zarathustra! let not that spell be shown to any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Âthravan to his pupil []{=html}6{=html} in black hair, devoted to the good law, who, devoted to the good law, holy []{=html}7{=html} and brave, stills all the Druges []{=html}8{=html}.

{=html}11. ‘For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Haurvatât, the Amesha-Spenta. Unto Haurvatât, the Amesha-Spenta, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the{=html}

[{=html}p. 52{=html}]

{=html}holy spells, the speech, the deeds, the libations, and the rightly-spoken words.{=html}

{=html}

12. ‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .

‘I bless the sacrifice and prayer, and the strength and vigour of Haurvatât, the master; of the prosperity of the seasons and of the years, the masters of holiness.

‘Ashem Vohû: Holiness is the best of all good… . .

{=html}

{=html}‘[Give] unto that man []{=html}1{=html}’ brightness and glory, … . give him the bright, all happy, blissful abode of the holy Ones.‘{=html}

Footnotes {align=“CENTER”}

[]48:4 Vend. XXII, 20 [54]

[]48:5 As above, p. 22 and notes.

[]49:1 Sîrôzah I, 6.

[]49:2 Sîrôzah II, 6.

[]49:3 Names of Daêvas. According to the Parsi translator of the Dînkart (vol. ii, p. 65), Hasi is ‘he who makes sceptical;’ Basi is ‘he who gives rise to the barking disease;’ Saêni is ‘he who causes harm;’ Bûgi is ‘he who preys upon.’

[]49:4 The translation of this paragraph is quite conjectural.

[]50:1 If I am one of the faithful.

[]50:2 The Genius of Truth, Yt. XII.

[]50:3 Will free me as one of the faithful.

[]50:4 Sic; cf. § 2.

[]50:5 Starâi; cf. Études Iraniennes, II, 135.

[]50:6 How is the wicked known from the faithful one?

[]50:7 Marâo: Phl. ôsmôrît, Sansk. adhyeti; safarûnît, poshayati (pustakayati? Yasna XIX, 6 [9]).

[]50:8 The furrows for the Bareshnûm purification (Vend. IX).

[]50:9 Doubtful: gaozaiti; read yaozdâiti (? he cleanses).

[]51:1 To perform the Bareshnûm; cf. Vend. XXII, 20 [54].

[]51:2 Reading nasûm kereta; cf. nasu-kereta (Vend. VII, 26 [67]).

[]51:3 See above, p. 26, note 2.

[]51:4 Saoka; cf. Yt. XXII, 13.

[]51:5 Duzavât: both the reading and the meaning are doubtful. Mr. West suggests, ‘sends to hell’ (reading duzanghvât or duzanghat).

[]51:6 Doubtful.

[]51:7 Reading ashava instead of asô ava.

[]51:8 Cf. Yt. XIV, 46.

[]52:1 Who shall have sacrificed to Haurvatât.

[]

V. ÂBÂN YAST. {align=“center”}

{=html}The Âbân Yast (or Yast of the Waters) is devoted to the great goddess of the waters, the celebrated Ardvi Sûra Anâhita, the Ἀναῖτις of the Greeks. Ardvi Sûra Anâhita (‘the high, powerful, undefiled’) is the heavenly spring from which all waters on the earth flow down; her fountains are on the top of the mythical mountain, the Hukairya, in the star region. Her descent from the heavens is described in §§ 85 seq.; it reminds one of the Indian legend of the celestial Gaṅgâ.{=html}

{=html}

This Yast contains much valuable information about the historical legends of Iran, as it enumerates the several heroes who worshipped Ardvi Sûra and asked for her help. First of all is Ahura himself (§ 16); then came Haoshyangha (§21), Yima (§ 25), Azi Dahâka (§ 29), Thraêtaona (§ 33), Keresâspa (§ 37), Franghrasyan (§ 41), Kava Usa (§ 45), Husravah (§ 49), Tusa (§ 53). Vaêsaka’s sons (§ 57), Vafra Navâza (§ 61), Gâmâspa (§ 68), Ashavazdah, the son of Pourudhâkhsti, and Ashavazdah and Thrita, the sons of Sâyuzdri (§ 72), Vistauru (§ 76), Yôista (§ 81); the Hvôvas and the Naotaras (§ 98), Zarathustra (§ 103), Kava Vîstâspa (§ 107), Zairivairi (§ 112), Aregat-aspa and Vandaremaini (§ 116).

{=html}

{=html}This enumeration is interrupted by a description of the descent of Ardvi Sûra from the heavens (§§ 85-89), and of certain rules for her sacrifice given by herself to Zarathustra (§§ 90-97). This interruption may have been intentional, as it takes place just when{=html}

[{=html}p. 53{=html}]

{=html}the course of the enumeration brings us to the times of Zarathustra and of the institution of the new religion.{=html}

{=html}

The Yast is opened with a laudation of the benefits bestowed by Ardvi Sûra (§§ 1-16), and it closes with a description of her garments and apparel.

The first record of the worship of Ardvi Sûra is in a cuneiform inscription by Artaxerxes Mnemon (404-361), in which her name is corrupted into Anahata. Artaxerxes Mnemon appears to have been an eager promoter of her worship, as he is said ‘to have first erected the statues of Venus-Anâhita (Ἀφροδίτης, Ἀναΐτιδος) in Babylon, Suza, and Ecbatana, and to have taught her worship to the Persians, the Bactrians, and the people of Damas and Sardes’ (Clemens Alexandrinus, Protrept. 5, on the authority of Berosus; about 260 B.C.). My friend M. Halévy suggests to me that the detailed and circumstantial description of Anâhita’s appearance and costume (in §§ 126-131) shows that the writer must have described her from a consecrated type of statuary.

{=html}

{=html}The principal data of the Greek writers on Anâhita will be found in Windischmann’s Essay (Die persische Anahita oder Anaïtis, 1856). One must be cautious in the use of the Greek sources, as the Greeks, with the eclectic turn of their mind, were inclined to confound under the name of Anâhita all the great female deities of Asia Minor, and her name became a common appellation for the Aphrodites as well as for the Artemides of the East.{=html}

____________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani]. the holy and master of holiness …{=html}

Unto the good Waters, made by Mazda; unto the holy water-spring ARDVI ANÂHITA; unto all waters, made by Mazda; unto all plants, made by Mazda []{=html}1{=html},

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness… .{=html}

[{=html}p. 54{=html}]

I. {align=“center”}

1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita, the wide-expanding []{=html}1{=html} and health-giving, who hates the Daêvas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material world; the life-increasing []{=html}2{=html} and holy, the herd-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country-increasing and holy;

2. ‘Who makes the seed of all males pure []{=html}3{=html}, who makes the womb of all females pure for bringing forth []{=html}4{=html}, who makes all females bring forth in safety, who puts milk into the breasts of all females in the right measure and the right duality;

3. ‘The large river, known afar, that is as large as the whole of the waters that run along the earth; that runs powerfully from the height Hukairya []{=html}5{=html} down to the sea Vouru-Kasha []{=html}6{=html}.

4. ‘All the shores of the sea Vouru-Kasha are

[{=html}p. 55{=html}]

boiling over, all the middle of it is boiling over, when she runs down there, when she streams down there, she, Ardvi Sûra Anâhita, who has a thousand cells and a thousand channels []{=html}1{=html}: the extent of each of those cells, of each of those channels is as much as a man can ride in forty days, riding on a good horse.

5. ‘From this river of mine alone flow all the waters that spread all over the seven Karshvares; this river of mine alone goes on bringing waters, both in summer and in winter. This river of mine purifies the seed in males, the womb in females, the milk in females’ breasts.

6. ‘I, Ahura Mazda, brought it down with mighty vigour, for the increase of the house, of the borough, of the town, of the country, to keep them, to maintain them, to look over them, to keep and maintain them close.

7. ‘Then Ardvi Sûra Anâhita, O Spitama Zarathustra! proceeded forth from the Maker Mazda. Beautiful were her white arms, thick as a horse’s shoulder or still thicker; beautiful was her … . []{=html}2{=html}, and thus came she, strong, with thick arms, thinking thus in her heart:

8. ’ “Who will praise me? Who will offer me a sacrifice, with libations cleanly prepared and well-strained, together with the Haoma and meat? To whom shall I cleave, who cleaves unto me, and thinks with me, and bestows gifts upon me, and is of good will unto me? []{=html}3{=html}”

9. ‘For her brightness and glory, I will offer her

[{=html}p. 56{=html}]

a sacrifice worth being heard; I will offer up unto the holy Ardvi Sûra Anâhita a good sacrifice with an offering of libations;---thus mayest thou advise us when thou art appealed to! Mayest thou be most fully worshipped, O Ardvi Sûra Anâhita! with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words, with the deeds, with the libations, and with the rightly-spoken words.

‘Yênhê hâtãm []{=html}1{=html}: All those beings of whom Ahura Mazda … .

II. {align=“center”}

{=html}10. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita, the wide-expanding and health-giving, who hates the Daêvas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material world; the life-increasing and holy, the herd-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country-increasing and holy []{=html}2{=html};{=html}

11. ‘Who drives forwards on her chariot, holding the reins of the chariot. She goes driving, on this chariot, longing for men []{=html}3{=html} and thinking thus in her heart: “Who will praise me? Who will offer me a sacrifice, with libations cleanly prepared and well-strained, together with the Haoma and meat? To whom shall I cleave, who cleaves unto me, and thinks with me, and bestows gifts upon me, and is of good will unto me?”

{=html}‘For her brightness and glory, I will offer her a sacrifice, worth being heard []{=html}4{=html} … .{=html}

[{=html}p. 57{=html}]

III. {align=“center”}

{=html}12. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita []{=html}1{=html}… .{=html}

13. ‘Whom four horses carry, all white, of one and the same colour, of the same blood, tall, crushing down the hates of all haters, of the Daêvas and men, of the Yâtus and Pairikas, of the oppressors, of the blind and of the deaf []{=html}2{=html}.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

IV. {align=“center”}

{=html}14. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

15. ‘Strong and bright, tall and beautiful of form, who sends down by day and by night a flow of motherly []{=html}3{=html} waters as large as the whole of the waters that run along the earth, and who runs powerfully []{=html}4{=html}.

{=html}‘For her brightness and glory, I will offer her a sacrifice …{=html}

V. {align=“center”}

{=html}16. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

17. ‘To her did the Maker Ahura Mazda offer up a sacrifice []{=html}5{=html} in the Airyana Vaêgah, by the good river Dâitya []{=html}6{=html}; with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words, with the deeds, with the libations, and with the rightly-spoken words []{=html}7{=html}.

[{=html}p. 58{=html}]

18. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may bring the son of Pourushaspa, the holy Zarathustra, to think after my law, to speak after my law, to do after my law!”

19. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and begging that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

VI. {align=“center”}

{=html}20. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

21. ‘To her did Haoshyangha, the Paradhâta []{=html}1{=html}, offer up a sacrifice on the enclosure []{=html}2{=html} of the Hara []{=html}3{=html}, with a hundred male horses, a thousand oxen, and ten thousand lambs.

22. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may become the sovereign lord of all countries, of the Daêvas and men, of the

[{=html}p. 59{=html}]

[{=html}[paragraph continues]{=html}] Yâtus and Pairikas, of the oppressors, the blind and the deaf; and that I may smite down two thirds []{=html}1{=html} of the Daêvas of Mâzana []{=html}2{=html} and of the fiends of Varena []{=html}3{=html}.”

23. Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice …{=html}

VII. {align=“center”}

{=html}24. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

25. ‘To her did Yima Khshaêta []{=html}4{=html}, the good shepherd, offer up a sacrifice from the height Hukairya []{=html}5{=html}, with a hundred male horses, a thousand oxen, ten thousand lambs.

26. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may become the sovereign lord of all countries, of the Daêvas and men, of the Yâtus and Pairikas, of the oppressors, the blind and the deaf; and that I may take from the Daêvas both

[{=html}p. 60{=html}]

riches and welfare, both fatness and flocks, both weal and Glory []{=html}1{=html}.”

27. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

VIII. {align=“center”}

{=html}28. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

29. ‘To her did Azi Dahâka []{=html}2{=html}, the three-mouthed, offer up a sacrifice in the land of Bawri []{=html}3{=html}, with a

[{=html}p. 61{=html}]

hundred male horses, a thousand oxen, and ten thousand lambs.

30. ‘He begged of her a boon, saying: “Grant me this boon, O good, most beneficent Ardvi Sûra Anâhita! that I may make all the seven Karshvares of the earth empty of men.”

31. ‘Ardvi Sûra Anâhita did not grant him that boon, although he was offering libations, giving gifts, sacrificing, and entreating her that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

IX. {align=“center”}

{=html}32. ‘Offer up a sacrifice, O Spitama Zarathustra! unto Ardvi Sûra Anâhita … .{=html}

33. ‘To her did Thraêtaona []{=html}1{=html}, the heir []{=html}2{=html} of the valiant Âthwya clan, offer up a sacrifice in the four-cornered Varena []{=html}3{=html}, with a hundred male horses, a thousand oxen, ten thousand lambs.

34. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses []{=html}4{=html}, that most powerful, fiendish Drug,

[{=html}p. 62{=html}]

that demon, baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle []{=html}1{=html}; and that I may deliver his two wives, Savanghavâk and Erenavâk []{=html}2{=html}, who are the fairest of body amongst women, and the most wonderful creatures in the world []{=html}3{=html}.”

35. Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice …{=html}

X. {align=“center”}

{=html}36. ‘Offer up a sacrifice, O Spitama Zarathustra! unto Ardvi Sûra Anâhita … .{=html}

37. ‘To her did Keresâspa []{=html}4{=html}, the manly-hearted, offer up a sacrifice behind the Vairi Pisanah []{=html}5{=html}, with a

[{=html}p. 63{=html}]

hundred male horses, a thousand oxen, ten thousand lambs.

38. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome the golden-heeled Gandarewa []{=html}1{=html}, though all the shores of the sea Vouru-Kasha are boiling over; and that I may run up to the stronghold of the fiend on the wide, round earth, whose ends lie afar.”

39. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice …{=html}

[{=html}p. 64{=html}]

XI. {align=“center”}

{=html}40. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

41. ‘To her did the Turanian murderer, Frangrasyan []{=html}1{=html}, offer up a sacrifice in his cave under the earth []{=html}2{=html}, with a hundred male horses, a thousand oxen, ten thousand lambs.

42. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may seize hold of that Glory []{=html}3{=html}, that is waving in the middle of the sea Vouru-Kasha []{=html}3{=html} and

[{=html}p. 65{=html}]

that belongs to the Aryan people, to those born and to those not yet born, and to the holy Zarathustra.”

43. ‘Ardvi Sûra Anâhita did not grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XII. {align=“center”}

{=html}44. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

45. ‘To her did the great, most wise Kavi Usa []{=html}1{=html} offer up a sacrifice from Mount Erezifya []{=html}2{=html}, with a hundred male horses, a thousand oxen, ten thousand lambs.

46. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may become the sovereign lord of all countries, of the Daêvas and men, of the Yâtus and Pairikas, of the oppressors, the blind and the deaf.”

47. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XIII. {align=“center”}

{=html}48. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

49. ‘To her did the gallant Husravah []{=html}3{=html}, he who

[{=html}p. 66{=html}]

united the Aryan nations into one kingdom []{=html}1{=html}, offer up a sacrifice behind the Kaêkasta lake []{=html}2{=html}, the deep lake, of salt waters []{=html}3{=html}, with a hundred male horses, a thousand oxen, ten thousand lambs.

50. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may become the sovereign lord of all countries, of Daêvas and men, of the Yâtus and Pairikas, of the oppressors, the blind and the deaf; and that I may have the lead in front of all the teams []{=html}4{=html} and that he may not pass through []{=html}5{=html} the forest []{=html}6{=html}, he, the murderer []{=html}7{=html}, who now is fiercely []{=html}8{=html} striving against me []{=html}9{=html} on horseback []{=html}10{=html}.”

51. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XIV. {align=“center”}

{=html}52. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sara Anâhita … .{=html}

53. ‘To her did the valiant warrior Tusa []{=html}11{=html} offer

[{=html}p. 67{=html}]

worship on the back of his horse []{=html}1{=html}, begging swiftness for his teams, health for his own body, and that he might, watch with full success []{=html}2{=html} those who hated him, smite down his foes, and destroy at one stroke his adversaries, his enemies, and those who hated him []{=html}3{=html}.

54. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome the gallant sons of Vaêsaka []{=html}4{=html}, by the castle Khshathrô-saoka, that stands high up on the lofty, holy Kangha []{=html}5{=html}; that I may smite of the Turanian people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads.”

55. ‘Ardvi Sûra Anâhita granted him that boon []{=html}6{=html}, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

[{=html}p. 68{=html}]

XV. {align=“center”}

{=html}56. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

57. ‘To her did the gallant sons of Vaêsaka offer up a sacrifice in the castle Khshathrô-saoka, that stands high up on the lofty, holy Kangha, with a hundred male horses, a thousand oxen, ten thousand lambs.

58. ‘They begged of her a boon, saying: “Grant us this, O good, most beneficent Ardvi Sûra Anâhita! that we may overcome the valiant warrior Tusa, and that we may smite of the Aryan people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads []{=html}1{=html}.”

59. ‘Ardvi Sûra Anâhita did not grant them that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XVI. {align=“center”}

{=html}60. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

61. ‘The old []{=html}2{=html} Vafra Navâza worshipped her, when the strong fiend-smiter, Thraêtaona, flung him up in the air in the shape of a bird, of a vulture []{=html}3{=html}.

[{=html}p. 69{=html}]

62. ‘He went on flying, for three days and three nights, towards his own house; but he could not, he could not turn down. At the end of the third night, when the beneficent dawn came dawning up, then he prayed unto Ardvi Sûra Anâhita, saying:

63. ’ “Ardvi Sûra Anâhita! do thou quickly hasten helpfully and bring me assistance at once. I will offer thee a thousand libations, cleanly prepared and well strained, along with Haomas and meat, by the brink of the river Rangha, if I reach alive the earth made by Ahura and my own house.”

64. ‘Ardvi Sûra Anâhita hastened unto him in the shape of a maid, fair of body, most strong, tall-formed, high-girded, pure, nobly born of a glorious race, wearing shoes up to the ankle, wearing a golden … . []{=html}1{=html}, and radiant []{=html}2{=html}.

65. ‘She seized him by the arm: quickly was it done, nor was it long till, speeding, he arrived at the earth made by Mazda and at his own house, safe, unhurt, unwounded, just as he was before.

[66. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, entreating that she would grant him that boon []{=html}3{=html}.]

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

[{=html}p. 70{=html}]

XVII. {align=“center”}

{=html}67. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita . .{=html}

68. ‘To her did Gâmâspa []{=html}1{=html} offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, when he saw the army of the wicked, of the worshippers of the Daêvas, coming from afar in battle array.

69. ‘He asked of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may be as constantly victorious as any one of all the Aryans []{=html}2{=html}.”

70. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice …{=html}

XVIII. {align=“center”}

{=html}71. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

72. ‘To her did Ashavazdah, the son of

[{=html}p. 71{=html}]

[{=html}[paragraph continues]{=html}] Pourudhâkhsti []{=html}1{=html}, and Ashavazdah and Thrita, the sons of Sâyuzdri []{=html}2{=html}, offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, by Apãm Napât, the tall lord, the lord of the females, the bright and swift-horsed []{=html}3{=html}.

73. ‘They begged of her a boon, saying: “Grant us this, O good, most beneficent Ardvi Sûra Anâhita! that we may overcome the assemblers of the Turanian Dânus []{=html}4{=html}, Kara Asabana []{=html}5{=html}, and Vara Asabana, and the most mighty Dûraêkaêta, in the battles of this world []{=html}6{=html}.

74. ‘Ardvi Sûra Anâhita granted them that boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant them that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … . {=html}

XIX. {align=“center”}

{=html}75. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

76. ‘Vistauru, the son of Naotara []{=html}7{=html}, worshipped

[{=html}p. 72{=html}]

her by the brink of the river Vîtanghuhaiti []{=html}1{=html}, with well-spoken words, speaking thus:

77. ’ “This is true, this is truly spoken, that I have smitten as many of the worshippers of the Daêvas as the hairs I bear on my head. Do thou then, O Ardvi Sûra Anâhita! leave me a dry passage, to pass over the good Vîtanghuhaiti.”

78. ‘Ardvi Sûra Anâhita hastened unto him in the shape of a maid, fair of body, most strong, tall-formed, high-girded, pure, nobly born of a glorious race, wearing shoes up to the ankle, with all sorts of ornaments and radiant []{=html}2{=html}. A part of the waters she made stand still, a part of the waters she made flow forward, and she left him a dry passage to pass over the good Vîtanghuhaiti []{=html}3{=html}.

[79. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon []{=html}4{=html}.]

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XX. {align=“center”}

{=html}80. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .’{=html}

81. ‘To her did Yôista, one of the Fryanas []{=html}5{=html},

[{=html}p. 73{=html}]

offer up a sacrifice with a hundred horses, a thousand oxen, ten thousand lambs on the Pedvaêpa []{=html}1{=html} of the Rangha.

82. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome the evil-doing Akhtya, the offspring of darkness, and that I may answer the ninety-nine hard riddles that he asks me maliciously, the evil-doing Akhtya, the offspring of darkness.”

83. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XXI. {align=“center”}

{=html}84. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

85. ‘Whom Ahura Mazda the merciful ordered thus, saying: “Come, O Ardvi Sûra Anâhita, come from those stars []{=html}2{=html} down to the earth made by Ahura,

[{=html}p. 74{=html}]

that the great lords may worship thee, the masters of the countries, and their sons.

86. ’ “The men of strength []{=html}1{=html} will beg of thee swift horses and supremacy of Glory.

’ “The Âthravans who read []{=html}2{=html} and the pupils of the Âthravans will beg of thee knowledge and prosperity, the Victory made by Ahura, and the crushing Ascendant.

87. ’ “The maids of barren womb []{=html}3{=html}, longing for a lord []{=html}3{=html}, will beg of thee a strong husband;

’ “Women, on the point of bringing forth, will beg of thee a good delivery.

’ “All this wilt thou grant unto them, as it lies in thy power, O Ardvi Sûra Anâhita!”

88. ‘Then Ardvi Sûra Anâhita came forth, O Zarathustra! down from those stars to the earth made by Mazda; and Ardvi Sûra Anâhita spake thus:

89. “O pure, holy Zarathustra! Ahura Mazda has established thee as the master of the material world: Ahura Mazda has established me to keep the whole of the holy creation.

’ “Through my brightness and glory flocks and herds and two-legged men go on, upon the earth: I, forsooth, keep all good things, made by Mazda, the offspring of the holy principle, just as a shepherd keeps his flock.”

90. ‘Zarathustra asked Ardvi Sûra Anâhita: “O Ardvi Sûra Anâhita! With what manner of sacrifice shall I worship thee? With what manner of sacrifice shall I worship and forward thee? So that Mazda may make thee run down (to the earth), that

[{=html}p. 75{=html}]

he may not make thee run up into the heavens, above the sun []{=html}1{=html}; and that the Serpent []{=html}2{=html} may not injure thee with … . []{=html}3{=html}, with … . []{=html}4{=html}, with … . []{=html}5{=html}, and … . poisons []{=html}6{=html}.”

91. ‘Ardvi Sûra Anâhita answered: “O pure, holy Spitama! this is the sacrifice wherewith thou shalt worship me, this is the sacrifice wherewith thou shalt worship and forward me, from the time when the sun is rising to the time when the sun is setting.

’ “Of this libation of mine thou shalt drink, thou who art an Âthravan, who hast asked and learnt the revealed law, who art wise, clever, and the Word incarnate.

92. ’ “Of this libation of mine let no foe drink, no man fever-sick, no liar, no coward, no jealous one, no woman, no faithful one who does not sing the Gâthas, no leper to be confined []{=html}7{=html}.

93. ’ “I do not accept those libations that are drunk in my honour by the blind, by the deaf, by the wicked, by the destroyers, by the niggards, by the … . []{=html}8{=html}, nor any of those stamped with those characters which have no strength for the holy Word []{=html}9{=html}.

[{=html}p. 76{=html}]

’ “Let no one drink of these my libations who is hump-backed or bulged forward; no fiend with decayed teeth []{=html}1{=html}.”

94. ‘Then Zarathustra asked Ardvi Sûra Anâhita “O Ardvi Sûra Anâhita! What becomes of those libations which the wicked worshippers of the Daêvas bring unto thee after the sun has set []{=html}2{=html}?”

95. ‘Ardvi Sûra Anâhita answered: “O pure, holy Spitama Zarathustra! howling, clapping, hopping, and shouting []{=html}3{=html}, six hundred and a thousand Daêvas, who ought not to receive that sacrifice []{=html}4{=html}, receive those libations []{=html}5{=html} that men bring unto me after [the sun has set] []{=html}6{=html}.”

96. ‘I will worship the height Hukairya, of the deep precipices []{=html}7{=html}, made of gold, wherefrom this mine Ardvi Sûra Anâhita leaps, from a hundred times the height of a man []{=html}8{=html}, while she is possessed of as much Glory as the whole of the waters that run along the earth, and she runs powerfully []{=html}9{=html}.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XXII. {align=“center”}

{=html}97. Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sara Anâhita … .{=html}

98. ‘Before whom the worshippers of Mazda

[{=html}p. 77{=html}]

stand with baresma in their hands: the Hvôvas did worship her, the Naotaras did worship her []{=html}1{=html}; the Hvôvas asked for riches, the Naotaras asked for swift horses. Quickly was Hvôva blessed with riches and full prosperity; quickly became Vîstâspa, the Naotaride, the lord of the swiftest horses in these countries []{=html}2{=html}

99. [‘Ardvi Sûra Anâhita granted them that boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant them that boon []{=html}3{=html}.]

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XXIII. {align=“center”}

{=html}100. Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

101. ‘Who has a thousand cells and a thousand channels: the extent of each of those cells, of each of those channels, is as much as a man can ride in forty days, riding on a good horse []{=html}4{=html}. In each channel there stands a palace, well-founded, shining with a hundred windows, with a thousand columns, well-built, with ten thousand balconies, and mighty.

102. ‘In each of those palaces there lies a well-laid, well-scented bed, covered with pillows, and

[{=html}p. 78{=html}]

[{=html}[paragraph continues]{=html}] Ardvi Sûra Anâhita, O Zarathustra! runs down there from a thousand times the height of a man, and she is possessed of as much Glory as the whole of the waters that run along the earth, and she runs powerfully []{=html}1{=html}.

XXIV. {align=“center”}

{=html}103. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

104. ‘Unto her did the holy Zarathustra offer up a sacrifice in the Airyana Vaêgah, by the good river Dâitya; with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations, and with the rightly-spoken words []{=html}2{=html}.

105. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may bring the son of Aurvat-aspa []{=html}3{=html}, the valiant Kavi Vîstâspa, to think according to the law, to speak according to the law, to do according to the law []{=html}4{=html}.”

106. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

[{=html}p. 79{=html}]

XXV. {align=“center”}

{=html}107. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

108. ‘Unto her did the tall []{=html}1{=html} Kavi Vîstâspa []{=html}2{=html} offer up a sacrifice behind Lake Frazdânava []{=html}3{=html}, with a hundred male horses, a thousand oxen, ten thousand lambs.

109. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome Tãthravant, of the bad law, and Peshana, the worshipper of the Daêvas, and the wicked Aregat-aspa []{=html}4{=html}, in the battles of this world!”

110. ‘Ardvi Sûra Anâhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

[{=html}p. 80{=html}]

XXVI. {align=“center”}

{=html}111. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

112. ‘Unto her did Zairi-vairi []{=html}1{=html}, who fought on horseback, offer up a sacrifice behind the river Dâitya []{=html}2{=html}, with a hundred male horses, a thousand oxen, ten thousand lambs.

113. ‘He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sûra Anâhita! that I may overcome Peshô-Kangha the corpse-burier []{=html}3{=html}, Humâyaka []{=html}4{=html} the worshipper of the Daêvas, and the wicked Aregat-aspa []{=html}5{=html}, in the battles of this world.

114. Ardvi Sûra Anâhita granted him that boon []{=html}6{=html}, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XXVII. {align=“center”}

{=html}115. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

116. ‘Unto her did Aregat-aspa and Vandaremaini []{=html}7{=html}

[{=html}p. 81{=html}]

offer up a sacrifice by the sea Vouru-Kasha, with a hundred male horses, a thousand oxen, ten thousand lambs.

117. ‘They []{=html}1{=html} begged of her a boon, saying: “Grant us this, O good, most beneficent Ardvi Sûra Anâhita! that we may conquer the valiant Kavi Vîstâspa and Zairivairi who fights on horseback, and that we may smite of the Aryan people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads.”

118. ‘Ardvi Sûra Anâhita did not grant them []{=html}2{=html} that favour, though they were offering up libations, giving gifts, sacrificing, and entreating that she should grant them that favour.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XXVIII. {align=“center”}

{=html}119. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

120. ‘For whom Ahura Mazda has made four horses---the wind, the rain, the cloud, and the sleet---and thus ever []{=html}3{=html} upon the earth it is raining, snowing, hailing, and sleeting; and whose armies are so many and numbered by nine-hundreds and thousands.

121. ‘I will worship the height Hukairya, of the

[{=html}p. 82{=html}]

deep precipices, made of gold, wherefrom this mine Ardvi Sûra Anâhita leaps, from a hundred times the height of a man, while she is possessed of as much Glory as the whole of the waters that run along the earth, and she runs powerfully []{=html}1{=html}.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XXIX. {align=“center”}

{=html}122. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

123. ‘She stands, the good Ardvi Sûra Anâhita, wearing a golden mantle []{=html}2{=html}, waiting for a man who shall offer her libations and prayers, and thinking thus in her heart:

124. ’ “Who will praise me? Who will offer me a sacrifice, with libations cleanly prepared and well-strained, together with the Haoma and meat? To whom shall I cleave, who cleaves unto me, and thinks with me, and bestows gifts upon me, and is of good will unto me []{=html}3{=html}?”

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

XXX. {align=“center”}

{=html}325. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

126. ‘Ardvi Sûra Anâhita, who stands carried forth in the shape of a maid, fair of body, most strong, tall-formed, high-girded, pure, nobly born of

[{=html}p. 83{=html}]

a glorious race []{=html}1{=html}, wearing along her … . []{=html}2{=html} a mantle fully embroidered with gold;

127. ‘Ever holding the baresma in her hand, according to the rules, she wears square golden earrings on her ears bored []{=html}3{=html}, and a golden necklace around her beautiful neck, she, the nobly born Ardvi Sûra Anâhita; and she girded her waist tightly, so that her breasts may be well-shaped, that they may be tightly pressed []{=html}4{=html}.

128. ‘Upon her head Ardvi Sûra Anâhita bound a golden crown, with a hundred stars []{=html}5{=html}, with eight rays, a fine … . []{=html}6{=html}, a well-made crown, in the shape of a … . []{=html}7{=html}, with fillets streaming down.

129. ‘She is clothed with garments of beaver []{=html}8{=html}, Ardvi Sûra Anâhita; with the skin of thirty beavers of those that bear four young ones, that are the finest kind of beavers; for the skin of the beaver that lives in water is the finest-coloured of all skins, and when worked at the right time it shines to the eye with full sheen of silver and gold.

130. ‘Here, O good, most beneficent Ardvi Sûra Anâhita! I beg of thee this favour: that I, fully blessed, may conquer large kingdoms, rich in horses []{=html}9{=html}, with high tributes, with snorting horses, sounding chariots, flashing swords, rich in aliments, with stores of food, with well-scented beds []{=html}10{=html}; that I may have

[{=html}p. 84{=html}]

at my wish the fulness of the good things of life and whatever makes a kingdom thrive []{=html}1{=html}.

131. ‘Here, O good, most beneficent Ardvi Sûra Anâhita! I beg of thee two gallant companions, one two-legged and one four-legged []{=html}2{=html}: one two-legged, who is swift, quickly rushing, and clever in turning a chariot round in battle; and one four-legged, who can quickly turn towards either wing of the host with a wide front, towards the right wing or the left, towards the left wing or the right.

132. ‘Through the strength of this sacrifice, of this invocation, O Ardvi Sûra Anâhita! come down from those stars []{=html}3{=html}, towards the earth made by Ahura, towards the sacrificing priest, towards the full boiling [milk []{=html}4{=html}]; come to help him who is offering up libations, giving gifts, sacrificing, and entreating that thou wouldst grant him thy favours; that all those gallant warriors may be strong, like king Vîstâspa.

{=html}‘For her brightness and glory, I will offer her a sacrifice … .{=html}

{=html} {=html}

{=html}133. ‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

‘I bless the sacrifice and prayer, and the strength and vigour of the holy water-spring Anâhita.

{=html}‘Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}‘[Give] unto that man brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones!’{=html}

Footnotes {align=“CENTER”}

[]53:1 Sîrôzah I, 10.

[]54:1 ‘As she comes down to all places’ (Phl. tr. ad Yasna LXV, 1 [LXVI, 2]).

[]54:2 Âdhu, translated gân; ‘she makes life longer’ (Aspendiârji). Perhaps âdhu will be better translated springs, rivers (reading gûy instead of gân; cf. Yt. VIII, 29).

[]54:3 ‘Pure and sound, without blood and filth’ (Phl. tr.).

[]54:4 ‘So that it may conceive again’ (Phl. tr.).

[]54:5 ‘Hûgar the lofty is that from which the water of Arêdvîvsûr leaps down the height of a thousand men’ (Bundahis XII, 5, tr. West); cf. infra, §§ 96, 121, 126; Yt. XIII, 24. The Hukairya is mentioned again § 25 and Yt. IX, 8; Yt. X, 88; Yt. XV, 15; Yt. XVII, 28. It appears to be situated in the west (Bundahis XXIV, 17; II, 7; Minokhired XLIV, 12).

[]54:6 The earth-surrounding Ocean; cf. Vendîdâd V, 15 (49) seq., text and notes.

[]55:1 See the description § 101 seq.

[]55:2 Zaosa or zusa, an ἅπαξ λεγόμενον, seems to designate a part of the body; cf. § 126.

[]55:3 Cf. §§ 11, 124.

[]56:1 As above, p. 30; § 9 is repeated at the end of every chapter.

[]56:2 § 10 = § 2.

[]56:3 Viz. for their worshipping; cf. Yasna XXIII, 2 [5], paitismareñti = Phl. hûmîtînît, they hope, they expect. Cf. § 123.

[]56:4 As above, § 9.

[]57:1 As above, § 10.

[]57:2 Cf. p. 26, note 2.

[]57:3 Doubtful; cf. Yt. VIII, 47.

[]57:4 Cf. above, § 3.

[]57:5 Cf. Vend. Introd. IV, 9, 40. This is the heavenly prototype of the Mazdean sacrifice as it was later shown to men by Zarathustra; cf. § 101.

[]57:6 Cf. Yt. I, 4 and notes.

[]57:7 Cf. Yt. III, 18.

[]58:1 Haoshyangha was the first king of the Paradhâta (Pêshdâdyan) dynasty (cf. above, p. 7, note 2, and Bundahis XXXI, 1). It is related in Firdausi’s Shâh Nâmah that he was the grandson of Gayomarth, the first man and king, and the son of Syâmak; that his father having been killed by the black Dîv, he encountered him at the head of an army of lions, tigers, birds, and Paris, and destroyed him; he then succeeded his grandfather, and reigned supreme over the seven Keshvars of the earth.

[]58:2 Doubtful: upabda = upabanda, as thribda (Yt. VIII, 55) = thribanda; it appears from Yt. XV, 7 that the place meant here is the Taêra which is said in the Bundahis (V, 7) to be surrounded by the Albôrz (the Hara).

[]58:3 The Hara berezaiti or Albôrz, in Mâzandarân, south of the Caspian Sea, was supposed to surround the earth; cf. Yt. X, 56.

[]59:1 A formula frequently used, not only in the Avesta, but also in the Shâh Nâmah.

[]59:2 The Daêvas in Mâzandarân. Mâzandarân was held a place of resort for demons and sorcerers, and was in the Iranian legend nearly the same as Ceylon is in the Râmâyana. The Damâvand mountain, to which Azi Dahâka was bound, is the southern boundary of Mâzandarân.

[]59:3 See Vend. Introd. IV, 23; cf. this Yast, § 33.

[]59:4 Yima Khshaêta (Gemshîd), as an earthly king, ruled over the world for a thousand years, while he made immortality reign in it (Yt. IX, 8; XV, 15; cf. Vendîdâd II, Introd.).

[]59:5 See above, § 3.

[]60:1 After his brother Takhma Urupa, who reigned before him, had been killed and devoured by Angra Mainyu (Yt. IV, 11, note).

[]60:2 When Yima began to sin and lost the Hvarenô (Glory), he was overthrown by Azi Dahâka (Zohâk), who seized the power and reigned in his place for a thousand years (cf. Yt. XIX, 33 seq.).

Azi Dahâka, literally ‘the fiendish snake,’ was first a mythical personage; he was the ‘snake’ of the storm-cloud, and a counterpart of the Vedic Ahi or Vritra. He appears still in that character in Yast XIX seq., where he is described struggling for the Hvarenô against Âtar (Fire), in the sea Vourukasha (Vendîdâd, Introd. IV, 38; cf. this Yast, § 90). His struggle with Yima Khshaêta bore at first the same mythological character, ‘the shining Yima’ being originally, like the Vedic Yama, a solar hero: when Yima was turned into an earthly king, Azi underwent the same fate. In the Shâh Nâmah he is described as a man with two snakes springing from his shoulders: they grew there through a kiss of Ahriman’s. For the myths referring to Azi, see Ormazd et Ahriman, §§ 91-95.

[]60:3 Babylon (cf. Yt. XV, 19). The usurper Azi, being a non-Aryan, was identified with the hereditary foe, the Chaldæans: the name of Babylon united in it, at the same time, a dim historical record of the old Assyrian oppression, then shaken off and forgotten, and an actual expression of the national antipathy of the Iranians for their Semitic neighbours in Chaldæa. After the conquest of Persia by the Musulmans, Azi was turned at last into an Arab. The original seat of the Azi myths was on the southern coast of the Caspian Sea (Études Iraniennes, II, 210).

[]61:1 Thraêtaona (Ferîdûn), son of Âthwya, conquered Azi and bound him to Mount Damâvand, where he is to stay till the end of the world, when he shall be let loose and then killed by Keresâspa (Vendîdâd, Introd. IV, 12, 18; Bauman Yast III, 55 seq.; Bund. XXIX, 8 seq.).

[]61:2 Vîsô-puthra = Pahlavi barbîtâ (see Études Iraniennes, II, 139).

[]61:3 Cf. Vend. I, 18 and Introd. IV, 12. Modern tradition supposes Varena to have been the region of Ghilan (very likely on account of its proximity to Mâzandarân and Mount Damavand).

[]61:4 See Yt. X, 82, note.

[]62:1 Cf. Yt. XIX, 37.

[]62:2 The two daughters of Yima, who had been ravished by Azi: they are called in the Shâh Nâmah Shahrinâz and Arnavâz (see Études Iraniennes, II, 213, Savanghavâk et Erenavâk). Thraêtaona delivered them, and then married them; he had a son, Airyu, from Arnavâz, and two sons from Shahrinâz, Tura and Sairima; Airyu, Tura, and Sairima became the kings of Irân, Tûrân, and Rûm.

[]62:3 Cf. Yt. IX, 14; XV, 24; XVII, 34.

[]62:4 Keresâspa (Garshâsp), one of the greatest heroes in the Avestean romance, although Firdausi has all but passed him over in silence. See his feats, Yt. XIX, 38 seq.; cf. Yt. V, 2 7 seq.; Yasna IX, 10 (29); Vend. I, 10 (36).

[]62:5 The Pisîn valley, south of Cabool. It was in the land of Cabool that the Keresâspa legend had its rise, or at least it was localised there. It is in the plain near the Pisîn valley that Keresâspa lies asleep, till the end of the world comes (see Yt. XIII, 61, note).

[]63:1 A Parsi poem, of a very late date, gives further details about Gandarewa. It was a monster who lived ‘in the sea, on the mountain, and in the valley;’ he was called Pâshnah zarah, because the sea did not go above his heel (a misinterpretation of his Avestean epithet zairi pâshna, golden-heeled, the Zend zairi being mistaken for the Persian zarah [] , sea); his head would rise to the sun and rub the sky; he could swallow up twelve men at once. Keresâspa fought him for nine days and nine nights together; he drew him at last from the bottom of the sea and smashed his head with his club: when he fell on the ground, many countries were spoiled by his fall (Spiegel, Die traditionnelle Literatur der Parsen, P. 339, and West, Pahlavi Texts, II, pp. 369 seq.).

In the Vedic mythology the Gandharva is the keeper of Soma, and is described now as a god, now as a fiend, according as he is a heavenly Soma-priest or a jealous possessor who grudges it to man. What was the original form of the myth in Mazdeism is not clear. In the Shâh Nâmah he appears as the minister of Azi Dahâka. Cf. Yt. XV, 27 seq., and Ormazd et Ahriman, pp. 99, note 5; 215, note 1.

[]64:1 Frangrasyan (Afrâsyâb) was king of Tûrân for two hundred years. The perpetual struggle between Irân and Tûrân, which lasts to this day, was represented in the legend by the deadly and endless wars between Afrâsyâb and the Iranian kings from Minokihr down to Kai Khosrav (Kavi Husravah). The chief cause of the feud was the murder of Syâvakhsh (Syâvarshâna) by Afrâsyâb; Syâvakhsh, son of Kai Kaus (Kava Usa), having been exiled by his father, at the instigation of his mother-in-law, took refuge with Afrâsyâb, who received him with honour, and gave him his daughter in marriage: but the fortune of Syâvakhsh raised the jealousy of Afrâsyâb’s brother, Karsîvaz (Keresavazda), who by means of calumnious accusations extorted from Afrâsyâb an order for putting him to death (see Yt. XIX, 77). Syâvakhsh was revenged by his son, Kai Khosrav, the grandson of Afrâsyâb (Yt. IX, 22).

[]64:2 Hankanê: Firdausi speaks of a cave on the top of a mountain, near Barda (on the frontier of Adarbaigân), where Afrâsyâb, when defeated, took refuge, and was discovered by Kai Khosrav; that cave was called ‘the cave of Afrâsyâb’ (hang i Afrâsiâb; Shâh Nâmah, IV, 196). In an older form of the legend, that cave was a palace built under-ground, with walls of iron and a hundred columns: its height was a thousand times a man’s size (Aogemaidê, § 61; cf. Bund. XII, 20: see etudes Iraniennes, II, 225, Le Hang d’Afrâsyâb).

[]64:3 Yt. XIX, 56 seq.

[]65:1 Kavi Usa (Kai Kaus), the son of Kavi Kavâta (Kai Kobâd) and the father of Syâvakhsh (see p. 64, note 1), was the second king of the Kayanian dynasty.

[]65:2 Mount Erezifya has been supposed to be the same as the Sariphi Montes in Ptolemaeus, which stretch between Margiana and Ariana (Burnouf, Commentaire sur le Yasna, p. 436).

[]65:3 Kai Khosrav; cf. p. 64, notes 1 and 2.

[]66:1 Doubtful.

[]66:2 A lake in Adarbaigân, with salt water: fish cannot live in it (Bundahis XXII, 2). It is the same as Lake Urumiah. Its name is miswritten in Firdausi (Khangast for Kêgast, [] for [] ).

[]66:3 Doubtful; see Études Iraniennes, II, uruyâpa, p. 179.

[]66:4 In pursuing his adversary.

[]66:5 Doubtful (cf. Yt. XV, 32).

[]66:6 The White Forest (ibid.).

[]66:7 Aurvasâra (ibid.).

[]66:8 Doubtful.

[]66:9 Trying to flee and escape.

[]66:10 Possibly, ‘vieing in horses’ (for the swiftness of the race): cf. Yt. XIX, 77.

[]66:11 Tusa, in the Shâh Nâmah Tus; one of the most celebrated Pahlavans of Kai Khosrav; he was the son of king Naotara. (Nôdar).

[]67:1 He offers not a full sacrifice, being on horseback.

[]67:2 Not to be taken by surprise.

[]67:3 Cf. Yt. X, II, 94, 114.

[]67:4 Vaêsaka was the head of the Vîsah family, whose foremost member was Pîrân Vîsah, the clever and upright minister of Afrâsyâb, the Turanian Nestor; but his counsels were despised for the common ruin, and himself perished with all his sons in the war against Irân.

[]67:5 Kangha was a town founded by Syâvarshâna, during his exile, in a part of the land of Khvârizm, which is described as an earthly paradise. This city was built on the top of a high mountain (Antare-Kangha, Yt. XIX, 4). The Khshathrô-saoka castle is called in the Shâh Nâmah Kang dez, ‘the fortress of Kangha;’ and, possibly, Khshathrô-saoka is a mere epithet of dvarem, ‘the castle of kingly welfare.’

[]67:6 According to the Shâh Nâmah, Kang dez was stormed by Kai Khosrav himself.

[]68:1 Cf. §§ 53-54.

[]68:2 Doubtful (pourvô); perhaps ‘the man of the primitive faith’ (the paoiryô-tkaêsha; cf. Yt. XIII, 0, note): the sacrifice he offers is quite a Zoroastrian one (cf. §§ 17, 104, and note 2 to the latter).

[]68:3 An allusion is made here to a myth, belonging to the Thraêtaona cyclus, of which no other trace is found in the Avesta (except in Yt. XXIII, 4). It referred most likely to the time when [{=html}p. 69{=html}] Thraêtaona, on his march to Bawri, the capital of Azi (cf. § 29), arrived at the Tigris (the Rangha); an angel then came and taught him magic to enable him to baffle the sortileges of Azi (Shah Nâmah). We have in this passage an instance of his talents as a wizard, and one which helps us to understand why Thraêtaona is considered as the inventor of magic, and his name is invoked in spells and incantations (Hamzah Ispahanensis, p. 101; Anquetil, II, pp. 135 seq.). Cf. Yt. XIV, 40 and note.

[]69:1 Urvîkhsna, a word of doubtful meaning.

[]69:2 Cf. Yt. V, 78, 126.

[]69:3 This clause is no doubt spurious here.

[]70:1 Gâmâspa, the prime minister of Vîstâspa (Kai Gûstâsp), appears here in the character of a warrior, though generally he is described as a sage and a prophet (Yasna XLIX [XLVIII], 9; LI [L], 8; Zardûst Nâmah; yet cf. Yt. XXIII, 2). The Shâh Nâmah has an episode which recalls this one, although very different in its spirit, and more in accordance with the general character of Gâmâspa. At the moment when the two armies meet together, Gûstâsp asks Gâmâsp to reveal to him the issue of the encounter: Gâmâsp obeys reluctantly, as the issue is to be fatal to the Iranians. Gâmâsp belonged to the Hvôva family.

[]70:2 Or, ‘as all the rest of the Aryans together.’

[]71:1 Cf. Yt. XIII, 112. Ashavazdah, the son of Pourudhâkhsti, is one of the immortals who will come forth to help Saoshyant in the final struggle (Bundahis XXIX, 6; Yt. XIX, 95).

[]71:2 Cf. Yt. XIII, 113.

[]71:3 Cf. above, p. 6, note 1.

[]71:4 A Turanian tribe, Yt. XIII, 37-38.

[]71:5 Asabana is very likely an epithet; possibly, ‘who kills with a stone’ (asan-ban); the sling was, as it seems, the favourite weapon of the Dânus (Yt. XIII, 38).

[]71:6 This section is the only fragment left of the legend of Ashavazdah, which must have been an important one, since Ashavazdah is one of the immortals (Yt. XIX, 95).

[]71:7 Cf. Yt. XIII, 102. Vistauru, being the son of Naotara, is the brother of Tusa, which identifies him with the Gustahm ([] ) in the Shâh Nâmah: Nôdar had two sons, Tus and Gustahm.

[]72:1 A river not mentioned elsewhere.

[]72:2 Cf. §§ 64, 226.

[]72:3 Firdausi has no mention of this episode.

[]72:4 Spurious.

[]72:5 This legend is fully told in the Pahlavi tale of Gôsti Fryân (edited and translated by West): a sorcerer, named Akht, comes with an immense army to the city of the enigma-expounders, threatening to make it a beaten track for elephants, if his enigmas are not solved. A Mazdayasnian, named Gôsti Fryân, guesses the [{=html}p. 73{=html}] thirty-three riddles proposed by Akht; then, in his turn, he proposes him three riddles which the sorcerer is unable to guess, and, in the end, he destroys him by the strength of a Nîrang. Cf. Yt. XIII, 220. This tale, which belongs to the same widespread cycle as the myth of Oedipus and the Germanic legend of the Wartburg battle, is found in the Zarathustra legend too (Vendîdâd XIX, 4).

[]73:1 Perhaps an affluent of the Rangha (cf. Yt. XIII, 29, 29; XV, 27).

[]73:2 Between the earth and the region of infinite light there are three intermediate regions, the star region, the moon region, and the sun region. The star region is the nearest to the earth, and the sun region is the remotest from it. Ardvi Sûra has her seat in the star region (Yasna LXV [LXIV], 1; Phl. tr.); cf. Yt. V, 132.

[]74:1 The warriors.

[]74:2 To teach.

[]74:3 Doubtful.

[]75:1 When the beds of the rivers are dry, the cause is that Ardvi Sûra sends up her waters to the higher heavens (to the sun region) instead of sending them down to the earth (cf. p. 73, note 2).

[]75:2 The serpent, Azi, is here Azi in his original naturalistic character, the storm-fiend (cf. Vend. Introd. IV, 38 and this Yast, § 29, note). The uncleanness and unhealthiness of the rivers are ascribed to his poison.

[]75:3 Arethna, an ἅπαξ λεγόμενον.

[]75:4 Vawzaka, idem.

[]75:5 Varenva, idem.

[]75:6 Varenva poisons.

[]75:7 Cf. Vend. II, 29.

[]75:8 ? Ranghau.

[]75:9 Which incapacitate one for religious works.

[]76:1 Cf. Vend. II, 29.

[]76:2 Cf. Vend. VII, 79 and note 2; cf. above, § 91.

[]76:3 For joy. The translations of those several words are not certain.

[]76:4 Doubtful.

[]76:5 Perhaps, those cups (yamau).

[]76:6 Filled up from § 94.

[]76:7 The text here has vîspô-vahmem, ‘worthy of all prayer;’ the reading vîspô-vaêmem from Yt. XII, 24 seems to be better.

[]76:8 Cf. §§ 102, 121.

[]76:9 Cf. §§ 4, 102, 121.

[]77:1 The Hvôva or Hvôgva family plays as great a part in the religious legend, as the Naotara family in the heroic one. Two of the Hvôvas, Frashaostra and Gâmâspa, were among the first disciples of Zarathustra and the prophet married Frashaostra’s daughter, Hvôgvi (cf. Yt. XIII, 139). For the Naotaras, see above, §§ 53, 76. According to the Bundahis, Vîstâspa did not belong to the Naotara family (XXXI, 28): perhaps he was considered a Naotaride on account of his wife Hutaosa, who was one (Yt. XV, 35).

[]77:2 His very name means ‘He who has many horses.’

[]77:3 Spurious.

[]77:4 Cf. § 4.

[]78:1 Cf. § 96.

[]78:2 Cf. § 17. It is to be noticed that only Ahura and Zarathustra (and perhaps Vafra Navâza; see p. 68, note 2) offer the pure Zoroastrian sacrifice.

[]78:3 Called Lôhrâsp in Parsi tradition.

[]78:4 Cf. § 18. The conversion of Vîstâspa by Zarathustra is the turning-point in the earthly history of Mazdeism, as the conversion of Zarathustra by Ahura himself is in its heavenly history. Cf. Yt. XXIV and IX, 26.

[]79:1 Berezaidhi, translated buland (Yasna LVII, 11 [LVI, 5, 2]).

[]79:2 See Yt. XIII, 99; V, 98, 105.

[]79:3 A lake in Seistan (Bundahis XXII, 5); from that lake will rise Hôshêdar Bâmî (Ukhshyat-ereta), the first of the three sons of Zarathustra, not yet born (Bahman Yast III, 13; cf. Yt. XIII, 98).

[]79:4 Of these three, Aregat-aspa alone is known to Firdausi; he is the celebrated Argâsp, who waged a deadly war against Gûstâsp to suppress the new religion: he stormed Balkh, slaughtered Lôhrâsp and Zartûst (Zarathustra), and was at last defeated and killed by Gûstâsp’s son, Isfendyâr. He is the Afrâsyâb of the Zoroastrian period. In the Avesta he is not called a Turanian (Tura), but a Hvyaona; see Yt. IX, 30.

[]80:1 Zarîr in Firdausi, the brother of Vîstâspa; cf. Yt. V, 117; XIII, 101.

[]80:2 The Araxes (Vendîdâd I, 3).

[]80:3 Doubtful (cf. Vend. III, 36 seq.).

[]80:4 This is perhaps an epithet to Peshô-Kangha, ‘the most malicious.’

[]80:5 See p. 79, note 4.

[]80:6 If we may trust the Shâh Nâmah, she did not grant her favour to the last, as Zarîr was killed by one of the generals of Argâsp, Bîdirafsh.

[]80:7 A brother of Argâsp’s: his name is slightly altered in Firdausi (Andarîmân miswritten for Vandarîmân, [] for [] .); see Études Iraniennes, p. 228).

[]81:1 The text has the singular here and in the rest of the sentence: the names of the two brothers form a sort of singular dvandva; cf. Franghrasyanem Keresavazdem (Yt. XIX, 77); Ashavazdanghô Thritahê (Yt. XIII, 113; and same Yast, 115), and in the present passage Vîstâspô Zairivairis (see Études Iraniennes, II, 229).

[]81:2 Both were killed by Isfendyâr (Shâh Nâmah).

[]81:3 Mîsti translated hamêsak, sadâ (Yt. VII, 4).

[]82:1 § 121 = §§ 96, 102.

[]82:2 Paitidâna, a mantle, a tunic (Vend. XIV, 9 [28]).

[]82:3 See §§ 8, 11.

[]83:1 Cf. §§. 64, 78.

[]83:2 Zaosa; cf. § 7, note 2.

[]83:3 Doubtful (sispemna, from [] ).

[]83:4 Doubtful.

[]83:5 Gems.

[]83:6 ? Anupôithwaitim.

[]83:7 ? Ratha; the usual meaning of ratha is ‘a chariot;’ perhaps the round shape of the chest of a chariot is meant.

[]83:8 Possibly otter, Vend. XIV.

[]83:9 Doubtful.

[]83:10 Cf. Yt. XVII, 7.

[]84:1 The translation of the last clause is doubtful.

[]84:2 A good horse and a good driver.

[]84:3 Cf. §§ 85, 88.

[]84:4 Aspendiârji ad Vend. XIX, 40 [133]

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[{=html}p. 85{=html}]

VI. KHÔRSHÊD YAST. {align=“center”}

(YAST TO THE SUN.) {align=“center”}

{=html}This Yast is recited at any time, but particularly on the days consecrated to the sun and to Khshathra-Vairya (Shahrîvar),Mithra (Mihir), Asman (Âsmân), and Anaghra raokau (Anîrân []{=html}1{=html}): the last three, Mithra, Asman (the Heaven), Anaghra (the infinite Light), have a natural connection with the sun, but its connection with Khshathra-Vairya is not so clear.{=html}

{=html} {=html}

{=html}Of this Yast we have a Pahlavi (East India Office, XII), a Persian (ibid. XXIV), and a Sanskrit translation (Fonds Burnouf V; all three edited in Études Iraniennes, II).{=html}

___________________________

{=html}0. May Ahura Mazda be rejoiced … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

{=html}

Unto the undying, shining, swift-horsed Sun []{=html}3{=html};

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness []{=html}2{=html}… .{=html}

1. We sacrifice unto the undying, shining, swift-horsed Sun.

When the light of the sun waxes warmer []{=html}4{=html}, when the brightness of the sun waxes warmer, then up

[{=html}p. 86{=html}]

stand the heavenly Yazatas, by hundreds and thousands: they gather together its Glory, they make its Glory pass down, they pour its Glory upon the earth made by Ahura, for the increase of the world of holiness, for the increase of the creatures of holiness []{=html}1{=html}, for the increase of the undying, shining, swift-horsed Sun.

2. And when the sun rises up, then the earth, made by Ahura, becomes clean []{=html}2{=html}; the running waters become clean, the waters of the wells become clean, the waters of the sea become clean, the standing waters become clean; all the holy creatures, the creatures of the Good Spirit, become clean.

3. Should not the sun rise up, then the Daêvas would destroy all the things that are in the seven Karshvares, nor would the heavenly Yazatas find any way of withstanding or repelling them in the material world.

4. He who offers up a sacrifice unto the undying, shining, swift-horsed Sun---to withstand darkness, to withstand the Daêvas born of darkness, to withstand the robbers and bandits, to withstand the Yâtus and Pairikas, to withstand death that creeps in unseen---offers it up to Ahura Mazda, offers it up to the Amesha-Spentas, offers it up to his own soul []{=html}3{=html}. He rejoices all the heavenly and worldly Yazatas, who offers up a sacrifice unto the undying, shining, swift-horsed Sun.

5. I will sacrifice unto Mithra, the lord of wide

[{=html}p. 87{=html}]

pastures, who has a thousand ears, ten thousand eyes.

I will sacrifice unto the club of Mithra, the lord of wide pastures, well struck down []{=html}1{=html} upon the skulls of the Daêvas.

I will sacrifice unto that friendship, the best of all friendships, that reigns between the moon and the sun []{=html}2{=html}.

{=html}6. For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the undying, shining, swift-horsed Sun. Unto the undying, shining, swift-horsed Sun we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words []{=html}3{=html}.{=html}

{=html}

Yênhê hâtãm: All those beings of whom Ahura Mazda … .

{=html}

{=html}7. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I bless the sacrifice and the invocation, and the strength and vigour of the undying, shining, swift-horsed Sun.

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}Give unto that man brightness and glory, give him health of body, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]85:1 Or the 11th, 16th, 27th, and 30th days of the month (Anquetil, II, 184).

[]85:2 As above, Yt. I, 0.

[]85:3 Sîrôzah I, 11.

[]85:4 ‘That is to say, rises up’ (Phl. tr.).

[]86:1 Literally ‘of the body of holiness,’ that is to say, of the bodily creatures that incorporate holiness.

[]86:2 ‘From the uncleanness that the Daêvas mix with the earth during the night’ (Phl. tr.).

[]86:3 As he benefits them and himself thereby.

[]87:1 Hunivikhtem: suniyuktam (Sansk. tr.); [] (Pers. tr.).

[]87:2 As they succeed one another in regular order.

[]87:3 Cf. Yt. III, 18.

[]

[{=html}p. 88{=html}]

VII. MÂH YAST. {align=“center”}

{=html}This Yast to the Moon is recited on the day of the Moon, and on those of Bahman, Gôs, and Râm []{=html}1{=html} (Anquetil, II, 185). Bah-man and Gôs are so far connected with the Moon that all three are gaokithra: ‘Bahman []{=html}2{=html}, the Moon, and Gôs []{=html}3{=html}, all three, are having in them the seed of the bull; Bahman can neither be seen nor seized with the hand; the Moon proceeded from Bahman []{=html}4{=html} and can be seen, but cannot be seized with the hand; Gôs proceeded from the Moon []{=html}5{=html} and can both be seen and seized with the hand []{=html}6{=html}.’ Râm is referred to here as being hvâstra, ‘lord of good pastures []{=html}7{=html}.’{=html}

{=html} {=html}

{=html}Of this Yast we have translations in Pahlavi, Persian, and Sanskrit (edited in Études Iraniennes, II).{=html}

_______________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

{=html}

Unto the Moon that keeps in it the seed of the

[{=html}p. 89{=html}]

[{=html}[paragraph continues]{=html}] Bull; unto the only-created Bull and unto the Bull []{=html}1{=html} of many species;

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

1. Hail to Ahura Mazda! Hail to the Amesha-Spentas! Hail to the Moon that keeps in it the seed of the Bull []{=html}2{=html}! Hail to thee when we look at thee! Hail to thee when thou lookest at us []{=html}3{=html}!

2. How does the moon wax? How does the moon wane?

For fifteen days does the moon wax []{=html}4{=html}; for fifteen days does the moon wane. As long as her waxing, so long is the waning []{=html}5{=html}; as long as her waning, so long is the waxing.

‘Who is there but thee []{=html}6{=html} who makes the moon wax and wane []{=html}7{=html}?’

[{=html}p. 90{=html}]

3. We sacrifice unto the Moon that keeps in it the seed of the Bull, the holy and master of holiness.

Here I look at the moon, here I perceive the moon; here I look at the light of the moon, here I perceive the light of the moon. The Amesha-Spentas stand up []{=html}1{=html}, holding its glory; the Amesha-Spentas stand up, pouring its glory upon the earth, made by Mazda []{=html}2{=html}.

4. And when the light of the moon waxes warmer, golden-hued plants grow on []{=html}3{=html} from the earth during the spring []{=html}4{=html}.

We sacrifice unto the new moons, the full moons, and the Vîshaptathas []{=html}5{=html}.

We sacrifice unto the new moon, the holy and master of holiness;

We sacrifice unto the full moon, the holy and master of holiness;

We sacrifice unto the Vîshaptatha, the holy and master of holiness.

; it has the same meaning in Vend. XVIII, 9 [23]; cf. Yt. XXII, 18.}

[{=html}p. 91{=html}]

5. I will sacrifice unto the Moon, that keeps in it the seed of the Bull, the liberal, bright, glorious, water-giving []{=html}1{=html}, warmth-giving, wisdom-giving []{=html}2{=html}, wealth-giving []{=html}3{=html}, riches-giving, thoughtfulness-giving []{=html}4{=html}, weal-giving, freshness-giving []{=html}5{=html}, prosperity-giving []{=html}6{=html}, the liberal, the healing.

{=html}6. For its brightness and glory, I will offer unto it a sacrifice worth being heard, namely, unto the Moon that keeps in it the seed of the Bull.{=html}

{=html}

Unto the Moon that keeps in it the seed of the Bull, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.

Yênhê Ham: All those beings of whom Ahura Mazda … .

{=html}

{=html}7. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I bless the sacrifice and prayer, and the strength and vigour of the Moon, that keeps in it the seed of the Bull, and of the only-created Bull, and of the Bull of many species.

{=html}Ashem Vohû: Holiness is the best of all good.{=html}

{=html} {=html}

{=html}Give unto that man brightness and glory, give him health of body, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]88:1 The 12th, 2nd, 14th, and 21st days of the month.

[]88:2 The Amshaspand Bahman is entrusted with the care of cattle (Vend. XIX, 20, note 8).

[]88:3 The Genius of Cattle; see Yt. IX.

[]88:4 Bahman is ‘good thought, good mind,’ Vohu-Manô; in the Vedas the moon is said to have been made out of the mind (manas) of Purusa. For an explanation of that old mystical myth, see Ormazd et Ahriman, p. 74, note 3.

[]88:5 See Vend. XXI, 9 [51], note 4.

[]88:6 Pahlavi commentary to this Yast, I.

[]88:7 Vend. Introd. IV, 16, and Études Iraniennes, II, 187 seq.

[]89:1 Sîrôzah I, 12.

[]89:2 See Vend. XXI, 1, text and note.

[]89:3 When the moon allows itself to be perceived.

[]89:4 The Pahlavi translation has the following interesting details: ‘For fifteen days they take good deeds from the earthly creatures and the rewards for virtue from the heavens; for fifteen days they make the rewards pass to the earth and the good deeds pass to the heavens.’ The moon is thus a sort of moral clearing-house between earth and heaven.

[]89:5 According to the Parsis this waning does not refer to the moon, but to the constellations that help it in the struggle against the planets, which are supposed to belong to the Ahrimanian world (see Ormazd et Ahriman, §§ 223-226): ‘while it waxes---namely, the moon---they wane,---namely, those that are opposed to the planets, to the bad stars; for instance, Haftôiring, Vanand, Tistar, Satvês; … . while it wanes---namely, the moon---they wax, that is to say, they are strong for doing good.’ Thus the moon and the stars relieve each other in the battle against Ahriman.

[]89:6 Ahura.

[]89:7 Quoted from Yasna XLIV [XLIII], 3.

[]90:1 As soon as the moon appears.

[]90:2 Cf. Yt. VI, 2.

[]90:3 Misti, meaning sadâ, [] cf. mi-sâki.

[]90:4 Zaremaêm, meaning vasantamâse, 09001

[]90:5 New moon and full moon are not used here in the English meaning: the month was divided into six parts, of five days each (the Norse fimt or five days’ week; see Vigfusson, Icelandic Dictionary, s. v.): the first five days (pankak fartûm) formed the new moon or antare-maungha, literally ‘the moon within;’ the next five days (pankak datîgar) formed the perenô-maungha, literally ‘the moon full,’ which in fact partly answered to our first quarter; the next five days (pankak sitîgar), belonging to the full moon, were called the Vîshaptatha; no mention is made of the last three pankak, forming the second half of the month. It may be they were not mentioned, as belonging to the waning period, when the powers of the moon are suffering an eclipse. Cf. Neriosengh to Yasna I, (23.)

[]91:1 Or possessing: giving may be replaced by possessing in this word as in the following.

[]91:2 Varekanghantem: dânâk (Phl.); gñânitaram (Sansk.).

[]91:3 Khstâvantem: lakshmîvantam (Sansk.).

[]91:4 Yaokhstivantem, ‘pondering on what good is to be done’ (vikâryavantam kâryanyâyânâm; [] ).

[]91:5 Zairimyâvantem: haritavarnavantam, kila prithivî(m) sârdratarâm karoti (Sansk.).

[]91:6 Vohvâvantern: uttamasam.iddhimantam (Sansk.).

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VIII. TÎR YAST. {align=“center”}

{=html}Tistrya is the leader of the stars against the planets, as stars and planets belong, respectively, to the worlds of Ahura Mazda and Angra Mainyu (Vend. Introd. IV, 36; Bund. II, 5 seq.).{=html}

{=html}

This Yast is a description of the production of the rain through the agency of the star Tistrya. It has to struggle against the Daêva of Drought, Apaosha, is first overcome and conquers at last. This seems to be a refacimento of the old storm myths, which have been in so far renewed as the role of the hero in the original myth has been transferred to a star. It is to be noticed, however, that Apaosha is not described as a planet.

Tistrya is Sirius []{=html}1{=html}. It presides over the first month of summer (21 June-21 July). This Yast appears thus to have been written in a part of Iran where the dog-days must have fallen in July, and the rainy season began in the last days of July, unless the place of Tistrya in the calendar has been changed at some later period.

This Yast is recited on the days of Tistrya, Haurvatât (as the Genius of Waters), Farvardîn (as the Fravashis are his allies in the struggle; § 34), and Bâd (the wind; § 32).

{=html}

{=html}The struggle between Tistrya and Apaosha is described in the Bundahis (VII), but it has there a cosmological character: it has not for its object the annual and regular return of the rains after the dog-days, but the production of the seas and lakes in the first ages of the world.{=html}

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{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness … . {=html}

Unto Tistrya, the bright and glorious star, and unto the powerful Satavaêsa, made by Mazda, who pushes waters forward []{=html}2{=html},

[{=html}p. 93{=html}]

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I. {align=“center”}

1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘We worship the lordship and mastership [of Tistrya], whereby he protects []{=html}1{=html} the Moon, the dwelling, the food, when my glorious stars come along and impart their gifts []{=html}2{=html} to men. I will sacrifice unto the star Tistrya, that gives the fields their share [of waters].

2. ‘We offer up libations unto Tistrya, the bright and glorious star, that gives happy dwelling and good dwelling; the white, shining, seen afar, and piercing; the health-bringing, loud-snorting []{=html}3{=html}, and high, piercing from afar with its shining, undefiled rays; and unto the waters of the wide sea, the Vanguhi of wide renown []{=html}4{=html}, and the species []{=html}5{=html} of the Bull, made by Mazda, the awful kingly Glory, and the Fravashi of the holy Spitama Zarathustra.

3. ‘For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the star Tistrya.

‘Unto Tistrya, the bright and glorious star, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words []{=html}6{=html}.

[{=html}p. 94{=html}]

‘Yênhê hâtãm: All those beings of whom Ahura Mazda … .

II. {align=“center”}

4. ‘We sacrifice unto Tistrya, the bright and glorious star, who is the seed of the waters, powerful, tall, and strong, whose light goes afar; powerful and highly []{=html}1{=html} working, through whom the brightness and the seed of the waters come from the high Apãm Napât []{=html}2{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

III. {align=“center”}

5. ‘We sacrifice unto Tistrya, the bright and glorious star; for whom long []{=html}3{=html} flocks and herds and men, looking forward for him and deceived in their hope []{=html}4{=html}: “When shall we see him rise up, the bright and glorious star Tistrya? When will the springs run with waves as thick as a horse’s size and still thicker? Or will they never come?”

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

IV. {align=“center”}

6. ‘We sacrifice unto Tistrya, the bright and glorious star; who flies, towards the sea Vouru-Kasha []{=html}5{=html}, as swiftly as the arrow darted through the heavenly

[{=html}p. 95{=html}]

space []{=html}1{=html}, which Erekhsha []{=html}2{=html}, the swift archer, the Arya amongst the Aryas whose arrow was the swiftest, shot from Mount Khshaotha to Mount Hvanvant []{=html}3{=html}.

7. ‘For Ahura Mazda gave him assistance; so did the waters and the plants; and Mithra, the lord of wide pastures, opened a wide way unto him.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

V. {align=“center”}

8. ‘We sacrifice unto Tistrya, the bright and glorious star, that afflicts the Pairikas, that vexes the Pairikas, who, in the shape of worm-stars []{=html}4{=html}, fly

[{=html}p. 96{=html}]

between the earth and the heavens, in the sea Vouru-Kasha, the powerful sea, the large-sized, deep sea of salt []{=html}1{=html} waters. He goes to its lake in the shape of a horse, in a holy shape; and down there he makes the waters boil over, and the winds flow above powerfully all around.

9. ‘Then Satavaêsa []{=html}2{=html} makes those waters flow down to the seven Karshvares of the earth []{=html}3{=html}, and when he has arrived down there, he stands, beautiful, spreading ease and joy on the fertile countries (thinking in himself): “How shall the countries of the Aryas grow fertile?”

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

VI. {align=“center”}

10. ‘We sacrifice unto Tistrya, the bright and glorious star, who spake unto Ahura Mazda, saying: “Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

11. ’ “If men would worship me with a sacrifice in which I were invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, then I should have come to the faithful at the appointed time []{=html}4{=html};

I should have come in the appointed time of my

[{=html}p. 97{=html}]

beautiful, immortal life []{=html}1{=html}, should it be one night, or two nights, or fifty, or a hundred nights.”

12. ‘We sacrifice unto Tistrya;

‘We sacrifice unto the rains of Tistrya []{=html}2{=html}.

‘We sacrifice unto the first star []{=html}3{=html}; we sacrifice unto the rains of the first star.

‘I will sacrifice unto the stars Haptôiringa []{=html}4{=html}, to oppose the Yâtus and Pairikas.

‘We sacrifice unto Vanant []{=html}5{=html}, the star made by Mazda; for []{=html}6{=html} the well-shapen strength, for the Victory, made by Ahura, for the crushing Ascendant, for the destruction of what distresses us, for the destruction of what persecutes us.

‘We sacrifice unto Tistrya, whose eye-sight is sound []{=html}7{=html}.

13. ‘For ten nights, O Spitama Zarathustra! Tistrya, the bright and glorious star, mingles his shape

[{=html}p. 98{=html}]

with light, moving in the shape of a man of fifteen years of age []{=html}1{=html}, bright, with clear eyes, tall, full of strength, strong, and clever.

14. ‘He is active as the first man []{=html}2{=html} was; he goes on with the strength of the first man; he has the virility []{=html}3{=html} of the first man.

15 []{=html}4{=html}. ‘Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of male children, a troop of male children, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”

16. ‘The next ten nights, O Spitama Zarathustra! the bright and glorious Tistrya mingles his shape with light, moving in the shape of a golden-horned bull []{=html}5{=html}.

17. ‘Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of oxen, a herd of oxen, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”

18. ‘The next ten nights, O Spitama Zarathustra! the bright and glorious Tistrya mingles his shape with light, moving in the shape of a white, beautiful horse, with golden ears and a golden caparison.

[{=html}p. 99{=html}]

19. ‘Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of horses, a troop of horses, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”

20. ‘Then, O Spitama Zarathustra! the bright and glorious Tistrya goes down to the sea Vouru-Kasha in the shape of a white, beautiful horse, with golden ears and a golden caparison []{=html}1{=html}.

21. ‘But there rushes down to meet him the Daêva Apaosha, in the shape of a dark horse, black with black ears, black with a black back, black with a black tail, stamped with brands of terror.

22. ‘They meet together, hoof against hoof, O Spitama Zarathustra! the bright and glorious Tistrya and the Daêva Apaosha. They fight together, O Spitama Zarathustra! for three days and three nights. And then the Daêva Apaosha proves stronger than the bright and glorious Tistrya, he overcomes him.

23. ‘And Tistrya flees from the sea Vouru-Kasha, as far as a Hâthrâ’s []{=html}2{=html} length. He cries out in woe and distress, the bright and glorious Tistrya: “Woe is me, O Ahura Mazda! I am in distress, O Waters and Plants! O Fate and thou, Law of the worshippers of Mazda! Men do not worship me with a

[{=html}p. 100{=html}]

sacrifice in which I am invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names []{=html}1{=html}.

24. ’ “If men had worshipped me with a sacrifice in which I had been invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, I should have taken to me the strength of ten horses, the strength of ten camels, the strength of ten bulls, the strength of ten mountains, the strength of ten rivers []{=html}2{=html}.”

25. ‘Then I, Ahura Mazda, offer up to the bright and glorious Tistrya a sacrifice in which he is invoked by his own name, and I bring him the strength of ten horses, the strength of ten camels, the strength of ten bulls, the strength of ten mountains, the strength of ten rivers.

26 []{=html}3{=html}. ‘Then, O Spitama Zarathustra! the bright and glorious Tistrya goes down to the sea Vouru-Kasha in the shape of a white, beautiful horse, with golden ears and golden caparison.

27. ‘But there rushes down to meet him the Daêva Apaosha in the shape of a dark horse, black with black ears, black with a black back, black with a black tail, stamped with brands of terror.

28. ‘They meet together, hoof against hoof, O Spitama Zarathustra! the bright and glorious Tistrya, and the Daêva Apaosha; they fight together, O Zarathustra! till the time of noon. Then the bright and glorious Tistrya proves stronger than the Daêva Apaosha, he overcomes him.

29. ‘Then he goes from the sea Vouru-Kasha as far as a Hâthra’s length: “Hail!” cries the

[{=html}p. 101{=html}]

bright and glorious Tistrya. “Hail unto me, O Ahura Mazda! Hail unto you, O waters and plants! Hail, O Law of the worshippers of Mazda! Hail will it be unto you, O lands! The life []{=html}1{=html} of the waters will flow down unrestrained to the big-seeded []{=html}2{=html} cornfields, to the small-seeded []{=html}3{=html} pasture-fields, and to the whole of the material world!”

30. ‘Then the bright and glorious Tistrya goes back down to the sea Vouru-Kasha, in the shape of a white, beautiful horse, with golden ears and a golden caparison []{=html}4{=html}.

31. ‘He makes the sea boil up and down; he makes the sea stream this and that way; he makes the sea flow this and that way: all the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over.

32. ‘And the bright and glorious Tistrya rises up from the sea Vouru-Kasha, O Spitama Zarathustra! the bright and glorious Satavaêsa rises up from the sea Vouru-Kasha; and vapours rise up above Mount Us-hindu, that stands in the middle of the sea Vouru-Kasha []{=html}5{=html}.

[{=html}p. 102{=html}]

33. ‘Then the vapours push forward, in the regular shape of clouds []{=html}1{=html}; they go following the wind, along the ways which Haoma traverses, the increaser of the world []{=html}2{=html}. Behind him travels the mighty wind, made by Mazda, and the rain, and the cloud, and the sleet, down to the several places, down to the fields, down to the seven Karshvares of the earth.

34. ‘Apãm Napât []{=html}3{=html}, O Spitama Zarathustra! divides the waters amongst the countries in the material world, in company with the mighty wind, the Glory, made by the waters []{=html}4{=html}, and the Fravashis of the faithful []{=html}5{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

VII. {align=“center”}

35. ‘We sacrifice unto Tistrya, the bright and glorious star, who from the shining east, moves along his long winding course, along the path made by the gods, along the way appointed for him the

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watery way, at the will of Ahura Mazda, at the will of the Amesha-Spentas.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

VIII. {align=“center”}

36. ‘We sacrifice unto Tistrya, the bright and glorious star, whose rising is watched by men who live on the fruits of the year, by the chiefs of deep []{=html}1{=html} understanding []{=html}2{=html}; by the wild beasts in the mountains, by the tame beasts that run in the plains; they watch him, as he comes up to the country for a bad year, or for a good year []{=html}3{=html}, (thinking in themselves): “How shall the Aryan countries be fertile?”

{=html}For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

IX. {align=“center”}

37 []{=html}4{=html}. ‘We sacrifice unto Tistrya, the bright and glorious star, swift-flying and swift-moving, who flies towards the sea Vouru-Kasha, as swiftly as the arrow darted through the heavenly space, which Erekhsha, the swift archer, the Arya amongst the Aryas whose arrow was the swiftest, shot from Mount Khshaotha to Mount Hvanvant.

38. ‘Ahura Mazda gave him assistance, and the Amesha-Spentas and Mithra, the lord of wide pastures, pointed him the way: behind him went the

[{=html}p. 104{=html}]

tall Ashis Vanguhi []{=html}1{=html} and Pârendi []{=html}2{=html} on her light chariot: always till, in his course, he reached Mount Hvanvant on the shining waters []{=html}3{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

X. {align=“center”}

39. ‘We sacrifice unto Tistrya, the bright and glorious star, who afflicts the Pairikas, who destroys the Pairikas, that Angra Mainyus flung to stop all the stars that have in them the seed of the waters []{=html}4{=html}.

40. ‘Tistrya afflicts them, he blows them away from the sea Vouru-Kasha; then the wind blows the clouds forward, bearing the waters of fertility, so that the friendly showers spread wide over, they spread helpingly and friendly over the seven Karshvares.

{=html}‘For his brightness and glory, I will oar him a sacrifice worth being heard … .{=html}

XI. {align=“center”}

41. ‘We sacrifice unto Tistrya, the bright and glorious star, for whom long the standing waters, and the running spring-waters, the stream-waters, and the rain-waters:

42. ’ “When will the bright and glorious Tistrya rise up for us? When will the springs with a flow and overflow of waters, thick as a horse’s shoulder, run to the beautiful places and fields, and to the

[{=html}p. 105{=html}]

pastures, even to the roots of the plants, that they may grow with a powerful growth?”

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XII. {align=“center”}

43. ‘We sacrifice unto Tistrya, the bright and glorious star, who washes away all things of fear []{=html}1{=html}, stunts the growth of all … . []{=html}2{=html}, and brings health to all these creations, being most beneficent, when he has been worshipped with a sacrifice and propitiated, rejoiced, and satisfied.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XIII. {align=“center”}

44. ‘I will sacrifice unto Tistrya, the bright and glorious star, whom Ahura Mazda has established as a lord and overseer above all stars []{=html}3{=html}, in the same way as he has established Zarathustra above men; whom neither Angra Mainyu, nor the Yâtus and the Pairikas, nor the men Yâtus []{=html}4{=html} can deliver unto death, nor can all the Daêvas together prevail for his death.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

[{=html}p. 106{=html}]

XIV. {align=“center”}

45. ‘We sacrifice unto Tistrya, the bright and glorious star, to whom Ahura Mazda has given a thousand senses []{=html}1{=html}, and who is the most beneficent amongst the stars that have in them the seed of the waters:

46. ‘Who moves in light with the stars that have in them the seed of the waters: he, from the sea Vouru-Kasha, the powerful sea, the large-sized, deep, and salt of waters, goes to all the lakes, and to all the beautiful caves, and to all the beautiful channels []{=html}2{=html}, in the shape of a white, beautiful horse, with golden ears and a golden caparison.

47. ‘Then, O Spitama Zarathustra! the waters flow down from the sea Vouru-Kasha, mother-like []{=html}3{=html}, friendly, and healing: he divides them amongst these countries, being most beneficent, when he has been worshipped with a sacrifice and propitiated, rejoiced, and satisfied []{=html}4{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XV. {align=“center”}

48. ‘We sacrifice unto Tistrya, the bright and glorious star, for whom long all the creatures of Spenta-Mainyu, those that live under the ground, and those that live above the ground; those that live in the waters, and those that live on dry land; those that fly, and those that run in the plains []{=html}5{=html}; and all those

[{=html}p. 107{=html}]

that live within this boundless and endless world of the holy Spirit.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard …{=html}

XVI. {align=“center”}

49. ‘We sacrifice unto Tistrya, the bright and glorious star, the healthful, wise, happy, and powerful, who is the lord of a thousand boons, and grants many boons to that man who has pleased him, whether begging or not begging for them.

50. ‘I, O Spitama Zarathustra! have created that star Tistrya as worthy of sacrifice, as worthy of prayer, as worthy of propitiation, as worthy of glorification as myself, Ahura Mazda []{=html}1{=html};

51. ‘In order to withstand, to break asunder, to afflict, to drive back the malice of that Pairika Duzyâirya []{=html}2{=html}, whom evil-speaking []{=html}3{=html} people call Huyâirya []{=html}4{=html}.

52. ‘Had I not created that star Tistrya as worthy of sacrifice, as worthy of prayer, as worthy of propitiation, as worthy of glorification as myself, Ahura Mazda;

53. ‘In order to withstand, to break asunder, to afflict, to drive back the malice of that Pairika Duzyâirya, whom evil-speaking people call Huyâirya;

[{=html}p. 108{=html}]

54. ‘Then all day long, all night long, that Pairika Duzyâirya would wage war against this material world of mine, wanting to extinguish its life []{=html}1{=html}, and she goes on, rushing upon and around it.

55. ‘But the bright and glorious Tistrya keeps that Pairika in bonds, with twofold bonds, with threefold bonds, that cannot be overcome, with bonds all over the body: it is as if there were a thousand men keeping one man in bonds, a thousand men of those who are the strongest in strength.

56. ‘If the Aryan countries, O Spitama Zarathustra! would perform in honour of the bright and glorious Tistrya the due sacrifice and invocation, just as that sacrifice and invocation ought to be performed in the perfection of holiness; never should a hostile horde enter these Aryan countries, nor any plague, nor leprosy, nor venomous plants []{=html}2{=html}, nor the chariot of a foe, nor the uplifted spear of a foe.’

57 []{=html}3{=html}. Zarathustra asked: ‘What is then, O Ahura Mazda! the sacrifice and invocation in honour of the bright and glorious Tistrya, as it ought to be performed in the perfection of holiness?’

58. Ahura Mazda answered: ‘Let the Aryan nations bring libations unto him; let the Aryan nations tie bundles of baresma for him; let the Aryan nations cook for him a head of cattle, either white, or black, or of any other colour, but all of one and the same colour.

[{=html}p. 109{=html}]

59. ‘Let not a murderer take of these offerings, nor a whore, nor a … . []{=html}1{=html} who does not sing the Gâthâs, who spreads death in the world and withstands the law of Mazda, the law of Zarathustra.

60. ‘If a murderer take of these offerings, or a whore, or a … . who does not sing the Gâthâs, who spreads death in the world and withstands the law of Mazda, the law of Zarathustra, then the bright and glorious Tistrya takes back his healing virtues.

61. ‘Plagues will ever pour upon the Aryan nations; hostile hordes will ever fall upon the Aryan nations; the Aryans will be smitten, by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads of myriads.

{=html}62. ‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

‘I bless the sacrifice and prayer, and the strength and vigour of Tistrya, the bright and glorious star, and of the powerful Satavaêsa, made by Mazda, who pushes waters forward.

{=html}‘Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}‘[Give] unto that man brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones []{=html}2{=html}.’{=html}

Footnotes {align=“CENTER”}

[]92:1 Ἕνα δ᾽ ἀστέρα πρὸ πάντων οἶον φύλακα καὶ προόπτην ἐγκατέστησε τὸν Σείριον (Plutarchus, de Iside et Osiride, § 47; cf. infra, § 48).

[]92:2 Sîrôzah I, 13.

[]93:1 Doubtful.

[]93:2 The rain.

[]93:3 In his disguise as a horse; § 18.

[]93:4 See Vend., pp. 3, 5, note 2.

[]93:5 Nãma; see Études Iraniennes, II, 124.

[]93:6 Cf. p. 47.

[]94:1 Powerfully.

[]94:2 Or, ‘through whom the beauty of the waters comes from Bereza, and their seed from Apãm Napât.’ Bereza, the high, the tall, an epithet of Apãm Napât, became one of his names (Ized Bôrg; cf. § 34); for Apãm Napât, see above, p. 6, note 1.

[]94:3 Paitismarenti; cf. Yt. V, 123.

[]94:4 Or better, ‘in their looking.’

[]94:5 See above, p. 54, note 6.

[]95:1 Mainivasau = mainyu-asau (meaning pun mînôî gîvâkîh, svargasthânam, Yasna LVII, 27 [LVI, 11, 3]).

[]95:2 Erekhsha khshviwi-ishus, in Pahlavi Aris Shîvâtîr (see Études Iraniennes, II, 220), or ‘Aris of the swift arrow,’ was the best archer in the Iranian army. When Minokihr and Afrâsyab determined to make peace and to fix the boundary between Irân and Tûrân, ‘it was stipulated that Aris should ascend Mount Damâvand, and from thence discharge an arrow towards the east; and that the place in which the arrow fell should form the boundary between the two kingdoms. Aris thereupon ascended the mountain, and discharged towards the east an arrow, the flight of which continued from the dawn of day until noon, when it fell on the banks of the Gihûn (the Oxus),’ (Mirkhond, History of the Early Kings of Persia, trans. by David Shea, p. 175; cf. Noeldeke, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 1881, p. 445.)

[]95:3 Mount Khshaotha seems to be the same as Mount Damâvand (see preceding note); Mount Hvanvant may be the same as Mount Bâmîân, from which the Balkh river springs, as according to Tabari (trans. by Noeldeke, l. l.), Aris’ arrow stopped at the Balkh river (an affluent of the Oxus). But it may be that the limits given refer to the course of Tistrya; cf. § 38, text and note.

[]95:4 Doubtful. Shooting stars are alluded to. Mr. Geiger remarks that there is a swarm of shooting stars falling every year just at the time when Tistrya, in the European climate, is supposed to be most active, on the 10th of August.

[]96:1 See above, p. 66, note 3.

[]96:2 Satavaêsa is said to be the leader of the western stars (to be read southern stars, Bund. II, 7), and has in its protection the seas of the southern quarter (ibid. XIII, 12); the Satavaêsa sea is the Persian gulf.

[]96:3 This seems to be an allusion to the tide in the Arabian sea (the sea Vouru-Kasha) and in the gulf of Oman, which, being a southern sea, is under the control of Satavaêsa (cf. preceding note and Vend. V, 18, note 1).

[]96:4 At the right time of the year when rain is expected.

[]97:1 Cf. §§ 23-24 and Yt. X, 54-55, 74.

[]97:2 As Tistrya is the producer of the rain: Tistryênyaska = Tistaratârakasya vrishtim; (Khorshêd Nyâyis 8, Sansk. tr.).

[]97:3 Tistrya; cf. p. 105, note 3.

[]97:4 Haptôiringa (Ursa Major) is the leader of the stars in the north (Bund. II, 7). It is ‘entrusted with the gate and passage of hell, to keep back those of the nine, and ninety, and nine hundred, and nine thousand and nine myriad demons, and demonesses, and fairies (Pairikas) and sorcerers (Yâtus) who are in opposition to the celestial sphere and constellations’ (Minokhired XLIX, 15; tr. by Vest).

[]97:5 Vanant is the leader of the stars in the south (read west; Bund. II, 7). Cf. Yt. XX.

[]97:6 To obtain … . This invocation is brought about by the very name of Vanant, which means ‘who smites, who overcomes.’ The peculiar office of Vanant is to keep the passes and gates of Mount Albôrz, around which the sun, the moon, and the stars revolve, and to prevent the Paris and Daêvas from cutting off and breaking the road of the sun (Minokhired XLIX, 12).

[]97:7 ‘I sacrifice to Tistar for (= to obtain) the soundness of the sight’ (Khorshêd Nyâyis 8, Pahl. tr.).

[]98:1 The age of fifteen is the paradisiacal age in the Avesta (Yasna IX, 5 [18]).

[]98:2 Gayô maratan. But the translation is doubtful; possibly ‘as a first-rate man is.’

[]98:3 Doubtful; cf. erezi, Yt. XIV, 29.

[]98:4 Cf. Yt. V, 8.

[]98:5 Cf. Vend. XIX, 37 (123).

[]99:1 ‘Tistar was converted into three forms, the form of a man and the form of a horse and the form of a bull… . as the astrologers say that every constellation has three forms’ (Bund. VII, 4; tr. West). Tistrya promises his worshippers children (§ 15), oxen (§ 17), or horses (§ 19), according as he appears in the form of a man (§ 13), of a bull (§ 16), or of a horse (§ 18).

[]99:2 A mile (Bundahis XXVI, 1; tr. West, note 1).

[]100:1 Cf. § 10 and Yt. X, 54 seq., 74.

[]100:2 Cf. Vend. Introd. IV, 27.

[]100:3 §§ 26-27 = §§ 20-21.

[]101:1 Adhavô; possibly ‘the streams;’ cf. Yt. V, 1, note 2. A month in the ancient Persian calendar, supposed to correspond to September-October, was called âdukani, which might, on that hypothesis, mean ‘(the month) that makes streams spring up.’

[]101:2 Of which the representative is wheat (Bundahis XXIV, 19.).

[]101:3 Of which the representative is the summer vetch (ibid. 21).

[]101:4 Cf. §18.

[]101:5 ‘The Aûsindôm mountain is that which, being of ruby, of the substance of the sky, is in the midst of the wide-formed ocean (the sea Vouru-Kasha),’ (Bund. XII, 6; tr. West). Mount Aûsindôm receives its waters through a golden channel from the height Hukairya (cf. Yt. V, 3); from there one portion flows forth to the ocean for the purification of the sea, and one portion drizzles in moisture upon the whole of this earth, and all the creations of [{=html}p. 102{=html}] Aûharmazd acquire health from it, and it dispels the dryness of the atmosphere’ (ibid. XIII, 5).

[]102:1 Doubtful.

[]102:2 Haoma opens the way for the waters from heaven, as being the foremost element in sacrifice (cf. § 24). For the same reason the Bundahis numbers Vohu-Manô, ‘Good Mind,’ amongst the cooperators of Tistrya.

[]102:3 See p. 6, note 1.

[]102:4 Or better, ‘seated in the waters;’ see Yt. XIX, 56 seq. and Yt. XIII, 65.

[]102:5 The Fravashis are active in the world struggle; cf. Yt. XIII, 43. ‘Co-operators with Tîstar were Vohûman and the angel Hôm, with the assistance of the angel Bûrg (the same as Apãm Napât; see p. 94, note 2) and the righteous guardian spirits in orderly arrangement’ (Bundahis VII, 3, tr. West).

[]103:1 Doubtful.

[]103:2 The chiefs of the state.

[]103:3 For good or bad harvest.

[]103:4 § 37 = § 6.

[]104:1 See Yt. XVII.

[]104:2 See above, p. 11, note 5.

[]104:3 Doubtful. Mount Hvanvant, being situated in the sea Vouru-Kasha (as appears from Tistrya travelling towards that sea, § 38), seems to be the same with Mount Aûsindôm (§ 32).

[]104:4 Cf. above, § 8.

[]105:1 Simau, meaning sahmgûn, bhayamkara (Yasna IX, 38 [93]).

[]105:2 ? Vazdris.

[]105:3 In the Bundahis it is especially the leader of the eastern stars; but the Minokhired calls it the first star (XLIX, 5; cf. above, § 12).

[]105:4 See above, p. 38, note 3.

[]106:1 See Yt. X, 82, note.

[]106:2 Those of Ardvi Sara Anâhita; cf. Yt. V, 4, 101.

[]106:3 Cf. Yt. V, 15.

[]106:4 Cf. § 43.

[]106:5 See Yt. XIII, 10, note; cf. Vispêrad I, 1, and Bundahis XXIV, tr. West, note 1.

[]107:1 Cf. Yt. X, 1.

[]107:2 Bad year, that is to say, sterility, drought. Darius, the son of Hystaspes, also deprecates Duzyâirya in one of his inscriptions: ‘May Ahura Mazda keep this country from the hostile host, from sterility (dusiyâra), from lying (disloyalty): may never the foreigner enter this country, nor the hostile host, nor sterility, nor lying’ (Persepolis, H, 15).

[]107:3 People who object to rain and are fond of fine weather (?).

[]107:4 Good year.

[]108:1 Reading ava[-derenãm]; cf. Vend. XVIII, 18 [45].

[]108:2 Kapasti is properly the colocynthis or bitter-apple:

‘Occidet et serpens, et fallax herba veneni
Occidet.’ (Ecl. IV, 24, 25.)

[]108:3 § 57-61 = Yt. XIV, 49-53; cf. Yt. V, 89 seq.

[]109:1 ? Ashaovô.

[]109:2 Cf. Yt. I, 33.

[]

[{=html}p. 110{=html}]

IX. GÔS YAST. {align=“center”}

{=html}Gôs, ‘the cow,’ κατ᾽ ἐξοχήν, is a personation of the animal kingdom which she maintains and protects. She is also called Drvâspa and Gosûrûn: Drvâspa means ‘she who keeps horses in health,’ and is nothing more than an epithet of Gôs: Gôsûrûn (from the Zend Geus urvan) means ‘the Soul of the Bull’ (the primeval Bull). Although urvan is a masculine noun in Zend, yet Gôsûrûn is considered a female angel, as this name is only a substitute for Gôs.{=html}

{=html}

Gôs is the angel of the 14th day (Sîrôzah I, 14), and her Yast is recited during the Gâh Usahin, on the days of Gôs, Bahman, Mâh, and Râm (the same days as those on which the Mâh Yast is recited; see above, p. 88).

{=html}

{=html}Gôs is hardly described in this Yast (§§ 1-2); the greater part of it being filled with the several prayers addressed to her by the Iranian heroes, Haoshyangha (§ 3), Yima (§ 8), Thraêtaona (§ 13), Haoma (§ 17), Husravah (§ 21), Zarathustra, and Vîstâspa. Her worshippers and their prayers to her are the same as in the case of Ashi Vanguhi (see Yt. XVII).{=html}

_________________________

{=html}0. May Ahura Mazda be rejoiced! May Angra Mainyu be afflicted! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, satisfaction, and glorification unto Hâvani, the holy and master of holiness.{=html}

Unto the powerful Drvâspa, made by Mazda and holy []{=html}1{=html},

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

Yathâ ahû vairyô: The will of the Lord is the law of holiness… .

[{=html}p. 111{=html}]

I. {align=“center”}

1. We sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health, the herds in health, the grown-up []{=html}1{=html} (cattle) in health, the young ones in health; who watches well from afar, with a wide-spread and long-continued welfare-giving friendship;

2. Who yokes teams of horses, who makes her chariot turn and its wheels sound, fat and glistening []{=html}2{=html}, strong, tall-formed, weal-possessing, health-giving, powerful to stand and powerful to turn for assistance to the faithful.

3. To her did Haoshyangha, the Paradhâta []{=html}3{=html}, offer up a sacrifice on the enclosure of the Hara, the beautiful height, made by Mazda, with a hundred male horses, a thousand oxen, and ten thousand lambs, and with an offering of libations:

4. ‘Grant me this boon, O good, most beneficent Drvâspa! that I may overcome all the Daêvas of Mâzana []{=html}4{=html}; that I may never fear and bow through terror before the Daêvas, but that all the Daêvas may fear and bow in spite of themselves before me, that they may fear and flee down to darkness []{=html}5{=html}.’

5. The powerful Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

6. For her brightness and glory, I will offer her a sacrifice worth being heard; I will offer her a sacrifice well performed, namely, unto the powerful

[{=html}p. 112{=html}]

[{=html}[paragraph continues]{=html}] Drvâspa, made by Mazda and holy. We offer up libations to the powerful Drvâspa, made by Mazda and holy; we offer her the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.

Yênhê hâtãm: All those beings of whom Ahura Mazda … . []{=html}1{=html}

II. {align=“center”}

{=html}7. We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health … .{=html}

{=html} {=html}

{=html}Who yokes teams of horses … . for assistance to the faithful []{=html}2{=html}.{=html}

8. To her did Yima Khshaêta, the good shepherd, offer up a sacrifice from the height Hukairya, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations:

9. ‘Grant me this boon, O good, most beneficent Drvâspa! that I may bring fatness and flocks down to the world created by Mazda; that I may bring immortality down to the world created by Mazda;

10. ‘That I may take away both hunger and thirst, from the world created by Mazda; that I may take away both old age and death, from the world created by Mazda; that I may take away both hot wind and cold wind, from the world created by Mazda, for a thousand years []{=html}3{=html}.’

11. The powerful Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon,

[{=html}p. 113{=html}]

as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}For her brightness and glory, I will offer her a sacrifice worth being heard … .{=html}

III. {align=“center”}

{=html}12. We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health … .{=html}

{=html} {=html}

{=html}Who yokes teams of horses … . for assistance to the faithful.{=html}

13 []{=html}1{=html}. To her did Thraêtaona, the heir of the valiant Âthwya clan, offer up a sacrifice in the four-cornered Varena, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations:

14. ‘Grant me this boon, O good, most beneficent Drvâspa! that I may overcome Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Drug, that demon, baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavâk and Erenavâk, who are the fairest of body amongst women, and the most wonderful creatures in the world []{=html}1{=html}.’

15. The powerful Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

For her brightness and glory, I will offer her a sacrifice worth being heard … .

[{=html}p. 114{=html}]

IV. {align=“center”}

{=html}16. We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps flocks in health … .{=html}

{=html} {=html}

{=html}Who yokes teams of horses … . for assistance to the faithful.{=html}

17 []{=html}1{=html}. To her did Haoma []{=html}2{=html} offer up a sacrifice, Haoma, the enlivening, the healing, the beautiful, the lordly, with golden eyes, upon the highest height of the Haraiti Bareza. He begged of her a boon, saying:

18. ‘Grant me this boon, O good, most beneficent Drvâspa! that I may bind the Turanian murderer, Franghrasyan []{=html}3{=html} that I may drag him bound, that I may bring him bound unto king Husravah, that king Husravah may kill him, behind the Kaêkasta lake []{=html}4{=html}, the deep lake of salt []{=html}5{=html} waters, to avenge the murder of his father Syâvarshâna []{=html}6{=html}, a man, and of Aghraêratha, a semi-man []{=html}7{=html}.’

[{=html}p. 115{=html}]

19. The powerful Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would give him that boon.

{=html}For her brightness and glory, I will offer her a sacrifice worth being heard … .{=html}

V. {align=“center”}

{=html}20. We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health … .{=html}

{=html} {=html}

{=html}Who yokes teams of horses … . for assistance to the faithful.{=html}

21 []{=html}1{=html}. To her did the gallant Husravah, he who united the Arya nations into one kingdom, offer up a sacrifice, behind the Kaêkasta lake, the deep lake of salt waters, with a hundred male horses, a thousand oxen, ten thousand lambs, and an offering of libations:

22. ‘Grant me this boon, O good, most beneficent Drvâspa! that I may kill the Turanian murderer, Franghrasyan, behind the Kaêkasta lake, the deep lake of salt waters, to avenge the murder of my father Syâvarshâna, a man, and of Aghraêratha, a semi-man []{=html}2{=html}.’

23. The powerful Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing,

[{=html}p. 116{=html}]

and entreating that she would grant him that boon.

{=html}For her brightness and glory, I will offer her a sacrifice worth being heard … .{=html}

VI. {align=“center”}

{=html}24. We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health … .{=html}

{=html} {=html}

{=html}Who yokes teams of horses … . for assistance to the faithful.{=html}

25 []{=html}1{=html}. To her did the holy Zarathustra offer up a sacrifice in the Airyana Vaêgah, by the good river Dâitya, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations, and with the rightly-spoken words. He begged of her a boon, saying:

26. ‘O good, most beneficent Drvâspa! grant me this boon, that I may bring the good and noble Hutaosa []{=html}2{=html} to think according to the law, to speak according to the law, to do according to the law, that she may spread my Mazdean law and make it known, and that she may bestow beautiful praises upon my deeds.’

27. The strong Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

For her brightness and glory, I will offer her a sacrifice worth being heard … .

[{=html}p. 117{=html}]

VII. {align=“center”}

{=html}28. We offer up a sacrifice unto the powerful Drvâspa, made by Mazda and holy, who keeps the flocks in health … .{=html}

{=html} {=html}

{=html}Who yokes teams of horses … . for assistance to the faithful.{=html}

29 []{=html}1{=html}. To her did the tall Kavi Vîstâspa offer up a sacrifice behind the waters of the river Dâitya, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations:

30. ‘Grant me this boon, O good, most beneficent Drvâspa! that I may put to flight Asta-aurvant, the son of Vîspa-thaurvô-asti, the all-afflicting, of the brazen helmet, of the brazen armour, of the thick neck, behind whom seven hundred camels … . []{=html}2{=html}; that I may put to flight the Hvyaona murderer, Aregat-aspa []{=html}3{=html}; that I may put to flight Darsinika []{=html}4{=html}, the worshipper of the Daêvas;

31. And that I may smite Tãthravant []{=html}5{=html} of the bad law; that I may smite Spingauruska []{=html}4{=html}, the worshipper of the Daêvas; and that I may bring unto the good law the nations of the Varedhakas and of the Hvyaonas []{=html}6{=html}; and that I may smite of the Hvyaona nations their fifties and their hundreds, their hundreds and their thousands, their thousands and their

[{=html}p. 118{=html}]

tens of thousands, their tens of thousands and their myriads of myriads.{=html}‘{=html}

32. The strong Drvâspa, made by Mazda, the holy Drvâspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

{=html}For her brightness and glory, I will offer her a sacrifice worth being heard; I will offer her a sacrifice well performed, namely, unto the powerful Drvâspa, made by Mazda and holy. We offer up libations to the powerful Drvâspa, made by Mazda and holy; we offer her the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.{=html}

{=html} {=html}

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I bless the sacrifice and prayer, and the strength and vigour of the powerful Drvâspa, made by Mazda and holy.

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}[Give] unto that man brightness and glory, give him health of body, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]110:1 Sîrôzah I, 14.

[]111:1 Doubtful; possibly ‘the friend in health, the child in health.’

[]111:2 Doubtful.

[]111:3 Cf. p. 58, note 1.

[]111:4 Cf. 59, note 2.

[]111:5 To hell.

[]112:1 As above, p. 30.

[]112:2 § 7 = §§ 1-2.

[]112:3 §§ 8-10 = Yt. XVII, 28-30; cf. Yasna IX, 4 [10-20]; Yt. V, 25-27.

[]113:1 Yt. V, 34; X, 24; XVII, 34.

[]114:1 §§ 17-19 = Yt. XVII, 37-38.

[]114:2 Cf. Yasna XI, 7 [20-21]. The destruction of the fiends, being one of the principal effects of sacrifice, is ascribed to Haoma as the most powerful element in the sacrifice. In the Shâh Nâmah, the god Haoma has been turned into a hermit who, living near the cave in which Afrâsyâb had taken refuge (see above, Yt. V, 41), overhears his lamentations, takes him by surprise, binds him, and delivers him into the hands of Khosrav (Études Iraniennes, II, 227).

[]114:3 See p. 64, note 1.

[]114:4 See above, p. 66, note 2.

[]114:5 See p. 66, note 3.

[]114:6 See p. 64, note 1.

[]114:7 Doubtful (narava, as opposed to nara). Aghraêratha (Aghrêrath) was a brother of Afrâsyâb’s; he was a righteous man, and Afrâsyâb killed him for his having saved the Iranian king Minokihr with his army, when captive in the Padashkhvâr mountains (Bundahis XXXI, 21). Yet he is still living as an immortal in the land of Saukavastân, under the name of Gôpatshâh (the king of the bulls); ‘from foot to mid-body he is a bull, and from mid-body to [{=html}p. 115{=html}] the top he is a man; at all times he stays on the sea-shore, and always performs the worship of God, and always pours holy-water into the sea’ (Minokhired LXII, 31 seq., tr. West; Bund. XXIX, 5); according to Bund. XXXI, 20, Aghrêrath was not Gôpatshâh, he was his father. Cf. Yt. XIX, 93.

[]115:1 §§ 21-22 = Yt. XVII, 41-42.

[]115:2 See p. 114, note 7.

[]116:1 §§ 25-26 = XVII, 44-45; cf. Yt. V, 104.

[]116:2 Hutaosa was the wife of king Vîstâspa; cf. Yt. XV, 37.

[]117:1 §§ 29-31-Yt. XVII, 49-51.

[]117:2 ? Gainyâvarat.

[]117:3 See above, p. 79, note 4.

[]117:4 Ἅπαξ λεγόμενος.

[]117:5 Mentioned Yt. V, 109 and XIX, 87.

[]117:6 The Hvyaonas seem to have been the Chionitae, a bellicose tribe, near the land of Gilan, often at war with the first Sassanides (Amm. Marcellinus XVII, 5). The name of the Varedhakas reminds one of the Vertae who are mentioned once in company with the Chionitae (ibid. XIX, 1); but their geographical situation is not ascertained. In any case the proximity of the Dâitya (§ 29) shows that both people must have inhabited the western coast of the Caspian sea.

[]

[{=html}p. 119{=html}]

X. MIHIR YAST. {align=“center”}

{=html}This Yast, one of the longest of the Avesta and one of the most interesting in a literary point of view, is not very instructive for mythology. It consists of long descriptive pieces, sometimes rather spirited, and of fervent prayers and invocations for mercy or protection. Originally Mithra was the god of the heavenly light (§§ 12, 50, 67, 104, 124 seq., 136 seq., &c.); and in that character he knows the truth, as he sees everything; he is therefore taken as a witness of truth, he is the preserver of oaths and good faith (§§ 2, 44 seq., 79 seq., 81 seq., &c.); he chastises those who break their promises and lie to Mithra, destroys their houses and smites them in battle (§§ 17 seq., 28 seq., 35 seq., 47 seq., 99 seq., 105 seq., 112 seq., 128 seq., &c.).{=html}

{=html} {=html}

{=html}Particularly interesting are §§ 115-118, as giving a sketch of moral hierarchy in Iran, and §§ 121-122, as being perhaps the source of the trials in the later Roman Mithraicism. Cf. Vend. Introd. IV, 8 and Ormazd et Ahriman, §§ 59-61.{=html}

_______________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas, and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness … .{=html}

Unto Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked by his own name, and unto Rama Hvâstra []{=html}1{=html},

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I. {align=“center”}

1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘Verily, when I created Mithra, the lord of

[{=html}p. 120{=html}]

wide pastures, O Spitama! I created him as worthy of sacrifice, as worthy of prayer as myself, Ahura Mazda []{=html}1{=html}.

2. ‘The ruffian who lies unto Mithra []{=html}2{=html} brings death unto the whole country, injuring as much the faithful world as a hundred evil-doers []{=html}3{=html} could do. Break not the contract, O Spitama! neither the one that thou hadst entered into with one of the unfaithful, nor the one that thou hadst entered into with one of the faithful who is one of thy own faith []{=html}4{=html}. For Mithra stands for both the faithful and the unfaithful.

3. ‘Mithra, the lord of wide pastures, gives swiftness to the horses of those who lie not unto Mithra.

‘Fire, the son of Ahura Mazda, gives the straightest way to those who lie not unto Mithra.

‘The good, strong, beneficent Fravashis of the faithful give a virtuous offspring to those who lie not unto Mithra.

4. ‘For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures.

‘We offer up libations unto Mithra, the lord of wide pastures, who gives a happy dwelling and a good dwelling to the Aryan nations.

5. ‘May he come to us for help! May he come to us for ease! May he come to us for joy! May he come to us for mercy! May he come to us for health! May he come to us for victory! May he

[{=html}p. 121{=html}]

come to us for good conscience []{=html}1{=html}! May he come to us for bliss []{=html}2{=html}! he, the awful and overpowering, worthy of sacrifice and prayer, not to be deceived anywhere in the whole of the material world, Mithra, the lord of wide pastures.

6. ‘I will offer up libations unto him, the strong Yazata, the powerful Mithra, most beneficent to the creatures: I will apply unto him with charity []{=html}3{=html} and prayers: I will offer up a sacrifice worth being heard unto him, Mithra, the lord of wide pastures, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations, and with the rightly-spoken words.

‘Yênhê hâtãm: All those beings of whom Ahura Mazda []{=html}4{=html} … .

II. {align=“center”}

7. ‘We sacrifice unto Mithra, the lord of wide pastures, who is truth-speaking, a chief in assemblies, with a thousand ears, well-shapen, with ten thousand eyes, high, with full knowledge []{=html}5{=html}, strong, sleepless, and ever awake []{=html}6{=html};

[{=html}p. 122{=html}]

8. ‘To whom the chiefs of nations offer up sacrifices, as they go to the field, against havocking hosts, against enemies coming in battle array, in the strife of conflicting nations.

9. ‘On whichever side he has been worshipped first in the fulness of faith of a devoted heart, to that side turns Mithra, the lord of wide pastures, with the fiend-smiting wind, with the cursing thought of the wise []{=html}1{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

III. {align=“center”}

{=html}10. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake.{=html}

11. ‘Whom the horsemen worship on the back of their horses, begging swiftness for their teams, health for their own bodies, and that they may watch with full success those who hate them, smite down their foes, and destroy at one stroke their adversaries, their enemies, and those who hate them []{=html}2{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

IV. {align=“center”}

{=html}12. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

13. ‘Who first of the heavenly gods reaches over the Hara []{=html}3{=html}, before the undying, swift-horsed sun []{=html}4{=html};

[{=html}p. 123{=html}]

who, foremost in a golden array, takes hold of the beautiful summits, and from thence looks over the abode of the Aryans with a beneficent eye.

14. ‘Where the valiant chiefs draw up their many troops in array []{=html}1{=html}; where the high mountains, rich in pastures and waters, yield plenty to the cattle []{=html}2{=html}; where the deep lakes, with salt waters, stand []{=html}3{=html}; where wide-flowing rivers swell and hurry towards Iskata and Pouruta, Mouru and Harôyu, the Gava-Sughdha and Hvâirizem []{=html}4{=html};

15. ‘On Arezahi and Savahi, on Fradadhafshu and Vîdadhafshu, on Vourubaresti and Vourubaresti, on this bright Karshvare of Hvaniratha []{=html}5{=html}, the abode of cattle, the dwelling of cattle, the powerful Mithra looks with a health-bringing eye;

16. ‘He who moves along all the Karshvares, a Yazata unseen, and brings glory; he who moves along all the Karshvares, a Yazata unseen, and brings sovereignty; and increases []{=html}6{=html} strength for

[{=html}p. 124{=html}]

victory to those who, with a pious intent, holily offer him libations.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

V. {align=“center”}

{=html}17. We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Unto whom nobody must lie, neither the master of a house, nor the lord of a borough, nor the lord of a town, nor the lord of a province.

18. ‘If the master of a house lies unto him, or the lord of a borough, or the lord of a town, or the lord of a province, then comes Mithra, angry and offended, and he breaks asunder the house, the borough, the town, the province; and the masters of the houses, the lords of the boroughs, the lords of the towns, the lords of the provinces, and the foremost men of the provinces.

19. ‘On whatever side there is one who has lied unto Mithra, on that side Mithra stands forth, angry and offended, and his wrath []{=html}1{=html} is slow to relent []{=html}2{=html}.

20. ‘Those who lie unto Mithra, however swift they may be running, cannot overtake []{=html}3{=html}; riding, cannot … . []{=html}3{=html}; driving, cannot []{=html}3{=html} The spear that the foe of Mithra flings, darts backwards, for the

[{=html}p. 125{=html}]

number of the evil spells that the foe of Mithra works out []{=html}1{=html}.

21. ‘And even though the spear be flung well, even though it reach the body, it makes no wound, for the number of the evil spells that the foe of Mithra works out []{=html}1{=html}. The wind drives away the spear that the foe of Mithra flings, for the number of the evil spells that the foe of Mithra works out.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

VI. {align=“center”}

{=html}22. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Who takes out of distress the man who has not lied unto him, who takes him out of death.

23. ‘Take us out of distress, take us out of distresses, O Mithra! as we have not lied unto thee. Thou bringest down terror upon the bodies of the men who lie unto Mithra; thou takest away the strength from their arms, being angry and all-powerful; thou takest the swiftness from their feet, the eye-sight from their eyes, the hearing from their ears.

24. ‘Not the wound []{=html}2{=html} of the well-sharpened spear or of the flying arrow reaches that man to whom Mithra comes for help with all the strength of his soul, he, of the ten thousand spies, the powerful, all-seeing, undeceivable Mithra.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

[{=html}p. 126{=html}]

VII. {align=“center”}

{=html}25. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Who is lordly, deep, strong, and weal-giving; a chief in assemblies, pleased with prayers []{=html}1{=html}, high, holily clever, the incarnate Word, a warrior with strong arms;

26. ‘Who breaks the skulls of the Daêvas, and is most cruel in exacting pains; the punisher of the men who lie unto Mithra, the withstander of the Pairikas; who, when not deceived, establisheth nations in supreme strength; who, when not deceived, establisheth nations in supreme victory;

27. ‘Who confounds the ways of the nation that delights in havoc, who turns away their Glory []{=html}2{=html}, takes away their strength for victory, blows them away helpless []{=html}3{=html}, and delivers them unto ten thousand strokes; he, of the ten thousand spies, the powerful, all-seeing, undeceivable Mithra.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

VIII. {align=“center”}

{=html}28. ‘We sacrifice unto Mithra, the lord of wide pastures, … sleepless, and ever awake;{=html}

‘Who upholds the columns of the lofty house and makes its pillars []{=html}4{=html} solid; who gives herds of oxen and male children to that house in which he has been satisfied; he breaks to pieces those in which he has been offended.

29. ‘Thou, O Mithra! art both bad and good to

[{=html}p. 127{=html}]

nations; thou, O Mithra! art both bad and good to men; thou, O Mithra! keepest in thy hands both peace and trouble for nations.

30. ‘Thou makest houses large, beautiful with women, beautiful with chariots, with well-laid foundations []{=html}1{=html}, and high above their groundwork []{=html}2{=html}; thou makest that house lofty, beautiful with women, beautiful with chariots, with well-laid foundations, and high above its groundwork, of which the master, pious and holding libations in his hand, offers thee a sacrifice, in which thou art invoked by thy own name and with the proper words.

31. ‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O powerful Mithra!

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O most beneficent Mithra!

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O thou undeceivable Mithra!

32. ‘Listen unto our sacrifice []{=html}3{=html}, O Mithra! Be thou pleased with our sacrifice, O Mithra! Come and sit at our sacrifice! Accept our libations! Accept them as they have been consecrated []{=html}4{=html}! Gather them together with love and lay them in the Garô-nmâna!

33. ‘Grant us these boons which we beg of thee, O powerful god! in accordance []{=html}5{=html} with the words of revelation, namely, riches, strength, and victory, good conscience and bliss []{=html}6{=html}, good fame and a good

[{=html}p. 128{=html}]

soul; wisdom and the knowledge that gives happiness []{=html}1{=html}, the victorious strength given by Ahura, the crushing Ascendant of Asha Vahista, and conversation (with God) on the Holy Word []{=html}2{=html}.

34. ‘Grant that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our foes; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our enemies; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all the malice of Daêvas and Men, of the Yâtus and Pairikas, of the oppressors, the blind, and the deaf []{=html}3{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

IX. {align=“center”}

{=html}35. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Victory-making []{=html}4{=html}, army-governing, endowed with a thousand senses []{=html}5{=html}; power-wielding, power-possessing, and all-knowing;

36. ‘Who sets the battle a going, who stands against (armies) in battle, who, standing against (armies) in battle, breaks asunder the lines arrayed. The wings of the columns gone to battle shake, and he throws terror upon the centre of the havocking host.

37. ‘He can bring and does bring down upon them distress and fear; he throws down the heads of those who lie unto Mithra, he takes off the heads of those who lie unto Mithra.

[{=html}p. 129{=html}]

38. ‘Sad is the abode, unpeopled with children, where abide men who lie unto Mithra, and, verily, the fiendish killer of faithful men. The grazing cow goes a sad straying way, driven along the vales []{=html}1{=html} of the Mithradruges: they []{=html}2{=html} stand on the road, letting tears run over their chins []{=html}3{=html}.

39. ‘Their falcon-feathered arrows, shot from the string of the well-bent bow, fly towards the mark, and hit it not, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.

‘Their spears, well whetted and sharp, their long spears fly from their hands towards the mark, and hit it not, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.

40. ‘Their swords, well thrust and striking at the heads of men, hit not the mark, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.

‘Their clubs, well falling and striking at the heads of men, hit not the mark, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.

41. ‘Mithra strikes fear into them; Rashnu []{=html}4{=html} strikes a counter-fear into them []{=html}5{=html}; the holy Sraosha blows them away from every side towards the two Yazatas, the maintainers of the world []{=html}6{=html}. They make the ranks of the army melt away, as Mithra, the lord

[{=html}p. 130{=html}]

of wide pastures, angry, offended, and unsatisfied, comes and meets them []{=html}1{=html}.

42. ‘They cry unto Mithra, the lord of wide pastures, saying: “O Mithra, thou lord of wide pastures! here are our fiery horses taking us away, as they flee from Mithra; here are our sturdy arms cut to pieces by the sword, O Mithra!”

43. ‘And then Mithra, the lord of wide pastures, throws them to the ground, killing their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads; as Mithra, the lord of wide pastures, is angry and offended.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

X. {align=“center”}

{=html}44. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Whose dwelling, wide as the earth, extends over the material world, large []{=html}2{=html}, unconfined []{=html}2{=html}, and bright, a far-and-wide-extending abode.

45. ‘Whose eight friends []{=html}3{=html} sit as spies for Mithra, on all the heights, at all the watching-places, observing the man who lies unto Mithra, looking at those, remembering those who have lied unto Mithra, but guarding the ways of those whose life is sought by

[{=html}p. 131{=html}]

men who lie unto Mithra, and, verily, by the fiendish killers of faithful men.

46. ‘Helping and guarding, guarding behind and guarding, in front, Mithra, the lord of wide pastures, proves an undeceivable spy and watcher for the man to whom he comes to help with all the strength of his soul, he of the ten thousand spies, the powerful, all-knowing, undeceivable god.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XI. {align=“center”}

{=html}47. ‘We sacrifice unto Mithra, the lord of wide pastures, … sleepless, and ever awake;{=html}

‘A god of high renown and old age []{=html}1{=html}, whom wide-hoofed horses carry against havocking hosts, against enemies coming in battle array, in the strife of conflicting nations []{=html}2{=html}.

48. ‘And when Mithra drives along towards the havocking hosts, towards the enemies coming in battle array, in the strife of the conflicting nations, then he binds the hands of those who have lied unto Mithra, he confounds their eye-sight, he takes the hearing from their ears; they can no longer move their feet; they can no longer withstand those people, those foes, when Mithra, the lord of wide pastures, bears them ill-will.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XII. {align=“center”}

{=html}49 ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

50. ‘For whom the Maker, Ahura Mazda, has

[{=html}p. 132{=html}]

built up a dwelling on the Hara Berezaiti, the bright mountain around which the many (stars) revolve []{=html}1{=html}, where come neither night nor darkness, no cold wind and no hot wind, no deathful sickness, no uncleanness made by the Daêvas, and the clouds cannot reach up unto the Haraiti Bareza []{=html}2{=html};

51. ‘A dwelling that all the Amesha-Spentas, in one accord with the sun, made for him in the fulness of faith of a devoted heart, and he surveys the whole of the material world from the Haraiti Bareza.

52. ‘And when there rushes a wicked worker of evil, swiftly, with a swift step, Mithra, the lord of wide pastures, goes and yokes his horses to his chariot, along with the holy, powerful Sraosha and Nairyô-sangha []{=html}3{=html}, who strikes a blow that smites the army, that smites the strength of the malicious []{=html}4{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XIII. {align=“center”}

{=html}53. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

54. ‘Who, with hands lifted up, ever cries unto Ahura Mazda, saying: “I am the kind keeper of all creatures, I am the kind maintainer of all creatures; yet men worship me not with a sacrifice in which I am invoked by my own name, as they worship the other gods with sacrifices in which they are invoked by their own names.

55 []{=html}5{=html}. “If men would worship me with a sacrifice

[{=html}p. 133{=html}]

in which I were invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, then I would come to the faithful at the appointed time; I would come in the appointed time of my beautiful, immortal life.”

56 []{=html}1{=html}. ‘But the pious man, holding libations in his hands, does worship thee with a sacrifice, in which thou art invoked by thy own name, and with the proper words.

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O powerful Mithra!

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O most beneficent Mithra!

‘With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O thou undeceivable Mithra!

57. ‘Listen unto our sacrifice, O Mithra! Be thou pleased with our sacrifice, O Mithra! Come and sit at our sacrifice! Accept our libations! Accept them as they have been consecrated! Gather them together with love and lay them in the Garô-nmâna!

58. ‘Grant us these boons which we beg of thee, O powerful god! in accordance with the words of revelation, namely, riches, strength, and victory, good conscience and bliss, good fame and a good soul; wisdom and the knowledge that gives happiness, the victorious strength given by Ahura, the crushing Ascendant of Asha-Vahista, and conversation (with God) on the Holy Word.

[{=html}p. 134{=html}]

59. ‘Grant that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our foes; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our enemies; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all the malice of Daêvas and Men, of the Yâtus and Pairikas, of the oppressors, the blind, and the deaf.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XIV. {align=“center”}

{=html}60. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Whose renown is good, whose shape is good, whose glory is good; who has boons to give at his will, who has pasture-fields to give at his will; harmless to the tiller of the ground, … . []{=html}1{=html}, beneficent; he, of the ten thousand spies, the powerful, all-knowing, undeceivable god.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XV. {align=“center”}

{=html}61. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Firm-legged []{=html}2{=html}, a watcher fully awake; valiant, a chief in assemblies; making the waters flow forward; listening to appeals; making the waters run and the plants grow up; ruling over the

[{=html}p. 135{=html}]

[{=html}[paragraph continues]{=html}] Karshwares []{=html}1{=html}; delivering []{=html}2{=html}; happy []{=html}3{=html}; undeceivable; endowed with many senses []{=html}4{=html}; a creature of wisdom;

62. ‘Who gives neither strength nor vigour to him who has lied unto Mithra; who gives neither glory nor any boon to him who has lied unto Mithra.

63. ‘Thou takest away the strength from their arms, being angry and all-powerful; thou takest the swiftness from their feet, the eye-sight from their eyes, the hearing from their ears.

‘Not the wound of the well-sharpened spear or of the flying arrow reaches that man to whom Mithra comes for help with all the strength of his soul, he, of the ten thousand spies, the powerful, all-knowing, undeceivable god []{=html}5{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XVI. {align=“center”}

{=html}64. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Who takes possession []{=html}6{=html} of the beautiful, wide-expanding law, greatly and powerfully, and whose face looks over all the seven Karshvares of the earth;

65. ‘Who is swift amongst the swift, liberal amongst the liberal, strong amongst the strong, a chief of assembly amongst the chiefs of assemblies; increase-giving, fatness-giving, cattle-giving, sovereignty-giving, son-giving, cheerfulness []{=html}7{=html}-giving, and bliss []{=html}7{=html}-giving.

[{=html}p. 136{=html}]

66. ‘With whom proceed Ashi Vanguhi, and Pârendi on her light chariot []{=html}1{=html}, the awful Manly Courage, the awful kingly Glory, the awful sovereign Sky, the awful cursing thought []{=html}2{=html} of the wise, the awful Fravashis of the faithful, and he who keeps united together the many faithful worshippers of Mazda []{=html}3{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XVII. {align=“center”}

{=html}67. ‘We sacrifice unto Mithra, the lord of wide pastures, … sleepless, and ever awake;{=html}

‘Who drives along on his high-wheeled chariot, made of a heavenly []{=html}4{=html} substance, from the Karshvare of Arezahi []{=html}5{=html} to the Karshvare of Hvaniratha, the bright one; accompanied by []{=html}6{=html} the wheel of sovereignty []{=html}7{=html}, the Glory made by Mazda, and the Victory made by Ahura;

68. ‘Whose chariot is embraced []{=html}8{=html} by the great Ashi Vanguhi; to whom the Law of Mazda opens a way, that he may go easily; whom four heavenly steeds, white, shining, seen afar, beneficent, endowed with knowledge, swiftly []{=html}9{=html} carry along the heavenly space []{=html}10{=html}, while the cursing thought of the wise pushes it forward;

69. ‘From whom all the Daêvas unseen and the Varenya fiends []{=html}11{=html} flee away in fear. Oh! may we

[{=html}p. 137{=html}]

never fall across the rush of the angry lord []{=html}1{=html}, who goes and rushes from a thousand sides against his foe, he, of the ten thousand spies, the powerful, all-knowing, undeceivable god.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XVIII. {align=“center”}

{=html}70. ‘We sacrifice unto Mithra, the lord of wide pastures, … sleepless, and ever awake;{=html}

‘Before whom Verethraghna, made by Ahura, runs opposing the foes in the shape of a boar []{=html}2{=html}, a sharp-toothed he-boar, a sharp-jawed boar, that kills at one stroke, pursuing []{=html}3{=html}, wrathful, with a dripping face; strong, with iron feet, iron fore-paws []{=html}4{=html}, iron weapons, an iron tail, and iron jaws;

71. ‘Who, eagerly clinging to the fleeing foe, along with Manly Courage, smites the foe in battle, and does not think he has smitten him, nor does he consider it a blow till he has smitten away the marrow []{=html}5{=html} and the column of life []{=html}6{=html}, the marrow []{=html}5{=html} and the spring of existence.

72. ‘He cuts all the limbs to pieces, and mingles, together with the earth, the bones, hair, brains, and blood of the men who have lied unto Mithra []{=html}7{=html}.

{=html}‘For his brightness and glory, we offer him a sacrifice worth being heard … .{=html}

[{=html}p. 138{=html}]

XIX. {align=“center”}

{=html}73. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Who, with hands lifted up, rejoicing, cries out, speaking thus:

74. ’ “O Ahura Mazda, most beneficent spirit! Maker of the material world, thou Holy One!

’ “If men would worship me []{=html}1{=html} with a sacrifice in which I were invoked by my own name, as they worship the other gods with sacrifices in which they are invoked by their own names, then I should come to the faithful at the appointed time; I should come in the appointed time of my beautiful, immortal life []{=html}2{=html}.”

75. ‘May we keep our field; may we never be exiles []{=html}3{=html} from our field, exiles from our house, exiles from our borough, exiles from our town, exiles from our country.

76. ‘Thou dashest in pieces the malice of the malicious, the malice of the men of malice: dash thou in pieces the killers of faithful men!

‘Thou hast good horses, thou hast a good chariot: thou art bringing help at every appeal, and art powerful.

77. ‘I will pray unto thee for help, with many consecrations, with good consecrations of libations; with many offerings, with good offerings of libations, that we, abiding in thee, may long inhabit a good abode, full of all the riches that can be wished for.

[{=html}p. 139{=html}]

78. ‘Thou keepest those nations that tender a good worship to Mithra, the lord of wide pastures; thou dashest in pieces those that delight in havoc. Unto thee will I pray for help: may he come to us for help, the awful, most powerful Mithra, the worshipful and praiseworthy, the glorious lord of nations.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XX. {align=“center”}

{=html}79. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Who made a dwelling for Rashnu []{=html}1{=html}, and to whom Rashnu gave all his soul for long friendship;

80. ‘Thou art a keeper and protector of the dwelling of those who lie not: thou art the maintainer of those who lie not. With thee hath Verethraghna, made by Ahura, contracted the best of all friendships []{=html}2{=html}, and thus it is how so many men who have lied unto Mithra, even privily []{=html}3{=html}, lie smitten down on the ground.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXI. {align=“center”}

{=html}81. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Who made a dwelling for Rashnu, and to whom Rashnu gave all his soul for long friendship;

82. ‘To whom Ahura Mazda gave a thousand

[{=html}p. 140{=html}]

senses []{=html}1{=html} and ten thousand eyes to see. With those eyes and those senses, he watches the man who injures Mithra, the man who lies unto Mithra. Through those eyes and those senses, he is undeceivable, he, of the ten thousand spies, the powerful, all-knowing, undeceivable god.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXII. {align=“center”}

{=html}83. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Whom the lord of the country invokes for help, with hands uplifted;

‘Whom the lord of the town invokes for help, with hands uplifted;

84. ‘Whom the lord of the borough invokes for help, with hands uplifted;

‘Whom the master of the house invokes for help, with hands uplifted;

‘Whom the … . []{=html}2{=html} in danger of death []{=html}3{=html} invokes for help, with hands uplifted;

‘Whom the poor man, who follows the good law, when wronged and deprived of his rights, invokes for help, with hands uplifted.

85. ‘The voice of his wailing reaches up to the sky, it goes over the earth all around, it goes over

[{=html}p. 141{=html}]

the seven Karshvares, whether he utters his prayer in a low tone of voice []{=html}1{=html} or aloud.

86. ‘The cow driven astray invokes him for help []{=html}2{=html}, longing for the stables:

’ “When will that bull, Mithra, the lord of wide pastures, bring us back, and make us reach the stables? when will he turn us back to the right way from the den of the Drug where we were driven []{=html}3{=html}?”

87. ‘And to him with whom Mithra, the lord of wide pastures, has been satisfied, he comes with help; and of him with whom Mithra, the lord of wide pastures, has been offended, he crushes down the house, the borough, the town, the province, the country.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXIII. {align=“center”}

{=html}88. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘To whom the enlivening, healing, fair, lordly, golden-eyed Haoma offered up a sacrifice on the highest of the heights, on the Haraiti Bareza []{=html}4{=html}, he

[{=html}p. 142{=html}]

the undefiled to one undefiled, with undefiled baresma, undefiled libations, and undefiled words;

89. ‘Whom []{=html}1{=html} the holy Ahura Mazda has established as a priest, quick in performing the sacrifice and loud in song. He performed the sacrifice with a loud voice, as a priest quick in sacrifice and loud in song, a priest to Ahura Mazda, a priest to the Amesha-Spentas. His voice reached up to the sky, went over the earth all around, went over the seven Karshvares.

90. ‘Who first lifted up Haomas, in a mortar inlaid with stars and made of a heavenly substance. Ahura Mazda longed for him, the Amesha-Spentas longed for him, for the well-shapen body of him whom the swift-horsed sun awakes for prayer from afar []{=html}2{=html}.

91. ‘Hail to Mithra, the lord of wide pastures, who has a thousand ears and ten thousand eyes! Thou art worthy of sacrifice and prayer: mayest thou have sacrifice and prayer in the houses of men! Hail to the man who shall offer thee a sacrifice, with the holy wood in his hand, the baresma in his hand, the holy meat in his hand, the holy mortar in his hand []{=html}3{=html}, with his hands well-washed, with the mortar well-washed, with the bundles of baresma tied up, the Haoma uplifted, and the Ahuna Vairya sung through.

92. ‘The holy Ahura Mazda confessed that religion and so did Vohu-Manô, so did Asha-Vahista, so did Khshathra-Vairya, so did Spenta-Ârmaiti, so

[{=html}p. 143{=html}]

did Haurvatât and Ameretât; and all the Amesha-Spentas longed for and confessed his religion. The kind Mazda conferred upon him the mastership of the world; and [so did they []{=html}1{=html}] who saw thee amongst all creatures the right lord and master of the world, the best cleanser of these creatures.

93. ‘So mayest thou in both worlds, mayest thou keep us in both worlds, O Mithra, lord of wide pastures! both in this material world and in the world of the spirit, from the fiend of Death, from the fiend Aêshma []{=html}2{=html}, from the fiendish hordes, that lift up the spear of havoc, and from the onsets of Aêshma, wherein the evil-doing Aêshma rushes along with Vîdôtu []{=html}3{=html}, made by the Daêvas.

94. ‘So mayest thou, O Mithra, lord of wide pastures! give swiftness to our teams, strength to our own bodies, and that we may watch with full success those who hate us, smite down our foes, and destroy at one stroke our adversaries, our enemies and those who hate us []{=html}4{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXIV. {align=“center”}

{=html}95. We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Who goes over the earth, all her breadth over, after the setting of the sun []{=html}5{=html}, touches both ends of

[{=html}p. 144{=html}]

this wide, round earth, whose ends lie afar, and surveys everything that is between the earth and the heavens,

96. ‘Swinging in his hands a club with a hundred knots, a hundred edges, that rushes forwards and fells men down; a club cast out of red brass, of strong, golden brass; the strongest of all weapons, the most victorious of all weapons []{=html}1{=html};

97. ‘From whom Angra Mainyu, who is all death, flees away in fear; from whom Aêshma, the evildoing Peshôtanu []{=html}2{=html}, flees away in fear; from whom the long-handed Bûshyãsta []{=html}3{=html} flees away in fear; from whom all the Daêvas unseen and the Varenya fiends flee away in fear []{=html}4{=html}.

98. ‘Oh! may we never fall across the rush of Mithra, the lord of wide pastures, when in anger []{=html}5{=html}! May Mithra, the lord of wide pastures, never smite us in his anger; he who stands up upon this earth as the strongest of all gods, the most valiant of all gods, the most energetic of all gods, the swiftest of all gods, the most fiend-smiting of all gods, he, Mithra, the lord of wide pastures []{=html}6{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXV. {align=“center”}

{=html}99. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘From whom all the Daêvas unseen and the Varenya fiends flee away in fear []{=html}7{=html}.

[{=html}p. 145{=html}]

‘The lord of nations, Mithra, the lord of wide pastures, drives forward at the right-hand side of this wide, round earth, whose ends lie afar.

100. ‘At his right hand drives the good, holy Sraosha; at his left hand drives the tall and strong Rashnu; on all sides around him drive the waters, the plants, and the Fravashis of the faithful.

101. ‘In his might, he ever brings to them falcon-feathered arrows, and, when driving, he himself comes there, where are nations, enemy to Mithra, he, first and foremost, strikes blows with his club on the horse and his rider; he throws fear and fright upon the horse and his rider.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXVI. {align=“center”}

{=html}102. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘The warrior of the white horse, of the sharp spear, the long spear, the quick arrows; foreseeing and clever;

103. ‘Whom Ahura Mazda has established to maintain and look over all this moving []{=html}1{=html} world, and who maintains and looks over all this moving world; who, never sleeping, wakefully guards the creation of Mazda; who, never sleeping, wakefully maintains the creation of Mazda.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

[{=html}p. 146{=html}]

XXVII. {align=“center”}

{=html}104. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘Whose long arms, strong with Mithra-strength, encompass what he seizes in the easternmost river []{=html}1{=html} and what he beats with the westernmost river []{=html}2{=html}, what is by the Sanaka []{=html}3{=html} of the Rangha and what is by the boundary of the earth []{=html}4{=html}.

105. ‘And thou, O Mithra! encompassing all this around, do thou reach it, all over, with thy arms.

‘The man without glory []{=html}5{=html}, led astray from the right way, grieves in his heart; the man without glory thinks thus in himself: “That careless Mithra does not see all the evil that is done, nor all the lies that are told.”

106. ‘But I think thus in my heart:

’ “Should the evil thoughts of the earthly man be a hundred times worse, they would not rise so high as the good thoughts of the heavenly Mithra;

’ “Should the evil words of the earthly man be a hundred times worse, they would not rise so high as the good words of the heavenly Mithra;

[{=html}p. 147{=html}]

’ “Should the evil deeds of the earthly man be a hundred times worse, they would not rise so high as the good deeds of the heavenly Mithra;

107. ’ “Should the heavenly wisdom []{=html}1{=html} in the earthly man be a hundred times greater, it would not rise so high as the heavenly. wisdom in the heavenly Mithra;

’ “And thus, should the ears of the earthly man hear a hundred times better, he would not hear so well as the heavenly Mithra, whose ear hears well, who has a thousand senses, and sees every man that tells a lie.”

‘Mithra stands up in his strength, he drives in the awfulness of royalty, and sends from his eyes beautiful looks that shine from afar, (saying):

108. ’ “Who will offer me a sacrifice? Who will lie unto me? Who thinks me a god worthy of a good sacrifice? Who thinks me worthy only of a bad sacrifice? To whom shall I, in my might, impart brightness and glory? To whom bodily health? To whom shall I, in my might, impart riches and full weal? Whom shall I bless by raising him a virtuous []{=html}2{=html} offspring?

109. ’ “To whom shall I give in return, without his thinking of it, the awful sovereignty, beautifully arrayed, with many armies, and most perfect; the sovereignty of an all-powerful tyrant, who fells down heads, valiant, smiting, and unsmitten; who orders chastisement to be done and his order is done at once, which he has ordered in his anger?”

‘O Mithra! when thou art offended and not satisfied, he []{=html}3{=html} soothes thy mind, and makes Mithra satisfied.

[{=html}p. 148{=html}]

110. ’ “To whom shall I, in my might, impart sickness and death? To whom shall I impart poverty and sterility []{=html}1{=html}? Of whom shall I at one stroke cut off the offspring?

111. ’ “From whom shall I take away, without his thinking of it, the awful sovereignty, beautifully arrayed, with many armies, and most perfect; the sovereignty of an all-powerful tyrant, who fells down heads, valiant, smiting, and unsmitten; who orders chastisement to be done and his order is done at once, which he has ordered in his anger?”

‘O Mithra! while thou art satisfied and not angry, he moves thy heart to anger []{=html}2{=html}, and makes Mithra unsatisfied.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXVIII. {align=“center”}

{=html}112. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

A warrior with a silver helm []{=html}3{=html}, a golden cuirass []{=html}3{=html}, who kills with the poniard, strong, valiant, lord of the borough. Bright are the ways of Mithra, by which he goes towards the country, when, wishing well, he turns its plains and vales to pasture grounds,

113. ‘And then cattle and males come to graze, as many as he wants.

‘May Mithra and Ahura []{=html}4{=html}, the high gods, come to us for help, when the poniard lifts up its voice

[{=html}p. 149{=html}]

aloud []{=html}1{=html}, when the nostrils of the horses quiver, when the poniards … . []{=html}2{=html}, when the strings of the bows whistle and shoot sharp arrows; then the brood of those whose libations are hated fall smitten to the ground, with their hair torn off.

114. ‘So mayest thou, O Mithra, lord of wide pastures! give swiftness to our teams, strength to our own bodies, and that we may watch with full success those who hate us, smite down our foes, and destroy at one stroke our adversaries, our enemies, and those who hate us []{=html}3{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXIX. {align=“center”}

{=html}115. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake.{=html}

‘O Mithra, lord of wide pastures! thou master of the house, of the borough, of the town, of the country, thou Zarathustrôtema []{=html}4{=html}!

116. ‘Mithra is twentyfold []{=html}5{=html} between two friends or two relations;

‘Mithra is thirtyfold between two men of the same group []{=html}6{=html};

‘Mithra is fortyfold between two partners []{=html}7{=html};

[{=html}p. 150{=html}]

‘Mithra is fiftyfold between wife and husband []{=html}1{=html};

‘Mithra is sixtyfold between two pupils (of the same master);

‘Mithra is seventyfold between the pupil and his master;

‘Mithra is eightyfold between the son-in-law and his father-in-law;

‘Mithra is ninetyfold between two brothers;

117. ‘Mithra is a hundredfold between the father and the son;

‘Mithra is a thousandfold between two nations []{=html}2{=html};

‘Mithra is ten thousandfold when connected with the Law of Mazda []{=html}3{=html}, and then he will be every day []{=html}4{=html} of victorious strength []{=html}5{=html}.

118. ‘May I come unto thee with a prayer that goes lowly or goes highly! As this sun rises up above the Hara Berezaiti and then fulfils its career, so may I, O Spitama! with a prayer that goes lowly or goes highly, rise up above the will of the fiend Angra Mainyu []{=html}6{=html}!

‘For his brightness and glory, I will offer him a sacrifice worth being heard … .

XXX. {align=“center”}

{=html}119. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake.{=html}

‘Offer up a sacrifice unto Mithra, O Spitama! and order thy pupils to do the same.

[{=html}p. 151{=html}]

‘Let the worshipper of Mazda sacrifice unto thee []{=html}1{=html} with small cattle, with black cattle, with flying birds, gliding forward on wings.

120. ‘To Mithra all the faithful worshippers of Mazda must give strength and energy with offered and proffered Haomas, which the Zaotar proffers unto him and gives in sacrifice []{=html}2{=html}. Let the faithful man drink of the libations cleanly prepared, which if he does, if he offers them unto Mithra, the lord of wide pastures, Mithra will be pleased with him and without anger.’

121. Zarathustra asked him: ‘O Ahura Mazda! how shall the faithful man drink the libations cleanly prepared, which if he does and he offers them unto Mithra, the lord of wide pastures, Mithra will be pleased with him and without anger?’

122. Ahura Mazda answered: ‘Let them wash their bodies three days and three nights; let them undergo thirty strokes []{=html}3{=html} for the sacrifice and prayer unto Mithra, the lord of wide pastures. Let them wash their bodies two days and two nights; let them undergo twenty strokes for the sacrifice and prayer unto Mithra, the lord of wide pastures. Let no

[{=html}p. 152{=html}]

man drink of these libations who does not know the staota yêsnya []{=html}1{=html}: Vîspê ratavô []{=html}2{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXXI. {align=“center”}

{=html}123. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake;{=html}

‘To whom Ahura Mazda offered up a sacrifice in the shining Garô-nmâna []{=html}3{=html}.

124. ‘With his arms lifted up towards Immortality []{=html}4{=html}, Mithra, the lord of wide pastures, drives forward from the shining Garô-nmâna, in a beautiful chariot that drives on, ever-swift, adorned with all sorts of ornaments, and made of gold.

125. ‘Four stallions draw that chariot, all of the same white colour, living on heavenly food []{=html}5{=html} and undying. The hoofs of their fore-feet are shod with gold, the hoofs of their hind-feet are shod with silver; all are yoked to the same pole, and wear the yoke []{=html}6{=html} and the cross-beams of the yoke []{=html}6{=html}, fastened with hooks []{=html}6{=html} of Khshathra vairya []{=html}7{=html} to a beautiful … . []{=html}8{=html}

126. ‘At his right hand drives Rashnu-Razista []{=html}9{=html}, the most beneficent and most well-shapen.

[{=html}p. 153{=html}]

‘At his left hand drives the most upright Kista []{=html}1{=html}, the holy one, bearing libations in her hands, clothed with white clothes, and white herself; and the cursing thought []{=html}2{=html} of the Law of Mazda.

127. ‘Close by him drives the strong cursing thought []{=html}2{=html} of the wise man, opposing foes in the shape of a boar, a sharp-toothed he-boar, a sharp-jawed boar, that kills at one stroke, pursuing, wrathful, with a dripping face []{=html}3{=html}, strong and swift to run, and rushing all around []{=html}4{=html}.

‘Behind him drives Âtar []{=html}5{=html}, all in a blaze, and the awful kingly Glory.

128. ‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand bows well-made, with a string of cowgut; they go through the heavenly space []{=html}6{=html}, they fall through the heavenly space upon the skulls of the Daêvas.

129. ‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand vulture-feathered arrows, with a golden mouth []{=html}7{=html}, with a horn shaft, with a brass tail, and well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

130. ‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand spears well-made and sharp-piercing. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

‘On a side of the chariot of Mithra, the lord of

[{=html}p. 154{=html}]

wide pastures, stand a thousand steel-hammers, two-edged, well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

131. ‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand swords, two-edged and well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

‘On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand maces of iron, well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daêvas.

132. ‘On a side of the chariot of Mithra, the lord of wide pastures, stands a beautiful well-falling club, with a hundred knots, a hundred edges, that rushes forward and fells men down; a club cast out of red brass, of strong, golden brass; the strongest of all weapons, the most victorious of all weapons []{=html}1{=html}. It goes through the heavenly space []{=html}2{=html}, it falls through the heavenly space upon the skulls of the Daêvas.

133. ‘After he has smitten the Daêvas, after he has smitten down the men who lied unto Mithra, Mithra, the lord of wide pastures, drives forward through Arezahê and Savahê, through Fradadhafshu and Vîdadhafshu, through Vourubaresti and Vourugaresti, through this our Karshvare, the bright Hvaniratha []{=html}3{=html}.

134. ‘Angra Mainyu, who is all death, flees away in fear; Aêshma, the evil-doing Peshotanu, flees

[{=html}p. 155{=html}]

away in fear; the long-handed Bûshyãsta flees away in fear; all the Daêvas unseen and the Varenya fiends flee away in fear.

135. ‘Oh! may we never fall across the rush of Mithra, the lord of wide pastures, when in anger! May Mithra, the lord of wide pastures, never smite us in his anger; he who stands up upon this earth as the strongest of all gods, the most valiant of all gods, the most energetic of all gods, the swiftest of all gods, the most fiend-smiting of all gods, he, Mithra, the lord of wide pastures []{=html}1{=html}.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXXII. {align=“center”}

{=html}136. ‘We sacrifice unto Mithra, the lord of wide pastures, … sleepless, and ever awake;{=html}

‘For whom white stallions, yoked to his chariot, draw it, on one golden wheel, with a full shining axle.

137. ‘If Mithra takes his libations to his own dwelling []{=html}2{=html}, “Happy that man, I think,“---said Ahura Mazda,---“O holy Zarathustra! for whom a holy priest, as pious as any in the world []{=html}3{=html}, who is the Word incarnate, offers up a sacrifice unto Mithra with bundles of baresma and with the [proper] words.

’ “Straight to that man, I think, will Mithra come, to visit his dwelling,

138. ’ “When Mithra’s boons will come to him, as he follows God’s teaching, and thinks according to God’s teaching.

’ “Woe to that man, I think,“---said Ahura Mazda,---

[{=html}p. 156{=html}]

[{=html}[paragraph continues]{=html}] “O holy Zarathustra! for whom an unholy priest, not pious []{=html}1{=html}, who is not the Word incarnate, stands behind the baresma, however full may be the bundles of baresma he ties, however long may be the sacrifice he performs.”

139. ‘He does not delight Ahura Mazda, nor the other Amesha-Spentas, nor Mithra, the lord of wide pastures, he who thus scorns Mazda, and the other Amesha-Spentas, and Mithra, the lord of wide pastures, and the Law, and Rashnu, and Arstât, who makes the world grow, who makes the world increase.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXXIII. {align=“center”}

{=html}140. ‘We sacrifice unto Mithra, the lord of wide pastures, … . sleepless, and ever awake.{=html}

‘I will offer up a sacrifice unto the good Mithra, O Spitama! unto the strong, heavenly god, who is foremost, highly merciful, and peerless; whose house is above []{=html}2{=html}, a stout and strong warrior;

141. ‘Victorious and armed with a well-fashioned weapon, watchful in darkness and undeceivable. He is the stoutest of the stoutest, he is the strongest of the strongest, he is the most intelligent of the gods, he is victorious and endowed with Glory: he, of the ten thousand eyes, of the ten thousand spies, the powerful, all-knowing, undeceivable god.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard… .{=html}

[{=html}p. 157{=html}]

XXXIV. {align=“center”}

{=html}142. ‘We sacrifice unto Mithra, the lord of wide pastures, … sleepless, and ever awake;{=html}

‘Who, with his manifold knowledge, powerfully increases the creation of Spenta Mainyu, and is a well-created and most great Yazata, self-shining like the moon, when he makes his own body shine;

143. ‘Whose face is flashing with light like the face of the star Tistrya []{=html}1{=html}; whose chariot is embraced by that goddess who is foremost amongst those who have no deceit in them []{=html}2{=html}, O Spitama! who is fairer than any creature in the world, and full of light to shine. I will worship that chariot, wrought by the Maker, Ahura Mazda, inlaid with stars and made of a heavenly substance; (the chariot) of Mithra, who has ten thousand spies, the powerful, all-knowing, undeceivable god.

{=html}‘For his brightness and glory, I will offer him a sacrifice worth being heard … .{=html}

XXXV. {align=“center”}

144. ‘We sacrifice unto Mithra, the lord of wide pastures, who is truth-speaking, a chief in assemblies, with a thousand ears, well-shapen, with a thousand eyes, high, with full knowledge, strong, sleepless, and ever awake.

‘We sacrifice unto the Mithra around countries []{=html}3{=html};

‘We sacrifice unto the Mithra within countries;

[{=html}p. 158{=html}]

‘We sacrifice unto the Mithra in this country []{=html}1{=html};

‘We sacrifice unto the Mithra above countries;

‘We sacrifice unto the Mithra under countries;

‘We sacrifice unto the Mithra before countries []{=html}2{=html};

‘We sacrifice unto the Mithra behind countries.

145. ‘We sacrifice unto Mithra and Ahura, the two great, imperishable, holy gods []{=html}3{=html}; and unto the stars, and the moon, and the sun, with the trees that yield up baresma []{=html}4{=html}. We sacrifice unto Mithra, the lord of all countries.

{=html}‘For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures.{=html}

{=html} {=html}

{=html}‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

‘I bless the sacrifice and prayer, and the strength and vigour of Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked by his own name; and that of Râma Hvâstra []{=html}5{=html}.

{=html}‘Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}‘[Give] unto that man []{=html}6{=html} brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones!’{=html}

Footnotes {align=“CENTER”}

[]119:1 Sîrôzah I, 16.

[]120:1 Cf. Yt. VIII, 50.

[]120:2 The Mithradrug: one might also translate ‘who breaks the contract,’ as mithra, as a common noun, means ‘a contract.’

[]120:3 Kayadhas; cf. Yt. I, 19.

[]120:4 Cf. Ardâ Viraf, chap. lii.

[]121:1 Cheerfulness at the head of the Kinvat bridge (Yasna LXII, 6 [LXI, 17]; cf. Vend. XVIII, 6).

[]121:2 The condition of the blessed in the next world.

[]121:3 Vanta, ‘assistance, that is, making gâdangôi’ (Yasna LXII [LXI], 1; gâdangôi is making a collection for the poor (Études Iraniennes, II, 155).

[]121:4 As p. 30.

[]121:5 Perethu-vaêdhayana: sampûrnavittâram kâryanyâyânam (Khorshêd Nyâyis 6).

[]121:6 Gaghâurvaung hem: this word, strangely enough, is generally translated ‘who has most strong arms’ (balishthabhugam); gagâuru is translated in the same way.

[]122:1 See p. 12, note 13.

[]122:2 Cf. Yt. V, 53; X, 94.

[]122:3 Mount Albôrz, whence the sun rises; see § 50.

[]122:4 Mithra is closely connected with the sun, but not yet identical with it, as he became in later times ([] , the sun; Deo invicto Soli Mithrae).

[]123:1 In the flat countries.

[]123:2 In the mountainous parts of Iran.

[]123:3 In the lake regions (Seistan, Farsistan, Âdarbaigân).

[]123:4 In the country of the large rivers in the East. Mouru is Marv (Margiana), with the Murghâb river (the Margus); Harôyu is the Herat country, with the Harêrûd; Gava-Sughdha and Hvârizm are Sogdiana and Khvârizm, with the Oxus. The situation of Iskata and Pouruta is not clear: one might think of Alexander eschata on the Iaxartes and the Paretacene country between the Oxus and the Iaxartes.

[]123:5 The earth is divided into seven Karshvares, separated from one another by seas and mountains impassable to men. Arezahi and Savahi are the western and the eastern Karshvare; Fradadhafshu and Vîdadhafshu are in the south; Vourubaresti and Vourugaresti are in the north; Hvaniratha is the central Karshvare. Hvaniratha is the only Karshvare inhabited by man (Bundahis XI, 3).

[]123:6 Doubtful.

[]124:1 Mainyu, in the meaning of the Sanskrit manyu (?).

[]124:2 Doubtful; aspakat: cf. [] to be late.

[]124:3 Apayêinti, frastanvainti, framanyêintê: these are three technical words for the movements of the three classes of soldiers, footmen, horsemen, and chariot-men; the last two words are probably synonymous with the first, but the exact shades of meaning are not known. Mr. West suggests, cannot outrun, outride, outdrive him.

[]125:1 The sacramental words of the contract, by their not being kept, turn to evil spells against the contract: breaker.

[]125:2 Doubtful: sanamayô, or sanamaoyô; read shanmaoyô (?), from shan, Sansk. kshan.

[]126:1 Vahmô-sendah; cf. Vispêrad VIII (IX, 1), Phl. tr.

[]126:2 Their Hvarenô.

[]126:3 Doubtful.

[]126:4 Ãithya; cf. Lat. antae (Brugmann).

[]127:1 Doubtful.

[]127:2 Doubtful.

[]127:3 Cf. Yt. III, 18.

[]127:4 By the proper prayers (yastau).

[]127:5 Doubtful.

[]127:6 Cf. §5.

[]128:1 Spiritual happiness, bliss.

[]128:2 Vend. XVIII, 51 [III].

[]128:3 See above, p. 26, note 2. §§ 30-34 = §§ 56-59.

[]128:4 Doubtful (reading arenat-gaêsha?).

[]128:5 See § 82, note.

[]129:1 Doubtful.

[]129:2 The cattle.

[]129:3 The meaning is, that the cattle of the Mithradruges do not thrive, and that their pasture-fields are waste.

[]129:4 See Yt. XII.

[]129:5 As they flee from Mithra, they fall into the hands of Rashnu.

[]129:6 Thrâtâra; one might feel inclined to read thrâstâra, ‘the fear-striking;’ cf. § 36.

[]130:1 Cf. §§ 99-101.

[]130:2 Doubtful. The text is corrupt.

[]130:3 Doubtful. The number eight has probably an astronomical signification, each of the eight râtis of Mithra occupying one of the eight points of the compass.

[]131:1 Doubtful.

[]131:2 Cf. § 8.

[]132:1 Bundahis V, 3 seq.; cf. Yt. XII, 13, and Yt. X, 13.

[]132:2 The Haraiti Bareza is the same as Hara Berezaiti.

[]132:3 Sîrôzah I, 9, notes 4 and 5.

[]132:4 Doubtful (mâyaos).

[]132:5 Cf. Yt. VIII, II, 24, and Yt. X, 74.

[]133:1 §§ 56-59 = §§ 30-34.

[]134:1 The text is corrupt (vasô-yaonâi inatãm?).

[]134:2 Eredhwô-zangem: sudridhagaṅghatâ, kila kârye yad pâdâbhyâm yugyate kartum vyavasâyî saktaska (Yasna LXII, 5 [LXI, 23]).

[]135:1 Karsô-râzanghem: kêsvar vîrâi (Pahl. tr. ibid.).

[]135:2 From Ahriman; cf. Yasna XXIX, 6 (vyâna = vikârisn, visuddhatâ.)

[]135:3 Yaokhstivant: kâmakômand (possessing whatever he wishes for, Vend. XX, 1 [3]).

[]135:4 See Yt. X, 82, note.

[]135:5 From Yt. X, 23-24.

[]135:6 Cf. Yasna XLIII, 7: vyânayâ: amat vandînît, yat grihnâti.

[]135:7 Cf. Yt. X, 5, p. 121, notes 1 and 2.

[]136:1 Cf. Yt. VIII, 38.

[]136:2 See above, p. 12, note 13.

[]136:3 Mithra himself (?).

[]136:4 Or ‘invisible.’

[]136:5 The western Karshvare (see above, p. 123, note 5); this seems to refer to the career of Mithra during the night; cf. § 95.

[]136:6 And rolling upon it.

[]136:7 Cf. Yt. XIII, 89, note.

[]136:8 And uplifted.

[]136:9 Doubtful.

[]136:10 See above, p. 95, note 1.

[]136:11 See Vend. Introd. IV, 23.

[]137:1 Cf. § 98.

[]137:2 See Yt. XIV, 15; cf. Yt. X, 127.

[]137:3 Anupôithwa; cf. pôithwa (Vend. XIV [114]) = râninisn.

[]137:4 Literally, hands.

[]137:5 Doubtful.

[]137:6 The spine.

[]137:7 Cf. § 80.

[]138:1 They have worshipped him and he has consequently overcome the Mithradruges; this accounts for the word rejoicing.

[]138:2 Cf. Yt. X, 55.

[]138:3 Iric; cf. linquo.

[]139:1 The Genius of Truth (Yt. XII); Mithra gives a dwelling to the truthful man in the same way as he destroys the dwelling of the liar (§ 80).

[]139:2 Cf. § 70.

[]139:3 Aipi vithisi; Vedic api vyathis (VIII, 45, 29).

[]140:1 Yaokhsti, the root of Persian nyôsidan, Pahlavi niyôkhsîtan, to hear; one might be inclined to translate ‘a thousand ears,’ or ‘a thousand hearings;’ but the meaning of the word must have been rather more general, as Neriosengh translates it (pranidhi, IX, 8 [25]).

[]140:2 Dvâkina?

[]140:3 Pithê: mrityu (Yasna LIII [LII], 6).

[]141:1 Vâkem, the so-called vâg.

[]141:2 Most manuscripts have added here, from the preceding clauses, ‘with hands uplifted!’

[]141:3 An allusion to a myth in which Mithra was described as an Indra delivering the cows carried away by a Vritra: Firmicus Maternus called him abactorem boum (De Errore Profan. Relig. V); Commodianus compares him with Cacus:

‘Vrtebatque boves alienos semper in antris
Sicut et Cacus Vulcani filius ille.’

[{=html}[paragraph continues]{=html}] (Apud Windischmann, Mithra, p. 64.)

[]141:4 See above, p. 132, note 2.

[]142:1 Haoma; cf. Yasna IX, 26 181].

[]142:2 For the morning service in the Gâh Usahîn.

[]142:3 Cf. Vend. III, 1.

[]143:1 The Amesha-Spentas.

[]143:2 See Vend. Introd. IV, 22.

[]143:3 See ibid.

[]143:4 See Yt. V, 53; X, 11, 114; V, 53.

[]143:5 It should seem as if Mithra was supposed to retrace his steps during the night. The Hindus supposed that the sun had a bright face and a dark one, and that during the night it returned from the west to the east with its dark face turned towards the earth.

[]144:1 Cf. § 132.

[]144:2 See Vend. Introd. V, 19.

[]144:3 See ibid. IV, 24.

[]144:4 Cf. § 69.

[]144:5 Cf. Yt. X, 69.

[]144:6 §§ 97-98 = §§ 234-135.

[]144:7 Cf. § 97.

[]145:1 Fravôis; Parsi tradition translates large: frâz (tr. Phl.), buland (Asp., Yasna LVII, 15 [LVI, 7, 3]).

[]146:1 The Sind.

[]146:2 The Rangha or Tigris. The words âgeurvayêiti and nighnê, ‘he seizes, he beats,’ are the words used of the priest laying the Haoma in the mortar and pounding it with the pestle (Yasna, X, 2 [4-5]). The Sind and the Rangha are thus compared with the two parts of the Hâvana, the land between is the Haoma, and Mithra’s arms are the arms of the priest.

[]146:3 Sanakê, an ἅπαξ λεγόμενον; opposed to the aodhas of the Rangha, Yt. XII, 19.

[]146:4 The Arabian sea (?). Cf. Yt. XII, 21.

[]146:5 Who has not a ray of the celestial light: here, the man of little faith.

[]147:1 See above, p. 4, n. 5.

[]147:2 Âsna: Sansk. susîla (p. 34, n. 4).

[]147:3 He who offers thee a good sacrifice; cf. § 108.

[]148:1 Doubtful.

[]148:2 He who offers thee a bad sacrifice.

[]148:3 Doubtful.

[]148:4 See Vend. Introd. IV, 8.

[]149:1 When it clashes with another.

[]149:2 Kahvãn.

[]149:3 See Yt. V, 53; X, 11, 94.

[]149:4 The chief of the sacerdotal order, the so-called Maubedânmaused.

[]149:5 Or ‘the contract is twentyfold … .,’ that is, twenty times more strictly binding than between any two strangers. This passage is one of the most important of the Avesta, as a short account of the social constitution and morals of Zoroastrian Iran.

[]149:6 Of the same gild (svapaṅkti, ap. Neriosengh).

[]149:7 Hadha-gaêtha, co-proprietors of a gaêtha (a rural estate).

[]150:1 Doubtful.

[]150:2 A fair recognition of the jus gentium.

[]150:3 The contract between the faithful and the Law, the covenant (?).

[]150:4 Reading [h]amahê ayãn.

[]150:5 The last clause is doubtful; the text is corrupt.

[]150:6 Prayer follows Mithra in his career, rising and setting with him.

[]151:1 Mithra.

[]151:2 The translation of this sentence is conjectural.

[]151:3 Thirty strokes with the Sraoshô-karana (upâzana; see Vend. Introd. V, 59); it is an expiation (âkayayanta) which purges them from their sins and makes them fit for offering a sacrifice to Mithra. One may find in this passage the origin of the painful trials through which the adepts of the Mithriac mysteries had to go before being admitted to initiation (οὐκ ἂν οὖν εἰς αὐτὸν δυνήσαιτό τις τελεσθῆναι, εἰ μὴ διά τινων βαθμῶν παρελθὼν τῶν κοάσεων δείξει ἑαυτὸν ὅσιον καὶ ἀπαθῆ. Suidas s. v., ap. Windischmann, über Mithra, 68 seq.).

[]152:1 The sutûd yêst; the last chapters of the Yasna, from LVIII [LVII] to end, according to Anquetil (Zend-Avesta I, 2, 232).

[]152:2 The first words of the Vispêrad.

[]152:3 Paradise.

[]152:4 Towards the abode of the Immortals.

[]152:5 Fed with ambrosia (ἀμβρόσιον εἶδαρ) like Poseidon’s steeds (Il. XIII, 35; cf. Ovid, Metam. IV, 274).

[]152:6 Doubtful (simãmka simôithrãmka).

[]152:7 Metal. See Vend. Introd. IV, 33.

[]152:8 Upairispâta.

[]152:9 See Yt. XII.

[]153:1 See Yt. XVI.

[]153:2 See above, p. 12, note 13.

[]153:3 Cf. Yt. X, 70.

[]153:4 Or better, rushing before (pâiri-vâza; cf. the translations of pairi-dahvyu, Yt. X, 744 and pairi-vâra, Yt. I, 19). Cf. Yt. XIV, 75.

[]153:5 The Genius of Fire.

[]153:6 See p. 95, note 1.

[]153:7 A golden point.

[]154:1 Cf. Yt. X, 96.

[]154:2 The text has, they go … .

[]154:3 See above, p. 123, note 5.

[]155:1 §§ 134-135 = § 97-98.

[]155:2 Cf. Yt. X, 32.

[]155:3 Doubtful. Possibly, ‘of a pious conscience.’

[]156:1 An unqualified priest; cf. Vend. IX, 47-57; XVIII, 1 seq.

[]156:2 Or, ‘whose house is great.’

[]157:1 See Yt. VIII.

[]157:2 Ashi Vanguhi (?); cf. § 68.

[]157:3 Who watches around countries: aiwidahvyûm is translated [] (Pers. tr. of Mihir Nyâyis).

[]158:1 Âdahvyûm: [] ; cf. Yasna XXVI, 9 [28].

[]158:2 Pairidahvyûm: [] .

[]158:3 Cf. Vend. Introd. IV, 8.

[]158:4 Cf. Vend. p. 22, note 2.

[]158:5 Cf. Sîrôzah I, 16.

[]158:6 Who sacrifices to Mithra.

[]

[{=html}p. 159{=html}]

XI. SRÔSH YAST HÂDHÔKHT. {align=“center”}

{=html}There are two Yasts dedicated to Sraosha, the angel of divine worship []{=html}1{=html}: one is a part of the Yasna (LVII [LVI]), and this, the other, is called the Srôsh Yast Hâdhôkht. Whether it belonged to the so-called Hâdhôkht Nosk []{=html}2{=html}, one of the twenty-one Nosks of which the original Avesta was formed []{=html}3{=html}, or whether it was recited in the Hâdhôkht sacrifice []{=html}4{=html}, a particular liturgy, is a matter on which we have no sufficient information.{=html}

{=html}

The two Yasts have a few developments in common (see §§ 89, 10-13): the Hâdhôkht is more liturgical, the Yasna Yast is more descriptive, and has to a greater degree the poetical imagery of a Yast.

{=html}

{=html}The Srôsh Yast Hâdhôkht is recited every day, during any gâh except the Rapitvîn. A Pahlavi translation of this Yast is extant (East India Office, XII, 102; Paris, Supplément Persan, XXXIII, 259; edited in Études Iraniennes, II), and Anquetil mentions a Sanskrit translation.{=html}

_____________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness … .{=html}

Unto the holy, strong Sraosha, who is the incarnate Word, a mighty-speared and lordly god,

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

[{=html}p. 160{=html}]

I. {align=“center”}

1. We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness.

Good prayer, excellent prayer to the worlds []{=html}1{=html}, O Zarathustra!

2. This it is that takes away the friendship of the fiend and fiends, of the he-fiend and of the she-fiend; it turns away in giddiness their eyes, minds, ears []{=html}2{=html}, hands, feet, mouths, and tongues []{=html}3{=html}; as good prayer, without deceit and without harm, is Manly Courage []{=html}4{=html}, and turns away the Drug []{=html}5{=html}.

3. The holy Sraosha, the best protector of the poor, is fiend-smiting; he is the best smiter of the Drug.

The faithful one who pronounces most words of blessing is the most victorious in victory; the Mãthra Spenta takes best the unseen Drug away. The Ahuna Vairya []{=html}6{=html} is the best fiend-smiter among all spells; the word of truth is the fighter []{=html}7{=html} that is the best of all fiend-smiters.

The Law of the worshippers of Mazda is the truest giver of all the good things, of all those that are the offspring of the good principle; and so is the Law of Zarathustra.

4. And he who should pronounce that word []{=html}8{=html}, O Zarathustra! either a man or a woman, with a mind all intent on holiness, with words all intent on

[{=html}p. 161{=html}]

holiness, with deeds all intent on holiness, when he is in fear either of high waters or of the darkness of a rainy night;

Or at the fords of a river, or at the branching-off of roads;

Or in the meeting together of the faithful, or the rushing together of the worshippers of the Daêvas []{=html}1{=html};

5. Whether on the road []{=html}2{=html} or in the law []{=html}3{=html} he has to fear, not in that day nor in that night shall the tormenting fiend, who wants to torment him, prevail to throw upon him the look of his evil eye, and the malice of the thief []{=html}4{=html} who carries off cattle shall not reach him.

6. Pronounce then that word, O Zarathustra! that word to be spoken []{=html}5{=html}, when thou fall upon the idolaters []{=html}6{=html} and thieves and Daêvas rushing together. Then the malice of the wicked worshippers of the Daêvas, of the Yâtus and their followers, of the Pairikas and their followers, will be affrighted and rush away. Down are the Daêvas! Down are the Daêva-worshippers, and they take back their mouths from biting []{=html}7{=html}.

[{=html}p. 162{=html}]

7. And therefore we take around us the holy-natured Sraosha, the holy, the fiend-smiter, as one does with shepherds’ dogs; therefore we sacrifice unto the holy-natured Sraosha, the holy, the fiend-smiter, with good thoughts, good words, and good deeds.

8 []{=html}1{=html}. For his brightness and glory, for his strength and victorious power, for his offering sacrifices unto the gods []{=html}2{=html}, I will offer him a sacrifice worth being heard. I will offer up libations unto the holy Sraosha, unto the great Ashi Vanguhi []{=html}3{=html}, and unto Nairyô-sangha []{=html}4{=html}, the tall-formed.

So may the holy Sraosha, the fiend-smiter, come to us for help!

9. We worship the holy Sraosha; we worship the great master, Ahura Mazda, who is supreme in holiness, who is the foremost to do deeds of holiness.

We worship all the words []{=html}5{=html} of Zarathustra, and all the good deeds, those done and those to be done.

{=html}Yênhê hâtãm: All those beings of whom Ahura Mazda … .{=html}

II. {align=“center”}

{=html}10 []{=html}6{=html}. We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;{=html}

Who strikes the evil-doing []{=html}7{=html} man, who strikes the evil-doing woman; who smites the fiendish

[{=html}p. 163{=html}]

[{=html}[paragraph continues]{=html}] Drug, and is most strong and world-destroying; who maintains and looks over all this moving []{=html}1{=html} world;

11. Who, never sleeping, wakefully guards the creation of Mazda; who, never sleeping, wakefully maintains the creation of Mazda; who protects all the material world with his club uplifted, from the hour when the sun is down;

12. Who never more did enjoy sleep from the time when the two Spirits made the world, namely, the good Spirit and the evil One; who every day, every night, fights with the Mâzainya Daêvas.

13. He bows not for fear and fright before the Daêvas: before him all the Daêvas bow for fear and fright reluctantly, and rush away to darkness []{=html}2{=html}.

{=html}For his brightness and glory, for his strength and victorious power … . []{=html}3{=html}{=html}

III. {align=“center”}

{=html}14. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

{=html} {=html}

{=html}We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;{=html}

Who with peace and friendship []{=html}4{=html} watches the Drug and the most beneficent Spirit: so that the Amesha-Spentas may go along the seven Karshvares of the earth []{=html}5{=html}; who is the teacher of the

[{=html}p. 164{=html}]

[{=html}[paragraph continues]{=html}] Law []{=html}1{=html}: he himself was taught it by Ahura Mazda, the holy One.

{=html}For his brightness and glory, for his strength and victorious power … .{=html}

IV. {align=“center”}

{=html}15. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

{=html} {=html}

{=html}We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;{=html}

Whom the holy Ahura Mazda has created to withstand Aêshma, the fiend of the wounding spear; we sacrifice unto Peace, whose breath is friendly, and unto the two withstanders of sin and guilt []{=html}2{=html},

16. The friends of the holy Sraosha;

The friends of Rashnu Razista []{=html}3{=html};

The friends of the good Law of the worshippers of Mazda;

The friends of Arstât []{=html}4{=html}, who makes the world grow, who makes the world increase, who makes the world prosper;

The friends of Ashi Vanguhi []{=html}5{=html};

The friends of the good Kisti []{=html}6{=html};

The friends of the most right Kista []{=html}7{=html};

[{=html}p. 165{=html}]

17. The friends of all gods;

The friends of the Mãthra Spenta;

The friends of the fiend-destroying Law;

The friends of the long-traditional teaching;

The friends of the Amesha-Spentas;

The friends of ourselves, the Saoshyants []{=html}1{=html}, the two-footed part of the holy creation;

The friends of all the beings of the holy world.

{=html}For his brightness and glory, for his strength and victorious power… .{=html}

V. {align=“center”}

{=html}18. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

{=html} {=html}

{=html}We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;{=html}

The first [Sraosha], the next, the middle, and the highest; with the first sacrifice, with the next, with the middle, and with the highest []{=html}2{=html}. We sacrifice unto all [the moments] []{=html}3{=html} of the holy and strong Sraosha, who is the incarnate Word;

19. The strong Sraosha, of the manly courage, the warrior of the strong arms, who breaks the skulls of the Daêvas; who smites with heavy blows []{=html}4{=html} and is strong to smite; the holy Sraosha, who smites

[{=html}p. 166{=html}]

with heavy blows; we sacrifice unto the crushing Ascendant of both the holy Sraosha and Arsti []{=html}1{=html}.

20. We sacrifice for all the houses protected by Sraosha, where the holy Sraosha is dear and friendly treated and satisfied, as well as the faithful man []{=html}2{=html}, rich in good thoughts, rich in good words, rich in good deeds.

21. We sacrifice unto the body of the holy Sraosha;

We sacrifice unto the body of Rashnu Razista;

We sacrifice unto the body of Mithra, the lord of wide pastures;

We sacrifice unto the body of the holy wind;

We sacrifice unto the body of the good Law of the worshippers of Mazda;

We sacrifice unto the body of Arstât, who makes the world grow, who makes the world increase, who makes the world prosper;

We sacrifice unto the body of Ashi Vanguhi;

We sacrifice unto the body of the good Kisti;

We sacrifice unto the body of the most right Kista;

We sacrifice unto the bodies of all the gods;

22. We sacrifice unto the body of the Mãthra Spenta;

We sacrifice unto the body of the fiend-destroying Law;

We sacrifice unto the body of the long-traditional teaching;

We sacrifice unto the bodies of the Amesha-Spentas;

[{=html}p. 167{=html}]

We sacrifice unto the bodies of ourselves, the Saoshyants, the two-footed part of the holy creation;

We sacrifice unto the bodies of all the beings of the holy world []{=html}1{=html}.

{=html}For his brightness and glory, for his strength and victorious power … . .{=html}

{=html} {=html}

{=html}23. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I bless the sacrifice and prayer, the strength and vigour of the holy, strong Sraosha, who is the incarnate Word, a mighty-speared and lordly god.

{=html}[Give] unto that man []{=html}2{=html} brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones!{=html}

Footnotes {align=“CENTER”}

[]159:1 Cf. Vend. Introd. IV, 31.

[]159:2 Ibid. III, 3.

[]159:3 See an account of the Hâdhôkht Nosk in the Dînkart (West, Pahlavi Texts, I, 225, note); cf. Introd. to Yt. XXI.

[]159:4 Cf. § 18, note.

[]160:1 ‘Has been taught to the world, namely, the Law’ (Pahl. Comm.).

[]160:2 Doubtful.

[]160:3 Derezvã: Pahl. hûzvân; cf. Yt. I, 28.

[]160:4 Is the same with it, is as powerful.

[]160:5 Doubtful (vârethrem dârestâ … . zak drûg vartî dâstârtûm).

[]160:6 See p. 23.

[]160:7 Or, ‘is the best of all fiend-smiters in battle.’

[]160:8 This chapter (Pahl. Comm.).

[]161:1 Different words are used, as usual, to express the same conflict, according as it refers to the faithful or to the idolaters.

[]161:2 Aipi-ayanãm: madam râs.

[]161:3 Arethyanãm: dâdistân (from aretha, meaning dînâ, dâdistân).

[]161:4 Gadha: nrisamsa (Neriosengh); the Pahlavi has [] , a Saka, a Scythe.

[]161:5 The praise of Sraosha.

[]161:6 Keresaska: krasîâk; cf. Neriosengh ad Yasna IX, 24 [75]; that name was in the later periods applied to Christians, as if keresa were the name of Christ; cf. Bahman Yast II, 19; III, 2.

[]161:7 Doubtful.

[]162:1 §§ 8-9 = Yasna LVII, 3-4 [LVI, 1, 6-12].

[]162:2 See Vend. Introd. IV, 31.

[]162:3 See Yt. XVII.

[]162:4 See Vend. XXII, 7 [22] and Sîrôzah I, 9.

[]162:5 The words of the law.

[]162:6 §§ 10-13 = Yasna LVII, 15-18 [LVI, 7].

[]162:7 Cf. Yt. I, 19.

[]163:1 Cf. above, p. 145, note 1.

[]163:2 To hell.

[]163:3 As above, §§ 8-9.

[]163:4 To the creation of Ormazd.

[]163:5 Doubtful. The Yasna has: ‘Through whose strength, victorious power, wisdom, and knowledge the Amesha-Spentas go (avãn; Phl. sâtûnand) along the seven Karshvares of the earth’ (LVII, 23 [LVI, 10, 2]).

[]164:1 He teaches the law to the three saviours to come, Oshêdar Bâmî, Oshêdar Mâh, and Soshyôs (Yasna LVII, 24 [LVI, 10, 2]; Phl. tr.).

[]164:2 Parestaska mravayâoska, to be corrected, according to various readings, into staretaska mavayâoska or something like it; the two genii here alluded to are Anâstareta and Amuyamna, Sinlessness and Innocence, who are invoked in company with Akhsti hamvaiñti in Vispêrad VIII, 4.

[]164:3 See Yt. XII.

[]164:4 See Yt. XVII.

[]164:5 See Vend. XIX, 39.

[]164:6 See ibid.

[]164:7 See Yt. XVI, 1.

[]165:1 The faithful, as helping through their good deeds in the work of final restoration, to be performed by Saoshyant (cf. Yt. XIII, 17).

[]165:2 The first sacrifice is the Yasna sacrifice; the next (literally, superior) is the Vispêrad; the middle sacrifice is the Hâdhôkht [and] êvak hômâst; the highest sacrifice is the Dvâzdah hômâst (Pahl. Comm.). Sraosha is called the first, next, middle, and highest, accordingly as he presides over one or the other of those sacrifices. For a definition of the êvak hômâst and Dvâzdah hômâst, see West, Pahlavi Texts, I, 212, note 5.

[]165:3 Vîspãn, translated harvisp zamân.

[]165:4 Literally, the smiter who smites with smitings.

[]166:1 The same as Arstât. Cf. Yasna LVII, 34-35 [LVI, 13, 3-7].

[]166:2 He receives alms (the ashô-dâd).

[]167:1 Cf. §§ 16-17.

[]167:2 Who sacrifices to Sraosha.

[]

[{=html}p. 168{=html}]

XII. RASHN YAST. {align=“center”}

{=html}Rashnu Razista, ‘the truest True,’ is the Genius of Truth: he is one of the three judges of the departed, with Mithra and Sraosha: he holds the balance in which the deeds of men are weighed after their death: ‘he makes no unjust balance … ., neither for the pious nor yet the wicked, neither for lords nor yet rulers; as much as a hair’s breadth he will not vary, and he shows no favour []{=html}1{=html}.’ He is an offshoot either of Mithra, the God of Truth and the avenger of lies, or of Ahura Mazda himself, the all-knowing lord (§ 2 seq.).{=html}

{=html}

This Yast seems to be an appeal made to Rashnu to come and attend the performance of the var nîrang or ordeal (see p. 170, note 3), of which Rashnu, as the Genius of Truth, was the natural witness and arbiter (cf. Vend. IV, 54-55 [154-156]). As a god of Truth must know everything and be present everywhere, he is called from whatever part of the world he may actually be in. This brings about an enumeration of all the parts of the world, from this earth (§§ 9-22) to the highest heaven (§ 37), passing through the Albôrz (§§ 23-26), the star region (§§ 26-32), the moon region (§ 33), and the sun region (§ 34; cf. p. 73, note 2).

{=html}

{=html}This Yast is recited on the days of Rashn, Murdâd, Âshtâd, and Zemyâd (the 18th, 7th, 26th, and 28th of the month).{=html}

_____________________________

{=html}0. May Ahura Mazda be rejoiced {=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness.{=html}

Unto Rashnu Razista; unto Arstât, who makes the world grow, who makes the world increase; unto the true-spoken speech, that makes the world grow []{=html}2{=html};

[{=html}p. 169{=html}]

{=html}Be propitiation, with sacrifice, prayer, propitiation, and glorification.{=html}

{=html} {=html}

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I. {align=“center”}

1. The holy (Zarathustra) asked him []{=html}1{=html}: ‘O holy Ahura Mazda! I ask thee; answer me with words of truth, thou who knowest the truth. Thou art undeceivable, thou hast an undeceivable understanding; thou art undeceivable, as thou knowest everything.

‘What of the Holy Word is created true? what is created progress-making? what is fit to discern? what is healthful? what is wise? what is happy and more powerful to destroy than all other creatures []{=html}2{=html}?

2. Ahura Mazda answered: ‘I will declare that unto thee, O pure, holy Spitama!

‘The most glorious Holy Word (itself), this is what in the Holy Word is created true, what is created progress making, what is fit to discern, what is healthful, wise, and happy, what is more powerful to destroy than all other creatures.’

3. Ahura Mazda said: ‘Bind up a three-twigged baresma against the way of the sun. [Address] unto me, Ahura Mazda, these words: “We invoke, we bless [Ahura] []{=html}3{=html}; I invoke the friendship [of Ahura] towards this var []{=html}4{=html} prepared, towards the fire and the baresma, towards the full boiling [milk []{=html}5{=html}], towards the var []{=html}4{=html} of oil and the sap []{=html}6{=html} of the plants.”

[{=html}p. 170{=html}]

4. ‘Then I, Ahura Mazda, shall come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants;

‘Along with the fiend-smiting Wind, along with the cursing thought of the wise []{=html}1{=html}, along with the kingly Glory, along with Saoka []{=html}2{=html}, made by Mazda.

5. ‘We invoke, we bless Rashnu, the strong; I invoke his friendship towards this var []{=html}3{=html} prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants.

6. ‘Then Rashnu the tall, the strong, will come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants:

‘Along with the fiend-smiting Wind, along with the cursing thought of the wise, along with the kingly Glory, along with Saoka, made by Mazda.

7. ‘O thou, holy Rashnu! O most true Rashnu! most beneficent Rashnu! most knowing Rashnu! most discerning Rashnu! most fore-knowing Rashnu! most far-seeing Rashnu! Rashnu, the

[{=html}p. 171{=html}]

best doer of justice []{=html}1{=html}! Rashnu, the best smiter of thieves;

8. ‘The uninjured, the best killer, smiter, destroyer of thieves and bandits! in whatever part of the world thou art watching the doings []{=html}2{=html} of men and making the account … . []{=html}3{=html}.

II. {align=“center”}

9. ‘Whether thou, O holy Rashnu! art in the Karshvare Arezahi []{=html}4{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared []{=html}5{=html} … . in whatever part of the world thou art.

III. {align=“center”}

10. ‘Whether thou, O holy Rashnu! art in the Karshvare Savahi []{=html}4{=html}, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared … . in whatever part of the world thou art.

IV. {align=“center”}

11. ‘Whether thou, O holy Rashnu! art in the Karshvare Fradadhafshu []{=html}4{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … . in whatever part of the world thou art.

V. {align=“center”}

12. ‘Whether thou, O holy Rashnu! art in the

[{=html}p. 172{=html}]

[{=html}[paragraph continues]{=html}] Karshvare Vîdadhafshu []{=html}1{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … . in whatever part of the world thou art.

VI. {align=“center”}

13. ‘Whether thou, O holy Rashn! art in the Karshvare Vouru-baresti []{=html}1{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … . in whatever part of the world thou art.

VII. {align=“center”}

14. ‘Whether thou, O holy Rashnu! art in the Karshvare Vouru-baresti []{=html}1{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … . in whatever part of the world thou art.

VIII. {align=“center”}

15. ‘Whether thou, O holy Rashnu! art in this Karshvare, the bright Hvaniratha []{=html}1{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … . in whatever part of the world thou art.

IX. {align=“center”}

16. ‘Whether thou, O holy Rashnu! art in the sea Vouru-Kasha []{=html}2{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … . in whatever part of the world thou art.

[{=html}p. 173{=html}]

X. {align=“center”}

17. ‘Whether thou, O holy Rashnu! art on the tree of the eagle []{=html}1{=html}, that stands in the middle of the sea Vouru-Kasha, that is called the tree of good remedies, the tree of powerful remedies, the tree of all remedies, and on which rest the seeds of all plants; we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XI. {align=“center”}

18. ‘Whether thou, O holy Rashnu! art on the Aodhas []{=html}2{=html} of the Rangha, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XII. {align=“center”}

19. ‘Whether thou, O holy Rashnu! art on the Sanaka []{=html}3{=html} of the Rangha, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

[{=html}p. 174{=html}]

XIII. {align=“center”}

20. ‘Whether thou, O holy Rashnu! art at one of the angles of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared … .

XIV. {align=“center”}

21 . ‘Whether thou, O holy Rashnu! art at the boundary of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared … .

XV. {align=“center”}

22. ‘Whether thou, O holy Rashnu! art in any place of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared … .

XVI. {align=“center”}

23. ‘Whether thou, O holy Rashnu! art on the Hara Berezaiti, the bright mountain around which the many (stars) revolve, where come neither night nor darkness, no cold wind and no hot wind, no deathful sickness, no uncleanness made by the Daêvas, and the clouds cannot reach up unto the Haraiti Bareza []{=html}1{=html}; we invoke, we bless Rashnu. I invoke his friendship towards this var prepared … .

XVII. {align=“center”}

24. ‘Whether thou, O holy Rashnu! art upon the highest Hukairya, of the deep precipices []{=html}2{=html}, made of gold, wherefrom this river of mine, Ardvi Sûra Anâhita, leaps from a thousand times the height of a man, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

[{=html}p. 175{=html}]

XVIII. {align=“center”}

25. ‘Whether thou, O holy Rashnu! art upon the Taêra of the height Haraiti, around which the stars, the moon, and the sun revolve []{=html}1{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XIX. {align=“center”}

26. ‘Whether thou, O holy Rashnu! art in the star Vanant []{=html}2{=html}, made by Mazda, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XX. {align=“center”}

27. ‘Whether thou, O holy Rashnu! art in the bright and glorious star Tistrya []{=html}3{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards the var prepared … .

XXI. {align=“center”}

28. ‘Whether thou, O holy Rashnu! art in the group of the Haptôiringa stars []{=html}3{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XXII. {align=“center”}

29. ‘Whether thou, O holy Rashnu! art in those stars that have the seed of the waters in them []{=html}4{=html}, we

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invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XXIII. {align=“center”}

30. ‘Whether thou, O holy Rashnu! art in those stars that have the seed of the earth in them []{=html}1{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XXIV. {align=“center”}

31. ‘Whether thou, O holy Rashnu! art in those stars that have the seed of the plants in them []{=html}1{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XXV. {align=“center”}

32. ‘Whether thou, O holy Rashnu! art in the stars that belong to the Good Spirit []{=html}2{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XXVI. {align=“center”}

33. ‘Whether thou, O holy Rashnu! art in the moon which has the seed of the Bull in it []{=html}3{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

[{=html}p. 177{=html}]

XXVII. {align=“center”}

34. ‘Whether thou, O holy Rashnu! art in the swift-horsed sun, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XXVIII. {align=“center”}

35. ‘Whether thou, O holy Rashnu! art in the sovereign endless Light, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XXIX. {align=“center”}

36. ‘Whether thou, O holy Rashnu! art in the bright, all-happy, blissful abode of the holy Ones, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XXX. {align=“center”}

37. ‘Whether thou, O holy Rashnu! art in the shining Garô-demâna []{=html}1{=html}, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

XXXI. {align=“center”}

38. ‘Whether thou, O holy Rashnu! art … . []{=html}2{=html} we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared … .

{=html}39. ‘For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

[{=html}p. 178{=html}]

{=html}‘Yênhê hâtãm: All those beings of whom Ahura Mazda… .{=html}

{=html} {=html}

{=html}40. ‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

‘I bless the sacrifice and prayer, and the strength and vigour of Rashnu Razista; of Arstât, who makes the world grow, who makes the world increase; and of the true-spoken speech that makes the world grow.

{=html}‘Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}‘[Give] unto that man []{=html}1{=html} brightness and glory, give him health of body, … . give him the bright, all-happy, blissful abode of the holy Ones.‘{=html}

Footnotes {align=“CENTER”}

[]168:1 Minokhirad II, 120-121 (tr. West).

[]168:2 Sîrôzah I, 18.

[]169:1 Ahura Mazda.

[]169:2 Cf. Yt. I, 1 seq.

[]169:3 The text is apparently corrupt and has literally, ‘We invoke, we bless me, Ahura Mazda.’

[]169:4 See following page, note 3.

[]169:5 Possibly, waters; cf. Yt. V, 132 and Vend. IV, 46 [128], 54 [154] seq.

[]169:6 Literally, the fat.

[]170:1 See p. 12, note 13.

[]170:2 See Vend. XXII, 3.

[]170:3 Varô; this seems to be the Var nîrang or ordeal which is alluded to in several passages of the Avesta; cf. Afrîgân I, 9; Yasna XXXI, 3 b (see Pahl. Comm.; cf. Comm. ad XXXI V, 4 a); cf. Vend. IV, 46, 55. According to the Dînkart, there were thirty-three kinds of var ordeals (Haug, Ardâ Vîrâf, p. 245); the most common was to pour melted copper upon the breast of the man whose truth was to be tested: if he went off uninjured, he was considered to have spoken the truth. Cf. Vend. Introd. III, 9.

[]171:1 Arethamat-bairishta: aretha is dînâ, dâdistân (law, justice).

[]171:2 Kesa = kartârî (Pahl. Comm. ad Vend. XXI, 3 [14]).

[]171:3 I cannot make anything of the rest of the sentence hadhanâ tanasus; cf. § 38.

[]171:4 See Yt. X, 15, note 5.

[]171:5 The rest as in §§ 5-8.

[]172:1 See Yt. X, 15, note 5.

[]172:2 See p. 54, note 6.

[]173:1 The Saêna, in later mythology the Sînamrû or Sîmûrgh; his ‘resting-place is on the tree which is Jad-bêsh (opposed to harm) of all seeds; and always when he rises aloft, a thousand twigs will shoot forth from that tree; and when he alights, he will break off the thousand twigs, and he sheds their seed therefrom. And the bird Chañmrôsh for ever sits in that vicinity; and his work is this, that he collects that seed which sheds from the tree of all seeds, which is Jad-bêsh, and conveys it there where Tishtar seizes the water, so that Tishtar may seize the water with that seed of all kinds, and may rain it on the world with the rain’ (Minokhirad LXII, 37; tr. West).

[]173:2 By the floods (? Vend. I, 26); it has probably a geographical meaning; cf. the following paragraph; perhaps the marshy country at the mouth of the Tigris.

[]173:3 Cf. Yt. X, 104; aodhas and sanaka may refer to the southern and northern basin of the Tigris.

[]174:1 Cf. Yt. X, 50.

[]174:2 Reading vîspô-vaêmem; cf. Yt. V, 96, note 7.

[]175:1 See Bund. V, 3 seq.; cf. Yt. X, 13, 50.

[]175:2 Cf. Yt. XX and Yt. VIII, 12.

[]175:3 Cf. Yt. VIII, 12.

[]175:4 ‘The star of water essence is for the increase of water; and the star of earth essence, for the increase of earth; and the star of tree essence, for the increase of trees; and the star of cattle essence, [{=html}p. 176{=html}] for the increase of cattle; and the essence of water, and earth, and trees, and cattle is created for the increase of man’ (Minokhirad XLIX, 7, tr. West).

[]176:1 See preceding note.

[]176:2 Excluding the planets which belong to Ahriman (Minokhirad VIII, 19; Bund. III, 25; V, 1).

[]176:3 See above, p. 8, note 8.

[]177:1 The highest heaven, the abode of Ormazd.

[]177:2 ? Upa hadhana hadhanâ tanasus; cf. § 8, p. 171, note 3.

[]178:1 Who shall have worshipped Rashnu.

[]

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XIII. FARVARDÎN YAST. {align=“center”}

{=html}The Fravashi is the inner power in every being that maintains it and makes it grow and subsist. Originally the Fravashis were the same as the Pitris of the Hindus or the Manes of the Latins, that is to say, the everlasting and deified souls of the dead (see §§ 49-52); but in course of time they gained a wider domain, and not only men, but gods and even physical objects, like the sky and the earth, &c. (§§ 85-86), had each a Fravashi (see Ormazd et Ahriman, §§ 111-113).{=html}

{=html}

This Yast is to be divided into two parts. The former part (§§ 1-84) is a glorification of the powers and attributes of the Fravashis in general; the latter part (§§ 85—158) is an enumeration of the Fravashis of the most celebrated heroes of Mazdeism, from the first man, Gaya Maretan, down to the last, Saoshyant.

This latter part is like a Homer’s catalogue of Mazdeism. The greatest part of the historical legends of Iran lies here condensed into a register of proper names. This enumeration is divided into seven chapters:

The first (XXIV, §§ 85-95) contains the names of several gods, of the first man, Gaya Maretan, the first law-giver, Zarathustra, and his first disciple, Maidhyô-maungha;

The second part (XXV, §§ 96-110) contains the names of the disciples of Zarathustra, most of them belonging to the epical cyclus of Vîstâspa (Gustâsp);

The third part (XXVI, §§ 111-117) is of uncertain character, and no name contained in it is found in the epical legends;

The fourth part (XXVII, §§ 118-128) seems to be devoted to the heroes of the other Karshvares and to mythical beings, born or unborn (cf. §§ 121, 122, 127, 128);

The fifth part (XXVIII, § 129) is devoted to Saoshyant alone; The sixth part (XXIX, §§ 130-138) is devoted to the heroes before the time of Zarathustra;

The seventh part (XXX, §§ 139-142) is devoted to the holy women of Mazdeism from Hvôvi, Zarathustra’s wife, down to Srûtat-fedhri, Vanghu-fedhri, and Eredat-fedhri, the future mothers of his three unborn sons.

{=html}

{=html}The second, third, and fourth enumerations all end with the{=html}

[{=html}p. 180{=html}]

{=html}name of Astvat-ereta (that is to say, Saoshyant), which shows that they do not refer to successive generations, but to three independent branches, which are each developed apart down to the time of the Saviour.{=html}

____________________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness.{=html}

Unto the awful, overpowering Fravashis of the faithful; unto the Fravashis of the men of the primitive law []{=html}1{=html}; unto the Fravashis of the next-of-kin,

{=html}Be propitiation, with sacrifice, prayer, propitiation, and glorification.{=html}

{=html} {=html}

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness… .{=html}

I. {align=“center”}

1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘Do thou proclaim, O pure Zarathustra! the vigour and strength, the glory, the help and the joy that are in the Fravashis of the faithful, the awful and overpowering Fravashis; do thou tell how they come to help me, how they bring assistance unto me, the awful Fravashis of the faithful []{=html}2{=html}.

2. ‘Through their brightness and glory, O Zarathustra! I maintain that sky, there above, shining and seen afar, and encompassing this earth all around.

3. ‘It looks like a palace, that stands built of a

[{=html}p. 181{=html}]

heavenly substance []{=html}1{=html}, firmly established, with ends that lie afar, shining in its body of ruby over the three-thirds (of the earth) []{=html}2{=html}; it is like a garment inlaid with stars, made of a heavenly substance, that Mazda puts on, along with Mithra and Rashnu and Spenta-Ârmaiti, and on no side can the eye perceive the end of it.

4. ‘Through their brightness and glory, O Zarathustra! I maintain Ardvi Sara Anâhita, the wide-expanding and health-giving, who hates the Daêvas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material world; the life-increasing and holy, the flocks-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country-increasing and holy []{=html}3{=html};

5 []{=html}4{=html}. ‘Who makes the seed of all males pure, who makes the womb of all females pure for bringing forth, who makes all females bring forth in safety, who puts milk in the breasts of all females in the right measure and the right quality;

6. ‘The large river, known afar, that is as large as the whole of all the waters that run along the earth; that runs powerfully from the height Hukairya down to the sea Vouru-Kasha.

7. ‘All the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over,

[{=html}p. 182{=html}]

when she runs down there, when she streams down there, she, Ardvi Sûra Anâhita, who has a thousand cells and a thousand channels; the extent of each of those cells, of each of those channels, is as much as a man can ride in forty days, riding on a good horse.

8. ‘From this river of mine alone flow all the waters that spread all over the seven Karshvares; this river of mine alone goes on bringing waters, both in summer and in winter. This river of mine purifies the seed in males, the womb in females, the milk in females’ breasts []{=html}1{=html}.

9. ‘Through their brightness and glory, O Zarathustra! I maintain the wide earth made by Ahura, the large and broad earth, that bears so much that is fine, that bears all the bodily world, the live and the dead, and the high mountains, rich in pastures and waters;

10. ‘Upon which run the many streams and rivers; upon which the many kinds of plants grow up from the ground, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals []{=html}2{=html}, and to help the faithful.

11. ‘Through their brightness and glory, O Zarathustra! I maintain in the womb the child that has been conceived, so that it does not die from the

[{=html}p. 183{=html}]

assaults of Vîdôtu []{=html}1{=html}, and I develop in it []{=html}2{=html} the bones, the hair, the … . []{=html}3{=html}, the entrails, the feet, and the sexual organs.

12. ‘Had not the awful Fravashis of the faithful given help unto me, those animals and men of mine, of which there are such excellent kinds, would not subsist; strength would belong to the Drug, the dominion would belong to the Drug, the material world would belong to the Drug.

13. ‘Between the earth and the sky the immaterial creatures would be harassed by the Drug; between the earth and the sky the immaterial creatures would be smitten by the Drug; and never afterwards would Angra-Mainyu give way to the blows of Spenta-Mainyu.

14. ‘Through their brightness and glory the waters run and flow forward from the never-failing springs; through their brightness and glory the plants grow up from the earth, by the never-failing springs; through their brightness and glory the winds blow, driving down the clouds towards the never-failing springs.

15. ‘Through their brightness and glory the females conceive offspring; through their brightness and glory they bring forth in safety; it is through their brightness and glory when they become blessed with children.

16. ‘Through their brightness and glory a man is born who is a chief in assemblies and meetings []{=html}4{=html}, who listens well []{=html}5{=html} to the (holy) words, whom Wisdom

[{=html}p. 184{=html}]

holds dear []{=html}1{=html}, and who returns a victor from discussions with Gaotema, the heretic []{=html}2{=html}.

‘Through their brightness and glory the sun goes his way; through their brightness and glory the moon goes her way; through their brightness and glory the stars go their way.

17. ‘In fearful battles they are the wisest for help, the Fravashis of the faithful.

‘The most powerful amongst the Fravashis of the faithful, O Spitama! are those of the men of the primitive law []{=html}3{=html} or those of the Saoshyants []{=html}4{=html} not yet born, who are to restore the world. Of the Others, the Fravashis of the living faithful are more powerful, O Zarathustra! than those of the dead, O Spitama!

18. ‘And the man who in life shall treat the Fravashis of the faithful well, will become a ruler of the country with full power, and a chief most strong; so shall any man of you become, who shall treat Mithra well, the lord of wide pastures, and Arstât, who makes the world grow, who makes the world increase.

19. ‘Thus do I proclaim unto thee, O pure Spitama! the vigour and strength, the glory, the help, and the joy that are in the Fravashis of the faithful,

[{=html}p. 185{=html}]

the awful and overpowering Fravashis; and how they come to help me, how they bring assistance unto me, the awful Fravashis of the faithful []{=html}1{=html}.’

II. {align=“center”}

20. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘If in this material world, O Spitama Zarathustra! thou happenest to come upon frightful roads, full of dangers and fears, O Zarathustra! and thou fearest for thyself, then do thou recite these words, then proclaim these fiend-smiting words, O Zarathustra!

21. ’ “I praise, I invoke, I meditate upon, and we sacrifice unto the good, strong, beneficent Fravashis of the faithful. We worship the Fravashis of the masters of the houses, those of the lords of the boroughs, those of the lords of the towns, those of the lords of the countries, those of the Zarathustrôtemas []{=html}2{=html}; the Fravashis of those that are, the Fravashis of those that have been, the Fravashis of those that will be; all the Fravashis of all nations []{=html}3{=html}, and most friendly the Fravashis of the friendly nations;

22. ’ “Who maintain the sky, who maintain the waters, who maintain the earth, who maintain the cattle, who maintain in the womb the child that has been conceived, so that it does not die from the assaults of Vîdôtu, and develop in it the bones, the hair, the … ., the entrails, the feet, and the sexual organs []{=html}4{=html};

23. ’ “Who are much-bringing, who move with

[{=html}p. 186{=html}]

awfulness, well-moving, swiftly moving, quickly moving, who move when invoked; who are to be invoked in the conquest of good, who are to be invoked in fights against foes, who are to be invoked in battles;

24. ’ “Who give victory to their invoker, who give boons to their lover, who give health to the sick man, who give good Glory to the faithful man that brings libations and invokes them with a sacrifice and words of propitiation []{=html}1{=html};

25. ’ “Who turn to that side where are faithful men, most devoted to holiness, and where is the greatest piety []{=html}2{=html}, where the faithful man is rejoiced []{=html}3{=html}, and where the faithful man is not ill-treated []{=html}4{=html}.” ‘

III. {align=“center”}

26. We worship the good, strong, beneficent Fravashis of the faithful, who are the mightiest of drivers, the lightest of those driving forwards, the slowest of the retiring []{=html}5{=html}, the safest []{=html}5{=html} of all bridges, the least-erring []{=html}5{=html} of all weapons and arms []{=html}6{=html}, and who never turn their backs []{=html}7{=html}.

27. At once, wherever they come, we worship them, the good ones, the excellent ones, the good, the strong, the beneficent Fravashis of the faithful. They are to be invoked when the bundles of baresma are tied; they are to be invoked in fights against foes, in battles []{=html}8{=html}, and there where gallant men strive to conquer foes.

[{=html}p. 187{=html}]

28. Mazda invoked them for help, when he fixed the sky and the waters and the earth and the plants; when Spenta-Mainyu fixed the sky, when he fixed the waters, when the earth, when the cattle, when the plants, when the child conceived in the womb, so that it should not die from the assaults of Vîdôtu, and developed in it the bones, the hair, the … ., the entrails, the feet, and the sexual organs []{=html}1{=html}.

29. Spenta-Mainyu maintained the sky, and they sustained it from below, they, the strong Fravashis, who sit in silence, gazing with sharp looks; whose eyes and ears are powerful, who bring long joy, high and high-girded; well-moving and moving afar, loud-snorting []{=html}2{=html}, possessing riches and a high renown.

IV. {align=“center”}

30. We worship the good, strong, beneficent Fravashis of the faithful; whose friendship is good, and who know how to benefit; whose friendship lasts long; who like to stay in the abode where they are not harmed by its dwellers; who are good, beautiful afar []{=html}3{=html}, health-giving, of high renown, conquering in battle, and who never do harm first.

V. {align=“center”}

31. We worship the good, strong, beneficent Fravashis of the faithful; whose will is dreadful unto those who vex them; powerfully working and most beneficent; who in battle break the dread arms of their foes and haters.

[{=html}p. 188{=html}]

VI. {align=“center”}

32. We worship the good, strong, beneficent Fravashis of the faithful; liberal, valiant, and full of strength, not to be seized by thought, welfare-giving, kind, and health-giving, following with Ashi’s remedies, as far as the earth extends, as the rivers stretch, as the sun rises []{=html}1{=html}.

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33. We worship the good, strong, beneficent Fravashis of the faithful, who gallantly and bravely fight, causing havoc, wounding []{=html}2{=html}, breaking to pieces all the malice of the malicious, Daêvas and men, and smiting powerfully in battle, at their wish and will.

34. You kindly deliver the Victory made by Ahura, and the crushing Ascendant, most beneficently, to those countries where you, the good ones, unharmed and rejoiced, unoppressed and unoffended, have been held worthy of sacrifice and prayer, and proceed the way of your wish.

VIII. {align=“center”}

35. We worship the good, strong, beneficent Fravashis of the faithful, of high renown, smiting in battle, most strong, shield-bearing and harmless to those who are true, whom both the pursuing and the fleeing invoke for help: the pursuer invokes

[{=html}p. 189{=html}]

them for a swift race, and for a swift race does the fleer invoke them;

36. Who turn to that side where are faithful men, most devoted to holiness, and where is the greatest piety, where the faithful man is rejoiced, and where the faithful man is not ill-treated []{=html}1{=html}.

IX. {align=“center”}

37. We worship the good, strong, beneficent Fravashis of the faithful, who form many battalions, girded with weapons []{=html}2{=html}, lifting up spears, and full of sheen; who in fearful battles come rushing along where the gallant heroes []{=html}3{=html} go and assail the Dânus []{=html}4{=html}.

38. There you destroy the victorious strength of the Turanian Dânus; there you destroy the malice of the Turanian Dânus; through you the chiefs []{=html}5{=html} are of high intellect []{=html}6{=html} and most successful; they, the gallant heroes the gallant Saoshyants []{=html}7{=html}, the gallant conquerors of the offspring of the Dânus chiefs of myriads, who wound with stones []{=html}8{=html}.

X. {align=“center”}

39. We worship the good, strong, beneficent Fravashis of the faithful, who rout the two wings of an army standing in battle array, who make the centre swerve, and swiftly pursue onwards, to help the faithful and to distress the doers of evil deeds.

XI. {align=“center”}

40. We worship the good, strong, beneficent

[{=html}p. 190{=html}]

[{=html}[paragraph continues]{=html}] Fravashis of the faithful; awful, overpowering, and victorious, smiting in battle, sorely wounding, blowing away (the foes), moving along to and fro, of good renown, fair of body, godly of soul, and holy; who give victory to their invoker, who give boons to their lover, who give health to the sick man []{=html}1{=html};

41. Who give good glory to him who worships them with a sacrifice, as that man did worship them, the holy Zarathustra, the chief of the material world, the head of the two-footed race, in whatever struggle he had to enter, in whatever distress he did fear;

42. Who, when well invoked, enjoy bliss in the heavens; who, when well invoked, come forward from the heavens, who are the heads []{=html}2{=html} of that sky above, possessing the well-shapen Strength, the Victory made by Ahura, the crushing Ascendant, and Welfare []{=html}3{=html}, the wealth-bringing, boon-bringing, holy, well fed, worthy of sacrifice and prayer in the perfection of holiness.

43. They shed Satavaêsa []{=html}4{=html} between the earth and the sky, him to whom the waters belong []{=html}5{=html}, who listens to appeals and makes the waters flow and the plants grow up, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals []{=html}6{=html}, and to help the faithful []{=html}7{=html}.

44. Satavaêsa comes down and flows between the earth and the sky, he to whom the waters belong, who listens to appeals and makes the waters and the plants grow up, fair, radiant, and full of

[{=html}p. 191{=html}]

light, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals, and to help the faithful.

XII. {align=“center”}

45. We worship the good, strong, beneficent Fravashis of the faithful; with helms of brass, with weapons of brass, with armour []{=html}1{=html} of brass; who struggle in the fights for victory in garments of light, arraying the battles and bringing them forwards, to kill thousands of Daêvas.

When the wind blows from behind them []{=html}2{=html} and brings their breath unto men,

46. Then men know where blows the breath of victory: and they pay pious homage unto the good, strong, beneficent Fravashis of the faithful, with their hearts prepared and their arms uplifted.

47. Whichever side they have been first worshipped in the fulness of faith of a devoted heart []{=html}3{=html}, to that side turn the awful Fravashis of the faithful, along with Mithra and Rashnu and the awful cursing thought []{=html}4{=html} of the wise and the victorious wind.

48. And those nations are smitten at one stroke by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads of myriads, against which turn the awful Fravashis of the faithful, along with Mithra and Rashnu, and the awful cursing thought of the wise and the victorious wind.

[{=html}p. 192{=html}]

XIII. {align=“center”}

49. We worship the good, strong, beneficent Fravashis of the faithful, who come and go through the borough at the time of the Hamaspathmaêdha []{=html}1{=html}; they go along there for ten nights, asking thus []{=html}2{=html}:

50. ‘Who will praise us? Who will offer us a sacrifice? Who will meditate upon us? Who will bless us []{=html}3{=html}? Who will receive us with meat and clothes in his hand []{=html}4{=html} and with a prayer worthy of bliss []{=html}5{=html}? Of which of us will the name be taken for invocation []{=html}6{=html}? Of which of you will the soul be worshipped by you with a sacrifice []{=html}7{=html}? To whom will this gift of ours be given, that he may have never-failing food for ever and ever?’

51. And the man who offers them up a sacrifice,

[{=html}p. 193{=html}]

with meat and clothes in his hand, with a prayer worthy of bliss, the awful Fravashis of the faithful, satisfied, unharmed, and unoffended, bless thus:

52. ‘May there be in this house flocks of animals and men! May there be a swift horse and a solid chariot! May there be a man who knows how to praise God []{=html}1{=html} and rule in an assembly, who will offer us sacrifices with meat and clothes in his hand, and with a prayer worthy of bliss []{=html}2{=html}.’

XIV. {align=“center”}

53. We worship the good, strong, beneficent Fravashis of the faithful, who show beautiful paths to the waters, made by Mazda, which had stood before for a long time in the same place without flowing []{=html}3{=html}:

54. And now they flow along the path made by Mazda, along the way made by the gods, the watery way appointed to them, at the wish of Ahura Mazda, at the wish of the Amesha-Spentas.

XV. {align=“center”}

55. We worship the good, strong, beneficent Fravashis of the faithful, who show a beautiful growth to the fertile []{=html}4{=html} plants, which had stood before for a long time in the same place without growing:

56. And now they grow up along the path made

[{=html}p. 194{=html}]

by Mazda, along the way made by the gods, in the time appointed to them, at the wish of Ahura Mazda, at the wish of the Amesha-Spentas.

XVI. {align=“center”}

57. We worship the good, strong, beneficent Fravashis of the faithful, who showed their paths to the stars, the moon, the sun, and the endless lights, that had stood before for a long time in the same place, without moving forwards, through the oppression of the Daêvas and the assaults of the Daêvas []{=html}1{=html}.

58. And now they move around in their far-revolving circle for ever, till they come to the time of the good restoration of the world.

XVII. {align=“center”}

59. We worship the good, strong, beneficent Fravashis of the faithful, who watch over the bright sea Vouru-Kasha []{=html}2{=html}, to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.

XVIII. {align=“center”}

60. We worship the good, strong, beneficent Fravashis of the faithful, who watch over the stars Haptôiringa []{=html}3{=html}, to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.

XIX. {align=“center”}

61. We worship the good, strong, beneficent Fravashis of the faithful, who watch over the body

[{=html}p. 195{=html}]

of Keresâspa, the son of Sâma []{=html}1{=html}, the club-bearer with plaited hair, to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.

XX. {align=“center”}

62. We worship the good, strong, beneficent Fravashis of the faithful, who watch over the seed of the holy Zarathustra []{=html}2{=html}, to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.

XXI. {align=“center”}

63. We worship the good, strong, beneficent Fravashis of the faithful, who fight at the right hand of the reigning lord, if he rejoices the faithful []{=html}3{=html} and if the awful Fravashis of the faithful are not hurt by him, if they are rejoiced by him, unharmed and unoffended.

XXII. {align=“center”}

64. We worship the good, strong, beneficent Fravashis of the faithful, who are greater, who are

[{=html}p. 196{=html}]

stronger, who are swifter, who are more powerful, who are more victorious, who are more healing, who are more effective than can be expressed by words; who run by tens of thousands into the midst of the Myazdas.

65. And when the waters come up from the sea Vouru-Kasha, O Spitama Zarathustra! along with the Glory made by Mazda []{=html}1{=html}, then forwards come the awful Fravashis of the faithful, many and many hundreds, many and many thousands, many and many tens of thousands,

66. Seeking water for their own kindred, for their own borough, for their own town, for their own country, and saying thus: ‘May our own country have a good store and full joy!’

67. They fight in the battles that are fought in their own place and land, each according to the place and house where he dwelt (of yore) []{=html}2{=html}: they look like a gallant warrior who, girded up and watchful, fights for the hoard he has treasured up.

68. And those of them who win bring waters to their own kindred, to their own borough, to their own town, to their own country, saying thus: ‘May my country grow and increase!’

69. And when the all-powerful sovereign of a country has been surprised by his foes and haters, he invokes them, the awful Fravashis of the faithful.

70. And they come to his help, if they have not been hurt by him, if they have been rejoiced by him, if they have not been harmed nor offended, the awful Fravashis of the faithful: they come flying unto him, it seems as if they were well-winged birds.

[{=html}p. 197{=html}]

71. They come in as a weapon and as a shield, to keep him behind and to keep him in front, from the Drug unseen, from the female Varenya fiend, from the evil-doer bent on mischief, and from that fiend who is all death, Angra Mainyu. It will be as if there were a thousand men watching over one man []{=html}1{=html};

72. So that neither the sword well-thrust, neither the club well-falling, nor the arrow well-shot, nor the spear well-darted, nor the stones flung from the arm shall destroy him.

73. They come on this side, they come on that side, never resting, the good, powerful, beneficent Fravashis of the faithful, asking for help thus: ‘Who will praise us? Who will offer us a sacrifice? Who will meditate upon us? Who will bless us? Who will receive us with meat and clothes in his hand and with a prayer worthy of bliss? Of which of us will the name be taken for invocation? Of which of you will the soul be worshipped by you with a sacrifice? To whom will that gift of ours be given, that he may have never-failing food for ever and ever []{=html}2{=html}?’

74. We worship the perception []{=html}3{=html}; we worship the intellect; we worship the conscience; we worship those of the Saoshyants []{=html}4{=html};

We worship the souls; those of the tame animals; those of the wild animals; those of the animals that live in the waters; those of the animals that live under the ground; those of the flying ones; those of the running ones; those of the grazing ones []{=html}5{=html}.

[{=html}p. 198{=html}]

We worship their Fravashis []{=html}1{=html}.

75. We worship the Fravashis.

We worship them, the liberal;

We worship them, the valiant; we worship them, the most valiant;

We worship them, the beneficent; we worship them, the most beneficent;

We worship them, the powerful;

We worship them, the most strong;

We worship them, the light; we worship them, the most light;

We worship them, the effective; we worship them, the most effective.

76. They are the most effective amongst the creatures of the two Spirits, they the good, strong, beneficent Fravashis of the faithful, who stood holding fast when the two Spirits created the world, the Good Spirit and the Evil One []{=html}2{=html}.

77. When Angra Mainyu broke into the creation of the good holiness, then came in across Vohû Manô and Âtar []{=html}3{=html}.

78. They destroyed the malice of the fiend Angra Mainyu, so that the waters did not stop flowing nor did the plants stop growing; but at once the most beneficent waters of the creator and

[{=html}p. 199{=html}]

ruler, Ahura Mazda, flowed forward and his plants went on growing.

79. We worship all the waters;

We worship all the plants;

We worship all the good, strong, beneficent Fravashis of the faithful.

We worship the waters by their names []{=html}1{=html};

We worship the plants by their names []{=html}2{=html};

We worship the good, strong, beneficent Fravashis of the faithful by their names.

80. Of all those ancient Fravashis, we worship the Fravashi of Ahura Mazda; who is the greatest, the best, the fairest, the most solid, the wisest, the finest of body and supreme in holiness []{=html}3{=html};

81. Whose soul is the Mãthra Spenta, who is white, shining, seen afar; and we worship the beautiful forms, the active forms wherewith he clothes the Amesha-Spentas; we worship the swift-horsed sun.

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82. We worship the good, strong, beneficent Fravashis of the Amesha-Spentas, the bright ones, whose looks perform what they wish, the tall, quickly coming to do, strong, and lordly, who are undecaying and holy;

83. Who are all seven of one thought, who are all seven of one speech, who are all seven of one deed; whose thought is the same, whose speech is the same, whose deed is the same, whose father and

[{=html}p. 200{=html}]

commander is the same, namely, the Maker, Ahura Mazda;

84. Who see one another’s soul thinking of good thoughts, thinking of good words, thinking of good deeds, thinking of Garô-nmâna, and whose ways []{=html}1{=html} are shining as they go down towards the libations []{=html}2{=html}.

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85. We worship the good, strong, beneficent Fravashis: that of the most rejoicing []{=html}3{=html} fire, the beneficent and assembly-making []{=html}4{=html}; and that of the holy, strong Sraosha []{=html}5{=html}, who is the incarnate Word, a mighty-speared and lordly god; and that of Nairyô-sangha []{=html}6{=html}.

86. And that of Rashnu Razista []{=html}7{=html};

That of Mithra []{=html}8{=html}, the lord of wide pastures;

That of the Mãthra-Spenta []{=html}9{=html};

That of the sky;

That of the waters;

That of the earth;

That of the plants;

That of the Bull []{=html}10{=html};

That of the living man []{=html}11{=html};

That of the holy creation []{=html}12{=html}.

87. We worship the Fravashi of Gaya Maretan []{=html}13{=html},

[{=html}p. 201{=html}]

who first listened unto the thought and teaching of Ahura Mazda; of whom Ahura formed the race of the Aryan nations, the seed of the Aryan nations.

We worship the piety and the Fravashi of the holy Zarathustra;

88. Who first thought what is good, who first spoke what is good, who first did what is good; who was the first Priest, the first Warrior, the first Plougher of the ground []{=html}1{=html}; who first knew and first taught; who first possessed []{=html}2{=html} and first took possession of the Bull []{=html}3{=html}, of Holiness []{=html}4{=html}, of the Word, the obedience to the Word, and dominion, and all the good things made by Mazda, that are the offspring of the good Principle;

89. Who was the first Priest, the first Warrior, the first Plougher of the ground; who first took the turning of the wheel []{=html}5{=html} from the hands of the Daêva and of the cold-hearted man; who first in the material world pronounced the praise of Asha []{=html}6{=html}, thus bringing the Daêvas to naught, and confessed himself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas, and obeys the laws of Ahura.

90. Who first in the material world said the word that destroys the Daêvas, the law of Ahura; who first in the material world proclaimed the word that destroys the Daêvas, the law of Ahura; who

[{=html}p. 202{=html}]

first in the material world declared all the creation of the Daêvas unworthy of sacrifice and prayer; who was strong, giving all the good things of life, the first bearer of the Law amongst the nations;

91. In whom was heard the whole Mãthra, the word of holiness; who was the lord and master of the world []{=html}1{=html}, the praiser of the most great, most good and most fair Asha []{=html}2{=html}; who had a revelation of the Law, that most excellent of all beings;

92. For whom the Amesha-Spentas longed, in one accord with the sun, in the fulness of faith of a devoted heart; they longed for him, as the lord and master of the world, as the praiser of the most great, most good, and most fair Asha, as having a revelation of the Law, that most excellent of all beings;

93. In whose birth and growth the waters and the plants rejoiced; in whose birth and growth the waters and the plants grew; in whose birth and growth all the creatures of the good creations cried out, Hail []{=html}3{=html}!

94. ‘Hail to us! for he is born, the Âthravan, Spitama Zarathustra. Zarathustra will offer us sacrifices with libations and bundles of baresma; and there will the good Law of the worshippers of Mazda come and spread through all the seven Karshvares of the earth.

95. ‘There will Mithra, the lord of wide pastures, increase all the excellences of our countries, and allay their troubles; there will the powerful Apãm-Napât []{=html}4{=html} increase all the excellences of our countries, and allay their troubles.’

[{=html}p. 203{=html}]

We worship the piety and Fravashi of Maidhyô-maungha, the son of Arâsti []{=html}1{=html}, who first listened unto the word and teaching of Zarathustra.

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96. We worship the Fravashi of the holy Asmô-hvanvant []{=html}2{=html};

We worship the Fravashi of the holy Asan-hvanvant.

We worship the Fravashi of the holy Gavayan.

We worship the Fravashi of the holy Parshat-gaus []{=html}3{=html}, the son of Frâta;

We worship the Fravashi of the holy Vohvasti, the son of Snaoya;

We worship the Fravashi of the holy Isvat, the son of Varâza.

97. We worship the Fravashi of the holy Saêna, the son of Ahûm-stut []{=html}4{=html}, who first appeared upon this earth with a hundred pupils []{=html}5{=html}.

We worship the Fravashi of the holy Fradhidaya.

We worship the Fravashi of the holy Usmânara, the son of Paêshata.

[{=html}p. 204{=html}]

We worship the Fravashi of the holy Vohu-raokah, the son of Frânya;

We worship the Fravashi of the holy Ashô-raokah, the son of Frânya;

We worship the Fravashi of the holy Varesmô-raokah, the son of Frânya.

98. We worship the Fravashi of the holy Isat-vâstra, the son of Zarathustra;

We worship the Fravashi of the holy Urvatat-nara, the son of Zarathustra;

We worship the Fravashi of the holy Hvare-kithra, the son of Zarathustra []{=html}1{=html}.

We worship the Fravashi of the holy Daêvô-tbis, the son of Takhma.

We worship the Fravashi of the holy Thrimithwant, the son of Spitâma []{=html}2{=html}.

We worship the Fravashi of the holy Daungha, the son of Zairita.

99. We worship the Fravashi of the holy king Vîstâspa []{=html}3{=html}; the gallant one, who was the incarnate

[{=html}p. 205{=html}]

[{=html}[paragraph continues]{=html}] Word, the mighty-speared, and lordly one; who, driving the Drug []{=html}1{=html} before him, sought wide room for the holy religion; who, driving the Drug []{=html}1{=html} before him, made wide room for the holy religion, who made himself the arm and support of this law of Ahura, of this law of Zarathustra.

100. Who took her []{=html}2{=html}, standing bound []{=html}3{=html}, from the hands of the Hunus []{=html}4{=html}, and established her to sit in the middle [of the world], high ruling, never falling back, holy, nourished with plenty of cattle and pastures, blessed with plenty of cattle and pastures []{=html}4{=html}.

101. We worship the Fravashi of the holy Zairivairi []{=html}5{=html};

We worship the Fravashi of the holy Yukhtavairi;

We worship the Fravashi of the holy Srîraokhshan;

We worship the Fravashi of the holy Keresaokhshan;

We worship the Fravashi of the holy Vanâra;

We worship the Fravashi of the holy Varâza;

We worship the Fravashi of the holy Bûgi-sravah []{=html}6{=html}.

[{=html}p. 206{=html}]

We worship the Fravashi of the holy Berezy-arsti;

We worship the Fravashi of the holy Tîzyarsti;

We worship the Fravashi of the holy Perethu-arsti;

We worship the Fravashi of the holy Vîzyarsti.

102. We worship the Fravashi of the holy Naptya;

We worship the Fravashi of the holy Vazâspa;

We worship the Fravashi of the holy Habâspa.

We worship the Fravashi of the holy Vistauru []{=html}1{=html}, the son of Naotara.

We worship the Fravashi of the holy Fras-hãm-vareta []{=html}2{=html};

We worship the Fravashi of the holy Frashôkareta.

We worship the Fravashi of the holy Âtare-vanu;

We worship the Fravashi of the holy Âtare-pâta;

We worship the Fravashi of the holy Âtare-dâta;

We worship the Fravashi of the holy Âtare-kithra;

[{=html}p. 207{=html}]

We worship the Fravashi of the holy Âtare-hvarenah;

We worship the Fravashi of the holy Âtare-savah;

We worship the Fravashi of the holy Âtare-zantu;

We worship the Fravashi of the holy Âtare-danghu.

103. We worship the Fravashi of the holy Huskyaothna;

We worship the Fravashi of the holy Piskyaothna;

We worship the Fravashi of the holy and gallant Spentô-dâta []{=html}1{=html}.

We worship the Fravashi of the holy Bastavairi []{=html}2{=html};

We worship the Fravashi of the holy Kavârazem []{=html}3{=html}.

We worship the Fravashi of the holy Frashaostra []{=html}4{=html}, the son of Hvôva;

We worship the Fravashi of the holy Gâmâspa []{=html}5{=html}, the son of Hvôva;

[{=html}p. 208{=html}]

We worship the Fravashi of the holy Avâraostri []{=html}1{=html}.

104. We worship the Fravashi of the holy Huskyaothna, the son of Frashaostra;

We worship the Fravashi of the holy Hvâdaêna, the son of Frashaostra.

We worship the Fravashi of the holy Hanghaurvaungh, the son of Gâmâspa []{=html}2{=html};

We worship the Fravashi of the holy Vareshna, the son of Hanghaurvaungh.

We worship the Fravashi of the holy Vohu-nemah, the son of Avâraostri,

To withstand evil dreams, to withstand evil visions, to withstand evil … . []{=html}3{=html}, to withstand the evil Pairikas.

105. We worship the Fravashi of the holy Mãthravâka, the son of Sîmaêzi, the Aêthrapati, the Hamidhpati []{=html}4{=html}, who was able to smite down most of the evil, unfaithful Ashemaoghas, that shout the hymns []{=html}5{=html}, and acknowledge no lord and no master []{=html}6{=html}, the dreadful ones whose Fravashis are to be broken []{=html}7{=html}; to withstand the evil done by the faithful []{=html}8{=html}.

[{=html}p. 209{=html}]

106. We worship the Fravashi of the holy Ashastu, the son of Maidhyô-maungha []{=html}1{=html}.

We worship the Fravashi of the holy Avarethrabah, the son of Râstare-vaghant.

We worship the Fravashi of the holy Bûgra, the son of Dâzgarâspa.

We worship the Fravashi of the holy Zbaurvant;

We worship the Fravashi of the holy and gallant Karesna []{=html}2{=html}, the son of Zbaurvant; who was the incarnate Word, mighty-speared and lordly;

107. In whose house did walk the good, beautiful, shining Ashi Vanguhi, in the shape of a maid fair of body, most strong, tall-formed, high-up girded, pure, nobly born of a glorious seed []{=html}3{=html}; who, rushing to the battle, knew how to make room for himself with his own arms; who, rushing to the battle, knew how to fight the foe with his own arms []{=html}4{=html}.

108. We worship the Fravashi of the holy Vîrâspa, the son of Karesna;

We worship the Fravashi of the holy Âzâta, the son of Karesna:

We worship the Fravashi of the holy Frâyaodha, the son of Karesna.

We worship the Fravashi of the holy and good Arshya; Arshya, the chief in assemblies, the most energetic of the worshippers of Mazda.

[{=html}p. 210{=html}]

We worship the Fravashi of the holy Dârayat-ratha;

We worship the Fravashi of the holy Frâyat-ratha;

We worship the Fravashi of the holy Skârayat-ratha.

109. We worship the Fravashi of the holy Arsvant;

We worship the Fravashi of the holy Vyarsvant;

We worship the Fravashi of the holy Paityarsvant.

We worship the Fravashi of the holy Amru []{=html}1{=html};

We worship the Fravashi of the holy Kamru []{=html}1{=html}.

We worship the Fravashi of the holy Drâtha;

We worship the Fravashi of the holy Paitidrâtha;

We worship the Fravashi of the holy Paitivangha.

We worship the Fravashi of the holy Frashâvakhsha.

We worship the Fravashi of the holy Nemôvanghu, the son of Vaêdhayangha.

110. We worship the Fravashi of the holy Vîsadha.

We worship the Fravashi of the holy Ashâvanghu, the son of Bivandangha []{=html}2{=html};

We worship the Fravashi of the holy Garô-danghu, the son of Pairistîra []{=html}2{=html};

[{=html}p. 211{=html}]

We worship the Fravashi of the holy Neremyazdana, the son of Âthwyôza.

We worship the Fravashi of the holy Berezisnu, the son of Ara;

We worship the Fravashi of the holy Kasupatu, the son of Ara.

We worship the Fravashi of the holy Frya.

We worship the Fravashi of the holy ASTVAT-ERETA []{=html}1{=html}.

XXVI. {align=“center”}

111. We worship the Fravashi of the holy Gaopi-vanghu.

We worship the Fravashi of the holy and gallant Hãm-baretar vanghvãm []{=html}2{=html}.

We worship the Fravashi of the holy Staotar-Vahistahê-Ashyêhê []{=html}3{=html}.

We worship the Fravashi of the holy Pourudhâkhsti, the son of Khstâvaênya;

We worship the Fravashi of the holy Khshoiwrâspa, the son of Khstâvaênya.

112. We worship the Fravashi of the holy Ayôasti, the son of Pouru-dhâkhsti []{=html}4{=html};

We worship the Fravashi of the holy Vohv-asti, the son of Pouru-dhâkhsti;

[{=html}p. 212{=html}]

We worship the Fravashi of the holy Gayadhâsti, the son of Pouru-dhâkhsti;

We worship the Fravashi of the holy Asha-vazdah, the son of Pouru-dhâkhsti []{=html}1{=html};

We worship the Fravashi of the holy Urûdhu, the son of Pouru-dhâkhsti.

We worship the Fravashi of the holy Khshathrô-kinah, the son of Khshvôiwrâspa []{=html}2{=html}.

113. We worship the Fravashi of the holy Ashâhura, the son of Gîsti.

We worship the Fravashi of the holy Frâyazanta;

We worship the Fravashi of the holy Frenah, the son of Frâyazanta;

We worship the Fravashi of the holy Garô-vanghu, the son of Frâyazanta.

We worship the Fravashis of the holy Ashavazdah and Thrita, the sons of Sâyuzdri []{=html}3{=html}.

We worship the Fravashi of the holy Vohu-raokah, the son of Varakasa.

We worship the Fravashi of the holy Areganghant, the Turanian []{=html}4{=html}.

We worship the Fravashi of the holy Usinemah.

114. We worship the Fravashi of the holy Yukhtâspa.

We worship the Fravashi of the holy Ashaskyaothna, the son of Gayadhâsti []{=html}5{=html}.

[{=html}p. 213{=html}]

We worship the Fravashi of the holy Vohu-nemah, the son of Katu;

We worship the Fravashi of the holy Vohu-vazdah, the son of Katu.

We worship the Fravashi of the holy Ashasaredha, the son of Asha-sairyãk;

We worship the Fravashi of the holy Ashasaredha, the son of Zairyãk.

We worship the Fravashi of the holy Kâkhshni.

We worship the Fravashi of the holy Syâvâspi.

We worship the Fravashi of the holy Pourusti, the son of Kavi.

115. We worship the Fravashi of the holy Varesmapa, the son of Ganara.

We worship the Fravashi of the holy Nanârâsti, the son of Paêshatah;

We worship the Fravashi of the holy Zarazdâti, the son of Paêshatah.

We worship the Fravashi of the holy Gaêvani, the son of Vohu-nemah []{=html}1{=html}.

We worship the Fravashis of the holy Arezva and Srûta-spâdha.

We worship the Fravashis []{=html}2{=html} of the holy Zrayah and Spentô-khratu.

We worship the Fravashi of the holy Varsni, the son of Vâgereza.

We worship the Fravashi of the holy Frâkya, the son of Taurvâti.

We worship the Fravashi of the holy Vahmaêdâta, the son of Mãthravâka []{=html}3{=html}.

[{=html}p. 214{=html}]

We worship the Fravashi of the holy Ustra, the son of Sadhanah.

116. We worship the Fravashi of the holy Danghu-srûta;

We worship the Fravashi of the holy Danghu-frâdhah.

We worship the Fravashi of the holy Aspô-padhô-makhsti;

We worship the Fravashi of the holy Payanghrô-makhsti.

We worship the Fravashi of the holy Ustâzanta.

We worship the Fravashi of the holy Ashasavah;

We worship the Fravashi of the holy Ashô-urvatha.

We worship the Fravashi of the holy Haomô-hvarenah.

117. We worship the Fravashi of the holy Fraya.

We worship the Fravashi of the holy Usnâka.

We worship the Fravashi of the holy Hvanvant.

We worship the Fravashi of the holy Daênô-vazah.

We worship the Fravashi of the holy Aregaona.

We worship the Fravashi of the holy Aiwihvarenah.

We worship the Fravashi of the holy Huyazata.

We worship the Fravashi of the holy Haredhaspa.

We worship the Fravashi of the holy Pâzinah.

We worship the Fravashi of the holy Hvâkhshathra.

We worship the Fravashi of the holy Ashô-paoirya.

[{=html}p. 215{=html}]

We worship the Fravashi of the holy ASTVAT-ERETA []{=html}1{=html}.

XXVII. {align=“center”}

118. We worship the Fravashi of the holy Hugau.

We worship the Fravashi of the holy Anghuyu.

We worship the Fravashi of the holy Gâuri;

We worship the Fravashi of the holy Yûsta, the son of Gâuri.

We worship the Fravashi of the holy Mãzdrâvanghu;

We worship the Fravashi of the holy Srîrâvanghu.

We worship the Fravashi of the holy Âyûta.

We worship the Fravashi of the holy Sûrôyazata.

119. We worship the Fravashi of the holy Eredhwa.

We worship the Fravashi of the holy Ravi.

We worship the Fravashi of the holy Ukhshan, the son of the great Vîdi-sravah, known afar []{=html}2{=html}.

We worship the Fravashi of the holy Vanghu-dhâta, the son of Hvadhâta;

We worship the Fravashi of the holy Uzya, the son of Vanghu-dhâta;

We worship the Fravashi of the holy Frya.

120. We worship the Fravashi of the holy one whose name is Ashem-yê{=html}N{=html}hê-raokau;

We worship the Fravashi of the holy one whose name is Ashem-yê{=html}N{=html}hê-vereza;

[{=html}p. 216{=html}]

We worship the Fravashi of the holy one whose name is Ashem-yahmâi-ustâ []{=html}1{=html}.

We worship the Fravashi of the holy Yôista []{=html}2{=html}, of the Fryâna house.

We worship the Fravashi of the holy Usmânara, the son of Paêshatah Paitisrîra []{=html}3{=html}, to withstand the evil done by one’s kindred []{=html}4{=html}.

121. We worship the Fravashi of the holy Spiti []{=html}5{=html}, the son of Uspãsnu;

We worship the Fravashi of the holy Erezrâspa, the son of Uspãsnu []{=html}6{=html}.

We worship the Fravashi of the holy Usadhan, the son of Mazdayasna.

We worship the Fravashi of the holy Frâdat-vanghu, the son of Stivant.

We worship the Fravashi of the holy Raokas-kaêshman []{=html}7{=html};

We worship the Fravashi of the holy Hvare-kaêshman []{=html}7{=html}.

We worship the Fravashi of the holy Frasrûtâra;

We worship the Fravashi of the holy Vîsrûtâra.

We worship the Fravashi of the holy Baremna.

[{=html}p. 217{=html}]

We worship the Fravashi of the holy Visrûta.

122. We worship the Fravashi of the holy Hvaspa []{=html}1{=html};

We worship the Fravashi of the holy Kathwaraspa []{=html}2{=html}.

We worship the Fravashi of the holy Dawrâmaêshi.

We worship the Fravashi of the holy Fraoraostra, the son of Kaosha.

We worship the Fravashi of the holy Frînâspa, the son of Kaêva.

We worship the Fravashi of the holy Frâdat-nara, the son of Gravâratu.

We worship the Fravashi of the holy Vohu-ustra, the son of Ãkhnangha.

We worship the Fravashi of the holy Vîvareshvant, the son of Ainyu.

123. We worship the Fravashi of the holy Frârâzi, the son of Tûra []{=html}3{=html}.

We worship the Fravashi of the holy Stipi, the son of Ravant.

We worship the Fravashi of the holy Parshanta, the son of Gandarewa.

We worship the Fravashi of the holy Avahya, the son of Spenta.

We worship the Fravashi of the holy Aêta, the son of Mâyu;

[{=html}p. 218{=html}]

We worship the Fravashi of the holy Yaêtus-gau, the son of Vyâtana.

We worship the Fravashi of the holy Garsta, the son of Kavi.

124. We worship the Fravashi of the holy Pouru-bangha, the son of Zaosha.

We worship the Fravashi of the holy Vohudâta, the son of Kâta.

We worship the Fravashi of the holy Baungha, the son of Saungha.

We worship the Fravashis []{=html}1{=html} of the holy Hvareza and Ankasa.

We worship the Fravashi of the holy Aravaostra, the son of Erezvat-danghu.

We worship the Fravashi of the holy Frâkithra, the son of Berezvant.

We worship the Fravashi of the holy Vohu-peresa, the son of Ainyu.

125. We worship the Fravashi of the holy Parôdasma, the son of Dâstâghni, a Mîza man of the Mîza land.

We worship the Fravashis of the holy Fratîra and Baêshatastîra.

We worship the Fravashi of the holy and pure Avare-gau, the son of Aoighimatastîra.

We worship the Fravashi of the holy Gaomant, the son of Zavan, a Raozdya man of the Raozdya land.

We worship the Fravashi of the holy Thrit, the son of Aêvo-saredha-fyaêsta, a Tanya man of the Tanya land.

[{=html}p. 219{=html}]

126. We worship the Fravashi of the holy Tîrô-nakathwa, of the Uspaêsta-Saêna house []{=html}1{=html}.

We worship the Fravashi of the holy Utayuti Vit-kavi, the son of Zighri, of the Saêna house []{=html}1{=html};

We worship the Fravashi of the holy Frôhakafra, the son of Merezîshmya, of the Saêna house []{=html}1{=html}.

We worship the Fravashi of the holy Varesmô-raokah, the son of Perethu-afzem.

127. We worship the Fravashis []{=html}2{=html} of the holy Asha-nemah and Vîdat-gau, of this country.

We worship the Fravashis []{=html}2{=html} of the holy Parishat-gau and Dâzgara-gau, of the Apakhshîra country.

We worship the Fravashi of the holy Hufravâkhs, of the Kahrkana house []{=html}1{=html}.

We worship the Fravashi of the holy Akayadha, of the Pîdha house []{=html}1{=html}.

We worship the Fravashi of the holy Gâmâspa, the younger []{=html}3{=html}.

We worship the Fravashi of the holy Maidhyô-maungha, the younger []{=html}4{=html}.

We worship the Fravashi of the holy Urvatat-nara, the younger []{=html}5{=html}.

128. We worship the Fravashi of the holy Raokas-kaêsman;

We worship the Fravashi of the holy Hvare-kaêsman;

We worship the Fravashi of the holy Frâdat-hvarenah;

[{=html}p. 220{=html}]

We worship the Fravashi of the holy Varedat-hvarenah;

We worship the Fravashi of the holy Vouru-nemah;

We worship the Fravashi of the holy Vouru-savah []{=html}1{=html};

We worship the Fravashi of the holy Ukhshyat-ereta []{=html}2{=html};

We worship the Fravashi of the holy Ukhshyat-nemah []{=html}3{=html};

We worship the Fravashi of the holy ASTVAT-ERETA []{=html}4{=html};

XXVIII. {align=“center”}

129. Whose name will be the victorious SAOSHYANT and whose name will be Astvat-ereta. He will be SAOSHYANT (the Beneficent One), because he will benefit the whole bodily world; he will be ASTVAT-ERETA (he who makes the bodily creatures

[{=html}p. 221{=html}]

rise up), because as a bodily creature and as a living creature he will stand against the destruction of the bodily creatures, to withstand the Drug of the two-footed brood, to withstand the evil done by the faithful []{=html}1{=html}.

XXIX. {align=“center”}

130. We worship the Fravashi of the holy Yima []{=html}2{=html}, the son of Vîvanghant; the valiant Yima, who had flocks at his wish []{=html}3{=html}; to stand against the oppression caused by the Daêvas, against the drought that destroys pastures, and against death that creeps unseen []{=html}4{=html}.

131. We worship the Fravashi of the holy Thraêtaona, of the Âthwya house []{=html}5{=html}; to stand against itch, hot fever, humours, cold fever, and incontinency []{=html}6{=html}, to stand against the evil done by the Serpent []{=html}7{=html}.

We worship the Fravashi of the holy Aoshnara, the son of Pouru-gîra []{=html}8{=html}.

We worship the Fravashi of the holy Uzava, the son of Tûmâspa []{=html}9{=html}.

[{=html}p. 222{=html}]

We worship the Fravashi of the holy Aghraêratha, the demi-man []{=html}1{=html}.

We worship the Fravashi of the holy Manus-kithra, the son of Airyu []{=html}2{=html}.

132. We worship the Fravashi of the holy king Kavâta []{=html}3{=html};

We worship the Fravashi of the holy king Aipivanghu []{=html}4{=html};

We worship the Fravashi of the holy king Usadhan []{=html}5{=html};

We worship the Fravashi of the holy king Arshan []{=html}5{=html};

We worship the Fravashi of the holy king Pisanah []{=html}5{=html};

We worship the Fravashi of the holy king Byârshan []{=html}5{=html};

We worship the Fravashi of the holy king Syâvarshan []{=html}6{=html};

We worship the Fravashi of the holy king Husravah []{=html}6{=html};

133. For the well-shapened Strength []{=html}7{=html}, for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of

[{=html}p. 223{=html}]

the law, for the unconquerable power of the law; for the extermination of the enemies at one stroke;

134. And for the vigour of health, for the Glory made by Mazda, for the health of the body, and for a good, virtuous offspring, wise, chief in assemblies, bright, and clear-eyed, that frees [their father] from the pangs [of hell], of good intellect; and for that part in the blessed world that falls to wisdom and to those who do not follow impiety;

135. For a dominion full of splendour, for a long, long life, and for all boons and remedies; to withstand the Yâtus and Pairikas, the oppressors, the blind, and the deaf; to withstand the evil done by oppressors []{=html}1{=html}.

136. We worship the Fravashi of the holy Keresâspa []{=html}2{=html}, the Sâma []{=html}3{=html}, the club-bearer with plaited hair; to withstand the dreadful arm and the hordes with the wide battle array, with the many spears, with the straight spears, with the spears uplifted, bearing the spears of havoc; to withstand the dreadful brigand who works destruction []{=html}4{=html}, the man-slayer who has no mercy; to withstand the evil done by the brigand.

137. We worship the Fravashi of the holy Âkhrûra []{=html}5{=html}, the son of Husravah;

To withstand the wicked one that deceives his friend and the niggard that causes the destruction of the world []{=html}6{=html}.

[{=html}p. 224{=html}]

We worship the Fravashi of the holy and gallant Haoshyangha;

To withstand the Mâzainya Daêvas and the Varenya fiends; to withstand the evil done by the Daêvas []{=html}1{=html}.

138. We worship the Fravashi of the holy Fradhâkhsti, the son of the jar []{=html}2{=html},

To withstand Aêshma, the fiend of the wounding spear, and the Daêvas that grow through Aêshma; to withstand the evil done by Aêshma.

XXX. {align=“center”}

139. We worship the Fravashi of the holy Hvôvi []{=html}3{=html}.

We worship the Fravashi of the holy Freni;

We worship the Fravashi of the holy Thriti;

We worship the Fravashi of the holy Pouru-kista []{=html}4{=html}.

We worship the Fravashi of the holy Hutaosa []{=html}5{=html};

We worship the Fravashi of the holy Huma []{=html}6{=html}.

We worship the Fravashi of the holy Zairiki.

[{=html}p. 225{=html}]

We worship the Fravashi of the holy Vîspa-taurvashi.

We worship the Fravashi of the holy Ustavaiti.

We worship the Fravashi of the holy Tusnâmaiti.

140. We worship the Fravashi of the holy Freni, the wife of Usenemah []{=html}1{=html};

We worship the Fravashi of the holy Freni, the wife of the son of Frâyazanta []{=html}2{=html};

We worship the Fravashi of the holy Freni, the wife of the son of Khshôiwrâspa []{=html}3{=html};

We worship the Fravashi of the holy Freni, the wife of Gayadhâsti []{=html}4{=html}.

We worship the Fravashi of the holy Asabani, the wife of Pourudhâkhsti []{=html}5{=html}.

We worship the Fravashi of the holy Ukhshyeinti, the wife of Staotar-Vahistahê-Ashyêhê []{=html}6{=html}.

141. We worship the Fravashi of the holy maid Vadhût.

We worship the Fravashi of the holy maid Gaghrûdh.

We worship the Fravashi of the holy maid Franghâdh.

We worship the Fravashi of the holy maid Urûdhayant.

We worship the Fravashi of the holy maid Paêsanghanu.

We worship the Fravashi of the holy Hvaredhi.

We worship the Fravashi of the holy Hukithra.

We worship the Fravashi of the holy Kanuka.

[{=html}p. 226{=html}]

We worship the Fravashi of the holy maid Srûtat-fedhri []{=html}1{=html}.

142. We worship the Fravashi of the holy maid Vanghu-fedhri []{=html}2{=html};

We worship the Fravashi of the holy maid Eredat-fedhri []{=html}3{=html}, who is called Vîspa-taurvairi. She is Vîspa-taurvairi (the all-destroying) because she will bring him forth, who will destroy the malice of Daêvas and men, to withstand the evil done by the Gahi []{=html}4{=html}.

143. We worship the Fravashis of the holy men in the Aryan countries;

We worship the Fravashis of the holy women in the Aryan countries.

We worship the Fravashis of the holy men in the Turanian countries []{=html}5{=html};

We worship the Fravashis of the holy women in the Turanian countries.

We worship the Fravashis of the holy men in the Sairimyan countries []{=html}6{=html};

[{=html}p. 227{=html}]

We worship the Fravashis of the holy women in the Sairimyan countries.

144. We worship the Fravashis of the holy men in the Sâini countries []{=html}1{=html};

We worship the Fravashis of the holy women in the Sâini countries.

We worship the Fravashis of the holy men in the Dâhi countries []{=html}2{=html};

We worship the Fravashis of the holy women in the Dâhi countries.

We worship the Fravashis of the holy men in all countries;

We worship the Fravashis of the holy women in all countries.

145. We worship all the good, awful, beneficent Fravashis of the faithful, from Gaya Maretan down to the victorious Saoshyant []{=html}3{=html}. May the Fravashis of the faithful come quickly to us! May they come to our help!

146. They protect us when in distress with manifest assistance, with the assistance of Ahura Mazda and of the holy, powerful Sraosha, and with the Mãthra-Spenta, the all-knowing, who hates the Daêvas with a mighty hate, a friend of Ahura Mazda, whom Zarathustra worshipped so greatly in the material world.

147. May the good waters and the plants and

[{=html}p. 228{=html}]

the Fravashis of the faithful abide down here! May you be rejoiced and well received in this house! Here are the Âthravans of the countries []{=html}1{=html}, thinking of good holiness. Our hands are lifted up for asking help, and for offering a sacrifice unto you, O most beneficent Fravashis!

148. We worship the Fravashis of all the holy men and holy women whose souls are worthy of sacrifice []{=html}2{=html}, whose Fravashis are worthy of invocation.

We worship the Fravashis of all the holy men and holy women, our sacrificing to whom makes us good in the eyes of Ahura Mazda: of all of those we have heard that Zarathustra is the first and best, as a follower of Ahura and as a performer of the law.

149. We worship the spirit, conscience, perception, soul, and Fravashi []{=html}3{=html} of men of the primitive law []{=html}4{=html}, of the first who listened to the teaching (of Ahura), holy men and holy women, who struggled for holiness []{=html}5{=html}; we worship the spirit, conscience, perception, soul, and Fravashi of our next-of-kin, holy men and holy women, who struggled for holiness []{=html}5{=html}.

150. We worship the men of the primitive law who will be in these houses, boroughs, towns, and countries;

We worship the men of the primitive law who have been in these houses, boroughs, towns, and countries;

We worship the men of the primitive law who are in these houses, boroughs, towns, and countries.

151. We worship the men of the primitive law

[{=html}p. 229{=html}]

in all houses, boroughs, towns, and countries, who obtained these houses, who obtained these boroughs, who obtained these towns, who obtained these countries, who obtained holiness, who obtained the Mãthra, who obtained the [blessedness of the] soul, who obtained all the perfections of goodness.

152. We worship Zarathustra, the lord and master of all the material world, the man of the primitive law; the wisest of all beings, the best-ruling of all beings, the brightest of all beings, the most glorious of all beings, the most worthy of sacrifice amongst all beings, the most worthy of prayer amongst all beings, the most worthy of propitiation amongst all beings, the most worthy of glorification amongst all beings, whom we call well-desired and worthy of sacrifice and prayer as much as any being can be, in the perfection of his holiness.

153. We worship this earth;

We worship those heavens;

We worship those good things that stand between (the earth and the heavens) and that are worthy of sacrifice and prayer and are to be worshipped by the faithful man.

154. We worship the souls of the wild beasts and of the tame []{=html}1{=html}.

We worship the souls of the holy men and women, born at any time, whose consciences struggle, or will struggle, or have struggled, for the good.

[{=html}p. 230{=html}]

155. We worship the spirit, conscience, perception, soul, and Fravashi of the holy men and holy women who struggle, will struggle, or have struggled, and teach the Law, and who have struggled for holiness.

{=html}Yênhê hâtãm: All those beings to whom Ahura Mazda …{=html}

{=html} {=html}

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

156. The Fravashis of the faithful, awful and overpowering, awful and victorious; the Fravashis of the men of the primitive law; the Fravashis of the next-of-kin; may these Fravashis come satisfied into this house; may they walk satisfied through this house!

157. May they, being satisfied, bless this house with the presence of the kind Ashi Vanguhi! May they leave this house satisfied! May they carry back from here hymns and worship to the Maker, Ahura Mazda, and the Amesha-Spentas! May they not leave this house of us, the worshippers of Mazda, complaining!

{=html}158. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I bless the sacrifice and prayer, and the strength and vigour of the awful, overpowering Fravashis of the faithful; of the Fravashis of the men of the primitive law; of the Fravashis of the next-of-kin.

{=html}Ashem Vohû.: Holiness is the best of all good… .{=html}

{=html} {=html}

{=html}[Give] unto that man []{=html}1{=html} brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]180:1 The so-called paoiryô-tkaêsha: the primitive law is what ‘is considered as the true Mazdayasnian religion in all ages, both before and after the time of Zaratûst’ (West, Pahlavi Texts, I, 242, note 1); cf. § 150.

[]180:2 Cf. § 19.

[]181:1 Reading mainyu-tâstô; cf. Yt. X, 90,143, and in this very paragraph vanghanem mainyu-tâstem.

[]181:2 A division of the earth different from and older than the division into seven Karshvares; cf. Yasna XI, 7 [21]; this division was derived by analogy from the tripartite division of the universe (earth, atmosphere, and heaven).

[]181:3 Yt. V, 1.

[]181:4 §§ 5-8 = Yt. V, 2-5.

[]182:1 §§ 4-8 = Yt. V, 1-5.

[]182:2 There are five classes of animals: those living in waters (upâpa), those living under the ground (upasma = upa-zema), the flying ones (fraptargat), the running ones (ravaskarant), the grazing ones (kangranghâk); Vispêrad I, 1 seq.; Yt. XIII, 74. The representatives of those several classes are the kar mâhî fish, the ermine, the karsipt, the hare, and the ass-goat (Pahl. Comm. ad Visp. l. l.).

[]183:1 See Vend. IV, 40 [137].

[]183:2 Doubtful.

[]183:3 ? Derewda.

[]183:4 A ποιμὴν λαῶν.

[]183:5 Who learns well, who has the gaoshô-srûta khratu.

[]184:1 Or, ‘who wishes for wisdom’ (lore; khratukâta = khratukinah).

[]184:2 Yô nâidhyanghô gaotemahê parô ayau parstôit avâiti. This seems to be an allusion to controversies with the Buddhists or Gotama’s disciples, whose religion had obtained a footing in the western parts of Iran as early as the second century before Christ. Nâidhyanghô means a heretic, an Ashemaogha (see Pahl. Comm. ad Yasna XXXIV, 8).

[]184:3 See above, p. 180, note 1.

[]184:4 See above, p. 165, note 1.

[]185:1 Cf. § 1.

[]185:2 See Yt. X, 115, note.

[]185:3 See § 143, text and note.

[]185:4 See § 11.

[]186:1 Cf. § 40.

[]186:2 Fréritau: cf. fréreti = farnâmisn, âdesa (Yasna VIII, 2 [4]).

[]186:3 With alms (ashô-dâd).

[]186:4 Cf. § 36.

[]186:5 Doubtful.

[]186:6 Defensive arms.

[]186:7 To flee.

[]186:8 Cf. § 23.

[]187:1 Cf. §§ 11, 22.

[]187:2 They are compared to horses; cf. Yt. VIII, 2.

[]187:3 Their beauty is seen afar. One manuscript has ‘known afar;’ another, ‘whose eyesight reaches far.’

[]188:1 All the beneficent powers hidden in the earth, in the waters, and in the sun, and which Ashi Vanguhi (Yt. XVII) imparts to man.

[]188:2 Doubtful: urvaênaitîs.

[]189:1 Cf. § 25.

[]189:2 Yâstô-zayau.

[]189:3 Doubtful.

[]189:4 Yt. V, 72.

[]189:5 Doubtful.

[]189:6 Hvîra; see Études Iraniennes, II, 183.

[]189:7 Cf. p. 165, note 1.

[]189:8 Doubtful (asabana).

[]190:1 Cf. § 24

[]190:2 ‘The chief creatures;’ cf. Gâh II, 8.

[]190:3 Saoka; cf. Sîrôzah I, 3, note.

[]190:4 Cf. Yt. VIII, 9, and 34, note.

[]190:5 Tat-âpem.

[]190:6 See above, p. 182, note 2.

[]190:7 Cf. § 10.

[]191:1 Doubtful.

[]191:2 Literally, blows them within.

[]191:3 Cf. Yt. X, 9.

[]191:4 See above, p. 12, note 12.

[]192:1 The sixth and last Gâhambâr (see Âfrîgân Gâhambâr), or the last ten days of the year (10th-20th March), including the last five days of the last month, Sapendârmad, and the five complementary days. These last ten days should be spent in deeds of charity, religious banquets (gasan), and ceremonies in memory of the dead. It was also at the approach of the spring that the Romans and the Athenians used to offer annual sacrifices to the dead; the Romans in February ‘qui tunc extremus anni mensis erat’ (Cicero, De Legibus, II, 21), the Athenians on the third day of the Anthesterion feast (in the same month). The souls of the dead were supposed to partake of the new life then beginning to circulate through nature, that had also been dead during the long months of winter.

[]192:2 Perhaps: asking for help, thus.

[]192:3 Frînât: who will pronounce the Âfrîn?

[]192:4 To be given in alms to poor Mazdayasnians (ashô-dâd).

[]192:5 Asha-nasa: that makes him reach the condition of one of the blessed (ahlâyîh arzânîk, Vend. XVIII, 6 [17]): the Sanskrit translation has, ‘that is to say, that makes him worthy of a great reward.’

[]192:6 As in the invocations from § 87 to the end.

[]192:7 An allusion to the formula: ‘I sacrifice to the Fravashi of my own soul,’ Yasna XXIII, 4 [6].

[]193:1 Stâhyô: stutikaro (Sansk. tr.; cf. Âtash Nyâyis, 10).

[]193:2 §§ 49-52 are a part of the so-called Âfrîgân Dahmân (a prayer recited in honour of the dead); a Sanskrit translation of that Âfrîgân has been published by Burnouf in his Études zendes.

[]193:3 In winter.

[]193:4 Doubtful. The word is hvawrîra, which Aspendiârji makes synonymous with hvâpara, kind, merciful (Vispêrad XXI [XXIV], 1).

[]194:1 Bundahis VI, 3.

[]194:2 To keep the white Hôm there from the evil beings that try to destroy it (Minokhirad LXII, 28).

[]194:3 See above, p. 97, note 4.

[]195:1 Keresâspa lies asleep in the plain of Pêsyânsâi; ‘the glory (far) of heaven stands over him for the purpose that, when Az-i-Dahâk becomes unfettered, he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to him’ (Bundahis XXIX, 8; tr. West).

[]195:2 ‘Zaratûst went near unto Hvôv (Hvôgvi, his wife) three times, and each time the seed went to the ground; the angel Nêryôsang received the brilliance and strength of that seed, delivered it with care to the angel Anâhîd, and in time will blend it with a mother’ (Bundahis XXXII, 8). A maid, Eredat-fedhri, bathing in Lake Kãsava, will conceive by that seed and bring forth the Saviour Saoshyant; his two fore-runners, Ukhshyat-ereta and Ukhshyat-nemah, will be born in the same way of Srûtat-fedhri and Vanghu-fedhri (Yt. XIII, 141-142).

[]195:3 With alms.

[]196:1 Cf. Yt. XIX, 56 seq.; VIII, 34.

[]196:2 Doubtful.

[]197:1 Cf. Yt. I, 19.

[]197:2 Cf. § 50.

[]197:3 Âsna = âzana (?).

[]197:4 Cf. p. 165, note 1.

[]197:5 Cf. Yt. XIII, 10.

[]198:1 There seems to be in this paragraph a distinction of five faculties of the soul, âsna, mana, daêna, urvan, fravashi. The usual classification, as given in this Yast, § 149, and in later Parsism (Spiegel, Die traditionelle Literatur der Parsen, p. 172), is: ahu, spirit of life (?); daêna, conscience; baodhô, perception; urvan, the soul; fravashi.

[]198:2 The Fravashis, ‘on war horses and spear in hand, were around the sky … . and no passage was found by the evil spirit, who rushed back’ (Bund. VI, 3-4; tr. West).

[]198:3 Cf. Ormazd et Ahriman, § 107.

[]199:1 That is to say, after their different kinds (described in Yasna XXXVIII, 3, 5 [7-9, 13-14]; LXVIII, 8 [LXVII, 15]; and Bund. XXI).

[]199:2 After their kinds (Bund. XXVII).

[]199:3 Cf. Yasna I, 1.

[]200:1 The Vedic devayâna.

[]200:2 Cf. Yt. XIX, 15, 17.

[]200:3 Urvâzista. As a proper name Urvâzista is the name of the fire in plants (Yasna XVII, 11 [65], and Bund. XVII, 1).

[]200:4 At the hearth and the altar.

[]200:5 See Yt. XI.

[]200:6 See Vend. XXII, 7.

[]200:7 See Yt. XII.

[]200:8 See Yt. X.

[]200:9 The Holy Word.

[]200:10 See Sîrôzah I, 12.

[]200:11 Of mankind; possibly, of Gaya (Maretan).

[]200:12 Doubtful.

[]200:13 The first man. On the myths of Gaya Maretan, see Ormazd et Ahriman, §§ 129-135.

[]201:1 As having established those three classes. His three earthly sons, Isat-vâstra, Urvatat-nara, and Hvare-kithra (§ 98), were the chiefs of the three classes. Cf. Vend. Introd. III, 15, note 3.

[]201:2 Doubtful.

[]201:3 Cf. Yasna XXIX, 8.

[]201:4 The divine Order, Asha.

[]201:5 The wheel of sovereignty (?); cf. Yt. X, 67; this expression smacks of Buddhism.

[]201:6 Who first pronounced the Ashem Vohû; cf. Yt. XXI.

[]202:1 Material lord and spiritual master.

[]202:2 The reciter of the Ashem Vohû.

[]202:3 Cf. Vend. XIX, 46 [143].

[]202:4 See Sîrôzah I, 9, note.

[]203:1 Maidhyô-maungha was the cousin and first disciple of Zarathustra; Zarathustra’s father, Pourushaspa, and Ârâsti were brothers (Bund. XXXII, 3); cf. Yasna LI [L], 19.

[]203:2 Cf. p. 33, note 2; Yt. XXII, 37.

[]203:3 Another Parsat-gaus is mentioned § 126.

[]203:4 Possibly, ‘the holy falcon, praiser of the lord;’ thus the Law was brought to the Var of Yima by the bird Karsipta (Vend. II, 42), who recites the Avesta in the language of birds (Bund. XIX, 16): the Saêna-bird (Sîmurgh) became in later literature a mythical incarnation of Supreme wisdom (see the Mantik uttair and Dabistân I, 55).

[]203:5 Who was the first regular teacher, the first aêthrapaiti.

[]204:1 ‘By Zaratûst were begotten three sons and three daughters; one son was Isadvâstar, one Aûrvatad-nar, and one Khûrshêd-kîhar; as Isadvâstar was chief of the priests he became the Môbad of Môbads, and passed away in the hundredth year of the religion; Aûrvatad-nar was an agriculturist, and the chief of the enclosure formed by Yim, which is below the earth (see Vend. II, 43 [141]); Khûrshêd-kîhar was a warrior, commander of the army of Pêshyôtanû, son of Vistâsp (see Yt. XXIV, 4), and dwells in Kangdez; and of the three daughters the name of one was Frên, of one Srît, and of one Pôrukîst (see Yt. XIII, 139). Aûrvatad-nar and Khûrshêd-kîhar were from a serving (kakar) wife, the rest were from a privileged (pâdakhshah) wife’ (Bund. XXXII, 5-6; tr. West).

[]204:2 According to Anquetil, ‘the threefold seed of Spitama Zarathustra;’ cf. above, § 62.

[]204:3 The king of Bactra, the champion of Zoroastrism; cf. Yt. V, 98,108.

[]205:1 Druga paurvanka, possibly, ‘with the spear pushed forwards’ (reading druka).

[]205:2 Daêna, the religion.

[]205:3 Cf. Yt. II, 15.

[]205:4 A generic name of the people called elsewhere Varedhakas (Yt. IX, 31; XVII, 51) or Hvyaonas (ibid. and XIX, 87). The Hunus have been compared with the Hunni; but it is not certain that this is a proper name; it may be a disparaging denomination, meaning the brood (hunu = Sansk. sûnu; cf. Yt. X, 113).

[]205:5 Zarîr, the brother of Vîstâspa and son of Aurvat-aspa (see Yt. V, 112). The ten following seem to be the names of the other sons of Aurvat-aspa (Bund. XXXI, 29).

[]205:6 Possibly the same with Pât-Khosrav, a brother to Vîstâspa in the Yâdkâr-î Zarîrân, as Mr. West informs me.

[]206:1 Gustahm, the son of Nodar; see Yt. V, 76. Strangely enough, Tusa is not mentioned here, unless he is the same with one of the preceding names: possibly the words ‘the son of Naotara’ (Naotairyâna) refer to all the four.

[]206:2 Possibly Frashîdvard [] (misspelt from a Pahlavi form Frasânvard [] (?); the Yâdkâr-î Zarîrân, as Mr. West informs me, has [] and [] ). Frashîdvard was a son of Gustâsp: he was killed by one of Argâsp’s heroes and avenged by his brother Isfendyâr (Speñtô-dâta). The following names would belong to his brothers: most of them contain the word Âtar, in honour of the newly-adopted worship of fire.

[]207:1 Isfendyâr, the heroic son of Gûstâsp, killed by Rustem.

[]207:2 In the Yâdkâr-î Zarîrân, according to Mr. West, Bastvar, the son of Zairivairi, whose death he avenges on his murderer Vîdrafs. This makes Bastavairi identical with the Nastûr [] of Firdausi (read Bastûr [] ).

[]207:3 Kavârazem is the Gurezm of later tradition ([] ), ‘the jealous brother of Isfendyâr, whom he slandered to his father and caused to be thrown into prison’ (Burhân qâti’h). Firdausi (IV, 432) has only that he was a relation to Gûstâsp: [] . See Études Iraniennes, II, 230.

[]207:4 Who gave his daughter, Hvôvi, in marriage to Zarathustra (Yasna L [XLIX], 4, 17).

[]207:5 See Yt. V, 68.

[]208:1 Another brother to Frashaostra (?).

[]208:2 The son of Gâmâsp in the Shâh Nâmah is called Girâmî and Garâmîk-kard in the Yâdkâr-î Zarîrân.

[]208:3 ? Aoiwra.

[]208:4 Aêthrapati, in Parsi hêrbad, a priest, whose special function is to teach; his pupils were called aêthrya. Aêthrapati meant literally ‘the master of the hearth’ (cf. hêrkodah, fire-temple). Hamidhpati is literally ‘the master of the sacrificial log.’

[]208:5 Doubtful.

[]208:6 No temporal lord (ahu) and no spiritual master (ratu).

[]208:7 Doubtful (avaskasta-fravashinãm).

[]208:8 The evil done by Zoroastrians. This Mãthravâka (‘Proclaimer [{=html}p. 209{=html}] of the Holy Word’) was apparently a great doctor and confounder of heresies.

[]209:1 See above, § 95.

[]209:2 Possibly the eponym of that great Kâren family, which played so great a part in the history of the Sassanian times, and traced its origin to the time of Gûstâsp (Noeldeke, Geschichte der Perser zur Zeit der Sasaniden, p. 437).

[]209:3 Cf. Yt. V, 64.

[]209:4 Cf. Yt. XIII, 99.

[]210:1 Amru and Kamru are apparently the two mythical birds mentioned above under the names of Sîn-amru (the Amru-falcon) and Kãmrôs (p. 173, note 1).

[]210:2 Mr. West compares Ashâvanghu, the son of Bivandangha, and Garôdanghu, the son of Pairistîra, with the two high-priests of the Karshvares of Arezahi and Savahi, whose names are, in the [{=html}p. 211{=html}] Bundahis, Ashâshagahad-ê Hvandkân and Hoazarôdathhri-ê Parêstyarô (Bund. XXIX, 1, notes 4 and 5).

[]211:1 Saoshyant; cf. §§ 117, 128.

[]211:2 Possibly, ‘the holy Hãm-baretar vanghvãm, the son of Takhma.’ His name means, ‘the gatherer of good things.’

[]211:3 This name means, ‘the praiser of excellent holiness’ (the reciter of the Ashem Vohû).

[]211:4 See preceding paragraph.

[]212:1 One of the seven immortals, rulers in Hvaniratha; cf. Yt. V, 72, text and notes, and Yt. XIII, 120, 124.

[]212:2 See preceding paragraph.

[]212:3 See Yt. V, 72. The text has ‘the Fravashi;’ cf. Yt. V, 116, note, and Yt. XIII, 115.

[]212:4 Cf. Yt. XIII, 143. Possibly, the son of Tûra.

[]212:5 Cf. § 112.

[]213:1 There are two men of this name; one is the son of Katu (§ 114), the other is the son of Avâraostri (§ 104).

[]213:2 The text has ‘the Fravashi;’ cf. preceding page, note 3.

[]213:3 See § 105.

[]215:1 Saoshyant; cf. §§ 110, 128.

[]215:2 Perhaps, Ukhshan, the conqueror of glory, known afar, son of Berezvant.

[]216:1 One of the immortals, rulers in Hvaniratha: he is said to belong to the Fryâna family (Dâdistân XC, 3); he resides in the district of the river Nâîvtâk (Bund. XXIX, 5).

[]216:2 See Yt. V, 81.

[]216:3 Paitisrîra is perhaps an epithet (most beautiful?), added to distinguish Paêshatah from the hero mentioned in § 115.

[]216:4 An allusion to some legend of domestic feud of which Paêshatah was the hero.

[]216:5 The high-priest of the Fradadhafshu Karshvare (Spîtoîd-i Aûspôsînân; Bund. XXIX, 1; tr. West, note 6).

[]216:6 The high-priest of the Vîdadhafshu Karshvare (Aîrîz-râsp Aûspôsînân; see ibid., note 7).

[]216:7 Cf. §128.

[]217:1 Probably the same with Huvâsp, the high-priest in the Vourubaresti Karshvare (Bund. XXIX, 1; tr. West, note 8).

[]217:2 Possibly the same with the high-priest in the Vouru-garesti karshvare, Kakhravâk (ibid., note 9). Kakhravâk is the generic name of the bird Karshipta (Pahl. Comm. ad II, 42 [139]); it must stand here by mistake for Kahârâsp.

[]217:3 Or, ‘the Turanian;’ cf. § 113.

[]218:1 The text has ‘the Fravashi;’ cf. §§ 113, 127.

[]219:1 See Études Iraniennes, II, 142.

[]219:2 The text has ‘the Fravashi;’ cf. § 113.

[]219:3 Different from Gâmâspa, the son of Hvôva (§ 103).

[]219:4 Different from Maidhyô-maungha, the son of Arâsti (§ 95).

[]219:5 Different from. Urvatat-nara, the son of Zarathustra (§ 98).

[]220:1 The six foremost helpers of Saoshyant, each in one of the six Karshvares: ‘It is said that in the fifty-seven years, which are the period of the raising of the dead, Rôshanô-kashm in Arzâh, Khûr-kashm in Savâh, Frâdad-gadman (Frâdat-hvarenô, Increaser of Glory) in Fradadâfsh, Vâredad-gadman (Varedat-hvarenô, Multiplier of Glory) in Vîdadâfsh, Kâmak-vakhshisn (Vouru-nemô, Prayer-loving) in Vôrûbarst, and Kâmak-sûd (Vouru-savô, Weal-loving) in Vôrû-garst, while Sôshâns in the illustrious and pure Khvanîras is connected with them, are immortal. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others’ (Dâdistân XXXVI, 5-6; tr. West).

[]220:2 The first brother and forerunner to Saoshyant, the Oshedar mâh of later tradition (see above, p. 196, note 2; cf. § 141, note).

[]220:3 The second brother and forerunner to Saoshyant, the Oshedar bâmî of later tradition (ibid.; cf. § 142, note).

[]220:4 Saoshyant; cf. following paragraph and §§ 110; 117.

[]221:1 He will suppress both the destructive power of the men of the Drug (idolaters and the like) and the errors of Mazdayasnians (?).

[]221:2 See above, p. 25, note 4.

[]221:3 Vouru-vãthwa; cf. Études Iraniennes, II, 182.

[]221:4 As he made waters and trees undrying, cattle and men undying.

[]221:5 See above, p. 61, note 1.

[]221:6 As the inventor of medicine; see Vend. XX, Introd.

[]221:7 Disease, being a poison, comes from the Serpent; see ibid.

[]221:8 Or ‘Aoshnara, full of wisdom;’ cf. Yt. XXIII, 2, and West, Pahlavi Texts, II, 171, note 3.

[]221:9 Called in the Shah Nâmah Zab, son of Tahmâsp, who appears to have been a son of Nodar (Bund. XXXI, 23).

[]222:1 See above, p. 114, note 7 (Yt. IX, 18).

[]222:2 Airyu, the youngest of the three sons of Thraêtaona (seep. 61, note i), was killed by his brothers and avenged by his son Manus-kithra, who succeeded Thraêtaona.

[]222:3 Kavâta, Kai Qobâd in the Shâh Nâmah, an adoptive son to Uzava, according to Bund. XXXI, 24.

[]222:4 Kaî-Apîveh in the Bundahis; he was the son of Kai Qobâd.

[]222:5 Usadhan, Arshan, Pisanah, and Byârshan were the four sons of Aipivanghu; they are called in Firdausi Kai Kaus, Kai Arish, Kai Pashîn, and Kai Armin. Kai Kaus alone came to the throne.

[]222:6 Syâvakhsh and Khosrav; see above, p. 64, note 1.

[]222:7 To become possessed of Strength, Victory, &c., as Husravah did.

[]223:1 Like Frangrasyan; cf. p. 64, note 1.

[]223:2 See Yt. V, 37; XV, 27; XIX, 38.

[]223:3 Belonging to the Sâma family (Yasna IX, 10).

[]223:4 Like the nine highwaymen killed by Keresâspa, Yt. XIX, 41.

[]223:5 Not mentioned in the Shâh Nâmah; Khosrav was succeeded by a distant relation, Lôhrasp.

[]223:6 An allusion to the lost legend of Âkhrûra; see, however, West, Pahlavi Texts, II, 375.

[]224:1 See Yt. V, 21-23.

[]224:2 Khumbya, one of the immortals in Hvaniratha; he resides in the Pêsyânsaî plain: ‘he is Hvembya for this reason, because they brought him up in a hvemb (jar) for fear of Khashm’ (Bund. XXIX, 5). He answers pretty well to the Agastya and Vasishtha of the Vedic legend (see Ormazd et Ahriman, § 177).

[]224:3 One of the three wives of Zarathustra, the daughter of Frashaostra; she is the supposed mother of Saoshyant and his brothers (see p. 195, note 2).

[]224:4 The three daughters of Zarathustra and sisters to Isadvâstar (see p. 204, note 1).

[]224:5 Vîstâspa’s wife; see Yt. IX, 26, and XVII, 46.

[]224:6 Vîstâspa’s daughter, Humâi, in the Shah Nâmah.

[]225:1 See § 113.

[]225:2 Of Frenah or Garô-vanghu, § 113.

[]225:3 Of Khshathrô-kinah, § 112.

[]225:4 See § 112.

[]225:5 See § 111.

[]225:6 Ibid.

[]226:1 Ukhshyat-ereta’s mother (see above, § 126); the Saddar Bundahis (Études Iraniennes, II, 209) calls her Bad, from the last part of her name (fedhri for padhri, and states that, bathing in Lake Kãsava, she will become pregnant from the seed of Zarathustra, that is preserved there (see above, p. 195, note 2), and she will bring forth a son, Oshedar bâmî.

[]226:2 Ukhshyat-nemah’s mother, called Vah Bad in the Saddar; she will conceive in the same way as Srûtat-fedhri.

[]226:3 Saoshyant’s mother.

[]226:4 Cf. Vend. XIX, 5, and Introd. IV, 39-40.

[]226:5 Gôgôsasp (a commentator to the Avesta) says, ‘There are holy men in all religions, as appears from the words tûiryanãm dahvyunãm [We worship the Fravashis of the holy men in the Turanian countries],’ (Pahl. Comm. ad Vend. III, end; and Vend. V, 38 [122]); cf. above, §§ 113, 123.

[]226:6 The countries inherited by Sairima (Seim), the third son of [{=html}p. 227{=html}] Thraêtaona, as Turan and Iran were inherited by Tûra and Airyu. Selm’s heritage was Rûm, that is to say, Europa and Western Asia.

[]227:1 China (Bund. XV, 29).

[]227:2 Perhaps the Dahae (Pliny VI, 17; Aeneis VIII, 728) or Δάαι (Strabo), called Ta-hia by Chinese geographers, on the south of the Oxus.

[]227:3 From the first man to the last.

[]228:1 Itinerant priests are received here.

[]228:2 Doubtful.

[]228:3 Cf. p. 198, note 1.

[]228:4 The Paoiryô-tkaêsas; see p. 180, note 1.

[]228:5 For the triumph of the Zoroastrian law.

[]229:1 Daitika, Persian [] ; Neriosengh has ‘that go by herds,’ paṅktikârin. Aidyu; the Pahlavi translation has ayyâr, ‘that are of help’ (domesticated?); Neriosengh has misread it as suvâr and translated açvacârin. The expression daitika aidyu answers to the Persian [] , meaning all sorts of animals (see Études Iraniennes, II, 150).

[]230:1 Who shall worship the Fravashis.

[]

[{=html}p. 231{=html}]

XIV. BAHRÂM YAST. {align=“center”}

{=html}Regarding Bahrâm (Verethraghna), the Genius of Victory, see Vend. Introd. V, 8.{=html}

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This Yast can be divided into four parts:---

I (§§ 1-28). An enumeration of the ten incarnations in which Verethraghna appeared to Zarathustra (as a wind, § 2; as a bull, § 7; as a horse, § 9; as a camel, § 11; as a boar, § 15; as a youth, § 17; as a raven, § 19; as a ram, § 23; as a buck, § 25; and as a man, § 27).

II (§§ 30-33). The powers given by Verethraghna to his worshipper, Zarathustra.

III (§§ 34-46). The magical powers, ascribed to the raven’s feather, of striking terror into an army and dispersing it (the raven being the seventh incarnation of Verethraghna).

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{=html}IV (§§ 47-64). The glorification of Verethraghna.{=html}

____________________________

{=html}0. May Ahura Mazda be rejoiced {=html}

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Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

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{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness … .{=html}

Unto Verethraghna, made by Mazda, and unto the crushing Ascendant []{=html}1{=html};

{=html}Be propitiation, with sacrifice, prayer, propitiation, and glorification.{=html}

{=html} {=html}

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I. {align=“center”}

1. We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

[{=html}p. 232{=html}]

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

2. Verethraghna, made by Ahura, came to him first, running in the shape of a strong, beautiful wind, made by Mazda; he bore the good Glory, made by Mazda, the Glory made by Mazda, that is both health and strength.

3. Then he, who is the strongest []{=html}1{=html}, said unto him []{=html}2{=html}: ‘I am the strongest in strength; I am the most victorious in victory; I am the most glorious in Glory; I am the most favouring in favour; I am the best giver of welfare; I am the best-healing in health-giving.

4. ‘And I shall destroy the malice of all the malicious, the malice of Daêvas and men, of the Yâtus and Pairikas, of the oppressors, the blind, and the deaf.

5. ‘For his brightness and glory, I will offer unto him a sacrifice worth being heard; namely, unto Verethraghna, made by Ahura. We worship Verethraghna, made by Ahura, with an offering of libations, according to the primitive ordinances of Ahura; with the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.

{=html}‘Yênhê hâtãm: All those beings of whom Ahura Mazda… .{=html}

II. {align=“center”}

6. ‘We sacrifice unto Verethraghna, made by Ahura.’

[{=html}p. 233{=html}]

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is, the best-armed of the heavenly Gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

7. Verethraghna, made by Ahura, came to him the second time, running in the shape of a beautiful bull, with yellow ears and golden horns; upon whose horns floated the well-shapen Strength, and Victory, beautiful of form, made by Ahura: thus did he come, bearing the good Glory, made by Mazda, the Glory made by Mazda, that is both health and strength.

Then he, who is the strongest, said unto him: ‘I am the strongest in strength … []{=html}1{=html}

‘And I shall destroy the malice of all malicious … . []{=html}2{=html}’

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … . []{=html}3{=html}{=html}

III. {align=“center”}

8. We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

9. Verethraghna, made by Ahura, came to him the third time, running in the shape of a white, beautiful horse, with yellow ears and a golden caparison; upon whose forehead floated the well-shapen Strength,

[{=html}p. 234{=html}]

and Victory, beautiful of form, made by Ahura: thus did he come, bearing the good Glory, made by Mazda, that is both health and strength.

Then he, who is the strongest, said unto him: ‘I am the strongest in strength … .

‘And I shall destroy the malice of all malicious … .’

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

IV. {align=“center”}

10. We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

11. Verethraghna, made by Ahura, came to him the fourth time, running in the shape of a burden-bearing []{=html}1{=html} camel, sharp-toothed []{=html}2{=html}, swift … . []{=html}3{=html}, stamping forwards, long-haired, and living in the abodes of men []{=html}4{=html};

12. Who of all males in rut shows greatest strength and greatest fire, when he goes to his females. Of all females those are best kept whom a burden-bearing camel keeps, who has thick forelegs and large humps, … . []{=html}5{=html}, quick-eyed, long-headed, bright, tall, and strong;

13. Whose piercing look goes afar … . []{=html}6{=html}, even in the dark of the night; who throws white foam

[{=html}p. 235{=html}]

along his mouth; well-kneed, well-footed, standing with the countenance of an all-powerful master:

Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda … .

V. {align=“center”}

14, We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

15. Verethraghna, made by Ahura, came to him the fifth time, running in the shape of a boar, opposing the foes, a sharp-toothed he-boar, a sharp-jawed boar, that kills at one stroke, pursuing, wrathful, with a dripping face []{=html}1{=html}, strong, and swift to run, and rushing all around []{=html}2{=html}. Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda… .

VI. {align=“center”}

16. We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

[{=html}p. 236{=html}]

17. Verethraghna, made by Ahura, came to him the sixth time, running in the shape of a beautiful youth of fifteen, shining, clear-eyed, thin-heeled.

Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda … .

VII. {align=“center”}

18. We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

19. Verethraghna, made by Ahura, came to him the seventh time, running in the shape of a raven that … . []{=html}1{=html} below and … . []{=html}1{=html} above, and that is the swiftest of all birds, the lightest of the flying creatures.

20. He alone of living things,---he or none,---overtakes the flight of an arrow, however well it has been shot. He flies up joyfully at the first break of dawn, wishing the night to be no more, wishing the dawn, that has not yet come, to come []{=html}2{=html}.

21. He grazes the hidden ways []{=html}3{=html} of the mountains, he grazes the tops of the mountains, he grazes the depths of the vales, he grazes the summit []{=html}4{=html} of the trees, listening to the voices of the birds.

[{=html}p. 237{=html}]

Thus did Verethraghna come, bearing the good Glory made by Mazda []{=html}1{=html}, the Glory made by Mazda … .

VIII. {align=“center”}

22. We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

23. Verethraghna, made by Ahura, came to him the eighth time, running in the shape of a wild, beautiful ram, with horns bent round []{=html}2{=html}.

Thus did Verethraghna come, bearing the good Glory made by Mazda []{=html}3{=html}, the Glory made by Mazda … .

IX. {align=“center”}

24. We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

[{=html}p. 238{=html}]

25. Verethraghna, made by Ahura, came to him the ninth time, running in the shape of a beautiful, fighting buck, with sharp horns.

Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda… .

X. {align=“center”}

26. We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Who is the best-armed of the heavenly gods?’

Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathustra!’

27. Verethraghna, made by Ahura, came to him the tenth time, running in the shape of a man, bright and beautiful, made by Mazda: he held a sword with a golden blade, inlaid with all sorts of ornaments.

Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda… .

XI. {align=“center”}

28. We sacrifice unto Verethraghna, made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has a free way.

Unto him did the holy Zarathustra offer up a sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering.

29. Verethraghna, made by Ahura, gave him the

[{=html}p. 239{=html}]

fountains of manliness []{=html}1{=html}, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the Kara fish []{=html}2{=html}, that lives beneath the waters and can measure []{=html}3{=html} a rippling of the water, not thicker than a hair, in the Rangha whose ends lie afar, whose depth is a thousand times the height of a man []{=html}4{=html}.

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

XII. {align=“center”}

30. We sacrifice unto Verethraghna, made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has a free way.

Unto him did the holy Zarathustra offer up a sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering.

31. Verethraghna, made by Ahura, gave him the fountains of manliness, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the male horse, that, in the dark of the night, in its first half []{=html}5{=html} and through the rain, can perceive a horse’s hair lying on the ground and knows whether it is from the head or from the tail []{=html}6{=html}.

[{=html}p. 240{=html}]

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

XIII. {align=“center”}

32. We sacrifice unto Verethraghna, made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has a free way.

Unto him did the holy Zarathustra sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering.

33. Verethraghna, made by Ahura, gave him the fountains of virility, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the vulture with a golden collar []{=html}1{=html}, that, from as far as nine districts, can perceive a piece of flesh not thicker than the fist, giving just as much light as a needle gives, as the point of a needle gives []{=html}2{=html}.

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

XIV. {align=“center”}

34. We sacrifice unto Verethraghna, made by Ahura.

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

[{=html}p. 241{=html}]

‘If I have a curse thrown upon me, a spell told upon me by the many men who hate me, what is the remedy for it?’

35. Ahura Mazda answered: Take thou a feather of that bird with … . []{=html}1{=html} feathers, the Vârengana, O Spitama Zarathustra! With that feather thou shalt rub thy own body []{=html}2{=html}, with that feather thou shalt curse back thy enemies.

36. ‘If a man holds a bone of that strong bird, or a feather of that strong bird, no one can smite or turn to flight that fortunate man. The feather of that bird of birds brings him help; it brings unto him the homage of men, it maintains in him his glory.

37. ‘Then the sovereign, the lord of countries, will no longer kill his []{=html}3{=html} hundreds, though he is a killer of men; the … . []{=html}4{=html} will not kill at one stroke; he alone smites and goes forwards.

38. ‘All tremble before him who holds the feather, they tremble therefore before me; all my enemies tremble before me and fear my strength and victorious force and the fierceness established in my body.

39. ‘He []{=html}5{=html} carries the chariot of the lords; he carries the chariots of the lordly ones, the chariots of the sovereigns. He carried the chariot of Kavi

[{=html}p. 242{=html}]

[{=html}[paragraph continues]{=html}] Usa []{=html}1{=html}; upon his wings runs the male horse []{=html}2{=html}, runs the burden-bearing camel, runs the water of the river.

40. ‘Him rode the gallant Thraêtaona, who smote Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who had a thousand senses; that most powerful, fiendish Drug, that demon, baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle []{=html}3{=html}.

{=html}‘For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

XV. {align=“center”}

41. ‘We sacrifice to Verethraghna, made by Ahura.

‘Verethraghna confounds the glory of this house with its wealth in cattle. He is like that great bird, the Saêna []{=html}4{=html}; he is like the big clouds, full of water, that beat the mountains.

{=html}‘For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

XVI. {align=“center”}

42. ‘We sacrifice to Verethraghna, made by Ahura.’

Zarathustra asked Ahura Mazda: ‘Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘Where is it that we must invoke the name of Verethraghna, made by Ahura? Where is it that

[{=html}p. 243{=html}]

we must praise him? That we must humbly praise him?’

43. Ahura Mazda answered: ‘When armies meet together in full array, O Spitama Zarathustra! (asking) which of the two is the party that conquers and is not crushed, that smites and is not smitten;

44. ‘Do thou throw []{=html}1{=html} four feathers []{=html}2{=html} in the way. Whichever of the two will first worship the well-shapen Strength, and Verethraghna, beautiful of form, made by Mazda, on his side will victory stand.

45. ‘I will bless Strength and Victory, the two keepers, the two good keepers, the two maintainers; the two who … . []{=html}3{=html}, the two who … . []{=html}3{=html}, the two who … . []{=html}3{=html}; the two who forgive, the two who strike off, the two who forget []{=html}4{=html}.

46. ‘O Zarathustra! let not that spell be shown to any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Âthravan to his pupil []{=html}5{=html}. These are words that are awful and powerful, awful and assembly-ruling, awful and victorious, awful and healing; these are words that save the head that was lost and chant away the uplifted weapon.‘

XVII. {align=“center”}

47. We sacrifice to Verethraghna, made by Ahura: who goes along the armies arrayed, and goes here

[{=html}p. 244{=html}]

and there asking, along with Mithra and Rashnu: ‘Who is it who lies unto Mithra? Who is it who thrusts [his oath] against Rashnu []{=html}1{=html}? To whom shall I, in my might, impart illness and death []{=html}2{=html}?

48 []{=html}3{=html}. Ahura Mazda said: ‘If men sacrifice unto Verethraghna, made by Ahura, if the due sacrifice and prayer is offered unto him just as it ought to be performed in the perfection of holiness, never will a hostile horde enter the Aryan countries, nor any plague, nor leprosy, nor venomous plants, nor the chariot of a foe, nor the uplifted spear of a foe.’

49 []{=html}4{=html}. Zarathustra asked: ‘What is then, O Ahura Mazda! the sacrifice and invocation in honour of Verethraghna, made by Ahura, as it ought to be performed in the perfection of holiness?’

50. Ahura Mazda answered: ‘Let the Aryan nations bring libations unto him; let the Aryan nations tie bundles of baresma for him; let the Aryan nations cook for him a head of cattle, either white, or black, or of any other colour, but all of one and the same colour.

51. ‘Let not a murderer take of those offerings, nor a whore, nor a … ., who does not sing the Gâthâs, who spreads death in the world and withstands the law of Mazda, the law of Zarathustra.

52. ‘If a murderer take of those offerings, or a whore, or a … ., who does not sing the Gâthâs, then Verethraghna, made by Ahura, takes back his healing virtues.

[{=html}p. 245{=html}]

53. ‘Plagues will ever pour upon the Aryan nations; hostile hordes will ever fall upon the Aryan nations; the Aryans will be smitten by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads of myriads.’

54. There Verethraghna, made by Ahura, proclaimed thus: ‘The Soul of the Bull []{=html}1{=html}, the wise creature, does not receive from man due sacrifice and prayer; for now the Daêvas and the worshippers of the Daêvas make blood flow and spill it like water;

55. ‘For now the … . []{=html}2{=html} Daêvas and the worshippers of the Daêvas bring to the fire the plant that is called Haperesi, the wood that is called Nemetka []{=html}3{=html};

56. ‘(Therefore) when the … . []{=html}2{=html} Daêvas and the worshippers of the Daêvas bow their backs, bend their waists, and arrange all their limbs []{=html}4{=html}, they think they will smite and smite not, they think they will kill and kill not; and then the … Daêvas and the worshippers of the Daêvas have their minds confounded and their eyes made giddy []{=html}5{=html}.’

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

[{=html}p. 246{=html}]

XVIII. {align=“center”}

57. We sacrifice to Verethraghna, made by Ahura.

I offer up Haoma, who saves one’s head []{=html}1{=html}; I offer up the victorious Haoma; I offer him up, the good protector; I offer up Haoma, who is a protector to my body, as a man who shall drink []{=html}2{=html} of him shall win and prevail []{=html}3{=html} over his enemies in battle;

58. That I may smite this army, that I may smite down this army, that I may cut in pieces this army that is coming behind me.

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

XIX. {align=“center”}

59. We sacrifice to Verethraghna, made by Ahura.

The prince and his son and his sons who are chiefs of myriads []{=html}4{=html} offer him up a bright … . []{=html}5{=html} [saying]: ‘He is strong, and Victorious is his name; he is victorious, arid Strong is his name;’

60. That I may be as constantly victorious as any one of all the Aryans []{=html}6{=html}; that I may smite this army, that I may smite down this army, that I may cut in pieces this army that is coming behind me.

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

[{=html}p. 247{=html}]

XX. {align=“center”}

61. We sacrifice to Verethraghna, made by Ahura.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

In the ox is our strength, in the ox is our need []{=html}1{=html}; in the ox is our speech, in the ox is our victory; in the ox is our food, in the ox is our clothing; in the ox is tillage, that makes food grow for us.

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

XXI. {align=“center”}

62. We sacrifice to Verethraghna, made by Ahura;

Who breaks the columns asunder, who cuts the columns to pieces, who wounds the columns, who makes the columns shake; who comes and breaks the columns asunder, who comes and cuts the columns to pieces, who comes and wounds the columns, who comes and makes the columns shake, both of Daêvas and men, of the Yâtus and Pairikas, of the oppressors, the blind, and the deaf.

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard …{=html}

XXII. {align=“center”}

63. We sacrifice to Verethraghna, made by Ahura.

When Verethraghna, made by Ahura, binds the hands, confounds the eye-sight, takes the hearing

[{=html}p. 248{=html}]

from the ears of the Mithradruges []{=html}1{=html} marching in columns, allied by cities, they can no longer move their feet, they can no longer withstand.

For his brightness and glory, I will offer unto him a sacrifice worth being heard … .

{=html}64. Yathâ ahû vairyô: The will of the Lord is the law of holiness… . .{=html}

I bless the sacrifice and prayer, and the strength and vigour of Verethraghna, made by Mazda; and of the crushing Ascendant.

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}[Give] unto that man []{=html}2{=html} brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]231:1 Sîrôzah I, 20.

[]232:1 Verethraghna.

[]232:2 Zarathustra.

[]233:1 As above, § 3.

[]233:2 As above, § 4.

[]233:3 As above, § 5.

[]234:1 Doubtful (vadharôis).

[]234:2 Doubtful (dadãsôis).

[]234:3 ? Urvatô; cf. § 19.

[]234:4 Tame, domesticated.

[]234:5 ? Smarsnô.

[]234:6 ? Haitahê.

[]235:1 Cf. Yt. X, 70.

[]235:2 Or better, rushing before. Cf. Yt. X, 127.

[]236:1 ? Urvatô, pishatô.

[]236:2 The raven was sacred to Apollo. The priests of the sun in Persia are said to have been named ravens (Porphyrius). Cf. Georgica I, 45.

[]236:3 Reading vîgâtavô.

[]236:4 Doubtful.

[]237:1 The royal Glory is described flying in the shape of a raven, Yt. XIX, 35.

[]237:2 Doubtful.

[]237:3 While Ardashîr, the founder of the Sasanian dynasty, was flying from Ardavân, a beautiful wild ram ran after him and overtook him, and Ardavân understood from this that the kingly Glory had left him and had passed over to his rival (Shâh Nâmah, Ardashîr; Kâr Nâmakî Artachshîr, tr. Noeldeke, p. 45).

[]239:1 Erezi, Pahl. gond (Old Zand-Pahlavi Dictionary, p. 11)

[]239:2 See Vendîdâd XIX, 42.

[]239:3 Possibly, perceive.

[]239:4 Cf. Yt. XVI, 7, and Bundahis XVIII, 6: ‘those fish … . know the scratch of a needle’s point (or better hole) by which the water shall increase, or by which it is diminishing’ (tr. West).

[]239:5 Avakhshaityau, the night before hu-vakhsha (before the time when the light begins to grow; midnight).

[]239:6 Cf. Yt. XVI, 10, and Bundahis XIX, 32: ‘Regarding the Arab [{=html}p. 240{=html}] horse, they say that if, in a dark night, a single hair occurs on the ground, he sees it’ (tr. West).

[]240:1 Possibly the Gypaetus, the vautour doré.

[]240:2 ‘Even from his highest flight, he (the vulture) sees when flesh the size of a fist is on the ground’ (Bund. XIX, 31; tr. West). Cf. Horapollo (I, 11).

[]241:1 Peshô-parena. The Vârengana is the same bird as the Vâraghna, the raven.

[]241:2 The feather of the Vârengana plays here the same part as the Sîmurgh’s feather in the Shâh Nâmah. When Rûdâbah’s flank was opened to bring forth Rustem, her wound was healed by rubbing it with a Sîmurgh’s feather; Rustem, wounded to death by Isfendyâr, was cured in the same manner.

[]241:3 Of him who holds that feather.

[]241:4 ? Vaêsaêpa.

[]241:5 That bird.

[]242:1 Kai Kaus; when he tried to ascend to heaven on a throne carried by eagles (Journal Asiatique, 1881, I, 513).

[]242:2 A metaphor to express the swiftness of the wind, of the camel, and of the rivers.

[]242:3 Cf. Yt. V, 34.

[]242:4 The Sîmurgh; cf. p. 241, note 2.

[]243:1 Doubtful.

[]243:2 Or an arrow feathered with four Vârengana’s feathers.

[]243:3 Â-dhwaozen, vî-dhwaozen, fra-dhwaozen.

[]243:4 Âmarezen, cf. [] ; vîmarezen, cf. Yt. I, 2; fra marezen, cf. [] .

[]243:5 Cf. Yt. IV, 10.

[]244:1 Against truth.

[]244:2 Cf. Yt. X, 108 seq.

[]244:3 § 48; cf. Yt. VIII, 56.

[]244:4 §§ 49-53 = Yt. VIII, 57-61.

[]245:1 Gôsûrûn or Drvâspa; see Yt. IX. The destruction of any living being is an injury to Drvâspa.

[]245:2 ? Vyâmbura.

[]245:3 The Haperesi and the Nemetka are probably some species of green wood; it is forbidden to put green wood in the fire as it kills it, and injures the Genius of Water at the same time.

[]245:4 In order to strike.

[]245:5 The general meaning of the last four clauses is that the impious are defeated.

[]246:1 ? Sâiri-baoghem; cf. § 46.

[]246:2 Nivazaiti; literally, swallow (? frôt ô bun burtan, Vend. V, 8 [26]).

[]246:3 Literally, overtake.

[]246:4 Cf. Yt. V, 85.

[]246:5 ? Asânem sighûirê.

[]246:6 Cf. Yt. V, 69.

[]247:1 From Yasna X, 20 (62), where, instead of the words, ‘in the ox is our strength (amem), in the ox is our need,’ the text has, ‘in the ox is his need, in the ox is our need,’ meaning, ‘when we give him his need (water and grass), he gives us our need (milk and calves),’ (Pahl. tr.).

[]248:1 See p. 120, note 2.

[]248:2 Who shall offer a sacrifice to Verethraghna.

[]

[{=html}p. 249{=html}]

XV. RÂM YAST. {align=“center”}

{=html}This Yast bears the name of Râma Hvâstra, the Genius who presides over the 21st day of the month (Sîrôzah, § 21), and is devoted to his Hamkâr, Vayu.{=html}

{=html}

Regarding Râma Hvâstra, the Genius that gives good abodes and good pastures, and his connection with Vayu, see Vend. Introd. IV, and Études Iraniennes, II, 187.

{=html}

{=html}This Yast can be divided into two parts. The first part (§§ 1-140) contains an enumeration of worshippers who sacrificed to Vayu: Ahura Mazda (§ 2), Haoshyangha (§ 7), Takhma Urupa (§ 11), Yima (§ 15), Azi Dahâka (§ 19), Thraêtaona (§ 23), Keresâspa (§ 27), Aurvasâra (§ 31), Hutaosa (§ 35), and Iranian maids (§ 39). The second part (§§ 42-58) contains a special enumeration and glorification of the many names of Vayu (§§ 42-50).{=html}

____________________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas, and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness … .{=html}

Unto Râma Hvâstra, unto Vayu who works highly and is more powerful to afflict than all other creatures []{=html}1{=html},

{=html}Be propitiation from me, for sacrifice, prayer, propitiation, and glorification.{=html}

{=html} {=html}

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I. {align=“center”}

1. I will sacrifice to the Waters and to Him who divides them []{=html}2{=html}. I will sacrifice to Peace, whose breath is friendly, and to Weal, both of them.

[{=html}p. 250{=html}]

To this Vayu do we sacrifice, this Vayu do we invoke, for this house, for the master of this house, and for the man here who is offering libations and giving gifts. To this excellent God do we sacrifice, that he may accept our meat and our prayers, and grant us in return to crush our enemies at one stroke.

2 []{=html}1{=html}. To him did the Maker, Ahura Mazda, offer up a sacrifice in the Airyana Vaêgah 1, on a golden throne, under golden beams []{=html}2{=html} and a golden canopy, with bundles of baresma and offerings of full-boiling [milk] []{=html}3{=html}.

3. He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly []{=html}4{=html}, that I may smite the creation of Angra Mainyu, and that nobody may smite this creation of the Good Spirit!’

4. Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

5. We sacrifice to the holy Vayu: we sacrifice to Vayu, who works highly.

To this part of thee do we sacrifice, O Vayu! that belongs to Spenta Mainyu []{=html}5{=html}.

For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the awful Vayu, who works highly. We offer up a sacrifice unto the awful Vayu, who works highly, with the libations, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the

[{=html}p. 251{=html}]

holy spells, the words, the deeds, the libations, and the well-spoken words.

{=html}Yênhê hâtãm: All those beings of whom Ahura Mazda … .{=html}

II. {align=“center”}

6. I will sacrifice to the Waters and to Him who divides them … .

To this Vayu do we sacrifice, this Vayu do we invoke … . []{=html}1{=html}

7. To him did Haoshyangha, the Paradhâta, offer up a sacrifice on the Taêra of the Hara, bound with iron []{=html}2{=html}, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offering of full-boiling [milk].

8. He begged of him a boon, saying: ‘Grant me, O Vayu! who dost work highly, that I may smite two-thirds of the Daêvas of Mâzana and of the fiends of Varena []{=html}3{=html}.’

9. Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda []{=html}4{=html}, did pursue it.

{=html}We sacrifice to the holy Vayu … .{=html}

{=html} {=html}

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

III. {align=“center”}

10. I will sacrifice to the Waters and to Him who divides them … .

To this Vayu do we sacrifice, this Vayu do we invoke … .

[{=html}p. 252{=html}]

11. To him did Takhma Urupa []{=html}1{=html}, the well-armed []{=html}2{=html}, offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

12. He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may conquer all Daêvas and men, all the Yâtus and Pairikas, and that I may ride Angra Mainyu, turned into the shape of a horse, all around the earth from one end to the other, for thirty years.’

13. Vayu, who works highly, granted him that boon []{=html}3{=html}, as the Maker, Ahura Mazda, did pursue it.

{=html}We sacrifice to the holy Vayu … .{=html}

{=html} {=html}

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

IV. {align=“center”}

14. I will sacrifice to the Waters and to Him who divides them … .

To this Vayu do we sacrifice, this Vayu do we invoke … .

15. Unto him did the bright Yima, the good shepherd,

[{=html}p. 253{=html}]

sacrifice from the height Hukairya, the all-shining and golden, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

16. He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may become the most glorious of the men born to behold the sun: that I may make in my reign both animals and men undying, waters and plants undrying, and the food for eating creatures never-failing []{=html}1{=html}.’

In the reign of the valiant Yima there was neither cold wind nor hot wind, neither old age nor death, nor envy made by the Daêvas []{=html}2{=html}.

17. Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

{=html}We sacrifice to the holy Vayu … .{=html}

{=html} {=html}

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

V. {align=“center”}

18. I will sacrifice to the Waters and to Him who divides them … .

To this Vayu do we sacrifice, this Vayu do we invoke … .

19. Unto him did the three-mouthed Azi Dahâka offer up a sacrifice in his accursed palace of Kvirinta []{=html}3{=html},

[{=html}p. 254{=html}]

on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

20. He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may make all the seven Karshvares of the earth empty of men []{=html}1{=html}.’

21. In vain did he sacrifice, in vain did he beg, in vain did he invoke, in vain did he give gifts, in vain did he bring libations; Vayu did not grant him that boon.

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

VI. {align=“center”}

22. I will sacrifice to the Waters and to Him who divides them … .

To this Vayu do we sacrifice, this Vayu do we invoke … .

23. Unto him did Thraêtaona, the heir of the valiant Âthwya clan, offer up a sacrifice in the four-cornered Varena, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

24. He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may overcome Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Drug, that

[{=html}p. 255{=html}]

demon baleful to the world, the strongest Drum that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavâk and Erenavâk, who are the fairest of body amongst women, and the most wonderful creatures in the world []{=html}1{=html}.’

25. Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

{=html}We sacrifice to the holy Vayu … .{=html}

{=html} {=html}

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

VII. {align=“center”}

26. I will sacrifice to the Waters and to Him who divides them … .

To this Vayu do we sacrifice, this Vayu do we invoke … .

27. To him did the manly-hearted Keresâspa []{=html}2{=html} offer up a sacrifice by the Gudha []{=html}3{=html}, a channel of the Rangha, made by Mazda, upon a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

28. He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may succeed in avenging my brother Urvâkhshaya []{=html}4{=html}, that I may smite Hitâspa and yoke him to my chariot.’

The Gandarewa, who lives beneath the waters,

[{=html}p. 256{=html}]

is the son of Ahura in the deep, he is the only master of the deep []{=html}1{=html}.

29. Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

{=html}We sacrifice to the holy Vayu … .{=html}

{=html} {=html}

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

VIII. {align=“center”}

30. I will sacrifice to the Waters and to Him who divides them … .

To this Vayu do we sacrifice, this Vayu do we invoke … .

31. To him did Aurvasâra []{=html}2{=html}, the lord of the country, offer up a sacrifice, towards the White Forest []{=html}3{=html}, by the White Forest, on the border of the White Forest, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

32. He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that the gallant Husravah, he who unites the Aryan nations into one kingdom []{=html}4{=html}, may not smite us; that I may flee from king Husravah []{=html}5{=html}; … .

[{=html}p. 257{=html}]

‘That king Husravah and all the Aryans in the Forest may smite him []{=html}1{=html}.’

33. Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it.

{=html}We sacrifice to the holy Vayu … .{=html}

{=html} {=html}

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

IX. {align=“center”}

34. I will sacrifice to the Waters and to Him who divides them … .

To this Vayu do we sacrifice, this Vayu do we invoke … .

35. To him did Hutaosa, she of the many brothers []{=html}2{=html}, of the Naotara house []{=html}3{=html}, offer up a sacrifice, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk.

36. She begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may be dear and loved and well-received in the house of king Vîstâspa.’

37. Vayu, who works highly, granted her that boon, as the Maker, Ahura Mazda, did pursue it.

{=html}We sacrifice to the holy Vayu … .{=html}

{=html} {=html}

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

X. {align=“center”}

38. I will sacrifice to the Waters and to Him who divides them … .

[{=html}p. 258{=html}]

To this Vayu do we sacrifice, this Vayu do we invoke … .

39. To him did []{=html}1{=html} the maids, whom no man had known, offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk.

40. They begged of him a boon, saying: ‘Grant us this, O Vayu! who dost work highly, that we may find a husband, young and beautiful of body, who will treat us well, all life long, and give us offspring; a wise, learned, ready-tongued husband.’

41. Vayu, who works highly, granted them that boon, as the Maker, Ahura Mazda, did pursue it.

{=html}We sacrifice to the holy Vayu … .{=html}

{=html} {=html}

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

XI. {align=“center”}

42. I will sacrifice to the Waters and to Him who divides them … .

To this Vayu do we sacrifice, this Vayu do we invoke … .

We sacrifice to that Vayu that belongs to the Good Spirit []{=html}2{=html}, the bright and glorious Vayu.

43. My name is Vayu, O holy Zarathustra! My name is Vayu, because I go through (vyêmi) the two worlds []{=html}3{=html}, the one which the Good Spirit has

[{=html}p. 259{=html}]

made and the one which the Evil Spirit has made.

My name is the Overtaker (apaêta), O holy Zarathustra! My name is the Overtaker, because I can overtake the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made.

44. My name is the All-smiting, O holy Zarathustra! My name is the All-smiting, because I can smite the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made.

My name is the Worker of Good, O holy Zarathustra! My name is the Worker of Good, because I work the good of the Maker, Ahura Mazda, and of the Amesha-Spentas []{=html}1{=html}.

45. My name is He that goes forwards.

My name is He that goes backwards.

My name is He that bends backwards.

My name is He that hurls away.

My name is He that hurls down.

My name is He that destroys.

My name is He that takes away.

My name is He that finds out.

My name is He that finds out the Glory (Hvarenô).

46. My name is the Valiant; my name is the Most Valiant.

My name is the Strong; my name is the Strongest.

My name is the Firm; my name is the Firmest.

My name is the Stout; my name is the Stoutest.

My name is He that crosses over easily.

My name is He that goes along hurling away.

[{=html}p. 260{=html}]

My name is He that crushes at one stroke.

My name is … . []{=html}1{=html}

My name is He that works against the Daêvas.

My name is … . []{=html}2{=html}

47. My name is He that prevails over malice; my name is He that destroys malice.

My name is He that unites; my name is He that re-unites; my name is He that separates.

My name is the Burning; my name is the Quick of intelligence []{=html}3{=html}.

My name is Deliverance; my name is Welfare []{=html}4{=html}.

My name is the Burrows; my name is He who destroys the burrows []{=html}5{=html}; my name is He who spits upon the burrows []{=html}6{=html}.

48. My name is Sharpness of spear; my name is He of the sharp spear.

My name is Length of spear; my name is He of the long spear.

My name is Piercingness of spear; my name is He of the piercing spear.

My name is the Glorious; my name is the Over-glorious.

496. Invoke these names of mine, O holy Zarathustra! in the midst of the havocking hordes, in the midst of the columns moving forwards, in the strife of the conflicting nations.

[{=html}p. 261{=html}]

50. Invoke these names of mine, O holy Zarathustra! when the all-powerful tyrant of a country falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee []{=html}1{=html} of thy wealth, to rob thee of thy health.

51. Invoke these names of mine, O holy Zarathustra! when the unholy Ashemaogha falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee of thy strength, to rob thee of thy wealth, to rob thee of thy health.

52. Invoke these names of mine, O holy Zarathustra! when a man stands in bonds, when a man is being thrown into bonds, or when a man is being dragged in bonds: thus the prisoners flee from the hands of those who carry them, they flee away out of the prison []{=html}2{=html}.

53. O thou Vayu! who strikest fear upon all men and horses, who in all creatures workest against the Daêvas, both into the lowest places and into those a thousand times deep dost thou enter with equal power []{=html}3{=html}.

54. ‘With what manner of sacrifice shall I worship thee? With what manner of sacrifice shall I forward and worship thee? With what manner of sacrifice will be achieved thy adoration, O great Vayu! thou who art high-up girded, firm, swift-moving, high-footed, wide-breasted, wide-thighed, with untrembling eyes, as powerful in sovereignty as any absolute sovereign in the world?’

[{=html}p. 262{=html}]

55. ‘Take thou a baresma, O holy Zarathustra! turn it upwards or downwards, according as it is full day or dawning; upwards during the day, downwards at the dawn []{=html}1{=html}.

56. ‘If thou makest me worshipped with a sacrifice, then I shall say unto thee with my own voice things of health, made by Mazda and full of glory, so that Angra Mainyu may never do harm unto thee, nor the Yâtus, nor those addicted to the works of the Yâtu, whether Daêvas or men.’

57. We sacrifice unto thee, O great Vayu! we sacrifice unto thee, O strong Vayu!

We sacrifice unto Vayu, the greatest of the great;

we sacrifice unto Vayu, the strongest of the strong.

We sacrifice unto Vayu, of the golden helm.

We sacrifice unto Vayu, of the golden crown.

We sacrifice unto Vayu, of the golden necklace.

We sacrifice unto Vayu, of the golden chariot.

We sacrifice unto Vayu, of the golden wheel.

We sacrifice unto Vayu, of the golden weapons.

We sacrifice unto Vayu, of the golden garment.

We sacrifice unto Vayu, of the golden shoe.

We sacrifice unto Vayu, of the golden girdle.

We sacrifice unto the holy Vayu; we sacrifice unto Vayu, who works highly.

To this part of thee do we sacrifice, O Vayu! that belongs to the Good Spirit.

{=html}For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the awful Vayu, who works highly … .{=html}

{=html} {=html}

{=html}58. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I bless the sacrifice and invocation unto, and the

[{=html}p. 263{=html}]

strength and vigour of Râma Hvâstra, and Vayu, who works highly, more powerful to afflict than all the other creatures: this part of thee that belongs to the Good Spirit.

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}[Give] unto that man brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]249:1 Cf. Sîrôzah I, 22.

[]249:2 Apãm Napât (Yt. VIII, 34) or Tistrya (Yt. VIII, 1).

[]250:1 Cf. Yt. V, 17.

[]250:2 Fraspât, Persian [] .

[]250:3 Cf. p. 169, note 5.

[]250:4 See p. 10, note 4.

[]250:5 As Vayu, the atmosphere, is the place in which the conflict of the two principles takes place, one part of him belongs to the Evil Spirit (see Vend. Introd. IV, 17).

[]251:1 The rest as in clause 1.

[]251:2 Cf. Yt. V, 21, p. 58, note 2.

[]251:3 Cf. Yt. V, 21-23.

[]251:4 Introduced from § 4 into this and all similar clauses, except the one relating to Azi Dahâka (§ 21).

[]252:1 Takhma Urupa (in later legend Tahmûrâf) was a brother to Yima. He reigned for thirty years and rode Ahriman, turned into a horse. But at last his wife, deceived by Ahriman, revealed to him the secret of her husband’s power, and Tahmûrâf was swallowed up by his horse. But Yima managed to take back his brother’s body from the body of Ahriman and recovered thereby the arts and civilisation which had disappeared along with Tahmûrâf (see Minokhired XXVII, 32; Ravâet apud Spiegel, Einleitung in die traditionelle Literatur, pp. 317 seq.; Ormazd et Ahriman, § 137 seq.; cf. above, p. 60, note 1).

[]252:2 Azinavant or zaênahvant: he kept that epithet in later tradition: Zînavend, ‘quod cognomen virum significat armis probe instructum’ (Hamza Ispahensis, p. 20, tr. Gottwaldt).

[]252:3 As told Yt. XIX, 29.

[]253:1 Cf. Yasna IX, 4-5 (11-20) and Yt. XIX, 31 seq.

[]253:2 This passage is interpolated from Yasna IX, 5 (17-10.

[]253:3 Or, ‘his accursed palace of the Stork’ (upa kvirintem duzitem). ‘Azi Dahâka,’ says Hamza (p. 32 in the text, p. 22 in the translation), ‘used to live in Babylon (cf. Yt. V, 29), where he had built a palace in the form of a stork; he called it Kuleng Dîs ([] ), the fortress of the Stork; the inhabitants called it Dis Het ([] ).’ Kuleng Dîs was in Zend Kvirinta daêza and Dis Het is nothing else than Duzita. One may doubt [{=html}p. 254{=html}] whether Kvirinta is the name of a place or the Zend form of Kuleng, a stork: in any case it was a palace in Bawri (Babylon). In the Shah Nâmah it is called Dizukht (duz-ukhta for duz-ita; see Études Iraniennes, II, 211).

[]254:1 Cf. Yt. V, 30 seq.

[]255:1 Yt. V, 34; IX, 14; XVII, 34.

[]255:2 Cf. Yt. V, 37 seq.

[]255:3 An unknown affluent of the Rangha (Tigris).

[]255:4 Sâma had two sons, Keresâspa, a warrior, and Urvâkhshaya, a judge and law-giver (Yasna IX, 10 [29 seq.]). We have no further details about Urvâkhshaya’s legend than that he was killed by ‘Hitâspa, the golden-crowned’ (cf. Yt. XIX, 4I), and avenged by Keresâspa.

[]256:1 A disconnected allusion to the struggle of Keresâspa with the Gandarewa (Yt. V, 38, text and notes; XIX, 41). On the words ‘the son of Ahura … .’ cf. Ormazd et Ahriman, p. 215, note 1.

[]256:2 No other mention is made of Aurvasâra in the Avesta, unless he is alluded to in Yt. V, 50. He does not appear to have been. known to Firdausi.

[]256:3 Spaêtinis razûra is called ‘the chief of forests’ (Bund. XXIV, 16). According to the Bahman Yast (III, 9), it was the seat of the last and decisive battle between Argâsp and Gûstâsp.

[]256:4 Cf. Yt. V, 49; IX, 21.

[]256:5 Cf. Yt. V, 50.

[]257:1 This line looks as if it should belong to a counter-prayer by Husravah, which was heard by Vayu, as appears from Yt. V, 50.

[]257:2 See Yt. IX, 26.

[]257:3 See p. 77, note 1.

[]258:1 It may be doubted whether the allusion here is to a legend of marriage en masse, following the marriage of Hutaosa with Vîstâspa, or whether the aorist is used with an indicative meaning: ‘To him do the maids who have known no man … . They beg of him a boon, saying … .’ Cf. Yt. XVI, 17.

[]258:2 Cf. § 5, note 5.

[]258:3 An attempt to an etymological explanation of the name Vayu. Cf. § 53.

[]259:1 He is their agent and instrument.

[]260:1 Âiniva (?).

[]260:2 Keredharisa (?).

[]260:3 Doubtful; baoka, cf. [] .

[]260:4 Reading sudhis.

[]260:5 Geredha is the burrow of an Ahrimanian creature (see Vend. III, to [33]; VII, 24 [60: Vayu, in that half of him that belongs to the Evil Spirit, is the seat (the burrow) of Ahriman; but with his better half, he struggles against the fiend and destroys him.

[]260:6 Cf. Yt. I, 11, 16.

[]261:1 Literally, coveting.

[]261:2 The translation of this clause is doubtful; the text is corrupt.

[]261:3 Cf. § 42.

[]262:1 Études Iraniennes, II, 110.

[]

[{=html}p. 264{=html}]

XVI. DÎN YAST. {align=“center”}

{=html}Dîn (Daêna) presides over the 24th day of the month (Sîrôzah 24) and gives it her name; she is invoked in company with Kista, and in fact this Yast, though it bears the name of Daêna, is consecrated to Kista (§§ 2, 7). These two Genii are, however, very closely connected in their nature, as Daêna is the impersonation of the Zoroastrian Law or Religion, and Kista is religious knowledge, the knowledge of what leads to bliss (fargânak, nirvânagñâna; the same as Kisti).{=html}

{=html} {=html}

{=html}The description of Kista is rather pallid, and does not rise above abstractions (see, however, Mihir Yast, § 126). She was not worshipped by the old epic heroes as Anâhita was, but by Zarathustra and his wife, because she must have been, from her very name and nature, a goddess of Zoroastrian origin and growth.{=html}

_____________________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness … .{=html}

To the most right Kista, made by Mazda and holy, and to the good Law of the worshippers of Mazda,

Be propitiation from me, for sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I. {align=“center”}

1. We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda, the supplier of good

[{=html}p. 265{=html}]

stores, who runs quickly to the goal and frees one best from dangers []{=html}1{=html}, who brings libations, who is holy, clever, and renowned, speedy to work and quick of work; who goes quickly and cleanses well; the good Law of the worshippers of Mazda;

2. To whom Zarathustra did sacrifice, saying: ‘Rise up from thy seat, come forward from the Abode []{=html}2{=html}, thou most right Kista, made by Mazda and holy. If thou art before me, stay for me; if thou art behind me, overtake me.

3. ‘Let everything be as friendly to us as anything can be: may we go smoothly along the roads, find good pathways in the mountains, run easily through the forests, and cross happily the rivers!’

4. For her brightness and glory, I will offer unto her a sacrifice worth being heard, namely, unto the most right Kista, made by Mazda and holy. I will offer up a sacrifice unto the most right Kista, made by Mazda and holy, with the libations, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words and deeds, with the libations, with the well-spoken words.

{=html}Yênhê hâtãm: All those beings of whom Ahura Mazda … .{=html}

II. {align=“center”}

5. We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda … . []{=html}3{=html}

[{=html}p. 266{=html}]

6. To whom Zarathustra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,

7. That the most right Kista, made by Mazda and holy, would give him the swiftness of the feet, the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the Kara fish, that lives beneath the waters, and can measure a rippling of the waters not thicker than a hair, in the Rangha, whose ends lie afar and whose depth is a thousand times the height of a man []{=html}1{=html}.

{=html}For her brightness and glory, I will offer unto her a sacrifice worth being heard … .{=html}

III. {align=“center”}

8. We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda … .

9. To whom Zarathustra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,

10. That the most right Kista, made by Mazda and holy, would give him the swiftness of the feet, the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the male horse, that, in the dark of the night, through the rain, the snow, the hail, or the sleet, from as far as nine districts, can perceive a horse’s hair, mingled with the earth, and knows whether it is from the head or from the tail []{=html}2{=html}.

[{=html}p. 267{=html}]

{=html}For her brightness and glory, I will offer unto her a sacrifice worth being heard … .{=html}

IV. {align=“center”}

11. We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda … .

12. To whom Zarathustra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,

13. That the most right Kista, made by Mazda and holy, would give him the swiftness of the feet, the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the vulture with a golden collar, that, from as far as nine districts, can perceive a piece of flesh, not thicker than a fist, giving just as much light as a needle gives, as the point of a needle gives []{=html}1{=html}.

{=html}For her brightness and glory, I will offer unto her a sacrifice worth being heard … .{=html}

V. {align=“center”}

14. We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda … .

15. To whom the holy Hvôvi []{=html}2{=html} did sacrifice with full knowledge, wishing that the holy Zarathustra would give her his good narcotic []{=html}3{=html}, that she might

[{=html}p. 268{=html}]

think according to the law, speak according to the law, and do according to the law.

{=html}For her brightness and glory, I will offer unto her a sacrifice, worth being heard … .{=html}

VI. {align=“center”}

16. We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda … .

17. To whom the Âthravans, sent afar []{=html}1{=html}, did sacrifice []{=html}2{=html}, wishing a good memory to preach the law, and wishing strength for their own body.

{=html}For her brightness and glory, I will offer unto her a sacrifice worth being heard … .{=html}

VII. {align=“center”}

18. We sacrifice to the most right Kista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda … .

19. To whom the king of the country, the lord of the country does sacrifice, wishing peace for his country, wishing strength for his own body.

{=html}For her brightness and glory, I will offer unto her a sacrifice worth being heard … .{=html}

{=html} {=html}

{=html}20. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I bless the sacrifice and prayer, and the strength

[{=html}p. 269{=html}]

and vigour of the most right Kista, made by Mazda and holy, and of the good Law of the worshippers of Mazda.

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}[Give] unto that man brightness and glory, … . give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]265:1 Reading nimarezista; cf. vîmarezistem, Yt. I, 2.

[]265:2 The heavenly abode, the Garôthmân.

[]265:3 The rest as in § 1.

[]266:1 Cf. Yt. XIV, 29.

[]266:2 Cf. Yt. XIV, 31.

[]267:1 Cf. Yt. XIV, 33.

[]267:2 Zarathustra’s wife.

[]267:3 Bangha; the so-called Bang of Zoroaster (Vend. XV, 14 [44]; Phl. tr.). What must have been its virtue may be gathered from the legends of Gûstâsp and Ardâ Vîrâf, who are said to have been transported in soul to the heavens, and to have had the higher [{=html}p. 268{=html}] mysteries revealed to them, on drinking from a cup prepared by the prophet (Zardust Nâmah), or from a cup of Gûstâsp-bang (Ardâ Vîrâf, II, 29).

[]268:1 The itinerant priests, the ancestors of the modern dervishes.

[]268:2 Or better, do sacrifice; cf. Yt. XIV, 39.

[]

[{=html}p. 270{=html}]

XVII. ASHI YAST. {align=“center”}

{=html}Ashi Vanguhi or ‘the good Ashi []{=html}1{=html}’ is a feminine impersonation of piety []{=html}2{=html}, and she is, at the same time, the source of all the good and riches that are connected with piety []{=html}3{=html}. She is described, therefore, as a goddess of Fortune and Wealth, and is invoked in company with Pârendi, the goddess of Treasures (Sîrôzah 25).{=html}

{=html} {=html}

{=html}She appears in the latter character in the first part of the Yast (§§ 1-14); she praises and loves Zarathustra (§§ 15-21). She is worshipped by Haosyangha (§ 26), Yima (§ 28), Thraêtaona (§33), Haoma (§ 37), Husravah (§ 41), Zarathustra (§ 45), and Vîstâspa (§ 49) []{=html}4{=html}. She rejects the offerings of all sterile people (old men, courtezans, and children, §§ 53-61).{=html}

I. {align=“center”}

1. We sacrifice to Ashi Vanguhi, who is shining, high, tall-formed, well worthy of sacrifice, with a loud-sounding chariot, strong, welfare-giving, healing, with fulness of intellect []{=html}5{=html}, and powerful;

2. The daughter of Ahura Mazda, the sister of the Amesha-Spentas, who endows all the

[{=html}p. 271{=html}]

[{=html}[paragraph continues]{=html}] Saoshyants []{=html}1{=html} with the enlivening intelligence; she also brings heavenly wisdom at her wish, and comes to help him who invokes her from near and him who invokes her from afar, and worships her with offerings of libations.

3 []{=html}2{=html}. For her brightness and glory, I will offer her a sacrifice worth being heard; I will offer up unto Ashi Vanguhi a good sacrifice with an offering of libations. We sacrifice unto Ashi Vanguhi with the libations; with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words, with the deeds, with the libations, and with the rightly-spoken words.

Yênhê hâtãm: All those beings of whom Ahura Mazda … .

II. {align=“center”}

{=html}4. We sacrifice to Ashi Vanguhi, who is shining, high, tall-formed, well worthy of sacrifice, with a loud-sounding chariot, strong, welfare-giving, healing, with fulness of intellect, and powerful.{=html}

5. Homage unto Haoma, and unto the Mãthra []{=html}3{=html}, and unto the holy Zarathustra!

Homage unto Haoma, because all other drinks are attended with Aêshma []{=html}4{=html}, the fiend of the wounding spear: but the drinking of Haoma is attended with Asha and with Ashi Vanguhi herself []{=html}5{=html}.

6. Ashi is fair; Ashi is radiant with joy; she is far-piercing with her rays. Ashi gives good Glory

[{=html}p. 272{=html}]

unto those men whom thou dost follow, O Ashi! Full of perfumes is the house in which the good, powerful Ashi Vanguhi puts her … . []{=html}1{=html} feet, for long friendship.

7. Those men whom thou dost attend, O Ashi! are kings of kingdoms, that are rich in horses, with large tributes, with snorting horses, sounding chariots, flashing swords, rich in aliments and in stores of food []{=html}2{=html}; well-scented where the beds are spread and full of all the other riches that may be wished for. Happy the man whom thou dost attend! do thou attend me, thou rich in all sorts of desirable things and strong!

8. Those men whom thou dost attend, O Ashi Vanguhi! have houses that stand well laid up, rich in cattle, foremost in Asha, and long-supported. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

9. The men whom thou dost attend, O Ashi Vanguhi! have beds that stand well-spread, well-adorned, well-made, provided with cushions and with feet inlaid with gold. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

10. The men whom thou dost attend, O Ashi Vanguhi! have their ladies that sit on their beds, waiting for them: they lie on the cushions, adorning themselves, … . []{=html}3{=html}, with square bored ear-rings and a necklace of gold: ‘When will our lord come? when shall we enjoy in our bodies the joys of love?’

[{=html}p. 273{=html}]

[{=html}[paragraph continues]{=html}] Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

11. The men whom thou dost attend, O Ashi Vanguhi! have daughters that sit … . []{=html}1{=html}; thin is their waist, beautiful is their body, long are their fingers; they are as fair of shape as those who look on can wish. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

12. The men whom thou dost attend, O Ashi Vanguhi! have horses swift and loud-neighing; they drive the chariot lightly, they take it to the battle []{=html}2{=html}, they bear a gallant praiser (of the gods), who has many horses, a solid chariot, a sharp spear, a long spear, and swift arrows, who hits his aim, pursuing after his enemies, and smiting his foes. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

13. The men whom thou dost attend, O Ashi Vanguhi! have large-humped, burden-bearing camels, flying from the ground or fighting with holy fieriness []{=html}3{=html}. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

14. The men whom thou dost attend, O Ashi Vanguhi! have hoards of silver and gold brought together from far distant regions; and garments of splendid make. Happy the man whom thou dost attend! Do thou attend me, thou rich in all sorts of desirable things and strong!

[{=html}p. 274{=html}]

15. Do not turn thy look from me! turn thy mercy towards me, O great Ashi! thou art well-made and of a noble seed []{=html}1{=html}; thou art sovereign at thy wish; thou art Glory in a bodily form.

16. Thy father is Ahura Mazda, the greatest of all gods, the best of all gods; thy mother is Ârmaiti Spenta; thy brothers are Sraosha []{=html}2{=html}, a god of Asha, and Rashnu []{=html}3{=html}, tall and strong, and Mithra []{=html}4{=html}, the lord of wide pastures, who has ten thousand spies and a thousand ears; thy sister is the Law of the worshippers of Mazda.

17. Praised of the gods, unoffended by the righteous []{=html}5{=html}, the great Ashi Vanguhi stood up on her chariot, thus speaking: ‘Who art thou who dost invoke me, whose voice is to my ear the sweetest of all that invoked me most?’

18. And he []{=html}6{=html} said aloud: ‘I am Spitama Zarathustra, who, first of mortals, recited the praise of the excellent Asha []{=html}7{=html} and offered up sacrifice unto Ahura Mazda and the Amesha-Spentas; in whose birth and growth the waters and the plants rejoiced; in whose birth and growth the waters and the plants grew; in whose birth and growth all the creatures of the good creation cried out, Hail []{=html}8{=html}!

19. ‘In whose birth and growth Angra Mainyu rushed away from this wide, round earth, whose ends lie afar, and he, the evil-doing Angra Mainyu, who is all death, said: “All the gods together

[{=html}p. 275{=html}]

have not been able to smite me down in spite of myself, and Zarathustra alone can reach me in spite of myself.

20. ’ “He smites me with the Ahuna Vairya, as strong a weapon as a stone big as a house []{=html}1{=html}; he burns me with Asha-Vahista, as if it were melting brass []{=html}2{=html}. He makes it better for me that I should leave this earth, he, Spitama Zarathustra, the only one who can daunt me.” ’

21. And the great Ashi Vanguhi exclaimed: ‘Come nearer unto me, thou pure, holy Spitama! lean against my chariot!’

Spitama Zarathustra came nearer unto her, he leant against her chariot.

22. And she caressed him with the left arm and the right, with the right arm and the left, thus speaking: ‘Thou art beautiful, O Zarathustra! thou art well-shapen, O Spitama! strong are thy legs and long are thy arms: Glory is given to thy body and long cheerfulness []{=html}3{=html} to thy soul, as sure as I proclaim it unto thee.‘

III. {align=“center”}

{=html}23 []{=html}4{=html}. We sacrifice to Ashi Vanguhi, who is shining, high, tall-formed, well worthy of sacrifice, with a loud-sounding chariot, strong, welfare-giving, healing, with fulness of intellect and powerful.{=html}

24 []{=html}5{=html}. To her did Haoshyangha, the Paradhâta, offer up a sacrifice, upon the enclosure of the Hara, the beautiful height, made by Mazda,

25. He begged of her a boon, saying: ‘Grant

[{=html}p. 276{=html}]

me this, O great Ashi Vanguhi! that I may overcome all the Daêvas of Mâzana; that I may never fear and bow through terror before the Daêvas, but that all the Daêvas may fear and bow in spite of themselves before me, that they may fear and flee down to darkness.’

26. The great Ashi Vanguhi ran and came to his side: Haoshyangha, the Paradhâta, obtained that boon.

{=html}For her brightness and glory, I will offer her a sacrifice … .{=html}

IV. {align=“center”}

{=html}27. We sacrifice to Ashi Vanguhi, who is shining, high . . and powerful.{=html}

28 []{=html}1{=html}. To her did Yima Khshaêta, the good shepherd, offer up a sacrifice from the height Hukairya.

29. He begged of her a boon, saying: ‘Grant me this, O great Ashi Vanguhi! that I may bring fatness and flocks down to the world created by Mazda; that I may bring immortality down to the world created by Mazda;

30. ‘That I may take away both hunger and thirst, from the world created by Mazda; that I may take away both old age and death, from the world created by Mazda; that I may take away both hot wind and cold wind, from the world created by Mazda, for a thousand years.’

31. The great Ashi Vanguhi ran and came to his side: Yima Khshaêta, the good shepherd, obtained that boon.

{=html}For her brightness and glory, I will offer her a sacrifice … .{=html}

[{=html}p. 277{=html}]

V. {align=“center”}

{=html}32. We sacrifice to Ashi Vanguhi, who is shining, high … . and powerful.{=html}

33 []{=html}1{=html}. To her did Thraêtaona, the heir of the valiant Âthwya clan, offer up a sacrifice in the four-cornered Varena.

34. He begged of her a boon, saying: ‘Grant me this, O great Ashi Vanguhi! that I may overcome Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Drug, that demon, baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavâk and Erenavâk, who are the fairest of body amongst women, and the most wonderful creatures in the world.’

35. The great Ashi Vanguhi ran and came to his side. Thraêtaona, the heir of the valiant Âthwya clan, obtained that boon.

{=html}For her brightness and glory, I will offer her a sacrifice … .{=html}

VI. {align=“center”}

{=html}36. We sacrifice to Ashi Vanguhi, who is shining, high … . and powerful.{=html}

37 []{=html}2{=html}. To her did Haoma offer up a sacrifice, Haoma, the enlivening, the healing, the beautiful, the lordly, with golden eyes, upon the highest height of the Haraiti Bareza.

[{=html}p. 278{=html}]

38. He begged of her a boon, saying: ‘Grant me this, O great Ashi Vanguhi! that I may bind the Turanian murderer, Franghrasyan, that I may drag him bound, that I may bring him bound unto king Husravah, that king Husravah may kill him, behind the Kaêkasta lake, the deep lake of salt waters, to avenge the murder of his father Syâvarshâna, a man, and of Aghraêratha, a semi-man.’

39. The great Ashi Vanguhi ran and came to his side. Haoma, the enlivening, the healing, the beautiful, the lordly, with golden eyes, obtained that boon.

{=html}For her brightness and glory, I will offer her a sacrifice … .{=html}

VII. {align=“center”}

{=html}40. We sacrifice to Ashi Vanguhi, who is shining, high … and powerful.{=html}

41 []{=html}1{=html}. To her did the gallant Husravah, he who united the Aryan nations into one kingdom, offer up a sacrifice, behind the Kaêkasta lake, the deep lake of salt waters.

42. He begged of her a boon, saying: ‘Grant me this, O great Ashi Vanguhi! that I may kill the Turanian murderer, Franghrasyan, behind the Kaêkasta lake, the deep lake of salt waters, to avenge the murder of my father Syâvarshâna, a man, and of Aghraêratha, a semi-man.’

43. The great Ashi Vanguhi ran and came to his side. The gallant Husravah, he who united the Aryan nations into one kingdom, obtained that boon.

{=html}For her brightness and glory, I will offer her a sacrifice worth being heard … .{=html}

[{=html}p. 279{=html}]

VIII. {align=“center”}

{=html}44. We sacrifice to Ashi Vanguhi, who is shining, high … and powerful.{=html}

45 []{=html}1{=html}. To her did the holy Zarathustra offer up a sacrifice in the Airyana Vaêgah, by the good river Dâitya, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations, and with the rightly-spoken words.

46. He begged of her a boon, saying: ‘Grant me this, O great Ashi Vanguhi! that I may bring the good and noble Hutaosa to think according to the law, to speak according to the law, to do according to the law, that she may spread my law and make it known, that she may bestow beautiful praises upon my deeds.’

47. The great Ashi Vanguhi ran and came to his side: the holy Zarathustra obtained that boon.

{=html}For her brightness and glory, I will offer her a sacrifice worth being heard … .{=html}

IX. {align=“center”}

{=html}48. We sacrifice to Ashi Vanguhi, who is shining, high … . and powerful.{=html}

49. To her did the tall Kavi Vîstâspa offer up a sacrifice behind the waters of the river Dâitya.

50. He begged of her a boon, saying: ‘Grant me this, O great Ashi Vanguhi! that I may put to flight Asta-aurvant, the son of Vîspô-thaurvô-asti, the all-afflicting, of the brazen helmet, of the brazen armour, of the thick neck, behind whom seven

[{=html}p. 280{=html}]

hundred camels … .; that I may put to flight the Hvyaona murderer, Aregat-aspa; that I may put to flight Darsinika, the worshipper of the Daêvas;

51. ‘And that I may smite Tãthravant of the bad law; that I may smite Spingauruska, the worshipper of the Daêvas; and that I may bring unto the good law the nations of the Varedhakas and of the Hvyaonas; and that I may smite of the Hvyaona nations their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads.’

52. The great Ashi Vanguhi ran and came to his side: the tall Kavi Vîstâspa obtained that boon.

{=html}For her brightness and glory, I will offer her a sacrifice worth being heard … .{=html}

X. {align=“center”}

{=html}53. We sacrifice to Ashi Vanguhi, who is shining, high … . and powerful.{=html}

54. And the great Ashi Vanguhi said: ‘None of those libations will be accepted by me, which are sent to me either by a man whose seed is dried out []{=html}1{=html}, or by the courtezan who produces untimely issues []{=html}2{=html}, or by young boys, or by girls who have known no man []{=html}3{=html}.

‘When the Turanians and the swift-horsed Naotaras []{=html}4{=html}, clapping their hands, ran after me,

[{=html}p. 281{=html}]

55. ‘I hid myself under the foot of a bull walking under his burden; then young boys, and girls who had known no man, discovered me, even while the Turanians and the swift-horsed Naotaras, clapping their hands, were running after me.

56. ‘Even I hid myself under the throat of a ram of hundredfold energy: then again young boys, and girls who had known no man, discovered me, even while the Turanians and the swift-horsed Naotaras, clapping their hands, were running after me.’

57. The first wailing of the great Ashi Vanguhi is her wailing about the courtezan who destroys her fruit: ‘Stand thou not near her, sit thou not on her bed!’---‘What shall I do? Shall I go back to the heavens? Shall I sink into the earth?’

58. The second wailing of the great Ashi Vanguhi is her wailing about the courtezan who brings forth a child conceived of a stranger and presents it to her husband: ‘What shall I do? Shall I go back to the heavens? Shall I sink into the earth?’

59. This is the third wailing of the great Ashi Vanguhi: ‘This is the worst deed that men and tyrants do, namely, when they deprive maids, that have been barren for a long time, of marrying and bringing forth children. What shall I do? Shall I go back to the heavens? Shall I sink into the earth?’

60. Ahura Mazda answered: ‘O fair and wise Ashi, go not back to the heavens, sink not into the

[{=html}p. 282{=html}]

earth! Stay here and walk inside the fine kingly palace.’

61. I shall worship thee with such a sacrifice, I shall worship and forward thee with such a sacrifice as Vîstâspa offered unto thee, behind the river Dâitya []{=html}1{=html}. The Zoatar lifted up a loud voice, with baresma before him. With that sort of sacrifice shall I worship thee? With that sort of sacrifice shall I worship and forward thee, O fair and wise Ashi?

{=html}For her brightness and glory, I will offer her a sacrifice worth being heard … .{=html}

{=html} {=html}

{=html}62. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I bless the sacrifice and prayer, and the strength and vigour of Ashi Vanguhi; of the good Kisti; of the good Erethe; of the good Rasãstât; of the Glory and Weal, made by Mazda []{=html}2{=html}.

{=html}Ashem Vohû: Holiness is the best of all good .{=html}

{=html} {=html}

{=html}[Give] unto that man brightness and glory, give him health of body, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]270:1 In Parsi Ardisvang or Ard (Ardis from Artis, the Persian form of Ashis); she presides over the 25th day of the month; cf. Sîrôzah 25.

[]270:2 Ashi is not the feminine adjective of Asha, as the i was originally short (genitive ashôis, not ashyau); ashi is ar-ti, and means bhakti, piety (Neriosengh).

[]270:3 The so-called Ashi’s remedies (ashôis baêshaza; cf. Yt. XIII, 32).

[]270:4 This enumeration is the same as in the Gôs Yast (§§ 3, 8, 14, 17, 21, 26, 29),

[]270:5 Perethu-vîra; see Études Iraniennes, II, 183.

[]271:1 The allies of Saoshyant, who are to be active in the restoration of the world to eternal life (frashô-kereti). Cf. p. 165, note 1. Ashi gives them the ‘intelligence of life’ (frasha khratu), through which they will be enabled to perform their task.

[]271:2 Cf. Yt. V, 10.

[]271:3 The Holy Word.

[]271:4 The Daêva of anger.

[]271:5 As drinking Haoma is an act of religion (cf. Yasna XI, 12 [31] seq.).

[]272:1 ? Âgairimaitis.

[]272:2 Cf. Yt. V, 130.

[]272:3 ? Ankupasmanau.

[]273:1 ? Ãgamô-paidhisa.

[]273:2 Doubtful.

[]273:3 Cf. Yt. XIV, 11.

[]274:1 Born from the gods; cf. Yt. XXII, 9.

[]274:2 See Yt. XI.

[]274:3 See Yt. XII.

[]274:4 See Yt. X.

[]274:5 Or, ‘doing no harm to the righteous.’

[]274:6 Zarathustra.

[]274:7 The Ahuna Vairya.

[]274:8 Cf. Yt. XIII, 93.

[]275:1 Cf. Vend. XIX, 4 (13).

[]275:2 Cf. Yt. III.

[]275:3 Bliss after death.

[]275:4 As § 1.

[]275:5 For §§ 24-26, cf. Yt. IX, 3-6.

[]276:1 For §§ 28-31, cf. Yt. IX, 8-11.

[]277:1 Cf. Yt. V, 34; IX, 14; XV, 24.

[]277:2 For §§ 37-39, cf. Yt. IX, 17-19.

[]278:1 For §§ 41-43, cf. Yt. IX, 21-23.

[]279:1 For §§ 45-47, cf. Yt. IX, 25-27.

[]280:1 See Vend, III, 20 [63], note.

[]280:2 By procuring abortion.

[]280:3 She refuses the offerings of all barren beings.

[]280:4 Cf. Yt. V, 98. The following clauses allude to some myth of Ashi Vanguhi connected with the conflict between the Turanians and the Naotaras (either Tusa and Vistauru; cf. p. 71, note 7, or more likely Vîstâspa himself, to whom the preceding chapter [{=html}p. 281{=html}] [§§ 48-52] and the last but one clause of the Yast refer). She tried to flee in the way practised by Ulysses in the Cyclops’ cavern; both parties were pursuing the animal that bore her, though they knew not what it bore, till children discovered her.

[]282:1 Cf. §§ 49 seq.

[]282:2 Cf. Sîrôzah, § 25.

[]

[{=html}p. 283{=html}]

XVIII. ÂSTÂD YAST. {align=“center”}

{=html}Arstât is Truthfulness: she is invoked in company with the Genius of Truth, Rashnu Razista (Sîrôzah, § 18), on the day Rashn. On the day especially dedicated to her, the 26th day of the month, she is invoked in company with Mount Ushi-darena, which accounts for the singular fact that her Yast is wholly devoted to the Hvarenô, and thus is hardly distinguishable from the Zamyâd Yast, as Mount Ushi-darena is the actual seat of the Hvarenô (Yt. I, 31, text and note; cf. Yt. XIX, 66). Whence comes this particular connection of Arstât with Mount Ushi-darena is uncertain, unless it alludes to the fact that the possession of the Hvarenô can be secured only through truthfulness: as soon as Yima ‘began to find delight in words of falsehood and untruth,’ the Hvarenô flew away from him (Yt. XIX, 34).{=html}

______________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness … .{=html}

Unto the Glory of the Aryans, made by Mazda, Be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô; The will of the Lord is the law of holiness … .{=html}

1. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘I made the Aryan Glory, rich in food, rich in flocks, rich in wealth []{=html}1{=html}, rich in Glory; provided with full store of intelligence, with full store of money, to withstand Need, and to withstand enemies.

[{=html}p. 284{=html}]

2. ‘It destroys Angra Mainyu, who is all death: it destroys Aêshma, the fiend of the wounding spear []{=html}1{=html}; it destroys the yellow Bûshyãsta []{=html}2{=html}; it destroys the contagion []{=html}3{=html} of Aêkha []{=html}4{=html}; it destroys the fiend of death, Apaosha []{=html}5{=html}; it destroys the non-Aryan nations.

3. ‘And I made the great Ashi Vanguhi; she comes in, amid the family; she comes in, inside the fine royal palace []{=html}6{=html}.

4. ‘Let Ashi, with fulness of welfare, follow the man who gladdens the faithful with his gifts []{=html}7{=html}! she comes in, inside his family; she comes in, inside his fine royal palace.

‘With all sorts of flocks, with all victory, with all intelligence, with all Glory, the great Ashi Vanguhi puts one foot []{=html}8{=html} inside his family; she comes in, inside his fine royal palace.

5. ‘Horses multiply a thousandfold, flocks multiply a thousandfold; and so does his virtuous offspring, (as) the bright, glorious star Tistrya moves on equally []{=html}9{=html}, and so does the strong wind made by Mazda, and so does the Glory of the Aryas.

6. ‘And they bring increase on the tops of all mountains, down the depths of all vales; they bring increase to all the growing plants []{=html}10{=html}, the fair, the golden-hued. And they bring (away) []{=html}11{=html} the contagion

[{=html}p. 285{=html}]

of Aêkha, they bring (away) the fiend of death, Apaosha.

7. ‘Hail to the bright and glorious star Tistrya! Hail to the strong wind, made by Mazda! Hail to the Glory of the Aryas!

{=html}‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

{=html} {=html}

{=html}‘Ashem Vohû: Holiness is the best of all good… . .{=html}

8. ‘We worship the Ahuna Vairya.

‘We worship Asha-Vahista, the fairest Amesha Spenta.

‘We worship the rightly-spoken Words []{=html}1{=html}, fiend-smiting and healing.

‘We worship the healing, well-spoken Words, the fiend-smiting.

‘We worship the Mãthra Spenta and the Law of Mazda, and (piety) that delights in Haoma []{=html}2{=html}. We worship the Glory of the Aryas.

{=html}‘Yênhê hâtãm: All those beings of whom Ahura Mazda … .{=html}

{=html} {=html}

{=html}9. ‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

‘I bless the sacrifice and prayer, and the strength and vigour of the Glory of the Aryas, made by Mazda.

{=html}‘Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}‘[Give] unto that man []{=html}3{=html} brightness and glory, . . give him the bright, all-happy, blissful abode of the holy Ones.‘{=html}

Footnotes {align=“CENTER”}

[]283:1 As it gives food, flocks, and wealth to those who get possessed of it.

[]284:1 See Vendîdâd, Introd. IV, 22.

[]284:2 Ibid. Introd. IV, 24.

[]284:3 Doubtful.

[]284:4 ? A daêva or a disease.

[]284:5 See Yt. VIII, 22.

[]284:6 See Yt. XVII.

[]284:7 Who gives alms to the poor Mazdayasnians.

[]284:8 Even one foot (?), when she stays not there ‘for long friendship’ (Yt. XVII, 6).

[]284:9 So that the rain falls in due time (Yt. VIII, 11).

[]284:10 Cf. Yt. VIII, 29.

[]284:11 Cf. § 2.

[]285:1 Arshukhdha vakô, the words conformable to the rites.

[]285:2 Haomakinem; see Études Iraniennes, II, 148.

[]285:3 Who shall have sacrificed to the Aryan Glory.

[]

[{=html}p. 286{=html}]

XIX. ZAMYÂD YAST. {align=“center”}

{=html}This Yast, inscribed to the Genius of the Earth, is devoted to a description of the mountains and the kingly Glory (kavaêm Hvarenô), which are invoked, together with the Earth, in the corresponding formula of the Sîrôzah (§ 28): there is no Yast devoted to the Earth itself.{=html}

{=html}

The mountains are simply enumerated (§§ 1-8). The rest of the Yast is devoted to the praise of the Hvarenô, or, more precisely, to that of those who possessed it, whose powers or feats are described. The list begins with Ahura Mazda (§ 10), and closes with Saoshyant (§ 89); that is to say, it begins with the beginning of the world, and closes with its end. It includes the Amesha-Spentas (§ 15), Haoshyangha (§ 26), Takhma Urupa (§ 28), Yima (§ 31), Mithra (§ 35), Thraêtaona (§ 36), Keresâspa (§ 38), the kings of the Kaianyan dynasty (§§ 66-72), Kavi Husravah (§ 74), Zarathustra (§ 79), Vîstâspa (§ 84). The unsuccessful efforts of Franghrasyan to take possession of it are described at length (§§ 56-64).

{=html}

{=html}This Yast would serve as a short history of the Iranian monarchy, an abridged Shah Nâmah.{=html}

__________________________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good …

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness … .{=html}

Unto Mount Ushi-darena, made by Mazda, the seat of holy happiness; unto the kingly Glory, made by Mazda; unto that Glory that cannot be forcibly seized, made by Mazda []{=html}1{=html},

[{=html}p. 287{=html}]

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I. {align=“center”}

1. The first mountain that rose up out of the earth, O Spitama Zarathustra! was the Haraiti Barez []{=html}1{=html}. That mountain stretches all along the shores of the land washed by waters []{=html}2{=html} towards the east.

The second mountain was Mount Zeredhô, outside []{=html}3{=html} Mount Manusha []{=html}4{=html}: this mountain too stretches all along the shores of the land washed by waters towards the east.

2. From there grew up Mount Ushi-dhau Ushi-darena []{=html}5{=html}, Mount Erezifya []{=html}6{=html}, and Mount Fraorepa.

The sixth was Mount Erezura []{=html}7{=html}.

The seventh was Mount Bumya []{=html}8{=html}.

The eighth was Mount Raoidhita []{=html}9{=html}.

[{=html}p. 288{=html}]

The ninth was Mount Mazisisvau.

The tenth was Mount Antare-danghu.

The eleventh was Mount Erezisha.

The twelfth was Mount Vâiti-gaêsa []{=html}1{=html}.

3. And Mount Âdarana, Mount Bayana, Mount Iskata Upairi-saêna []{=html}2{=html}, with the … . []{=html}3{=html} snows; the two Hamankuna mountains, the eight Vasna mountains, the eight powerful Frâvanku, the four Vidhvana summits;

4. Mount Aêzakha, Mount Maênakha, Mount Vâkhedrakaê, Mount Asaya, Mount Tudhaskaê, Mount Isavaê, Mount Draoshisvau, Mount Sâirivau, Mount Nanghusmau, Mount Kakahyu, Mount Antare-Kangha []{=html}4{=html};

5. Mount Sikidava []{=html}5{=html}, Mount Ahuna, Mount Raêmana, Mount Asha-stembana, Mount Urunyô-vâidhkaê, Mount Âsnavant []{=html}6{=html}, Mount Ushaoma, Mount Usta-hvarenah, Mount Syâmaka []{=html}7{=html}, Mount Vafrayau, Mount Vourusha;

[{=html}p. 289{=html}]

6. Amongst which stand Mount Gatara, Mount Adhutavau, Mount Spitavarena, Mount Spentô-dâta []{=html}1{=html}, Mount Kadrva-aspa []{=html}2{=html}, Mount Kaoirisa []{=html}3{=html}, Mount Taêra []{=html}4{=html}, Mount Barô-srayana, Mount Barana, Mount Frâpayau, Mount Udrya, and Mount Raêvant []{=html}5{=html}, and all those heights to which men have given the name of mount,

7. To the number of two thousand mountains, and two hundred and forty and four []{=html}6{=html}, O Spitama Zarathustra!

8. For its brightness and glory, I will offer it a sacrifice worth being heard, namely, unto the awful kingly Glory. Unto the awful kingly Glory we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words []{=html}7{=html}.

Yênhê hâtãm: All those beings of whom Ahura Mazda []{=html}7{=html} … .

II. {align=“center”}

9. We sacrifice unto the awful kingly Glory, made by Mazda; most conquering, highly working, that possesses health, wisdom, and happiness, and is more powerful to destroy than all other creatures;

[{=html}p. 290{=html}]

10. That belongs to Ahura Mazda, as (through it) Ahura Mazda made the creatures, many and good, many and fair, many and wonderful, many and prosperous, many and bright;

11 []{=html}1{=html}. So that they may restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;

12. When the creation will grow deathless,---the prosperous creation of the Good Spirit,---and the Drug shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord []{=html}2{=html}.

{=html}13. For its brightness and glory, I will offer it a sacrifice … .{=html}

III. {align=“center”}

{=html}14. We sacrifice unto the awful kingly Glory, made by Mazda … . []{=html}3{=html}{=html}

15 []{=html}4{=html}. That belongs to the Amesha-Spentas, the bright ones, whose looks perform their wish, tall, quickly coming to do, strong, lordly, who are undecaying and holy;

16. Who are all seven of one thought, who are all seven of one speech, who are all seven of one deed; whose thought is the same, whose speech is the same, whose deed is the same, whose father and commander is the same, namely, the Maker, Ahura Mazda.

[{=html}p. 291{=html}]

17. Who see one another’s soul thinking of good thoughts, thinking of good words, thinking of good deeds, thinking of Garô-nmâna, and whose ways are shining as they go down to the libations;

18. Who are the makers and governors, the shapers and overseers, the keepers and preservers of these creations of Ahura Mazda.

19 []{=html}1{=html}. It is they who shall restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;

20. When the creation will grow deathless,---the prosperous creation of the Good Spirit,---and the Drug shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

IV. {align=“center”}

{=html}21. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

22. That belongs to the gods in the heavens and to those in the material world, and to the blessed ones, born or not yet born, who are to perform the restoration of the world []{=html}2{=html}.

23 []{=html}3{=html}. It is they who shall restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and

[{=html}p. 292{=html}]

ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;

24. When the creation will grow deathless,---the prosperous creation of the Good Spirit,---and the Drug shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

V. {align=“center”}

{=html}25. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

26. That clave unto Haoshyangha, the Paradhâta, for a long time []{=html}1{=html}, when he ruled over the seven Karshvares of the earth, over the Daêvas and men, over the Yâtus and the Pairikas, over the oppressors, the blind, and the deaf, he who smote two-thirds of the Daêvas of Mâzana and of the Varenya fiends []{=html}2{=html}.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

VI. {align=“center”}

{=html}27. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

28. That clave unto Takhma Urupa, the well-armed, while he ruled over the seven Karshvares of the earth, over the Daêvas and men, the Yâtus and Pairikas, the oppressors, the blind, and the deaf;

29. When he conquered all Daêvas and men, all the Yâtus and Pairikas, and rode Angra Mainyu,

[{=html}p. 293{=html}]

turned into the shape of a horse, all around the earth from one end to the other, for thirty years []{=html}1{=html}.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

VII. {align=“center”}

{=html}30. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

31. That clave unto the bright Yima, the good shepherd, for a long time []{=html}2{=html}, while he ruled over the seven Karshvares of the earth, over the Daêvas and men, the Yâtus and Pairikas, the oppressors, the blind, and the deaf;

32. He who took from the Daêvas both riches and welfare, both fatness and flocks, both weal and Glory []{=html}3{=html};

In whose reign both aliments []{=html}4{=html} were never failing for feeding creatures, flocks and men were undying, waters and plants were undrying;

33. In whose reign there was neither cold wind nor hot wind, neither old age nor death, nor envy made by the Daêvas []{=html}5{=html}, in the times before his lie, before he began to have delight in words of falsehood and untruth.

34. But when he began to find delight in words of falsehood and untruth []{=html}6{=html}, the Glory was seen to flee away from him in the shape of a bird. When his Glory had disappeared, then the great []{=html}7{=html} Yima

[{=html}p. 294{=html}]

[{=html}[paragraph continues]{=html}] Khshaêta the good shepherd, trembled and was in sorrow before his foes []{=html}1{=html}; he was confounded, and laid him down on the ground.

35. The first time []{=html}2{=html} when the Glory departed from the bright Yima, the Glory went from Yima, the son of Vîvanghant, in the shape of a Vâraghna bird []{=html}3{=html}.

Then Mithra seized that Glory, Mithra, the lord of wide pastures, whose ear is quick to hear, who has a thousand senses. We sacrifice unto Mithra, the lord of all countries, whom Ahura Mazda has created the most glorious of all the gods in the heavens.

36. The second time when the Glory departed from the bright Yima, the Glory went from Yima, the son of Vîvanghant, in the shape of a Vâraghna bird.

Then Thraêtaona seized that Glory, he, the heir of the valiant Âthwya clan, who was the most victorious of all victorious men next to Zarathustra;

37. Who smote Azi Dahâka, the three-mouthed, the three-headed, the six-eyed, who had a thousand senses, that most powerful, fiendish Drug; that demon baleful to the world, the strongest Drug that Angra Mainyu created against the material world, to destroy the world of the good principle []{=html}4{=html}.

[{=html}p. 295{=html}]

38. The third time when the Glory departed from the bright Yima, that Glory went from Yima, the son of Vîvanghant, in the shape of a Vâraghna bird. Then the manly-hearted Keresâspa []{=html}1{=html} seized that Glory; he who was the sturdiest of the men of strength, next to Zarathustra, for his manly courage.

39. For Manly Courage clave unto him. We worship Manly Courage, firm or foot, unsleeping, quick to rise, and fully awake, that clave unto Keresâspa;

40. Who killed the snake Srvara, the horse-devouring, men-devouring, yellow, poisonous snake, over which yellow poison flowed a thumb’s breadth thick. Upon him Keresâspa was cooking his food in a brass vessel: at the time of noon, the fiend felt the heat, and stood upon his feet: he rushed from under the brass vessel and upset the boiling water: the manly-hearted Keresâspa fell back affrighted []{=html}2{=html};

41. Who killed the golden-heeled Gandarewa, that was rushing with open jaws, eager to destroy the living world of the good principle []{=html}3{=html};

Who killed the brood of Pathana, all the nine []{=html}4{=html};

[{=html}p. 296{=html}]

and the brood of Nivika, and the brood of Dâstayana;

Who killed the golden-crowned Hitâspa []{=html}1{=html}, and Vareshava, the son of Dâna []{=html}2{=html}, and Pitaona, attended by many Pairikas []{=html}3{=html};

42. Who killed Arezô-shamana, him of the manly courage, who was strong, well-beloved []{=html}4{=html}, hail, energetically rushing, fully awake, never falling back… . []{=html}5{=html};

43. Who killed Snâvidhaka, him who killed with his nails, the stone-handed: thus did he exclaim to all around: ‘I am an infant still, I am not yet of age: if I ever grow of age, I shall make the earth a wheel, I shall make the heavens a chariot;

44. ‘I shall bring down the Good Spirit from the shining Garô-nmâna; I shall make the Evil Spirit rush up from the dreary Hell. They will carry my

[{=html}p. 297{=html}]

chariot, both the Good Spirit and the Evil One, unless the manly-hearted Keresâspa kill me.’

The manly-hearted Keresâspa killed him, his life went away, his spirit vanished []{=html}1{=html}.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

VIII. {align=“center”}

{=html}45. We sacrifice unto the awful Glory, that cannot be forcibly seized []{=html}2{=html}, made by Mazda … .{=html}

46. For which the Good Spirit and the Evil One did struggle with one another []{=html}3{=html}: for that Glory that cannot be forcibly seized []{=html}2{=html} they flung each of them. their darts most swift.

The Good Spirit flung a dart, and so did Vohu-Manô, and Asha-Vahista and Âtar, the son of Ahura Mazda.

The Evil Spirit flung a dart, and so did Akem-Manô []{=html}4{=html}, and Aêshma of the wounding spear, and Azi Dahâka and Spityura, he who sawed Yima in twain []{=html}5{=html}.

[{=html}p. 298{=html}]

47. Then forward came Âtar []{=html}1{=html}, the son of Ahura Mazda, thinking thus in his heart: ‘I want to seize that Glory that cannot be forcibly seized.’

But Azi Dahâka, the three-mouthed, he of the evil law, rushed on his back, thinking of extinguishing it:

48. ‘Here give it up to me []{=html}2{=html}, O Âtar, son of Ahura Mazda: if thou seizest that Glory that cannot be forcibly seized, I shall rush upon thee, so that thou mayest never more blaze on the earth made by Ahura and protect the world of the good principle.’

And Âtar took back his hands, as the instinct of life prevailed, so much had Azi affrighted him.

49. Then Azi, the three-mouthed, he of the evil law, rushed forward, thinking thus in his heart: ‘I want to seize that Glory that cannot be forcibly seized.’

But Âtar, the son of Ahura Mazda, advanced behind him, speaking in these words:

50. ‘There give it up to me []{=html}2{=html}, thou three-mouthed Azi Dahâka. If thou seizest that Glory that cannot be forcibly seized, then I will enter thy hinder part, I will blaze up in thy jaws, so that thou mayest never more rush upon the earth made by Mazda and destroy the world of the good principle.’

Then Azi took back his hands, as the instinct of life prevailed, so much had Âtar affrighted him.

51. That Glory swells up and goes to the sea

[{=html}p. 299{=html}]

[{=html}[paragraph continues]{=html}] Vouru-Kasha. The swift-horsed Son of the Waters []{=html}1{=html} seizes it at once: this is the wish of the Son of the Waters, the swift-horsed: ‘I want to seize that Glory that cannot be forcibly seized, down to the bottom of the sea Vouru-Kasha, in the bottom of the deep rivers.’

52. We sacrifice unto the Son of the Waters, the swift-horsed, the tall and shining lord, the lord of females; the male god, who helps one at his appeal; who made man, who shaped man []{=html}2{=html}, a god who lives beneath waters, and whose ear is the quickest to hear when he is worshipped.

53. ‘And whosoever of you, O men,‘---thus said Ahura Mazda,---‘O holy Zarathustra! shall seize that Glory that cannot be forcibly seized, he has the gifts []{=html}3{=html} of an Âthravan []{=html}4{=html}; whosoever shall long for the illumination of knowledge, he has the gifts of an Âthravan; whosoever shall long for fulness of knowledge, he has the gifts of an Âthravan;

54. ‘And Riches will cleave unto him, giving him full welfare, holding a shield before him, powerful, rich of cattle and garments; and Victory will cleave unto him, day after day; and likewise Strength, that smites more than a year. Attended by that Victory, he will conquer the havocking hordes; attended by that Victory, he will conquer all those who hate him.’

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

[{=html}p. 300{=html}]

IX. {align=“center”}

{=html}55. We sacrifice unto the awful Glory, that cannot be forcibly seized, made by Mazda … .{=html}

56. Which the Turanian ruffian Frangrasyan tried to seize in the sea Vouru-Kasha. He stripped himself naked, wishing to seize that Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra []{=html}1{=html}. But the Glory escaped, the Glory fled away, the Glory changed its seat, and an arm of the sea Vouru-Kasha was produced, namely, that lake that is called Lake Husravah []{=html}2{=html}.

57 []{=html}3{=html}. Then the most crafty Turanian Frangrasyan rushed out of the sea Vouru-Kasha, O Spitama Zarathustra! thinking evil thoughts: ’… . []{=html}4{=html} I have not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra.

58. ‘Then I will defile all corn and liquors []{=html}5{=html}, as to greatness, goodness, and fairness.’

---‘Ahura Mazda will come against thee, ever eager to create new creatures []{=html}6{=html}.’

Then the most crafty Turanian Frangrasyan rushed down into the sea Vouru-Kasha, O Spitama Zarathustra!

[{=html}p. 301{=html}]

59. A second time he stripped himself naked, wishing to seize that Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra. But the Glory escaped, the Glory fled away, the Glory changed its seat, and an arm of the sea Vouru-Kasha was produced, namely, that lake that is called Lake Vanghazdau []{=html}1{=html}.

60 []{=html}2{=html}. Then the most crafty Turanian Frangrasyan rushed out of the sea Vouru-Kasha, O Spitama Zarathustra! thinking evil thoughts: ’… . []{=html}3{=html} I have not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra.

61. ‘Then I will defile all corn and liquors, as to greatness, goodness, and fairness.’

---‘Ahura Mazda will come against thee, ever eager to create new creatures.’

Then the most crafty Turanian Frangrasyan rushed down into the sea Vouru-Kasha.

62. A third time he stripped himself naked, wishing to seize the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra. But the Glory escaped, the Glory fled away, the Glory changed its seat, and an arm was produced in the sea Vouru-Kasha, namely, the water that is called Awz-dânva.

63 []{=html}4{=html}. Then the most crafty Turanian Frangrasyan rushed out of the sea Vouru-Kasha, O Spitama Zarathustra! thinking evil thoughts: ’… . []{=html}5{=html} I have

[{=html}p. 302{=html}]

not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra!’

64. He was not able to seize the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathustra.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

X. {align=“center”}

{=html}65. We sacrifice unto the awful Glory that cannot be forcibly seized, made by Mazda … .{=html}

66. That cleaves unto him []{=html}1{=html} who grows up there, where lies Lake Kãsava []{=html}2{=html}, along with the Haêtumant []{=html}3{=html} river; there where stands Mount Ushidhau []{=html}4{=html}, surrounded by waters, that run from the mountain.

67. It []{=html}5{=html} runs unto him, it flows and swells unto him, bringing good pastures and fine horses, bringing plenty, full of glory; with beauty and weal; powerful and friendly, rich of pastures, prolific and golden. It runs unto him, it flows and swells unto him, bright and glorious, making the white … . []{=html}6{=html} grow, smiting away all plagues.

68. And there comes with him a horse’s strength, there comes with him a camel’s strength, there

[{=html}p. 303{=html}]

comes with him a man’s strength, there comes with him the kingly Glory: and there is in him, O holy Zarathustra! so much of kingly Glory as might extinguish at once all the non-Aryan nations.

69. And then (through it) living creatures may keep away []{=html}1{=html} hunger and death, living creatures (may keep away) cold and heat []{=html}1{=html}. Such is the kingly Glory, the keeper of the Aryan nations and of the five kinds of animals []{=html}2{=html}, made to help the faithful and the Law of the worshippers of Mazda.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

XI. {align=“center”}

{=html}70. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

71. That clave unto Kavi Kavâta, and unto Kavi Aipivôhu, and unto Kavi Usadha, and unto Kavi Arshan, and unto Kavi Pisina, and unto Kavi Byârshan, and unto Kavi Syâvarshan []{=html}3{=html};

72. So that they were all of them brave, all of them strong, all of them healthful, all of them wise, all of them happy in their wishes, all of them powerful kings.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

XII. {align=“center”}

{=html}73. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

74 []{=html}4{=html}. That clave unto Kavi Husravah for the well-shapen Strength, for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of the law, for the

[{=html}p. 304{=html}]

unconquerable power of the law; for the extermination of the enemies at one stroke;

75. And for the vigour of health, for the Glory made by Mazda, for the health of the body, and for a good, virtuous offspring, wise, chief in assemblies, bright, and clear-eyed, that frees [their father] from the pangs [of hell], of good intellect; and for that part in the blessed world that falls to wisdom and to those who do not follow impiety;

76. And for a dominion full of splendour, for a long, long life, and for all boons and remedies;

77. So that king Husravah [had the lead] all along the long race, and he could not pass through the forest, he []{=html}1{=html}, the murderer, who was fiercely striving against him on horseback; the lord Kavi Husravah prevailed over all; he put in bonds Frangrasyan and Keresavazda []{=html}2{=html}, to avenge the murder of his father Syâvarshâna, a man, and of Aghraêratha, a semi-man []{=html}3{=html}.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

XIII. {align=“center”}

{=html}78. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

79. That clave unto the holy Zarathustra, so that he thought according to the Law, spake according

[{=html}p. 305{=html}]

to the Law, and did according to the Law; so that he was the holiest in holiness in all the living world, the best-ruling in exercising rule, the brightest in brightness, the most glorious in glory, the most victorious in victory.

80. At his sight the Daêvas rushed away; at his sight the (demoniac) malices were extinguished; at his sight the Gainis []{=html}1{=html} drew back their ways from the mortals and, lamenting []{=html}2{=html} and wailing, laid violent hands on the Daêvas.

81. And that one prayer, the Ahuna Vairya, which the holy Zarathustra sang and repeated four times, with a song that waxed louder and louder, drove back all the Daêvas beneath the earth, and took off from them sacrifice and prayer []{=html}3{=html}.

82. It was it, the Glory of Zarathustra, that the Turanian ruffian Frangrasyan tried to seize to rule over all the Karshvares; round about the seven Karshvares did that ruffian Frangrasyan rush, trying to seize the Glory of Zarathustra []{=html}4{=html}. But that Glory escaped to hidden inlets of the sea []{=html}5{=html}; and there those two []{=html}6{=html} made my will []{=html}7{=html} roll on []{=html}8{=html}; they entered my will, as it was my wish, Ahura Mazda’s, and as it was the wish of the Law of Mazda.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

[{=html}p. 306{=html}]

XIV. {align=“center”}

{=html}83. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

84. That clave unto king Vîstâspa, so that he thought according to the Law, spake according to the Law, and did according to the Law; so that he professed that Law, destroying his foes and causing the Daêvas to retire.

85 []{=html}1{=html}. Who, driving the Drug before him []{=html}2{=html}, sought wide room for the holy religion; who, driving the Drug before him, made wide room for the holy religion; who made himself the arm and support of this law of Ahura, of this law of Zarathustra;

86. Who took her, standing bound, from the hands of the Hunus, and established her to sit in the middle [of the world], high ruling, never falling back, holy, nourished with plenty of cattle and pastures, blessed with plenty of cattle and pastures.

87. The valiant king Vîstâspa conquered all enemies, Tãthravant of the evil law, Peshana, the worshipper of the Daêvas, and the fiendish wicked Aregat-aspa and the other wicked Hvyaonas []{=html}3{=html}.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

XV. {align=“center”}

{=html}88. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

89 []{=html}4{=html}. That will cleave unto the victorious Saoshyant and his helpers []{=html}5{=html}, when he shall restore the

[{=html}p. 307{=html}]

world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;

90. When the creation will grow deathless,---the prosperous creation of the Good Spirit,---and the Drug shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord.

{=html}For its brightness and glory, I will offer it a sacrifice … .{=html}

XVI. {align=“center”}

{=html}91. We sacrifice unto the awful kingly Glory, made by Mazda … .{=html}

92. When Astvat-ereta []{=html}1{=html} shall rise up from Lake Kãsava []{=html}2{=html}, a friend of Ahura Mazda, a son of Vîspa-taurvairi []{=html}3{=html}, knowing the victorious knowledge.

It was that Glory that Thraêtaona bore with him when Azi Dahâka was killed []{=html}4{=html};

93. That Frangrasyan, the Turanian, bore when Drvau []{=html}5{=html} was killed, when the Bull was killed []{=html}6{=html};

That king Husravah bore when Frangrasyan, the Turanian, was killed []{=html}7{=html};

[{=html}p. 308{=html}]

That king Vîstâspa bore, when he victoriously maintained Holiness against the host of the fiends and took off the Drub from the world of the good principle []{=html}1{=html}.

94. He []{=html}2{=html}, with the eye of intelligence []{=html}3{=html}, shall look down upon all the creatures of the Paêsis []{=html}4{=html}, her of the evil seed: he shall look upon the whole living world with the eye of plenty, and his look shall deliver to immortality the whole of the living creatures.

95. And there shall his friends []{=html}5{=html} come forward, the friends of Astvat-ereta, who are fiend-smiting, well-thinking, well-speaking, well-doing, following the good law, and whose tongues have never uttered a word of falsehood.

Before them shall Aêshma of the wounding spear, who has no Glory, bow and flee; he shall smite the most wicked Drug, her of the evil seed, born of darkness.

96. Akem-Manô []{=html}6{=html} smites, but Vohu-Manô shall smite him; the Word of falsehood smites, but the Word of truth shall smite it. Haurvatât and Ameretât []{=html}7{=html} shall smite both hunger and thirst: Haurvatât and Ameretât shall smite the evil hunger and the evil thirst. The evil-doing Angra Mainyu bows and flees, becoming powerless.

For its brightness and glory, I will offer it a sacrifice … .

97. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .

[{=html}p. 309{=html}]

I bless the sacrifice and prayer, and the strength and vigour of Mount Ushi-darena, made by Mazda, the seat of holy happiness; of the kingly Glory, made by Mazda; of the Glory that cannot be forcibly seized, made by Mazda []{=html}1{=html}.

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}[Give] unto that man []{=html}2{=html} brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]286:1 Sîrôzah I, 28.

[]287:1 The same as the Hara Berezaiti, the later Albôrz; see p. 58, note 3.

[]287:2 The Caspian sea.

[]287:3 Doubtful: pârentarem aredhô; possibly beyond.

[]287:4 According to the Bundahis, Manusha is another name of Mount Zeredhô (XII, 2). It is the mountain on which Mânûskîhar was born (ibid. 10).

[]287:5 ‘The mountain that gives understanding, that preserves understanding,’ the later Mount Ôsdâstâr; see p. 33, note 1.

[]287:6 See p. 65, note 2.

[]287:7 Mount Arzûr ‘is a summit at the gate of hell’ (Bundahis XII, 8; cf. Vend. III, 7 (23); XIX, 140).

[]287:8 The Arzûr Bûm of Bundahis XII, 2, which ‘is in the direction of Arûm’ (Asia Minor, Bundahis XII, 16).

[]287:9 The Rôyisn-ômand mountain of Bundahis XII, 27; its name [{=html}p. 288{=html}] means ‘the mountain on which vegetation has grown’ (ibid. tr. West).

[]288:1 The Bâdghês mountain near Herât, [] .

[]288:2 Or ‘Mount Iskata (“rugged”), belonging to the Upairi-saêna ridge.’ The Upairi-saêna ridge or Aparsên ridge is ‘the mountain of Persia, and its beginning is in Seistân and its end in Susiana’ (Bund. XII, 9).

[]288:3 ? Kãsô-tafedhra; possibly the name of a mountain; Mount Kãsô-tafedhra Vafra.

[]288:4 See p. 67, note 4.

[]288:5 ‘Sikidâv, a mountain among those which are in Kangdez’ (Bund. XII, 2, tr. West).

[]288:6 See p. 7, note 5.

[]288:7 The Mount Siyâk-ômand (‘the black mountain’) and Mount Vafar-ômand (‘the snowy mountain’) of Bundahis XII, 22, which are said to have grown out of the Apârsên ridge and to extend towards China.

[]289:1 The Spendyâd mountain, near Mount Rêvand (Bundahis XII, 23).

[]289:2 The Kôndrâsp mountain, by the town of Tûs (in Khorasan, Bund. XII, 24).

[]289:3 The Kôîrâs mountain in Îrân-Vêg (Bund. XII, 25).

[]289:4 Cf. Yt. XV, 7, and p. 58, note 2.

[]289:5 See p. 8, notes 1 and 2.

[]289:6 ‘The other mountains have grown out of Albûrz, in number 2244 mountains’ (Bund. XII, 2).

[]289:7 See notes to Yt. III, 17 (p. 47).

[]290:1 §§ 11-12 = §§ 19-20, 23-24, 89-90.

[]290:2 Doubtful.

[]290:3 As above, § 9.

[]290:4 §§ 15-17 = Yt. XIII, 82-84.

[]291:1 §§ 19-20 = §§ 11-12.

[]291:2 The Saoshyants; see p. 165, note 1.

[]291:3 §§ 23-24 = §§ 19-20.

[]292:1 For forty years, according to the Bundahis (XXXIV, 4); for thirty years, according to Firdausi.

[]292:2 See Yt. V, 22.

[]293:1 Cf. Yt. XV, 12, and notes.

[]293:2 For six hundred and sixteen years and six months (Bundahis XXXIV, 4).

[]293:3 See Yt. V, 26, text and note.

[]293:4 Food and drink.

[]293:5 Cf. Yt. XV, 16.

[]293:6 He pretended to be a god (Firdausi).

[]293:7 Doubtful: fraêsta.

[]294:1 Azi Dahâka and his followers.

[]294:2 The Glory is described as departing three times, because it is threefold, according as it belongs to the king considered as a priest, a warrior, or a husbandman. In that threefold character it is identical with Âdar Frobâ, Âdar Gushasp, and Âdar Bûrzîn Mihr (p. 7, notes).

[]294:3 A raven, one of the incarnations of the Genius of Victory (Yt. XIV, 18-21; cf. ibid. § 35).

[]294:4 Cf. Yt. V, 34.

[]295:1 See V, 37 (pp. 62-63, and notes); XIII, 136; XV, 27.

[]295:2 Cf. Yasna IX, II (34-39). This tale belongs to the widespread cyclus of the island-whale (a whale whose back is mistaken by sailors for an island; they land upon it, cook their food there, and the monster. awaked by the heat, flies off and carries them away: see Arabian Nights, Seventy-first Night; Babâ Bathrâ, 5).

[]295:3 See Yt. V, 38.

[]295:4 Known in the Minokhired (XXVII, 50) as ‘the wolf Kapôd’ (perhaps ‘the blue wolf,’ as Mr. West suggests), ‘which they also call Pehan.’ Those nine sons of Pathana were nine highwaymen (the very word Pathana seems to have that meaning): their defeat is told by Keresâspa in a Pahlavi Rivâyat as follows: ‘I have slain the highwaymen who were so big in body that, when they were [{=html}p. 296{=html}] walking, people considered in this way, that “below them are the stars and moon, and below them moves the sun at dawn, and the water of the sea reaches up to their knees.” And I reached up to their legs, and they were smitten on the legs by me; they fell, and the hills on the earth were shattered by them’ (West, Pahlavi Texts, II, 376). Keresâspa’s Fravashi, accordingly, is invoked against thieves (Yt. XIII, 136). Perhaps the assimilation of the wolf Kapôd with Pehan is merely a guess of the author of the Minokhired.

[]296:1 The murderer of Keresâspa’s brother, Urvâkhshaya (Yt. XV, 28).

[]296:2 Doubtful: dânayana. Vâresha is the Pahlavi name of a bird of prey (Bund. XIV, 30), which might induce us to identify Vareshava with the gigantic bird Kamak, ‘which overshadowed the earth and kept off the rain till the rivers dried up’ (West, l.l. 378), and whose destruction was one of the feats of Keresâspa.

[]296:3 Like the Pairika Knãthaiti, who clave to Keresâspa (Vend. I, 10 [36]).

[]296:4 Doubtful: frâzustem.

[]296:5 The rest of the sentence is obscure, and the text seems to be corrupt.

[]297:1 Snâvidhaka reminds one vividly of the Titanic Otus and Ephialtes (Odyssea XI, 308):

‘Such were they youths! Had they to manhood grown,
Almighty Jove had trembled on his throne:
But ere the harvest of the beard began
To bristle on the chin, and promise man,
His shafts Apollo aim’d.’ (Pope.)

[]297:2 The sacerdotal Glory; see p. 11, note 6, cf. § 53.

[]297:3 When it had departed from Yima.

[]297:4 Bad Thought, the demoniac counterpart of Vohu-Manô (Vend. Introd. IV, 34).

[]297:5 Spityura was a brother of Yima’s (Bund. XXXI, 3: ‘Spîtûr was he who, with Dahâk, cut up Yim,’ ibid. 5, tr. West). Nothing more is known of him, though he appears to have played a great part in the original Yima legend, and to have stood to his brother in the same relation as Barmâyûn and Katâyûn to Ferîdûn, or [{=html}p. 298{=html}] Shagâd to Rustam. Firdausi does not mention him, and makes Dahâk himself saw Gemshîd.

[]298:1 Âdar Frobâ (the Glory of the Priest) is meant here: ‘when they sawed Yim, Âdar Frobâ saved his Glory from the hand of Dahâk’ (Bund. XVII, 5; Études Iraniennes, II, 70, 84).

[]298:2 Doubtful.

[]299:1 Apãm Napât; see p. 6, note 1.

[]299:2 An allusion to old myths on the igneous origin of life (Ormazd et Ahriman, § 78).

[]299:3 Doubtful.

[]299:4 As that Glory is the one that belongs to the Âthravan.

[]300:1 See Études Iraniennes, II, 227; cf. § 82.

[]300:2 Lake Husru is within fifty leagues (parasang) of Lake Kêkast’ (Lake Urumiah, Bund. XXII, 8, tr. West).

[]300:3 Cf. §§ 60, 63.

[]300:4 Itha itha yathana ahmâi.

[]300:5 Tarshuka khshudraka, translated dhânyâni madhûnika (Sansk. tr. to Âfrîgân Gâhambâr, § 12). Afrâsyâb was charged with having laid Iran waste by filling up or conducting away rivers (Hamzah Ispahensis, p. 34; cf. Bund. XXI, 6).

[]300:6 This looks like an answer to Afrâsyâb’s threats.

[]301:1 The situation of that lake is not stated.

[]301:2 Cf. § 57, 63.

[]301:3 Itha itha yathana ahmâi avatha itha yathana ahmâi.

[]301:4 Cf. §§ 57, 60.

[]301:5 Itha itha yathana ahmâi avatha itha yathana ahmâi âvoya itha yathana ahmâi.

[]302:1 That is to say, to any one who … . The Kavis or Kings of Iran are meant: Lake Kãsava was supposed to be ‘the home of the Kayân race’ (Bund. XXI, 7). The Kavis are enumerated in the following clauses (§§ 71 seq.).

[]302:2 The present Zarah or Hamûn sea in Seistan.

[]302:3 The Helmend (Ἐτύμανδρος; cf. Vend. I, 14).

[]302:4 The seat of the Hvarenô; see p. 33, note 1, p. 287, note 5, and Introduction to Yt. XVIII.

[]302:5 The water of the rivers in which the Glory lies, and in the midst of which the Kavi has been nourished.

[]302:6 ? Varemis.

[]303:1 Doubtful.

[]303:2 See p. 182, note 2.

[]303:3 See Yt. XIII, § 132.

[]303:4 §§ 74-76 = Yt. XIII, 133-135.

[]304:1 Aurvasâra; see Yt. XV, 32; cf. Yt. V, 50 (where the words all along the long race have been omitted in the translation). The words have the lead here have been supplied from Yt. V, 50: the text here has two words, tãm keresem, of which both the reading and the meaning are doubtful.

[]304:2 Keresavazda, the Karsîvaz of Firdausi, the brother of Afrâsyâb and the murderer of Syâvarshâna: he was put to death by Husravah in company with his brother (Études Iraniennes, II, 227).

[]304:3 See p. 114, note 7.

[]305:1 See Vend. XX, 10.

[]305:2 Doubtful. Perhaps: and lamenting and wailing the Daêvas left off injuring.

[]305:3 Cf. Yt. XIII, 90.

[]305:4 See above, §§ 56-64.

[]305:5 Cf. §§ 56, 59, 62.

[]305:6 Zarathustra and Vîstâspa (?); cf. §§ 84-87.

[]305:7 Meaning my law.

[]305:8 Cf. Yt. XIII, 89, note 5.

[]306:1 §§ 85-86 = Yt. XIII, 99-100.

[]306:2 Or ‘with his spear pushed forwards;’ see p. 205, note 1.

[]306:3 Cf. Yt. V, 109.

[]306:4 §§ 89-90 = §§ 11-12.

[]306:5 See p. 117, note 6.

[]307:1 Saoshyant; cf. Yt. XIII, 129.

[]307:2 Cf. §66 and Vend. XIX, 5 (18).

[]307:3 See Yt. XIII, 142.

[]307:4 Cf. § 36.

[]307:5 Or ‘the demon.’

[]307:6 This line is in contradiction with what we know of the Frangrasyan legend, unless the text is corrupt and the name of Frangrasyan has been introduced here by mistake (for Keresâspa?). Yet it may allude to brighter sides, unknown to us, of the Turanian hero: the Bull (gaus) may be his brother Aghraêratha, the Bull-man (Gôpatishâh); see p. 114, note 7.

[]307:7 See § 77.

[]308:1 Cf. § 84.

[]308:2 Saoshyant.

[]308:3 Cf. Yt. I, 28.

[]308:4 A name of the Drug.

[]308:5 See p. 220, note 1.

[]308:6 See p. 297, note 4.

[]308:7 The Genii of the waters and of the plants (cf. Vend. Introd. IV, 34).

[]309:1 Cf. § 0.

[]309:2 Who sacrifices to the kingly Glory.

[]

[{=html}p. 310{=html}]

XX. VANANT YAST. {align=“center”}

{=html}This Yast ought to follow immediately after the Tîr Yast, as it is derived from the same Sîrôzah formula; the one in which Tistrya is invoked along with Vanant and Haptôiringa (Sîrôzah, § 13). It is a mere supplement to that Yast. On Vanant, see p. 97, note 6.{=html}

______________________

{=html}0. May Ahura Mazda be rejoiced! … .{=html}

{=html}

Ashem Vohû: Holiness is the best of all good …

I confess myself a worshipper of Mazda, a follower of Zarathustra, one who hates the Daêvas and obeys the laws of Ahura;

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification unto [Hâvani], the holy and master of holiness … .{=html}

Unto the star Vanant, made by Mazda,

Be propitiation, with sacrifice, prayer, propitiation, and glorification.

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

1. We sacrifice unto the star Vanant, made by Mazda, the holy and master of holiness.

I will sacrifice unto Vanant, strong, invoked by his own name []{=html}1{=html}, healing, in order to withstand the accursed and most foul Khrafstras []{=html}2{=html} of the most abominable Angra Mainyu.

{=html}2. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

I bless the sacrifice and prayer, and the strength and vigour of the star Vanant, made by Mazda.

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}[Give] unto that man []{=html}3{=html} brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]310:1 See p. 13, note 2.

[]310:2 The reptiles and other Ahrimanian creatures (Vendîdâd, Introd. V, 11) which are destroyed by the rain (Bund. VII, 7).

[]310:3 Who sacrifices to Vanant.

[]

[{=html}p. 311{=html}]

XXI AND XXII. YAST FRAGMENTS. {align=“center”}

{=html}These two Yasts or Yast fragments are known among the Parsis as the Hâdhôkht Nask, though their context does not correspond to any part of the description of that Nask as given in the Dîn-kart (West, Pahlavi Texts, I, 224, note 8). A Pahlavi translation of these Yasts has been edited by Haug and West (The Book of Ardâ Vîrâf, p. 269 seq.).{=html}

XXI. YAST FRAGMENT. {align=“center”}

{=html}Yast XXI is a eulogy of the Ashem Vohû prayer, the value of which rises higher and higher, according as the circumstances under which it is being recited are of greater importance.{=html}

______________

1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

What is the only word in which is contained the glorification of all good things, of all the things that are the offspring of the good principle?’

2. Ahura Mazda answered: ‘It is the praise of Holiness []{=html}1{=html}, O Spitama Zarathustra!

3. ‘He who recites the praise of Holiness []{=html}1{=html}, in the fulness of faith and with a devoted heart, praises me, Ahura Mazda; he praises the waters, he praises the earth, he praises the cattle, he praises the plants, he praises all good things made by Mazda, all the things that are the offspring of the good principle.

4. ‘For the reciting of that word of truth, O Zarathustra! the pronouncing of that formula, the Ahuna Vairya, increases strength and victory in one’s soul and piety.

[{=html}p. 312{=html}]

5. ‘For that only recital of the praise of Holiness is worth a hundred khshnaothras of the beings of Holiness []{=html}1{=html}, when delivered while going to sleep, a thousand when delivered after eating, ten thousand when delivered during cohabitation, or any number when delivered in departing this life.’

6. ‘What is the one recital of the praise of Holiness that is worth ten others in greatness, goodness, and fairness?

7. Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers when eating the gifts of Haurvatât and Ameretât []{=html}2{=html}, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’

8. ‘What is the one recital of the praise of Holiness that is worth a hundred others in greatness, goodness, and fairness?’

9. Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers while drinking of the Haoma strained for the sacrifice, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’

10. ‘What is the one recital of the praise of Holiness that is worth a thousand others in greatness, goodness, and fairness?’

11. Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers when starting

[{=html}p. 313{=html}]

up from his bed or going to sleep again, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’

12. ‘What is the one recital of the praise of Holiness that is worth ten thousand others in greatness, goodness, and fairness?’

13. Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers when waking up and rising from sleep, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’

14. ‘What is the one recital of the praise of Holiness that is worth this Karshvare of ours, Hvaniratha []{=html}1{=html}, with its cattle and its chariots, without its men, in greatness, goodness, and fairness?’

15. Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers in the last moments of his life, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’

16. ‘What is the one recital of the praise of Holiness that is worth all that is between the earth and the heavens, and this earth, and that luminous space, and all the good things made by Mazda, that are the offspring of the good principle in greatness, goodness, and fairness?’

17. Ahura Mazda answered: ‘It is that one, O holy Zarathustra! that a man delivers to renounce evil thoughts, evil words, and evil deeds []{=html}2{=html}.’

Footnotes {align=“CENTER”}

[]311:1 Asha: the Ashem Vohû.

[]312:1 A hundred times the formula: ‘Be propitiation (khshnaothra) unto N… ., the holy and master of holiness’ (cf. p. 1, note 2).

[]312:2 Eating or drinking (see Vendîdâd, Introd. IV, 33).

[]313:1 See p. 123, note 5.

[]313:2 In a conversion, or in the recital of the penitential prayers.

[]

[{=html}p. 314{=html}]

YAST XXII. {align=“center”}

{=html}This Yast is a description of the fate that attends the soul of the righteous (§§ 1-18) and the soul of the wicked (§§ 19-37) after death. They spend the first three nights (the sadis or sidôs; cf. Commentaire du Vendîdâd, XIII, 55) amongst the highest enjoyments or pains; they are then met by their own conscience in the shape of a beautiful heavenly maiden (or a fiendish old woman []{=html}1{=html}), and are brought in four steps up to heaven or down to hell, through the three paradises of Good-Thought, Good-Word, and Good-Deed, or the three hells of Evil-Thought, Evil-Word, and Evil-Deed: there they are praised and glorified by Ahura, or rebuked and insulted by Angra Mainyu, and fed with ambrosia or poison.{=html}

{=html} {=html}

{=html}Similar developments are to be found in Yast XXIV, 53-65; Ardâ Vîrâf XVII; Minokhired II, 123-194.{=html}

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I. {align=“center”}

1. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘When one of the faithful departs this life, where does his soul abide on that night?’

Ahura Mazda answered:

2. ‘It takes its seat near the head, singing the Ustavaiti Gâtha []{=html}2{=html} and proclaiming happiness: “Happy is he, happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes!” On that night his soul tastes []{=html}3{=html} as much of pleasure as the whole of the living world can taste.’

[{=html}p. 315{=html}]

3. ---‘On the second night where does his soul abide?

4. Ahura Mazda answered: ‘It takes its seat near the head, singing the Ustavaiti Gâtha and proclaiming happiness: “Happy is he, happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes!” On that night his soul tastes as much of pleasure as the whole of the living world can taste.’

5. ---‘On the third night where does his soul abide?

6. Ahura Mazda answered: ‘It takes its seat near the head, singing the Ustavaiti Gâtha and proclaiming happiness: “Happy is he, happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes!” On that night his soul tastes as much of pleasure as the whole of the living world can taste.’

7. At the end []{=html}1{=html} of the third night, when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst plants and scents: it seems as if a wind were blowing from the region of the south, from the regions of the south, a sweet-scented wind, sweeter-scented than any other wind in the world.

8. And it seems to the soul of the faithful one as if he were inhaling that wind with the nostrils, and he thinks: ‘Whence does that wind blow, the sweetest-scented wind I ever inhaled with my nostrils?

9. And it seems to him as if his own conscience were advancing to him in that wind, in the shape of a maiden fair, bright, white-armed, strong, tall-formed,

[{=html}p. 316{=html}]

high-standing, thick-breasted, beautiful of body, noble, of a glorious seed []{=html}1{=html}, of the size of a maid in her fifteenth year, as fair as the fairest things in the world.

10. And the soul of the faithful one addressed her, asking: ‘What maid art thou, who art the fairest maid I have ever seen?’

11. And she, being his own conscience, answers him: ‘O thou youth of good thoughts, good words, and good deeds, of good religion, I am thy own conscience!

‘Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength and freedom from sorrow, in which thou dost appear to me;

12. ‘And so thou, O youth of good thoughts, good words, and good deeds, of good religion! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee.

13. ‘When thou wouldst see a man making derision []{=html}2{=html} and deeds of idolatry, or rejecting []{=html}3{=html} (the poor) and shutting his door []{=html}4{=html}, then thou wouldst sit singing the Gâthas and worshipping the good waters and Âtar, the son of Ahura Mazda, and rejoicing []{=html}5{=html} the faithful that would come from near or from afar.

[{=html}p. 317{=html}]

14. ‘I was lovely and thou madest me still lovelier; I was fair and thou madest me still fairer; I was desirable and thou madest me still more desirable; I was sitting in a forward place and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda.

15. ‘The first step that the soul of the faithful man made, placed him in the Good-Thought []{=html}1{=html} Paradise;

‘The second step that the soul of the faithful man made, placed him in the Good-Word []{=html}2{=html} Paradise;

‘The third step that the soul of the faithful man made, placed him in the Good-Deed []{=html}3{=html} Paradise;

‘The fourth step that the soul of the faithful man made, placed him in the Endless Lights []{=html}4{=html}.’

16. Then one of the faithful, who had departed before him, asked him, saying: ‘How didst thou depart this life, thou holy man? How didst thou come, thou holy man! from the abodes full of cattle and full of the wishes and enjoyments of love? From the material world into the world of the spirit? From the decaying world into the undecaying one? How long did thy felicity last?’

17. And Ahura Mazda answered: ‘Ask him not what thou askest him, who has just gone the dreary

[{=html}p. 318{=html}]

way, full of fear and distress, where the body and the soul part from one another.

18. ‘[Let him eat] of the food brought to him, of the oil of Zaremaya []{=html}1{=html}: this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled and obedient to her husband, after she has departed this life.‘

II. {align=“center”}

19. Zarathustra asked Ahura Mazda: ‘O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!

‘When one of the wicked perishes, where does his soul abide on that night?’

20. Ahura Mazda answered: ‘It rushes and sits near the skull, singing the Kima []{=html}2{=html} Gâtha, O holy Zarathustra!

’ “To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?”

‘On that night his soul tastes as much of suffering as the whole of the living world can taste.’

21. ---‘On the second night, where does his soul abide?’

22. Ahura Mazda answered: ‘It rushes and sits near the skull, singing the Kima Gâtha, O holy

[{=html}p. 319{=html}]

[{=html}[paragraph continues]{=html}] Zarathustra! “To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?”

‘On that night his soul tastes as much of suffering as the whole of the living world can taste.’

23. ---‘On the third night, where does his soul abide?’

24. Ahura Mazda answered: ‘It rushes and sits near the skull, singing the Kima Gâtha, O holy Zarathustra! “To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?”

‘On that night his soul tastes as much of suffering as the whole of the living world can taste.’

25. At the end of the third night, O holy Zarathustra! when the dawn appears, it seems to the soul of the faithless one as if it were brought amidst snow and stench, and as if a wind were blowing from the region of the north, from the regions of the north, a foul-scented wind, the foulest-scented of all the winds in the world.

26-32. And it seems to the soul of the wicked man as if he were inhaling that wind with the nostrils, and he thinks: ‘Whence does that wind blow, the foulest-scented wind that I ever inhaled with my nostrils []{=html}1{=html}?’

[{=html}p. 320{=html}]

33. The first step that the soul of the wicked man made laid him in the Evil-Thought Hell;

The second step that the soul of the wicked man made laid him in the Evil-Word Hell;

The third step that the soul of the wicked man made laid him in the Evil-Deed Hell;

The fourth step that the soul of the wicked man made laid him in the Endless Darkness.

34. Then one of the wicked who departed before him addressed him, saying: ‘How didst thou perish, O wicked man? How didst thou come, O fiend! from the abodes full of cattle and full of the wishes and enjoyments of love? From the material world into the world of the Spirit? From the decaying

[{=html}p. 321{=html}]

world into the undecaying one? How long did thy suffering last?’

35. Angra Mainyu, the lying one, said: ‘Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, where the body and the soul part from one another.

36. ‘Let him eat of the food brought unto him, of poison and poisonous stench []{=html}1{=html}: this is the food, after he has perished, for the youth of evil thoughts, evil words, evil deeds, evil religion after he has perished; this is the food for the fiendish woman, rich in evil thoughts, evil words, and evil deeds, evil religion, ill-principled, and disobedient to her husband.

37 []{=html}2{=html}. ‘We worship the Fravashi of the holy man, whose name is Asmô-hvanvant []{=html}3{=html}; then I will worship the Fravashis of the other holy Ones who were strong of faith []{=html}4{=html}.

38 []{=html}2{=html}. ‘We worship the memory of Ahura Mazda, to keep the Holy Word.

‘We worship the understanding of Ahura Mazda, to study the Holy Word.

‘We worship the tongue of Ahura Mazda, to speak forth the Holy Word.

‘We worship the mountain that gives understanding, that preserves understanding; [we worship

[{=html}p. 322{=html}]

it] by day and by night, with offerings of libations well-accepted []{=html}1{=html}.

39 []{=html}2{=html}. ‘O Maker! how do the souls of the dead, the Fravashis of the holy Ones, manifest []{=html}3{=html} themselves []{=html}4{=html}?’

40. Ahura Mazda answered: ‘They manifest themselves from goodness of spirit and excellence of mind []{=html}5{=html}.’

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41 []{=html}6{=html}. Then towards the dawning of the dawn []{=html}7{=html}, that bird Parôdars []{=html}8{=html}, that bird Karetô-dãsu []{=html}9{=html} hears the voice of the Fire.

[{=html}p. 323{=html}]

42. Here the fiendish Bûshyãsta, the long-handed, rushes from the region of the north, from the regions of the north, speaking thus, lying thus: ‘Sleep on, O men! Sleep on, O sinners! Sleep on and live in sin.‘

Footnotes {align=“CENTER”}

[]314:1 See p. 319, note 1.

[]314:2 The name of the second Gâtha, which begins with the word usta: the words in the text, ‘Happy the man … .,’ are its opening line (Yasna XLII, 1).

[]314:3 Literally, sees, perceives.

[]315:1 Thraosta: in Pahlavi rôisman.

[]316:1 ‘That is to say, from the gods’ (Pahl. Comm.).

[]316:2 Of holy things.

[]316:3 Doubtful. The Pahlavi commentary has the following gloss: ‘He would not give his friends what they begged for.’

[]316:4 To the poor:---Urvarô-straya: urvar babâik kart (Pahl. Comm.): âighshân babâ barâ asrûnast (star, to tie, as in frastaretem baresma). Cf. Yt. XXIV, 37, 59.

[]316:5 With alms to the poor Mazdayasnians (ashô-dâd).

[]317:1 The so-called Hûmat Paradise (cf. Yt. III, 3).

[]317:2 The so-called Hûkht Paradise.

[]317:3 The so-called Hvarsht Paradise.

[]317:4 The seat of the Garôthmân.

[]318:1 Zaremaya is the spring: the word translated oil (raoghna, Persian [] ) might perhaps be better translated ‘butter;’ the milk made in the middle of spring was said to be the best (Vispêrad I, 2; Pahl. Comm.; cf. Dâdistân XXXI, 14).

[]318:2 The Gâtha of lamenting, beginning with the word Kãm (Kãm nemê zãm: ‘To what land shall I turn?’); Yasna XLVI (XLV).

[]319:1 A development similar to that in §§ 9-14 is to be supplied here: in the Ardâ Vîrâf and the Minokhired the soul of the wicked is met by a horrid old woman, who is his own conscience: ‘And in that wind he saw his own religion and deeds, as a profligate woman, naked, decayed, gaping, bandy-legged, lean-hipped, and unlimitedly spotted, so that spot was joined to spot, like the most hideous noxious creatures (khrafstar), most filthy and most stinking’ (cf. § 9).

Then that wicked soul spoke thus: ‘Who art thou? than whom I never saw any one of the creatures of Aûharmazd and Akharman uglier, or filthier or more stinking’ (cf. § 10).

To him she spoke thus: ‘I am thy bad actions, O youth of evil thoughts, of evil words, of evil deeds, of evil religion! It [{=html}p. 320{=html}] is on account of thy will and actions that I am hideous and vile, iniquitous and diseased, rotten and foul-smelling, unfortunate and distressed, as appears to thee (cf. §§ 11-12).

‘When thou sawest any one who performed the Yazishn and Drôn ceremonies, and praise and prayer and the service of God, and preserved and protected water and fire, cattle and trees, and other good creations, thou practisedst the will of Akharman and the demons, and improper actions. And when thou sawest one who provided hospitable reception, and gave something deservedly in gifts and charity, for the advantage of the good and worthy who came from far, and who were from near, thou wast avaricious, and shuttedst up thy door (cf. § 13).

‘And though I have been unholy (that is, I have been considered bad), I am made more unholy through thee; and though I have been frightful, I am made more frightful through thee; though I have been tremulous, I am made more tremulous through thee; though I am settled in the northern region of the demons, I am settled further north through thee; through these evil thoughts, through these evil words, and through these evil deeds, which thou practisedst. They curse me, a long time, in the long execration and evil communion of the Evil Spirit (cf. § 14).

‘Afterwards that soul of the wicked advanced the first footstep on Dûsh-hûmat (the place of evil thoughts), &c.’ (The Book of Ardâ Vîrâf, XVII, 12-27, as translated by Haug).

[]321:1 Cf. Yasna XXXI, 20: ‘He who would deceive the holy One, to him afterwards (will be) a long weeping in the dark place, bad food and words of insult. O wicked! this is the place down which your own conscience will bring you through your own deeds.’

[]321:2 §§ 37-38, 39-40, 41-42 are separate fragments.

[]321:3 One of the first disciples of Zoroaster; cf. Yt. XIII, 96.

[]321:4 Cf. p. 33, note 2.

[]322:1 § 38 = Yt. I, 31.

[]322:2 A Pahlavi translation of the following two fragments is found in MS. 33, Paris, Supplément Persan (edited in Études Iraniennes, II).

[]322:3 Kithra (Paris MS. p. 255).

[]322:4 ‘How do they manifest their assistance?’ (Pahl. tr. ibid.); that is to say, when do they assist their relations and countrymen? (see Yt. XIII, 49 seq.)

[]322:5 When men are instinct with good spirit and good thought.

[]322:6 The Pahlavi translation of this fragment has here §§ 14-16 of the Âtash Nyâyis, then §§ 18-19 of Vendîdâd XVIII. Therefore the whole passage is to be restored as follows:

Âtar looks at the hands of all those who pass by: ‘What does the friend bring to his friend … .?’ (Âtash N. 14.)

And if that passer-by brings him wood holily brought, or bundles of baresma holily tied up … ., then Âtar … . will bless him thus:

May herds of oxen grow for thee … . (Âtash N. 15-16).

In the first part of the night, Fire, the son of Ahura Mazda, calls the master of the house for help, saying:

‘Up! arise, thou master of the house … .’ (Vend. XVIII, 18-19).

‘Then towards the dawning of the dawn … .’ (see the text).

[]322:7 Cf. Vend. XVIII, 23.

[]322:8 ‘He who has knowledge made,’ or ‘He who has the knowledge of what is made’ (kartak dânishn); his other name Parôdars is ‘He who foresees.’

[]322:9 Here again a large passage is omitted: it can only partly be [{=html}p. 323{=html}] supplied from the Pahlavi translation; the words in brackets refer to Zend texts lost to us:

‘Then he flaps his wings and lifts up his voice, saying: “Arise, O men! [and also women, grown-up people, and children, &c … . Put on well your girdle and shirt, wash your hands, put your girdle around your body, go and give food to the cattle and recite aloud the five holy Gâthas of Spitama Zarathustra.“]

‘Here the fiendish Bûshyãsta … .’ (see the text). Then the Pahlavi translation has: ‘Never care for the three excellent things, good thoughts, good words, good deeds’ (cf. Vend. XVIII, 25).

[]

[{=html}p. 324{=html}]

XXIII-XXIV. ÂFRÎN PAIGHAMBAR ZARTÛST AND VÎSTÂSP YAST. {align=“center”}

{=html}‘God taught the Zendávasta to Zartusht---a sublime work … . God said to Zartusht, “Go and before Sháh Gushtásp read this book, that he may come into the faith … . keep all my counsel and repeat it word by word to Sháh Gushtásp []{=html}1{=html}.” ‘{=html}

{=html}

Zartusht, in obedience to God, went to the court of Gushtásp: ‘He came forward and called down a blessing on the Shâh []{=html}2{=html}.’ Then he read to him the Zandávasta and said: ‘Learn its statutes and walk therein. If your desire is towards its laws, your abode shall be in the paradise of heaven. But if you turn away from its commandments, you shall bring down your crowned head to the dust. Your God will be displeased with you, and will overthrow your prosperous condition. At the last you shall descend into hell, if you hear not the counsel of the Almighty []{=html}3{=html}.’

These lines of the Zartusht-Namah are a summary of the following two Yasts. The first, entitled ‘The blessing of the prophet Zartûst,’ contains the words of blessing addressed by Zarathustra when appearing before the king. These words seem to have followed a similar blessing pronounced by Gâmâspa []{=html}4{=html}, the prime minister of Vîstâspa []{=html}5{=html}.

{=html}

{=html}Yast XXIV contains the exhortations of the prophet to the king to follow and closely adhere to the Law of Mazda. It is a counterpart to the XIXth Fargard of the Vendîdâd, as Zarathustra plays here the same part to Vîstâspa as Ahura does there to Zarathustra. It is, therefore, a summary of the Law, of the duties it{=html}

[{=html}p. 325{=html}]

{=html}enforces and of the rewards it promises. This accounts for the strange disconnection apparent in it, which makes it a crux interpretum, as, besides the very corrupt state of the text, the chief difficulty of this Yast arises from the fact that many passages in it are incomplete quotations from the Vendîdâd, or allusions to statements therein []{=html}1{=html}, which, when supplied, help a good deal to relieve this Yast from its apparent state of utter incoherence.{=html}

{=html}

For this translation I was able to avail myself of a Pahlavi translation, of which a copy was kindly lent to me by Mr. West. That translation is apparently of late date and often manifestly wrong; yet it was very useful to me in several passages, besides its giving a Zend text generally more correct and more correctly divided than the text in Westergaard’s edition []{=html}2{=html}.

{=html}

{=html}Yast XXIII was originally no independent Yast, being nothing more than the beginning of Yast XXIV, detached from it, with one slight alterations and inversions.{=html}

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XXIII. ÂFRÎN PAIGHAMBAR ZARTÛST. {align=“center”}

1. ‘I am a pious man, who speaks words of blessing.’

---‘Thou appearest unto me full of Glory.’

And Zarathustra spake unto king Vîstâspa, saying: ‘I bless thee, O man! O lord of the country! with the living of a good life, of an exalted life, of a long life. May thy men live long! May thy women live long! May sons be born unto thee of thy own body!

2. ‘Mayest thou have a son like Gâmâspa, and may he bless thee as (Gâmâspa blessed) Vîstâspa (the lord) of the country []{=html}3{=html}!

[{=html}p. 326{=html}]

‘Mayest thou be most beneficent, like Mazda!

‘Mayest thou be fiend-smiting, like Thraêtaona []{=html}1{=html}!

‘Mayest thou be strong, like Gâmâspa []{=html}2{=html}!

‘Mayest thou be well-armed, like Takhma-Urupa []{=html}3{=html}!

3. ‘Mayest thou be glorious, like Yima Khshaêta, the good shepherd!

‘Mayest thou be instructed with a thousand senses, like Azi Dahâka, of the evil law []{=html}4{=html}!

‘Mayest thou be awful and most strong, like Keresâspa []{=html}5{=html}!

‘Mayest thou be a wise chief of assemblies, like Urvâkhshaya []{=html}6{=html}!

‘Mayest thou be beautiful of body and without fault, like Syâvarshâna []{=html}7{=html}!

4. ‘Mayest thou be rich in cattle, like an Âthwyanide []{=html}8{=html}!

‘Mayest thou be rich in horses, like Pourus-aspa []{=html}9{=html}!

‘Mayest thou be holy, like Zarathustra Spitama!

‘Mayest thou be able to reach the Rangha, whose shores lie afar, as Vafra Navâza was []{=html}10{=html}!

‘Mayest thou be beloved by the gods and reverenced by men []{=html}11{=html}!

[{=html}p. 327{=html}]

5. ‘May ten sons be born of you []{=html}1{=html}! In three of them mayest thou be an Âthravan! In three of them mayest thou be a warrior! In three of them mayest thou be a tiller of the ground []{=html}2{=html}! And may one be like thyself, O Vîstâspa!

6. ‘Mayest thou be swift-horsed, like the Sun []{=html}3{=html}!

‘Mayest thou be resplendent, like the moon!

‘Mayest thou be hot-burning, like fire!

‘Mayest thou have piercing rays, like Mithra!

‘Mayest thou be tall-formed and victorious, like the devout Sraosha []{=html}4{=html}!

7. ‘Mayest thou follow a law of truth, like Rashnu []{=html}5{=html}!

‘Mayest thou be a conqueror of thy foes, like Verethraghna []{=html}6{=html}, made by Ahura!

‘Mayest thou have fulness of welfare, like Râma Hvâstra []{=html}7{=html}!

‘Mayest thou be freed from sickness and death, like king Husravah []{=html}8{=html}!

8. ‘Then the blessing goes for the bright, all-happy, blissful abode of the holy Ones []{=html}9{=html}.

‘May it happen unto thee according to my blessing!

’ []{=html}10{=html} Let us embrace and propagate the good thoughts, good words, and good deeds that have been done and that will be done here and elsewhere, that we may be in the number of the good.

[{=html}p. 328{=html}]

{=html}‘Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

{=html}

‘Ashem Vohû: Holiness is the best of all good … .

{=html}

{=html}‘[Give] unto that man brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones.‘{=html}

Footnotes {align=“CENTER”}

[]324:1 The Zartusht-Namah, translated by E. B. Eastwick, in Wilson’s Parsi Religion, p. 495.

[]324:2 Ibid. p. 499.

[]324:3 Ibid. p. 501.

[]324:4 See Yt. XXIII, 2; whether Anquetil’s statement to that effect (Zend-Avesta II, 623) rests on independent tradition or only on the text of our Yast is not clear.

[]324:5 See above, p. 70, note 1.

[]325:1 For instance, §§ 28, 30, 31, 39, &c.

[]325:2 The various readings in Mr. West’s manuscript are indicated by the letter W. in the notes.

[]325:3 See the introduction to this Yast and Yt. XXIV, 3, text and note.

[]326:1 Cf. Yt. V, 33.

[]326:2 Cf. Yt. V, 68

[]326:3 Cf. Yt. XV, 11.

[]326:4 Cf. Yt. V,29.

[]326:5 Cf. Yt. V, 37.

[]326:6 See Yt. XV, 28.

[]326:7 See p. 64, note 1.

[]326:8 One belonging to the Âthwya family, of which Thraêtaona was a member. All of them bore names that show them to have been rich in cattle: Pûr-tôrâ, Sôk-tôrâ, Bôr-tôrâ, &c. (‘one with abundant oxen, with useful oxen, with the brown ox, &c.,’ Bundahis, tr. West, XXXI, 7, note 8).

[]326:9 Pourus-aspa was the father of Zarathustra. His name means, ‘He who possesses many horses,’ πολύ-ιππος.

[]326:10 Cf. Yt. V, 61.

[]326:11 Cf. Yt. XXIV, 4.

[]327:1 Of Vîstâspa and his wife Hutaosa.

[]327:2 Cf. Yt. XXIV, 4.

[]327:3 Cf. Sîrôzah, § 11.

[]327:4 Cf. Yt. XI.

[]327:5 Cf. Yt. XII, Introduction.

[]327:6 Cf. Yt. XIV.

[]327:7 Cf. Yt. XV.

[]327:8 Kai Khosrav went alive to Paradise (Firdausi).

[]327:9 He closes his blessing by wishing him bliss in heaven.

[]327:10 Yasna XXXV, 2 (4-5).

[]

XXIV. VÎSTÂSP YAST. {align=“center”}

I. {align=“center”}

1. ‘I am a pious man, who speaks words of blessing,’ thus said Zarathustra to the young king Vîstâspa []{=html}1{=html}.---‘She []{=html}2{=html} appears to me full of Glory, O Zarathustra!’---‘O young king Vîstâspa! [I bless thee []{=html}3{=html}] with the living of a good life, of an exalted life, of a long life. May thy men live long! May thy women live long! May sons be born unto thee of thy own body []{=html}4{=html}!

2. ‘Mayest thou thyself []{=html}5{=html} be holy, like Zarathustra!

‘Mayest thou be rich in cattle, like an Âthwyanide []{=html}6{=html}!

‘Mayest thou be rich in horses, like Pourus-aspa []{=html}7{=html}!

‘Mayest thou have a good share of bliss []{=html}8{=html}, like king Husravah!

‘Mayest thou have strength to reach the Rangha, whose way lies afar, as Vafra Navâza did []{=html}9{=html}.

[{=html}p. 329{=html}]

3. ‘May ten sons be born of thy own body []{=html}1{=html}! three as Âthravans []{=html}2{=html}, three as warriors []{=html}3{=html}, three as tillers of the ground []{=html}4{=html}! May one of them be like Gâmâspa []{=html}5{=html}, that he may bless thee with great and ever greater happiness []{=html}6{=html}!

4. ‘Mayest thou be freed from sickness and death, like Peshô-tanu []{=html}7{=html}.

‘Mayest thou have piercing rays, like Mithra!

‘Mayest thou be warm, like the moon!

‘Mayest thou be []{=html}8{=html} resplendent, like fire!

‘Mayest thou be long-lived, as long-lived as an old man can be []{=html}9{=html}!

5. ‘And when thou hast fulfilled a duration of a thousand years, [mayest thou obtain] the bright, all-happy, blissful abode of the holy Ones!

{=html}‘Ashem Vohû: Holiness is the best of all good … .{=html}

[{=html}p. 330{=html}]

II. {align=“center”}

6 []{=html}1{=html}. ‘Give []{=html}2{=html} him strength and victory! Give him welfare in cattle and bread []{=html}3{=html}!’ thus said Zarathustra to the young king Vîstâspa! ‘Give him a great number []{=html}4{=html} of male children, praisers []{=html}5{=html} [of God] and chiefs in assemblies, who smite and are not smitten, who smite at one stroke their enemies, who smite at one stroke their foes, ever in joy and ready to help.

7. ‘Ye gods of full Glory, ye gods of full healing, let your greatness become manifest!’

8. Zarathustra addressed him, saying: ‘O young king Vîstâspa! May their greatness become manifest as it is called for!

‘Ye Waters, impart and give your Glory to the man who offers you a sacrifice!

‘This is the boon we beg (for thee) of Ashi Vanguhi []{=html}6{=html}, of Râta []{=html}7{=html}, with eyes of love.’

9. Pârendi []{=html}8{=html}, of the light chariot, follows: ‘Mayest thou []{=html}9{=html} become manifest unto him, the young king Vîstâspa!

‘May plenty dwell in this house, standing upon high columns and rich in food []{=html}10{=html}! Thou wilt never

[{=html}p. 331{=html}]

offer and give bad food to a priest: for a priest must be to thee like the brightest []{=html}1{=html} offspring of thy own blood.’

10. Zarathustra spake unto him: ‘O young king Vîstâspa!

‘He who supports the Law of the worshippers of Mazda, as a brother or as a friend, he who treats her friendly in any way, looks to keep off want of food from her []{=html}2{=html}.’

11. The holy Zarathustra preached that law to Frashaostra []{=html}3{=html} and Gâmâspa: ‘May ye practise holiness and thrive, O young Frashaostra (and Gâmâspa)!’

12. Thus said Ahura Mazda unto the holy Zarathustra, and thus again did Zarathustra say unto the young king Vîstâspa: ‘Have no bad priests or unfriendly priests; for bad priests or unfriendly priests will bring about much harm, and, though thou wish to sacrifice, it will be to the Amesha-Spentas as if no sacrifice had been offered []{=html}4{=html}.

{=html}‘Ashem Vohû: Holiness is the best of all good … .{=html}

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13. ‘When I teach thee, that thou mayest do the same to thy son []{=html}5{=html}, O Vîstâspa! receive thou well that teaching; that will make thee rich in children and rich in milk; rich in seed, in fat, in milk []{=html}6{=html}.

[{=html}p. 332{=html}]

14. ‘Thus do we announce unto thee, Ahura Mazda, and Sraosha, and Ashi, and the Law of the worshippers of Mazda, with the whole of all her hymns, with the whole of all her deeds, with the whole of her performances; the Law of Mazda, who obtains her wishes, who makes the world grow, who listens to the songs and rejoices the faithful man at his wish; who protects the faithful man, who maintains the faithful man;

15. ‘From whom come the knowledge of holiness and the increase in holiness of the world of the holy Principle, and without whom []{=html}1{=html} no faithful man []{=html}2{=html} can know holiness.

‘To thee []{=html}3{=html} come every Hâvanan, every Âtare-vakhsha, every Frabaretar, every Âberet, every Âsnâtar, every Rathwiskar, every Sraoshâ-varez []{=html}4{=html};

16. ‘Every priest, every warrior, every husbandman; every master of a house, every lord of a borough, every lord of a town, every lord of a province;

17. ‘Every youth of good thoughts, good words, good deeds, and good religion; every youth who speaks the right words; every one who performs the next-of-kin marriage []{=html}5{=html}; every itinerant priest; every mistress of a house; every wandering priest, obedient to the Law.

18. ‘To thee come all the performers []{=html}6{=html} (of holiness), all the masters of holiness, who, to the

[{=html}p. 333{=html}]

number of three and thirty []{=html}1{=html}, stand next to Hâvani, being masters of holiness.

19. ‘May they be fully protected []{=html}2{=html} in thee, O young king Vîstâspa! While thou smitest thy adversaries, thy foes, those who hate thee, a hundred times a hundred for a hundred []{=html}3{=html}, a thousand times a thousand for a thousand, ten thousand times ten thousand for ten thousand, myriads of myriads for a myriad.

20. ‘Proclaim thou that word, as we did proclaim it unto thee!

‘O Maker of the good world! Ahura Mazda, I worship thee with a sacrifice, I worship and forward thee with a sacrifice, I worship this creation of Ahura Mazda.’

21 []{=html}4{=html}. The young king Vîstâspa asked Zarathustra: ‘With what manner of sacrifice shall I worship, with what manner of sacrifice shall I worship and forward this creation of Ahura Mazda?’

22. Zarathustra answered: ‘We will make it known unto thee, O young king Vîstâspa!

‘Go towards that tree that is beautiful, high-growing, and mighty amongst the high-growing trees, and say thou these words: “Hail to thee! O good, holy tree, made by Mazda! Ashem Vohû!”

23. ‘Let the faithful man cut off twigs of baresma, either one, or two, or three: let him bind them and

[{=html}p. 334{=html}]

tie them up according to the rites, being bound and unbound according to the rites.

‘The smallest twig of Haoma, pounded according to the rules, the smallest twig prepared for sacrifice, gives royalty to the man (who does it).’

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IV. {align=“center”}

24 []{=html}1{=html}. Zarathustra said: ‘O young king Vîstâspa!

‘Invoke Ahura Mazda, who is full of Glory, Ahura Mazda, and the sovereign Heaven, the boundless Time, and Vayu who works highly.

25. ‘Invoke the powerful Wind, made by Mazda, and Fate.

‘Repeat thou those words, that the god invoked may give thee the boon wished for; that thou, strong, and belonging to the creation of the good Spirit, mayest smite and take away the Drug and watch with full success those who hate thee; smite down thy foes, and destroy at one stroke thy adversaries, thy enemies, and those who hate thee []{=html}2{=html}.

26. ‘Proclaim thou those prayers: they will cleanse thy body from deeds of lust []{=html}3{=html}, O young king Vîstâspa!

‘I will worship thee, O Fire, son of Ahura Mazda, who art a valiant warrior. He falls upon the fiend Kunda []{=html}4{=html}, who is drunken without drinking, upon the men of the Drug, the slothful ones []{=html}5{=html}, the wicked Daêva-worshippers, who live in sin.

[{=html}p. 335{=html}]

27. ‘He []{=html}1{=html} trembles at the way []{=html}2{=html} made by Time and open both to the wicked and to the righteous.

‘They []{=html}3{=html} tremble at the perfume of his soul []{=html}4{=html}, as a sheep does on which a wolf is falling.

28. ‘Reciting the whole collection of the Staota Yêsnya []{=html}5{=html} prayers brings one up all the way to the blessed Garô-nmâna, the palace beautifully made. That indeed is the way.

29. ‘That man does not follow the way of the Law, O Zarathustra []{=html}6{=html}! who commits the Baodhô-(varsta) crime []{=html}7{=html} with a damsel and an old woman []{=html}8{=html},’ said Zarathustra to the young king Vîstâspa.

‘Let him []{=html}9{=html} praise the Law, O Spitama Zarathustra! and long for it and embrace the whole of the Law, as an excellent horse turns back from the wrong way and goes along the right one, smiting the many Druges []{=html}10{=html}.

30. ‘Go forward with praises, go forward the way of the good Mazdean law and of all those who walk in her ways, men and women.

[{=html}p. 336{=html}]

‘He who wishes to seize the heavenly reward []{=html}1{=html}, will seize it by giving gifts to him who holds up (the Law) to us []{=html}2{=html} in this world here below []{=html}3{=html} …

31. ‘Let him []{=html}4{=html} give (the Law) to him who is unfriendly to her, that he may become friendly.

‘Wash thy hands with water, not with gômêz []{=html}5{=html}, and let thy son, who will be born of thy wife []{=html}6{=html}, do the same.

‘Thus thy thought will be powerful to smite him []{=html}7{=html}, who is not so []{=html}8{=html}; thy speech will be powerful to smite him, who is not so; thy deed will be powerful to smite him.

32. ’ “Hear me! Forgive me []{=html}9{=html}!”---We, the Amesha-Spentas, will come and show thee, O Zarathustra! the way to that world []{=html}10{=html}, to long glory in the spiritual world, to long happiness of the soul in Paradise;

33. ‘To bliss and Paradise, to the Garô-nmâna of Ahura Mazda, beautifully made and fully adorned,

[{=html}p. 337{=html}]

when his soul goes out of his body through the will of fate, when I, Ahura Mazda, when I, Ahura Mazda, gently show him his way as he asks for it.

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V. {align=“center”}

34. ‘They []{=html}1{=html} will impart to thee full brightness and Glory.

‘They will give him []{=html}2{=html} quick []{=html}3{=html} and swift horses, and good sons.

‘He wishes to go to the Law, the young king Vîstâspa.’

Zarathustra said: ‘Let him who is unfriendly to her become a follower of the Law of Mazda, such as we proclaim it.

35. ‘Proclaim thou ever (unto the poor): “Ever mayest thou wait here for the refuse that is brought unto thee, brought by those who have profusion of wealth []{=html}4{=html}!” Thus the Drug will not fall upon thee and throw thee away; thou wilt wield kingly power there []{=html}5{=html}.

36. ‘The Law of Mazda will not deliver thee unto pain []{=html}6{=html}. Thou art entreated (for charity) by the whole of the living world, and she []{=html}7{=html} is ever standing at thy door in the person of thy brethren in the faith: beggars are ever standing at the door of the stranger, amongst those who beg for bread.

[{=html}p. 338{=html}]

‘Ever will that bread be burning coal upon thy head []{=html}1{=html}.

‘The good, holy Râta []{=html}2{=html}, made by Mazda, goes and nurses thy bright offspring []{=html}3{=html}.’

37. Zarathustra addressed Vîstâspa, saying: ‘O young king Vîstâspa! The Law of Mazda, O my son! will give thy offspring the victorious strength that destroys the fiends.

‘Let no thought of Angra Mainyu ever infect thee, so that thou shouldst indulge in evil lusts, make derision and idolatry, and shut (to the poor) the door of thy house []{=html}4{=html}.

38 []{=html}5{=html}. ‘Âtar thus blesses the man who brings incense to him, being pleased with him and not angry, and fed as he required: “May herds of oxen grow for thee, and increase of sons! May fate and its decrees bring thee the boons thou wishest for! Therefore do thou invoke and praise (me) excellently in this glorious world! That I may have unceasing food, full of the glory of Mazda []{=html}6{=html} and with which I am well pleased.”

39. ‘O Mazda! take for thyself the words of our praise: of these words I speak and speak again, the strength and victorious vigour, the power of health and healing, the fulness, increase, and growth.

‘Bring it together with the words of hymns up to the Garô-nmâna of Ahura Mazda. He will []{=html}7{=html} first

[{=html}p. 339{=html}]

enter there. Therefore do thou pronounce these prayers.

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40. ‘Converse ye with the Amesha-Spentas,’ said Zarathustra unto the young king Vîstâspa, and with the devout Sraosha, and Nairyô-sangha, the tall-formed, and Âtar, the son of Ahura Mazda, and the well-desired kingly Glory.

41. ‘Men with lustful deeds address the body []{=html}1{=html}; but thou, all the night long, address the heavenly Wisdom []{=html}2{=html}; but thou, all night long, call for the Wisdom that will keep thee awake.

‘Three times a day raise thyself up and go to take care of the beneficent cattle.

42. ‘Of these men may the lordship []{=html}3{=html} belong to the wisest of all beings, O Zarathustra! May their lord belong to the wisest, O Zarathustra! Let him show them the way of holiness, let him show them at once the way thereto, which the Law of the worshippers of Mazda enters victoriously. Thus the soul of man, in the joy of perfect holiness, walks over the bridge, known afar, the powerful Kinvat-bridge []{=html}4{=html}, the well-kept, and kept by virtue.

43. ‘How the worlds were arranged was said to thee first, O Zarathustra! Zarathustra said it again to the young king Vîstâspa; therefore do thou []{=html}5{=html} praise him []{=html}6{=html} who keeps and maintains the moon and the sun.

[{=html}p. 340{=html}]

‘He who has little friendship for the Law, I have placed him down below to suffer.’

44. Thus said Angra Mainyu, he who has no Glory in him, who is full of death: ‘This is an unbeliever, let us throw him down below; this is a liar, or a traitor to his relatives, and like a mad dog who wounds cattle and men; but the dog who inflicts wounds pays for it as for wilful murder []{=html}1{=html}.

‘The first time he shall smite a faithful man, the first time he shall wound a faithful man, he shall pay for it as for wilful murder.

{=html}‘Ashem Vohû: Holiness is the best of all good … .{=html}

VII. {align=“center”}

45. ‘Mayest thou receive []{=html}2{=html}, O holy young king Vîstâspa! (a house) with a hundred … . []{=html}3{=html}, ten thousand large windows, ten thousand small windows, all the year long []{=html}4{=html}, O holy Vîstâspa! never growing old, never dying, never decaying, never rotting, giving plenty of meat, plenty of food, plenty of clothes to the other worshippers of Mazda.

46. ‘May all boons be bestowed upon thee, as I proclaim it unto thee! May the Amesha-Spentas impart to thee their brightness and glory and plenty []{=html}5{=html}! May they give him quick and swift horses and good sons, strong, great in all things, powerful to sing the hymns.

[{=html}p. 341{=html}]

47. ‘He wields his power according to the wish of Ahura Mazda, the Good Spirit, and for the destruction of the Evil Spirit, whichever of two men goes quicker to perform a sacrifice (to Ahura); but if he chooses to perform the sacrifice and prayer to us not in the right way, he does not wield the right power, he will not reign []{=html}1{=html}.

48. ‘He will receive bad treatment in the next world, though he has been the sovereign of a country, with good horses to ride and good chariots to drive. Give royalty to that man, O Zarathustra! who gives royalty unto thee with good will []{=html}2{=html}.

49 []{=html}3{=html}. ‘Thou shalt keep away the evil by this holy spell: “Of thee [O child!] I will cleanse the birth and growth; of thee [O woman!] I will make the body and the strength pure; I make thee a woman rich in children and rich in milk; a woman rich in seed, in milk, and in offspring. For thee I shall make springs run and flow towards the pastures that will give food to the child.”

50. ‘Do not deliver me []{=html}4{=html} into the hands of the fiend []{=html}5{=html}; if the fiend take hold of me, then fever with loss of all joy will dry up the milk of the good Spenta-Ârmaiti []{=html}6{=html}. The fiend is powerful to distress, and to dry up the milk of the woman who indulges in lust and of all females.

51. ‘The perfume of fire, pleasant to the Maker,

[{=html}p. 342{=html}]

[{=html}[paragraph continues]{=html}] Ahura Mazda, takes them []{=html}1{=html} away from afar; … . []{=html}2{=html}; and all those that harm the creation of the Good Spirit are destroyed []{=html}3{=html};

52. ‘Whom Mithra, and Rashnu Razista, and the Law of the worshippers of Mazda wish to be taken far away, longing for a man who is eager to perform and does perform the ceremonies he has been taught; … []{=html}4{=html}

{=html}‘Ashem Vohû: Holiness is the best of all good … .{=html}

VIII []``{=html}5``{=html}. {align=“center”}

53. ‘The words of the Vahistôisti []{=html}6{=html} Gâtha are to be sung: “Happy is he, O holy Vîstâspa! happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes.”

‘Where does his soul abide on that night []{=html}7{=html}?’

54. Ahura Mazda answered: ‘O my son, Frashaostra! It takes its seat near the head, singing the Ustavaiti Gâtha and proclaiming happiness: “Happy is he, happy the man whoever he be!”

‘On the first night, his soul sits in Good Words []{=html}8{=html};

[{=html}p. 343{=html}]

on the second night, it sits in Good Deeds; on the third night, it goes along the ways (to Garô-nmâna).

55. ‘At the end of the third night, O my son, Frashaostra! when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst plants [and scents: it seems as if a wind were blowing from the region of the south, from the regions of the south] []{=html}1{=html}, a sweet-scented wind, sweeter-scented than any other wind in the world, and it seems to his soul as if he were inhaling that wind with the nose, and it asks, saying: “Whence does that wind blow, the sweetest-scented wind I ever inhaled with my nose?”

56. ‘And it seems to him as if his own conscience were advancing to him in that wind, in the shape of a maiden fair, bright, white-armed, strong, tall-formed, high-standing, thick-breasted, beautiful of body, noble, of a glorious seed, of the size of a maid in her fifteenth year, as fair as the fairest things in the world.

57. ‘And the soul of the faithful one addressed her, asking: “What maid art thou, who art the fairest maid I have ever seen?”

58. ‘And she, being his own conscience, answers him: “O thou youth, of good thoughts, good words, and good deeds, of good religion! I am thy own conscience.

’ “Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which thou

[{=html}p. 344{=html}]

dost appear to me; [and so thou, O youth of good thoughts, good words, and good deeds, of good religion! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee.

59. ’ “When thou wouldst see a man []{=html}1{=html}] making derision and deeds of idolatry, or rejecting (the poor) and shutting (his door), then, thou wouldst sit, singing the Gâthas, and worshipping the good waters, and Âtar, the son of Ahura Mazda, and rejoicing the faithful that would come from near or from afar.

60. ’ “I was lovely, and thou madest me still lovelier; I was fair, and thou madest me still fairer; I was desirable, and thou madest me still more desirable; I was sitting in a forward place, and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda.”

61. ‘The first step that the soul of the faithful man made, placed him in the Good-Thought Paradise; the second step that the soul of the faithful man made, placed him in the Good-Word Paradise; the third step that the soul of the faithful man made, placed him in the Good-Deed Paradise; the fourth step that the soul of the faithful man made, placed him in the Endless Light.

62. ‘Then one of the faithful, who had departed before him, asked, saying: “How didst thou depart this life, thou holy man? How didst thou come,

[{=html}p. 345{=html}]

thou holy man! from the abodes full of cattle and full of the wishes and enjoyments of love? from the material world into the world of the spirit? from the decaying world into the undecaying one? How long did thy felicity last?” ’

63. And Ahura Mazda answered: ‘Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, when the body and the soul part from one another.

64. ‘[Let him eat] of the food brought to him, of the oil of Zaremaya: this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled, and obedient to her husband, after she has departed this life.’

65. Spitama Zarathustra said to the young king Vîstâspa: ‘To what land shall I turn, O Ahura Mazda? To whom shall I go with praying []{=html}1{=html}?

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

Footnotes {align=“CENTER”}

[]328:1 Literally, O young king Vîstâspa! (or, O my son, king Vîstâspa!)

[]328:2 The law of Mazda (Pahl.).

[]328:3 Understood in âfri-vakau (who speaks blessing).

[]328:4 Cf. Yt. XXIII, I.

[]328:5 Khayeus (= nafsman) belongs to § 2 (W.).

[]328:6 See p. 326, note 8.

[]328:7 See p. 326, note 9.

[]328:8 Immortality (cf. Yt. XXIII, 7). W. has ashem merezô = ahlâyîh patmânîk, amargîg (Pahl.).

[]328:9 Cf. Yt. XXIII, 4.

[]329:1 Cf. Yt. XXIII, 5.

[]329:2 ‘Like Âturpât, the son of Mâhraspand’ (Pahl. Comm.).

[]329:3 ‘Like Spenddât (Isfendyâr), the son of Gûstâsp’ (ibid.).

[]329:4 ‘Like Zav’ (Uzava; ‘Zav … . urbes et castella, quae Afrassiab deleverat, refici jussis, aperuit fluvios, quos ille operuerat, … . agros denuo coluit, qui in optimam, qua antehac floruerant, conditionem redierunt,’ Hamzah Ispahensis, p. 24 of the Gottwaldt translation).

[]329:5 Cf. Yt. XXIII, 2.

[]329:6 W. has the same text as Yt. XXIII, 2: yatha dangheus Vîstaspâi, which is interpreted âfrîn patas obdûnât kigûn Gâmâsp kart madam matâpat Gûstâsp.

[]329:7 Peshôtanu was a son of Vîstâspa: Zarathustra made him drink of a certain sort of milk, and ‘he forgot death.’ He is one of the seven immortals, and reigns in Kangdez (Zartusht-Namah and Bundahis XXIX, 5).

[]329:8 Bavâhi (W.).

[]329:9 Doubtful. The Pahlavi translation follows Yt. XXIII, 4, though the text is the same as in Westergaard (only bavâi and zarnumatô instead of bavâhi, zaranumatô).

[]330:1 For §§ 6-7, cf. Mâh Nyâyis, 10-11.

[]330:2 The prayer is addressed to Waters.

[]330:3 Hvâthrô-nahîm: âsânîh lahmâk.

[]330:4 Paourvatâtem: kebad farzand.

[]330:5 Stâhyanãm: kebad stâyîtâr.

[]330:6 See Yt. XVI.

[]330:7 See Vend. Introd. IV, 30.

[]330:8 See p. 11, note 5.

[]330:9 Pârendi.

[]330:10 Plenty will reign in thy house, if thou wilt be liberal to the priest.

[]331:1 Raêvatãm ka (not rashvatãm ka) belongs to § 9 (W.).

[]331:2 W. has, hanairê vaêm aiwi vainat (vaêm = Sansk. vayas?).

[]331:3 See Yt. XIII, 103. Frashaostra and Gâmâspa were brothers.

[]331:4 Cf. Vend. XVIII, 1-23. Perhaps, ‘Be not bad to the priests! Be not unfriendly to the priest! For he who is bad to the priest, he who is unfriendly to the priest … .’

[]331:5 Doubtful.

[]331:6 Cf. Vend. XXI, 6-7.

[]332:1 Doubtful.

[]332:2 Saoshyantem. W. has srashyantem.

[]332:3 To the Law.

[]332:4 The seven priests engaged in the sacrifice (Vendîdâd, p. 64, note 1).

[]332:5 The hvaêtvôdatha (Vend. Introd. p. xlv, note 7; see West, Pahlavi Texts, II, 389 seq.).

[]332:6 Thâtus: kâr kartâr (Pahl.).

[]333:1 See Yasna I, 10 (33).

[]333:2 Thrâtôtemô belongs to § 19 (W.).

[]333:3 He kills a hundred times a hundred of them, while they kill a hundred of his people.

[]333:4 For this clause and the following two, cf. Vend. XIX, 17 seq., text and notes.

[]334:1 Cf. Vend. XIX, 13.

[]334:2 Cf. Yt. V, 53.

[]334:3 Paourvô vasta saota: read skyaothna (cf. § 40), as in Vend. XVI, 14 (paourvô-vasna skynothna).

[]334:4 Cf. Vend. XI, 9 and Bundahis XXVIII, 42.

[]334:5 Cf. Vend. XIX, 41; better: ‘on the Drugaskân’ (the sons of the Drug? see Bund. XXXI, 6).

[]335:1 The dead man.

[]335:2 The Kinvat-bridge (Vend. XIX, 29).

[]335:3 The fiends (Vend. XIX, 33).

[]335:4 The soul of the righteous.

[]335:5 See page 152, note 1.

[]335:6 The Pahlavi has, ‘the way of Zarathustra’ (lâ Zartûhstîg râs yakhsûnît).

[]335:7 Wilful murder (Vend. p. 84, note 1).

[]335:8 To procure miscarriage (see Vend. XV, 12-14).

[]335:9 The sinner.

[]335:10 ‘As a horseman on the hack of a good horse, when he has gone the wrong way, perceiving that he has lost his way, turns back his horse from that direction and makes him go the right way; so thou, turn back thy horse to the right way; that is to say, turn him to the way of the Law of Mazda; that is to say, receive the Law’ (Pahl. Comm.).

[]336:1 Bliss, eternal life.

[]336:2 Yô nô … . nidârô anghê: lanman dîn bar â dâshtâr (Pahl.).

[]336:3 Naêdhka vanghê paiti usta vanghô buyât; saoshyãs dîs verethraga. I cannot make anything of these words, nor reconcile them with the Pahlavi translation: ‘It is not fair when he wishes weal for his own person; that is to say, when, being satisfied himself, he does not satisfy other people and wishes comfort for himself. (Make the Law of Mazda current, till the time when) the victorious Sôshyôsh will make it current.’ The last three Zend words appear to be abridged from a longer passage.

[]336:4 The faithful man.

[]336:5 This is an allusion to the Bareshnûm purification (Vend. VIII, 39). The unclean man washes himself with gômêz first and with water last.

[]336:6 Doubtful.

[]336:7 The sinner.

[]336:8 Friendly to the Law.

[]336:9 He recites the prayer Sraotâ mê, merezdâta mê (Yasna XXXIII, 11).

[]336:10 The world above.

[]337:1 The Amesha-Spentas (see § 46).

[]337:2 To Vîstâspa.

[]337:3 Hathwadhka: Pahl. tîzki.

[]337:4 Cf. Vend. III, 29.

[]337:5 If he practises charity he will be a king even in Garôthmân.

[]337:6 Aspahê, from a-spa (no comfort, anâsânîh tangîh, Pahl. Comm.).

[]337:7 The Law.

[]338:1 Hvarishnî dâgh pun rôismanî lak yahvûnât (Pahl. Comm.).

[]338:2 Charity.

[]338:3 If thou art charitable, thy children will thrive.

[]338:4 See Yt. XXII, 13.

[]338:5 Cf. Vend. XVIII, 27.

[]338:6 Hvarnamazdau (W.).

[]338:7 He who will pronounce all prayers and hymns: the full formula is found in the Âbân Nyâyis, § 8.

[]339:1 Cf. § 26.

[]339:2 Cf. Vend. IV, 45; XVIII, 6.

[]339:3 The supervision and care.

[]339:4 See § 27.

[]339:5 Thou Vîstâspa.

[]339:6 Ahura Mazda.

[]340:1 See Vend. XIII, 31.

[]340:2 In Paradise; see Vend XVIII, 28, text and note.

[]340:3 Satayâre: that stands a hundred years (?). The Vend. XVIII, 28 has ‘with a hundred columns.’

[]340:4 Uninjured by the changes of temperature.

[]340:5 Cf. § 34.

[]341:1 In Paradise (Pahl. Comm.).

[]341:2 Doubtful.

[]341:3 Cf. Vend. XXI, 6-7.

[]341:4 The Law.

[]341:5 That is to say, let not impiety prevail.

[]341:6 If impiety prevails, the earth will grow barren (cf. Vend. XVIII, 64).

[]342:1 The demons (see Vend. VIII, So).

[]342:2 Nôit tat paiti vohu manô katha sîsraya ayaka. The Pahlavi Commentary has: ‘That is to say, good will happen to thee through the good will of Âtar (fire).’

[]342:3 Te kinashanya (W.;---read taêka nashanya?); âigh harvaspîn bêshîtârân min spînâk mînôi dâmân lvît apêtâk avîn yahvûnît (Pahl. Comm.).

[]342:4 Yatha yat tê fravaokâmi (fravaokâma, W.) puthrô berethyât sairimananãm (sairi mananãm, W.) bakhedhrâi (translated as hakhedhrâi: dôstîh, friendship).

[]342:5 This chapter is borrowed, though slightly altered, from Yt. XXII.

[]342:6 Read ustavaiti (?cf. § 54 and Yt. XXII, 2): the Vahistôisti Gâtha is the fifth and last Gâtha.

[]342:7 On the night of his departing.

[]342:8 Not in the Good-Word Paradise, to which he will go later (§ 61), but in the thought and delightful remembrance of his good words (cf. Yt. XXII, 2).

[]343:1 Supplied from Yt. XXII, 7.

[]344:1 From Yt. XXII, 12-13.

[]345:1 This clause, taken from Yt. XXII, 20, shows that the second part of Yt. XXII (§§ 19-36), describing the fate of the wicked, should be inserted here.

[]

[{=html}p. 346{=html}] [{=html}p. 347{=html}] [{=html}p. 348{=html}] [{=html}p. 349{=html}]

NYÂYIS. {align=“center”}

{=html}A Nyâyis is properly a begging prayer, as opposed to Sitâyis, a prayer of praise. It is a term particularly applied to five prayers addressed to the Sun, to Mithra, to the Moon, to Waters, and to Fire. Every layman over eight years old is bound to recite the Nyâyis: he recites it standing and girded with his Kôstî.{=html}

{=html}

The Sun Nyâyis is recited three times a day, at the rising of the sun (Gâh Hâvan), at noon (Gâh Rapitvin), and at three o’clock in the afternoon (Gâh Uzîren). The Mithra Nyâyis is recited with the Sun Nyâyis, as Mithra follows the sun in its course (see Yt. X, 13).

The Moon Nyâyis is recited three times a month: first, at the time when it begins to be seen; second, when it is at the full; third, when it is on the wane.

The Waters Nyâyis and the Fire Nyâyis are recited every day, when one finds oneself in the proximity of those elements. The Fire Nyâyis is recited with the Penôm on (see Vend. p. 168, 7).

{=html}

{=html}The first four Nyâyis must be recited especially on the days over which the Izads invoked preside; that is to say, on the Khôrshêd, Mihir, Mâh, and Âbân days (the eleventh, sixteenth, twelfth, and tenth days of the month) []{=html}1{=html}.{=html}

____________________________

I. KHÔRSHÊD NYÂYIS. {align=“center”}

1. [Hail unto the Sun, the swift-horsed! May Ahura Mazda be rejoiced []{=html}2{=html}!]

[{=html}p. 350{=html}]

Hail unto thee, O Ahura Mazda, in the threefold way []{=html}1{=html}! [Hail unto thee] before all other creatures!

Hail unto you, O Amesha-Spentas, who are all of you of one accord with the Sun!

May this prayer come unto Ahura Mazda! May it come unto the Amesha-Spentas! May it come unto the Fravashis of the holy Ones! May it come unto the Sovereign Vayu of the long Period []{=html}2{=html}!

2. [Hail unto the Sun, the swift-horsed!]

{=html}May Ahura Mazda be rejoiced! May Angra Mainyu be destroyed! by those who do truly what is the foremost wish (of God).{=html}

{=html}

I recite the ‘Praise of Holiness []{=html}3{=html}:’

{=html}

{=html}3. I praise well-thought, well-spoken, and well-done thoughts, words, and deeds. I embrace all good thoughts, good words, and good deeds; I reject all evil thoughts, evil words, and evil deeds []{=html}4{=html}.{=html}

4. I give sacrifice and prayer unto you, O Amesha-Spentas! even with the fulness of my thoughts, of my words, of my deeds, and of my heart: I give unto you even my own life.

I recite the ‘Praise of Holiness []{=html}3{=html}:’

{=html}‘Ashem Vohû: Holiness is the best of all good. Well is it for it, well is it for that holiness which is perfection of holiness []{=html}4{=html}!’{=html}

5 []{=html}5{=html}. Hail to Ahura Mazda!

Hail to the Amesha-Spentas!

Hail to Mithra, the lord of wide pastures!

Hail to the Sun, the swift-horsed!

Hail to the two eyes of Ahura Mazda!

Hail to the Bull!

Hail to Gaya []{=html}6{=html}!

[{=html}p. 351{=html}]

Hail to the Fravashi of the holy Spitama Zarathustra!

Hail to the whole of the holy creation that was, is, or will be!

May I grow in health of body through Vohu-Manô, Khshathra, and Asha, and come to that luminous space, to that highest of all high things []{=html}1{=html}, when the world, O Spenta Mainyu! has come to an end!

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

6. We sacrifice unto the bright, undying, shining, swift-horsed Sun.

We sacrifice unto Mithra, the lord of wide pastures, who is truth-speaking, a chief in assemblies, with a thousand ears, well-shapen, with ten thousand eyes, high, with full knowledge, strong, sleepless, and ever awake []{=html}2{=html}.

7. We sacrifice unto Mithra, the lord of all countries, whom Ahura Mazda made the most glorious of all the gods in the world unseen []{=html}3{=html}.

So may Mithra and Ahura, the two great gods, come to us for help!

We sacrifice unto the bright, undying, shining, swift-horsed Sun.

8. We sacrifice unto Tistrya, whose sight is sound []{=html}4{=html}.

We sacrifice unto Tistrya; we sacrifice unto the rains of Tistrya []{=html}5{=html}.

We sacrifice unto Tistrya, bright and glorious.

We sacrifice unto the star Vanant []{=html}6{=html}, made by Mazda.

[{=html}p. 352{=html}]

We sacrifice unto Tistrya, the bright and glorious star.

We sacrifice unto the sovereign sky.

We sacrifice unto the boundless Time.

We sacrifice unto the sovereign Time of the long Period.

We sacrifice unto the beneficent, well-doing Wind.

We sacrifice unto the most upright Kista []{=html}1{=html}, made by Mazda and holy.

We sacrifice unto the good Law of the worshippers of Mazda.

We sacrifice unto the way of content []{=html}2{=html}.

We sacrifice unto the golden instrument []{=html}3{=html}.

We sacrifice unto Mount Saokanta, made by Mazda []{=html}3{=html}.

9. We sacrifice unto all the holy gods of the world unseen.

We sacrifice unto all the holy gods of the material world.

We sacrifice unto our own soul.

We sacrifice unto our own Fravashi.

We sacrifice unto the good, strong, beneficent Fravashis of the holy Ones.

We sacrifice unto the bright, undying, shining, swift-horsed Sun.

{=html}10. I confess myself a worshipper of Mazda, a follower of Zarathustra … .{=html}

[{=html}p. 353{=html}]

Unto the bright, undying, shining, swift-horsed Sun;

{=html}Be propitiation, with sacrifice, prayer, propitiation, and glorification … . []{=html}1{=html}{=html}

{=html}

Ashem Vohû: Holiness is the best of all good … .

[We sacrifice] unto the Ahurian waters []{=html}2{=html}, the waters of Ahura, with excellent libations, with finest libations, with libations piously strained []{=html}3{=html}.

Ashem Vohû: Holiness is the best of all good … .

{=html}

{=html}[Give] unto that man brightness and glory, give him health of body, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]349:1 Anquetil, Zend-Avesta II, pp. 6, 22, 565-566.

[]349:2 This clause is wanting in most manuscripts.

[]350:1 In thought, speech, and deed (Pers. and Sansk. transl.).

[]350:2 Vayu, as being the same with Fate (Vend. Introd. IV, 17), became identified with Time.

[]350:3 The Ashem Vohû.

[]350:4 See p. 22.

[]350:5 § 5 = Yasna LXVIII (22-23 [LXVII, 58-67]).

[]350:6 Gaya Maretan, the first man.

[]351:1 The sun: ‘May my soul arrive at the sun-region!’ (Pahl. transl.)

[]351:2 Yt. X, 7.

[]351:3 In heaven.

[]351:4 See Yt. VIII, 12, note 7.

[]351:5 See Yt. VIII, 12, note 2.

[]351:6 See Yt. XX.

[]352:1 See Yt. XVI.

[]352:2 Or, of pleasure.

[]352:3 ‘On Mount Saokanta there is a golden tube coming from the root of the earth; the water that is on the surface of the earth goes up through the hole of that tube to the heavens, and being driven by the wind, spreads everywhere, and thus the dew is produced’ (Sansk. transl.).

[]353:1 The whole of the Khôrshêd Yast is inserted here.

[]353:2 Rivers considered as Ahura’s wives (cf. Ormazd et Ahriman, § 32).

[]353:3 From Yasna LXVIII, 10 (LXVII, 30); cf. p. 34.

[]

II. MIHIR NYÂYIS. {align=“center”}

{=html}1 []{=html}4{=html}. Hail unto thee, O Ahura Mazda, in the threefold way! [Hail unto thee] before all other creatures!{=html}

{=html}

Hail unto you, O Amesha-Spentas, who are all of you of one accord with the Sun!

May this prayer come unto Ahura Mazda! May it come unto the Amesha-Spentas! May it come unto the Fravashis of the holy Ones! May it come unto the sovereign Vayu of the long Period!

2. May Ahura Mazda be rejoiced! … .

3. I praise well-thought, well-spoken, and well-done thoughts, words, and deeds … .

4. I give sacrifice and prayer unto you, O Amesha-Spentas! … .

5. Hail to Ahura Mazda! … .

{=html}

{=html}May I grow in health of body through Vohu-Manô, Khshathra, and Asha, and come to that luminous space, to that highest of all high things, when the world, O Spenta Mainyu, has come to an end!{=html}

6 []{=html}5{=html}. We sacrifice unto Mithra, the lord of wide pastures, who is truth-speaking, a chief in assemblies, with a thousand ears, well-shapen, with ten thousand

[{=html}p. 354{=html}]

eyes, high, with full knowledge, strong, sleepless, and ever awake.

7. We sacrifice unto Mithra, the lord of all countries, whom Ahura Mazda made the most glorious of all the heavenly gods.

So may Mithra and Ahura, the two great gods, come to us for help!

We sacrifice unto the undying, shining, swift-horsed Sun.

{=html}8 []{=html}1{=html}. We sacrifice unto Tistrya, whose sight is sound … .{=html}

{=html}

9. We sacrifice unto all the holy gods of the world unseen … .

{=html}

{=html}10 []{=html}2{=html}. I confess myself a worshipper of Mazda, a follower of Zarathustra … .{=html}

11 []{=html}3{=html}. We sacrifice unto Mithra, the lord of wide pastures, who is truth-speaking, a chief in assemblies, with a thousand ears, well-shapen, with a thousand eyes, high, with full knowledge, strong, sleepless, and ever awake.

We sacrifice unto the Mithra around countries;

We sacrifice unto the Mithra within countries;

We sacrifice unto the Mithra in this country;

We sacrifice unto the Mithra above countries;

We sacrifice unto the Mithra under countries;

We sacrifice unto the Mithra before countries;

We sacrifice unto the Mithra behind countries.

12. We sacrifice unto Mithra and Ahura, the two great, imperishable, holy gods; and unto the stars, and the moon, and the sun, with the trees that yield baresma. We sacrifice unto Mithra, the lord of all countries.

{=html}13 []{=html}4{=html}. For his brightness and glory, I will offer unto him a sacrifice worth being heard … .{=html}

[{=html}p. 355{=html}]

{=html}We offer up libations unto Mithra … .{=html}

{=html}

14. May he come to us for help! May he come to us for ease! … .

15. I will offer up libations unto him, the strong Yazata, the powerful Mithra … .

Yênhê hâtãm: All those beings of whom Ahura Mazda … .

16 []{=html}1{=html}. Yathâ aha vairyô: The will of the Lord is the law of holiness … .

I bless the sacrifice and prayer, and the strength and vigour of Mithra … .

Ashem Vohû: Holiness is the best of all good … .

{=html}

{=html}[Give] unto that man brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]353:4 §§ 1-5 = Khôrshêd Nyâyis, §§ 1-5.

[]353:5 §§ 6-7 = Khôrshêd Nyâyis, §§ 6-7.

[]354:1 § 8-9 = Khôrshêd Nyâyis, §§ 8-9.

[]354:2 Yt. X, 0.

[]354:3 §§ 11-12 = Yt. X, 144-145.

[]354:4 §§ 13-15 = Yt. X, 4-6.

[]355:1 Yt. X, 146.

[]

III. MÂH NYÂYIS. {align=“center”}

{=html}1 []{=html}2{=html}. Hail to Ahura Mazda! Hail to the Amesha-Spentas! Hail to the Moon that keeps in it the seed of the Bull! Hail to thee when we look at thee! Hail to thee when thou lookest at us!{=html}

{=html}

2 []{=html}3{=html}. Unto the Moon that keeps in it the seed of the Bull; unto the only-created Bull and unto the Bull of many species;

Be propitiation … .

3. Hail to Ahura Mazda! … .

4. How does the moon wax? How does the moon wane? … .

5. We sacrifice unto the Moon that keeps in it the seed of the Bull … .

6. And when the light of the moon waxes warmer … .

7. I will sacrifice unto the Moon … .

8. For its brightness and glory … .

{=html}

{=html}9. Yathâ aha vairyô: The will of the Lord is the law of holiness … .{=html}

10 []{=html}4{=html}. Give us strength and victory! Give us welfare in cattle and in bread! Give us a great number of male children, praisers [of God] and chiefs in assemblies, who smite and are not smitten, who smite at one stroke their enemies, who smite at one stroke their foes, ever in joy and ready to help.

[{=html}p. 356{=html}]

11. Ye gods of full Glory, ye gods of full healing, let your greatness become manifest! let your assistance become manifest as soon as you are called for! and ye, Waters, manifest your Glory, and impart it to the man who offers you a sacrifice.

{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

{=html} {=html}

{=html}[Give] unto that man brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones.{=html}

Footnotes {align=“CENTER”}

[]355:2 § 1 = Mâh Yast, § 1.

[]355:3 §§ 2-9 = Mâh Yast.

[]355:4 §§ 10-11; cf. Yt. XXIV, 6-8.

[]

IV. ÂBÂN NYÂYIS. {align=“center”}

1. May Ahura Mazda be rejoiced! … .

Unto the good Waters, made by Mazda; unto the holy water-spring ARDVI ANÂHITA; unto all waters, made by Mazda; unto all plants, made by Mazda,

Be propitiation []{=html}1{=html} … .

{=html}2 []{=html}2{=html}. Ahura Mazda spake unto Spitama Zarathustra, saying: ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring of mine, Ardvi Sûra Anâhita … .{=html}

{=html}

3. ‘Who makes the seed of all males pure, who makes the womb of all females pure for bringing forth … .

4. ‘The large river, known afar, that is as large as the whole of the waters that run along the earth … .

5. ‘All the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over, when she runs down there … .

{=html}

{=html}6. ‘From this river of mine alone flow all the waters that spread all over the seven Karshvares;{=html}

7. ‘I, Ahura Mazda, brought it down with mighty vigour, for the increase of the house, of the borough, of the town, of the country []{=html}3{=html}.

8. ‘He from whom she will hear the staota yêsnya []{=html}4{=html}; he from whom she will hear the Ahuna

[{=html}p. 357{=html}]

vairya []{=html}1{=html}; he from whom she will hear the Asha-vahista []{=html}2{=html}; he by whom the good waters will be made pure; with the words of the holy hymns []{=html}3{=html}, he will enter first the Garô-nmâna of Ahura Mazda: she will give him the boons asked for []{=html}4{=html}.

9 []{=html}5{=html}. ‘For her brightness and glory, I will offer her a sacrifice worth being heard; I will offer her a sacrifice well-performed. Thus mayest thou advise us when thou art appealed to! Mayest thou be most fully worshipped.

{=html}‘We sacrifice unto the holy Ardvi Sûra Anâhita with libations. We sacrifice unto Ardvi Sûra Anâhita, the holy and master of holiness, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words, with the deeds, with the libations, and with the rightly-spoken words.{=html}

{=html}

‘Yênhê hâtãm: All those beings of whom Ahura Mazda … .

10. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .

‘I bless the sacrifice and prayer, and the strength and vigour of the holy water-spring Anâhita.

{=html}

{=html}‘[Give] unto that man brightness and glory, … . give him the bright, all-happy, blissful abode of the holy Ones.‘{=html}

Footnotes {align=“CENTER”}

[]356:1 As Âbân Yast, 0.

[]356:2 §§ 2-6 = Âbân Yast, §§ 1-5.

[]356:3 Cf. Âbân Yast, § 6.

[]356:4 See above, p. 152, note 1.

[]357:1 The Yathâ ahû vairyô prayer.

[]357:2 The Ashem Vohû prayer.

[]357:3 Cf. Yt. XXII, 2, and Yt. XXIV, 39.

[]357:4 Cf. Âbân Yast, §§ 19, 23, 27, 35, 39, 47, &c.

[]357:5 Cf. Âbân Yast, § 9.

[]

V. ÂTAS NYÂYIS {align=“center”}

{=html}1 []{=html}6{=html}. Take me out []{=html}7{=html}, O Ahura! give me perfect piety and strength … .{=html}

{=html} {=html}

{=html}4 []{=html}8{=html}. May Ahura Mazda be rejoiced! … .{=html}

[{=html}p. 358{=html}]

Hail unto thee, O Fire, son of Ahura Mazda, thou beneficent and most great Yazata!

{=html} []{=html}1{=html}Ashem Vohû: Holiness is the best of all good … .{=html}

{=html}

I confess myself a worshipper of Mazda … .

{=html}

{=html}For sacrifice, prayer, propitiation, and glorification … .{=html}

Unto Âtar, the son of Ahura Mazda; unto thee Âtar, son of Ahura Mazda!

5 []{=html}2{=html}. Unto Âtar, the son of Ahura Mazda; unto the Glory and the Weal, made by Mazda; unto the Glory of the Aryas, made by Mazda; unto the Glory of the Kavis, made by Mazda.

Unto Âtar, the son of Ahura Mazda; unto king Husravah; unto the lake of Husravah; unto Mount Âsnavant, made by Mazda; unto Lake Kaêkasta, made by Mazda; unto the Glory of the Kavis, made by Mazda.

6. Unto Âtar, the son of Ahura Mazda; unto Mount Raêvant, made by Mazda; unto the Glory of the Kavis, made by Mazda.

Unto Âtar, the son of Ahura Mazda.

Unto Âtar, the beneficent, the warrior; the God who is a full source of Glory, the God who is a full source of healing.

Unto Âtar, the son of Ahura Mazda, with all Âtars; unto the God Nairyô-sangha, who dwells in the navel of kings;

{=html}Be propitiation, with sacrifice, prayer, propitiation, and glorification.{=html}

{=html} {=html}

{=html}Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

7 []{=html}3{=html}. I bless the sacrifice and invocation, and the

[{=html}p. 359{=html}]

good offering, the beneficent offering, the offering of assistance offered unto thee, O Âtar, son of Ahura Mazda!

Thou art worthy of sacrifice and invocation; mayest thou receive the sacrifice and the invocation in the houses of men.

Well may it be unto the man who ever worships thee with a sacrifice, holding the sacred wood in his hand, the baresma in his hand, the meat in his hand, the mortar []{=html}1{=html} in his hand.

8. Mayest thou have the right []{=html}2{=html} wood! Mayest thou have the right incense! Mayest thou have the right food! Mayest thou have the right fuel []{=html}3{=html}!

Mayest thou be full-grown for protecting (this house)! Mayest thou grow excellent for protecting!

9. Mayest thou burn in this house! Mayest thou ever burn in this house! Mayest thou blaze in this house! Mayest thou increase in this house! Even for a long time, till the powerful restoration of the world, till the time of the good, powerful restoration of the world!

10. Give me, O Âtar, son of Ahura Mazda! lively welfare, lively maintenance, lively living; fulness of welfare, fulness of maintenance, fulness of life;

Knowledge, sagacity; quickness of tongue; (holiness of) soul; a good memory; and then the understanding that goes on growing and the one that is not acquired through learning []{=html}4{=html};

[{=html}p. 360{=html}]

And then the manly courage,

11. Firm-footed, unsleeping, (sleeping only) for a third part of the day and of the night, quick to rise up from bed, ever awake;

And a protecting, virtuous offspring, able to rule countries and assemblies of men, well growing up, good, freeing us from the pangs (of hell), endowed with a good intellect, that may increase my house, my borough, my town, my country, my empire.

12. Give me, O Âtar, son of Ahura Mazda! however unworthy I am []{=html}1{=html}, now and for ever, a seat in the bright, all-happy, blissful abode of the holy Ones.

May I obtain the good reward, a good renown []{=html}2{=html}, and long cheerfulness for my soul []{=html}3{=html}!

13. Âtar, the son of Ahura Mazda, lifts up his voice to all those for whom he cooks their evening meal and their morning meal []{=html}4{=html}. From all those he wishes a good offering, a beneficent offering, an offering of assistance, O Spitama!

14. Âtar looks at the hands of all those who pass by: ‘What does the friend bring to his friend? What does he who comes and goes bring to him []{=html}5{=html} who stays motionless?’

We sacrifice unto Âtar, the valiant warrior []{=html}6{=html}.

15. And if the passer-by brings him wood holily brought, or bundles of baresma holily tied up, or

[{=html}p. 361{=html}]

twigs of Hadhânaêpata []{=html}1{=html} then Âtar, the son of Ahura Mazda, well pleased with him and not angry, and fed as required, will thus bless him:

16. ‘May herds of oxen grow for thee, and increase of sons; may thy mind be master of its vow, may thy soul be master of its vow, and mayest thou live on in the joy of the soul all the nights of thy life.’

This is the blessing which Âtar speaks unto him who brings him dry wood, well-examined by the light of the day, well-cleansed with godly intent []{=html}2{=html}.

{=html}17. Yathâ ahû vairyô: The will of the Lord is the law of holiness … .{=html}

{=html}

I bless the sacrifice and prayer, and the strength and vigour of Âtar, the son of Ahura Mazda []{=html}3{=html} … .

{=html}

{=html}Ashem Vohû: Holiness is the best of all good …{=html}

18 []{=html}3{=html}. We gladden by our virtue thy mighty Fire, O Ahura! thy most quick and powerful Fire, who shows his assistance []{=html}4{=html} to him who has ever comforted him, but delights in taking vengeance with his hands on the man who has harmed him.

Footnotes {align=“CENTER”}

[]357:6 §§ 1-3 = Yasna XXXIII, 12-14.

[]357:7 ‘Deliver me from Ahriman’ (Pahl. Comm.).

[]357:8 As in Ormazd Yast, 0.

[]358:1 As in Ormazd Yast, 0.

[]358:2 Cf. Sîrôzah, § 9.

[]358:3 §§ 7-16 = Yasna LXII, 1-10 (LXI). See the Sanskrit translation in Études Iraniennes, II.

[]359:1 The mortar for pounding the Haoma.

[]359:2 In quality and quantity.

[]359:3 Upasayêni: what is added to keep up the fire when lighted (Pers. transl.).

[]359:4 The gaoshô-srûta khratu and the âsna khratu (see p. 7. note 1).

[]360:1 Yâ mê afrasaunghau anghat: yâ me abhût ayogyatâ (Sansk. trans.).

[]360:2 Here.

[]360:3 Above.

[]360:4 Khshafnîm, sûirîm (Études Iraniennes, II, 161).

[]360:5 Âtar.

[]360:6 ‘Bodily he is infirm (armêst, motionless); spiritually he is a warrior’ (Pahl. Comm.).

[]361:1 See Vend. p. 94, note 1.

[]361:2 Cf. Vend. XVIII, 26-27.

[]361:3 From Yasna XXXIV, 4.

[]361:4 ‘In the var nîrang’ (Pahl. Comm.), that is to say, in the fire ordeal; see above, p. 170, note 3.

[]

[{=html}p. 362{=html}] [{=html}p. 363{=html}]

INDEX TO THE VENDÎDÂD, {align=“center”}

VOLUME IV; {align=“center”}

AND TO THE {align=“center”}

SÎRÔZAHS, YASTS, AND NYÂYIS, {align=“center”}

VOLUME XXIII. {align=“center”}

[{=html}p. 364{=html}] [{=html}p. 365{=html}]

INDEX TO VOLS. IV AND XXIII. {align=“center”}

The references in small Roman numerals are to the Introduction to the Vendîdâd; those preceded by II are to this volume; the others are to the Vendîdâd.

Aal, fairy, page xciii. n 4.

Âbân Nyâyis, II, 356-357.

Âbân Yast, II, 52-84.

Âbastâ, xxx. n 1.

Âberet, priest, 63, 64. n 1, 78, 79; II, 332.

Abortion, 175.

Âdar, god, II, 7, 15. See Âtar.

Âdarana, II, 288.

Âdaraprâ, fire, II, 7. n 2. See Âdar Frobâ.

Âdarbâd Mahraspandân, man, xxxiii, xxxvii.

Âdarbîgân, land l. n 2; II, 123. n 3.

Âdar Burzîn Mihr, fire, II, 8. n 2, 294. n 2.

Âdar Farnbag, fire, II, 7. n 2.

Âdar Frobâ, fire, II, 294. n 2, 298. n 1. See Âdaraprâ.

Âdar Gushasp, fire, II, 294. n 2. See Gushasp.

Âdhutavau, mount, II, 289.

Âdityas, lx.

Âdukani, month, II, 101, n 1.

Aêkha, demon, II, 284, 285.

Aêshma, demon, lxvii, 136, 141. n 3, 142, 143, 218; II, 33, 143, 154, 164, 224, 271, 284, 297, 308.

Aêta, man, II, 217.

Aêthrapaiti, 45.

Aêvo-saredha-fyaêsta, man, II, 218.

Aêzakha, mount, II, 288.

Afrâsyâb, man, II, 64. n 2, 67. n 4, 95. n 2, 114. n 2, 300. n 5, 304. n 2. See Frangrasyan.

Âfrîgân, xxx.

Âfrîn Paighambar, II, 324-328.

Agastya, man, II, 224. n 2.

Âgerepta, 39, 40, 41.

Aghraêratha, man, lxxvi; II, 114, 115, 222, 278, 304, 307. n 6.

Agriculture, 28.

Ahriman, demon, xliv, lxx, lxxi, lxxvi, xcii, 59. n 4, 99. n 1; II, 26. n 2, 135. n 2, 176. n 2, 252. n 1, 260. n 5. See Angra Mainyu.

Ahûm-stût, man, II, 203.

Ahuna, man, II, 288.

Ahuna Vairya, prayer, lxix, lxxviii, 98, 110, 139, 206. n 5; II, 3; serves as a weapon, II, 275.

Ahura Mazda, god lviii, lxi; 4 (his creations), 207; 208 (his Fravashi); II, 3, 6, 9, 10, 13, 15; 21-34 (Ormazd Yast); 57 (sacrifices to Ardvi Sûra Anâhita); 86, 116, 119, 138, 142, 151, 152, 154, 155, 156, 157, 162, 164, 169, 180, 199, 201, 227, 228, 230, 231, 232 seq.; 250 (sacrifices to Vayu), 274, 317, 351, &c.

Ahuranis, 140. n 2.

Ainyava, II, 217, 218.

Aipivanghu, II, 222, 303. See Apîvêh.

Aipivôhu, II, 303.

Aîrîz-râsp Aûspôsînân, II, 216. n 6.

Airyaman, 140, 222, 228, 229, 230-235; II, 4, 13, 35, 37, 41, 42, 43-45, 48.

Airyanem vaêgah, 2, 5, 13, 15, 20. n 2, 30, 57, 78, 116, 279. See Irân Vêg.

Airyu, II, 62. n 2, 222, 226. n 6.

Aiwihvarenah, man, II, 214.

Akatasha, demon, 136, 218.

Akayadha, man, II, 219.

Akem Mano, demon, lxxii; II, 297, 308.

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Âkhnangha, man, II, 217.

Âkhrûra, man, II, 223.

Âkhsti, genius, II, 4, 13, 35, 37, 39, &c. See Peace.

Akht, sorcerer, II, 72. n 5.

Akhtya, sorcerer, II, 73.

Albôrz, mount, 225; II, 97. n 6, 122. n 3, 287. n 1, 289. n 6. See Hara Berezaiti.

Alexander, man, xxxii.

Alexander eschata, land, II, 123. n 4.

Ambrosia, II, 152. n 5.

Ameretât, god, lx, lxxi; II, 5, 31, 36, 37, 40, 49, 143, 308, 312.

Amesha-Spentas, gods, lix, lxxi, 207, 209; II, 3, 6, 9, 10, 13, 15, 34, 35-40 (Haftân Yast), 43, 49, 86, 90, 103, 132, 142, 143. n 1, 156, 163, 164,166, 193, 194, 199, 202, 230,290, 291,336, 339, 340, 350.

Amru, bird, II, 210.

Amuyamna, genius, II, 164. n 2.

Anahata, goddess, II, 53.

Anâhîd, goddess, II, 295. n 2.

Anâhita, goddess, lv. See Ardvi Sûra.

Ἀναΐτις, goddess, II, 53.

Anâperetha, c.

Anashavan, lxxiv.

Anastareta, genius, II, 164. n 2.

Anêrân, genius, II, 12, 20, 85.

Anghuyu, II, 215.

Angra Mainyu, demon, lvi, lxii, 4 (his counter-creations), 24, 142-143 (expelled), 204-207 (tempts Zarathustra), 217-218 (in despair), 228, 229, 230 (creates diseases); II, 29, 33, 44, 105, 113, 144, 150, 154,198, 242; 250 (a part of Vayu belongs to him); 252, 292 (turned to a horse), 255; 274 (dismayed by the birth of Zarathustra), 284, 308, 310; 317 (mocks the souls of the wicked in hell), 338, 340.

Animals, lxxiii; five classes of, II, 82.

Ankata, mount, II, 218.

Anquetil Duperron, xiv.

Antare-danghu, mount, II, 288.

Antare-kangha, mount, II, 67. n 5, 288.

Anthesterion, month, II, 192. n 1.

Ants, 167.

Aodhas, II, 173.

Aoighimatastîra, man, II, 2,8.

Aoshnara, man, II, 221.

Apagadha, 224.

Apakhshîra, land, II, 219.

Apãm Napât, god, II, 6, 12, 14, 20, 36, 38, 39, 71, 94, 102, 202.

Apaosha, demon, lxiii; II, 92, 99, 100, 284, 285.

Aparavidyâ, II, 4. n 5.

Aparsîn, land, II, 288. n 2, n 7.

Apîvêh, king, II, 222. n 4. See Aipivanghu.

Apollo, II, 236. n 2.

Ara, man, II, 217.

Arabian sea, II, 146. n 4.

Ἀράχωτς, 7. n 10.

Aras, river, xlix, 3.

Ârâsti, man, II, 203. n 1.

Aravaostra, man, II, 218.

Araxes, river, 3.

Ard, goddess, II, 270. n 1. See Ashi Vanguhi.

Ardashîr, king, xxxv; II, 237. n 3.

Ardavan, king, xxxv; II, 237. n 3.

Ardâ Vîrâf, man, 166. n 2; II, 267. n 3.

Ardibehist, god. See Asha Vahista.

Ardisvang, goddess, II, 270. n 1. See Ashi Vanguhi.

Ardvi Sûra Anâhita, goddess, 78; II, 8, 16, 30, 52-84, 106, n 2, 174, 181, 182, 356.

Aredus, 39, 41.

Aredvi, measure, 16.

Areganghant, man, II, 212.

Aregaona, man, II, 214.

Aregat-aspa, man, II, 79, 80, 117, 289. See Argâsp.

Arezahi, region, 216; II, 123, 136, 154, 171. See Arzâh.

Arezô-shamana, man, II, 296.

Arezura, demon, 24.

Arezva, man, II, 213.

Argâsp, man, II, 206. n 2, 256. n 3.

Aris, king, II, 222. n 5. See Arshan.

Aris shîvâtîr, man, II, 95. n 2.

Armêsht, 64. n 3.

Armêsht-gâh, xciv, 27. n 1, 62. n 1, 64. n 4, 128.

Armîn, king, II, 222. n 5.

Arnavâz, woman, II, 62. n 2.

Arsacides, xxxiii.

Arshan, king, II, 222, 303.

Arshya, man, II, 209.

Arstât, genius, 11,6,9, 15, 17, 19, 36, 38, 156, r66, 168, 278, 584, 283-285 (Âstâd Yast). See Âstâd.

Arsti, genius, II, 166.

Arsvant, man, II, 210.

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Artaxerxes, xliv, lv; II, 53.

Arûm, country, II, 287. n 8. See Rûm.

Arvastani Rûm, land, 3, 9. n 7, n 8.

Aryaman, 229.

Aryans, II, 68, 70, 81, 108, 109, 120, 123, 182, 190, 191, 201, 226, 244, 257.

Arzâh, region, II, 210. n 2, 220. n 1.

Arzûr, mount, II, 287. n 7.

Arzûr bûm, mount, II, 287. n 8.

Asabana, man. See Kara Asabana, Vara Asabana.

Asabani, woman, II, 225.

Asan hvanvant, man, II, 203.

Asaya, man, II, 288.

Ascendant (Uparatât), genius, II, 6, 15, 36, 38, 128, 133, 188, 189, &c.

Asha, lxx.

Ashâhura, man, II, 212. n 2.

Ashanemah, man, II, 259.

Ashasairyãs, man, II, 213.

Ashasaredha, man, II, 213.

Ashasavah, man, II, 254.

Ashâshagahad-ê Hvandakân, II, 210. n 2.

Ashaskyaothna, man, II, 212.

Asha-stembana, mount, II, 288.

Ashastu, man, II, 209.

Asha Vahista, god, lx, lxxii, 207; II, 4, 5, 13, 14, 30, 31, 33. n 1, 35, 36, 37, 38, 40, 41-48 (Ardibehist Yast), 49, 128, 133, 142, 275, 285, 297, 351.

Ashâvanghu, man, II, 210.

Ashavazdah, son of Pourudhâkhsti, II, 70, 71. n 1, 212.

Ashavazdah, son of Sâyuzdri, II, 71, 212.

Ashemaogha, xl. n 2, lxxiv, 47, 60, 192, 224; II, 26, 45, 46, 184. n 2, 261.

Ashem-yahmài-usta, man, II, 216.

Ashem-yênhê-raokau, man, II, 215.

Ashi Vanguhi, goddess, lxx; II, 11, 18, 104, 136, 157. n 2, 162, 164, 188, 209, 230, 270-282 (Ashi Yast), 284, 330.

Ashô-paoirya, man, II, 214.

Ashô-raokah, man, II, 204.

Ashô-urvatha, man, II, 214.

Ashô-zusta, bird, 188. n 2.

Asklepios, 85. n 5, 219. n 6.

Âsmân, II, 85.

Asmo-hvanvant, man, II, 33. n 2, 203, 320.

Âsnâtar, priest, 63, 64. n 1, 78, 79; II, 332.

Âsnavant, mount, II, 7, 15, 288, 358.

Aspahê astra, xcvi. n 3.

Aspendyârji’s translation, ci.

Aspô-padhô-makhsti, man, II, 214.

Assaults, xcvi, 39-44.

Assyrian Sîrôzah, II, 3.

Asta-aurvant, man, II, 279.

Âstâd Yast, II, 283-285.

Asti, measure, 159.

Astô-vîdôtu, demon, lxviii, 46, 51, 87. n 4.

Astra, 168. n 5.

Astra mairya, 190.

Astvat-ereta, man, II, 211, 215, 220, 307, 308.

Asura, lviii, lxxv.

Âtare, god, lxii, lxv, 180; II, 5, 8, 15, 16, 36, 38, 153, 198, 297, 339, 344, 357-361 (Âtas Nyâyis).

Âtare-danghu, man, II, 207.

Âtare-dâta, man, II, 206.

Âtare-hvarenah, man, II, 207.

Âtare-kithra, man, II, 206.

Âtare-pâta, man, II, 206.

Âtare-savah, man, II, 207.

Âtare-vakhsha, priest, 63, 64. n s, 78, 79; II, 332.

Âtare-vanu, man, II, 206.

Âtare-zantu, man, II, 207.

Athenians, xcviii; II, 192. n 1.

Âthravan, priest, li, 98; II, 74, 228, 268, 299.

Âthwya family, II, 61, 113, 221, 254, 326, 328.

Atropatene, land, xlviii. See Âdarbîgân.

Âtûrpât, man, II, 329. n 2. See Âdarbâd.

Aurvasâra, man, II, 256.

Aûrvatad-nar, man, II, 204. n 1. See Urvatat-nara.

Aurvat-aspa, king, II, 78, 205. n 5. See Lôhrasp.

Aûsindôm, river, II, 101, n 5, 204. n 3. See Us-hindu.

Avahya, man, II, 217.

Avaoirista, 39, 40.

Avâraostri, man, II, 208.

Avaregau, man, II, 218.

Avarethrabah, man, II, 209.

Avesta, lii. n 2. Meaning of the word, xxx. See Âbastâ and Zand Âvastâ.

Awz-dânva, lake, II, 301.

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Ayêhi, demon, 228.

Ayôasti, man, II, 211.

Âyûta, man, II, 215.

Âzâta, man, II, 209.

Azerekhsh, xlix.

Âzi, demon, lxv, 194.

Azi Dahâka, demon, lxii, lxv, 2, 9, 206. n 4; II, 60, 61, 68. n 3, 75. n 2, 113, 195. n 1, 242, 251. n 4, 253, 254, 294, 297, 307, 326. See Dahâk.

Babylon, land, II, 60. n 3, 253. n 3.

Bactra, land, 2, 6. n 4; II, 204. n 3.

Bactria (Zoroaster in), xlvii.

Bad, woman, II, 226. n 1.

Bâd, day, II, 92.

Bâdghês, land, II, 288. n 1.

Baêshatastîra, man, II, 218.

Bahman, day, II, 83.

Bahman, god. See Vohu-manô.

Bahman Yast, II, 22, 31-34.

Bahrâm fire, lxxxix, 60. n 2, 62. n 2, 112-116.

Bahrâm, god. See Verethraghna.

Bahrâm Yast, II, 231-248.

Bâkhdhi, land, 2, 6.

Bâmîân, land, II, 95. n 3.

Bang of Zoroaster and Gûstasp, II, 267. n 3.

Banga, 175.

Baodhô-varsta, 84. n 1, 154, 175. n 1; II, 335.

Barana, mount, II, 289.

Barashnûm, xciv. n 7, 26. n 1, 63. n 1, 119-129, 183. n 1, 210. n 4; II, 336.

Barda, land, II, 64. n 2.

Baremna, man, II, 217.

Baresma, 22. n 2, 191. n 1, 209.

Barmâyûn, man, II, 297. n 5.

Barô-srayana, mount, II, 289.

Bastavairi, man, II, 207.

Bari, demon, II, 49.

Bathing forbidden, xc.

Baungha, man, II, 218.

Bawri, land, II, 60, 68. n 3.

Bayana, mount, II, 288.

Berezisnu, man, II, 211.

Berezvant, man, II, 215, 218.

Berezy-arsti, man, II, 206.

Bîdirafsh, man, II, 80. n 6.

Bitch (killing a), 173; how treated, 175-180.

Bivandangha, man, II, 210.

Bodily punishments, xcix.

Bohlen (P. de), xxii.

Bôrg, genius, II, 94. n 2, 102. n 5.

Borrowing, 34. n 2.

Bôr-tôrâ, man, II, 326. n 8.

Brisson, xiii.

Buddhists, II, 184. n 2.

Bûgi, demon, II, 49, 50.

Bûgi-sravah, man, II, 205.

Bûgra, man, II, 209.

Bûidhi, demon, 141, 142.

Bûidhiza, demon, 141, 142.

Bûiti, demon, 204, 218.

Bull, 224; II, 8, 16, 89, 245.

Burial, xlv.

Burnouf, xxiii.

Bûshyãsta, demon, lxvii, 141, 142, 193; II, 154, 284, 287, 323.

Byârshan, prince, II, 222. n 5, 303.

Caboul, land, II, 62. n 5.

Carrier alone, 26.

Caspian sea, II, 117. n 6.

Cerdo, man, xli. n 5.

Ceylon, land, II, 59. n 2.

Chañmrôsh, bird, II, 173. n 1.

China, land, II, 227. n 1, 288. n 7.

Chinon (G. Du), xiii, 167. n 1-3.

Chionitae, people, II, 117. n 6.

Christianity, xli.

Christians, II, 161.

Cleanser, false, 131.

Cleanser’s fees, 129.

Clothes of the unclean woman, 63-64; thrown on the dead, 65; defiled by the dead, 77; how cleansed, 78-79.

Clouds destroy diseases, 224.

Cock. See Parôdars.

Commodianus quoted, II, 141. n 3.

Contracts, xcv, 35-39, 45.

Corpse, eating, 79, 80.

Corpses exposed, xci, 52. n 5, 74.

Courage, genius, II, 10, 18.

Cow, formula to cleanse the, 140.

Crœsus, li.

Curse, II, 12. n 13, 153.

Cyclops, II, 280. n 4.

Cyrus’ dream, 13. n 1; introduces Magism to Persia, li.

Daênô-vazah, man, II, 214.

Daêvas, lxxx, 30, 102, 205; II, 32, 110, 126, 153, 154, 161, 163, 188, 194, 201, 245, 262, 292.

Daêvô-tbis, man, II, 204.

Dahae, people, II, 227. n 2.

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Dahâk, demon, II, 298. n 1. See Azi Dahâka.

Dâhi countries, II, 227.

Dai, II, 6. n 11.

Dâitîk river, 5. n 2, n 3.

Dâitya river, 15, 204; II, 30, 57, 78, 80, 116, 117, 279, 282.

Dâityô-gâtu, xc, 113-116.

Daiwi, demon, 218.

Dakhmas, xc, 24, 26, 52, 73-74, 86-88, 94. n 3.

Damâvand, mount, 2; II, 59, 61, 95. n 2.

Dâna; man, II, 296.

Danghu-frâdhah, man, II, 214.

Danghu-srûta, man, II, 214.

Dânus, men, II, 71, 189.

Dârayat-ratha, man, II, 210.

Darega river, xlix, 205, 207.

Darius, II, 107.

Darsinika, man, II, 117, 280.

Dashtânistân, xciv. n 3, 180-183.

Dâstâghni, man, II, 218.

Dâstayana, man, II, 296.

Dâtem, lxxviii. n 3.

Daungha, man, II, 204.

Dawrâmaêshi, man, II, 217.

Dâzgaragau, man, II, 219.

Dâzgarâspa, man, II, 209.

Dead matter, c, 49, 50.

Deva, lxxx.

Dîn Yast, II, 264-269.

Dînkart, xxxii; II, 159. n 3, 170. n 3.

Diseases created by Ahriman, xciii, 230; cured by Thrita, 219-223; by Airyaman, 233-235. See Medicine, Thraêtaona.

Dis Het, place, II, 253. n 3.

Disti, measure, 187.

Dizukht, II, 254.

Dog, 58, 180; described, 151-172, 161-163; praised, 163; how fed, 173; offences to, 153-155; mad, 159-160; yellow-eared, lxxxviii. See Sagdîd, Vanghâpara, Vohunazga, Zairimyangura.

Drafsa, II, 26. n 5.

Draona, 56. See Drôn.

Draoshisvau, mount, II, 288.

Drâtha, man, II, 210.

Dregvant, demon, lxvii.

Dried corpse, 103.

Driwi, demon, 218.

Drôn ceremony, II, 319. n 1.

Drug, demon, lxxxvi, 24; her paramours, 196-200, 217; II, 29, 47, 59, 141, 160, 163, 183, 197, 205, 221, 290, 291, 292, 306, 307, 335.

Drugaskân, demon, II, 334. n 5.

Drvant, demon, lxvii, lxxii, lxxiv.

Drvâspa, genius, II, 9, 17, 110-118, 245. n 1.

Drvau, II, 307.

Dualism, xliii, xliv. n 1, lvi, lxxi.

Dûraêkaêta, man, II, 71.

Dûsh-hûmat Hell, II, 317. n 1.

Duzaka, animal, 152.

Duzyâirya, II, 107, 108.

Dvarants, lxvii, 205.

Dvâzdah hômâst, II, 165. n 2.

Earth, worship of the, xci. n 3; genius of the, II, 11, 19; what pleases and what grieves her, 21-33; formulas to purify her, 140; how long unclean from the dead, 66-67; Yast to the, II, 286.

Elements (worship of), liv.

Elisaeus on the Fire-worship, 50. n 3.

Ephialtes, II, 297. n 1.

Epic (the Persian), lv.

Eredat-fedhri, woman, II, 195. n 2, 226.

Eredhwa, man, II, 215.

Erekhsha, man, II, 95, 103.

Erenavâk, woman, II, 62, 113, 255, 227.

Erethe, genius, II, 11, 18, 282.

Erezifya, mount, II, 65, 287.

Erezisha, mount, II, 288.

Erezrâspa, man, II, 216.

Erezura, mount, II, 287.

Erezvant-danghu, man, II, 218.

Erskine, xxii.

Ἐτύμανδρος, 8. n 2.

Eudemos, liv.

Evil eye of Ahriman, 230. n 4.

Evil-Thought Hell, II, 320.

--- Word Hell, II, 320.

--- Deed Hell, II, 320.

Farhangi Jehangiri, xxii.

Farsistan, II, 123. n 3.

Farvardîn Yast, II, 179.

Ferîdûn, II, 297. n 5.

Fimbul winter, 11.

Firdausi quoted, 167. n 3; II, 5 8. n 1, 60. n 2, 62. n 2, n 4, 63. n 1, 64. n 2, 66. n 2, n 11, 67. n 4, n 5, n 6, 68. n 3, 71. n 7, 80. n 1, n 6, n 7, 81. n 2, 114. n 2, 207. n 3, 208. n 2, 222. n 5, 223. n 5, 224. n 6, 237. n 3, 241. n 2,

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[{=html}[paragraph continues]{=html}] 253. n 3, 292. n 1, 293. n 6, 297. n 5, 327. n 8.

Fire, its purity, xx, lxxxix; how defiled, 9, 80, 110, 168. n 7; how purified, 135; its innocuity, 51; son of Ahura Mazda, II, 322. n 5.

Fire Nyâyis, II, 349, 356-361.

Forest of the holy questions, 234.

Formulas to cleanse a house, fire, water, &c., 133-138, 139-140.

Frabaretar, priest, 63, 64. n 1, 78, 79, 332.

Frâdad-gadman, man, II, 220. n 1.

Fradadhafshu, region, 216; II, 123, 154, 171, 216. n 5, 220. n 1.

Frâdat-hvarenah, man, II, 219.

Frâdat-nara, man, II, 217.

Fradhâkhsti, the son of the jar, II, 224.

Fradhidhaya, II, 203.

Frâkithra, II, 218.

Frâkya, II, 213.

Franghâdh, woman, II, 225.

Frangrasyan, man, II, 64, 114, 115, 223. n 1, 278, 300-302, 304, 305, 307. See Afrâsyâb.

Frânya, man, II, 204.

Fraoraostra, II, 217.

Fraorepa, mount, II, 287.

Frâpayau, mount, II, 289.

Frârâzi, man, II, 217.

Fraser, xiv.

Fras-hãm-vareta, man, II, 206.

Frashaostra, man, II, 77. n 1, 207, 208, 224. n 3, 331, 342, 343.

Frashâvakhsha, man, II, 210.

Frashîdvard, man, II, 206. n 2.

Frashôkareta, man, II, 206.

Fraspâta, 175.

Frasrûtâra, man, II, 216.

Frâta, man, II, 203.

Fratîra, man, II, 218.

Fraya, man, II, 214.

Frâvanku, mount, II, 288.

Fravashis, lxxiv. n 1, 215; II, 6, 10, 13, 14, 17, 20, 26, 33. n 2, 36, 38, 102, 120, 136, 145, 322, 350, 352.

Frayaodha, man, II, 209.

Frâyat-ratha, man, II, 210.

Frâyazanta, man, II, 212, 225.

Frazdânava, lake, II, 79.

Frên, woman, II, 204. n 1. See Freni.

Frênah, man, II, 212.

Freni, woman, 1° II, 224;---2° II, 225.

Frînâspa, man, II, 217.

Frogs, Ahrimanian creatures, 59. n 4, 167.

Frôhakafra, man, II, 219.

Frya, man, II, 211, 215.

Fryâna, family, II, 71, 216.

Fsûsa-mãthra, II, 27.

Funerals, 26, 94-97.

Furrows for purification, 122; II, 50, 51.

Gadha, 224.

Gaêvani, man, II, 213.

Gâh, xxx.

Gâhambâr, II, 192. n 1.

Gandarewa, demon, II, 63, 217, 255, 256. n 1, 293.

Gaokerena, plant, lxix, 219, 221; II, 5, 14, 32, 36, 37.

Gaomant, man, II, 218.

Gaopi-vanghu, man, II, 211.

Gaotema, man, II, 184.

Garô-demâna, II, 177. See Garô-nmâna and Garôthmân.

Garô-nmâna, 214, 215, 225; II, 43, 127, 133, 152, 200, 291, 335, 336, 356.

Garôthmân, II, 317. n 4, 337. n 5.

Garshâh, II, 33. n 1.

Garsta, man, II, 218.

Gasi, demon, II, 50.

Gâthas, liii, 215.

Gaumâta, man, lv. n 1.

Gâuri, man, II, 215.

Gavayan, man, II, 203.

Gayadhâsti, man, II, 212, 225.

Gaya, man, II, 350. See Gaya Mare-tan and Gayômard.

Gaya Maretan, man, lxxviii; II, 98. n 3, 200, 227.

Gayômard, man, 20. n 4; II, 33. n 1, 58. n 1.

Ghilan, land, II, 61. n 3, 117. n 6.

Ghnana, 175.

Ghosel, xcv.

Girâmî, man, II, 208. n 2.

Glory (kingly), II, 7, 8, 11, 15, 18, 136, 153, 156, 170, 232; praised, 280-309.

--- (Aryan), 216.

Gôgôsasp, man, II, 226. n 5.

Gômêz, lxxxvi, lxxxviii.

Good-Thought Paradise, II, 317.

--- Word Paradise, II, 317, 342. n 8.

--- Deed Paradise, II, 317.

Gôpatishâh, man, 20. n 2; II, 114. n 7, 307. n 6.

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Gôs, genius, II, 9, 17, 88, 110-118 (Gôs Yast).

Gôsti Fryân, II, 72. n 5.

Gôsûrûn, genius, II, 245. n 1.

Gotama, man, II, 184. n 2.

Gravâratu, man, II, 217.

Greeks on Magism, xii.

Gudha, river (?), II, 255.

Gurezm, man, II, 207. n 3. See Kavârazem.

Gushasp (fire), II, 7. n 5.

Gushnasp (fire), II, 7. n 5.

Gustahm, II, 71. n 7, 206. n 1.

Gûstâsp, man, II, 8. n 2, 70. n 1, 207. n 3, 256. n 3, 267. n 3. See Vîstâspa.

Gad bêsh, II, 173. n 1.

Gaghrûdh, woman, II, 225.

Gahi, demon, lxvii, 200, 224, 228; II, 45, 47, 226.

Gaini, demon, 222, 223, 224, 228.

Gâmâsp, man, xxxviii; II, 70. n 1, 77. n 1, 329. n 6.

Gâmâspa, man, II, 70, 207, 208, 219, 325, 326, 328, 331.

Gamshêd, man, 10. See Yima.

Ganara, man, II, 213.

Garô-danghu, man, II, 210.

Garô-vanghu, II, 212.

Gatara, mount, II, 289.

Gihûn, river, II, 95. n 2.

Gîsti, man, II, 212.

Habâspa, man, II, 206.

Hadhânaêpata, 94. n 1, 166; II, 361.

Hâdhôkht êvak hômâst, II, 165. n 2.

Hâdhôkht Nask, xxxi; II, 159, 311.

Haêtumant, river, 2, 8, 216; II, 302.

Haftoiring, II, 89. n 5. See Haptôiringa.

Hair, how disposed of, 186.

Hamankuna, mount, II, 288.

Hamaspatmaêdha, II, 192.

Hãm-beretar vanghvãm, man, II, 211.

Hamûn, sea, II, 302. n 2.

Hana, 27.

Hanghaurvaungh, man, II, 208.

Haoma, lii. n 1, lxix, 23. n 1, 72; II, 12, 20, 47, 102, 114, 141, 146. n 2, 246, 271, 277, 312.

Haomô-hvarenah, man, II, 214.

Haoshyangha, king, II, 58, 224, 251, 275, 292.

Haperesi wood, II, 245.

Hapta Hindu, 2.

Haptôiringa, II, 9, 16, 97, 175, 194. See Haftoiring.

Hara Berezaiti, mount, 213, 225, 226, 227, 228; II, 58, 122, 132, 150, 174, 251, 275.

Harahvaiti, river, 2.

Haraiti Bareza, mount, II, 114, 132, 141, 174, 175, 277, 287.

Haredhaspa, man, II, 214.

Harêrûd, river, II, 123. n 4.

Harôyu, river, 2, 7; II, 123.

Harût, river, 7. n 10.

Harvispotokhm tree, 54. n 2.

Hasi, demon, II, 49, 50.

Hâthra, measure, 156.

Haurvatât, genius, lxx, lxxi; II, 5, 14, 31, 37, 40, 48-52 (Khordâd Yast), 92, 143, 308, 312.

Hâvanan, priest, 63, 64. n 1, 78, 79; II, 332.

Hâvani, 23. n 2.

Hawk, lxxiii.

Head, people without a, 9. n 8.

Heaven, 207, 208; II, 11, 19.

Hell, 24. n 1, 75. n 2, 204. n 2, 218; II, 320.

Hell’s dog, lxxxvii.

Helmend, river, 8. n 2; II, 302. n 3. See Haêtumant.

Herat, land, II, 123. n 4, 288.

Heresy, 172.

Heretics. See Ashemaogha.

Hermippus, xlii.

Herodotus, xliv, lix, 169.

Highwaymen, 111. n 1.

Hitâspa, man, II, 255, 296.

Hoazarôdathhri-ê Parêstyarô, man, II, 210. n 2.

Holy word, 208. See Mãthra Spenta.

Hôm, 59, n 4. See Haoma.

Honover, lxix, 98. n 2. See Ahuna Vairya.

Horapollo, II, 240. n 2.

House, formula to purify a, 139.

Hufravâkhs, man, II, 219.

Hugau, man, II, 215.

Hukairya, mount, II, 52, 54, 76, 81, 212, 174, 181, 253.

Hukht Paradise, II, 317.

Hukithra, II, 225.

Huma, woman, II, 224.

Humâi, woman, II, 224. n 6.

Humat Paradise, II, 317.

Humâyaka, people, II, 80.

Hunni, II, 205. n 4.

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Hunus, people, II, 205.

Husravah, king, II, 65, 114, 115, 222, 223, 256, 257, 278, 303, 307, 327, 328, 338. See Khosrav.

--- lake, II, 7, 15, 300. n 1, 358. See Husrû.

Husrû, lake, II, 300. n 2.

Huskyaothna, man, II, 207, 208.

Hutaosa, woman, II, 77. n 1, 116, 224, 257, 258. n 1, 279, 327. n 1.

Huvâsp, man, II, 217. n 1.

Huyâirya, II, 107.

Huyazata, man, II, 214.

Hvadhâta, man, II, 215.

Hvaêtvadatha, xlv.

Hvâirizem, land, II, 123.

Hvâkhshathra, man, 214.

Hvaniratha, lix. n 4, 123, 136, 154, 171, 216. n 1, 313.

Hvanvant, man, II, 214.

--- mount, II, 95, 103, 104. n 3.

Hvaredhi, woman, II, 225.

Hvare-kaêsman, man, II, 218, 219.

Hvare-kithra, man, 21. n 2; II, 201. n 1, 204.

Hvarenô, lxii, lxiii. n 1; II, 283, 286-309. See Glory.

Hvareza, man, II, 218.

Hvarsht Paradise, II, 317.

Hvaspa, II, 217.

Hvembya, man, II, 224. n 2.

Hvogvi, woman, lxxix.

Hvov, woman, II, 195. n 2.

Hvôva, family, II, 77, 207.

Hvôvi, woman, II, 207, 224, 267.

Hvyaona, people, II, 79. n 1, 117, 205. n 4, 280.

Hyde, xiv.

Iaxartes, river, II, 123. n 4.

Indo-Iranian elements in Mazdeism, lvii.

Indra, a demon, lxxii, lxxx, 135, 218; II, 141. n 3.

Indus, river, 3.

Inexpiable crimes, c.

Infanticide, II, 335.

Iran, land, II, 123. n 2.

Irân vêg, land, xlix, 5. n 4; II, 289. n 3.

Isad vâstar, man, 21. n 2; II, 204. n 1. 224. n 4.

Isat-vâstra, man, II, 201. n 1, 204.

Isfendyâr, 220. n 2; II, 79. n 4, 81, 206. n 2, 241. n 2, 329. n 3.

Ishus hvâthakhto, lxviii.

Isvat, man, II, 203.

Isavaê, mount, II, 288.

Iskata, land, II, 123, 288.

Ithyêgô, demon, lxviii.

Joint responsibility, 36. n 1.

Jones (William), xv.

Kadrva-aspa, mount, II, 289.

Kaêva, man, II, 217.

Kahrkana family, II, 219.

Kahrkatâs, bird, 193.

Kahvaredha, demon, lxix; II, 45. n 1.

Kahvuzi, demon, 228.

Kakahyu, mount, II, 288.

Kalasyâk. lii. n 1. See Krasîâk.

Kamak, bird, II, 296. n 2.

Kamak-sûd, man, 220. n 1.

Kâmak-vakhshisn, man, II, 220. n 1.

Kang dez, land, II, 67, 68, 204. n 1, 288. n 5, 329. n 7.

Kanuka, woman, II, 225.

Kaoirisa, mount, II, 289.

Kapasti, 141.

Kapôt, wolf, II, 295. n 4,

Kapul, land, 2.

Kara, fish, 217; II, 239, 266. See Kar mâhî.

Kara Asabana, man, II, 71.

Karapan, II, 26. n 2.

Kardûn. See Cerdo.

Kâren, man, II, 209.

Karesna, man. II, 209.

Karetô-dãsu, II, 322.

Kar mâhî, 59. n 4. See Kara.

Karshiptan, bird, lxxviii, 21; II, 203. n 4, 217. n 2.

Karshvares, lix. n 4, 207, 216; II, 123, 134, 141, 142, 154, 163, 181. n 2, 182, 254, 292, 293.

Karsîvaz, man, II, 64. n 1, 305. n 2. See Keresavazda.

Kãsava, lake, lxxix, 206; II, 195. n 2, 226. n 1, 302, 307.

Kasupatu, man, II, 211.

Kasvi, 21 8.

Kâta, II, 218.

Katâyûn, II, 297. n 5.

Katu, man, II, 213.

Kaus, king, II, 222. n 5, 242. n 1. See Usa, Usadha.

Kavanda, demon, 141.

Kavârazem, man, II, 207. See Gurezm.

Kavâta, king, II, 65. n 1, 222, 30;. See Qobad.

Kavis, heretics, II, 26. n 2.

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Kavis, kings, II, 213, 215, 218. See Aipivôhu, Apîvêh, Aris, Armîn, Arshan, Byârshan, Husravah, Kavâta, Kaus, Khosrav, Pashîn, Qobad, Syâvakhsh, Syâvarshâna, Usa, Usadha.

Kayadha, lxix.

Kayân race, II, 302. n 1.

Keresâni, man, lii. n 1.

Keresaokhshan, man, II, 205.

Keresâspa, man, lxv, lxxvi, 2, 7, 61. n 1, 62, 195, 223, 255, 256. n 1, 295-297, 307.

Keresavazda, man, II, 304. See Karsîvaz.

Khashm, demon, II, 224. n 2. See Aêshma.

Khnãthaiti, demon, lxvi, 7, 205; II, 296. n 3.

Khnenta, land, 7.

Khorda Avasta, xxx.

Khordâd. See Haurvatât.

Khordâd Yast, II, 48-52.

Khôrshêd Yast, II, 87.

Khosrav, king, II, 64. n 1, 67. n 6, 114. n 2, 222. n 6, 223. n 5, 327. n 8. See Husravah.

Khosrav Anôshîrvân, king, xxxiii.

Khrafstra, lxxiii, 5. n 3, 75, 76; II, 310.

Khrafstraghna, 168.

Khratu âsna, gaoshô-srûta, II, 4, 13, 35, 37.

Khru, demon, 141, 142.

Khruighni, demon, 141, 142.

Khshaotha, mount, II, 95, 103.

Khshathra vairya, genius, lx, lxxii, 207, 220; II, 5, 14, 34, 36, 37, 40, 49, 95, 103, 142, 351.

Khshathrô-kinah, man, II, 212.

Khshathrô-saoka, II, 67, 68.

Khshvôiwrâspa, man, II, 211, 212. n 2, 225.

Khstâvaênya, man, II, 211.

Khumbya, man, lxxvi; II, 224. n 2. See Hvembya.

Khûr-kashm, II, 220. n 1.

Khûrshêd-kîhar, II, 204. n 1.

Khvanîras, region, II, 220. n 1. See Hvaniratha.

Khvarizem, land, II, 123. n 4.

Kima Gâtha, II, 318.

Kirman, land, 2.

Kissahi Sangâh, xxxvii.

Kleuker, xvii.

Kôirâs, river, II, 289. n 3.

Kôndrâsp, mountain, II, 289. n 2.

Kostî, 189. n 3, 191. n 4; II, 349.

Krasîâk, II, 161. n 6.

Krisânu, man, lii. n 1.

Kuleng Dis, place, II, 253. n 3.

Kunda, demon, 217; II, 334.

Kundi, demon, 141, 142.

Kundiza, demon, 141, 142.

Kvirinta, place, II, 253.

Kaêkasta, lake, II, 7, 15, 66, 114, 115, 278, 300. n 2.

Kakhra, land, 2, 9.

Kakhravâk, bird, II, 217. n 2.

Kâkhshni, man, II, 213.

Kamru, bird, II, 210.

Kathrusamrûta, 134.

Kathwaraspa, man, II, 217.

Kinvat-bridge, lxxxviii, 152, 190, 212-213, 215; II, 12, 20, 121. n 1, 335. n 2, 339.

Kista, genius, II, 10, 18, 153, 164, 166, 216, 264-269, 352.

Kisti, genius, 216; II, 11, 18, 164, 166, 282.

Law of Mazda, II, 10, 12, 18, 19, 39, 153, 160, 164, 274, 352.

Libations unclean, 93.

Light (endless), lxxxii; II, 177, 317, 344.

Lôhrasp, man, II, 78. n 3, 223. n 5. See Aurvat-aspa.

Maênakha, mount, II, 288.

Magi as a Median tribe, xlvi, xlvii.

Magism, xxxiv. n 3, liv.

Magophonia, 1.

Magûs, II, 4. 11 5.

Mahâbâdian, 102. n 2.

Mâh Yast, II, 88-91.

Mahraspand, man, II, 329. n 2; genius: see Mãthra Spenta.

Maid, at the Kinvat-bridge, 213.

Maidhyô-maungha, man, 1° II, 203-209; ---2° II, 219.

Malkosân, rain, 16. n 1.

Man, formulas to purify, 140.

Manes, II, 179.

Mani’s heresy, xxxviii.

Manichees, xxxix, xl.

Manusha, mount, II, 287.

Mânûs-kîhar, man, II, 287. n 4.

Manus-kithra, man, II, 222.

Marcellinus, xlvi.

Marcion, xli. n 5.

Maretan, man. See Gaya.

Margiana, land, II, 123. n 4.

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Margus, river, II, 123. n 4.

Maruts, lxxvii.

Marv, land, II, 123. n 4.

Masân, land, 2.

Masmoghân, xlviii.

Maternus, II, 741. n 3.

Mãthra Spenta, lxxviii. n 6, 230, 231; II, 12, 19, 160, 164, 166, 200, 285.

Mãthravâka, man, II, 208, 213.

Maubedân Maubed, II, 249. n 4.

Maubeds, xlvii.

Mâyava, man, II, 217.

Mâzana, Daêvas of, lxvii. n 2, 137, 188; II, 33, 110, 163, 224, 251, 276.

Mazda. See Ahura Mazda.

Mazdak, man, xxxvi, xli. n 2.

Mazdeism, evolution of, lxxxi.

Mãdrâvangha, man, II, 215.

Mazisisvau, mount, II, 288.

Measures. See Aredvi, Asti, Disti, Hâthra, Vîbâzu, Vîtâra, Vîtasti, Yugyêsti.

Media, seat of Magism, xlvi.

Medicine, 83-86.

Meiners, xvi.

Melek Taus, lxxiii. n 4.

Menstruation, xciii; caused by Daêvas, 183. See Menstruous woman.

Menstruous woman, treatment of a, 181-183; intercourse with, 173, 184, 185, 202.

Merezîshmya, man, II, 229.

Merezu, man, 217.

Microcosm, 187. n 2.

Mihir Nyâyis, II, 349, 353-355.

Mihir Yast, II, 119-158.

Minokihr, man, xlvii; II, 95. n 2, 114. n 7.

Mithra, genius, created by Ahura, lxi; his attributes, lxi. n 1; coequal to Ahura, lx; praised, II, 119-158 (Mihir Yast), 23, 87. n 4, 208; II, 5, 9, 14, 17, 36, 38, 39, 86, 87, 95, 166, 181, 184, 191, 200, 202, 244, 274, 327, 329, 342, 350, 351; seizes the glory of Yima, II, 294; God of contracts, 48; Mihir Nyâyis, II, 353-355.

Mithra and Ahura, II, 148, 158, 151, 353.

Mithradruges, 48. n 2; II, 120. n 2. 129, 138. n 1, 248.

Mithriac mysteries, II, 151. n 3.

Mitrâ-Varunâ, lx.

Miza, land, II, 218.

Moghu-tbis, lii.

Moon, 226-227; II, 8, 16, 176, 88-91 (Mâh Yast), 355 (Mâh Nyâyis).

Mountain of the holy questions, 234.

Mountains, II, 11, 19; enumerated, 287-289.

Mouru, land, 2, 6; II, 123.

Mûidhi, demon, 141, 142.

Murghâb, river, II, 123. n 4.

Myazda, lxix.

Nabânazdista, 36. n 3.

Naglfar, 186. n 3.

Nails, xcii, 187.

Nairyô-sangha, god, lxx, 214, 231-233; II, 8, 16, 132, 162, 339, 358. See Neryosengh.

Nâîvtâk, river, II, 216. n 1.

Nanârâsti, man, II, 213.

Nanghusmau, mount, II, 288.

Naotara, family, II, 66. n 11, 71, 77, 206; Naotaras, II, 257; pursue Ashi, II, 280-281. See Nodar.

Naptya, man, II, 206.

Narâsansa, god, lxx, 231. n 2.

Nasâ-burner, 211.

Nâsatyas, lxxxi.

Nastûr, man, II, 207. n 2.

Nasu, demon, 26; contagion of, 75, 76-77, 57-60, 70, 71, 72, 80, 103-110, 205; expelled, 122-129, 143; II, 49, 50, 51.

Naunghaitya, demon, lxxii, 135, 218.

Nemetka wood, II, 245.

Nemôvanghu, man, II, 210.

Neo-Platonicians, xiii.

Neremyazdana, man, II, 212.

Neryosengh, II, 195. n 2. See Nairyô-sangha.

Nikolaus, li.

Nîrang, 63.

Νισαία, 6. n 6.

Nisâya, land, 2, 6.

Nivika, man, II, 296.

Nodar, man, II, 206. n 1, 221. n 9. See Naotara.

Nosks, xxxii; II, 159. See Hâdhôkht.

Nû zâdî, 119.

Nyâyis, xxx; II, 349-361.

Oath, formula of, 48. n 2; false, 46.

Oedipus, II, 72. n 5.

Ormazd, II, 177. n 2. See Ahura Mazda.

Ôshdâshtar, mount, II, 33. n 1, 287. n 5. See Ushi-darena.

Ôshêdar Bâmî, man, II, 79. n 3, 164. n 1, 220. n 3, 226. n 1.

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Ôshêdar Mâh, II, 264. n 1, 220. n 2.

Otus, II, 297. n 1.

Oxus, river, 3; II, 123. n 4, 227. n 2.

Padashkhvargar mountains, 2; II, 114. n 7.

Paêsanghanu, man, II, 225.

Paêshata, man, II, 203.

Paêshatah, man, II, 213.

Paêshatah Paitisrîra, man, II, 216.

Paêsis, demon, II, 309.

Pairikas, demons, lxvi, 112, 142, 222, 223, 228; II, 26, 43, 50, 57, 59, 66, 86, 95, 97, 104, 105, 128, 134, 161, 223, 232, 247, 252, 296. See Khnãthaiti, Duzyâirya.

Pairista-khshudra, 27.

Pairistîra, man, II, 210.

Paitidrâtha, man, II, 220.

Paitisa, demon, 218.

Paitivangha, man, II, 210.

Paityarsvant, man, II, 210.

Paoiryô-tkaêsha, II, 68. n 2, 180. n 1.

Paradhâta, man, 220. n 3; II, 7. n 2, 58, 251.

Paradise, 213; II, 317, 344.

Paravidyâ, II, 4. n 5.

Pârendi, genius, lxx; II, 11, 18, 104, 136, 330.

Paretacene, land, II, 123. n 4.

Pari. See Pairikas.

Parôdars, bird, 193, 194; II, 322.

Parôdasma, man, II, 218.

Parshanta, man, II, 217.

Parshat-gaus, man, II, 203, 219.

Parsis, xi.

Pashîn (Kai), prince, II, 222. n 5.

Patet, c, 32. n 3, 56. n 2.

Pathana, man, II, 293.

Pât-Khosrav, man, II, 205. n 6.

Paulo de St. Barthélemy, xxi.

Pausanias, xlii.

Payanghrô-makhsti, man, II, 214.

Pâzinah, man, II, 214.

Peace, II, 164, 249. See Âkhsti.

Peacock, lxxxiii. n 4.

Pedvaêpa, II, 73.

Pehan, man, II, 293. n 4.

Penalties, in the Vendîdâd, xcviii; for a woman unclean drinking water, 91; for breach of contract, 37; for burning dead matter, 111; for burying a corpse, 31; for defiling fire or water, 80-81; a river or trees, 118; the ground, 67-69; for eating of a corpse, 80; for giving bad food to a dog, 156-158; for a false oath, 47-48; for a false cleanser, 131; for intercourse with a menstruous woman, 184-185, 202; for killing a Vanghâpara dog, 153;---any dog, 165-169; for smiting a dog, 153-155;---a bitch pregnant, 180; for sodomy, 111. n 1; for sowing or watering the ground unclean, 67; for throwing clothes on the dead, 99-100.

Penitence, c, 32. See Patet.

Penom, xciii, 168. n 7.

Perethu-afzem, man, II, 219.

Perethu-arsti, man, II, 206.

Persian inscriptions, xxv.

--- religion, liv.

Peshana, man, II, 79.

Peshdâdians, men, II, 58. n 1. See Paradhâta.

Peshô-kangha, man, II, 80.

Peshôtanu, lxxvi, xcvi, 39, 40, 41, 42, 43, 44, 49, 50, 61, 67, 68, 74, 91, 103, 144, 154, 157, 160, 172-174.

--- prince, II, 329.

Pêshyânsâi, land, 2; II, 195. n 1, 224. n 2.

Peshyôtanû, prince, II, 204. n 2.

Physicians, 83-86.

Pîdha family, II, 219.

Pîrân Vîsah, man, II, 67. n 4.

Pisanah, lake, II, 62.

--- prince, II, 222, 303.

Pisîn, valley, II, 62. n 5.

Piskyaothna, man, II, 207.

Pitaona, man, II, 296.

Pitris, lxxiv. n 2; II, 179.

Planets, II, 92, 176. n 2.

Pliny, 9. n 8; 11, 227. n 1.

Plutarchus, xlvii; II, 92.

Pollution, 100-101, 198.

Poseidon, II, 152. n 5.

Pouru-bangha, man, II, 218.

Pourudhâkhsti, II, 70, 211, 212, 225.

Pouru-gîra, man, II, 22 1.

Pouru-kista, man, II, 204. n 1, 224.

Pourushaspa, man, 205, 206, 218; II, 58, 203. n 1, 325, 328.

Pourusti, man, II, 213.

Pouruta, land, II, 123.

Priest, wandering, 157. n 1, 162. n 1; unworthy, 189.

Priesthood, xlvii.

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Proclus, xiii.

Prodicus, xiii, xlii. n 1.

Pûitika sea, 53, 54.

Puramdhi, goddess, lxx.

Purification, of clothes, 77-79, 209. n 8; corpse-bearers, 96; cow, 92; earth, 86; Haoma, 72; house, 93-94; fire, 110-112; man, 103-110, 119-129; sacrificial implements, 60; water, 69-72; ways, 97-99; woman delivered of a child, 61, 89-91; wood, 81-83; in the wilderness, 116-119. See Barashnûm, Ghosel, Sî-shû.

Purity, lxxxv, 55.

Pûr-tôrâ, man, II, 326. n 8.

Purusha, II, 88. n 4.

Qobad, king, II, 222. n 3. See Kavâta.

Raêmana, mount, II, 288.

Raêvant, mount, II, 8, 15, 289, 356.

Ragha, land, 2, 8. See Rai.

Rai, land, xlvii.

Rama Hvâstra, genius, lxiv, 23; II, 5, 9, 14, 17, 18, 34, 36, 38, 119, 158, 249, 263, 327.

Râm day, II, 88.

Râm Yast, II, 249.

Rangha, river, 3; II, 69, 73, 146, 173, 255, 326, 328.

Raoidhita, mount, II, 287.

Raokas-kaêsman, man, II, 216, 219.

Raozdya, country, II, 218.

Rapitvin, II, 159.

Rasa, 3.

Rasãstât, genius, II, 11, 18, 282.

Râshidaddin, xliii.

Rashn Yast, II, 168-178.

Rashnu, genius, lxi, xcix, 48, 87. n 4; II, 6, 9, 15, 17, 36, 38, 40, 129, 139, 145, 152, 156, 164, 166, 168-178, 181, 191, 200, 244, 274, 283, 327, 342.

Rask, xxii.

Raspi. See Rathwiskare.

Râstare-vaghant, man, II, 209.

Rata, genius, lxx, 209; II, 5, 14, 36, 37, 40, 330, 338.

Rathwiskare, priest, 64, 78, 79; II, 332.

Ratu, priest, 56, 91.

Ravant, man, II, 217.

Raven, an incarnation of Victory, II, 236; of Glory, 294. n 3.

Rêvand, mount, 289. n 1.

Richardson, xvi.

Rivers, Seven, 9.

Romans on Manes, II, 192.

Romer, xxv. n.

Rôshanô-kasm, man, II, 220. n 1.

Royishnômand, mount, II, 287. n 9.

Rûdâbah, woman, II, 241. n 2.

Rûm, country, II, 226. n 6. See Arûm.

Rustam, man, II, 241. n 2, 297. n 5.

Sacrifice, Mazdean, lxviii; to Ahura Mazda, 209; to Ashi Vanguhi, II, 275-280; its rules, 280-282; to Ardvi Sûra Anâhita.

Sacrificial implements, how cleansed, 60.

Sacy (S. de), xix.

Sadhanah, man, II, 214.

Sadis, 87. n 4; II, 314. See Sidôs.

Saêna, bird, II, 203, 219, 242.

Saêni, demon, II, 49, 50.

Sagdîd, lxxxvi, 26. n 2, 75, 97, 117. n 2, n 3.

Sâini countries, II, 227.

Sairima, II, 62. n 2, 226. n 6.

Sairimyan countries, II, 226, 227.

Sairivau, mount, II, 288.

Saka, II, 161. n 4.

Sâma, man, II, 195, 223, 255. n 4.

Sanaka, II, 146, 173.

Saoka, genius, 215, 230, 231; II, 4, 13, 30, 35, 37, 48, 160.

Saokanta, mount, II, 352.

Saoshyant, man, lxvii, lxxix, 205; II, 165, 167, 184, 189, 195. n 2, 197, 211. n 1, 220, 224. n 3, 226. n 3, 227, 270, 306. See Sôshyôs.

Sârana, 221. n 1.

Sardâr, 166. n 5.

Sariphi, II, 65. n 2.

Satavaêsa, star, II, 9, 16, 92, 96, 190.

Satvês, star, II, 89. n 5.

Saukavastân, land, II, 114.

Saungha, man, II, 218.

Sauru, demon, lxviii, lxxii, lxxxi, 135, 218; II, 123, 136, 154, 171.

Savahi, region, II, 210. n 2, 216.

Savanghavâk, woman, II, 62, 113, 255, 277.

Sâyuzdri, man, II, 71, 212.

Scythes, II, 161. n 4.

Scythian theory of Magism, lvi.

Seistan, land, II, 123. n 3, 288. n 2.

Selm, man. See Sairima.

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Seoses, man, xlv.

Shadow, xliii. n 2.

Shaêta, 175.

Shagad, man, II, 297. n 5.

Shahrînâz, II, 62. n 2.

Shahrîvar, II, 85. See Khshathra vairya.

Shapur II, xxxiii, xxxvii.

Shîz, land, xlvii, xlix.

Sidôs, II, 314. See Sadis.

Sikidava, II, 288.

Sikidâv, II, 288. n 5.

Sîmaêzi, II, 208.

Sîmûrgh, II, 173. n 1, 203. n 4, 241. n 2. See Sînamrû and Saêna.

Sînamrû 154. n 2; II, 173. n 1, 210. n 1.

Sind, II, 146. n 2.

Singular dvandva, II, 81. n 1.

Sirius, II, 82.

Sîrôzah, xxx; II, 1-20.

Sî-shû, 117. n 2.

Skârayat-ratha, II, 210.

Slavonian fire-worship, 168. n 7.

Smerdis, xlvi.

Snaoya, man, II, 203.

Snâvidhaka, man, II, 296-297.

Sodomy, 101-102.

Sôk-tôrâ, II, 326. n 8.

Solomon, 18. n 3.

Soma, 221. n 2.

Sôshyôs, II, 164. n 1, 220. n 1.

Soul’s fate after death, 212; II, 314-321, 342-345.

Sozomenos, xlvi. n 1.

Space, luminous, lxxxii; II, 12, 20.

Spells, 226; II, 51, 241, 341.

Spendârmad, genius, II, 192. n 1.

Spend-dât, man, II, 329. n 3.

Spengaghra, demon, lxiii, 217.

Spengauruska, man, II, 117, 280.

Spenta, man, II, 217.

Spenta Ârmaiti, genius, lx, lxix, lxxii, 13, 15, 20. n 4, 31, 110, 207, 208; II, 5, 14, 31, 32, 33. n 1, 36, 37, 40, 49, 142, 181, 274, 340.

Spenta Mainyu, II, 10, 18, 34, 157, 183, 187, 297, 351.

Spentô-dâta, man, II, 207, 289.

Spentô-khratu, man, II, 213.

Sphinx, 205. n 2.

Spiritual weapons, 206.

Spitâma, man, II, 204.

Spitavarena, mount, II, 289.

Spiti, man, II, 216.

Spîtôîd-i Aûspôsînân, II, 216. n 5.

Spîtûr, man, II, 297. n 5.

Spityura, man, II, 297.

Sraosha, genius, lxx, 87. n 4, 194, 208, 216, 217; II, 6, 15, 25, 30, 38, 40, 129, 132, 145, 159-167 (Srôsh Yast), 200, 227, 274, 327, 332, 339.

Sraoshâ-varez, 56, 64, 78, 79, 91, 192; II, 332.

Sraoshô-karana, xliv. n 3, 56. n 2, 151. n 3, 169.

Sravah, 217.

Srîraokhshan, man, II, 205.

Srîravanghu, man, II, 215.

Srît, woman, II, 204. n 1.

Srôsh, 20. n 2; II, 9, 17. See Sraosha.

Srôsh Yast Hâdhôkht, II, 159-167.

Srûtat-fedhri, woman, II, 195. n 2, 226.

Srûtat-spâdha, man, II, 213.

Srvara, II, 293.

Staotar vahistahê ashyêhê, II, 211, 225.

Staota yêsnya, II, 335.

Star region, II, 73. n 2.

Stars, lxxiv, 227; II, 9, 16, 89. n 5, 92, 176.

Stipi, man, II, 217.

Stivant, man, II, 216.

Strabo, xlvi, 22. n 2; II, 227. n 2.

Strength, genius, II, 6, 15, 36, 38, &c.

Sugdha, land, 2, 5; II, 123.

Suidas, II, 151. n 3.

Sun, 225; II, 8, 16, 85-87 (Sun Yast), 177, 349 (Sun Nyâyis).

Sûroyazata, man, II, 215.

Susiana, land, II, 288. n 2.

Sutûd Yêst, II, 152. n 1.

Syâk-ômand, mount, II, 288. n 7.

Syâmak, man, II, 58. n 1.

Syâmaka, mount, II, 288.

Syâvakhsh, prince, II, 64. n 1, 222. n 6. See Syâvarshâna.

Syâvarshâna, prince, II, 67. n 5, 114, 115, 222, 278, 303-304, 326. See Syâvakhsh.

Syâvâspi, man, II, 213.

Sabdabrahma, II, 4. n 5.

Taêra, mount, II, 58, 175, 251, 289.

Ta-hia, people, II, 227. n 2.

Tahmûrâf, prince, II, 252. n 1.

Tahmurath, prince, lxxxii.

Takhma-Urupa, prince, II, 60. n 1, 204, 252, 292, 326.

Tanâfûhr, xcvi.

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Tanuperetha, xcvi.

Tanya, land, II, 218.

Tãthravant, man, II, 79, 117, 280.

Tauru, demon, lxxii, 135, 218; II, 213.

Theopomp, xliii.

Thraêtaona, kills Azi, xxiv, lxiii, 2, 9; II, 61, 63, 113, 221, 222. n 2, 226. n 6, 242, 254, 277, 294, 307, 326; as a physician, 219.

Thrimithvant, man, II, 204.

Thrisamrûta, 134.

Thrit, man, II, 218.

Thrita, man, 219-223; II, 212. See Ashavazdah.

Thriti, woman, II, 224.

Tigris, river, 3; II, 146. n 2, 173. n 2, n 3.

Time, as the first principle, lxxxii; sovereign, II, 10, 18, 34, 352; boundless, 207, 208.

Timotheus, xli. n 6.

Tiridates, prince, xxxiv.

Tîrô-nakathwa, man, II, 219.

Tîr Yast, II, 92-109.

Tistrya, star, lxiii, lxviii, lxxiv, 54. n 2, 215; II, 9, 16, 34, 89. n 5, 92-109 (Tîr Yast), 157, 173. n 1, 175, 284, 285, 351, 354.

Tîzyarsti, man, II, 206.

Tortoise, to be killed, 167.

Traditional teaching, II, 12, 19, 165, 166.

Traitana, man, lxiii.

Tree of the eagle, II, 173.

Trita Âptya, man, lxiii, 219.

Tudhaskaê, mount, II, 288.

Tûmâspa, man, II, 221.

Tûra, man, II, 62. n 2, 212. n 4, 217, 226. n 6.

Turanians, II, 67, 71, 189, 226; and Naotaras, II, 280-281.

Tus, a city, 7. n 6.

--- man, II, 66. n 11, 71. n 7. See Tusa.

Tusa, man, II, 66, 68, 206. n 1, 280. n 4.

Tusnâmaiti, woman, II, 225.

Tychsen, xviii.

Udrya, mount, II, 289.

Ukhshan, man, II, 215.

Ukhshyat-ereta, man, II, 79, 195. n 2, 220, 226. n 1.

Ukhshyat-nemah, man, II, 195. n 2, 220, 226. n 2.

Ukhshyênti, woman, II, 225.

Ulysses, II, 280. n 4.

Unlawful unions, 174-175.

Upaman, duration of the, 145-151.

Urûdhayant, woman, II, 225.

Urûdhu, man, II, 212.

Urumiah, lake, II, 66. n 2, 300. n 2.

Urunyô-vâidhkaê, mount, II, 288.

Urva, land, 2.

Urvâkhshaya, man, II, 255, 326.

Urvarân, 190. n 1.

Urvâsni, 94. n 1.

Urvatat-nara, man, 21; II, 201, 204, 219.

Usa, king, II, 65, 242. n 1.

Usadhan, king, II, 216, 222, 303. See Kaus.

Usenemah, man, II, 212, 225.

Ushaoma, mount, II, 288.

Ushi-darena, mount, II, II, 19, 33. n 1, 283, 285, 287, 309.

Ushi-dhau, mount, II, 287, 302.

Us-hindu, mount, II, 101. See Aûsindôm.

Usmânara, man, II, 203, 215.

Usnâka, man, II, 214.

Uspaêsta-saêna family, II, 219.

Uspãsnu, man, II, 216.

Usta-hvarenah, man, II, 288.

Ustavaiti, II, 225, 314.

Ustâzanta, man, II, 214.

Ustra, man, II, 214.

Ustûnavand, land, xlviii.

Utayuti-Vitkavi, man, II, 219.

Uzava, king, II, 221, 222. n 3, 329. n 4.

Uzya, man, II, 215.

Vadhût, woman, II, 225.

Vaêdhayangha, II, 210.

Vaêkereta, land, 2, 7.

Vaêsaka, man, II, 67, 68.

Vafra Navâza, man, II, 68, 78. n 2, 326, 328.

Vafrayau, mount, II, 288.

Vafrômand, mount, II, 288. n 7.

Vâgereza, man, II, 213.

Vah Bad, woman, II, 226. n 2. See Vanghu-fedhri.

Vahmaêdâta, man, II, 213.

Vai, the two, lxv.

Vâiti-gaêsa, mount, II, 288.

Vâkhedhrakaê, mount, II, 288.

Valkash, man, xxxiii, xxxiv, xxxv.

Vanand, star, II, 89. n 5. See Vanant.

Vanant, star, II, 9, 16, 97. n 6, 175, 310, 351.

Vanâra, man, II, 205.

Vandaremaini, man, II, 80.

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Vanghâpara, 152.

Vanghazdau, II, 301.

Vanghu-dhâta, man, II, 215.

Vanghu-fedhri, woman, II, 195. n 2, 226.

Vanguhi Dâitya, river, xlix, 93. n 3, n5.

Var Nîrang, II, 169, 170. n 3.

Vara (Yima’s), 16-21.

Vara Asabana, man, II, 71.

Varakasa, man, II, 212.

Varasio, 210. n 2.

Varâza, man, II, 203, 205.

Vâredad-gadman, II, 220. n 1.

Varedat-hvarenah, man, II, 220.

Varedhakas, people, II, 117, 205. n 4, 280.

Varena, land, lviii, lxiii, 2, 9, 113; II, 254. See Varenya.

Vârengana, bird, II, 241.

Varenya Daêvas, lxvii, 136; II, 29, 33, 59, 136, 144, 154, 197, 224, 251.

Vâresha, bird, II, 296. n 2.

Vareshava, II, 296.

Vareshnu, II, 208.

Varesmapa, man, II, 213.

Varesmô-raokah, man, II, 204, 219.

Vargemkard, 16. n 4.

Varsni, man, II, 213.

Varuna, god, xxix, lviii.

Vasishtha, II, 224. n 2.

Vasna, man, II, 188.

Vaya, 51.

Vayu, genius, lxiv, 87. n 4, 207, 208; II, 10, 18, 34, 334; his names, II, 258-260; his Yast, II, 249-263. See Vai.

Vâyu, god, lxiv.

Vazâspa, man, II, 206.

Vâzista (fire), lxiii, 216.

Veh, river, 3.

Vehrkâna, land, 2, 7.

Vendîdâd, contents, lxxxiii.

Verethraghna, genius, lxiv, 215; II, 6, 10, 15, 17, 32, 36, 38, 137, 139, 327; Yt. XIV (231-248); his incarnations, 232-238.

Vertae, people, II, 117. n 6.

Vîbâzu, measure, 120.

Vîdadâfsh, region; II, 220. n 1.

Vîdadhafshu, region, II, 123, 154, 171, 216.

Vîdat-gau, man, II, 219.

Vidhvana, mount, II, 288.

Vîdi-sravah, man, II, 215.

Vîdôtu, demon, II, 143, 183.

Vîrâspa, man, II, 209.

Vîsadha, man, II, 210.

Vîsah, man, II, 67. n 4.

Vishaptatha, II, 90.

Vîspa-taurvairi, woman, II, 225, 226, 307.

Vîspa-taurvashi, woman, II, 225.

Vîsperad, xxx; II, 165. n 2.

Vîspô-daêva, 102. n 1.

Vîspô-thaurvô-asti, man, II, 279.

Vîsrûta, man, 217.

Vîsrûtâra, man, II, 218.

Vîstâspa, man, II, 70. n 1, 77, 78, 79, 81, 117, 204, 205. n 5, 224. n 5, n 6, 257, 258. n 1, 280. n 4, 306, 308; sacrifices to Ashi, II, 279; to Ahura, II, 282.

Vîstâsp Yast, II, 328-345.

Vistauru, man, II, 71, 206.

Visve deva, 102. n 1.

Vîtanguhaiti, river, II, 72.

Vîtâra, measure (?), 171.

Vîtasti, measure, 187.

Vîvanghat, man, 10, 11, 13; II, 217, 221, 293, 294, 295.

Vîzaresa, demon, lxviii. n 7, 87. n 4, 212.

Vîzyarsti, man, II, 206.

Vohu-manô, god, lx, lxxii, 46, 207, 209; II, 4, 13, 30, 31, 35, 37, 39, 49, 88, 102. n 2, 142, 198, 218, 297, 308, 351; door-keeper of Paradise, 213; his riches, 204; righteous man, 209; clothes, 210.

Vohunazga, dog, 153, 156, 157, 161.

Vohu-nemah, man, II, 208, 213.

Vohu-peresa, man, II, 218.

Vohu-raokah, man, II, 204, 212.

Vohu-ustra, man, II, 217.

Vohu-vazdah, II, 213.

Vohv-asti, man, II, 203, 211.

Vologeses, king. See Valkash.

Vouru-baresti, region, 216; II, 123, 154, 171, 217. n 1, 220. n 1.

Vouru-garesti, region, 216; II, 123, 154, 171, 217. n 1, 220. n 1.

Vouru-Kasha, sea, lxiii, 53, 54, 59. n 4, 214, 225, 226, 227; II, 54, 63, 64, 81, 94, 96, 99, 100, 101, 103, 104, 106, 172, 173, 181, 194, 196.

Vouru-nemah, man, II, 220.

Vouru-savah, man, II, 220.

Vourusha, man, II, 288.

Vritra, demon, II, 141. n 3.

Vritrahan, lxiv.

Vyâmbura, demon, II, 245. n 2.

Vyarsvant, man, II, 210.

Vyâtana, man, II, 218.

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Walking without Kostî, 199.

War implements, 169.

Wartburg battle, II, 72. n 5.

Water, 50, 53; II, 8, 16. See Âbân and Ardvi Sûra.

--- formula to cleanse, 140.

--- Nyâyis, II, 349, 356-357.

Weasel, 59. n 1.

White Forest, II, 256.

Wind, II, 18, 19, 352.

Winter, disposal of the dead in, 52.

Wisdom, heavenly or acquired, II, 12, 20.

Wolf, born of dogs, 161.

Woman, delivered, xcii, 89-91.

--- menstruous, xcii.

Xanthus, on the Avesta, xii.

Yâdkâr î Zarîrân, II, 205, 206. n 2, 208.

Yaêtus-gau, man, II, 218.

Yagata, lxxx.

Yama, man, xxiv, lxxv, 12. n 1.

Yaqût, xlviii.

Yasna, II, 165. n 2.

Yasts, II, 21-345.

Yathâ ahû vairyô, 128; II, 23, 30, 39, &c.

Yâtus, demons, lxvi, 8, 112, 199, 200, 222, 223, 228; II, 26, 38, 43, 50, 57, 59, 66, 86, 97, 105, 128, 134, 161, 223, 232, 247, 252, 262.

Yazata, lxxii, lxxx, 86, 96, 100.

Yazdgard’s edict, xli; II, 26, 2.

Yazishn, II, 319. n 1.

Yim’s var, II, 204. n 1.

Yima, man, lxxv, 7; legends of, 12-21, 216; II, 59, 60. n 2, 112, 221, 252, 253, 276, 283; his Glory, 293;---lost, 297; his lie, 297; sawed in twain, 297. See Gamshêd.

Yôista, man, II, 72, 216.

Yugyêsti, measure, 156.

Yûkhtâspa, man, II, 212.

Yukhtavairi, man, II, 205.

Yûsta, man, II, 215.

Zab, king, II, 221. n 9. See Uzava.

Zâdmarg, 52, 95. n 1.

Zairi, demon, lxxii, 1351 218.

Zairiki, woman, II, 224.

Zairimyangura, animal, 153.

Zairita, man, II, 204.

Zairivairi, prince, II, 80, 81, 205.

Zairyãs, man, II, 213.

Zamyâd Yast, II, 286-309.

Zand Âvastâ, its authenticity, xv; interpretation, xxv; contents, xxx; age, xxxviii; revealed to Zarathustra, 204-218;

---to Vîstâspa, II, 324.

--- language, xxxvi.

--- meaning of the word, xxx. n 1.

Zanda, demon, lxix, 199, 200.

Zanda ravân, 132. n 4, 165. n 1.

Zaosha, man, II, 218.

Zaotar, priest, 63, 64. n 1, 78, 79.

Zaothra, lxix.

Zarah sea, II, 302. n 2.

Zarathustra’s birth, xlix, 218; he destroys the Daêvas, II, 304-305; founds the Law, II, 201; his sacrifices, II, 74, 78, 265-267, 279 (see Zartusht and Zoroastrian); reveals the Law, II, 324; his Glory, 205; II, 11, 19, 300; Fravashi, II, 351; his sons, 21. n 2; II, 204; his seed, II, 195; tempted, 204-207; leader of men, II, 105; ratu in the Yima Var, 21; his narcotic, II, 267; converses with Ashi, II, 274-275; with Ahura Mazda, II, 31, 32, 38, 58, 119, 151, 155, 162, 207. n 4, 224. n 3, n 4, 227, 228, 229, 231, 232 seq., 328.

Zarathustrôtema, II, 149, 185.

Zarazdâta, man, II, 213.

Zaremaya, month, II, 318. n 1.

Zarîr, prince, II, 80. n 1, 205. n 1. See Zairivairi.

Zartusht’s sacrifice in Irân Vêg, xlix.

Zarvândâd, man, xli. n 3.

Zaurura, 27.

Zaurva, man, 218.

Zav, king, II, 329. n 4. See Zab and Uzava.

Zavan, Ivan, II, 218.

Zbaurvant, man, II, 209.

Zeredhô, mount, II, 287.

Zervan, lxxxii. n 1.

Zighri, man, II, 219.

Zohâk, demon, lxv.

Zoroaster’s Δογία, li; apocrypha, xiii, xlii. n 1; legend, lxxvi.

Zoroastrian sacrifice, II, 57. n 5, 68. n 2, 78.

Zrayah, II, 213.

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[]page 119: ‘Mithriacism'→'Mithraicism’

[]page 198: ‘Vohu'→'Vohû’

[]page 249: ‘Hvâstra'→'Hvâstra’

[]page 321: ‘3 '→'38’

[]page 373: ‘Kaèkasta'→'Kaêkasta’

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The Zend Avesta, Part III {align=“CENTER”}

Sacred Books of the East, Vol. 31 {align=“CENTER”}

translated by L.H. Mills {align=“CENTER”}

[1887] {align=“CENTER”}

Contents Start Reading

And we sacrifice to the lights of dawn which are radiant with their light, and fleetest horses which sweep over the sevenfold earth… —Gâh Ushahin, (p. 387).

This is part III of the Sacred Books of the East Zend Avesta, translated by L.H. Mills, who took up the task after James Darmesteter, the translator of the first two parts. It includes liturgical material, some of which is almost completely unchanged from the earliest period of Zoroastrianism, and still in use today. Of great interest are some of the oldest formulations of dualism, which later became a core concept of other middle eastern religions, including Judaism, and later Christianity. Moreover, the texts in this part of the Avesta are not so far removed from Vedic-era Hinduism, and as such represent a link between the later great Eastern and Western religions.

[] Title Page
Contents
Preface
Introduction
Abbreviations
[]

The Gâthas {align=“CENTER”}

Introduction
Yasna XXIX
Yasna XXVIII
Yasna XXX
Yasna XXXI
Yasna XXXII
Yasna XXXIII
Yasna XXXIV
Yasna XLIII
Yasna XLIV
Yasna XLV
Yasna XLVI
Yasna XLVII
Yasna XLVIII
Yasna XLIX
Yasna L
Yasna LI
Yasna LIII
[]

The Yasna {align=“CENTER”}

Yasna I. The Sacrifice Commences
Yasna II. The Sacrifice Continues
Yasna III. The Yasna Advances to the Naming of the Objects of Propitiation
Yasna IV. The Offering Takes Place
Yasna V
Yasna VI. The Sacrifice Continues With Fuller Expression
Yasna VII. Presentation of Offerings by the Priest with the Object of Propitiation Named
Yasna VIII. Offering of the Meat-Offering in Particular
Yasna IX. The Hôm Yast
Yasna X
Yasna XI. Prelude To The H(a)oma-Offering
Yasna XII. The Mazdayasnian Confession
Yasna XIII. Invocations and Dedications
Yasna XIV. Dedications
Yasna XV. The Sacrifice Continues
Yasna XVI. The Sacrifice Continues with Increased Fulness of Expression
Yasna XVII. To the Fires, Waters, Plants, &c.
Yasna XVIII
Yasna XIX. Zand or Commentary on the Ahuna-vairya Formulas
Yasna XX. Zand, or Commentary, on the Ashem Vohû
Yasna XXI. Catechetical Zand, Or Commentary Upon The Yênhê Hâtãm
Yasna XXII. The Sacrifice Continues
Yasna XXIII. The Fravashis of the Saints; Prayers for Their Approach
Yasna XXIV. Presentations
Yasna XXV
Yasna XXVI. The Fravashis; Sacrifice and Praise to Them
Yasna XXVII. Prelude to the Chief Recital of the Ahuna-vairya
Yasna XXXV. Yasna Haptanghâiti
Yasna XXXVI. To Ahura and the Fire
Yasna XXXVII. To Ahura, the Holy Creation, the Fravashis of the Just, and the Bountiful Immortals
Yasna XXXVIII. To the Earth and the Sacred Waters
Yasna XXXIX. To the Soul of the Kine, &c
Yasna XL. Prayers for Helpers
Yasna XLI. A Prayer to Ahura as the King, the Life, and the Rewarder
Yasna XLII. A Supplement to the Haptanghâiti
Yasna LII. A Prayer for Sanctity and its Benefits
Yasna LIV. The Airyemâ-ishyô
Yasna LV. The Worship of the Gâthas as Concluded, and That of the Staota Yêsnya as Beginning
Yasna LVI. Introduction to the Srôsh Yast
Yasna LVII. The Srôsh Yast
Yasna LVIII. The Fshûshô-Mãthra
Yasna LIX. Mutual Blessings
Yasna LX. Prayers for the Dwelling of the Sacrificer
Yasna LXI
Yasna LXII
Yasna LXIII
Yasna LXIX
Yasna LXV. To Ardvi Sûra Anâhita, And The Waters
Yasna LXVI. To the Ahurian One
Yasna LXVII
Yasna LXVIII. To the Ahurian One, and the Waters
Yasna LXIX
Yasna LXX. To the Bountiful Immortals, and the Institutions of Religion
Yasna LXXI. The Yasna Concluding
Yasna LXXII
[]

Visparad {align=“CENTER”}

Visparad I
Visparad II
Visparad III
Visparad IV
Visparad V
Visparad VI
Visparad VII
Visparad VIII
Visparad IX
Visparad X
Visparad XI
Visparad XII
Visparad XIII
Visparad XIV
Visparad XV
Visparad XVI
Visparad XVII
Visparad XVIII
Visparad XIX
Visparad XX
Visparad XXI
Visparad XXII
Visparad XXIII
[]

Âfrînagân {align=“CENTER”}

I. Âfrînagân Gahanbâr
II. Âfrînagân Gâtha
III. Âfrînagân Rapithvin
[]

The Gâhs {align=“CENTER”}

I. The Gâh Hâvan
II. Gâh Rapithvin
III. Gâh Uziren
IV. Gâh Aiwisrûthrima
V. Gâh Ushahin
[]

Miscellaneous Fragments {align=“CENTER”}

I
II
III
IV
V
VI
VII
VIII
IX\

Index\

[]

THE ZEND-AVESTA {align=“center”}

PART III {align=“center”}

The Yasna, Visparad, Âfrînagân, Gâhs {align=“center”}

and {align=“center”}

Miscellaneous Fragments {align=“center”}

TRANSLATED BY {align=“center”}

L. H. Mills {align=“center”}

Sacred Books of the East, Volume 31. {align=“center”}

Oxford University Press {align=“center”}

[1887] {align=“center”}

{=html}Scanned and proofed at sacred-texts.com, March, 2007. Proofed and Formatted by John Bruno Hare. This text is in the public domain in the US because it was published prior to January 1st, 1923. These files may be used for any non-commercial purpose, provided this notice of attribution is left intact in all copies.{=html}

[]

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CONTENTS. {align=“center”}

::: {align=“center”} +--------------------------------------------------------+-------------------------------------------------------------------+ | | {=html}PAGE{=html} | +--------------------------------------------------------+-------------------------------------------------------------------+ | PREFACE | ix-xvi | +--------------------------------------------------------+-------------------------------------------------------------------+ | INTRODUCTION | xvii-xlvii | +--------------------------------------------------------+-------------------------------------------------------------------+ | ABBREVIATIONS | xlviii | +--------------------------------------------------------+-------------------------------------------------------------------+ | \ | | TRANSLATIONS. | +--------------------------------------------------------+-------------------------------------------------------------------+ | THE GÂTHAS (YASNA XXVIII-XXXIV, XLIII-LI, LIII) | 1-194 | +--------------------------------------------------------+-------------------------------------------------------------------+ | YASNA I-XXVII, XXXV-XLII, LII, LIV-LXXII | 195-332 | +--------------------------------------------------------+-------------------------------------------------------------------+ | VISPARAD I-XXIII | 333-364 | +--------------------------------------------------------+-------------------------------------------------------------------+ | ÂFRÎNAGÂN I-III | 365-375 | +--------------------------------------------------------+-------------------------------------------------------------------+ | GÂHS I-V | 377-388 | +--------------------------------------------------------+-------------------------------------------------------------------+ | MISCELLANEOUS FRAGMENTS | 389-393 | +--------------------------------------------------------+-------------------------------------------------------------------+ | INDEX | 395-400 | +--------------------------------------------------------+-------------------------------------------------------------------+ | Transliteration of Oriental Alphabets adopted for the\ | 401-404 | | Translations of the Sacred Books of the East | | +--------------------------------------------------------+-------------------------------------------------------------------+ :::

[]

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PREFACE. {align=“center”}

IT would savour of affectation for me to say very much by way of meeting the necessary disadvantages under which I labour as in any sense a successor of Professor Darmesteter. It is sufficient to state that I believe myself to be fully aware of them, and that I trust that those who study my work will accord me the more sympathy under the circumstances. Professor Darmesteter, having extended his labours in his University, found his entire time so occupied that he was obliged to decline further labour on this Series for the present. My work on the Gâthas had been for some time in his hands []{=html}1{=html}, and he requested me, as a friend, to write the still needed volume of the translation of the Avesta. Although deeply appreciating the undesirableness of following one whose scholarship is only surpassed by his genius, I found myself unable to refuse.

As to my general treatment, experts will not need to be informed that I have laboured under no common difficulties. On the one hand, it would be extremely imprudent for any scholar not placed arbitrarily beyond the reach of criticism, to venture to produce a translation of the Yasna, Visparad, Âfrînagân, and Gâhs, without defensive notes. The smallest freedom would be hypercriticised by interested parties, and after them condemned by their followers. On the other hand, even with the imperfect commentary which accompanies the Gâthas here, the generous courtesy of the Delegates of the Clarendon Press has been too abundantly drawn upon. One does not expect detailed commentaries in this Series. My efforts have therefore been chiefly confined to forestalling the possible assaults of unfair or forgetful critics, and so to spare myself, in so far as it may be possible, the necessity for painful rejoinder.

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To print a commentary on the Yasna, &c., which would be clear to non-specialists, and at the same time interesting, would occupy many times more space than could be here allowed. In treating the Gâthas however, even at the risk of too great extension, I have endeavoured to atone for the necessary obscurity of notes by ample summaries, and a translation supported by paraphrase, as such matter has more prospect of being generally instructive than a commentary which must necessarily have remained obscure. These summaries should also be read with the more indulgence, as they are the first of their kind yet attempted, Haug’s having been different in their scope. With regard to all matters of mere form, I expect from all sides a similar concession. It will, I trust, be regarded as a sufficient result if a translation, which has been built up upon the strictest critical principles, can be made at all readable. For while any student may transcribe from the works of others what might be called a translation of the Yasna, to render that part of it, termed the Gâthas, has been declared by a respected authority, ‘the severest task in Aryan philology []{=html}1{=html}.’ And certainly, if the extent of preparatory studies alone is to be the gauge, the statement cited would not seem to be an exaggeration. On mathematical estimates the amount of labour which will have to be gone through to become an independent investigator, seems to be much greater than that which presents itself before specialists in more favoured departments. No one should think of writing with originality on the Gâthas, or the rest of the Avesta, who had not long studied the Vedic Sanskrit, and no one should think of pronouncing ultimate opinions on the Gâthas, who has not to a respectable degree mastered the Pahlavi commentaries. But while the Vedic, thanks to the labours of editor and lexicographers, has long been open to

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hopeful study, the Pahlavi commentaries have never been thoroughly made out, and writer after writer advances with an open avowal to that effect; while the explanation, if attempted, involves questions of actual decipherment, and Persian studies in addition to those of the Sanskrit and Zend; and the language of the Gâthas requires also the study of a severe comparative philology, and that to an unusual, if not unequalled, extent.

The keen observer will at once see that a department of science so circumstanced may cause especial embarrassment. On the one hand, it is exposed to the impositions of dilettanti, and the hard working specialist must be content to see those who have advanced with studies one half, or less than one half completed, consulted as masters by a public which is only ignorant as regards the innermost laws of the science; and, on the other hand, the deficiencies of even the most laborious of specialists must leave chasms of imperfection out of which the war of the methods must continually re-arise. In handling the Gâthas especially, I have resorted to the plan of giving a translation which is inclusively literal []{=html}1{=html}, but filled out and rounded as to form by the free use of additions. As the serious student should read with a strong negative criticism, he may notice that I strive occasionally after a more pleasing effect; but, as we lose the metrical flow of the original entirely, such an effort to put the rendering somewhat on a level with the original in this respect, becomes a real necessity. I have, however, in order to guard against misleading the reader, generally, but not always, indicated the added words by parenthetical curves. That these will be considered unsightly and awkward, I am well aware. I consider them such myself, but I have not felt at liberty to refrain from using them. As the Gâthas are disputed word for word, I could not venture to resort to free omissions; and what a translation would be without either additions or omissions, may be

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seen from the occasional word for word renderings given. Beyond the Gâthas, I have omitted the curves oftener. I have in the Gâthas, as elsewhere, also endeavoured to impart a rhythmical character to the translation, for the reason above given, and foreign readers should especially note the fact, as well as my effort to preserve the colour of original expressions, otherwise they will inevitably inquire why I do not spare words. To preserve the colour and warmth, and at the same time to include a literal rendering, it is impossible to spare words and syllables, and it is unwise to attempt it. Non-specialists may dislike the frequency of alternative renderings as leaving the impression of indecision, while, at the same time, a decision is always expressed by the adoption of a preferred rendering. The alternatives were added with the object of showing how nearly balanced probabilities may be, and also how unimportant to the general sense the questions among specialists often are.

In transliterating, I have followed the plan used in the preceding volumes to avoid confusion, but since the first volume was published, great progress has been made in this particular, and in a separate work I should have adopted a different arrangement []{=html}1{=html}. As to other unimportant variations from the preceding volumes in matters of usage and fashion, I trust that no one will dwell on them for a moment []{=html}2{=html}. As regards the usual and inevitable differences of opinion on more serious questions, see the remarks in the Introduction []{=html}3{=html}. I would also state that I have often avoided rendering identical passages in identical language, as irksome both to reader and writer. I have also not invariably cited the obviously preferable variations of text which have been adopted, and which are so familiar to the

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eye in Westergaard, Spiegel, and Geldner. The texts of Westergaard have been followed necessarily as to extent of matter, as this work is printed before the completion of Geldner’s text. The oft-recurring formulas and prayers at the ends of chapters and sections have been left unrendered, and finally for the most part unnoticed, by striking out the useless notes. Citations of the Pahlavi and Sanskrit translations have been given occasionally in full, in order to meet the extraordinary statements which sometimes appear to the effect that they have not been vital to the interpretation of the Gâthas. But by giving these extracts and by frequently citing the Pahlavi, Neryosangh, and the Persian, I have perhaps exposed myself to the misconception that I am an extreme advocate of the so-called tradition []{=html}1{=html}, whereas all conscientious critics will acknowledge that I follow the indications of these works with more reserve than any writer who professes to have studied them; in fact I may well apprehend censure from ‘traditionalists’ in this particular. These Asiatic renderings are cited by me the more fully when those who neglect them agree with their indications; and they are therefore cited to show that, whereas those most opposed to them are nevertheless forgetfully indebted to them in nearly every line, therefore in all cases of great difficulty they should be studied as an absolute necessity before rash conjectures are adopted. For it is exactly where we are all most in doubt, that their indications become of most worth, when rationally considered. These translations should be examined for the relics of the truth, the hints, and traces of original explanations, which may most abound where they are themselves most faulty as translations. I therefore never search them for exact reproductions. But the citations which I give

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here constitute only a very small fraction of those needed. An argument should be built up on the fullest statements of the circumstances, elucidated with scientific completeness. This alone would have any prospect of obliging investigators to acknowledge the truth; for not only inertia and prejudice are arrayed on the other side, but even interest. This much is said of the Pahlavi translations; for Ner. is properly cited only as a translation of a translation, and, as such, of the highest authority []{=html}1{=html}; so of the Persian.

Zendists will observe that I by no means abandon explanations merely because they are old, a practice which seems almost the fashion. I, however, fully approve of testing and assailing again and again all suggestions nether old or new. I would simply assert that, while the tasks before us remain still so very extensive, it would be better for scholars to exercise their sagacity upon passages which call loudly for wise conjecture, leaving those which are clear as they stand, for later assaults. It will be seen that I myself by no means approve of refraining from conjecture []{=html}2{=html}, but I would only in all humility insist that we should not abandon ourselves to unprepared conjecture. As is known []{=html}3{=html}, I have attempted the present rendering after more than ten years of close labour, and after a full translation

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of the Pahlavi and Sanskrit translations, together with an edition of the Zend, Pahlavi, Sanskrit, and Persian texts of the Gâthas. It is proper to add that for the purpose of keeping the judgment free from prejudice, and open to honest conviction from the influence of the Rig-veda, I have followed the practice for a number of years of transcribing the Hymns of the Veda into English in word for word written studies, having already so treated by far the greater part of them; some of these are in curtailed statement, others needlessly full. I have also, on the other hand, turned a large portion of the Gâthas into Vedic Sanskrit. (This, however, is practically a universal custom, as all words are compared with the Vedic, so far as analogies exist between the Gâthas and the Riks.) If therefore the opposed schools regard me as erring in too implicit a reliance on the hints of the Asiatics on the one side, or in too decided a tendency to read the Gâthic as Vedic on the other, they may be assured that I have not erred from interest or prejudice. That my results will please both parties it is folly to expect, in fact perfection in the rendering of the Gâthas (as of some other ancient works) is for ever unattainable, and not to be looked for; moreover, it would not be recognised, if attained; for no writer, whosoever he may be, can produce a rendering of the Gâthas without meeting the assaults of ignorance or design. However imperfect my results may be supposed to be, it is to be hoped that they will contribute some little toward establishing a convention among scholars as to what the Gâthic and Zend writings mean; meanwhile it is confidently expected that they will fulfil the requirements of the science of comparative theology. Whatever may be the ultimate truth as to questions of close detail, the Yasna, as well as the rest of the Avesta, is clear as to its creed.

My list of obligations is a long one, in fact so long that I fear I can express but little compliment in naming advisers, as I have made it a practice to consult all available persons, as well as books. Making one exception, I will therefore reserve to myself the pleasure of recalling them to a future occasion.

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It is sufficient to say here that while I follow a new departure in the treatment of the Asiatic commentaries, yet the most prominent writers of the opposing schools have courteously favoured me with their advice. Availing myself of the exception named, I would take the liberty to express my gratitude, here especially, to Dr. E. W. West, our first authority on Pahlavi, for placing at my disposal various readings of the Pahlavi text of the Yasna, of which we have hitherto only possessed a single MS. in the Pahlavi character, that contained in the oldest Zend writing, the Codex numbered five, in the Library of Copenhagen. The variations referred to were transcribed by Dr. West from the venerable MS., the hereditary property of Dastur Dr. Gâmâspgi Minokihargi Asana of Bombay, and written only nineteen (or twenty-two) days later than that numbered five in the Library of Copenhagen. By this generous loan I have been enabled to print elsewhere the first text of the Pahlavi of the Gâthas yet edited with comparison of MSS., likewise also for the first time translated, in its entirety, into a European language. For this Dr. West, during an extended correspondence, has furnished me with information on the Pahlavi not obtainable elsewhere, together with corrections and revisions. There is another eminent friend whose sacrifices of time and labour on my behalf have been exceptional, but I will defer the mention of Zend scholars.

I take this opportunity to express my acknowledgments to Professor Dr. von Halm of the Hof- and Staatsbibliothek, in Munich, for allowing me the free use of Codex 12^b^, of Haug’s Collection, both at Stuttgart and Hanover; also to Professor Dr. Wilmanns of Göttingen; Geheimrath Dr. Forstemann of Leipsic; and Herr Rath Bodemann of Hanover, for the loan of a large number of valuable works from their respective public libraries, often, with great liberality, renewed.

L. H. MILLS.

{=html}HANOVER, February, 1886.{=html}

Footnotes {align=“CENTER”}

[]ix:1 See the Revue Critique, Nov. 26, 1883.

[]x:1 ‘Es bilden diese fünf Gâthâs, die insgesammt metrisch abgefasst sind, den sprachlich wichtigsten, aber auch den weitaus schwierigsten teil des ganzen Avesta, ja man kann sagen, ohne dass man fürchten muss der übertreibung geziehen zu werden, sie bilden den schwierigsten teil der ganzen indogermanischen philologie.’ Altiranisches Verbum; von C. Bartholomae; Einleitung, s. 3.

[]xi:1 That is approximately so; absolute literalness, even when treated as I propose, would be unmanageably awkward. In another work, I give a word for word rendering of the Gâthas.

[]xii:1 Chiefly as to [] ; but I write [] .

[]xii:2 As in Âramaiti, Vohu Manah, &c. I also write Neryosangh, and in a few places Gâtha(â), Ahunavaiti(î), &c. I regret not to have written Mazdâh everywhere.

[]xii:3 Where I differ from Professor Darmesteter, I desire to be considered as merely proposing alternative renderings. I have therefore omitted a mass of references to the previous volumes as unnecessary.

[]xiii:1 The relics of a ‘tradition’ direct from the fountain-head are present in the Asiatic commentaries, and also the relics of a tradition from later, and, as it were, modern scholarship; and, lastly, there are also present the direct results of an ancient scholarship; but to speak of the Pahlavi translations as ‘tradition,’ is merely to us a convenient phrase. I know of no scholar who supposes these commentaries to be in a simple sense ‘tradition’ from the earliest Zend writers.

[]xiv:1 It is to be hoped that our occupations are sufficiently serious to allow us to pass over the imperfections of Neryosangh’s Sanskrit style. He was especially cramped in his mode of expressing himself by a supposed necessity to attempt to follow his original (which was not the Gâthic but the Pahlavi) word for word. His services were most eminently scholarly, and, considering his disadvantages, some of the greatest which have been rendered. Prof. R. v. Roth and Dr. Aurel Stein have kindly transcribed for me valuable variations.

[]xiv:2 It will be regarded, however, as especially desirable that, in a report from a specialist to the learned public in general, the texts should on no account be violated by conjectural improvements where they are at all translatable; alternatives are therefore added. As has been remarked by a recent reviewer on the new version of the Scriptures, there is scarcely a line of very ancient writings which scholars are not tempted to amend; but such emendations are seldom agreed to among specialists. A first translation could always be attempted with the texts as they stand.

[]xiv:3 See the Athenæum, April 12, 1884; and the Academy, Sept. 13, 2884. On the entire subject in its connection with the Gnostic and modern philosophies, any special labours have included a much longer period of time than that mentioned.

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INTRODUCTION. {align=“center”}

MANY readers, for whom the Zend-Avesta possesses only collateral interest, may not understand why any introductory remarks are called for to those portions of it which are treated in this volume. The extent of the matter does not appear at first sight a sufficient reason for adding a word to the masterly work which introduces the first two volumes, and, in fact, save as regards questions which bear upon the Gâthas, I avoid for the most part, for the present, all discussion of details which chiefly concern either the sections treated in the first two volumes, or the extended parts of the later Avesta treated here. But the Gâthas are of such a nature, and differ so widely from other parts of the Avesta, that some words of separate discussion seem quite indispensable, and such a discussion was recommended by the author of the other volumes. A second reason why a word of introduction is necessary, when the translation of the successive parts of the Avesta passes from one hand to another, is a reason which bears upon the subject with exceptional force.

It is this: the Avesta, while clearly made out, so far as the requirements of comparative theology are concerned, yet presents difficulties as to minute detail so great, that as yet no two independent scholars can entirely agree as to their solution. Master and pupil, friend and friend, must differ, and sometimes on questions of no trivial moment.

The preliminary studies requisite to the formation of ultimate opinions are so varied, and of such a nature, involving the rendering of matter as yet totally unrendered with any scientific exactness in either India or Europe, that no person can claim to have satisfied himself in these respects. Scholars are therefore obliged to advance biassed by the fact that they are preponderatingly Iranists, or preponderatingly

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[{=html}[paragraph continues]{=html}] Vedists, and therefore certain at the outset that they must differ to a certain degree from each other, and to a certain degree also from the truth. It was also, as might well be understood without statement, with a full knowledge of the fact that I was inclined to allow especial weight to a comparison with the Veda, and that I modified the evidence of tradition somewhat more than he did, that Professor Darmesteter urged me to accept this task. But while I am constrained to say something by way of a preparatory treatise here, a sense of the fitness of things induces me to be as brief as possible, and I must therefore ask indulgence of the reader if my mode of expressing myself seems either rough or abrupt.

As to what the Gâthas are in their detail, enough has been said in the summaries and notes. From those representations, necessarily somewhat scattered, it appears that they comprise seventeen sections of poetical matter, equal in extent to about twenty-five to thirty hymns of the Rig-veda, composed in ancient Aryan metres, ascribing supreme (beneficent) power to the Deity Ahura Mazda, who is yet opposed co-ordinately by an evil Deity called Aka Manah, or Angra Mainyu. In all respects, save in the one particular that He is not the Creator of this evil Deity, and does not possess the power to destroy him or his realm, this Ahura Mazda is one of the purest conceptions which had yet been produced. He has six personified attributes (so one might state it), later, but not in the Gâthas, described as Archangels, while in the Gâthas they are at once the abstract attributes of God, or of God’s faithful adherents upon earth, and at the same time conceived of as persons, all efforts to separate the instances in which they are spoken of as the mere dispositions of the divine or saintly mind, and those in which they are spoken of as personal beings, having been in vain.

We have therefore a profound scheme, perhaps not consciously invented, but being a growth through centuries; and this system is the unity of God in His faithful creatures. It is not a polytheism properly so-called, as Ahura forms with his Immortals a Heptade, reminding, one of the Sabellian Trinity. It is not a Pantheism, for it is especially

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arrested by the domain of the evil Deity. It might be called, if we stretch the indications, a Hagio-theism, a delineation of God in the holy creation. Outside of the Heptade is Sraosha, the personified Obedience (and possibly Vayu, as once mentioned); and, as the emblem of the pious, is the Kine’s soul, while the Fire is a poetically personified symbol of the divine purity and power. As opposed to the good God, we have the Evil Mind, or the Angry (?) Spirit, not yet provided with full personified attributes to correspond to the Bountiful Immortals. He has, however, a servant, Aêshma, the impersonation of invasion and rapine, the chief scourge of the Zarathustrians; and an evil angel, the Drug, personified deceit, while the Daêvas (Devas) of their more southern neighbours (some of whose tribes had remained, as servile castes, among the Zarathustrians) constitute perhaps the general representatives of Aka Manah, Aêshma, the Drug, &c. The two original spirits unite in the creation of the good and evil in existence both actually in the present, and in principles which have their issue in the future in rewards and punishments. The importance of this creed, so far stated, as the dualistical creation, and, as an attempted solution, of the hardest problem of speculation, should be obvious to every enlightened eye. If there existed a supreme God whose power could undo the very laws of life, no evil could have been known; but the doctrine denies that there is any such being. The good and the evil in existence limit each other. There can be no happiness undefined by sorrow, and no goodness which does not resist sin. Accordingly the evil principle is recognised as so necessary that it is represented by an evil God. His very name, however, is a thought, or a passion; while the good Deity is not responsible for the wickedness and grief which prevail. His power itself could not have prevented their occurrence. And He alone has an especially objective name, and one which could only be applied to a person. These suggestions, whether true or false, are certainly some of the most serious that have ever been made []{=html}1{=html}, and we find them originally here.

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As to the nature of religious rewards and punishments, we have suggestions scarcely less important in the eye of scientific theology, and, as a matter of fact, very much more extensively spread. To say that the future rewards held out in the Gâthas were largely, if not chiefly, spiritual, and in the man himself, would be almost a slur upon the truth. The truth is, that the mental heaven and hell with which we are now familiar as the only future states recognised by intelligent people, and thoughts which, in spite of their familiarity, can never lose their importance, are not only used and expressed in the Gâthas, but expressed there, so far as we are aware, for the first time. While mankind were delivered up to the childish terrors of a future replete with horrors visited upon them from without, the early Iranian sage announced the eternal truth that the rewards of Heaven, and the punishments of Hell, can only De from within. He gave us, we may fairly say, through the systems which he has influenced, that great doctrine of subjective recompense, which must work an essential change in the mental habits of every one who receives it. After the creation of souls, and the establishment of the laws which should govern them, Âramaiti gives a body, and men and angels begin their careers. A Mãthra is inspired for the guidance of the well-disposed. The faithful learn the vows of the holy system under the teaching of the Immortals. while the infidel and reprobate portion of mankind accept the seductions of the Worst Mind, and unite with the Daêvas as in the capital sin of warfare from wanton cruelty, or for dishonest acquisition. The consequence of this latter alliance is soon apparent. The Kine, as the representative of the holy people, laments under the miseries which make Iranian life a load. The efforts to draw a livelihood from honest labour are opposed, but not frustrated, by the Daêva-worshipping tribes who still struggle with the Zarathustrians for the control of the territory. The Kine therefore lifts

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her wail to Ahura, and His Righteous Order, Asha, who respond by the appointment of Zarathustra, as the individual entrusted with her redemption; and he, accepting his commission, begins his prophetic labours. From this on we have a series of lamentations, prayers, praises, and exhortations, addressed by Zarathustra and his immediate associates to Ahura and the people, which delineate the public and personal sorrows in detail, utter individual supplications and thanksgivings, and exhort the masses assembled in special or periodical meetings.

Here, it must be noted, that the population among whom these hymns were composed were chiefly agriculturists and herdsmen. Circumstances which affected their interests as such were of course paramount with them, and as their land and cattle represented their most valuable property, whatever threatened them was the most of all things to be dreaded. Accordingly rapine, and the raid, whether coming from Turanians or Daêva-worshippers, were regarded as the most terrible of visitations. But their moral earnestness in their determination to avoid rapine on their part, even when tempted by a desire for retaliation, is especially to be noted []{=html}1{=html}. It was as awful when regarded as a sin as it was when suffered as an affliction; and their animus in this particular was most exceptional. While the above facts explain to us, on the one hand, the principal deities, and the peculiar hopes and fears which inspired their worship, they lead us also, on the other hand, to wonder the more that so subtle a theology as we have found expressed in the documents, should have arisen amid so simple a community.

In the course of the recitations we have also special intimations of an organised struggle of the Daêva-party to overwhelm the Zarathustrians. At times they seem very nearly to have accomplished their object. A distinct reference to a battle in the lines occurs, while sanguinary violence is alluded to more than once as in

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the line, or in skirmish. We conclude from the prevalence of a thankful tone that the Zarathustrians gained the upper hand during the Gâthic period, but although the result may have been assured, the struggle at the time of the last Gâtha was by no means over. In the latest Gâtha, as in the earliest, we have signs of fierce and bloody conflict. The same type of existence prevailed greatly later, in the time of the Yasts, but the scene seems very different, and Zarathustra’s human characteristics are wholly lost in the mythical attributes with which time and superstition had abundantly provided him. By way, then, of summarising the chief characteristics of his original system, we may say that he and his companions were struggling to establish a kingdom under the Sovereign Power of God, whose first care was to relieve suffering, and shelter the honest and industrious poor []{=html}1{=html}. This kingdom was to be conducted according to His holy Order, or plan of salvation, to be permeated by living Piety, and with the ultimate object of bestowing both Weal and Immortality. This high ideal was also not left as an abstract principle to work its way. Society was far too rudimental, then as ever, for the efficient survival of unsupported principles. A compact hierarchical system seems to have existed, the sacramental object being the fire, before which a priesthood officiated with unwavering zeal; but the traces of this are very restricted in the Gâthas, and, according to all probability, it was greatly less elaborated at their period than later.

Such, in very brief outline, is the system which meets us as Zarathustrianism in that period of Mazda-worship when Zarathustra lived and composed the Gâthic hymns.

As to the further question, ‘Who was Zarathustra, and when and where did he live?’ diversity of opinion still prevails,

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so much so that as regards it I differ slightly even from my eminent friend and predecessor. As such differences on the subject of the Avesta are however matters of course, I freely state my impressions. Who was then the person, if any person, corresponding to the name Zarathustra in the Gâthas? Did he exist, and was he really the author of these ancient hymns? That he existed as an historical person I have already affirmed; and as to the hymns ascribed to him and his immediate associates, I have also no hesitation. Parts of these productions may have been interpolated, but the Gâthas, as a whole, show great unity, and the interpolations are made in the spirit of the original. And that Zarathustra was the name of the individual in which this unity centres, we have no sufficient reason to dispute. The name is mentioned in the most sacred connections, as well as in those which depict the reality of the prophet’s sufferings; and there is no reason at all why it should have come down endeared to humanity, unless it belonged to one, who, in the presence of a Sovereign and a kingdom, could impress his personality with greatly more defined distinctness upon his contemporaries than either that Sovereign or any of his adherents []{=html}1{=html}. That any forgery is present in the Gâthas, any desire to palm off doctrines upon the sacred community in the name of the great prophet, as in the Vendîdâd and later Yasna, is quite out of the question. The Gâthas are genuine in their mass, as I believe no scholar anywhere now questions.

For the characteristics of this great teacher, I refer to the hymns themselves, which stand alone, of their kind, in literature. Nowhere, at their period, had there been a human voice, so far as we have any evidence, which uttered thoughts like these. They are now, some of them, the great commonplaces of philosophical religion, but till then they were unheard (agustâ).

And yet we must say of Zarathustra, as of all our first announcers, that while he antedates all whose records have come down to us, he was probably only the last visible link

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in a far extended chain. His system, like those of his predecessors and successors, was a growth. His main conceptions had been surmised, although not spoken before. His world was ripe for them, and when he appeared, he had only to utter and develop them. I would not call him a reformer; he does not repudiate his predecessors. The old Aryan Gods retire before the spiritual Ahura; but I do not think that he especially intended to discredit them. One of the inferior ones is mentioned for a moment, but the great Benevolence, Order, and Power, together with their results in the human subject, Ahura’s Piety incarnate in men, and their Weal and Immortality as a consequence, crowd out all other thoughts. His mental insight is as evident from his system as his deep moral inspiration. As to his secondary characteristics, his manner of thought and expression, we find them peculiar to the last degree. He has given us writings in which every syllable seems loaded with thought, sometimes much repeated, and to us of the present day, very familiar; but then, when he wrote, one would suppose that he intended to ‘utter his dark speech.’ Succinctness is carried to an unexampled extreme []{=html}1{=html}, while the wonderful idea that God’s attributes are His messengers sent out into the human soul to ennoble and redeem, makes him at times so subtle that the latest scholars cannot tell whether he means Asha and Vohu Manah personified as Archangels, or as the thoughts and beneficent intentions of the Deity reproduced in men. I can recall no passage whatsoever in which Vohu Manah, Asha, Khshathra, &c., are not strongly felt to mean exactly what they signify as words, while at the same time they are prayed to, and besought to come, as Gods or angels. Either the personification is purely poetical, which would make it, as found in the Gâthas, considering their age and place, a very remarkable phenomenon, or else, having dogmatically personified the divine attributes, Zarathustra never forgets to express a respect which is higher than ‘a respect for persons,’ that is,

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a respect for the principles which they represent. In making every laudatory statement, however, I take for granted, what I fear is nevertheless far from uniformly granted, and that is, that the reader will weigh well what makes all the difference, namely, the very remote period at which we are obliged to place the Gâthas, and the comparatively rude civilisation amid which we must suppose them to have been composed. We must set the ideas which lie before us in this framework of time and place. If we fail to do so, as a matter of course the thoughts and their expression will contain for us nothing whatever new; but as viewed in the light of relation, after long weighing the matter, I cannot refer to them in any other terms than those which I use, without becoming aware that I am recoiling through fear of exaggeration from stating what I believe to be the truth.

As to the personal sentiment of Zarathustra, we can only say that it was devoted. His word zarazdâiti gives the keynote to his purposes. We are certain that he was a man of courage; but that he was not scrupulous at shedding blood is also evident: He was not reticent under misfortune, while yet endowed with rare persistence to overcome it.

His sphere was not restricted. The objects which concern him are provinces as well as villages armies as well as individuals. His circle was the reigning prince and prominent chieftains, a few gifted men deeply embued with religious veneration for the sacred compositions which had come down to them from primeval antiquity in ancient metres; and these, together with a priesthood exceptionally pure, leading on a sobered population, were also his public. But three orders appear in it, the king, the people, and the peers. That the times were disturbed is involved in what has already been said. One feature alone needs mention, it is that the agitations involved the tenure of the throne. Vîstâspa had no easy seat, and the prospect of revolution in the sense of supersedure was continually before him. As to the family life of Zarathustra, we can only say that he commanded respect; nothing whatever is further known.

It will be seen from the above sketch that I make the widest distinction between the Gâthic period and that of the

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later Avesta. I do so, not influenced very greatly by the fact that the Gâthas are cited in the later Avesta. Most of these citations are indeed genuine and valid as proofs of priority, while others are mere displacements of the Gâthas made for liturgical purposes, as Genesis is read in churches sometimes after portions of later matter. But a book may be cited by another when it is merely prior to it, and not much older. Nor do I lay too much stress upon the difference between the Gâthic dialect and the so-called Zend; but I do lay very great stress upon the totally dissimilar atmospheres of the two portions. In the Gâthas all is sober and real. The Kine’s soul is indeed poetically described as wailing aloud, and the Deity with His Immortals is reported as speaking, hearing, and seeing; but with these rhetorical exceptions, everything which occupies the attention is practical in the extreme. Grehma and Bendva, the Karpans, the Kavis, and the Usigs(-ks), are no mythical monsters. No dragon threatens the settlements, and no fabulous beings defend them. Zarathustra, Gâmâspa, Frashaostra, and Maidhyômâh; the Spitâmas, Hvôgvas, the Haêkat-aspas, are as real, and are alluded to with a simplicity as unconscious, as any characters in history. Except inspiration, there are also no miracles. All the action is made up of the exertions and passions of living and suffering men. Let the Zendist study the Gâthas well, and then let him turn to the Yasts or the Vendîdâd; he will go from the land of reality to the land of fable. He leaves in the one a toiling prophet, to meet in the other a phantastic demi-god. However ancient the fundamental ideas in the myths of the Yasts and Vendîdâd may be (and some of them were certainly older than the Gâthas or the oldest Riks) in the forms in which they now stand, they are greatly later.

As we enter into further and necessary detail, this seems to be the place for a word as to the relative ages of the several sections which make up these hymns. We see struggle and suffering, fear and anger in some of them, and we naturally group these together as having been composed at a particular stage in Zarathustra’s career. We read expressions of happy confidence, and we refer them to a

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period of repose, as we do those sections where meditation, speculation, or dogmatic statement, are prominent; but nothing is certain except that Y. LIII must have been written after Zarathustra had attained to a sufficient age to have a marriageable daughter. An ancient leader may have reached a position of influence from doctrinal productions, and afterwards expressed the vicissitudes of an active political career. One circumstance must, however, be held in view; and that is, that neither the Gâthas, nor any other ancient pieces, which were hardly at first committed to writing, have been preserved in the form in which they were delivered for the first time. The poet himself would file them into better (?) order at each subsequent delivery, and verses which referred originally to one period of time would, if especially striking, be reproduced in subsequent effusions. And pieces which the composer may have left in one shape, his early successors would be likely to modify by interpolations, excerptions, or inversions. I believe that the Gâthas show the presence of less foreign matter than is usual, and that the interpolations which are present in them, are themselves of great antiquity, or even practically synchronous with the original. Certainly few of them show anything like an ingenious attempt at imitation. If there exist any interpolations, and we may say à priori that all existing compositions of their antiquity are, and must have been, interpolated, the additions were the work of the author’s earliest disciples who composed fully in his spirit, while the position of sections in this or that Gâtha has little or nothing to do with the question of their relative age, the metres being all ancient, and the Ustavaiti, Spenta-mainyu, &c., showing as decided evidence of originality as any parts of the Ahunavaiti. (See remarks on the Gâtha Ustavaiti, p. 91 ff.)

As we proceed from the question of the relative age of the particular sections as compared with each other to that of their age considered as a whole, we are first met by the question as to place. Were the Gâthas first sung in the East or the West of Iran? I would here say that I regard this point as especially open, as I am even inclined to differ in one particular from my eminent friend

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[{=html}[paragraph continues]{=html}] Professor Darmesteter, but let it be understood, only or chiefly, as to the place of origin of the Gâthas. I think that the scene of the Gâthic and original Zarathustrianism was the North-east of Iran, and that the later Avesta was composed during the hundreds of years during which the Zarathustrian tribes were migrating westward in Media.

One certain fact is the occurrence of geographical names in Vendîdâd I, which are obviously intended to describe the earliest homes of the Iranian races whose lore was the Avesta. The present forms of those names, as they appear in the Avesta, are indeed not the most ancient, but they occur in passages which plainly repeat very ancient myths. These names describe a region from the middle of the North of Iran to the East of it, including ancient Bactria, but extending as far West as Ragha; and, as the Gâthas are unanimously acknowledged to be the oldest portion of the Avesta, dealing as they do with Zarathustra as an historical person, we naturally look for the scene of his life in the oldest seats. The Zarathustrian Ragha, much further West than the other places mentioned, seems to have a special claim to be regarded as his birthplace, as it possesses so firm a hold upon his name, but the epithet Zarathustrian, together with the special eminence of the governor of Ragha as needing no ‘Zarathustra’ over him, that is, no imperial chief (see Y. XIX, 19), may both be attributed to successors of Zarathustra. From some reason, probably the migration of Zarathustrian influence toward the West, Ragha became a stronghold of his descendants; or his name, entirely apart from all family connection, may have become a title for leading politico-ecclesiastical officials (compare the Zarathustrôtema). There is no mention of a foreign origin of Zarathustra in the Gâthas, nor is there any expression from which we might infer it. His family seems as settled as himself. The Spitâmas are mentioned with the same familiarity as the Hvôgvas, and the persons named are, some of them, related to him. He was no isolated figure among the people whom he influenced. Unless then we can place Vîstâspa and Gâmâspa, Frashaostra, and Maidhyômâh, in Ragha, we cannot well place Zarathustra there,

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for he is to be placed beside them. Tradition of a late and dubious character places Vîstâspa in Bactria; but it is better to leave the exact region undecided, as certainty can never be reached.

The other circumstances which are imperative with many for a decision for the East as the region where Zarathustra laboured, have been stated with perhaps the greatest power and beauty by Darmesteter []{=html}1{=html}, who still inclines to the West. These are the strong analogies existing between the Zend language and the Vedic Sanskrit on the one side, and between the gods, heroes, and myths of the Avesta, and those of Veda, on the other.

As bearing, however, in favour of a western origin of the Gâthic, as well as of the later Avesta, we must confess that the West Iranian of the Cuneiform Inscriptions possesses the same analogies with the Vedic which the language of the Avesta possesses with it; and no reader should need to be reminded that the West Iranian as well as the East Iranian was in no sense derived from the Vedic. The old Aryan from which all descended was once spread without distinction over both West and East, while, on the other hand, the mythological features of the Avesta, kindred as they are to those of the Eastern Veda, are yet reproduced for us, some of them, in the poetry of the mediæval West as drawn from the Avesta; and the name of Mazda, unknown (?) to the Riks []{=html}2{=html}, appears cut in the rocks of Persepolis and Behistun, while all the sacred books of the Zarathustrians, including the Gâthas as well as the later Avesta, together with their interpretations, have come down to us from the West, where the Greeks also found their system from the time of Herodotus down.

Added to which we must acknowledge that the differences in dialect between the Avesta and Veda make a wide separation as to place far from startling, while myths as well as religions migrate as by a law.

We must therefore consider well before we venture to differ from those who decide for the West as the scene of Zarathustra’s life.

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But as we mention the Inscriptions, we must make a very careful distinction. Is their theology that of Zarathustra? If it is, this would certainly constitute a point in conjunction with the descriptions of the Greeks, in favour of a still more extensive prevalence of Zarathustrianism in the West at the dates which the Inscriptions cover.

As to this disputed point, I would answer that their theology may be the Zarathustrian in a sense as yet too little applied to the term, for it may be Gâthic Zarathustrianism, or at least a Mazda-worship at a stage of development corresponding to the stage of Mazda-worship in which it stood when Zarathustra left it; but that it was the later and fully developed Zarathustrianism, provided with all the regulations of the Vendîdâd, seems out of the question.

In the first place there is no certain mention of Angra Mainyu, or of the Amesha Spenta, in the Inscriptions; and this silence must be accounted for []{=html}1{=html} in any case []{=html}2{=html}.

The ready and just suggestion is made that the documents are exceedingly limited; that many deities would not be named on so narrow a space, while the statements of Herodotus and his successors make it probable that the entire system of Zarathustra was known in the near neighbourhood, and must have been very familiar to the persons who ordered the Inscriptions to be cut. To this the necessary rejoinder might be made, that the familiarity of Darius with the later, or indeed with the original, Zarathustrianism, if he was familiar with it, renders the absence of the name of Angra Mainyu at least all the more striking.

What more imperative call could there be for the use of that name than in denouncing the opponents whose overthrow forms the theme of the mighty writings?

As the ‘grace of Auramazda’ is mentioned on the one

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side, one naturally expects to sec some reference to the ‘opposition’ of His chief adversary on the other, and one also expects to trace some certain recognition of the Bountiful Immortals. I think that both were omitted because their names retained less weight, as we cannot suppose that they were unknown, or, if once known, then forgotten. But allowing that it is not quite fair to reason from such scanty texts, we are met by the positive fact that an important Inscription is written on a tomb []{=html}1{=html}; and, as the burial of the dead was one of the most flagrant violations of the Zarathustrian ceremonial law, it is not conceivable that Darius could have been a Zarathustrian according to the later Faith. He was either a heretical schismatic departing from a sacred precept, or he was following the creed of his fathers, a Mazda-worshipper, but not ‘of Zarathustra’s order,’ or, if a Zarathustrian, then a partial inheritor of Zarathustra’s religion at an undeveloped stage, while burial was not as yet forbidden by it; and at the same time he neglected also prominent doctrines of the Gâthas.

It is not possible that he could have been an isolated schismatic as to such a particular. If he composed the Inscriptions as a monarch of another religion than that of the later Avesta, it would seem to prove either that he was an adherent to a cruder, or half effaced, form of Gâthic Zarathustrianism, which had found its way during the long periods of its existence westward before the later Zarathustrianism arose in the western settlements, or else that it, the religion of the Inscriptions, simply originated where we find it, from an original and wide-spread Mazda-worship which had not yet forbidden the burial of the dead []{=html}2{=html}.

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That such a Mazda-worship once existed in primeval Iran seems certain, and that it was greatly earlier than Zarathustrianism []{=html}1{=html}. It is also very probable that some form of it survived unadulterated by Zarathustrianism. And this is as probable à priori when we reflect on what might have happened, as it is when we seek for an explanation of the burial of a Mazda-worshipper in a tomb.

As the Asura (Ahura) worship extended into India with the Indians as they migrated from Iran, a form of Asura worship arose in Iran which added the name of Mazda to the original term for God. In the East it began to acquire additional peculiarities out of which, when Zarathustra arose, he developed his original system, while in other parts of Iran, and with great probability in Persia, it retained its original simplicity. At subsequent periods only, the Zarathustrian form spread, first at the Gâthic stage, and later a second time, and from a centre further West, as the Zarathustrianism of the later Avesta which is reported by the Greeks. Either then Darius was a Mazda-worshipper, like his fathers, following an original and independent type of Mazda-worship, or he was following a mutilated Gâthic Zarathustrianism, which may not yet have forbidden burial []{=html}2{=html}, he and his chieftains adhering to this ancient form, while the masses yielded to the novelties, as the patrician Jews held to Sadduceeism after the masses had become Pharisees, and as the patrician Romans clung to Paganism after Rome had become Catholic. In either case it seems to me that the Mazda-worship of the Inscriptions might be severed from the later Zarathustrianism; and that it must be so severed on some theory or other, all with one voice seem to agree.

In deciding for the North-east []{=html}3{=html} as the scene of Zarathustra’s personal labours, and for the Gâthic dialect as its more particular form of speech, I am not, I trust, solely

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or unduly influenced by the occurrence of the eastern names in the first chapter of the Vendîdâd, for those names may indicate primeval homes from which the ancestors of Zarathustra migrated toward the west centuries before his appearance. I merely say that the occurrence of the names shows that the ancestors of the Zarathustrian Mazda-worshippers once lived in East Iran; and if that is the case, their descendants may have still lived there when Zarathustra developed his system, and it is also possible that masses of Zarathustrians may long have remained behind in the East Iranian mountains after the Zarathustrians of the later Avesta had gone west. The descendant may have arisen in the home of his ancestors, and in fact, other things being equal, there is a stronger probability that he arose there. I do not think that the appearance of a later Zarathustrianism in the west, is a sufficient reason for doubting that the founder of the system laboured nearer the land of the Vedas, where a Vîstâspa once ruled (?), where a Daêva-worship long lingered, and where the common names of the Irano-indian gods were heard as household words, and which we may add, was precisely the place where we should suppose the Indo-aryans to have left the Irano-aryans, as they descended into the Puñgâb.

Having formed an opinion as to the place where Zarathustra laboured, and proceeding to the question as to when he lived and wrote the Gâthas, we find ourselves under the necessity to form our estimate first as to the age of the later parts of the Avesta. While interpolated passages, or indeed whole Yasts, may be very late, I cannot place the later Avesta in its bulk later than the Cuneiform Inscriptions of Darius, for the fact that the Inscriptions preserve either a pre-Zarathustrian Mazdaism, or the Zarathustrianism of the Gâthas long previous as it was in its origin to that of the Vendîdâd, has nothing whatever to do with the relative age of the Inscriptions themselves. The later Avesta, with its forbiddal of burial and cremation, must have existed for a long time side by side with that religion which has left sepulchral monuments, and

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whose adherents could contemplate the burning of captives; and analogous facts are universal.

But aside from the seeming difference in the type of Mazda-worship, which simply severs the religion of the Inscriptions from that of the more developed Zarathustrianism, and which has, as we have seen, nothing whatever to do with the question of the relative ages of the Inscriptions and the later Avesta, I think that we have some signs of a later age in the language of the Inscriptions apart from their contents. As, however, Darmesteter is inclined to regard the West Iranian, or Cuneiform, as better preserved than the Zend of the later Avesta, I make my few remarks only with great hesitation.

The termination [] -, which would otherwise be justly considered as an evidence of degeneration in the Zend, I regard as merely a wrong writing for -ahya = Gâthic ahyâ. The letter [] is a relic of the time when the Avesta stood in the Pahlavi character; I think that it is here merely a lengthened [] = ya []{=html}1{=html}. Terminations also seem much mutilated in the Cuneiform, and the name Auramazda written as one word, does not seem to me so original.

We must indeed remember that a later generation, owing to an isolated position, often preserves an older dialect, as it may an older form of religion, whereas an earlier generation, if its predecessors have lived in a compact society in smaller districts, varies the ancient forms, as the old Indian developed into Sanskrit and Prâkrit. Still we have little reason to be certain that the civilisation of Media and

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[{=html}[paragraph continues]{=html}] Persia was either more or less condensed and social than that of Bactria and the East. But beside a priority to the Inscriptions, we are obliged to consider the time needed for developments. The Greeks of the time of Herodotus probably, and those later certainly, found a form of Zarathustrianism in full development in Media; but if the contemporaries of Herodotus heard familiarly of a Zarathustrianism there, a long period of time must be allowed for its development if it originated in Media, and a still longer period if it found its way there from the East. If, then, the bulk of the later Avesta existed at the time of Herodotus and at that of Darius, how long previously must it have been composed; for such systems db not bloom in a day?

We have the evidence of historical tradition that the Magi []{=html}1{=html} were influential even at the time of Cyrus, not dwelling upon the possibility of their existence at the earliest mention of Medes as the conquerors and rulers of Babylon.

Can we then, considering the recognised stagnation of ancient Eastern intelligence, ascribe to the development of the Median Zarathustrianism a shorter period than from one to three centuries? If, then, the bulk of the later Avesta must be placed so long before the Inscriptions of Darius, where shall we place the earlier Avesta with its most important remaining fragments, the Gâthas []{=html}2{=html}?

After studying the Gâthas carefully in detail, and becoming also familiar with them as a whole by frequent perusal, we must measure the time needed for the change from their tone to that of the later Avesta. Could it have been less than a century, or centuries? Was not as much time needed for the Zarathustra of the Gâthas to become the Zarathustra of the later Avesta, as was afterwards consumed by the migration of the creed from the North-east, if it really originated there? As there is undoubtedly a

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difference of several centuries between the dates of the newest and oldest parts of the later Avesta, so we must think of a considerable interval between the oldest parts of the later Avesta and the latest parts of the older Avesta, for there is the other consideration which imperatively constrains us to avoid concluding for short periods in the stages of development. The Vedic Hymns, sung in metres closely similar to those in both the Gâthas and the later Avesta, and naming gods, demons, and heroes so closely related, not to speak of myths, challenge us to say whether they are, the oldest of them, older or later than the oldest parts of the Avesta, and, if there exists any difference as to the ages of these ancient productions, how great that difference is. The oldest Riks have now an established antiquity of about 4000; were the hymns sung on the other side of the mountains as old? The metres of these latter are as old as those of the Rig-veda, if not older, and their grammatical forms and word structure are often positively nearer the original Aryan from which both proceeded. If it were not for two circumstances, we should be forced to ask very seriously which were the older, and to abandon altogether our mention of later dates. Those circumstances are the absence of the Aryan gods from the Gâthas; and, secondly, their abstract conceptions. These latter are so little offset with expected puerilities that it is often hard to believe that the Gâthas are old at all. Their antiquity is placed beyond dispute by the historic mention of Zarathustra. But, if Zarathustra were not indisputably a living man in the Gâthas, their depth and refinement, together with the absence of Mithra, Haoma, &c., would, in themselves considered, force us to place them rather late. As it is, the absence of Mithra and his colleagues, who reappear in the later Avesta, permits us to place the Gâthas considerably later than the oldest Riks. For no sudden and intentional dismissal of the ancient gods is to be accepted with Haug, nor any religious schism as the cause (!) of the migration of the Indians toward the south. The process was of course the reverse.

The migrating tribes, in consequence of their separation

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from their brethren in Iran, soon became estranged from them, and their most favoured Gods fell slowly into neglect, if not disfavour. We need time to account for this change, and no short interval of time. We can therefore place the Gâthas long after the oldest Riks. While, therefore, in view of the established age of the Rig-veda, the Gâthas may possibly have been composed as early as about 1500 B. C., it is also possible to place them as late as (say) 900-1200 B. C., while the fragments in the Gâthic dialect must be considered somewhat later. The dates of the composition of the several parts of the later Avesta, on the other hand, must be supposed to extend over many centuries, as the various sections in the Zend dialect are so much more numerous than those in the Gâthic, the Gâthas themselves representing practically out one date. Placing then the oldest portions of the later Avesta somewhat earlier than Darius, we are obliged to extend the period during which its several parts were composed so far as perhaps to the third or fourth century before Christ, the half-spurious matter contained in them being regarded as indefinitely later.

_________________________

It seems necessary to state here for the information of non-specialists, and as bearing very seriously upon all the questions involved, that a very unusually severe controversy prevails upon the exegesis of the Avesta, and that it centres in the question as to the value of the Asiatic translations of it. A similar debate was once held on the Rig-veda, but that is now silenced, all agreeing that the traditional renderings are neither to be slavishly followed, nor blindly ignored. Very different has been the fate of Zend philology, and in one important particular the studies are poles apart; for whereas the commentaries on the Riks are written in Sanskrit, which is clear to experts, those on the Zend-Avesta are written in a language upon which the lexicography is most incomplete, and the elucidation of these explanations themselves remains by far the most

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difficult task now before us. Professor von Spiegel has accomplished much toward breaking the rough road of science in this direction, and scholars of the first order have followed his leading, while all with one accord express to him their acknowledgments. But Professor von Spiegel has not intended his editions and citations to represent full translations. He has, as a matter of course, taken it for granted that those who oppose him, as well as those who follow him, have studied his Pahlavi editions, not paying him the undesired compliment of making his commentaries the sole source of their knowledge of tradition. Moreover in no branch of science does scholarship make more rapid strides than in Pahlavi, several important works having appeared since Spiegel’s commentaries.

In the attempt to master the Pahlavi translations of the Avesta we must consider many and difficult problems.

In the first place, and as a matter of course, they cannot be at all reasonably attempted without a full knowledge of the Gâthic and Avesta texts so far as they have been as yet otherwise and approximately elucidated. The two problems hang together like the arches of a circular building, and they should be studied together word for word; for the Pahlavi used is not fully that of the books. It is often turned quite out of its course, as Pahlavi, by an effort to follow the more highly inflected Zend literally. Then, again, a question of the utmost importance meets us in estimating the glosses, which are often, but not always, from a later hand. A translation of the Pahlavi must of course first be considered as in the light of the glosses, for the language is so indefinite as to many of its grammatical forms, that such an indication as a gloss, if it be proved to have been written by the same person who composed the text, would be decisive in determining the rendering; but a final translation should be made more strictly in the light of the Gâthic, so far as it affords on its side positive indications, and the glosses, where they do not correspond, should be set apart as from a later hand. Then, once more, and on the contrary, where the gloss is obviously right, and the text erroneous, the former should be appropriated

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unencumbered by the latter []{=html}1{=html}. We must recognise the traces of former accurate scholarship whether we see them in text or gloss, and, from the accumulation of the correct surmises, we should construct an argument for the probability of the correctness of the hints of the Pahlavi in cases of great difficulty. In rendering the Pahlavi as a necessary prelude to rendering the Avesta, all possible help should of course be sought from the Asiatic translations of the Pahlavi, from those of Neryosangh in Sanskrit, and from the still later ones in Parsi and Persian. Here, again, those who read the Pahlavi only as rendered by Neryosangh need great caution. If Neryosangh is simply read like the classical Sanskrit, great errors will be committed. He needs a glossary of his own, and should be read solely in the light of the Pahlavi which was chiefly his original. So of the Parsi Persian translations, they must be read with especial attention to their originals. After these original translations have been fully mastered, and compared with an improved rendering of the Gâthic, likewise also studied in the full light of the Veda, the patient scholar will be surprised at the result. He will find that to a certain extensive degree, the two sources of information coincide when reasonably estimated, and, moreover, that where the Pahlavi gives us an indication differing from that derived from the Vedic, the surmise of the Pahlavi is the more often correct. I say ‘reasonably estimated,’ for not only is the Pahlavi, as a less highly inflected language, incapable of rendering the Avesta literally, but its authors do not uniformly make the attempt to do so; nor do they always follow the order of the Gâthic or Zend. Their translations generally run word for word as to their outward forms, for the ancient interpreters probably regarded such a following as essential to a complete rendering, but they found themselves

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compelled to resort to the most important exceptions. And, lastly, the rejection, or total neglect of the Pahlavi translations and their successors, on the ground that they contain errors, is a policy which seems to me defective, and to the last degree. What absurdities can Sâyana be capable of, and yet who would utter final opinions upon the Rig-veda without either the ability, or the attempt, to read Sâyana []{=html}1{=html}?

It is hardly necessary to mention that the restoration of texts goes hand in hand with translation. For how are we to interpret a passage before we know that it exists? And of what inestimable worth are the Pahlavi translations as evidence to texts! Who does not see that where the ancient scribe is most free or erroneous as to form, or root, his rendering often shows plainly which of two words stood before him in his manuscripts. Our oldest MS. (that of Copenhagen, numbered 5) dates from the year 1323 A.D.; and what were the dates of the ancient documents before the eyes of the Pahlavi translator who writes in it?

We must now ask whether our present Pahlavi translations are improvements upon their predecessors, or the reverse. That they are improvements in some few instances is undeniable, for, as we have seen, some of the glosses to them from later hands give the truth where the text is wide. But the glosses which show a later origin are, for the most part, inferior in richness to the texts. Here and there a talented, or fortunate, Parsi threw new light or the subject, but the general tendency was one of deterioration; that is, before the revival of Parsi-learning under Neryosangh (400-500 years ago). This deterioration would naturally decrease as we approach successive periods in going back to the time when MSS. of the Gâthas existed according to positive evidence, that is, to the time when, according to the Ardâ Vîrâf, Alexander’s servants found skins at Persepolis on which the Avesta had been traced in

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gilded letters (for it is not positively proved that the informants of Herodotus heard the Magian priests singing their ‘theogonies’ from written books). At each of these periods scholarship is proved to have been competent by the results which it accomplished. The first of them we must place in the sixth century when, on Spiegel’s estimate []{=html}1{=html}, the Zend characters were modified into their present lucid form from the Pahlavi, and distinct short vowels took the place of the unknown signs which existed previously. Then all MSS. which were to be found must have been collected and copied, and, so to speak, re-edited; and here we must accordingly place a period when the Pahlavi translations were more valuable than those of any later date. As we go further back we come upon another period, when, under Shapur II, Âdarbad Mahraspend brought the surviving portions of the Zend-Avesta together (about A.D. 330). Still earlier the servants of Artaxerxes, the Sasanian, collected yet more abundant writings, when Zarathustrianism was instituted as the state religion. Then, under the Arsacids (possibly under Vologeses the first), those most competent in the realm were directed to gather the then extant documents.

While, if we hold that the entire Avesta was written originally in some character different from the Pahlavi, we must finally infer the existence of an early epoch, when the entire Avesta was brought over in its bulk from the earlier East (or West?) Iranian character in which it was first inscribed. If this character differed radically from the Pahlavi, this transliteration must be regarded as one of the most remarkable of literary events. Notwithstanding all the now rapidly corrected errors, the texts have been handed down with the minutest distinctions of dialect preserved []{=html}2{=html}, and this proves the existence of competent interpreters at a period practically contemporaneous with the composition of the later portions of the later Avesta. What commentaries must then have existed, not free from

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error, as we see from the Zand of the Avesta, but, as to language and general sense, how close! Even if the degree of linguistic knowledge increases only gradually or steadily in going back, without any epochs from the time of Neryosangh to the inferable date of the latest Zend writings, and if the character in which the Avesta was first recorded (after a lengthy life as an orally extended lore) differed only as to mode and fashion, and not radically, from the Pahlavi (which, so far as the later Avesta is concerned, is most probable), we have yet the transliteration of the Gâthas to account for, which perhaps were brought over (after long oral life) from the so-called Aryan character, while the existence of a gradual tradition of a scholarship does not refute the fact that this scholarship must have been at times of the highest character; it makes high scholarship more probable.

What translations, we again remark, may have existed among these early sages! And, if they could once make translations fresh from the exegesis of the latest Zend writers themselves, is it not practically certain, considering the tenacity of life manifested by Zoroastrianism, that their explanations still lurk in the commentaries which have come down to us. And if these inferences be at all correct, how should we labour to discover from our present translations what these predecessors were; and what scholar cannot perceive that gems of evidence as to texts and sense may yet linger in those of our present Pahlavi translations which may yet be otherwise most filled with phantastic error? And shall we not therefore conclude that their expected inaccuracies, whether small or great, cannot destroy their inherent value? What, then, are we to think of it, when the New Persian, a quasi-daughter of the Pahlavi, is superficially referred to for linguistic analogies, when even the Armenian is also scanned, while the Pahlavi is left un-mastered? Is a quasi-mother language of the New Persian any the less likely to afford linguistic analogies because an actual translation of the Avesta has been attempted in it, and because the Avesta once stood in it, characters, while it may also present claims to be considered to a certain limit a daughter language to both the Gâthic and Zend?

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[{=html}[paragraph continues]{=html}] And should the acknowledged difficulty of the character continue to be a reason for avoiding all efforts to make it out []{=html}1{=html}?

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In the endeavour to divide our Avesta texts into originals and gloss, we are greatly aided by the metre. Interpolated words and phrases are often obvious at a glance, and we should never suspend our efforts to discover all the traces of metre which exist in the Avesta, as a necessary step to the restoration of the documents to their first form; but we should avoid exaggeration, and a carelessly dogmatic procedure in insisting upon reducing lines to an exact, or to a supposed exact, number of syllables []{=html}2{=html}. I regard it as unwise to suppose that the metrical lines of the Avesta, or indeed of any very ancient poetical matter, have been composed with every line filed into exact proportions. The ancient poets would have brought out the measures in many a place by accent and a sandhi which are no longer known to us. The Vedic Hymns may, to a great extent, form an exception, but who would not say that where uniform evenness is at hand, an effort to improve the metre has often corrupted the text. Priests or reciters of intelligence would here and there round off an awkward strophe, as year after year they felt the unevenness of numbers. Metre must inevitably bring a perfecting corruption at times, as a deficiency in the metre must also prove a marring corruption. Cases should be carefully discriminated. The expression of passionate feeling, for instance, would he likely to cause

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unevenness in lines. The language would be vigorous and idiomatic and of unusual value as a fragment of ancient phrase, but the metre would have suffered.

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Then as to conjectured texts; after texts have been improved from all available relics of ancient tradition, or scholarship, as afforded by the Pahlavi translations, and from the evidence of metre, we are at times still left with readings before us which could not have been original. The composers have indeed here and there constructed sentences which they either could not, or would not, make easy, but as a general thing we may say, that where the text, as it stands, gives no satisfactory sense to us, after we have exhausted the resources of previous Asiatic scholarship, or direct analogy, in our efforts to explain it, it is in that case not the text as the composer delivered it. We are then reduced to conjecture, for how are we to translate a text before we are certain that it is integral? Our first efforts should be directed to the detection of losses; for a text may still be of great value when considered as a mass of broken sentences, for, if we are certain that such is its character, we can often fill out the missing members with much probability. But whether we insert supplementary conjectures, or merely bracket later interpolations, we must by all means in cases of real necessity make the effort to amend the text (as also in the Veda).

Even if we fail in our attempted improvements, we are often little worse off than before, for whereas it is possible, or even probable, that the composers wrote what we suggest, it is sometimes not possible that they wrote exactly what stands in our texts. We should even suggest alternative readings where our present ones are only less probable (for the suggestion of an alternative is not the wholesale destruction of a sentence), while even when we declare their outcoming meaning totally unsatisfactory, the MSS. still remain to other writers to begin on afresh. And in estimating what would be reasonable meanings, we should guard carefully against both extremes, and we should especially exercise a strong negative criticism against the recognition of

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too much meaning, or too subtle a meaning. Profound and subtle conceptions placed where we are obliged to place the Gâthas, and other ancient portions of the Avesta, are indeed precious relics, as such conceptions at any age show a higher mental power, but we must doubt them only so much the more, and doubt, if we would be scientific and conscientious, till doubt becomes no longer possible. Beyond that we should turn our suspicions against our doubts themselves, which is the proper course if we would exhaust the meanings of the Gâthas. Unless these are a fortuitous concourse of syllables, religiously profound modes of thought are manifest throughout. It is therefore strictly unscientific to force parts of them to express shallow details, and it is above all deplorable to change the text itself in order to produce out of it less enlarged meanings []{=html}1{=html}. I say to force parts of them, for the great mass of them confessedly defies all attempts to reduce them to the statements of simple commonplace.

They can never possess the rich colour of the Riks; it is therefore the more to be deplored if we fail to see their deep, but awkwardly expressed, and oft-repeated thought. I must express my regret that until lately, when the enclitics have been more carefully considered, the form of sentences in the Gâthas does not seem to have been noticed, writers conjecturing infinitives and simple accusatives at the ends of sentences. Both may, of course, fall there, but when we wish to reconstruct a word, we should not change it to a form which is not placed according to prevailing analogies. Infinitives and accusatives generally, both in the Gâthas and the Rig-veda, avoid the end of the sentence. The accusative when it falls there, is generally preceded by qualifying words often in apposition or agreement with it. Also in the conception of translations, authors seem to suppose

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it impossible that the lines can contain anything but lengthened prosaic sentences (too often with an accusative, or infinitive, pushed awkwardly out to the end). To me the Gâthic sentence is often very short, and so better adapted to poetic expression.

It has been already implied, and it has been taken for granted throughout []{=html}1{=html}, that the Avesta should be closely compared with the Veda, but let it never be forgotten, in the name of science, that the force and meaning of analogous words in the Gâthic and the Vedic cannot be expected to be uniformly identical, considering the extent of territory, and the length of time, by which those who spoke the two languages were separated. The meanings of the Vedic words could not hold their own even in India, developing into the Sanskrit and Prâkrit which differ widely, how truly misguided is it therefore to attribute necessarily the same shades of meaning to the terms of the two sister tongues. If even the Gâthic hymns stood in the Indian forms, and had been discovered in India, having also reference to Indian history, no thoughtful writer would have rendered them in complete analogy with the Rig-veda. The Gâthic usages would have been added in our dictionaries to those of the Vedic, just as the Sanskrit definitions are added.

An additional word seems called for as to the results of Zarathustrian theology. Besides its connection with the modern philosophy through Gnosticism which has been already noticed []{=html}2{=html}, a relation between it and the Jewish theology since the Captivity has long been mentioned. The hagiology, the demonology, the temptation, the parables, the eschatology, have all been supposed to show traces of the time when Persian power was dominant in Jerusalem, and with it, Persian literature; but the discussion of such questions requires separate treatises.

As to the general benefit which has resulted from Zarathustrianism in the past, few reflections need to be added. If the mental illumination and spiritual elevation of many millions of mankind, throughout long periods of time, are of

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any importance, it would require strong proof to deny that Zarathustrianism has had an influence of very positive power in determining the gravest results. That men should be taught to look within rather than without, to believe that suffering and sin do not originate from the capricious power of a Deity still called ‘good,’ that the ‘good thought, word, and deed’ should be recognised as essential to all sanctity, even in the presence of a superstitious ceremonial, that a judgment should have been expected according to the deeds done in the body, and the soul consigned to a Heaven of virtue or to a Hell of vice, its recompense being pronounced by the happy or stricken conscience, these can never be regarded by serious historians as matters of little moment, and if, on the contrary, they are allowed to be matters of great moment, the Zend-Avesta should be revered and studied by all who value the records of the human race.

Footnotes {align=“CENTER”}

[]xix:1 Haug long since called attention to the likeness of Hegelianism to the [{=html}p. xx{=html}] chief ideas in the Zarathustrian philosophy as centring in its dualism. And I think that it is quite evident, and I believe conceded by experts, that the Hegelian sublated dualism is a descendant from the Zarathustrian through the Gnostics and Jacob Boehme.

[]xxi:1 They pray against Aêshma without qualification. They might practise desolating havoc in time of war; but the raid, as in times of nominal peace, seems to have been foreign to them.

[]xxii:1 The practical operation of this prime principle seems to have been at times beneficial to a remarkable, if not unparalleled, extent. Under the Sasanids the lower classes enjoyed great protection. See the remarks of Professor Rawlinson, The Seventh Oriental Monarchy, page 440 ff. Also recall the extraordinary treatment of the poor during the drought and famine under Perozes. The account is, however, exaggerated. See Tabari II, p. 130, cited by Professor Rawlinson, p. 314.

[]xxiii:1 See especially the remarks preceding Y. L.

[]xxiv:1 I regard it as most unfortunate that Zendists should search for easy and natural expression in the Gâthas, and the expression of commonplace detail. It is only in passionate utterance that their style becomes simple.

[]xxix:1 See the Introduction to the first two volumes, and also Ormuzd and Ahriman.

[]xxix:2 But cp. Rv. VIII, 20, 17, divó---ásurasya vedhásah (medhasah (?)).

[]xxx:1 Some relief is given by a mention of the Draogha, but the bagâhya are probably Mithra and Anâhita (see the Inscription of Artaxerxes Mnemon, 4 rather than the Amesha Spenta. As we notice the name of Mithra, however, we must remark that, as the Mithra worship undoubtedly existed previously to the Gâthic period, and fell into neglect at the Gâthic period, it might be said that the greatly later Inscriptions represent Mazda-worship as it existed among the ancestors of the Zarathustrians in a pre-Gâthic age or even Vedic age.

[]xxx:2 Angra Mainyu and the Amesha are also prominent in the Gâthas.

[]xxxi:1 And all are the Inscriptions of buried men. See also the statements of Professor de Harlez on the subject.

[]xxxi:2 And perhaps it had also not forbidden cremation. Geiger (see ‘The Civilisation of the Eastern Iranians in Ancient Times;’ English translation by Dârâb Dastur Peshotan Sañganâ, B. A., p. 90) conjectures that the dakhma were originally places for cremation. If this is a correct surmise, both burial and cremation may have been permitted at the Gâthic period, being forbidden long after. At least the original Mazda-worship did not recoil from cremation, otherwise the story of the attempt to burn the Lydian Crœsus could not have arisen. The earlier Persians had no abhorrence of either burial or burning. Only the developed Zarathustrian Magism of the Medes obeyed the Vendîdâd.

[]xxxii:1 Compare even the Scythic name Thamimasadas, cited by Professor Rawlinson (Herod. 3rd edit. iii, p. 195). Were branches of the Scyths themselves in a sense Mazda-worshippers, or could the name have been borrowed?

[]xxxii:2 And which insisted less upon the personality of Satan.

[]xxxii:3 The name Bactrian cannot be considered as more than a convenient expression.

[]xxxiv:1 Also [] is simply ayam, and should be so transliterated; so also in a throng of other words. Salemann has noticed the origin of [] = ê, but gives no other indication in the present sense. I think that [] and also [] , where they equal Aryan ya, should be corrected everywhere, like all other instances of miswriting. Unless indeed we can regard the [] , for which [] [] were often clearly miswritten, as itself of double significance, as in Pahlavi. [] might then regularly and properly equal both ê and ya; so [] may equal long ê or yâ (ayâ). Other instances of miswriting in Zend would be dat. dual -bya. The Aryan -âm was first written as the nasal vowel -ã, and still further carelessly reduced to -a, but never so spoken. On the contrary, in the acc. fem. &c., the nasalisation was over-written, too much expressed. The final nasal caused the scribes to write the preceding letter as if nasalised, ‘ã,’ but it was never nasalised in speech.

[]xxxv:1 I regard the Magi as representing the Zarathustrianism of the Vendîdâd. This the false Bardiya endeavoured to introduce, demolishing the temples which the old Mazda-worship permitted in Persia. See the Cuneiform Inscription of Behistun II; Darius 61.

[]xxxv:2 All in the Gâthic dialect is old.

[]xxxix:1 I would here state to the distinguished scholars who have done me the honour to study my work on the Gâthas, that the Pahlavi translations contained in it are those made in the light of the glosses. Here and there final ones will be added in a later volume, as from the Pahlavi texts sometimes considered apart from the Pahlavi glosses, and in consequence often much nearer the Gâthic than those from both text and gloss.

[]xl:1 Well has Geldner mentioned the ‘epoch-making’ Etudes Iraniennes of Darmesteter (KZ. vol. xxviii, p. 186). It is to be hoped that these brilliant pieces will stimulate the study of the relation between the Zend and the New Persian through the Ancient Persian and the Pahlavi.

[]xli:1 Eranisches Alterthumskunde III, s. 767.

[]xli:2 See Hübschmann. KZ. bd. 24, s. 326.

[]xliii:1 One of the most powerful tributes ever paid to the Pahlavi translators was Haug’s conversion to them. Before studying them he lost no opportunity to stigmatise their deficiencies; later, however, he followed them in many an important place, and sometimes with little reserve.

As writers of the opposed extremes seem honestly convinced of the radical error of each other’s views, it is obvious that association and interest have much to do with decisions. A scholar should put himself fully under the influence first of one school and then of the other. The necessity for well-balanced studies is extremely great.

[]xliii:2 It is only lately that the variation from eleven to twelve syllables in the lines of Trishtup has been applied to the Gâthic metres, nor has the possibility of a shifting caesura been acceded to till lately.

[]xlv:1 Non-specialists must not suppose that our texts are more apparently uncertain than (say) many portions of the Old Testament. Large portions of them are also as clear, at least, as the Rig-veda; and the emendations referred to need very seldom affect the doctrines. Let the learned public, however, insist on scholars making honest attempts to render the texts as they stand before their emendations, and greater harmony would result.

[]xlvi:1 See remarks in the Preface, p. xv.

[]xlvi:2 See note on p. xix.

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ABBREVIATIONS. {align=“center”}

Barth. = Bartholomae.

B.V.S. = Vendidad Sade, von Dr. Hermann Brockhaus. Leipzig, 1850.

D. = dastur.

De inf. = De infinitivi linguarum sanskritae bactricae persicae graecae oscae umbricae latinae gotticae forma et usu, scripsit Eugenius Wilhelmus, phil. doctor. 1872.

G. = Gâmâspgi.

H. = Hübschmann.

Inf. = Geschichte des Infinitivs im Indogermanischen, von Dr. Julius Jolly. 1873.

K. = Kopenhagen MSS.

K.Z. = Kuhnische Zeitschrift für vergleichende Sprachforschung.

M. î K. = Mainyô-î Khard. Ed. West. 1871.

Ner. = Neryosangh.

P. = Paris MSS.

Rv. = Rig-veda.

Sp. = Spiegel.

Trlr. = translator.

V.S. = Ein Kapitel vergleichender Syntax, von Dr. Julius Jolly. 1872.

Wg. = Westergaard.

Z.D.M.G. = Zeitschrift der deutschen morgenländischen Gesellschaft.

An asterisk denotes irregularities.

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THE GÂTHAS. {align=“center”}

THE five Gâthas of Zarathustra and his immediate followers are placed here before the other parts of the Yasna on account of their higher antiquity. There existed no other Yasna for years or centuries beside them.

The more remarkable circumstances connected with them have been already discussed in the Introduction.

If it is necessary to recall any of them here, the most prominent would be that they are undoubtedly the productions of a small group of influential men who are referred to in them for the most part by name; that Zarathustra, everywhere else nearly or quite a demi-god, is here a struggling and suffering man. He is a prophet, or a divinely appointed instructor, but thoroughly human and real, so far as his situations become apparent.

Secondly, their historical tone may be emphasised. Their doctrines and exhortations concern an actual religious movement taking place contemporaneously with their composition; and that movement was exceptionally pure and most earnest. Their tone is therefore everywhere serious. Nearly all myths are dropped, and likewise, as perhaps their most striking peculiarity, even the old Aryan gods, who reappear in the later Yasna, Vendîdâd, and Yasts, are, save one, wholly absent.

The movement in its reformatory character seems to have thrown them out, not perhaps with definite intention, but because the minds of the devout enthusiasts excluded them as having inferior interest, in view of the results immediately before them.

So far as a claim to a high position among the curiosities of ancient moral lore is concerned, the reader may trust himself freely to the impression that he has before him an anthology which was probably composed with as fervent a desire to benefit the spiritual and moral natures of those to

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whom it was addressed as any which the world had yet seen. Nay, he may provisionally accept the opinion that nowhere else are such traces of intelligent religious earnestness to be found as existing at the period of the Gâthas or before them, save in the Semitic scriptures.

As to their speculative depth; wherever theosophical speculation is put into words, the evidence of their grasp and subjectivity becomes positive. As the extent of documents necessarily produces a certain impression upon the mind of an investigator, it must not be forgotten that the Gâthas were in all probability many times more voluminous than the fragments which now remain to us. The historian may argue from what has survived to what once existed, and the inevitable conclusion is imposing.

For additional details see the Introduction, and the summaries at the head of each Gâtha and chapter.

THE GÂTHA(Â) AHUNAVAITI(Î). {align=“center”}

This Gâtha, consisting of seven chapters of the Yasna (XXVIII-XXXIV), takes its name from the similarity of its metre to that of the Ahuna-vairya formula which also occurs before it in the Yasna. It is composed of homogeneous material. but as its material is also homogeneous with that of the other Gâthas, it probably owes its existence as a group of sections to its metrical form. Its lines were intended to number sixteen syllables, and they are put together in stanzas of three. It is all very ancient and probably nearly all original with Zarathustra himself, though parts seem to be put into the mouths of his immediate associates and disciples. Whether any persons existed in the immediate circle of the sage capable of composing hymns like these unaided, is of course a question; but that some were able to put poetical matter together under his guidance or inspiration seems certain.

An analysis and general summary is placed before each chapter as more convenient than massing them all together. The reader is reminded that the rhythm of the original, so far as it could be reasonably conjectured, is somewhat imitated in parts of the translations.

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THE GÂTHAS. {align=“center”}

YASNA XXIX. {align=“center”}

THE WAIL OF THE KINE. THE CALL OF ZARATHUSTRA. HIS PRAYER FOR AID. {align=“center”}

{=html}This chapter, the second in the manuscripts of the Gâtha Ahunavaiti, is placed here as in a more natural order. It may be regarded as containing the terminus a quo of the divine revelation. The Soul of the Kine, as representing the herds of the holy Iranian people, their only means of honourable livelihood, raises its voice, and expressing the profoundest needs of an afflicted people, addresses Ahura and His Divine Order, Asha, in bitterness.{=html}

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1. Recalling another and a later ‘groan of the creation,’ she demands wherefore and for whom she was made, since afflictions encompass her; and as her comfort, if not her existence, was threatened as much by the unsettled habits induced by constant alarms as by the actual incursions of her predatory neighbours, she beseeches the Bountiful Immortals to instruct her as to the benefits of civilised agriculture, and confirm her protectors in its practice, as her only remedy against the evils of which she complains.

2. Ahura answers by a question to Asha, the personified Righteous Order, as to what guardian he had appointed in order to smite back the fury which assails her, intimating that some chief ought to have been set over her originally who would have averted her miseries, training her people in steady tillage and bucolic skill, and repelling the destructive raids.

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{=html}3. Asha answers that her sufferings were inevitable, that no chief could be appointed who could prevent them since none was himself without his share of injustice and of passionate resentment. He could not answer why this was the case. The question, involving the insolvable problem of the origin of evil, lay at the foundation of those influences which move the stars of destiny; that the religious revelation afforded by the Ratu (as in{=html}

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{=html}chapter XXX) was intended to meet these problems so far as they could be answered []{=html}1{=html}, and that therefore all who were entering upon active enterprises were in the act of approaching, not him Asha, the subordinate archangel, but Mazda himself, who was the greatest of beings, and alone able to answer their prayers and questions.{=html}

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4. Zarathustra []{=html}2{=html}, poetically conceived to be present, here intervenes to reaffirm the homage just paid by Asha. He declares Ahura Mazda to be himself the most mindful of all the previously revealed assertions and directions uttered by himself, and fulfilled in the actions of both the Demon-gods of their enemies, and of good or evil men. He is also said to be fully cognisant of what they will do in the future, and to discriminate between what is good and evil as an infallible judge, allotting to us all our destiny in future sufferings or rewards. 5. Addressing Ahura and Asha, and uniting with the Kine’s Soul in her supplication, he questions Mazda in his doubt, not in peaceful confidence, as later in the impressive hymn, each verse of which begins with the words, ‘This ask I Thee, aright, Ahura! tell me!’ but deprecating from himself, and constructively from the Kine, the impending destruction which he sees will justly fall upon the wicked as visited by the discriminating vengeance acknowledged to be Ahura’s attribute (see verse 4). 6. At last Ahura, showing the intention of His questions, answers them himself; no regulating lord in full sympathy with the Righteous Order had as yet been discovered or discoverable, but He himself will make a selection. He therefore declares himself as solemnly appointing Zarathustra to that office.

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{=html}And Zarathustra, inspired by His Good Mind, and guided by His righteousness, will accomplish more than has as yet been done to rally the thrifty community, and settle their virtuous polity upon its desired basis of training and defence. 7. As Zarathustra is a listener in the colloquy between the Deity, the Kine’s Soul, and Asha, the Righteous Order, so the other Immortals beside Asha []{=html}3{=html}, here join in, as if the appointment just made had not been heard, or was incredible (see below). Mazda is indeed declared to have revealed the sacred Word-of-reason in harmony with the consenting Righteousness, and to have provided food for the Kine and{=html}

[{=html}p. 5{=html}]

{=html}the needy consumers, but who was there adequately endowed with the Good Mind, who could promulgate that Mãthra with its revealed directions as to sustenance of both body and mind?{=html}

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8. Ahura repeats his announcement of Zarathustra, as if to silence the objections.

As Zarathustra alone had heard the doctrines from the voice of inspiration, so he desired to declare them, and had authority to do so, together with a settled position of such a character as to make his statements felt.

9. But an unexpected difficulty arises. The Kine’s Soul is by no means impressed by the personality of the individual selected as her guardian. So far from being the demi-god of the other parts of the Avesta, Zarathustra’s declarations are characterised by her as ‘the voice of a pusillanimous man,’ while she, on the contrary, expected one truly kingly in his rank and characteristics, and able to bring his desires to effect, while the Bountiful Immortals (or the attending chieftains), as if they had meant their question in verse 7 to be a question uttered in mere perplexity or contempt, join in with chorus, asking when indeed an effective helper will be provided.

10. Zarathustra, undismayed by the coldness of his reception, enters at once upon his office as priest and prophet, praying Ahura for the people; and recognising the names of the ‘Immortals,’ Khshathra, Asha, and Vohu Manah, in their original sense, asks Ahura to grant to the people in their straits, a Sovereign Authority established in the Divine Order, and bestowing the needed quiet and happiness for which the suffering provinces, as represented by the Kine’s Soul in her wail, had expressed their desire.

And as he prays, he avows his own steadfast confidence in Ahura rather than in the Daêvas, as the prime possessor and bestower of blessings.

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{=html}11. Then, as if eager to receive full equipment upon the spot, he not only beseeches for the Righteous Order, the Kingly Power of God, and His Good Mind for the masses as represented by the Kine, but asks when they are coming to him, and hastening; and he entreats Ahura to bestow His help at once for the great cause, and to a very abundant degree, upon himself and his associates. (It is singular that the name of Âramaiti does not occur in this section.){=html}

[{=html}p. 6{=html}]

{=html}Translation.{=html}

(Homage to you, O Sacred Gâthas!)

1. Unto you (O Ahura and Asha!) the Soul of the Kine (our sacred herds and folk) cried aloud: For whom did ye create me, and by []{=html}1{=html} whom did ye fashion me? On me comes the assault of wrath, and of violent power, the blow []{=html}2{=html} of desolation, audacious insolence, and (thievish) []{=html}3{=html} might. None other pasture-giver []{=html}4{=html} have I than you, therefore do ye teach me good (tillage) for the fields (my only hope of welfare []{=html}5{=html})!

Ahura speaks.

2. Upon this the Creator []{=html}6{=html} of the Kine (the holy

[{=html}p. 7{=html}]

herds) asked of Righteousness []{=html}1{=html}: How (was) thy guardian for the Kine (appointed) by thee when, as having power (over all her fate), ye made her? (In what manner did ye secure) for her, together with pasture, a cattle-chief who was both skilled and likewise energetic? Whom did ye select []{=html}2{=html} as her (life’s) master who might hurl back the fury of the wicked []{=html}3{=html}?

Asha answers.

3. To Him the (Divine Righteousness) answered with []{=html}4{=html} his sanctity. (Great was our perplexity); a chieftain who war capable of smiting []{=html}5{=html} back (their fury), and who was himself without hate (was not to be obtained by us); among such things as these, those things are not to be known (by beings such as we) which are the influences which approach []{=html}6{=html} (and move) the lofty fires []{=html}7{=html} (revealing the favour and the will of God []{=html}8{=html}).

Of beings He is the mightiest to whom those []{=html}9{=html}

[{=html}p. 8{=html}]

who have performed their actions approach with invocations. (He has no need to ask!)

Zarathustra intervenes []{=html}1{=html}.

4. The Great Creator []{=html}2{=html} (is himself) most mindful of the uttered indications which have been fulfilled beforehand hitherto in the deeds of []{=html}3{=html} demon-gods []{=html}4{=html} and (good or evil) men, and of those which shall be fulfilled by them []{=html}5{=html} hereafter. He Ahura is the discerning arbiter; so shall it be to us []{=html}6{=html} as He shall will []{=html}7{=html}!

5. Therefore it is that we both, my soul []{=html}8{=html} and (the soul) of the mother []{=html}9{=html} Kine, (are) making our supplications

[{=html}p. 9{=html}]

for the two worlds to Ahura, and with hands stretched out in entreaty, when (we pray to the Great Creator []{=html}1{=html} with questions in our doubt []{=html}2{=html}; (and He will answer).

Not for the righteous liver, not for the thrifty (tiller of the earth), shall there be destruction []{=html}3{=html} together with the wicked!

Ahura.

6. Upon this the Lord, the Great Creator, He who understands the mysterious grace []{=html}4{=html} by His insight []{=html}5{=html}, spake thus. Not in this manner []{=html}6{=html} is a spiritual master found for us, nor a chieftain moved by Righteousness and appointed (in its spirit); therefore Thee []{=html}7{=html} have I named []{=html}8{=html} (as such a head) to the diligent tiller of the ground []{=html}9{=html}!

[{=html}p. 10{=html}]

The Ameshôspends []{=html}1{=html}.

7. Mazda has created the inspired Word-of-reason which is a Mãthra of fatness (for the offering), the (Divine) Righteousness consenting with Him in his deed. Food he has prepared for the Kine and for the eaters []{=html}2{=html}, He the one bountiful with his (saving) doctrine; but whom hast Thou, endowed with the Good Mind, who may give forth those (doctrines) by word of mouth to mortals []{=html}3{=html}?

Ahura.

8. This man is found for me here who alone []{=html}4{=html} has

[{=html}p. 11{=html}]

hearkened to our enunciations, Zarathustra Spitama! Our mighty and completed acts of grace he desires to enounce for us, for (Me), the Great Creator and for Righteousness; wherefore I will give him the good abode []{=html}1{=html} (and authoritative place) of such an one as speaks []{=html}2{=html}!

The Geus Urvan.

9. Upon this the Soul of the Kine lamented (: Woe is unto me) since (I have obtained for myself) in my wounding a lord who is powerless to effect (his) wish, the (mere) voice of a feeble and pusillanimous man, whereas I desire one who is lord over his will (and able as one of royal state to bring what he desires to effect []{=html}3{=html}).

The Ameshôspends []{=html}4{=html}.

((Aye,) when shall he ever appear who may bring to her []{=html}4{=html} help strong-handed []{=html}5{=html}?)

[{=html}p. 12{=html}]

Zarathustra []{=html}1{=html}.

10. Do ye, O Ahura and thou, O Righteousness! grant gladness unto these (our disciples), and the sovereign Kingdom (of the Deity) such as (is established) in (His) Good Mind by which one bestows upon them the peaceful amenities of home and quiet happiness (as against the fearful ravages which they suffer []{=html}2{=html}), for of these, O Great Creator! I ever thought Thee first possessor []{=html}3{=html}!

11. And when shall the (Divine) Righteousness, the Good Mind (of the Lord, and His) Sovereign Power (come) hastening []{=html}4{=html} to me (to give me strength for my task and mission), O Great Creator, the Living Lord! (For without his I cannot advance

[{=html}p. 13{=html}]

or undertake my toil.) Do ye now therefore assign unto us your aid and in abundance []{=html}1{=html} for our great cause. May we be (partakers) of the bountiful grace of these your equals []{=html}2{=html} (your counsellors and servants) []{=html}3{=html}!

Footnotes {align=“CENTER”}

[]4:1 Something like this is implied.

[]4:2 If verses 4, 5, 6, were originally connected.

[]4:3 Or possibly a company of the religious chiefs poetically conceived to be present.

[]6:1 Ke ma tashat can only mean this here. The Pahlavi translator probably read kahmâi. He has val mûn li tukhshîd (?) hômanam.

[]6:2 One might think of ‘inertia’ as a rendering for remô, (if read), but the afflictions complained of seem rather to imply active violence.

[]6:3 Or read tâyuskâ (robbery?) with the Pahlavi translation; ‘yu’ and ‘vi’ would be written much alike in a manuscript.

[]6:4 Vastâ has been found, as I understand, in some manuscripts. The Persian manuscript of Haug has a curious vâstîrîdâr (vâsta-rîdâr?) in the Pahlavi text, which seems to confirm vastâ in the sense given.

[]6:5 As there are very many non-specialists to whom it is important to weigh this present subject as closely as it may be possible, and as everything here is a matter of the keenest questioning among experts, I add occasionally a word-for-word rendering, although necessarily very uncouth: To you the Kine’s soul cried-complaining: For whom me did ye fashion? Who me made? Against me assaulting-rapine, violence-and, desolations-[blow], daring-insolence-and, (thievish) might-and (possibly change the text). Not for me a pasture-giver than-you other; therefore to-me teach-ye good (things) for-the-pasture (adj. acc. pl. neut.).

[]6:6 I fear that I cannot follow Haug in his later view, where he follows tradition in rather an extreme manner, rendering ‘the cutter (wounder) of the Ox.’ Neither Spiegel nor Justi would confide to a later myth to this degree (see Y. XXXI, 9 and XLVI, 9). This is [{=html}p. 7{=html}] mentioned, however, not as complaining of an error, but solely to guard the reader against the mistake of an eminent authority. (See also Roth, Z.D.M.G., Bd. 25, s. 9.)

[]7:1 Observe the personification of righteousness.

[]7:2 Or, ‘what salvation-lord,’ governed by dâtâ from the preceding line; so also the Pahlavi translator mûn avo pavan nadûkîh khûdâî. Ustâ occurs only here as a verbal form. Supply anghat in b.

[]7:3 The Pahlavi aêshmo anâêr zanisno.

[]7:4 Or read ashem. The Pahlavi has ashavahisto pasukhvo gûft. I am not at all inclined to accept vocatives for nominatives in the Gâthas.

[]7:5 Sar-gan, compare Verethragan. The Pahlavi indicates this by tanû sardârîh.

[]7:6 Possibly, ‘by which he approaches.’

[]7:7 The Pahlavi rôshano î râsto.

[]7:8 Cp. Y. XXX, 1: yâ raokebîs daresatâ urvâzâ.

[]7:9 The Pahlavi indicates a third person; and keredushâ is far the most simply explained as a nom. pl. Recall mâ mashâ and man (?) mathâ. Otherwise, ‘to whom I will come with activity and invoking.’

[]8:1 A verse or verses may here have fallen out.

[]8:2 I cannot persuade myself to accept the nearly universally accepted comparison of Mazdau and medhâ. See note on p. 104.

[]8:3 Or, ‘He has done by Daêvas?’ If thus, absolute and not qualified sovereignty would be indicated. See the last line

[]8:4 Observe that while ‘by Daêva-worshippers’ would be an admirable rendering for Daêvâis, because more commonplace and therefore safer, it is here impossible on account of mashyâiskâ. We are closely confined to the acceptance of a large idea. Ahura was mindful of what transpired in the deeds of Daêva-gods and not in those of Daêva-worshippers alone. The inst. must be modified.

[]8:5 As varshaitê is elsewhere used in an active sense, it is possible, but not probable, that a special predestination may be indicated. ‘He shall do by means of Daêvas and men.’

[]8:6 ‘To us men,’ not to us Ameshôspends, of course!

[]8:7 Verbatim. Mazda the-words most-mindful which for have-been-fulfilled before by-means-of- (the actions of) Daêvas-and men-and what-and (shall)-be-done after, He the discriminating lord; so to-us shall-it-be as He shall-choose.

[]8:8 This seems to prove positively that a human being speaks here and in the previous verse; ‘the soul of Righteousness’ is of course impossible.

[]8:9 Some have referred the word to the root zan obscurely present in it; otherwise a drivable cow; one mature and fit for use. The term used in the Vendîdâd in a common meaning as merely [{=html}p. 9{=html}] designating a cow at a certain age, may be the familiar use of an adjective here applied in the ancient Gâtha in a sacred sense.

[]9:1 This passage is one of the strongest for the comparison of Mazdau and medhâ. The sense ‘asking wisdom in our doubt,’ is admirable. I cannot however accept the comparison.

[]9:2 Pavan gômânîkîh hampûrsânî; root dî.

[]9:3 The Pahlavi awasînisnîh*, but in other connections fragyâitis might well mean ‘continued life;’ ‘life long endured with the wicked.’

[]9:4 The Pahlavi has vishûpisnŏ, which here affords a better meaning; see however Y. XLVIII, 9. We might read as alternative here, ‘knowing the calamity to be averted.’

[]9:5 Uncertain. The Pahlavi however indicates ‘discernment.’

[]9:6 One is strongly tempted to read aêvô, ‘not a single chief,’ but the ancient writing read by the Pahlavi translator had aêvâ ahû.

[]9:7 This indicates that Zarathustra had been the speaker in the previous verses.

[]9:8 Appointed.

[]9:9 Verbatim. Thereupon spake Ahura Mazda knowing the-wonderful (thing) through-insight (?) not thus a master found, nor a ruler righteous-order-from-even from, therefore for thee to-the-thrifty-and to-the-husbandman-and (I) as-a-creator I-have-made.

[]10:1 Or a company of the saints conceived to be present.

[]10:2 So some writers, accepting an irregular reading hvarushaêibyô after the indication of the Pahlavi translation. Otherwise compare ‘rush’ (?), uru = ru, and render ‘to the estranged.’ We have often to stretch the meaning more than this. Converting instructions are elsewhere suggested for ‘all mankind.’

[]10:3 The translation of Neryosangh is added here not merely because it is of interest, but because it is, together with the Pahlavi translation, of the last importance in forming correct conclusions. It may be rendered as follows; and the reader may regard it as a specimen, but by no means a particularly favourable one. At the words âzûtôîs and maretaêibyô different texts were before him and the Pahlavi translator as well. Those words are elsewhere rendered by the latter karpîh and ansûtâân: This greatest magnitude (sic) of the Mãthra, the Lord produced together with righteousness as his fellow-worker [ ]. The Great Wise One discloses the herds to the eaters; and he discloses also the great matter to the well-taught scholars. Who is thine, who endowed with the best mind, gives the two things, with the mouth to those who are prosecuting studies (sic)? To expect an ancient rendering to be closer would be unreasonable. The errors (as to root) are not errors, but the certain signs of differing MSS. This constantly occurs; and it is hardly necessary to add that sometimes from such supposed mistakes we get the only possible means of recovering the original text.

[]10:4 Repeating the announcement in verse 6. The aêvâ in 6 would incline one to read aêvâ (ye ne aêvâ), but the manuscript before the Pahlavi translator read aêvô = khadûk. It is quite out of the question to suppose his aêtûno and khadûk to be accidental. A sharp distinction is made.

[]11:1 So the Pahlavi translator, giving the only critical etymology in his hûdemûnîh, the gloss aside.

[]11:2 The Pahlavi text corrected by the Persian MS. may be rendered as follows: This gift I obtained [ ]. For this one is he who was listening to that which is our teaching, Zartûsht, the Spitâmân. For us, Aûharmazd, and for Aharâyîh is his desire, [that is, that perfectly performed duty, and good works are desired by him]. He recites also a remedy-making (free or erroneous), [that is, he declares a remedy-making against the Drûg who is in the world]; on account of which saying for his word of piety which he utters, they give him a good abode [ ]. (The glosses are often from a later hand and erroneous. Sometimes, however, they contain the truth while the text is futile. I drop them in the present citations when they are of no importance.)

[]11:3 Observe that Zarathustra, like other prophets, met at times little honour from his fellow-countrymen who are here well represented by the voice of the Kine’s Soul. (See Y. XLVI, 1.)

[]11:4 Or could not hôi be taken in a reflective sense, and referred to the first person like the possessive sve; see the connection.

[]11:5 Verbatim. Thereupon-and the Kine’s Soul wept: (I) who [{=html}p. 12{=html}] (lament) one-not-able-to-effect-his-wish in-wounding as-a-master (or, I established?) [ ], whom as-against I-wish one wish-controlling-and-effecting-as-a-sovereign. When ever he may-(shall)-be who to her (possibly to-me-myself?) shall-give effected-by-the-hand help.

[]12:1 Zarathustra, having accepted his call to be the Ratu or his substitute, at once interposes with a prayer for his suffering charge.

[]12:2 See verse 1, to which reference is continually made as the chief expression of the sufferings to be remedied.

[]12:3 The Pahlavi without glosses may be rendered as follows: Give ye assistance to these, O Aûharmazd, Ashavahist and Khshatraver! So also Vohûman, who gives him a pleasing habitation, and also joy. I also think that the first gain and obtaining of this is from thee. (With the gloss slightly different; but valman should be rendered according to ahyâ.)

The text literally is as follows: (Do) ye to these, O Ahura! happiness (? possibly strength; see the Pahlavi) grant, O Asha! Khshathra-and (=the Kingdom) such (kingdom as) by Vohu Manah by-which amenities peaceful-joy-and (one) may give-or-establish; I-even of this, O Mazda! Thee I thought foremost possessor.

[]12:4 So the Pahlavi translation indicates; compare gimâ and frâ man (?) mathâ; otherwise mâmashâ = I hasten (to fulfil my mission).

[]13:1 The Pahlavi has kabed. For the fundamental idea compare priksh + suffix.

[]13:2 The Ameshôspends just mentioned, together with whom Ahura governs and blesses His people. Ahmâ (so conjecturing with Barth.), is also quite sufficiently indicated by the lanman of the Pahlavi. Whether an instrumental ehmâ can be accepted is doubtful. The form should be altered.

If ehmâ stands, istem must be understood, or the instrumental taken in a possessive sense.

Ahmâ has no authority from MSS., but is better than anghâmâ, as being nearer the MSS.

[]13:3 As an impartial specimen I render Ner. thus: Whence will that gift come to me, (the gift which is) Asavahista, Gvahmana, and Saharevara, [that is, sanctity, the highest (best) mind, and the sovereignty, where is the place of the reward which will thus come to me?]. (Here the translation falls into confusion from an error which is most interesting and instructive, because it is corrected by Ner. in an alternative rendering in the gloss. As has been seldom noticed his original was the Pahlavi word pâdadahisnînêd, rather than the Gâthic paitî-zânatâ. This Pahlavi form he could not at first believe to be a second plural. Indeed the Pahlavi glossist may have taken it as a third sg. Neryosangh therefore abortively renders word-for-word as follows: You, O Great Wise One! it offers or presents more excellently through the ‘greatest exaltation’ (the holy cause). But he recovers himself in the gloss by reading the Pahlavi pâdâdahisnŏ vâdûnyên as an imperative: [Provide a reward through that spotless exaltation (the irreproachable cause)] continuing: Here, O Lord! is the gift (which is) ours, and (which comes) to us from Thee.)

[]

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YASNA XXVIII. {align=“center”}

PRAYERS CHIEFLY FOR GRACE AND FOR THE WORDS OF REVELATION. {align=“center”}

{=html}2. Zarathustra, having entered upon the duties of his office (XXIX, 11), composes a liturgy for the use of some of his more eminent colleagues, possibly, but not at all probably, for the original mover in the entire religious effort (see the expressions ‘to Zarathustra and to us,’ ‘to Vîstâspâ and to me,’ ‘to Frashaostra and to me’). This reciter, whoever he may have been intended to be, is represented as standing in the appropriate place as a priest, with hands stretched toward Ahura, or His Fire, and praying for the possession of spiritual graces from an unselfish motive, and in order that he might appease the grief of the Kine’s Soul, for whose relief Zarathustra had just been appointed (see XXIX, 1, 6, 8).{=html}

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3. He approaches Ahura Mazda, spiritually inspired by the Good Mind as he declares, and asking for attainments and boons for both the bodily and spiritual lives, derived from Righteousness, whereby that personified Righteousness might establish the elect in a beatified state.

4. The personality of the Ameshôspends comes again strongly forward, as it does so often in worship, in addresses in which Righteousness (Asha), the Good Mind (Vohu Manah), Khshathra (the active Power of the Divine Sovereignty), and Âramaiti (practical piety in the souls of believers), are besought to come, as the Vedic Gods so often are, to the appeals of the supplicant, and to his help in the act of worship itself, which is recognised to be the one efficient means for furthering the cause of redemption which is ever held in view.

5. As one who offered his soul to heaven, and would know by actual experience the blessed rewards bestowed by the holy ceremonial and moral actions prescribed by Ahura Mazda, the reciter declares that he will teach on in the effort to propagate the holy Religious Order, and possessed by the one desire for its increase, while power shall last.

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{=html}6. With a piety as fervent as it is profound, and speaking with great earnestness, he asks Righteousness, as a person, when he shall see him, becoming fully acquainted with the Good Mind of God, the way which leads to Him, and above all with Obedience. But although he addresses these lofty abstractions as persons, it is utterly{=html}

[{=html}p. 15{=html}]

{=html}out of the question to suppose that he did not speak in the deepest meaning of the words as expressing states of mind, and qualities of character: O thou Divine Righteous Order! (Thus he seems to have meant), O thou divine Righteous Order! when shall I see Thee as if present in my own soul and in those of the people whom Ahura has committed to my charge? When shall I know the Divine Benevolence as made one with the disposition of my congregation? When shall I possess by knowledge that only way to our most bountiful Ahura which is, not a mythical angel Sraosha only, but that angel interpreted ‘Obedience to Ahura’ (observe the dative). One cannot well exaggerate the religious depth or subjectivity. Then, with a bathos which shows how then as ever superstition could hold its own side by side with the truest piety, he exclaims (if the third line was really so composed by him as it has come down to us); ‘By such a prayer as a Mãthra spell we can with the greatest vigour repel the unclean beasts and creatures which defile our sanctity, or endanger our lives.‘{=html}

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7. Alluding immediately to this revelation, he beseeches Ahura once more to ‘come with His Good Mind,’ and to grant, not booty, nor even wealth, but ‘Asha-gifts,’ and (as a bestower of righteousness) long life and powerful spiritual grace to the leading agent Zarathustra (in all probability the composer of the section), and to himself, the officiating priest with his helpers, in order that, not with carnal weapons, but by his ‘lofty’ and holy ‘words,’ they all combined may overcome the torments of the ravagers who had made havoc of the settlements, and who were still liable to overwhelm the faithful with their raids and rapine (see XLIV, 20).

8. With an intentional and interesting alliteration he prays to Asha for an ashi; that is, a blessing, even the strenuously attained-to gifts of the great Benevolence. Âramaiti likewise becomes the object of his petition together with Ahura; and this time for the benefit of Vîstâspa the monarch, and for himself that they might hear the gracious Mãthras, which is indeed the burden of the entire piece.

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{=html}9. Once more he affords an early (or the earliest (?)) instance of the rhetorical trick, and fills one line with three ‘vahistas,’ praying Ahura, as being of one mind with Asha (here, for the first time in the Avesta, called ‘the best’), to grant the same blessing; and this time again with an intentional change, ‘to himself and to Frashaostra;’ and not for this world, but for ‘all the duration of the Good Mind,’ using the expression in its concrete sense as heaven; for heaven to him consisted in an inward state. (So also elsewhere in the Avesta,{=html}

[{=html}p. 16{=html}]

{=html}even where the palate and the olfactory nerve are the media of felicity or of torture, there also conciliating language on the one side, or ‘vile speech’ pointed with finest irony on the other, is equally prominent. It is the mind which chiefly enjoys or suffers.){=html}

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10. Deeply sensible of the spiritual benefits for which he is asking, he seems touched with gratitude. Accordingly he adds one more petition, which is, that he and his coadjutors, the three just mentioned, may never anger the indulgent mercy which had granted them their request; and that they may persevere, as they have begun, in the strenuous service of Ahura, Asha, and Vohu Manah. For they are, as he declares, easy to be entreated, and beings who desire to bestow spiritual blessings upon mortals, rather than to exercise merely capricious favour or cruelty, and who also possess the power to bring their benevolence to effect.

11. As if unwilling to trust his own perception as to his real spiritual needs, he prays Ahura ‘to fill up his desire,’ not with what he, the reciter, may in particular request, but with what He, Ahura, knows to be the gifts of Righteousness and the divine Benevolence. And these gifts are again mainly the holy revelation, for he knows, so he earnestly declares, the words of those mighty three to be never void, and to be a sustenance able indeed to fill up his wishes, giving him more than he has of himself either the intelligence or the grace to ask.

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{=html}12. Having added, in verse after verse, some particular to heighten the fervour of his request, he sums up all in a final expression, as remarkable for its earnestness as for its depth, and begs Ahura, as one set for ever for the defence of the Righteous Order and the Good Mind (whose hallowed influences he accurately foresaw were destined to endure for ages), to tell him, with His very ‘voice of spirit,’ in order that he may declare them to the waiting masses, the laws which pervade the moral universe, and according to which it arose. For according to these holy principles and so alone, could he promulgate a system which might reclaim society from its imperfections and the Iranian saint from his sufferings. Ahura who, be it remarked, is alone addressed in this culminating verse, hears and answers by a revelation of these eternal principles, and this answer is contained in chapter XXX. By a thorough comprehension of that most important document, I hold that we may see how it met its purpose as indicated by the capacities and needs of those to whom it was addressed, and how by discriminating truth from falsehood it helped on the defence of Asha, and the founding of the true Benevolence.{=html}

[{=html}p. 17{=html}]

{=html}Translation.{=html}

1. (A strengthening blessing []{=html}1{=html} is the thought, a blessing is the word, a blessing is the deed of the righteous Zarathustra. May the Bountiful Immortals []{=html}2{=html} accept and help on []{=html}3{=html} the chants. Homage to you, O sacred Gâthas []{=html}4{=html}!)

2. With venerating (desire) for this (gift) of gracious help, O Mazda []{=html}5{=html}, and stretching forth my hands (to Thee) I pray for the first (blessing) of (Thy) bountiful Spirit; (that is, I beseech of Thee that my) actions

[{=html}p. 18{=html}]

[{=html}[paragraph continues]{=html}] (toward) all (may be performed) in (the Divine) Righteousness; and with this I implore from Thee the understanding of Thy Benevolent Mind, in order that I may propitiate the Soul of the Kine []{=html}1{=html} (our herds and folk, which cries so bitterly to Thee).

3. And therefore, O Great Creator, the Living Lord! (inspired) by Thy Benevolent Mind, I approach You []{=html}2{=html}, (and beseech of Thee []{=html}3{=html}) to grant me (as a bountiful gift) for both the worlds, the corporeal and (for that) of mind, those attainments which are to be derived from the (Divine) Righteousness, and by means of which (that personified Righteousness []{=html}4{=html} within us) may introduce those who are its recipients into beatitude and glory []{=html}5{=html}!

4. O (thou Divine) Righteousness, and thou Benevolent

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[{=html}[paragraph continues]{=html}] Mind (of Deity)! I will worship you, and Ahura Mazda the first []{=html}1{=html}, for all of whom the Pious ready mind (within us) is []{=html}2{=html} causing the imperishable Kingdom to advance. (And while I thus utter my supplications to You), come Ye to my calls to help []{=html}3{=html}!

5. (Yea, I will approach You with my supplications, I) who am delivering up (my) []{=html}4{=html} mind and soul to that (heavenly) Mount (whither all the redeemed at last must pass []{=html}5{=html}), knowing (full well) the holy characteristics and rewards []{=html}6{=html} of the (ceremonial and moral) actions (prescribed) by Ahura Mazda. (And)

[{=html}p. 20{=html}]

so long as I am able and may have the power, so long will I teach []{=html}1{=html} (Your people concerning these holy deeds to be done by them with faith toward God, and) in the desire (for the coming) of the (Divine) Righteousness (within their souls) []{=html}2{=html}.

6. And, thou Righteousness! when shall I see []{=html}3{=html} (thee, knowing the Good Mind (of God), and above all the personified) Obedience []{=html}4{=html} (of our lives which constitutes) the way []{=html}5{=html} to the most beneficent Ahura Mazda. (Asking this, I thus beseech thee, for) with this holy word of supplication we most hold off []{=html}6{=html} with tongue the flesh-devouring fiends, (the very sign and power of all spiritual foulness) []{=html}7{=html}!

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7. And do Thou, O Lord, the Great Creator! come to me with Thy Good Mind; and do Thou, who bestowest gifts through Thy Righteousness, bestow alike long-lasting life on us. And (that this life may be spent aright, do) Thou by means of Thy lofty words (bestow) the (needed) powerful spiritual help upon Zarathustra and upon us []{=html}1{=html}, whereby we may overcome []{=html}2{=html} the torments of the tormentor.

8. (And) do thou, O (Divine) Righteousness, bestow (upon me) that sacred blessing which is constituted by the attainments of the Good Mind (within my soul) []{=html}3{=html}; and do thou also, O Piety! grant unto

[{=html}p. 22{=html}]

[{=html}[paragraph continues]{=html}] Vîstâspa and to me our wish; (yea) may’st Thou grant (us), O Mazda, ruler []{=html}1{=html} (as Thou art! that grace) whereby we may hear []{=html}2{=html} (with understanding) Thy benignant words.

9. That best (of gifts therefore) do I beseech (of Thee), O Thou best (of beings) Ahura! who art one in will with (Thy Divine) Righteousness (within us, likewise), the best []{=html}3{=html} (of spirits), desiring it (as I now do) for the (heroic) man Frashaostra, and for me []{=html}4{=html}, upon whom also may’st Thou bestow it (not for time alone), but for all the ages of Thy Good Mind (that reign of Thy Benevolence which shall be to us as Heaven []{=html}5{=html})!

[{=html}p. 23{=html}]

10. And (impressed and moved) by these gifts of strengthening grace []{=html}1{=html} (which Thou may’st give in answer to these prayers) may we never anger You, O Ahura Mazda! (nor Thy) Righteousness (within us), nor yet Thy Kindly Mind (toward us), since we have most earnestly made effort (helping to advance Your cause) in the (chanted) []{=html}2{=html} offering of Your praisers, for most easy to be invoked (are Ye). (Yours are verily both) the desire for (spiritual) blessings (for us), and the (Divine) Possession (of their power) []{=html}3{=html}.

11. And therefore do Thou, O Lord, the Great Creator! fill up and satisfy (my []{=html}4{=html}) desire with these attainments (of the grace) of Thy Good Mind, which Thou dost know to be derived from Righteousness, (and) which (are verily) sublime []{=html}5{=html}, for I have known []{=html}6{=html}

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[{=html}[paragraph continues]{=html}] Thine instructions to be never void []{=html}1{=html} of their effect (in the struggles) for our (daily) food []{=html}2{=html}, and therefore worthy objects of desire []{=html}3{=html}.

12. (Yea, I approach Thee with my prayers, I) who by these (great gifts of grace) will []{=html}4{=html} protect ((Thy) Divine Righteousness, and (Thy) Good Mind within us) for ever. And do Thou therefore, O Ahura Mazda! teach me from Thyself, yea, from Thine own mouth of spirit, that I may declare it forth to (these Thy waiting people) by what (powers and according to what laws []{=html}5{=html}) the primeval world arose []{=html}6{=html}!

Footnotes {align=“CENTER”}

[]17:1 Yânîm cannot well mean ‘revealed,’ except by the most farfetched conception. The Indian yâna, as in devâ´yna, should give the fundamental idea, easily reconcileable as it is with the ancient rendering of the Pahlavi translator.

[]17:2 Notice that the Ameshôspends are mentioned in this early heading. In the Gâthas themselves the name, ‘Bountiful Immortals,’ does not occur.

[]17:3 Possibly, ‘take up and continue on the Gâthas.’ Literally, ‘seize forth.’

[]17:4 It is hardly necessary to say that this is no part of the Gâthas. It is, however, in the Gâthic dialect, and as it needs not, or perhaps cannot, be considered an intentional imitation, it must be very old.

[]17:5 Vocative with the Vendîdâd Sâdah, otherwise the accumulation of genitives would be suspicious. Ahura is, however, beyond any question elsewhere spoken of as ‘the most bounteous Spirit.’ The usage is like that of the Semitic scriptures; the Holy Spirit is both God and ‘of God.’ As to the rendering ‘bounteous,’ I fear that ‘holiest’ (so many) is too bold. Ashavan occurs side by side with spenta as applied to Ahura, and ashavan cannot mean ‘righteous’ there, but must mean ‘holy.’ The Pahlavi renders etymologically afzûnîk. Comp. svânta. The sole etymological bases for the meaning ‘holy’ are presented by the Lithuanian and Ecclesiastical Sclavonic; but, as Justi has well remarked, in the conceptions of the Avesta that which increases the kingdom of Ahura is equivalent to what is holy. ‘Bountiful’ must therefore be understood in a particular sense, only to be rendered by the words, ‘gracious, sacred, and august.’

[]18:1 See Y. XXIX, 1.

[]18:2 The plural of majesty, or the literal plural, referring to the Bountiful Immortals as together.

[]18:3 Plural and singular interchange throughout.

[]18:4 Possibly, ‘one may introduce.’

[]18:5 See Y. L, 5. Hvâthrâ and its allied forms are so often associated with raokah and the like, that I do not hesitate to accept an Iranian hvan = to shine (with Justi). As there is an Indian svar which means ‘to roar,’ and another ‘to shine,’ and again a svan = to sound, so in Iranian there is a hvan = to sound, and another = to shine, as in asmanem hvanvantem. The ‘comfortable stone heaven’ is difficult. Comfortable, or even ‘delectable mountains’ so we should have to say elsewhere), are not very likely to have been recognised or appreciated in the Avesta. ‘Glorious beatitude’ is a better rendering here. If hvâthrâ always means ‘comfort,’ how comes it that hvarenô is said to be hvâthravat? ‘Comfortable glory’ is hardly probable. Compare also the ancient subha. When it is the fashion to accept a separate Iranian root at every difficulty, small and great, I see no reason for stopping here, where the pressure is considerable. The Pahlavi also may be read to favour my view. (Comp. hveng = hvan.)

[]19:1 Or, ‘having no first’ (Roth, reading apourvîm).

[]19:2 I am very far from a positive rejection of the forms suggested by the Pahlavi translator, although he should never be pressed on such a point, being often free. As alternative read ‘may Piety who bestows increase (fem. participle) come to my calls to give grace.’

[]19:3 The Pahlavi translator, unable to credit ‘ye as = I who’ (so also modern authority sometimes with regard to other occurrences of ye in this chapter), renders as follows: When I shall be your own (thus for ‘worship,’ and possibly deceived by the form of the words, ufyânî and nafsman being nearly alike in the Pahlavi character), O Ashavahist and Vohûman! the first [ ], Aûharmazd’s also [his own I shall be], through whose unweakened acquisition his rule over them exists [ ], and [hers also I shall be], Spendarmad’s, the giver of increase. She comes to me with joy when I invoke her [when I shall call upon you, come ye on toward me with joy]. (A plain and noticeable instance of an alternative rendering in the gloss. The verb was first thought of as a 3rd sing. middle subjunctive, afterwards as an imperative 2nd plural.)

[]19:4 Meñ = m + the nasal vowel, and may represent man, or I think also mãm, adverbially for menâ; or ‘mân’ = ‘demânê.’

[]19:5 Mount Alborg, where the Kinvat Bridge extends; so also important authority; but we might read mengairê = mângairê (Garôdman).

[]19:6 Ashi, a blessing given in reward; so elsewhere.

[]20:1 I think it is better to hold by the parallel passage and the sense of ‘teach’ here. The Pahlavi has an irregular form which probably means ‘I teach,’ but might be intended for ‘I am taught.’

After the words ‘so long as I have the power,’ ‘I will teach’ is rather more natural than ‘I will learn.’ Haug’s rendering of this word has never been accepted. Those most opposed to tradition follow it here. Perhaps, ‘I will teach to desire R.’

[]20:2 The Pahlavi translation corrected by MSS. may be rendered thus: He who gives up his soul within Garôdmân does so by the aid of Vohûman [ ], and is also intelligent concerning the veneration which belongs to the doers of good works [ ] in that which is Aûharmazd’s [religion]; as long as I am a suppliant and have [the power, so long do I inculcate the desire of Righteousness which is, duty and good works].

[]20:3 Kadâ´ mrilîkám sumánâ abhí khyam (Rv. VII, 86, 2).

[]20:4 Obedience, throughout the Avesta and Parsi literature, guides the soul to heaven.

[]20:5 Or, ‘knowing the throne of Ahura’ (so the Pahlavi, most scholars following); but the construction would be awkward. ‘Finding the way’ occurs in the Riks, and gâtu need not always mean ‘place’ in the Gâthic, because it has that sense most frequently in the Zend.

[]20:6 Possibly, ‘we may teach the foul polluted men.’ Or, ‘confess the greatest One with Khrafstra(-slaying) tongue.’ Perhaps the text is to be amended; yet see XXXIV, 5, 9.

[]20:7 The Pahlavi translation may be rendered thus: O Ashavahist! when do (shall) I see thee? I know this one by means [{=html}p. 21{=html}] of a good mind’s instruction [that is, I see thee in that time when every man is intelligent because he is pious; but when shall it be?]. And the place of Aûharmazd, when do (shall) I see it, I who am a suppliant for a benefit? That place is known through Srôsh [ ], that greatest of Mãthras is to be taught, given forth with tongue to him whose understanding is confused.

[]21:1 It certainly involves a question how the words ‘to Zarathustra and to us’ can be compatible with Zarathustra’s authorship. Vîstâspa and Frashaostra (verses 8, 9) are equally excluded. Who is then the individual who thus refers to himself with others? And is this verse an interpolation, and with it 8 and 9? This last seems to me a very feeble suggestion. Was this piece, together with the rest (for they all are connected), the work of some unnamed man of influence, the true author of Zarathustrianism? I think that there is also little gained by this supposition. There is no particular reason why Zarathustra’s name should have come down to us as the chief figure, while that of the prime mover failed to reach us. I should say that the piece was composed by Zarathustra and put into the mouth of a leading priest, or that it was composed with many others under his inspiration. Or, can there have been a school, or family, of Zarathustrians, religious poets, similar to the Vedic seers? (See chap. LIII, 2 Zarathustris Spitâmô.)

[]21:2 This mention of ‘overcoming an enemy,’ strengthens the probability of my view of vâvarôimaidî (vâurôimaidî).

[]21:3 The Good Mind is now, as we should say, ‘the Spirit of God’ in the mind of God, and again His Spirit in the human soul.

[]22:1 The Pahlavi correctly renders pâdakhshâ.

[]22:2 Probably originally heard, inspired words. Compare Manyeus hakâ Thwâ aunghâ, verse 12. So often. Oral communications are figuratively alluded to everywhere. No literal articulation or sound (!) is of course intended. (Or ‘sravayaêmâ = proclaim.‘)

Neryosangh may be rendered as follows: Grant, O Sanctity! this devotion which (results) from the priority (an error from misreading the characters of the Pahlavi, chiefly his original) of the Good Mind [that is, make me so religious that prosperity may result [to me from my good conduct]. Grant thou to the perfect mind in, or to, the earth (so the Parsis understood Âramaiti)] the wish that proceeds from Gustâspa and from my people [ ]. Grant praisers, O great wise One! kings, who may be announcers of your word, and bestowers of arrangements (for the service); [that is, who may teach thy word, and render it progressive].

[]22:3 The earliest occurrence of Asha Vahista. The Pahlavi: ‘Since the best thing that Thou hast [Thy Religion] is better than all other things, the best through Righteousness.’

[]22:4 See verses 7 and 8.

[]22:5 In the millennial (sic) renovation as well as in heaven. See chap. XXX, 4, where Vahista Manah is equivalent to heaven. The Pahlavi gloss has: Aîgh Frashôstar va hâvistân î Frashôstar, vad tanû î pasînŏ hamâî nadûkîh padas vâdan; that is, for Frashôstar and the disciples of Frashôstar for ever, until the final body provide a benefit thereby.

[]23:1 Possibly, ‘may we not anger you with our prayers for these blessings.’ Kím me havyám áhrinâno gusheta.

[]23:2 That dasemê may now better be referred to a similar root with dasvare, I regard the more probable because the Pahlavi also freely renders as if it so understood. Its author knew the meaning of dasema = dasama. One is reminded of course of the dása-gva.

[]23:3 The Pahlavi with its peculiar view of anâis (not to be rejected too confidently; see note at another occurrence of it) is interesting (as corrected by the Persian MS.): On account of a not-coming to you, O Aûharmazd! This I would not do [ ]. Ashavahist also I will not pain for the sake of a blessing; [that is, I do not desire a single blessing which appears displeasing to Ashavahist (this turn of the sense is followed by some who have hitherto opposed tradition, but I cannot follow it, although I value every hint of the ancient writers). Also Vohûman, the excellent [I do not harass him].

[]23:4 Or, ‘to those whom thou seest as creatures (?) of V. fill up the desire with attainments.’

[]23:5 Possibly, ‘the righteous,’ erethweng; cp. ritâ´vânas (?). Pahl. trans. ‘î frârûnŏ.’

[]23:6 Possibly, ‘I obtain.’

[]24:1 Ner. has analaso(-ah) for asûnâ more correctly than the Pahlavi asûdak.

[]24:2 Or, ‘well reaching their aim;’ but the Pahlavi translator gives his evidence for the meaning ‘food’---khûrisnŏ. Recall the constant prayers for nourishment in the Riks. And as favouring the ancient translation, see XXIX, 7, where ‘food for the eaters’ is declared to be the gift of God, who is at the same time ‘bounteous with his doctrine.’

[]24:3 Neryosangh: Evam ye dharmasya vettârah* uttamasyaka dâter manasah [ ] ekahelayâ* Mahâgñânin Svâmin! tebhyah* pûrnam parikinohi* kâmam; [kila, [ ] subham tebhyah kuru]. Evamka igisneh* analaso labhatâm khâdyâni vastrânika vadanena.

[]24:4 One is tempted to read nipaunghê as an infinitive, but the Pahlavi translation anticipates us all with its more critical barâ netrûnam.

[]24:5 This question is answered in Y. XXX.

[]24:6 Ner. improving upon the Pahlavi has as follows: Yadi sunirîkshanatayâ dharmam pâlayâmi manaska* uttamam sadâpravrittaye; [kila, ket satyasya sadvyâpârasyaka rakshâm karomi]. Tvam tat* Mahâgñânin Svâmin! prakrishtam me sikshâpaya* [ ] vâki. Adrisya Tvatto mukhena [sphutaya] antar bhuvane pûrvam babhûva [tâm srishtim me brûhi].

A translation truly remarkable considering the circumstances under which it was made.

[]

[{=html}p. 25{=html}]

YASNA XXX. {align=“center”}

THE DOCTRINE OF DUALISM. {align=“center”}

{=html}1. Accustomed to instruct the masses who throng him on public occasions seeking light, the composer constructs this hymn for similar opportunities. He may be regarded as continuing the thoughts in the close of Y. XXVIII, where he besought Ahura to inform him concerning the origin of the world. He says that he will declare the counsels of God, by which, as we see, he means the great doctrines concerning the origin of good and evil. With these he will declare also the praises, the laudatory portions of the Mãthra, and the sacrifices. And he prays that propitious results may be discerned in the heavenly bodies.{=html}

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2. He further introduces what he has to say by telling the throngs before him that a decisive moment is upon them. They are to choose their religion, and not by acclamation with the foolish decision of a mob, but man by man, each individually for himself. They should therefore arouse themselves and hear with all attention, and gaze at the holy Fire with a good and receptive disposition of mind.

3. He then delivers the earliest statement of dualism which has come down to us. There were two original spirits, and they are called, be it well noted, not two persons, or at least not only two persons, but a better thing, or principle, and a worse one. (The qualifying words are all in the neuter []{=html}1{=html}.)

At the next sentence they are personified as a pair, each independent in his thoughts, declarations, and actions. Such is the short Theodicy, followed at once by an admonition to those before him to choose the better.

4. These two spirits came together as by natural combination, to make the opposing phenomena of life and its absence, of Heaven and of Hell.

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{=html}And Hell is described not as a scene of cruelty inflicted on the innocent and the ignorant, but as ‘the worst life,’ and Heaven as equally remote from a superstitious paradise; that is, as the ‘best mental state.‘{=html}

[{=html}p. 26{=html}]

{=html}This is the proper Zarathustrian creation. It is undeniably ‘abstract,’ very, and just in proportion as it lacks colour and myth are its depths visible. The account of it is also very limited. But it must never be forgotten that its existence is the probable proof that very much more of the kind existed beside it. Instead of there being one hymn sung like this, Y. XXX, there were probably many. The two original forces or beings, although separate clearly, come together; but they do not lose their distinction. Their difference remains as clear as their union. 5. They do not blend unrecognisably; for having created the two principles, they choose each his own particular realm. Ahura chooses the righteous order of religion, and with it the pious of all ages. The evil spirit chooses the wicked.{=html}

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The point and meaning of the entire doctrine is that a good God cannot be responsible for permanent evil; that imperfection and suffering are original, and inherent in the nature of things, and permanently so. The swallowing up of sin and sorrow in ultimate happiness belongs to a later period. It is not Gâthic Zarathustrianism. Evil was the work of an independent being.

The great thinker saw his point; and it was that the Deity Himself could not prevent the evolution of base and revolting moral qualities with their consequent miseries in both victim and aggressor. An evil God was therefore their author.

6. But the blood-feuds of War, not to speak of the theological animosity, were too much for his philosophy. The sage could not regard all men and their circumstances with broad and equable impartiality.

The hated Daêva-worshippers, who were doubtless equally conscientious with the Zarathustrians, are said to have failed of correct discernment.

As they were deliberating, so he recalls, the Worst Mind, a very real although ‘abstract’ Satan, came upon them, to induce them to choose him and his evil realm. They acceded, becoming furious in their intention to injure human life. This may be regarded as a dramatic, but at the same time, in a moral sense, a philosophical statement of a temptation and fall. (For a later one, with more colour and less truth, see the temptation proper of Zarathustra himself []{=html}1{=html}, recalling as it does so vividly the temptation in the Gospels.)

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{=html}7. If we can accept the words ahmâikâ to mean merely ‘upon{=html}

[{=html}p. 27{=html}]

{=html}this,’ we may hold that the statements proceed without a break. Even a gap of lost verses does not interrupt the sense. The clothing of souls with bodies seems indicated. If so, the doctrine of the Fravashis, otherwise foreign to the Gâthas, may have its origin by inference here, and directly in verse 4. After the creation and first activity of the souls of the Archangels on the one hand, and of the Daêvas on the other, together with their respective human adherents, the one choosing good and the other evil, the remaining Ameshôspends unite with Âramaiti in bestowing a body upon the newly created soul. (So we must conclude from the language.) And the prophet breaks in with the prayer that in the future, and possibly at the Frashakard, the completion of progress, these created souls might possess such advantages as they had when Ahura came at first with his acts of creation; that is, that they might be restored again to a state of sinless happiness, provided with bodies by Âramaiti as at the first. (See Yast XIX, 89.){=html}

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8. But, as he implies, and perhaps expresses in a lost verse, vengeance shall come upon the wretched beings who choose the Evil Mind as their master. And it shall come, not in the abstract merely by any means, but as executed by a numerous, if not once predominant party, ‘the offspring of the Evil Mind.’ And when this shall have been completed (and XXXI, 18 shows us that the weapons to be used to bring it about were not to be those of verbal argument alone) then, as he declares with enthusiasm, ‘to God shall be the Kingdom,’ a Kingdom established in the Divine Benevolence, which will pervade its organic life, and which will likewise, as the personified ‘Immortal,’ utter encouragements and commands to its loyal citizens. And these citizens will then not only defeat the Lie-demon, who is the life of the Daêva-party, but they will deliver her up as a captive to the great Genius of Truth, the personified Righteousness. 9. And, as he ardently hoped for the coming of the Kingdom into the hands of Ahura, he as ardently beseeches that he and his coadjutors, the princes already named, may be honoured as the immediate agents in bringing on this ‘millennial’ completion; nay, he even prays that they may be as Ahuras []{=html}1{=html} in merciful services, declaring that all their thoughts were centred in that scene where religious light dwelt as personified in her home.

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{=html}10. Once more he announces the certain defeat and chastisement of the incarnate falsehood and her adherents, which enables{=html}

[{=html}p. 28{=html}]

{=html}him only the more impressively to describe the rapid reunion of the righteous amid the home-happiness of Heaven.{=html}

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{=html}11. Having delivered his brief but weighty communication, he commends his hearers for learning the holy vows of the Religion on account of the duration of the announced rewards and punishments. They shall be long indeed; and upon their complete inauguration full salvation shall be realised for those who shall have learned and heeded the invaluable truths.{=html}

{=html}Translation.{=html}

1. And now I will proclaim, O ye who are drawing near and seeking []{=html}1{=html} to be taught! those animadversions []{=html}2{=html} which appertain to Him who knows (all things) whatsoever; the praises which are for Ahura, and the sacrifices (which spring) from the Good Mind, and likewise the benignant meditations inspired by Righteousness. And I pray []{=html}3{=html} that propitious results may be seen in the lights.

[{=html}p. 29{=html}]

2. Hear ye then with your ears; see ye the bright flames []{=html}1{=html} with the (eyes of the) Better Mind. It is for a decision as to religions, man and man, each individually for himself. Before the great effort of the cause, awake ye []{=html}2{=html} (all) to our []{=html}3{=html} teaching!

3. Thus are the primeval spirits who as a pair []{=html}4{=html} (combining their opposite strivings), and (yet each) independent in his action, have been famed (of old). (They are) a better thing, they two, and a worse []{=html}5{=html}, as to thought, as to word, and as to deed. And between these two let the wisely acting choose aright. (Choose ye []{=html}6{=html}) not (as) the evil-doers []{=html}7{=html}!

[{=html}p. 30{=html}]

4. (Yea) when the two spirits came together at the first to make []{=html}1{=html} life, and life’s absence []{=html}2{=html}, and to determine how the world at the last shall be (ordered), for the wicked (Hell) the worst life, for the holy (Heaven) the Best Mental State []{=html}3{=html},

5. (Then when they had finished each his part in the deeds of creation, they chose distinctly each his separate realm.) He who was the evil of them both (chose the evil), thereby working []{=html}4{=html} the worst of possible results, but the more bounteous spirit []{=html}5{=html} chose the

[{=html}p. 31{=html}]

[{=html}[paragraph continues]{=html}] (Divine) Righteousness; (yea, He so chose) who clothes upon Himself the firm []{=html}1{=html} stones of heaven (as His robe). And He chose likewise them who content Ahura with actions, which (are performed) really in accordance with the faith []{=html}2{=html}.

6. And between these two spirits the Demon-gods (and they who give them worship) can make no righteous choice []{=html}3{=html}, since we have beguiled []{=html}4{=html} them. As they were questioning and debating in their council []{=html}5{=html} the (personified []{=html}6{=html}) Worst Mind approached them that he might be chosen. (They made their

[{=html}p. 32{=html}]

fatal decision.) And thereupon they rushed together unto the Demon of Fury, that they might pollute []{=html}1{=html} the lives of mortals []{=html}2{=html}.

7. Upon this []{=html}3{=html} Âramaiti (the personified Piety of the saints) approached, and with her came the Sovereign Power, the Good Mind, and the Righteous Order. And (to the spiritual creations of good and of evil) Âramaiti gave a body, she the abiding and ever strenuous []{=html}4{=html}. And for these (Thy people) so let []{=html}5{=html} (that

[{=html}p. 33{=html}]

body) be (at the last), O Mazda! as it was when Thou camest first with creations []{=html}1{=html}!

8. And (when the great struggle shall have been fought out which began when the Daêvas first seized the Demon of Wrath as their ally []{=html}2{=html}), and when the (just) vengeance shall have come upon these wretches, then, O Mazda! the Kingdom shall have been gained for Thee by (Thy) Good Mind (within Thy folk). For to those, O living Lord! does (that Good Mind []{=html}3{=html}) utter his command, who will deliver the Demon of the Lie into the two hands []{=html}4{=html} of the Righteous Order (as a captive to a destroyer).

9. And may we be such as those who bring on

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this great renovation, and make this world progressive, (till its perfection shall have been reached). (As) the Ahuras of Mazda []{=html}1{=html} (even) may we be; (yea, like Thyself), in helpful readiness to meet []{=html}2{=html} (Thy people), presenting (benefits []{=html}3{=html}) in union with the Righteous Order. For there []{=html}4{=html} will our thoughts be (tending) where true wisdom shall abide in her home []{=html}5{=html}.

10. (And when perfection shall have been attained) then shall the blow of destruction fall upon the Demon of Falsehood, (and her adherents shall perish with her), but swiftest in the happy abode of the Good Mind and of Ahura the righteous saints

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shall gather, they who proceed in their walk (on earth) in good repute []{=html}1{=html} (and honour) []{=html}2{=html}.

11. Wherefore, O ye men! ye are learning []{=html}3{=html} (thus) these religious incitations which Ahura gave in (our) happiness []{=html}4{=html} and (our) sorrow []{=html}5{=html}. (And ye are also learning) what is the long wounding for the wicked, and the blessings which are in store for the righteous. And when these (shall have begun their course), salvation shall be (your portion []{=html}6{=html})!

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[]25:1 It is also noticeable that the name Angra Mainyu does not occur in this section.

[]26:1 Comp. Vd. XIX, 1-10. Consider how much time would be required for the name of Zarathustra to become so involved in myth.

[]27:1 As the Ahuras of Mazda, the Ameshôspends.

[]28:1 As ‘ish’ means approaching with desire, the Pahlavi translator has, freely, khvahîsno.

[]28:2 Read mãzdathâ.

[]28:3 So with long ê; but yaêkâ (P^11^ supported by the Pahl.) may be the lost dual neuter of the pronoun, referring to the two principles discussed below. Yê*kâ = I pray for, although the most natural rendering grammatically, does not seem so well adapted here, as a prayer for the success of his communication does not harmonise with the otherwise dogmatic statements of the composer. The urvâtâ (vrata) founded upon the doctrine of dualism bring about salvation. They may therefore be touched upon in this introductory verse. And that the heavenly bodies contained indications bearing directly or indirectly upon human destiny seems to have been early an accepted doctrine. (Compare also chap. XXIX, 3, where ‘the lofty fires’ seem alluded to as moved by the Deity, and this in immediate connection with the discussion of the most important problems concerning the fate of the holy community.) It is, however, not impossible that the lights of the altar may have been meant. (See sûkâ in the second verse.) The Pahlavi translation [{=html}p. 29{=html}] has dên rôshano pavan vênisnŏ hû-ravâkh-manîh. As to yê*kâ or yaêkâ, the Pahlavi does not favour a verbal form. But if the pronoun is accepted, even then change is needed; yaêkâ yâ = yéka yéna is hardly possible. We should be obliged to render: And which two things (were those?) whereby (adverbially) propitious results have been seen in the stars. Others have experienced difficulty, and even ashayaêkâ(?) has been conjecturally suggested for this place and chap. LI, 2. Neither Sp. nor Westg. report a long ê.

[]29:1 Gôshânŏ srûd nyôkhshisnîh [aîghas gôsh barâ vasammûnd]---Zak î rôshanŏ. Otherwise ‘with the eye;’ but see yâ raokebîs daresatâ urvâzâ. The altar-flame would not unnaturally be mentioned after the heavenly lights.

[]29:2 Literally, ‘(be ye) wakeful.’

[]29:3 Hardly, to teach us.’ Possibly, ‘to teach this, each one.’

[]29:4 Pahl. transcribes. Notice that paouruyê (pourvîyê) is neut. []{=html}*{=html} as are vahyô and akemkâ, which is not lightly to be passed over.

[]29:5 The Pahlavi freely: Benafsman---[aîghsânŏ vinâs va kirfak benafsman barâ yemalelûnd]. They announced themselves as sin and good works. Ner. yau punyam pâpamka svayam avokatâm.

[]29:6 Barâ vigîd. Ner. vibhaktavân*. If a third plural subjunctive, still the force is as if imperative. Possibly it is preterit.

[]29:7 On this important verse I cite Neryosangh. He may be rendered as follows: Thus the two spirits [Hormigda and Âharmana] who uttered first in the world each his own (principle); [that is, who each uttered one his own good (deed), and the other his own sin], these were a pair, in thought, word, and deed, a highest [{=html}p. 30{=html}] and a degraded one. And of these two, the one endowed with good intelligence [ ] was the distinguisher of the true, and not the one endowed with evil intelligence [ ]. (Both he and the Pahlavi fail to credit a plural form in eres vîshyâtâ with Spiegel and Hübschmann.)

The Gâthic verbatim. Yea (= thereupon) the-two the-two-spirits the-two-first-things which-two two-twins two-self-acting-ones were-heard-of in-thought in-word-and in-deed these-two a-better an-evil-and. Of-which-two-and the wisely-acting (ones) aright may discern, not the evil-acting ones.

[]29:* Adverb (?).

[]30:1 The Pahlavi read as an infinitive, dazdê = avŏ zak dahisnŏ. (So also an important authority recently.) Otherwise it has the place of a third dual perfect; ‘they two made.’ The place of an infinitive is not generally at the end of a sentence in Gâthic. Can it be simply a third singular? ‘(Each) makes’ (kamasâ´ karóti).

[]30:2 Pavan zendakîh---va mûnik azendakîh. Ner. gîvitenaka agîvitenaka. Observe the singular abstract agyâitîmkâ, which is not lightly to be passed over. Why not a more ordinary expression? Have we not here an unusual antithesis? The danger is great that by aiming to reduce all to commonplace for the sake of safety, we may demolish many an interesting conception of antiquity.

[]30:3 Observe the subjectivity. These verses settle the question as to the depth of the Zarathustrian hymns. Grammar forces us to see that the composer had large ideas. The entire cast of reflection in the Gâthas tends to be abstract as well as subjective. Not so their invective and partisan exhortations.

[]30:4 Verezyô is a nom. sing. masc., as would seem natural from its position in the sentence. Compare mãthrâis verezyâis.

[]30:5 Observe that Ahura is undoubtedly called spenista mainyu. Elsewhere we must sometimes render, ‘His bountiful spirit.’

[]31:1 Zak î sakht sag nihûftŏ âsmânik. Ner. Gâdhataram* âkâsam dadau.

[]31:2 ‘Who with actions really good piously content Ahura.’ Let it be noticed that fraoret is not independently translated by the Pahlavi. It is freely included in avŏ Aûharmazd; and yet this is supposed by some to be a word-for-word rendering! Ner. prakatâiska karmabhih.

Verbatim. Of-these-two spirits he-chose-to-himself (he)-who (was) the evil (the one) the worst (deeds) working*. The-Righteous-Order (accusative) (chose) the spirit most-bountiful (he-)who the most-firm stones clothes-on-himself, (those) who-and will-content Ahura with real actions believingly Mazda.

(Properly a verbatim rendering is only possible in an inflected language.)

[]31:3 La râstŏ viginênd. They suffer judicial blindness; a common idea in the Gâthas; compare, ‘who holds them from the sight of the truth,’ &c.

[]31:4 The root is indicated by va mûnik valmansân frîft. I can see no escape from the above rather adventurous rendering. See also dafshnyâ hentû in chap. LIII, 8. Perhaps the idea of injury here preponderates over that of deceit; ‘since we have impaired their power.’ The choice between a preterit or an improper subjunctive is also difficult. Possibly, ‘so that we may fatally deceive them.’ Poss. nom. ‘deception came upon them, even A.M.’

[]31:5 This recalls Vendîdâd XIX, 45, where the demons assemble in council to consider the advent of Zarathustra.

[]31:6 Compare verse 4, where Vahistem Manô equals heaven. The [{=html}p. 32{=html}] word is the subject of ‘gasat,’ and has the proper place of a nominative in the sentence; cp. Vedic usage.

[]32:1 That they might disease (so literally) the lives of those who had not yet been tempted or fallen.

The Pahlavi: Vîmârtnîdŏ ahvân î mardûmân [aîgh, evatman aêshm ansûtâân ahûkînênd].

Ner.: Ye nigaghnur bhuvanam manushyânâm.

Hübschmann: ‘um durch ihn Plagen über das Leben des Menschen zu bringen.’

[]32:2 Verbatim. Of these two spirits not aright may choose the Daêvas, since these we have beguiled (or have injured). To the-questioning ones upon came-he in-order-that he might-be-chosen (subjunctive middle) he-the worst mind. Thereupon to-furious-rapine they rushed-together in-order-that (yena) they might disease (or ruin) the-life of-man.

[]32:3 Or, ‘to him;’ some unnamed benefactor; hardly ‘to us.’ The Pahlavi has, avŏ valman, but Ner. has only tatraka. Observe ahmâi in chap. XLIII, 1, and in chap. XLVII.

[]32:4 Root ãn = in. The Pahlavi freely, pavan astûbîh. He seems to have thought of nam + a priv.

Kehrpem is feminine. Ãnmâ may be a neuter in apposition.

Otherwise we must accept -mâ as a suffix. Or can kehrpem (corpus) be a neuter here? The clothing of the spirits with corporeal natures enabled them to advance in the development of moral qualities by self-restraint and pursuit. As has been observed in the summary, no Fravashis appear in the Gâthas. Have we here possibly an indication of the pre-existence of souls? If Âramaiti gave a body, it may be inferred that a period elapsed between the acts of the two spirits and this.

[]32:5 That bodies are to be given to the saints as at the first is to [{=html}p. 33{=html}] be inferred from Yast XIX, 89. (Which see in part ii of the translations of the Zend-Avesta.)

[]33:1 Verbatim. To-this (to us?)-and with-Khshathra came, with-Manah Vohu, with Asha-and (Âramaiti) thereupon a-body the-continuing gave Âr(a)maiti the strenuous (Âramaiti, or the body, a vigorous and strenuous thing).

Of these thine (or to thee) to let-it (the body)-be as thou-tamest in-creations the-first.

[]33:2 See verse 6.

[]33:3 What else can be the subject of sastî?

[]33:4 Observe the pronounced personification of Righteousness. As a matter of course the ultimate sense is more commonplace, as is the case with all poetical matter. ‘Into the hands of Asha,’ is the same as to say, ‘into the power of the servant of God.’

But would this be a proper mode of rendering a line of real though rudely primitive poetry? Such renderings are commentary rather than translation. The Pahlavi may be rendered as follows: Thus also in that creation [in the final body] hatred comes to these haters and sinners; [that is, the avengers shall execute chastisement upon them]. And, therefore, O Aûharmazd! what to thee is the sovereignty, by that (so possibly) shall Vohûman give a reward. Through these, O Aûharmazd! [through the religion of Aûharmazd], when one is instructed in Righteousness, [that is, as to the interests of the pious] then the Drûg is given into one’s hand, [the Drûg who is Aharmôk].

[]34:1 Otherwise, ‘the Ahura-Mazdas,’ or, ‘O Mazda and the Ahuras!’ I think that the most natural rendering according to the grammar should first be given, notwithstanding something uncommon about it. ‘All the Ahura-Mazdas,’ has been seen by Roth in chapter XXXI, 4.

[]34:2 The Pahlavi has the gloss [aîghsân hamîshakŏ hangaman madam tanû î pasînŏ kûnisnŏ], needlessly enlarged of course, but showing the proper root, which is mit; (so Spiegel.)

[]34:3 Or possibly sustaining (the feeble). The Pahlavi reads simply dedrûnisnŏ.

[]34:4 The Pahlavi renders hathrâ in the Indian sense as asâr*, endlessly; so others elsewhere. Hathrâ and yathrâ are of course distinctly in antithesis.

[]34:5 The Pahlavi mihânŏ, Persian makân. That maêthâ is an adverbial instrumental meaning, ‘in one’s home,’ seems the more probable from the two hathrâ, yathrâ, adverbs of place. Compare, for instance, athrâ-yathrâ in XLVI, 16, where shaêitî follows. Hübschmann, ‘Dort mögen (unsre) Sinne sein, wo die Weisheit thront;’ see also husitôis in the next verse.

The Parsi-persian MS. has---Aedûnŏ (sic) ham mâ kih ân i tû hastam (sic); [kû ân i tû ‘hwês hastam] în---rastâ’hiz kardan andar gihân.

[]35:1 Pahlavi, ‘mûn vâdûnd zak î sapîr nâmîkîh = they are creating a good repute,’ as if zazentê were understood in the sense of produce. See the sense ‘bear’ as given for hâ, Rig-veda 843, 2 (X, 17). The analogy is, however, not strong.

[]35:2 The Pahlavi translation may here be rendered as follows: Thus in that dispensation [in the later body] the Drûg [who is Ganrâk Mînavad] will be overthrown [ ] when (his) host is scattered. Thus they move keenly on [to seize the reward], which is attained through the good citizenship of Vohûman [when they shall have dwelt in piety]. They who are creating a good renown are thus moving on toward Aûharmazd and Ashavahist [that is, the person who is of good repute goes forward to seize the reward].

[]35:3 Once more the anomalous form âmûkhtisnŏ meets us in the Pahlavi. May this not be intended to express ‘learning,’ whereas âmûzisnŏ would express ‘teaching?’ I hardly think so.

[]35:4 The Pahlavi translation is only remotely if at all responsible for hvîtikâ as = sua sponte. This would require hvîti as = *hvâti with difficulty comparing ‘yim’ and ‘yem’(?). It is generally considered now as = hu + iti; but the letter [] = [] seems doubtful.

[]35:5 Read anitî = ‘with impeded progress.’ ‘In prosperity or adversity.’ But these are conjectures.

[]35:6 The Pahlavi: Aêtûnŏ akhar valmansân aîtŏ nadûkîh. I do not think that we ought to regard the words of the original as expressing universal restoration. But they may well have given the first indication toward this later view. Literally, they state it, but not when correctly understood.

(SUPPLEMENTARY NOTE. The Pahlavi word yômâî which transcribes yesnâ in verse 4 cannot mean ‘by day.’ Its imperfect form induced the translators to translate rûzhâ and bhûmandale, but these scholars, as in many other instances, hinted at a correction.)

[]

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YASNA XXXI. {align=“center”}

THE PROGRESS AND STRUGGLES OF THE CAUSE. {align=“center”}

{=html}This composition differs from that in XXX as descending from the more general to the particular, and from the doctrinal to the practical. One might even trace an immediate connection, urvâtâ occurring in the last verse of the one and in the first of the other. It is, of course, very possible that the verses before us are only a remnant of those which originally constituted the piece, and here and there one may have been interpolated from other scriptures.{=html}

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Some writers prefer to assume a loss of the original text or an addition to it at the smallest change of tone, and to assume also a change of subject with it. I do not regard it as very useful to lay too much stress upon these occurrences.

Whether caused by gaps or interpolations, they do not at all affect the fact that the subject-matter is homogeneous and contemporaneous; and, probably, like many more modern compositions, the verses gain in rhetorical effect by being weeded of repetitions.

We might divide as follows 1, 2, an address to the congregation to be connected with XXX as its concluding words; 3-5, an address to Ahura; 6, an address to the faithful; 7-17, to Ahura; 18, to the congregation; 19, to Ahura; 20, 21, to the congregation; 22, an addition.

Treating the section then as containing homogeneous matter which combines well into a unit, I proceed as follows. The sage chants his hymn in the presence of the multitude as before.

1. He declares that while he is reciting things unwillingly heard by the hostile party, those same truths are valued as the best of existing things by those who are sincerely devoted to Mazda, their good disposition quickening their perception.

2. He then declares that if the truths of the holy Religion are not yet clearly seen by the instrumentalities provided, he will approach them still more effectively in accordance with the especial regulation of the spiritual chieftainship, which Ahura Mazda had prepared in response to the lament of the soul of the Kine; i.e. of the Iranian herds and people possibly as representing the entire holy, or clean, creation upon earth. And he further asserts that this regulation concerns the struggle of the two parties, and will bring the cause of the Righteous Order to a successful issue.

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{=html}3. Changing his address to Ahura, he proceeds to pray at once{=html}

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{=html}for that satisfying decision which would be the natural result of the regulation just promised, and which could be given by the instrumentality of the Sacred Fire and holy ritual, affording mental keenness to the two contending parties. And he declares that this is the doctrine which should be proclaimed for the conversion of mankind. Here we observe that the Zarathustrian Mazda-worship was aggressive and missionary in its spirit, and in a proselyting sense by no means indifferent to the final destiny of the Gentile world. (The later and traditional system announced indeed the restoration and so the conversion of all men, and that not as an object proposed to the efforts of charity, but as a necessary result (so by inference; see Bundahis (West), pp. 126, 129). I can find no trace of this in the Gâthas.{=html}

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Here we have only the effort to convert.)

4. Addressing all the Bountiful Immortals, and with the striking title of the Ahuras of Mazda, he prays for the establishment of the ‘mighty kingdom’ by means of which he might overcome the personified and aggressive falsehood of the opposing and persecuting Daêva-worshippers.

5. In order to enable himself to fulfil his mission, he asks for prophetic and judicial knowledge as to what ought to be done, or as to what is about to happen in the immediate future.

6. He lauds the Mãthra which we may suppose him to recognise as delivered to him afresh in answer to his prayer for prophetic light, and he praises co-ordinately with the Word of God that Sovereign Authority of Ahura, which was to be established in a kingdom where goodness would increase, and be prosperous, if not predominant.

7. He takes the heavenly bodies as evidence of the wisdom of Him who created the Sacred Order personified as the ‘Immortal’ Asha, and also the Good Mind, his equal. And he ascribes the support and extension of their hallowing influence to Ahura, because He never changes.

8. He reiterates, in expressions which form the basis for another hymn, his conception of Mazda as the supreme object of devotion, as the father of the Good Mind personified as His child, as the creator of the Righteous Order, and as both the controller and the judge of human actions. Therefore the Good Mind and Righteousness are to be worshipped as standing in the closest possible relation to him.

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{=html}9. He ascribes the ‘Immortal’ Piety to Him as well. She is His own, and elsewhere His own daughter. He is declared, as in{=html}

[{=html}p. 38{=html}]

{=html}chapter XXIX, to be the Creator of the Kine, and of Understanding, (His own intelligence), to guide Him in the disposition of the destiny of the holy Iranian people. And according to it He makes the path for the Kine, which as a matter of course has no meaning as applied to bucolics, but is full of meaning when read in view of the wail of the Kine’s Soul in chapter XXIX, and of the intervention of the Deity in her behalf, for He actually appointed Zarathustra to meet her necessities. He adds, however, that her free choice is not abolished by the construction ‘of this path.’ It is elsewhere called the ‘religion of the Saviour-prophets,’ and she is free to proceed in it, guided by the first prophet, the ideal husbandman, or she can follow the profaner nomad.{=html}

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10. But he thankfully exclaims that she does not pause in indecision, nor does she choose perversely. She selects the guardian appointed by Ahura, the diligent and pious husbandman, elsewhere identified with Zarathustra himself. He is rich with the spiritual wealth of the Good Mind; and she rejects in his favour the idle and free-booting nomad, excluding him from all share in the sacred religious system.

11. The composer then delineates the struggle which inevitably follows this establishment of the needed means of deliverance. When Mazda has completed the inspiration of doctrines, teaching whither the one endowed with free volition (like the Kine [verse 9]) should direct his choice in action (12), there upon the spot, as it were, the ignorant Daêva-worshipper makes himself heard beside God’s spokesman. But the prophet is consoled by the reflection that the pious mind will not question the evil Spirit, or the good Spirit superficially. It searches both the Spirits, questioning them, as it were, in their very home. (Hence it is that Ahura speaks so fully concerning Angra Mainyu, delineating his opposition to Him in extended detail. See XLV, 2.)

13. The composer is still more reanimated by the certainty that Ahura is gazing into the depths of all questions, trivial and profound; which is to say that he observes most closely the men who are discussing them. And he declares that he also sees the cruel injustice of the punishments which the tyrants visit upon the smallest offences, as well as the more flagrant wickedness of those who persecute his adherents without even a pretence of justice.

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{=html}14. As he recalls the divine forecasting omniscience, he asks Ahura once more concerning the future which was close at hand with its portentous events. And he inquires as to the nature of the veritable and not iniquitous confessions, which were properly due to{=html}

[{=html}p. 39{=html}]

{=html}be made by the righteous believer in order to avert the impending calamities, and secure the upper hand in the struggle for the throne. And he inquires also as to the proper expiatory prayers which were to be offered by the believer. He does not however fail to inquire analogously concerning the wicked, nor to ask how they, as well as the righteous, shall be situated in the final consummation.{=html}

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15. Particularising as to the latter, he asks what shall be the punishment for those who succeed in installing an evil monarch, one of the Daêva-party, a prince who cannot exist without the ruthless persecution of the pious husbandman, who repudiates the Lie-demon presiding over the counsels and efforts of the opposing religion.

16. He further asks how and by what actions the wise man may become like Ahura, or his faithful adherent, the expressions used implying deep religious feeling.

17. Striving to arouse the perceptions of his hearers, he inquires as to which one of the two parties holds to the greater or more important religion, the disciple of Asha, the personified Righteous Order Ahura’s immediate creature (see above), or the opponent. And he prays that no blind guide may deceive him, or those who belong to him, ‘but that the enlightened, yea, even Ahura Himself, may speak to him, and become the indicator and demonstrator of the truth.’

18. Closing this address to the Deity, he turns to the congregation, vehemently forbidding them to listen to the doctrines of his opponents, warning them against the ruin and death which would ensue, and fiercely appealing to the sword.

19. Once more addressing Ahura, he prays that they may on the contrary listen to Him who has power to vindicate the conscientious Zarathustrian, inculcating veracity upon him, and encouraging him in its practice; and this by means of the holy sacrifice, or ordeal of the Fire.

20. He solemnly warns those who would seduce the righteous of their ultimate fate, and adds that their sorrows will be self-induced, if they persevere in their hostility. Their own consciences (as we see from Yast XXII) would not only bring on their ruin, but would form a part of their punishment.

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{=html}21. On the other hand, happiness and immortality will be the lot of the faithful. And these ‘eternal two’ will be given to them, accompanied by the fulness of Righteousness, and the exuberant vigour of the Good and Kindly Mind within them and bestowing its blessings upon them.{=html}

[{=html}p. 40{=html}]

{=html}22. In conclusion he apostrophises the manifest certainty of the truths which he declares, and, addressing Ahura, animates the faithful not merely with the hope of the objective recompense, but with the prospect of being efficient as servants of God.{=html}

{=html}Translation.{=html}

1. These doctrines (therefore) we are earnestly declaring to You as we recite them forth from memory, words (till now) unheard []{=html}1{=html} (with faith) by those who by means of the doctrinal vows []{=html}2{=html} of the harmful Lie are delivering the settlements of Righteousness to death, but words which are of the best unto those who are heartily devoted to Ahura []{=html}3{=html}.

2. And if by this means the indubitable truths []{=html}4{=html} are not seen in the soul []{=html}5{=html}, then as better (than these words) I will come to you all (in my person) with

[{=html}p. 41{=html}]

that power, and in that way according to which Ahura Mazda knows and appoints His ruler []{=html}1{=html}, that ruler over both the two (struggling) bands []{=html}2{=html}, in order that we (in obedience to him), may live according to Righteousness []{=html}3{=html}.

3. And that keenness, that deciding satisfaction, which Thou hast given by (Thy) Spirit []{=html}4{=html}, and (Thy) Fire, and by Thy Righteousness (itself) to the two battling []{=html}5{=html} (sides), do Thou declare unto us, O Ahura! that vow which is for the seeing []{=html}6{=html} (as those endowed with mental light). Yea, do Thou declare this that we may know it, O Mazda! With the tongue of Thy mouth do Thou speak it (that as I preach its mighty truths []{=html}7{=html}) I may make all the living believers []{=html}8{=html}!

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4. And when the Divine Righteousness shall be inclined to my appeal []{=html}1{=html}, and with him all those (remaining ones who are as) Mazda’s []{=html}2{=html} (own) Ahuras then with the blessedness (of the reward), with (my) Piety and with Thy Best Mind (active within me), I will pray []{=html}3{=html} for that mighty Kingdom by whose force []{=html}4{=html} we may smite the Lie-demon []{=html}5{=html}.

5. Aye, do Thou tell me that I may discern it, since through (Thy) Righteous Order the better (lot) is []{=html}6{=html} given; tell me this that I may know it with (Thy) Good Mind (as it speaks within me), and that I may ponder []{=html}7{=html} that to which these my truths []{=html}8{=html} belong (and

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of which my prophet speaks; yea), tell me those things, O Mazda Ahura! which may not be, and which may be []{=html}1{=html}.

6 []{=html}2{=html}. And that verily shall be the best of all words to Him which the All-(wise one) will []{=html}3{=html} declare to me in very deed, that word which is the Mãthra of Welfare and of Immortality (for it proclaims His beneficent power). And to the Great Creator (shall there be) a Realm such as that (whose strength I asked for victory []{=html}4{=html}), and which (at the last) shall flourish []{=html}5{=html} in its holiness to His (glory []{=html}6{=html})!

7. (For He has sovereign control.) He who conceived of these (truths of the Mãthra) as their first (inspirer), (and as He thought their existence they

[{=html}p. 44{=html}]

[{=html}[paragraph continues]{=html}] (all) as (His) glorious []{=html}1{=html} (conceptions first) clothed themselves in the stars []{=html}2{=html}), He is through His understanding the Creator []{=html}3{=html} of the Righteous Order. And thus likewise He supports His Beneficent Mind (in His saints). And these (holy creatures) may’st Thou cause to prosper by Thy Spirit (since they are Thine own), O Ahura Mazda! Thou who art for every hour the same []{=html}4{=html}!

8. Therefore []{=html}5{=html}, as the first []{=html}6{=html} did I conceive of Thee, O Ahura Mazda! as the one to be adored with the mind in the creation, as the Father of the Good Mind within us, when I beheld Thee []{=html}7{=html} with my (enlightened) eyes as the veritable maker of our Righteousness, as the Lord of the actions of life []{=html}8{=html}!

9. Thine, O Ahura! was Piety; yea, Thine, O Creator of the Kine! was understanding and the

[{=html}p. 45{=html}]

[{=html}[paragraph continues]{=html}] Spirit []{=html}1{=html}, when Thou didst order a path for her (guiding). From the earth’s tiller (aided []{=html}2{=html}) she goeth []{=html}3{=html} (in that allotted way), or from him who was never tiller. (Thy path hath given her choice []{=html}4{=html}.)

10. (But she did not pause in temptation.) Of the two she chose []{=html}5{=html} the husbandman, the thrifty toiler in the fields []{=html}6{=html}, as a holy master endowed with the Good Mind’s wealth []{=html}7{=html}. Never, Mazda! shall

[{=html}p. 46{=html}]

the thieving []{=html}1{=html} nomad share the good creed []{=html}2{=html}. (For the Kine’s choice would bestow it []{=html}3{=html}!)

11. (And this doctrine was the first of rules to regulate our actions. Yet the opposer speaks beside Thee.) For when first, O Ahura Mazda! Thou didst create the (holy) settlements, and didst reveal the religious laws []{=html}4{=html}; and when Thou gavest (us) understanding from Thine own mind, and madest our (full) bodily life []{=html}5{=html}, and (didst thus determine) actions (by Thy power), and didst moreover deliver to us (nearer) injunctions whereby (as by a rule) the wisher may place his choices []{=html}6{=html},

12. (There strife at once arose, and still is raging.) There (beside Thy prophet) the truthful or liar, the enlightened or unenlightened, lifts his voice (to utter

[{=html}p. 47{=html}]

his faith), and with devoted mind and heart []{=html}1{=html}. (But without hindrance from this striving, or pausing with feeble search []{=html}2{=html}, our) Piety steadily []{=html}3{=html} questions the two spirits []{=html}4{=html} (not here on earth) but (there in the spirit-world) where (they dwell as) in their home []{=html}5{=html}.

13. (Yea, my Piety questions searchingly, for Thou, O Maker! hast Thy view on all; we cannot question lightly.) What questions are asked which are open []{=html}6{=html} (permitted to our thoughts), or what questions (are asked) which are furtive []{=html}7{=html} (hiding themselves from the light), or (what decision soever we may make, and the man) who for the smallest sin binds on the heaviest penance, on all []{=html}8{=html} with Thy glittering eye(s) as a righteous guard Thou art gazing []{=html}9{=html}!

[{=html}p. 48{=html}]

14. This then I will ask Thee, O Ahura Mazda! (as I seek Thy counsel once again []{=html}1{=html}). What events are coming now, and what events shall come in the future []{=html}2{=html}; and what prayers with debt-confessions []{=html}3{=html} are offered with []{=html}4{=html} the offerings of the holy? And what (are the awards) for the wicked? And how shall they be in the (final) state []{=html}5{=html} of completion []{=html}6{=html}?

15. And I would ask Thee this, O Mazda! (concerning the coadjutor of the wicked): What is the award []{=html}7{=html} for him who prepares the throne []{=html}8{=html} for the evil, for the evil-doer []{=html}9{=html}, O Ahura! for him who cannot else reclaim []{=html}10{=html} his life, not else save []{=html}11{=html} with lawless

[{=html}p. 49{=html}]

harm to the tiller’s herd, to the pious husbandman’s flock, who speaks no word with lying, (who abjures the Lie-demon’s faith []{=html}1{=html})?

16. Yea, I would ask Thee such a thing as this: How such an one as he who, with wise action, has striven to promote (Thy holy) Rule []{=html}2{=html} over house, and region, and province, in the Righteous Order and in truth, how he may become like Thee []{=html}3{=html}, O Great Creator, Living Lord? And when he may so become, (this also I would ask), and in what actions living he may so be []{=html}4{=html}?

17. And which of the (religions) is the greater (and the more prevailing []{=html}5{=html} as to these questions which thus concern the soul?) Is it that which the

[{=html}p. 50{=html}]

righteous believes, or the wicked []{=html}1{=html}? (Let then our questionings cease.) Let the enlightened (alone) speak to the enlightened. Let not the ignorant (further) deceive us, (high though he may lift his voice []{=html}2{=html}). Do Thou thyself, O Ahura Mazda! declare []{=html}3{=html} to us (the truth) as Thy Good Mind’s full revealer.

18. (And you, ye assembled throngs!) let not a man of you lend a hearing to Mãthra, or to command of that sinner []{=html}4{=html} (ignorant []{=html}5{=html} as he is), for home, village, region, and province he would deliver to ruin []{=html}6{=html} and death. But (fly ye to arms without hearing), and hew ye them all with the halberd []{=html}7{=html}!

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19. Let them hear Him who conceived of the Righteous Order for the worlds, the (all)-wise One, O Ahura! For truthful speech He rules with absolute sway over words, and ever free of tongue (to guide us in our way []{=html}1{=html}). By Thy shining flame []{=html}2{=html} (He doth guide us []{=html}3{=html}, Thine altar’s flame with its signs of decision and of grace) sent forth for the good of the strivers []{=html}4{=html}.

20. (But, O ye listening men!) he who renders

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the saint deceived []{=html}1{=html}, for him shall be later destruction []{=html}2{=html}. Long life shall be his lot in the darkness; foul shall be his food; his speech shall be of the lowest []{=html}3{=html}. And this, which is such a life []{=html}4{=html} as your own, O ye vile! your (perverted) conscience through your own deeds will bring []{=html}5{=html} you []{=html}6{=html}!

21. But Ahura Mazda will give both Universal Weal and Immortality []{=html}7{=html} in the fulness of His Righteous Order, and from himself []{=html}8{=html} as the head []{=html}9{=html} of Dominion (within His saints). And He will likewise give the Good Mind’s vigorous might []{=html}10{=html} to him who in spirit and deeds is His friend []{=html}11{=html}, (and with faith fulfils his vows []{=html}12{=html})

[{=html}p. 53{=html}]

22. And to the wise are these things clear as to the one discerning with his mind (not blinded by the perverter []{=html}1{=html}). With Thy Good Mind and Thy (holy) Kingdom he follows the Righteous Order both in his words and his actions. And to Thee, O Ahura Mazda! such a man shall be the most helpful and vigorous being []{=html}2{=html} (for he serves with every power []{=html}3{=html})!

Footnotes {align=“CENTER”}

[]40:1 Roth, ‘wollen wir Worte künden---ungern gehört von denen, welche nach des Unholds Geboten,’ &c. Hübschmann preferring ‘wir sprechen Worte nicht anhörbar für diejenigen’ (Casuslehre, s. 223). A dative of the pronoun is certainly more natural than the ablative as inst. But on the whole agushtâ seems better in its ordinary sense, although in so rendering we are obliged to supply a word.

[]40:2 Valmansân mûn pavan âfrîngânîh î Drûg zak î Aharâyîh gêhân barâ, marenkînênd.

[]40:3 The Pahlavi may be rendered as follows: Both these benedictions, which I (we) recite as yours [the Avesta and Zand], we are teaching by word to him who is no hearer, [to the destroyer of sanctity (the heretical persecutor) [ ]]. Those who utterly slay the world of righteousness through the benedictions of the Drûg [ ], even those might be an excellent thing, if they would cause progress in what belongs to Aûharmazd.

[]40:4 Read perhaps advayâo; see the Pahlavi. Otherwise ‘the way’ advâo as panthâs; but the participle []{=html}*{=html} does not agree. Compare for meaning kavím ádvayantam, sákhâ ádvayâs.*

[]40:5 The Pahlavi renders ‘in the soul’ freely by ‘believes:’ Pavan nikîrisnŏ la hêmnunêdŏ as pavan zak î agûmânîkîh. The general indications are to be observed.

[]40:* Is it a loc.?

[]41:1 Comp. chap. XXIX, 2, where the Ratu is discussed; here the word might be the abstract.

[]41:2 Roth ‘dieser beiden Parteien (Yasna XXXI).’

[]41:3 He repels and condemns the evil, and he hallows and helps the good.

[]41:4 Most striking is the use of mainyu. It is ‘the Spirit’ = God. It is ‘His Spirit.’ It is also used of man’s spirit.

[]41:5 Or, ‘from the two arani;’ but see ãsayâo in verse 2. The Pahlavi translator has avŏ patkârdârânŏ shnâkhtârîh; so uniformly. In Y. XLIII, 12, K5 and most MSS., except K4, and likewise excepting the printed B.V.S., read ranôibyô which excludes the dual form; also the fire is not mentioned there. It is however far from impossible that the present Pahlavi translation may be a growth beyond an earlier one more in accordance with arani. The strivers, or fighters, might describe the two rubbing-sticks (?).

[]41:6 Aîmar (sic), vigârdâr. This meaning suits the connection admirably. The word is otherwise difficult, and this general sense is followed by some who do not so often cite the Pahlavi translator.

[]41:7 See verse 1.

[]41:8 Roth, ‘wie ich alle lebenden bekehren soll.’ So also the general indication of the Pahlavi translator. Pavan hûzvânŏ î Lak---zîvandakân harvist-gûn hêmnund. Observe that the religious system contemplated universal proselytism.

[]42:1 The general indications karîtûntâr and bavîhûnam point to the proper sense.

[]42:2 Or, with Roth, ‘wenn wirklich sich rufen lassen die Ahura-Mazdas.’ Otherwise, ‘O Mazda and the Ahuras.’ Hübschmann also maintained that Mazdau was here a plural; (see his Y. XXX, 10.)

[]42:3 Roth, rendering ishasâ in accordance with the Pahlavi, ‘erbitte ich.’

[]42:4 Mûn pavan zak î valman gûrdîh---khûshîdŏ Drûgŏ aê sufficiently indicates the proper sense. Roth, ‘kraft deren wir den Unhold bemeistern mögen.’

[]42:5 The Pahlavi may he rendered thus: Since in that dispensation [in the final body], I shall be an invoker of Ashavahist, and of Aûharmazd also [ ]; and of her who is veneration ‘Spendarmad’ [ ], I desire [that best of things which is the reward], of Vohûman. Let also that authority which belongs to my people [ ] be from the strong one [ ] by whose fortitude [ ] the Drûg is overcome [ ].

[]42:6 Literally, ‘Ye gave.’

[]42:7 I am far from sure that the indication of the Pahlavi is not correct here. According to it, when properly understood, we have here an accusative with the infinitive; ‘that I should establish.’ Its own translation is however avŏ li yehabûnâi. Men = man or mãm; en(g) = ã the nasal vowel. The Pahl. translator recognises men elsewhere as = mînisnŏ. It was from no ignorance (!) of the particular word that he wrote ‘li’ here.

[]42:8 Or ‘my prophet;’ comp. rishi; that is, ‘that with which my prophet is concerned.’

[]43:1 Or, possibly, ‘which shall not be, or which shall be.’ Is the subjunctive here used to express obligation? Roth has ‘was nicht sein soll oder was sein soll.’ Ner. may be rendered as follows: Tell it to me distinctly [ ], that which is the highest gift, and which is given to me through sanctity; [that is, because duty and righteousness are fulfilled by me, the best gift of thy reward (is gained) by this means; but how is it possible to make it (actually) one’s own?]. Grant me the knowledge through the best mind; [that is, declare that intelligence to me which comes through good conduct], and by which also safety is (secured) to me [ ]. And declare either that which is not, or that which is, O Great Wise One, the Lord! [ ].

[]43:2 An interval of silence seems here to intervene, or lost verses leave an unexplained transition. The sage turns again to the people.

[]43:3 Vaokât K4 (Barth.).

[]43:4 See verse 4.

[]43:5 The Pahlavi has Aûharmazd având (sic) khûdâyîh kand dên valman vakhshêd Vohûmanŏ.

[]43:6 The Parsi-persian MS. is as follows: Û hast buland, kih ân man âgahîhâ (sic) gû-î âskârah [ ] mânsar i tamâm raftanî; [kû, tamâm pêdâisn pah râh i mânsar bâz ân ‘hwêsî i Hôrmuzd rasêd], kih pah Ṣawâb dârad---bî-marg raftanî azas [ ]. Hôrmuzd---‘hudâî kand andar û afzayêd Bahman [Kûs pâdisâhî pah tan i mard---kandî (?) Hôrmuzd pah tan mihmân].

[]44:1 Mûnas avŏ rôshanîh gâmîkhtŏ khvârîh. Hvâthrâ and khvârîh can hardly mean ‘comfortable’ here. ‘Ease’ is the later sense.

[]44:2 Raokebîs certainly means, with illuminating objects, stars or shining lights.

[]44:3 Hübschmann, ‘der Schöpfer des Asha.’---Casuslehre, s. 190.

[]44:4 Pavan mînavadîkih vakhshînêd [ ] mûn kevanik ham khûdâî.

[]44:5 Compare the frequent expression ‘spentem at Th###vâ me{=html}N{=html}hî,’ in chap. XLIII.

[]44:6 Roth, ‘vornehmsten.’

[]44:7 When I seized Thee (took Thee in) with my eye. The Pahlavi: Amatam [ ] pavan hamkashmîh avŏ ham vakhdûnd hômanih.

[]44:8 Dên ahvânŏ pavan kûnisnŏ khûdâî hômanih.

Ner. may be rendered as follows: Thus thou wert thought at the first by me, O Great Wise One, the Lord! when thou wert engaged in the production of Gvahmana [ ]. In which (production) they apprehend the father of the Best Mind when they observe him with a full-faced look [ ]. (And thou art the father) of that creation which is manifestly righteous; [that is, thou makest the purer creation good in conduct]. Thou art a King in the world as to action; [that is, where it is fitting to confer a benefit, and also where it is fitting to inflict a punishment, in each of these thou art capable].

[]45:1 His spenta mainyu; otherwise ‘spiritual (understanding),’ but mainyu is used elsewhere (verse 3 and 7) alone, and certainly not as an adjective even with a substantive understood. The rendering ‘spirit’ as ‘Thy spirit’ is suspiciously significant; but what is the help? We are forced by grammar so to translate.

[]45:2 The ablative has this force as in Ashât hakâ.

[]45:3 I can hardly accede to an infinitive here: -tê is a rare infinitive termination in Gâthic. Also the infinitive seldom falls to the end of the sentence. The Pahlavi has yâtûnêd, a present; but the Pahlavi should never be positively cited for the forms, as it is free.

[]45:4 Observe that we are forced by every dictate of logic and common sense to avoid the commonplace rendering here. Cattle do not have ‘paths’ made for them, nor do they cry aloud for an overseer, or complain at the appointment of one who does not appear to them promising; nor is it one main effort of religion ‘to content the soul of cattle.’ Cattle, as the chief article of wealth, are taken to signify all civic life. The ‘path’ is the path for the people to walk in, securing safety for soul and life and herds. The adhvan is ‘the way’ which ‘is the religious characteristics and teachings of the prophets’ (XXXIV, 13).

[]45:5 Observe that this cow (some would say ‘ox’) chooses her master, unlike other cattle. But observe also, what is more interesting, that she seems reconciled to the guardian appointed by Ahura. In Y. XXIX, 9, she actually ‘wept’ at the naming of the pusillanimous Zarathustra, desiring a kingly potentate. Now, however, we see that she must have dried her tears, as she is satisfied with the simple workman whom he represents notwithstanding high rank.

[]45:6 In the later Avesta this first vâstrya fsuyant is declared to be Zarathustra.

[]45:7 Mûn fsuîh pavan Vohûmanŏ.

[]46:1 Pahlavi davãsahak; Ner. pratârayitre.

[]46:2 Khûpŏ-hôshmûrisnîh. ‘Judicial blindness’ is everywhere indicated. (The wicked are kept from the sight of the truth.) Hübschm., Casuslehre, ‘der frohen Botschaft.’

[]46:3 This seems implied.

[]46:4 Or, ‘madest the worlds and the souls (?).’

[]46:5 Geldner admirably ‘flesh.’ The Pahlavi: tanû-hômandânŏ gân yehabûnd. Notice that ‘bodily life or flesh’ is mentioned after ‘understanding.’ Compare Y. XXX, 7, where Âramaiti gives ‘a body’ after previous creations.

[]46:6 The Pahlavi has the following interesting gloss: [That is, even the actions and teachings of the pious are given forth by thee; and this was also given in this wisdom of thy mind]. And when there is a person in whom there is a desire for the other world, that desire is granted to him by thee; [that is, what is necessary when he is arriving in the other world, this which is thus required (or desired) by him at that time, is given by thee---through that which is thy mind and wisdom]. Although not able to follow the indications of the Pahlavi fully, I think that there is no question but that we have an important statement in the last line. It does not seem to me possible to render less profoundly than ‘where the wisher may place his choices,’ his religious preferences and beliefs, including all moral volition.

[]47:1 Avŏ zak libbemman.

[]47:2 See verse 13.

[]47:3 Pavan hagisnŏ î: the Persian MS. (Haug XII, b) transliterates khêzisnŏ: Ner. has mano-utthânena (sic). Or, ‘immediately.’

[]47:4 The evil as well as the good spirit is questioned. The two spirits of Y. XXX, 3-6 were here inspiring the conflict.

[]47:5 The Pahlavi unvaryingly in the sense of mihânŏ [-as gâs tamman yehevûnêdŏ]; Ner. paralokanivâsân. See Y. XXX, 9; XXXIII, 9; XXXIV, 6. A questioning which was lightly made would indicate a willingness to tamper with error. The Persian MS. following the Pahlavi has: Anga bang i buland ân i durûgh guftâr [Ganâ Mînû] wa ân ham i râst guftâr [Hôrmuzd], &c. But Neryosangh is more accurate or literal: Atra bumbâm* karoti [antar gagati], mithyâvaktâ vâ satyavaktâ vâ, &c.

[]47:6 Pavan zak î âshkârakŏ.

[]47:7 Nîhânîk.

[]47:8 Thou seest even the questions and decisions of our thoughts as to matters which are simple or difficult, permitted or occult.

[]47:9 I have not followed what may yet possibly be a valuable and correct hint of tradition. I render Neryosangh: He who asks through what is open [through righteousness], or he who asks through what is secret [through sin]; or he (also) who through, or on account of, a little sin which has been committed, commits the great one to secure a purification; [that is, who for the sake of purification necessary on account of a little sin which has been committed, commits a greater one, in order that the first may not [{=html}p. 48{=html}] become known], upon these two, each of them, look with thy two eyes. [Over sins and righteous actions thou art in one way, everywhere and again, the Lord.] The concretes here may give the right indication.

[]48:1 See verse 5.

[]48:2 Man madŏ, mûnik yâmtûnêdŏ, ‘What has come? And what is coming?’

[]48:3 Mûn âvâm.

[]48:4 Hakâ in the Indian sense.

[]48:5 Angardîkîh, the judgment; but Ner. vipâkatâ, consummation.

[]48:6 Neryosangh has as follows: Tad dvitayam tvattah* prikkhâmi, Svâmin! yad âgatam, âyâtika, yo* rinam dadate dânebhyah* punyâtmane [Hormigdâya yathâ yugyate dâtum], yeka, Mahâgñânin! durgatimadbhyah; katham teshâm asti vipâkatâ* evam [kila, yah tat kurute, tasmai nidâne prasâdadânam kim bhavati, yaska tat kurute, tasmaika kim bhavatî ‘ti; me brûhi!] This seems to me very close, far more so than we have any right to expect as a general rule from a Parsi living in India, and only five or six centuries ago, too late for ‘tradition,’ and too early for close criticism.

[]48:7 Roth, ‘Ich frage---was die Strafe ist?’

[]48:8 The head of a party seems to have been plotting to introduce a hostile sovereign.

[]48:9 Î dûs-kûnisnŏ.

[]48:10 The Pahlavi translator, nîvîdînêdŏ, (otherwise nivêkînêd, which I much suspect has become confused with nîvîdînêdŏ through a clerical blunder); Ner. labhate. They both refer vînastî to vid (so Justi) followed by most. Roth (Yasna XXXI, p. 11), ‘der sein Brot nicht findet ohne Gewalthat an der Heerde.’

[]48:11 The Pahlavi translator sees the root han in the sense of [{=html}p. 49{=html}] acquisition, and not from ignorance of the sense given above. In another place, he renders vigîd min; (see XLVII, 5.)

[]49:1 Neryosangh may be rendered as follows: Thus I ask thee: What is for him who seizes upon destruction, and who provides the sovereignty for the wicked [ ], and commits that evil action. O Lord! from which he does not acquire life even through a bribe* (so meaning), [ ] and who is a calamity to the man who acts for herds and men removing calamities from them [ ]?

[]49:2 Roth, ‘der die Herrschaft über Hof Gau and Land um das rechte zu fördern hat.’

[]49:3 Pahlavi, Lak hâvand; Neryosangh, tvattulyo; Roth, ‘deiner werth.’

[]49:4 I render the Sanskrit of Neryosangh thus (it improves on the Pahlavi): I ask (thee) thus: How [dost thou bestow] the sovereignty upon one when he is beneficently wise? [ ] (in the body) of him who, through the increase of sanctity, is no opposer (of prosperity) in provinces or villages; [that is, with him who is discharging his duty and performing acts of sanctity. He is this teacher’s teacher, he does not contend]. Thine equal, O Great Wise One, the Lord! thus is he verily, who (is such) in action, [who is thus Thine equal through activity].

[]49:5 Possibly mazyô has the sense of mazista in chap. L, 1. There ‘the most prevailing’ seems to be the proper rendering.

[]50:1 Literally, ‘Which of the two (creeds as) the greater does the righteous (the believing saint) or the wicked (opponent) believe?’

[]50:2 See verse 12.

[]50:3 Or with others ‘be Thou’; but the gloss of the Pahlavi translation contains an explanation which may well afford the true solution as in so many instances in which he is both consciously and inadvertently followed. It reads [aîghmânŏ barâ khavîtûnînŏ---]. May we not see an az = ah in the form, or at least a separate Iranian root, as also in azdâ (L, r), where the Pahlavi translator gives the same explanation admirably suited to the context.

Neryosangh: Which is it, the pure of soul, or the wicked who teaches as the great one? [ ] The intelligent speaks to the intelligent [ ]. Be not thou ignorant after this; because (ignorance is) from the deceiver. Instruct us, O Great Wise One, the Lord! [ ] Furnish us with a sign through the Best Mind; [that is, make me steadfast in good conduct through the recognition of the dîn]. Such renderings may suffice to show that an examination of these ancient translations in our search for hints is imperative. Yet the practice prevails of omitting a knowledge of the Pahlavi language, on which not only the oldest translation of the Avesta, but also the irregular Sanskrit of Neryosangh, closely depends.

[]50:4 Jolly, ‘Keiner von euch höre auf die Lieder and Gebote des Lügners.’ Roth, ‘Rath and Befehle.’

[]50:5 Compare evîdvâo in verse 17.

[]50:6 Dûs-rûbisnîh.

[]50:7 Sazêd sanêh, ‘prepare the sabre.’ It was however a two-handed weapon; see Y. LVI, 12, (4 Sp.).

The Parsi-persian MS.: Wa ma kas aêdûn az sumâ kih û [{=html}p. 51{=html}] darwand mânsar sunawad wa âmû’htisn (sic); [kû az Âsmôkân (?) Awestâ wa Zand ma sunawad], kih andar---mahall sahar wa deh dehad bad-raftisn wa marg an i Âsmôgh; aêdûn (sic) ôsân Âsmôghân râ sâzad silâh. (Again very close.)

[]51:1 So conjecturally.

[]51:2 Compare chap. XXX, 2. ‘Behold ye the flames with the better mind;’ possibly, also chap. XXX, 1, the signs in the lights seen friendly.’

[]51:3 According to the grammatical forms the agent here must be a divine being, as ye manta ashem ahûbis (see verse 7) is characteristic of the Deity. The vocative, strange as it may seem, does not necessarily exclude Ahura, as the subject referred to in ye. Several analogous cases occur. The Deity may here however represent His prophet, as the Daêvas do their worshippers in the later Avesta. Some writers force the language into a reference to the human subject for the sake of the greatly to be desired simplicity.

One places Ahurâ in the instrumental, a case in which the Almighty seldom appears. The above translation needs no alternative, as the language would be the same whoever ye refers to.

[]51:4 See note on verse 3, and read as alternative ‘from the two arani.’ As an inferior rendering of tradition I cite Neryosangh here: The matter should be heard (taking gûshtâ as a third singular in a subjunctive sense); [that is, a study should be made of it by him] who is even (in any degree) acquainted with the righteous design of Hormigda for both the worlds. He is independent in the literal truth of his words, in his freedom of speech, [and his fear has no existence]. Thy brilliant fire gives the explanation to the contenders. [It makes purity and impurity evident.]

[]52:1 I follow the admirable lead of the Pahlavi here, as the previous verse mentions veracity. Its indication is pavan frîfisnŏ, freely.

[]52:2 I differ with diffidence from the hint of the Pahlavi here (as elsewhere). It has shîvan = tears, which however is free for ‘calamity’ and ‘sorrow.’ Nom. sing.; see its position.

[]52:3 Anâk rûbisnîh yemalelûnêdŏ. This, placed together with such passages as XLVI, 11, XLIX, 11, and LI, 13, formed the basis for the more complete Yast XXII.

[]52:4 Others prefer ‘place,’ but see âyû in line b.

[]52:5 ‘Has led on’?

[]52:6 I cite Ner.: He who betrays the pure through his fraud, may (deceit) be (also his portion) at the last; [that is, let it be so afterwards; it is in his soul]. Long is his journey, and his arrival is in darkness; and evil food and increasing lawlessness is his [ ]. Darkness is your world, O ye wicked! your in-bred deeds, and your dîn, are leading you on.

[]52:7 That Ameretatât means more than long life is clear from amesha.

[]52:8 Afas nafsman patîh. The Gâthic would be more literally perhaps ‘from His own Dominion.’

[]52:9 Sardârîh.

[]52:10 Vazdvarîh; Ner. pîvaratvam.

[]52:11 One naturally thinks of urvatha (vratha), as having something of the sense of vratyá. But usage compels also the sense of friendship. Hübschmann, Casuslehre, s. 259, ‘der durch Gesinnung and Thaten sich ihm als freund erweist.’

[]52:12 Ner.: Mahâgñâni dadau Svâmî* avirdâdât* an irdâdât sampûrnatvam [{=html}p. 53{=html}] punyâtmane [ ] nigam prabhutvam râgñe* âdhipatyena [ ] uttamena pîvaratvam manasâ [-tasmâi dadate], yo nigasya adrisyamûrteh karmanâ mitram.

[]53:1 So according to frequent indications.

[]53:2 Tanû aîtŏ. Ner.: Sa te---mitram asti nivedîtatanuh.

[]53:3 See chap. XXXIII, 14. The Pahlavi translator renders freely as follows: Manifest things (so possibly; otherwise ‘manifestly’) (are) these to (so a MS. not yet elsewhere compared) the wise when according to his understanding he disposes and reflects, [that is, he who meditates with thought upon that which his lord and dastur declares to him]. Good is the King for whom they would effect righteousness in word and deed, the man whose body is a bearer of Thee, O Aûharmazd!

[]

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YASNA XXXII. {align=“center”}

THE STRUGGLE IS CONTINUED IN THE MIDST OF REVERSES. {align=“center”}

{=html}1. The same author may well be supposed to continue. The first stanzas have been lost, but we observe that the subject of the section is still face to face with the Daêva party. He seems to see them arrayed and engaged in hostile devotions. But he is not intimidated. The friendship of Ahura is before his mind, and he expresses his desire that he and his colleagues may become, or continue, His apostles, notwithstanding the temporal sorrows which, according to XLIII, II, we see that he clearly anticipated as the portion of those who would propagate the holy faith.{=html}

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2. Mazda answers him, and through him his followers, as established in His spiritual sovereignty, accepting the devotion of their piety with commendations and implied encouragements. He whom they would serve is supreme; they need not fear.

3. After reporting this response of Ahura, the composer turns with vehemence toward the Daêvas, poetically conceived to be present as if before their adherents, who also, according to verse 1, are supposed to be in sight (or are dramatically so conceived) celebrating their profane devotions; and he addresses them as the ‘very seed’ of Satan. Their worshippers belong to the religious falsehood and perversity. And they have persistently propagated their evil creed, which is in consequence spreading.

4. They have, so he acknowledges with grief, perverted men’s minds, making them spokesmen for themselves, and in consequence deserters from the great Kindly Disposition of Ahura Mazda, and outcasts, fallen from His understanding.

5. They have destroyed the hopes of mankind for a happy life upon earth, and for Immortality in heaven. And in this they are not only the seed of the Evil Mind personified, but his servants rallying at his word.

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{=html}6. Their leader is striving energetically, so he mournfully bewails, to effect his evil ends; but it is time that he should recall the counteracting measures of Ahura. His holy doctrines are to be announced, and their authority established by the divine Khshathra, His Sovereign Power personified.{=html}

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{=html}7. The composer then contemplates with religious irony the infatuated security of the wretched delinquents whom he is apostrophising. Not a man of them knows the destruction which awaits him, and which, as he intimates, is close at hand, but Ahura, he significantly exclaims, is aware of it. And it will be proportionably severe. The blindness of sinners to danger seems as definite a judgment upon them in his estimate as their blindness to the truth.{=html}

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8. To point his anger with an instance he names the apostate Yima, whom he supposes to have erred in first introducing the consumption of the flesh of cattle. He disavows community with him as with them all, declaring himself separate from them in Ahura’s sight.

9. He acknowledges that their leader has to a certain degree defeated his teachings, and impaired the just estimates of life which he had striven to form within the people, (or that he will do this if not checked), declaring also that he had made inroads upon his property, which was sacred to the holy cause. And he cries aloud to Ahura and to Asha with the words of his very soul.

10. He repeats that their leader threatens to invalidate his teachings, blaspheming the supreme object of nature, the Sun, together with the sacred Kine, injuring the productive land, and carrying murder among the saints.

11. He utters his bitter wail in view of attempted slaughter, and actual spiritual opposition. He points out the plots among the powerful and their illegal confiscation of inheritances, as well those of women as those of men. And he declares that his opponents are endeavouring to injure his adherents, as if repelled by the best spiritual qualities which an individual could possess.

12. He announces the solemn judgment of God upon it all, especially reprobating those who deal treacherously against the mystical Kine; that is, the holy herds and people, and apostrophising those who prefer the Grehma above the saving and sanctifying Asha, and the Kingdom of the Lie-demon above the Divine Khshathra.

13. He declares that Grehma, an opposing chief, desired that evil kingdom in the abode of the personified Hell. And he cannot refrain from adding that he also enviously desires to share in the holy apostleship. But, as he severely rejoins, the messenger of God will hold him afar from the sight of the (Divine) Righteousness. He can have no share in the Faith.

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{=html}(Here it may be noticed that we have some data for presenting{=html}

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{=html}the main features of the struggle. In several instances, centring perhaps in the actual description of a battle in XLIV, 15, 16, we see traces of the closeness of the controversy. In XLIV, 15, the two hosts seem to be closing in regular lines for the ‘holy vows themselves.’ Here, on the other hand, we read of willing complaint or ‘regretful desire,’ while judicial blindness is referred to over and over again under various phrases. One might suppose that the Daêva-party were very near the Zarathustrians in many of their religious peculiarities, but that they could not accede to, or understand, the dualism. After the manner of Pagans they implicated the Gods in their sins. (Compare the drunken Indra.) At all events a bitter and violent war of doctrines was waging with both speech and weapons. I think it looks like the struggle ‘of two parties’ who each claimed to be the proper representative of some similar form of faith, similar, of course I mean, outwardly.){=html}

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14. Deploring the establishment of the Kavis who approach with stratagems and false teachings to aid the opposing party, the composer declares that they say that the Kine herself is to be injured instead of blessed by the very fire-priest who kindles []{=html}1{=html} the altar-flame.

15. He supports himself however with the hope of ultimate success, and with the prospect of his reward, when he and his fellow-labourers should be gloriously borne to heaven by Weal and Immortality, the ‘eternal two,’ who not only, as we see, bear saints to bliss, but also constitute the beatitude of heaven itself.

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{=html}16. He confides all at last to Ahura, who is able to control all events, and to solve all doubts, and who will support his servants in bringing the wicked to vengeance by means of verbal instructions and commands.{=html}

{=html}Translation.{=html}

(That rival-monarch (thus we may supply the sense of lost verses) for whom some are plotting to secure the sovereignty, and who, once in power, would deliver over home, village, town, and province to ruin and to death []{=html}2{=html}, is active in his efforts, and offering

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the devotions of his false religion to accomplish his ends.) 1. His []{=html}1{=html} lord-kinsman will pray []{=html}2{=html} (as I Zarathustra prayed), and his labouring villagers, with his (trusted) peers, and his (fellow) Daêva-worshippers []{=html}3{=html}. But in my mind is the friendship []{=html}4{=html} of Ahura Mazda, the Great Creator, the living Lord; and Thine heralds, O Ahura! may we be; may we hold back []{=html}5{=html} those who hate and who offend You!

2. To these (for whom the prophet spake) Ahura Mazda answered, ruling []{=html}6{=html} as He does through His Good Mind (within their souls), He replied from His Sovereign Power, our good friend (as he is) through His surpassing []{=html}7{=html} Righteousness: We have accepted

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your good and bountiful Piety, and we have chosen her; ours shall she be []{=html}1{=html}!

3. But you, O ye Daêvas! are all a seed from the Evil Mind []{=html}2{=html}. He who offers sacrifice []{=html}3{=html} to You the most []{=html}4{=html} is of the Lie-demon, and (he is a child) of perversion []{=html}5{=html}. In advance []{=html}6{=html} (are your) deceits whereby ye are famed in the sevenfold []{=html}7{=html} earth!

4. For ye (are) confusing our thoughts []{=html}8{=html}, whereby men, giving forth the worst deeds, will speak []{=html}9{=html}, as of

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the Demon-gods beloved, forsaken by the Good Mind []{=html}1{=html}, (far) astray from the understanding of the Great Creator, the Living Lord, and (far astray) from His Righteousness!

5. Therefore ye would []{=html}2{=html} beguile mankind of happy life []{=html}3{=html} (upon earth) and of Immortality (beyond it), since the Evil Spirit (has ruled) you with his evil mind. Yea, he has ruled []{=html}4{=html} you, (ye) who are of the Demon-gods, and with an evil word unto action, as his ruler []{=html}5{=html} (governs) the wicked []{=html}6{=html}!

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6. Full of crime (your leader) has desired to destroy []{=html}1{=html} us, wherefore he is famed, (and his doctrine is declared); but if this be so of these, then in the same manner, O Ahura! Thou possessest []{=html}2{=html} (because Thou knowest) the true (teachings) in Thy memory []{=html}3{=html}. And in Thy kingdom and Thy Righteous Order I will establish Thy precepts (in Thy name) []{=html}4{=html}.

7. Among these wretched beings []{=html}5{=html} (this their leader []{=html}6{=html}) knows not that those things []{=html}7{=html} which are declared

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as victorious []{=html}1{=html} (by his allies) are bound together for the smiting; yea, those things by which he was famed (as victorious) by his (blade of) glittering iron []{=html}2{=html}. But the utter destruction []{=html}3{=html} of those things Thou, O Ahura Mazda! knowest []{=html}4{=html}, most surely []{=html}5{=html}!

8. Of these wretched beings []{=html}6{=html} Yima Vîvanghusha was famed to be; he who, desiring to content []{=html}7{=html} our men, was eating kine’s flesh in its pieces. But from []{=html}8{=html} (such as) these, O Ahura Mazda! in Thy discerning discrimination, am I (to be seen as distinct []{=html}9{=html}).

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9. An evil teacher (as that leader is), he will []{=html}1{=html} destroy (our) doctrines, and by his teachings he will pervert the (true) understanding of life, seizing away []{=html}2{=html} (from me) my riches []{=html}3{=html}, the choice and real wealth of (Thy) Good Mind. To You and to Asha, O Ahura Mazda! am I therefore crying with the voice of my spirit’s []{=html}4{=html} (need)!

10. Aye, this man will destroy my doctrines (indeed, for he blasphemes the highest of creatures that live or are made). He declares that the (sacred) Kine []{=html}5{=html} and the Sun are the worst of things which eye can see; and he will offer the gifts of the wicked (as priest to their Demon-gods). And at the last he will parch []{=html}6{=html} our meadows with drought, and will hurl his mace at Thy saint (who may fall before his arms []{=html}7{=html}).

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11. Yea, these will destroy my life, for they consult with the great []{=html}1{=html} of the wicked (enlightening themselves by their words []{=html}2{=html}). And they are seizing away []{=html}3{=html} the gifts of inherited treasures []{=html}4{=html} from both household-lord and from house-wife []{=html}5{=html}; (wretched men that they are), and those who will fiercely wound (my folk, repelled and in no way kindly moved) by the better mind of the holy []{=html}6{=html}.

12. (But Ahura will speak His rebuke, for) as to those doctrines which (such) men may be (basely) delivering []{=html}7{=html} (repelled) by the holiest action, (and galled []{=html}8{=html} by its sacred truth) God hath said: Evil (are they! Yea, unto these He hath said it) who have slain the Kine’s life by a blessing (and have cursed her while they offered to help her []{=html}9{=html}), men by whom Grehmas are loved above Righteousness, and the Karpans,

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and the Throne of those who have wished []{=html}1{=html} for the Demon of lies (as their deity and friend []{=html}2{=html}).

13. And the Grehma will seek []{=html}3{=html} for these things by means of his (evil) kingdom []{=html}4{=html} in the abode of (Hell which is []{=html}5{=html}) the Worst Mind (who both are together) the destroyers of life, and who, O Mazda! will bewail []{=html}6{=html} with glad but (envious) wish the message of Thy prophet. (But he will not abate with his vengeance), he will hold them afar from the sight []{=html}7{=html} of the truth!

14. His is Grehma []{=html}8{=html}; aye, his! And to (oppose) Thee []{=html}9{=html} he will establish the Kavis and (their) scheming

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plans. Their deeds []{=html}1{=html} of power are but deceits since they have come as an aid to the wicked []{=html}2{=html}, and since he has been (falsely) said (to be set) to conquer the Kine []{=html}3{=html}, he who shall kindle that (very) help of grace which removes our death afar, (and lightens Thy saving flame).

15. And therefore will I drive from hence []{=html}4{=html} the Karpans’ and Kavis’ disciples. And after these (have thus been driven hence and away) then these (my princely aiding saints) whom they (now) render no longer rulers at will over life, (and deprive of their absolute power), these shall be borne (at

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last) by the (immortal []{=html}1{=html}) two to the home of (Thy) Good Mind (in Heaven) []{=html}2{=html}!

16. (And) this entire []{=html}3{=html} (reward of the righteous) is from that Best One who teaches []{=html}4{=html} in the wide (mental) light of the pious []{=html}5{=html}, ruling (as supreme), O Mazda Ahura []{=html}6{=html}! whose are my woes and my

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doubtings []{=html}1{=html} (yea, they lie in His power to heal), when I shall make (my prophets) men to be sought []{=html}2{=html} for the harm of the wicked. And this I shall do by the word of my mouth (to defend and avenge my saints)!

Footnotes {align=“CENTER”}

[]56:1 See, however, the notes.

[]56:2 Compare XXXI, 15, 18.

[]57:1 Some prominent teacher, representing the entire Daêva-party, is alluded to; see verses 6, 7, 9, 10.

[]57:2 Compare yâsâ in XXVIII, 2.

[]57:3 Or, ‘his are the Daêvas;’ but the verb yâsat perhaps affords a sufficient expression for Daêvâ; yâsen or hentî may be understood. We may also understand the Daêvas here, as the embodied Daêvas, in the manner in which the pious worshipper is called Vohu Manah. That Daêva should however be used quite simply for Daêva-worshipper in this early composition is not probable. In the later Avesta it is frequent usage.

[]57:4 Or, ‘the friend;’ I recoil as much as possible from abstracts, but the Pahlavi has hû-ravâkh-manîh, and Geldner admirably proposed brahman.

[]57:5 Aîghsân min Lekûm lakhvâr yakhsenunêm; so the Pahlavi translation, first venturing on the meaning ‘holding back from;’ dar in the sense of pâ, which latter in Iranian can mean hold back from advantages as well as from misfortunes. High modern authority coincides with the most ancient authority on this latter point. It is apt to be a subject of scepticism with some who neglect the evidence of tradition.

[]57:6 ‘Pavan sardârîh î Vohûman;’ Ner. svâmîtâyâm*. It seems difficult to apply the meaning ‘being as a refuge’ here; see the following ‘from His Kingdom.’

[]57:7 Lit. ‘glorious.’ This casts light upon the expression hvanvaitîs verezô.

[]58:1 Aîgh Spendarmad Lekûm raî sapîr dôshêm [bûndak minisnîh] zak î lanman aîtŏ [aîghmânŏ pavan tanû mâhmân yehevûnâd]. Neryosangh: To these the Great Wise (One), the Lord, answered in the lordship of the highest (best) mind; [that is, if, or since, Gvahmana had arrived, as a guest, within (their) body]; from Saharevara he answered [ ] through (their) righteousness, from the well-inclined, and through good conduct, [if truly good conduct had arrived as a guest within (their) body]. And he said: I befriend your Earth (so Âramaiti was later understood), the perfect-minded one, and your highest one; she is mine [ ].

[]58:2 Compare Yasna XXX, 6. Where the Daêvas are approached by the worst mind as they are consulting.

[]58:3 As those who offer sacrifice to these Daêvas are mentioned separately, we are forced to concede a large idea to the composer. He addresses the Daêvas as poetically conceived to be present, and not merely their worshippers as in verse 1. And this must have its weight in the exegesis of other passages.

[]58:4 The Pahlavi translator has kabed. Or mas for mashyô (?).

[]58:5 Or possibly arrogance, avarmînisntar; Ner. apamanastaraska.

[]58:6 Sâtûnînêd freely, but indicating the root. The word is a locative.

[]58:7 The seven karshvars, or quarters of the earth, were already known.

[]58:8 I correct frô me (= man) mathâ (adj. nom. pl.; compare yimâ keredushâ and ma mashâ). I do so after the admirable reading of the Pahlavi translator, as frâz mînisnŏ vardînêd [aîghas barâ frîfêd, afas mînisnŏ barâ avŏ vinâs kardanŏ vardînêd]. Ner. prakrishtam manah---mathnâti. Notice that akistâ is awkward as a masc., although I have so rendered as more personal.

[]58:9 Vakhshyentê stood in the ancient writing used by the Pahlavi translator, as also now in some of our surviving MSS.; otherwise [{=html}p. 59{=html}] reading vakhshentê with Justi and most others, and mîmathâ with Bartholomae: ‘Ye have caused that men who produce the worst results are flourishing, loved of the Daêvas (as they are).’ But in the Casuslehre, Hübschmann preferred ‘sie sprechen was den Devas angenehm ist,’ also reading vakhshentê (?) (page 240).

[]59:1 So the Pahlavi also indicates asân Vohûman sîzd; Ner. Gvahmanah* dûre* âste.

[]59:2 Improper subjunctive; otherwise ye (have) beguiled.

[]59:3 The Pahlavi also freely frîfêd ansûtâân pavan hû-zîvisnîh.

[]59:4 Frakinas far from necessarily means ‘gave’; ‘assigned,’ ‘indicated’ renders it more closely. The Pahlavi has here correctly, but freely, kâshêd.

[]59:5 The Pahlavi has here salîtâîh for khshayô, and in XXVIII, 8 it has pâdakhshâ for khshayâ. I do not think that the word is an accusative there. A simple accusative does not so naturally fall to the end of the sentence in Gâthic; it is generally in apposition when so situated. The nominatives tend toward the end of the sentence.

[]59:6 Ner.: It is through both of these that he is deceiving (sic, unable to follow the Pahlavi which probably renders as a second plural; see mûn lekûm) mankind in regard to prosperity and immortality, [(saying) if it is possible to live, immortality lies in our path]. Since he is yours, O ye base-minded! O ye base Devas! he is inculcating the lowest actions [of the miscreants; he says that sovereignty [is from Âharmana; (that is, the sovereignty) of certain ones (meaning over every one)].

The Gâthic verbatim is as follows: Therefore ye beguiled (would beguile) man of-happy-life, of-immortality-and since you with-evil mind (you) who-(are)-and Daêvas’ (worshippers) the evil-and spirit with an-evil (-word as concerning) action with-word (rules), by [{=html}p. 60{=html}] which (same) means (has-)commanded the wicked (his) ruler (nom. sing. masc.; see Y. XXVIII, 8). The nom., as in Vedic, at the end.

[]60:1 Or, Full of crime ye have striven to attain your ends (?) by those things which are reported. (If verse 5 originally preceded) enakhstâ would naturally be regarded as a singular as paouru-aênâo is an impossible plural masculine. It might, however, be a singular used collectively. In that case we could put the verb in the plural with verse 5 in view. As to concrete or abstract, the first is obviously correct, and is also so rendered by the Pahlavi translation.

[]60:2 Vid (with the perf. vaêdâ) seems to occur in the Gâthas in this sense. Or, ‘Thou knowest with the Best Mind.’

[]60:3 Or ‘in the memorised recital;’ Ner. prakatam kalayati.

[]60:4 Parsi-persian MS.: Bisyâr kînah-varzandah kînah ‘hwâhad, [kûs wanâh-kârân pâdafrâh kûnêd], kih, guft + srûd îstêd [kih guft îstêd]; kû, kih ôsân bî-sumâr [kû, pâdafrâh pah ân zamân tamâm bih kunand, kih ruwân bâz ân tan dehad]. Z̤âhir sumâr-kunandah Hôrmuzd [kû pah wanâh wa kirfah sumâr-kunand]; wân i buland âgâh pah Bahman [muzd dânad; kû ân kih bâyad dâdan]. Pah ân i Tû i Sumâ, Hôrmuzd! ‘hudâ, ân i Ṣawâb âmû’htan bih dânêstuwân (sic vid); [kih Sumâ padisâhî tamâm bih bêd + ya’hnî + bâsad, har kas pah nêkî âgâh bih bâsad].

[]60:5 The Pahlavi has kînîkânŏ.

[]60:6 The hvaêtu of the first verse, the dussasti of the ninth, &c.

[]60:7 The Pahlavi curiously errs with his rôshanŏ = clear; Ner. parishphutatarah. It would be straining a point to call him free in interpreting what is ‘collected’ and so ‘obvious’ as ‘clear.’ We must, however, never forget that the supposed error of the Pahlavi is sometimes the reflex of our own (often necessary) ignorance. Vîdvau must refer back to the same subject as a yâ in the first verse, or possibly to Aka Manah, going a step further back.

[]61:1 Possibly, ‘which are by Thee announced as destined and proper to be smitten.’ The Pahlavi has mûn zanisnŏ âmûkhtênd (sic). Jôyâ = jâyâ to jan, as âkâyia is to kan.

[]61:2 Compare other allusions to weapons, snaithisâ, and possibly dakhshtem.

[]61:3 So also the Pahlavi, ristak and pâdafrâs.

[]61:4 Naêkît vîdvau and vaêdistô ahî are in antithesis and emphatic.

[]61:5 A literal rendering of this difficult verse would be as follows: Of these wretches, nothing knowing (is he that) for the smiting (dat. jâ, jan; cp. form Sk. jâ, jan) (are) the-collected-things, which things (as) victorious (read jayâ) are declared forth, by which things) he has been heard (of) through glittering iron, of which things Thou, O-Ahura I the ruin, O-Mazda! most knowing art. Others take senghaitê in the sense of ‘cut’ (?) and render very differently.

[]61:6 The Pahlavi has shedâân; Ner. tân dveshinah.

[]61:7 Or ‘teaching,’ so the Pahlavi; Ner. samâsvâdayati.

[]61:8 The Pahlavi translator hits the true rendering here: ‘from among these I am chosen out by Thee.’ Otherwise we have a question: Am I of these? The allusion is to the fall of Yima. As to the first eating of the flesh of beasts, recall Genesis ix. 3. Some have rendered: With regard to these I am of Thine opinion, O Mazda (?).

[]61:9 The Pahlavi may be rendered as follows: Among (of) these demons Yima of the Vîvanhânas is famed to have been a wicked scourge. It was he who taught men thus: Eat ye our flesh in pieces [wide as the beast, long as the arm---(or better with West, ‘in lapfuls and armfuls’)]. From among these [ ] I am chosen out by Thee, O Aûharmazd! hereafter; [that is, even by Thee I am considered as good].

[]62:1 An improper subjunctive. Otherwise: He (has) destroyed (not irretrievably, of course; the case was not decided, and finally issued favourably).

[]62:2 Apô---yantâ; otherwise ‘they would take’; Ner. apaharati.

[]62:3 Zak î li îshtî avôrtŏ [---khvâstak î pavan dastôbar].

[]62:4 Pavan valmansân milayâ î mînavadîhâ; Ner. vâgbhih mânasavrittyâ aham---âkrandaye (not following our present Pahlavi text, the gloss however). Observe that in reading Ner. we by no means ipso facto read the Pahlavi, either in correct translation, or as following our texts., Compare XLVI, 2.

[]62:5 One thinks somewhat of the familiar foes of the Vedic kine; but there can be of course no connection. The Iranian sacred Cow did not represent the rain cloud, at least not at all directly.

[]62:6 Read viyâpat as a demon. without sign: ‘v’ was miswritten for ‘y’ as often ‘y’ for ‘v.’ The Pahlavi language, not to speak of the Pahlavi translation, suggests it. How are we to account for the word vîyâvânînêd? We should not arrest our philology at the Zend and Sanskrit. The long vowel is most awkward for a comparison with the Indian vap = shear. And I think that ‘destroying the means of irrigation’ gives good a meaning as ‘shearing the land.’ Notice that elsewhere a more correct form appears, vîâpôtemem (Vd. III, 15, (51 Sp.))=viyâpôtemem.

[]62:7 Literally, ‘he will discharge his club at the righteous.’

[]63:1 The Pahlavi translator erroneous, or free, as to kikôiteres, indicates the proper sense of mazibîs by pavan masâî [---pavan pêshpâyîh va pâspâyîh---]; but Neryosangh, mahattayâ-purah-saratayâ.

[]63:2 Comp. XXXI, 12, ‘there high his voice lifts the truthful or liar.’

[]63:3 Literally, ‘he takes.’

[]63:4 Riknah vindisnŏ.

[]63:5 Kadak-khûdâî gabrâ nêsman.

[]63:6 Reshînênd; see V, 10. The ablative of the cause, comp. ashât hakâ; otherwise with Hübschm., ‘Sie die Schaden nehmen mögen durch den besten heiligen Geist, O Mazda!’ (Casuslehre, s. 241.)

[]63:7 The Pahlavi translator had probably before him a text reading rashayen; he renders freely rêsh srâyênd. With such a text which is far preferable to the one afforded by the MSS. we may read: Whereby (yéna) men will be opposing and retarding (literally wounding) the doctrines which (are derived) from the best (moral and ceremonial) action; but to these men Mazda declared: Evil (are ye). See the previous verse.

[]63:8 See the previous verse.

[]63:9 The Pahlavi has hû-ravâkh-manîh yemalelûnd.

[]64:1 So also indicated by the Pahlavi bavîhûnd.

[]64:2 There is elsewhere evidence enough of a desire to encroach upon the truth.

[]64:3 So also indicated by bavîhûnêd.

[]64:4 Or, ‘which kingdoms, sovereign power.{=html}‘{=html}

[]64:5 Comp. XXX 6.

[]64:6 Or, ‘they gladly complain;’ so also the Pahlavi: Mûn---garzisnŏ kâmak. The singular gîgerezat is difficult with yaêkâ. Many would alter the text at once, and the temptation is great.

[]64:7 Hübschm., ‘ye îs pât daresât ashahyâ der sie abhalte vom Schauen des Asha’ (Casus. 241). So of XLVI, 4. So also indicated by pâdênd mîn nikêzisnŏ î Aharâyîh; evidence of a struggle, or at least of a desire on the part of a rival party to possess themselves of some religious privilege or precedence. See the previous verse; also XXXI, in: Never, O Mazda! never shall the thriftless and thieving one share the good doctrine. See still further XLIV, 15, where the two hosts meet in hostility ‘on account of the doctrinal vows.{=html}‘{=html}

[]64:8 Grehma appertains to, but is not the particular evil teacher referred to throughout. The Pahlavi translator indicates bribery as the meaning of the word. Possibly some impious chieftain is meant whose procedure was of that nature. The word omits in the plural.

[]64:9 Â hôi; Thwôi is difficult. Or (see Y. XLIV, 14), ‘Thine understanding has subdued the Kavis.’ The Pahlavi translator renders masîh, as if he had read ahuthwôi, offering an important alternative. [{=html}p. 65{=html}] Read: In his dominion he has established the Kavis and their intended plans. Reading hôithôi, ‘his G. is to be bound.’

[]65:1 The predecessors of the Pahlavi translator seem to have understood the word var(e)kau as conveying the idea of power rather than that of brilliancy. He renders freely pavan zak î varzânân avârûnŏ dânâkânŏ. Supposing the text to stand, and not supplying a formation from var(e)z, we may hold that there existed a var(e)k beside var(e)z, as there undoubtedly was a har(e)k (see hareke) beside har(e)z. This casts light on the Vedic várkas.

[]65:2 Amatik padîrênd valman darvandân aîyyârîh [ ] amatik avŏ Tôra zanisnŏ gûftŏ. The sufferings of the sacred Kine form the central thought of much that occurs.

[]65:3 Can gâus be a genitive here? But if a nominative, must not ye refer to it? How then could the Kine ‘kindle’ the aid of grace? A genitive looks difficult. It is, however, accepted by Spiegel, although he renders differently from my translation. The Pahlavi may give us invaluable relief here by restoring the text. The ancient translator read vaokayat. Reading with him, we might render: When the Kine which (yâ?) caused a death-removing help to be declared, was said to be meet for subjection (or slaying, reading an infinitive from gan). This rendering is more probable than that from saokayat. The Kine distinctly caused this help to be declared. See XXIX. But I make it a matter of principle to follow the MSS. in a first translation, where that is at all possible.

[]65:4 The Pahlavi translator differs greatly here, having taken anâis with adverbial force, and as possessing the a priv. (they being [{=html}p. 66{=html}] not inclined). He also read somewhat as follows: anâis avaênî(?) as ye = from his non-inclination he was blind who (belongs to the Karpan and to the Kavi). Whether a truer text is indicated by him here is doubtful on account of XLIV, 13, and its nâshâmâ; but the unvarying explanation of the Kavis as blind probably derives its origin from some such reading here, or elsewhere in lost documents.

Certainly if âis can be used as a particle, anâis is not altogether impossible in some such sense. Moreover, the Pahlavi translation here and elsewhere has afforded us such a multitude of valuable concretes, that we shall do well to think twice before we reject its most startling suggestions. Lit. trl. ‘what (things are) of the K.’

[]66:1 The Pahlavi translation gives a fine suggestion in the concrete sense here; seeing the dual âbyâ, it explains it as referring to Haurvatât and Ameretatât, which is very probably correct. So Spiegel also renders. It is very difficult to decide in which sense yeng daintî nôit jyâteus khshayamaneng vasô is to be taken. If in an evil sense (as vase-khshayant is sometimes elsewhere taken) one might think of such a rendering as this: I have driven the Karpans’ and Kavis’ disciples hence to those (evil rulers) whom they (my servants) render no longer wanton tyrants over life. But these (my champion saints) shall be borne by the two to the home of Thy Good Mind. But strict grammar demands of us that tôi should refer back to yeng. Accordingly I suggest as above first.

[]66:2 Observe that Vohu Manah equals heaven. Recall XXX, 4, ‘but for the holy Vahista Manah; that is heaven.’

[]66:3 The Pahlavi has ham; Neryosangh has sarvam.

[]66:4 Reading sâk(a)yãskît (P^11^, skyaskît; Pahlavi, âmûkhtisnŏ (sic); Ner., sikshâpanam). Otherwise syaskît, which may well mean ‘lying, reposing’ in the wide (mental) light of the pious (or of the offering). Geldner lately admirably suggests a 2nd sg.

[]66:5 Pavan farâkhû hûshîh.

[]66:6 If this ‘best one’ is the Ratu of XXXIII, 1, all is grammatically clear; but the expressions are rather strong in view of [{=html}p. 67{=html}] XLVIII, 9, where similar language is certainly applied to Ahura. If Ahura is here meant, we have only one instance more to add to the many in which Ahura is spoken of in the third person, with an address to Him thrown in. See the differing views of XLV, 11. Possibly the ‘Best One’ was Ahura’s Spenta Mainyu.

[]67:1 Zak î pavan gûmânîkîh. As to âithi, âithivant seems to prove that its meaning must be calamity also in this place. Otherwise one is strongly tempted to heed the vigorous indication of the Pahlavi translator. Here and in XLVIII, 9, he renders ‘manifest,’ ‘what is clear in the midst of my doubt.’ The etymology would be far simpler. Alternatively dvaêthâ = terror (bî).

[]67:2 Valman î pûmman khvâstâr. The Pahlavi sees ‘to be desired’ in ishyeng. Otherwise one might render: I will cause (verbal) missiles (comp. zastâ-istâis) to be cast forth from the mouth for the harm of the wicked.

(SUPPLEMENTARY NOTE. ‘Parch with drought’ in verse 10 may be regarded as having figurative application. The destruction of the means of irrigation, so often resorted to in the same regions later, would point also to a literal sense, but ‘waste our meadows like drought’ is a safer expression. See further vivâpat, and vî âpem = vîyâpat, viyâpem.)

[]

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YASNA XXXIII. {align=“center”}

PRAYERS, HOPES, AND SELF-CONSECRATION. {align=“center”}

{=html}Brighter times seem to have arrived. The vengeance so confidently promised in the close of XXXII is described as near at hand. In fact the first three verses seem to belong as much to XXXII as to the present chapter. They remind one of the choruses of attending saints, or ‘Immortals,’ in XXIX, perfectly germane to the connection, but referring in the third person to a speaker who closes the last chapter with a first, and who begins again with a first in verse 4. The propriety of a division of chapters here rests upon the fact that the thought comes to a climax at XXXII, 16, beginning afresh at XXXIII, 4. Whether Zarathustra, or the chief composer, whatever his name may have been, composed these three verses relating, as they do, to himself, and put them into the mouth of another, or whether their grammatical form indicates another author, is difficult to determine. I doubt very greatly whether either the expressions ‘I approach,’ ‘I offer,’ &c., or the words ‘he will act,’ ‘let him be in Asha’s pastures,’ are at all meant to express more than some modern hymns which use ‘I’ and ‘he.{=html}‘{=html} Both are in constant employment in anthology with no change in the person indicated. ‘I’ and Thy servant’ are merely verbal variations. Here, however, the change is somewhat marked by the allusion to the chastisement of the wicked just previously mentioned in XXXII, 16{=html}.{=html} 1. It is to be noticed that the strictest canon with the original, as indeed with the later, Zarathustrians of the Avesta was the ‘primeval law.’ Unquestionably the precepts understood as following from the dualistic principle were intended; that is to say, no trifling with any form of evil, least of all with a foreign creed, was to be tolerated. Ahura has no share in the evolution of anything corrupt. We may even add that He had no power to prevent either sin or sorrow, although He possessed all conceivable power to oppose them. According to these fundamental laws, then, the Ratu is said to act, as sternly severe upon the evil as he is beneficent to the saint. 2. The fierce hostilities hitherto pursued are more than justified. The injury of the wicked by denouncing, planning, or by physical violence, is on a par with advising the good. They who pursue the enemies of Ahura are actually operating in love to God, and sacrificing to religion itself.{=html}

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{=html}3. And accordingly the reciter is made to pray in this immediate connection for a sincere and useful friend (a vahista) to the believer, to whichever class he may belong, whether chief, allied peer, or villager, a friend spiritually enlightened (vîdãs), and, according to Ahura’s prescript (XXIX, 2), keen, persevering, and brave in the cultivation of cattle (thwakhshanghâ gavôi). ‘Let such an one as this, so asked for by the Lord himself, so needed by the Kine, let him,’ he prays, ‘be supported in his holy toil for us. Let him till and tend, not in the pastures of our valleys only, but in the spiritual pastures of the Divine Benevolence where the mystic kine is grazing.’ 4. Taking up the peculiar ‘I who’ of XXVIII, the composer returns to the first person, continuing in that form with little exception until the last verse, which, naming Zarathustra in the third person, implies (if it is not an addition, which, however, it may be) that Zarathustra had been the speaker throughout. As it is highly probable that the author who uses this {=html}‘{=html}I who’ is the same who uses it in XXVIII, and if we may take verse 14 as fair evidence that Zarathustra is the speaker here, we acquire some additional grounds for believing that the person who wrote (if we can apply such an expression to the author) the words ‘to Zarathustra and to us,’ as well as ‘to Vîstâspa and to me,’ and ‘to Frashaostra and to me,’ was universally recognised to be Zarathustra himself composing a piece to be recited by another. As if in response to the expression in verse 3, recalling that although a vahista (a best one) to some of each class (verse 1) he was no contenter of the wicked (XLIII, 15), he begins a prayer which is only completed by its izyâ in verse 6, and which gathers force by each preceding profession of fidelity. And true to a practical dualism, he first abjures the leading sin of disobedience to God, and of arrogance, discontent, and dishonesty toward man, accompanied (as it seems to have been) with neglect of the all-important duties to the cattle who shared the sanctity of ‘the soul’ of their representative. And perhaps it is this practical severity of dualism as opposed to the more facile ‘lying’ of the opposed religion, which was the cause of that high reputation of the Persians for veracity, which was grouped with avoiding debt by Herodotus among the virtues of the race. 5. I, he goes on to say, or to imply, I who not only abjure disobedience, insolence, complaint, and lying, but especially invoke the great genius who is Obedience himself, Obedience toward God, (Thee), endeavouring as I do by this abjuration and prayer to attain, not to a ‘hundred autumns’ of booty and glory, but to a long life in the kingdom which was established in the spirit of{=html}

[{=html}p. 70{=html}]

{=html}the Divine Benevolence, and to paths not only for the war-cart, or for commerce, but to those rigidly straight paths of moral purity in which Ahura dwells, 6. I, he adds once more, who am thus Thine actually invoking (zbayâ) invoker, ‘straight’ like the paths (erezus), I am seeking with longing (kayâ) to know from that Best Spirit (Thy Spenta Mainyu?) animated once more by that best mind, to know-what? Shall we regard it as a bathos when we read that he thus with cumulative urgency prays to know what the Best Spirit thought should be done for the recovery and perfection of the fields? If we turn back to XXIX, 1, we shall see that the identical word (vâstryâ) describes the original want of the kine’s soul. It was vohu vâstryâ which she implored as her salvation; and it was the sacred agriculturist who alone could afford it, and who as the ‘diligent tiller of the earth’ always remained the typical saint. And as his useful deeds in reclaiming, irrigating, and cultivating land, were justly ranked among the first services of a human being, and as the last preparation of the gathered grain was perhaps humorously, but yet pungently, said to make the Daêvas start, and shriek, and fly (see Vendîdâd III, 32, Sp. 165), and as further, a life from the fruits of the earth to this day constitutes the main difference between those who live by murderous theft and those who live honestly in nearly the same regions, I think we may not only see no bathos here, but on the contrary admire the robust sense of this early religion []{=html}1{=html}, and say that a knowledge as to a true policy in the department of agriculture was one of the wisest possible desires, and the most of all things worthy of a ‘sight of Mazda and of consultation with Him.’ How the fields had better be worked, and how the people could best be kept from bloody freebooting as aggressors or as victims, this involved Ahura’s Righteous Order, Benevolence, Power, and Piety, the four energising Immortals all at once. And this only could secure the other two rewarding personifications, Welfare and Immortality.{=html}

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{=html}7. Having prayed for that which is the first virtue of civilised existence, work (verezyêidyâi), he proceeds to further petitions. ‘Come Ye,’ he beseeches in Vedic fashion. Come Ye, O Ahura, Asha, and Vohu Manah l and behold the attentive monarch, the leading Magavan, as he listens to my instructions with the other{=html}

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{=html}chiefs, and the thronging masses. And let too the sacrificial gifts pour in for offering and worship.{=html}

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8. He rests at no bare morality for the simple multitude. He knows too well the human foible, therefore he asks with vigour for sacrifice and hymn.

9. Encouraging the two pious chiefs whose souls go hand in hand, he prays that an influence like that of the ‘eternal two’ might bear their ‘spirit’ (sic) to the shining home of Paradise, it having attained to perfection by the help of the Best Mind of God within it. (For mainyu in this sense compare XLIV, 11.)

10. Asking of Mazda to grant in His love (or ‘by His will’) all the happy phases of life which have been, or which shall ever be experienced, he prays that their bodies, that is, their persons, as separate accountable individuals (compare narem narem hvahyâi tanuyê) might flourish in the graces of the Good Mind, the Holy Sovereignty, and the Sacred Order, till they were blessed with the ustâ, the summum bonum.

11. He here prays all the grand abstractions, Piety, the Righteous Order (which alone can ‘push on’ the settlements), the Good Mind of God within His people, and His kingdom, to turn their mental ears and listen, and listening to pardon.

12. And specifying the one central object of desire, the Thrift-law, the Avesta of the Ratu, or Saoshyant, he asks Ahura to arise to his help and give him spiritual strength by sustaining him through the inspiring Righteousness and the Good Mind, in an effective invocation.

13. With a spirituality still deeper than his Semitic colleague, he asks, not to see the person of God, but His nature, and especially to be able to comprehend and bring home to his mind what the Sovereignty of God implies with its ‘blessed rewards.’ And he asks of Piety as first acquired, practised, and then speaking within him, to reveal the Gnosis, the Insight, that is, the Religion.

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{=html}14. After the fervent language of the previous verses we may accept verse 14 as a legitimate continuation. Its ‘Zarathustra’ may mean ‘I’ just as ‘David’ is used by the Psalmist for ‘me.’ And the language can mean nothing but a dedication of all that he is and has to God, his flesh, his body, his religious eminence, the obedience which he offers in word and deed, inspired by Righteousness, and the Kingdom which he has succeeded in saving and blessing. (I do not think that I have at all exaggerated the grasp and fervour of this section. Less could not be. said, if the words are to be allowed their natural weight.){=html}

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{=html}Translation.{=html}

1. As by the laws of the primeval world, so will our spiritual chieftain act (that chief besought-for by the Kine []{=html}1{=html}, and named as Zarathustra []{=html}2{=html} by the Lord). Deeds most just he will do toward the wicked, as toward the righteous, and toward him whose deeds of fraud []{=html}3{=html} and righteous deeds combine (in equal measure).

2. Yea, (he will act with justice but with vengeance, for) he who does evil to the wicked by word, or with thought (and plan), and (who therein does not dally, but toils labouring as) with both the hands, or he (again) who admonishes one for his good []{=html}4{=html}, such as these are offering (a gift) to their religious []{=html}5{=html} faith in the love (and with the approving view) of Ahura Mazda []{=html}6{=html}; (they are offering to conscience.)

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3. (And so may it be), O Ahura! Let the man who is the best toward the righteous saint, whether lord’s kinsman []{=html}1{=html}, or as village labourer, with the allied []{=html}2{=html} peer (of the master), having light, and endowed with energy for the cattle (a Ratu such as Ahura sought to satisfy their wail), let such an one be (for us) []{=html}3{=html} in the work-field of the Righteous Order, in the pastures of Thy Good Mind []{=html}4{=html}.

4. (And I beseech for Thine instruction), I who will abjure []{=html}5{=html} all disobedience (toward Thee, praying that others likewise may withhold it) from Thee; I who abjure the Evil Mind as well, the lordly kinsman’s arrogance []{=html}6{=html}, and that lying sin which is (alas!) the next thing to the people []{=html}7{=html} (their most familiar fault), and the blaming ally’s falsehood, and from the Kine the worst care of her meadows []{=html}8{=html} (the crime of stint in labour []{=html}9{=html}),

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5. I, who (abjuring these sins), call earnestly on Thine Obedience of all (assisting guardians) the greatest one for our help []{=html}1{=html}, gaining (thereby []{=html}2{=html}) long life in the Realm of (Thy) Good Mind (incarnate in our tribes), and paths that are straight from their Righteous Order, wherein Ahura Mazda dwells []{=html}3{=html},

6. (Yea), I who, as this Thy faithful priest, invoke Thee through (my) Righteousness, (now) seek []{=html}4{=html} with longing from (Thy) Best Spirit, and with that []{=html}5{=html} (best) intention of mind, (to know) what []{=html}6{=html} he himself thought of the working of (our) fields []{=html}7{=html}. Therefore (because I abjure the Evil Mind, and all disobedience,

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arrogance, falsehood), O Mazda! would I beseech of Thee for a sight of Thee, and for consultation with Thee! (What is Thy will and mind?)

7. Come Ye, then, to my best (regulations. Come to my men, and my laws []{=html}1{=html}), my very own, O Mazda! and let them see through the Righteous Order and (Thy) Good Mind (which Thou wilt bestow in Thy drawing near) how I am heard before the rich giver []{=html}2{=html} (in the assembly of Thy worshippers). Yea, (come Ye); and let the manifold offerings of worship be manifest among us []{=html}3{=html}. (Arouse Ye, and help our zeal []{=html}4{=html}!)

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8. (Come Ye) and show me the worthy aims of our faith, so that I may approach and fulfil them with (Thy) Good Mind, the offering, O Mazda! of the One like You []{=html}1{=html}, or the words of praises offered with Righteousness. And give Ye as Your offering []{=html}2{=html} (of grace to me) the abiding gifts of Your Immortality and Welfare!

9. And let (one like those []{=html}3{=html}), O Mazda! bear on to Thee the spirit of the two leaders who cause the holy ritual Truth to flourish; let him []{=html}4{=html} bear them to (Thy) brilliant home []{=html}5{=html} with []{=html}6{=html} preternatural insight, and with the Better Mind. Yea, let him bear that spirit on as a fellow-help []{=html}7{=html} in (furthering) the

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readiness []{=html}1{=html} of those (in their holy work) whose souls go hand in hand []{=html}2{=html}.

10. (And not for these alone do I pray, but for us []{=html}3{=html} as well.) All prosperous states []{=html}4{=html} in being which have been enjoyed in the past, which men are now enjoying, and which shall be known in the future, do Thou grant (me) these in Thy love []{=html}5{=html}. (Yea), cause (our) bodily and personal life to be blest with salvation []{=html}6{=html} through (Thy) Good Mind, (Thy) Sovereign Power, and (Thy) Sanctity []{=html}7{=html}.

11. And, O Thou who art the most beneficent Ahura Mazda! and thou who art Âramaiti (our piety), and also the Righteous Order who dost further on the settlements; and Thou, the Good Mind, and the Sovereign Power! hear ye me all, and have mercy []{=html}8{=html} for every deed which I do whatsoever []{=html}9{=html}!

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12. And Thou, O Ahura! do Thou (Thyself) arise []{=html}1{=html} to me! Through Âramaiti give me power, O most bountiful Spirit Mazda! through (my) faithful appeals and offerings []{=html}2{=html}; and for (my) Righteousness grant me mighty strength, and (Thy) thrift-law []{=html}3{=html} through (Thy) Good Mind []{=html}4{=html}.

13. (Arise to give me power), and then for grace in a wide perception []{=html}5{=html} (that I may view its depth and extent), do Thou reveal to me Thy []{=html}6{=html} nature (?), O Ahura! (the power of Thine attributes), and those of Thy (holy) kingdom, and by these, the blessed gifts []{=html}7{=html} of (Thy) Good Mind! And do Thou, O bountiful Piety []{=html}8{=html} show forth the religious truths through (Thy) Righteous Order.

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14. Thus, as an offering, Zarathustra gives the life []{=html}1{=html} of his very body. And he offers, likewise, O Mazda! the priority of the Good Mind, (his eminence gained) by his holiness (with Thy folk); and he offers (above all his) Obedience (to Thee) in deed and in speech, and with these (Thine established) Sovereign Power []{=html}2{=html}!

Footnotes {align=“CENTER”}

[]70:1 In this particular. As to ceremonies it had at a later period more than its share of absurdities; but as to honest work as against ‘foraging on the enemy’ there is a great difference between the Gâthas, and some other ancient hymns, for instance the Riks of the Veda. In fact these latter may be regarded as representing the opposite extreme.

[]72:1 See XXIX, 1.

[]72:2 See XXIX, 6, 8.

[]72:3 So the Pahl.; and so also Roth (Z.D.M.G., vol. xxxvii. 5, 223) taking mithahyâ as a nom. pl. (comp. vakahya). But I am strongly inclined to a former view of my own. Yêhyâ-mithahyâ look irresistibly like two genitives. I would render as an emphatic alternative ‘what fraud he may lay hold of (hemyâsaitê with the gen.), reach (of the one), and what (seem) to him the righteous deeds (of the other).’ But if Roth and the Pahlavi are right, we have here the origin of the later hamêstagã, the souls in the intermediate place between Heaven and Hell, whose sins and good works have been equal (West, Gloss. to M. î K.). The Persian manuscript of Haug 12 b. has: Kih ik (pro ham) û i ân ham rasîd êstêd ân i durûgh, kih ik (ham) û ân i ‘hâlis [kû, hamêstân].

[]72:4 So the Pahlavi also indicates: Val valman î sapîr---kâshisn. Ner. uttamasya vâ âsvâdayanti dehinah.

[]72:5 Literally, ‘they are offering a gift to their own choice’ (var = varena; comp. yâvarenâ).

[]72:6 They are holding fast by the holy cause, and their vehemence in vengeance does not negative the fact that they are toiling in the love of Ahura. Pahlavi: Pavan zak î lak dôshisnŏ, Aûharmazd!

[]73:1 Literally, ‘with, or as, the kinsman.’

[]73:2 ‘With the true ally.’

[]73:3 See XXIX, 2: ‘Let that pasture-giver whom ye would appoint for us, teaching by example and precept vohû vâstryâ, let him be on our sacred pastures, and on our side.’

[]73:4 The Pahlavi may be rendered as follows: He who affords increase to the righteous on account of the relationship [that is, something is given to him?] does so also on account of the labourer’s duty, or class [that is, the labourer is to be considered as his own] Through the loyalty; that is, the loyal class, that which adheres to Aûharmazd, he has a thorough understanding as to what is (true) energy toward the herds. Thus Vohûman (a good mind) is a workman with him to whom Righteousness also belongs.

[]73:5 Hübschm. Casuslehre, ‘der ich von dir den Ungehorsam and schlechten Sinn durch Gebet abwenden will’ (s. 180).

[]73:6 Observe that hvaêtu certainly designates an upper class. Why else arrogance?

[]73:7 Possibly this severity was the cause of the later high reputation of the Zarathustrians for veracity.

[]73:8 Literally, ‘from the pasture of the Kine.’

[]73:9 The Pahlavi may be rendered: Him who will not listen to [{=html}p. 74{=html}] Thee, O Aûharmazd! will I abjure, and Akôman also, for by him there is the despising of relations, and the deception of the labouring men who live close at hand [that is, of neighbours]. And he is ever bringing censure upon the clients. And he holds to the lowest measure of duty toward the Herd.

[]74:1 Avanghâ ne, or avanghânê, an infinitive (see Wilhelm, de Infin. p. 16). The Pahlavi has avŏ aîyyârîh.

[]74:2 Sraosha (= listening obedience) is the greatest for help, because by a Mãthra which appeals to him the way to Ahura is found out (XXVIII, 6) and the Demon defeated. If apânô is read, so strictly. The Pahlavi translator seems to have understood apâ ne; barâm ayâfînâi pavan dêr-zîvisnîh, zak î pavan khûdâyîh î Vohûman.

Ner.: Avâpaya dîrghe gîvitatve. This may well restore for us the proper text. Reading apâ ne we should render ‘obtain for us.’

[]74:3 Ahura Mazda dwells as in His abode amid the paths where His saints walk (see XLVI, 16).

[]74:4 So also indicated by bavîhûnêd. Kayâ properly refers to ye.

[]74:5 The Pahlavi translator seems to have seen an imperative in avâ, rendering it freely aîyyârînêdŏ.

[]74:6 Yâ may be an instr. sing. or an acc. pl. neut. ‘I ask what he thought meet to be done;’ yâ does not necessarily equal yen, in every instance.

[]74:7 I need hardly remind the reader that agriculture was the great question of orderly and religious life with the Zarathustrians. Without it there was of course no resource but wandering and plunder for them.

[]75:1 So I render from the context. Otherwise see tâ tôi izyâ in the previous verse.

[]75:2 I was formerly inclined to understand Ahura here, Indian usage permitting. (Indra and other Gods are maghavan.) But modern authority, aided by the ancient Pahlavi translator, brings me to a better mind. The Pahlavi has pavan fravôn magîh. It is better to refer the word to the disciple. The more prominent members of the congregation are meant.

[]75:3 Ner. renders the last line thus: And may these offerings be manifest in the midst of us, and accompanied with (sincerest) worship.

[]75:4 There are certain cases where allowance for an ancient scholar working under great disadvantages becomes a critical necessity. Here the Pahlavi translator was clearly the victim of a manuscript. The word ‘âidûm’ (sic) stood, as similar words so often stand, in his MS. as ‘âi. dûm.’ Deeply imbued with a superstitious regard for every letter, and with a public equally scrupulous, he saw no course before him but to translate each as best he could. He chose to render ‘âi’ by an infinitive, preserving the root, and could only think of a form of ‘dâ’ for dûm (so also moderns in another case). Many writers, seeing such a step, cast away his paper, regarding themselves as absolved by such a ‘blunder’ from mastering his translations. But a little honest labour will always bring one back to sounder exegesis. In the next following verse we have identically the same form in another word, which he renders awkwardly but correctly, using dâ again, but as a proper auxiliary.

[]76:1 To approach the offering of a praiser seems certainly an unnatural expression. I think that we are obliged to regard khshmâvatô as another way of saying Yourself rather than ‘of Yours’; and if it equals ‘Yourself’ here, it may elsewhere; see XXXIV, 2, khshmâvatô vahmê, also XLIV, 1, neme khshmâvatô. All acknowledge mavaitê to mean ‘to me.’ Hübschmann, Casuslehre, s. 200: ‘dass ich mit frommem sinne an eure Verehrung, Mazda, gehen kann.’

[]76:2 It is curious that draonô seems to be in apposition here. The word is used merely in the sense of offering in the later Avesta. It might possibly mean ‘possessions’ here.

[]76:3 See XXXII, 15. There helping princes are spoken of ‘as borne by the two (Haurvatât and Ameretatât).’ Here in immediate connection with the same two it is said: Let one bear the spirit of the two united chiefs. By the term ‘spirit,’ which sounds so suspiciously modern, we must nevertheless understand very nearly what the word would mean in a modern phrase. By these two leaders we may understand either Gâmâspa and Vîstâspa (XLIX, 9) or Gâmâspa and Frashaostra. (Compare yâvarenâ Frashaostra Gâmâspâ.)

[]76:4 ‘Let one bear them.’

[]76:5 Khvârîh mânînisnŏ.

[]76:6 The Pahlavi gives its evidence for an instrumental and for a less pronounced meaning than the one above.

[]76:7 Hamkardârîh. If the second kar is the root, the sense is figurative.

[]77:1 Bûndakŏ.

[]77:2 Pavan akvînŏ rûbânŏ.

[]77:3 So more probably. See the first person in verses 8 and 11.

[]77:4 So the Pahlavi also, hû-zîvisnîh.

[]77:5 So the Pahlavi also: Pavan hanâ î lak dôshisnŏ. ‘In Thy will’ is here very weak.

[]77:6 Nadûkîhik î avŏ tanû [am yehabûn]; Ner. subham tanau.

[]77:7 Neryosangh: Let them continue to live well, and be prosperous in all things [ ] those females (yâh most curiously) who are born thus [that is, come from elsewhere (and not from us)], and who are [gained over by myself]. Those, O Great Wise One! who shall exist [(or) come in the future], let them render these persons thine own through friendship to thee. Cause thou the Best Mind to increase within me, O Lord! [that is, make my mind ever the more piously zealous]. And in view of my righteousness grant me a benefit in my body, or person [ ].

[]77:8 So the Pahlavi also: Am barâ âmûrzêd.

[]77:9 Observe that all the Ameshôspends, except the two mentioned in verse 8, are here bidden as persons to listen and be merciful. These recurring instances (recall the two hands of Asha &c.) necessitate the view that the idea of personality is never lost in that [{=html}p. 78{=html}] of the abstract quality; and vice versâ; (the latter especially in the Gâthas where the names always retain much, if not all of their original force). As to âdâi; see vanghuyâ (sic) zavô-âdâ in the next verse.

[]78:1 We seem obliged to suppose that Ahura was poetically conceived of as sitting (like Vohûman in Vendîdâd XIX, 31 (Wg.)) upon an ornamented throne, or we may take the expression as pure metaphor equalling ‘exert Thy power.{=html}‘{=html} Âramaitî may be a voc.

[]78:2 See âdâi in verse tr.

[]78:3 Pavan zak î Vohûman sardârîh. The ‘thrift-law’ is the regulation established by the Ratu demanded in Y. XXIX for the redemption of the Kine. It expresses the entire polity and theology of the Zarathustrian people as summed up in the original Avesta.

[]78:4 Neryosangh: Up! O Lord! purify me [that is, make me pure, or free, from the influence of that tormentor, the Evil Mind]; and grant me perfect spirituality and zeal. For we are recipients of Gvahmana, O more mighty spirit [that is, let him be as a guest, arrived within my body]! And let sanctity have power over the murderer (?) [ ], and through the lordship of the Best Mind.

[]78:5 The Pahlavi has here pavan kâmak kâshisnŏ, on which see Darmesteter, Études Iraniennes, vol. ii, as per index.

[]78:6 Literally, ‘Your.’

[]78:7 Ashi has this meaning in the later Avesta. It also means ‘sacred regularity,’ ‘exactness’ in religious duties.

[]78:8 So the Pahlavi also: As pavan Aharâyîh dînô frâz dakhshakînŏ; [{=html}p. 79{=html}] Ner.: Punyena dinim prakihnaya. Possibly, ‘give light to our consciences through Asha’ would be better.

[]79:1 The tissues; the word seems contrasted with bones elsewhere. The Pahlavi has khayâ, and Ner. givam (sic).

[]79:2 The Pahlavi translation may be rendered as follows: Thus, as a gift of generosity, I who am Zartûst (so freely, and with no error from ignorance (!)) give the life of my own body, as the advance [as the chieftainship] to Vohûman and to Aûharmazd, and to Ashavahist, in actions [that is, I would do the deeds which Aharâyîh desires], and would give obedient attention to the word (literally the hearing of the word) to (i.e. of) Khshatraver.

[]

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YASNA XXXIV. {align=“center”}

{=html}1. A tone of thankfulness continues. As if in gratitude for better fortunes, the prophet declares that he will bestow upon Ahura with the foremost, according to the measure of the gifts (which he has received. Those gifts were the secured Immortality not mere temporal ‘deathlessness’), the Righteous Order, and the Sovereign Power established in holiness and bestowing the Universal Weal.{=html}

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2. The kind of gifts which are proposed for offerings are not sacrificial beasts or fruits, but the actions of the truly pious citizen whose soul is intimately united with Righteousness, the homage of prayer, and the songs of praise. As no piety could exist without strict ecclesiastical regularity, so no ceremonial punctuality was conceived of apart from honour and charity (see verse 5 and Yast XXII).

3. Accordingly the meat-offering, the mention of which immediately follows, is spoken of as offered with homage to the Righteous Order and to the Divine Sovereignty for the benefit of all the sacred settlements, in order to equip the wise man fully, and as a helpful blessing among the Immortals themselves and their adherents.

4. And the Fire is likewise mentioned, which was worshipped not so much like Agni as the friendly god of the hearth and the altar, but more and chiefly like Agni as the priest of the church.

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{=html}Not unlike Agni, it is called upon both for inward spiritual strength and for temporal blessings in various forms, together with vengeance hurled very much as if in the form of a thunderbolt (zastâ-istâis derestâ-aênanghem). 5. To explain what he means by his supplications for the coming of the Kingdom, and for holy actions (that is, to make it certain that he does not mean punctilious ritualism apart from the noblest charity), he rhetorically asks: ‘And what is Your Kingdom, that which Zarathustra establishes and offers to You? (XXXIII, 14). What is the kind of prayer (comp. XLVIII, 8, and LIII, 1) which I must use, so that I may become Yours (Your property) in my actions, not to load Your priesthood with sacrifices, nor to fatten Your princes with booty (as too often in the Riks), nor yet to secure a heavy gift to the poet, but to ‘nourish Your poor?’ This was the essence of the desired Sanctity and the Sovereign Authority. The Kingdom of God, exalted{=html}

[{=html}p. 81{=html}]

{=html}and personified as a separate intelligence, is positively said to be something more than a gaudy pageant of material display, even Tavâ Khshathrem yâ erezigyôi dâhî drigavê vahyô (LIII, 9). (See also even Vendîdâd II [part i], where moral duties are lauded.){=html}

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And the composer himself seems to be so conscious of the sharply defined difference between such a kingdom and that of the rival religion, that he immediately adds an interdict: ‘Such is Your Kingdom, caring for the righteous poor, and therefore we declare You irreconcilably distinct from the Daêvas and their polluted followers. Ye are beyond them and before in the spirit of Your Reign!’

6. He then utters an impressive doubt, which only deepens our admiration at his expressions of faith: ‘If it be really true,’ he continues (see XLIV, 6), ‘that Ye are thus with the Righteous Order and the Good Mind, the God who looks upon the goodness of the heart and the activity of the hands, then give me a sign of it, that I may persevere and increase in the depth of my homage while life shall last.’ 7. For the struggle, though not without signs of a favourable issue, was far from over yet. (Hence his misgivings.)

He then asks with some wistfulness after the ‘ar(e)drâ,’ the men that could help, who from the experience of the grace of God, could turn sorrow into blessing by establishing the holy religious system firmly, but with enlarged and not narrowed understanding. And, still a little dispirited, he declares, as so often: ‘None have I other than You; therefore I can wait for the ar(e)drâ. Do ye save us alone by Your already offered means of grace.’

8. ‘For Ye have given me already, as it were, a sign. The enemy are checked, and for the moment cowed, if they are not repelled. They among whom there was death for so many when they had the upper hand, and when their ruler persecuted the holy vows are not only struck with terror by the action which we take, but their chief retribution is, as we hold it, spiritual, and therefore, in the eye of truth the more severe. They will not encourage righteous Order and righteous intentions, and accordingly, the personified Good Intention, grieved, will depart from them.’

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{=html}9. ‘Yea,’ he reiterates, amplifying, ‘the unfortunate sinners who depart from Thy kindly and sacred Piety in this ignorance of all experience of Thy Good Mind, will suffer an equal desertion. The characteristics of righteousness will, in their turn, avoid them as the unclean creatures flee from us.’ 10. ‘And this is,’ thus he continues, ‘a sign or result which the All-wise declares to me to steady my soul as I waver.’ ‘And these are indeed the cheering proofs of Thy favour,’ he adds, addressing Ahura, ‘which terrify our enemies{=html}

[{=html}p. 82{=html}]

{=html}and advance us, giving us a righteous eminence (XXXIII, 14) in Thy Kingdom.‘{=html}

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11. ‘Therefore that kindly Piety whom these desert in their judicial ignorance, will increase for us both the all-comprehensive blessings; spiritual Deathlessness begun in anticipation here, and its necessary condition, Welfare. And they shall be increased as food (sic) for Mazda’s straitened people, or better, to His glory as their monarch. And by their means Ahura may defend Himself efficiently from the persecuting and idolatrous foe.’ 12. Taking into consideration all that depends on a correct understanding as to religious and political duties, he fervently prays to be guided aright in the establishment of a ceremonial and of praises, beseeching Mazda to speak, declaring the kind of worship which may secure the ashis (which are the blessed rewards). And he asks to be taught those religious paths about which no error was possible, the paths which are the Good Mind’s own.

13. After a fashion already known to us (as in XXIX), he answers his question himself. That way which Ahura had already revealed as the Good Mind’s own, was made up of the revealed precepts of the Saoshyants. There, as in the paths where Ahura dwells (XXXIII, 5; XLVI, 16), the well-doer may prosper from his devotion to the religious truths, and gain a reward immediately from the hand of God. 14. As if never forgetting the original calamity, the woes of the Kine, he further declares that way to be the one of all to be chosen for this earthly life, as the vestibule to the heavenly one. And he asserts that they who toil for the Kine (who represents here, as generally, the holy settlements as well as their chief source of riches and support) are striving to further and demonstrate the wisdom of that way by every righteous contrivance.

Nay, he declares that the deeds of Piety are themselves the highest wisdom, just as the words and righteous actions of the Saoshyants not only declare and make, but constitute, ‘the way.’

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{=html}15. Again, concluding with a climacteric and synoptical prayer, he beseeches Ahura to speak and reveal to him all the most available statements, ceremonies, and praises. And never forgetting that all ceremonies, hymns, and sacrifices, sacred as they are, are only means to a greater end; he prays the Deity that He may exert that Sovereign Power which is alone supremely efficient in relieving actual distress (LIII, 9), for by its holy laws and spiritual arms it can alone bring on the Frashakard, and produce that condition in society in which all human progress shall have become complete.{=html}

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{=html}Translation.{=html}

1. As to those (three gifts of blessings), Immortality, the Righteous Order, and the (established) Kingdom of Welfare, which Thou, O Mazda! hast given through (holy) deeds, words, and the sacrifice unto these (Thy servants here in my sight []{=html}1{=html}), gifts (shall) be offered []{=html}2{=html} by us in return to Thee, O Ahura! and with the foremost of them all.

2. Yea, and all those gifts of the Good Spirit []{=html}3{=html} have been given (back in gratitude) to Thee by the mind and the deed of the bountiful man, whose soul goes hand in hand []{=html}4{=html} with the Righteous Order in the settlement, in homage toward the One like You []{=html}5{=html},

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[{=html}[paragraph continues]{=html}] O Mazda! and with the chants of the (thankful) praisers []{=html}1{=html}.

3. And unto Thee, O Ahura! will we offer the (thankful) meat-offering with self-humbling praise, and to Thy Righteousness (like Thee a person), and for all the settlements in Thy kingdom which are guarded []{=html}2{=html} by Thy Good Mind. For in the perfect preparation of the justly acting (has that offering its power), O Mazda! together with all (others of its kind). Among those like You and worthy of Yourselves, it is a blessing []{=html}3{=html}.

4. And we pray likewise for Thy Fire, O Ahura! strong through Righteousness (as it is), most swift, (most) powerful, to the house with joy receiving it, in many wonderful ways our help, but to the hater, O Mazda! it is a steadfast []{=html}4{=html} harm as if with weapons hurled from the hands []{=html}5{=html}.

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5. What is []{=html}1{=html} then Your Kingdom, O Mazda? What are Your riches? that I may become []{=html}2{=html} Your own in my actions, with the Righteous Order, and (Thy) Good Mind, to care for Your poor (in their suffering []{=html}3{=html}). Apart from all would we declare You, yea, apart from Daêvas []{=html}4{=html}, and Khrafstra-polluted mortals!

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6. If thus Ye are in verity, O Mazda! with the Righteous Order and Thy Good Mind, then grant Ye me a sign []{=html}1{=html} of this in this world’s entire abiding []{=html}2{=html} (while I live amid its scenes), how offering sacrifice and praising []{=html}3{=html} You the more devoutly []{=html}4{=html}, I may approach You (in my worship)!

7. Where []{=html}5{=html} are Thine offerers, O Mazda! Thy helpers, who as the enlightened of the Good Mind are producing the doctrines with wide mental light as inherited treasures, (delivering them as Thy word) in misfortune and in woe []{=html}6{=html}? I know none other than You; then do Ye save us through Your righteousness!

8. Through these our deeds (of sacrifice and zeal []{=html}7{=html}), they are terrified []{=html}8{=html} among whom there was (once) destruction, and for many (at the time) when the

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oppressor of Thy holy vows was as the stronger oppressing the weaker []{=html}1{=html}. They who have not thought (in consonance) with Thy Righteous Order, from these Thy Good Mind []{=html}2{=html} abideth afar.

9. Aye, they who desert Thy bountiful Piety, O Mazda! that one desired of Thee []{=html}3{=html}, O Thou omniscient! and who thus abandon her by reason of the evil-doer, and in their ignorance of (Thy) Good Mind, from such as these (Âramaiti) with her holiness utterly departs []{=html}4{=html} as the red Khrafstras (who destroy and pollute all life, flee) from us []{=html}5{=html} (Thy faithful servants).

10. Through the action of this (His) Good Mind (as he works his grace within us) the benevolently wise []{=html}6{=html} One declared a result as its fruit, He knowing the bountiful Piety, the creatrix of righteous beings []{=html}7{=html}. These all, O Mazda Ahura! in Thy Kingdom (are

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[{=html}[paragraph continues]{=html}] ‘helps to our progress’) for they smite (our tyrants) with fear []{=html}1{=html}.

11. And for Thee hath Âramaiti (who is Our Piety) increased both the Universal Weal and (its continuance in) Immortality, and (with them as ever united) the Righteous (ritual and moral) Order (established and made firm) in the Kingdom of (Thy Good Mind). Those powerful lasting two (hath she increased) to (give us the needful) food []{=html}2{=html}. And through these, O Mazda! art Thou with Thy perfect expellers of hate []{=html}3{=html}. (Thou removest Thy foes afar []{=html}4{=html}!)

12. What then are Thy regulations []{=html}5{=html}? And what wilt Thou? What of praise, or of (fuller) offering? Speak forth that we hear it, O Mazda! what will establish the blessed rewards of Thine ordinance []{=html}6{=html}!

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[{=html}[paragraph continues]{=html}] Teach Thou us the paths through Righteousness, those verily trod by (Thy) Good Mind []{=html}1{=html} as he lives within Thy saints []{=html}2{=html}.

13. (Do I ask what is that path?) That way which Thou declarest to me as the path of the Good Mind, O Ahura! (is made []{=html}3{=html} in its parts by) the religious precepts and laws of the Saviours, wherein the well-doer thrives []{=html}4{=html} from (his) Righteousness []{=html}5{=html}. And it marks for the good a reward of which Thou art Thyself the bestower.

14. For that (reward), O Mazda! ye have given as the one to be chosen for (our) bodily []{=html}6{=html} life through

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the deeds of Thy Good Mind (in us). They who work in the toil of the mother []{=html}1{=html}. Kine, these further []{=html}2{=html} Your merciful care through the understanding’s action []{=html}3{=html}, and (taught) by Thine Order’s (word) []{=html}4{=html}.

15. Yea, (show me, O Mazda! that path and its reward); tell me the best (of truths); reveal the best words and best actions, and the confessing []{=html}5{=html} prayer of the praiser through Thy Good Mind (living within us); and through the Righteous Order, O Ahura! And by Your Sovereign Power and grace may’st Thou make life really progressive []{=html}6{=html} (till perfection shall have been reached)!

Footnotes {align=“CENTER”}

[]83:1 The hymns seem to be all composed for public declamation, as is evident from various passages. Similar indications often occur in the Veda. I formerly connected aêshãm with Ameretatât, &c., ‘a thank-offering for these (gifts).’

[]83:2 I am very sorry to oppose progress on such a subject as dastê, but I do not think that it is an infinitive, nor that âitê or mrûitê are such. -Tê, or what it represents, I regard as seldom or never a Gâthic suffix, and especially not, as here, where dastê falls to the end of the sentence. Too little attention has been paid to the Gâthic sentence. The infinitive seldom falls to the end of it; vîdvanôi vaokâ; tat môi vîkidyâi vaokâ; vîduyê (vîdvê) vohû mananghâ; menkâ daidyâi yêhyâ mâ rishis; ashâ fradathâi asperezatâ; âgôi (?) hâdrôyâ; ye akistem vaênanghê aogedâ; but zbayâ avanghânê (?) yâ verezyêidyâi mantâ vâstryâ; srûidyâi Mazdâ frâvaokâ; kahmâi vîvîduyê (-vê) vashî; tat verezyêidyâi hyat môi mraotâ vahistem; arethâ vôizhdyâi kâmahyâ tem môi dâtâ; dazdyâi hâkerenâ; but vasmî anyâkâ vîduyê (-vê); mendâidyâi yâ Tôi Mazdâ âdistis, &c. The Pahlavi renders here with admirable freedom as a first person, yehabûnêm.

[]83:3 Observe this expression. It is the spenta mainyu which, like the ‘Holy Spirit of God,’ is sometimes identical with Him.

[]83:4 Souls are elsewhere said to go hand in hand; see Y. XXXIII, 9.

[]83:5 I suppose that it is possible that khshmâvatô, here and elsewhere, may refer to the human subject, ‘to the praise of your worshipper,’ [{=html}p. 84{=html}] but it does not sound at all natural. I think that khshmâvatô is merely another way of saying ‘of you,’ as mavant = me. So the Pahlavi also seems to render here: Avô zak î lekûm va nîyâyîsnŏ. Ner. also: Samâgakkhâmi yushmâkam namaskritaye, Mahâgñânin.

[]84:1 This recalls the dasemê-stûtãm of Y. XXVIII, 10.

The Pahlavi renders freely and not uncritically, regarding the spenta nar as Zarathustra himself: Aftânŏ dên Garôdmânŏ stâyem. Ner.: Garothmâne staumi te.

[]84:2 So also the translations: Aîghas parvarisn va min frarûnîh. Ner.: Uttamena pratipâlyâ manasâ. Compare Y. XXXII, 2: sâremanŏ khshathrât. The singular verb is difficult.

[]84:3 Or, ‘for as those justly acting, and in preparation will we offer it as a blessing together with all who are among “Your own.“’ Here khshmâvant equals ‘Your own’; rather than ‘Yourselves.’

[]84:4 Or ‘visible’ as fire, but this seems too feeble a conception for the place. The Pahlavi translator read derestâ as a participle from dar(e)z, which is quite as possible as that it should be from dar(e)s. He renders yakhsenunêd kînŏ; Ner., vidadhâti nigraham. That he so translated because he was not aware that derestâ could be also a participle from dar(e)s, is no longer tenable.

[]84:5 As by no means a partially selected specimen, let the reader [{=html}p. 85{=html}] consider the following from the Pahlavi: Thus, O Aûharmazd! this which is Thy Fire, which is so powerful, is a satisfaction to him whose is Aharâyîh [-when my chieftain (the glossist seeming to have a text with a first pronoun; otherwise the first translator who never saw? us(e)mahî) becomes one by whom duty and charity are fulfilled], for it is quick and powerful [the Fire], and remains continually in friendship with him, and makes joy manifest to him. And therefore, O Aûharmazd I on him who is the tormentor it takes revenge as if with a mighty wish.

[]85:1 Kat is often a mere interrogative particle, so modern interrogatives are also often merely formal.

[]85:2 Bartholomae admirably follows K4 here with its hakhmî; it gives a more common explanation of vâo, which I am obliged to take in a possessive sense beside ne. The manuscript used by the Pahlavi writer had, however, ahmî, as many others now extant.

[]85:3 Note the recurrence of this care for the poor, showing what the frequent mention of righteousness, the good mind, &c. meant.

[]85:4 Observe that daêvâis must mean the Demon-gods and not their worshippers here; pare vâo indicates this, and also mashyâis = men, who are separately mentioned. The Pahlavi translator is finely critical here, giving us our first hint as to the meaning: Pêsh Lekûm min harvisp-gûnŏ levînŏ gûft hômanêd [aîgh tûbânkardar hômanêd, &c.]. So with antare-mrûyê (-vê), he was the pioneer also. I render with impartiality: Which (of what kind) is your sovereignty? [that is, what thing can I do, whereby your sovereignty may be increased through my instrumentality?] And which is your wealth? [that is, what thing shall I do whereby riches may be kept in your possession by my means?] How thus in the actions of Aûharmazd shall I become yours? [That is, I (?) shall do that thing through which, by my means, your sovereignty is extended; and also wealth is kept in your possession by me.] For whenever I (?) shall do righteous deeds, [that is, when I (?) shall do duty and good works], Vohûman gives nourishment to our poor. Before all of every kind, even before them ye are [{=html}p. 86{=html}] declared; [that is, ye are more capable] than the demons, for their (?) intellect is perverted, (and ye are also before) men.

[]86:1 So also the Pahlavi dakhsak.

[]86:2 So indicated by ketrûnânî. I have no doubt whatever that maêthâ should have this sense. See also Y. XXX, 9.

[]86:3 So also the Pahlavi: Pavan âfrînagânŏ dahisnŏ va stâyisnŏ sâtûnam madam.

[]86:4 Urvâidyâo, if in its original form, looks like a comparative. One naturally thinks of a *vrâd (?) equivalent to ‘vridh.’

[]86:5 Rhetorically interrogative as often in English, or indeed a mere particle. (Compare XLVI, 9.)

[]86:6 So also the Pahlavi indicates with its âmûkhtisnŏ (sic) î hûvarisnŏ [î avŏ kâr va kirfak], mûnik pavan âsânîh va mûnik pavan tangîh vâdûnyên frâkh-hushîh. Ner.: Sikshâm satyiya yah samâdhânatve, samkatatve* ‘pi kurute vipulakaitanyah [kila, yah kâryam punyam yat samriddhatayâ kurute] takka yat samkatatayâ ‘pi kurute, tasya vigñânakaitanyam tasmâd bhavati.

[]86:7 Nâo being taken in a possessive sense.

[]86:8 But the Pahlavi has: ‘Min zak î valmansân maman kûnisnŏ lanman bîm’; possibly ‘by these actions they terrify us’; the middle in the sense of the active.

[]87:1 It is a mistake to suppose that the Pahlavi translator and his followers, Ner. and the Persian MS. (of Haug’s Collection), refer nâidyaunghem and nadentô to the same Sanskrit word. They translate them as if referring the first to nâdh, and the last to nid.

[]87:2 Min valmansân barâ rakhîk aîtŏ Vohûman. Asmanô seems an impossible reading, and cannot be reconciled with Vohû.

[]87:3 The hint of the Pahlavi points, as usual, to the general sense, leaving us the task of discovering the grammatical structure.

Here I do not follow the indication of sedkûnyên; Ner. parikshipyanti. The voc. ‘O Thou’ is free.

[]87:4 So also in general the Pahlavi: Min valmansân kabed Aharâyîh segdak; Ner. tebhyah* prabhuto dharmah* prabhrasyati.

[]87:5 So if ahmat is read, but the MS. before the Pahlavi translator read ahmât; Ner. etebhyah (freely). A simpler rendering results; ‘as from him flee away.’

[]87:6 Observe the evidence of the Zend to the prevalent meaning of ‘khratu.’

[]87:7 Or reading hithãn, and in the sense of ‘bond,’ we coincide with Ner. sukhanivâsam. Haithãm = the true; hâtãm? = of beings. Lit. ‘the true creatrix of Asha (the holy).’

[]88:1 The word voyathrâ is difficult to place; the Pahlavi translator divided, reading âvo-yathrâ (possibly âvoi athrâ), and rendered frôd kûshî-aît = is smitten down; the Persian better: Frôd zadar, is smiting down. We may well hesitate before rejecting this indication, which may point to a better text. Like vafus, it may indicate the severity of the influences of the righteous system, in the midst of genial allusion. The tâ vîspâ might refer quite naturally to dus-skayasthanâ in the previous verse. The form voyathrâ (corrected) may represent some derivative from the root bî = to fear. Compare byantê in verse 8.

[]88:2 So likewise the Pahlavi with its khûrisnŏ; otherwise ‘for glory;’ hvar = svar. Lit. ‘To Thee (are) both Weal and Immortality.’

[]88:3 Gavîd bêsh min lak hômanih; Ner. vîtakashtas tvam asi.

[]88:4 Ner.: Thus both are (to be derived) from thee, Avirdâda’s food, and that of Amirdâda also, [the (food) of the Lord-of-water, and of the Lord-of-wood []{=html}*{=html} (so the later Avesta and Parsism)], and in the kingdom of the best mind, righteousness is making a revelation together with the perfect mind. Do thou also bestow zeal and power upon this one, O Great Wise One, the Lord! From torment art thou exempt.

[]88:5 So also vîrâyisnŏ.

[]88:6 Pahlavi ârâyisnŏ.

[]88:* Otherwise simply ‘water and tree.’

[]89:1 The Pahlavi has the gloss: Teach us the way of the original religion.

[]89:2 Neryosangh: Kim to sammârganam [kila, kâryam, te kim mahânyâyitaram?] Kah kâmah? Kâka yushmâkam stutih? Kâka yushmâkam igisnih? Srinomi, Mahâgñânin! prakrishtam brûhi! yat ketsi* dharmasya sammârganam, [aho viseshena pasya! tasmât mahânyâyitarât kuru!] Sikshâpaya* asmâkam dharmasya mârgam uttamena svâdhînam manasâ. [Mârgam yam pûrvanyâyavantam asmabhyam brûhi.]

[]89:3 Observe the certainty of a subtle meaning, ‘the way is the consciences or laws.’

[]89:4 Geldner has admirably suggested a comparison with vrag on account of the connection ‘way.’ But as this necessitates two urvâz = vrâz, and as Ahura is spoken of as ‘dwelling’ in ‘paths,’ I do not think that ‘thriving in paths’ is very difficult. The prominent thought is not the going, but the ‘right going.’ That path indicates a reward (so also the Pahlavi kâshîdŏ, Ner. âsvâdayah). But we must be thankful for the keen and vigorous discussion. Compare urvâkhshanguha gâya gighaêsa. The Pahlavi has hû-ravâkh-manîh and in Y. XLIV, 8. If vrag is compared, the idea must be happy progress; but varh (Justi) seems the more obvious correspondent.

[]89:5 Asha, very often personified, is a stronger expression than ‘correctly:

[]89:6 Of course our life on earth, merely in the bodily state. Comp. Y. XXVIII, 3. There astavataskâ evidently means ‘of earth,’ mananghô, ‘of heaven’ (---of corporeal---of mind, without body).

[]90:1 Or the ‘mature,’ ‘drivable’ (?) cow. She ‘goes on her path’ of toil.

[]90:2 So frâz yehabûnd.

[]90:3 Observe that verezenâ cannot well mean ‘stall’ in this line. The Pahlavi likewise sees varzî-aît in it; Ner. vidhîyate, both free as to form.

[]90:4 Neryosangh: Sa yato, Mahâgñânin! kâmo ‘smâkam yat tanumate gîvamate dîyate [âkâryâya], uttamena karmane manasâ [khshatriyâya], yaska gavâ* âkârayitre* Aginâmnyâ, [kutumbine], yo yushmâkam sunirvânagñânatayâ, Svâmin! buddhyâka, punyapradattayâ vidhîyate [dînih]

[]90:5 I concede this shade of meaning to the constant and unvarying evidence of the Pahlavi translator. He translates uniformly by avâm yehabûnêd or its equivalents.

[]90:6 Bring on ‘millennial’ perfection when progress shall have been completed.

The Pahlavi translation is as follows: Pavan zak î lekûm khûdâyîh-Aûharmazd! frashakardŏ pavan kâmakŏ âshkârakŏ dên ahvânŏ yehabûnî-aît.

Ner.: Yushmâkam râgyena, Svâmin! akhshayatvam svekkhayâ parisphutam dâsyate bhuvane.

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THE GÂTHA(Â) USTAVAITI(Î). {align=“center”}

This Gâtha, consisting of Yasna XLIII-XLVI, is named from the word which begins it, like the three last collections. The fact that the word ustâ possesses special significance may have influenced the minds of the Parsis of a later age, inducing them to associate this first chapter with happy anticipations, but it was of course not owing to any such circumstance that the name was given to the Gâtha. The Gâtha, like its fellows, has its existence as a unit from the nature of its metre.

It has lines generally of eleven syllables, arranged in stanzas of five. It seemed convenient to chant all the hymns of one particular metre together. This hymn, from some unknown reason, or from pure accident, having stood first in the collection in this metre, the Gâtha was named from its first word.

The question naturally arises at this place whether this Gâtha, in its parts or as a whole, is older than the Ahunavaiti and the others. For supplementary statements on this subject, see the Introduction, page xxvii, also elsewhere. It is sufficient to recall here that the procedure of the Ahunavaiti, and the sequence of the other Gâthas in the MSS. of the Yasna, have little importance in determining the question of relative age. If originally grouped in the order of their age, they might easily become transposed for the purpose of liturgical recitation. (See the inserted Haptanghâiti, and Y. LII.) As to the metres present, they afford no indications as to relative age. The metre of the Ustavaiti, approaching as it does the Trishtup, may be as old as, or older than, that of the Ahunavaiti. The oldest Rishis sang in Trishtup. The sole remaining test of the relative age of pieces, is their contents. Do those of the Ahunavaiti show a priority to those in the Ustavaiti as regards the particular circumstances of which they treat? So far as I am able to

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judge, no part of the Ahunavaiti is older than Y. XLVI. There we have the man before us at a period in his life before he had attained to his supreme position. He not only laments the unfavourable prospects of his cause, but he is full of vehement animosity, urging on his adherents to the overthrow of some powerful opposing leader, and anticipating an armed struggle so formidable that its partisans are elsewhere alluded to (in Y. XLIV) as ‘hosts.’ We see him also exhorting the various chiefs of his party as they are evidently standing before him in some large assembly, possibly as the army on the eve of an important encounter.

He refers intimately to the monarch, to his own family, the Spitâmas, and to the Hvôgvas, as represented by Frashaostra. He offers the rewards of Ahura, as he pronounces His threats and condemnations. Every feature bears the strongest evidence of originality. But have we not the same in the Gâthas Ahunavaiti, Spentâ-mainyu, and the others? Beyond a question. Those passages which express grief, fear, and passionate resentment, we should naturally refer to Zarathustra personally, and to the earlier portion of his career; and we can make no distinction between such passages when they occur in the Ahunavaiti, Ustavaiti, or elsewhere. As to chapter XXIX with its logical commencement, as expressing the sufferings to be remedied in the entire effort, together with the call of Zarathustra in immediate connection, and chapter XXX with its theosophical statements, we should say that they were composed later, during a period of success and reflection. But this would be a mere surmise. The time of the sage need not necessarily have been consumed in struggles even during the early years of his career.

Chapter LIII seems to belong to a period of mature age, but not necessarily to a period of advanced age. It celebrates the marriage of Zarathustra’s daughter, but maidens were married early. With the exception of Y. LIII, I would say that the occurrence of a piece in this or that Gâtha has little, if anything, to do with determining the question of its relative age.

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YASNA XLIII. {align=“center”}

SALVATION IS ANNOUNCED AS UNIVERSAL FOR BELIEVERS. REFLECTIONS OF ZARATHUSTRA UPON THE SUBLIMITY AND BOUNTIFULNESS OF AHURA.

{=html}As, in every instance, it is probable that verses have fallen out here and there in this important piece, and some may have been inserted, not necessarily from another composer, but from other compositions. After certain limits, however, marked signs of at least external connection are present. After the first three verses, which are quite apart, then from the fourth and fifth on, every alternate verse has the formula Spentem at thwâ Mazdâ me{=html}N{=html}hî Ahurâ. It would indeed present no difficulty for a successor to add these words to stanzas otherwise also imitated, but whether from the leading sage or not, whether from him in one strain, or from him as collected from different fragments, the course of thought does not so fail in logical sequence as that it is either impossible, or displeasing, as a whole in a poetical composition.{=html}

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Verses 1-3 are admirable as preliminary. Verses 4-6, with their lofty descriptions of power and benevolence in the Deity, prepare the way well, with their allusions to the final judgment, for the closer reflections in verses 7-15 upon the prophet’s call, uttered at the instigation of Sraosha (his obedient will). Verse 16 is a closing strophe looking much like an addition from another hand, not at all because Zarathustra is mentioned in the third person, but from its general cast. It possesses, however, very great interest from these circumstances. If a later addition, it enables us to see how the principal features of the system were viewed at a period not identical with the earliest, but closely following it.

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{=html}1. If we can accept the deeply interesting suggestion of the Pahlavi translator, which is, ‘Salvation to him to whom there is salvation for every man,’ we need then suppose no necessary loss of verses. Otherwise we are obliged to consider the loss of some laudatory verse, or verses, containing such matter as perhaps Y. XXXIV, 14, ‘This princely priest has devoted all to Thee, therefore, salvation to him, whosoever he may be.’ Whatever may be the actual truth, the main stress of the thoughts is clear and appropriate. Using the word vase-khshayãs in a good sense,{=html}

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{=html}the composer beseeches Ahura to grant those two ‘mighty and eternal ones,’ which logically form the complement to each other, universal wholeness, welfare of soul and body, without which beatitude was inconceivable, and then the unlimited duration of that condition; for it is quite impossible that ‘long life’ alone was here meant by a term, the equivalent of which soon after designated the Bountiful Immortals. We have here again ample data for affirming the richness and depth of the religious conceptions.{=html}

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The ‘powerful and continuous two’ are sought together with splendour as rewards, not for the gratification of any selfish sentiment, but in order to maintain Asha, the religious Order, on which the sacred polity, and the tribal, as well as the national wealth depended, but more than any general blessings, the individual sanctity of life. 2. And this is signalised as the highest good; and to this a prayer is added for the ‘mâya,’ which recalls the supernatural wisdom of the Indian Hercules, about which much phantastic and highly coloured myth is grouped; but here, with the ever-recurring contrast, the mâya is the mysterious wisdom of the Divine Benevolence, colourless and abstract indeed, but yet possessing how great religious depth!

3. The highest blessing, in another and more than once repeated phrase, is again besought, as ‘the better than the good,’ even the attainment of the one who guides to the ‘straight paths,’ which are the ‘way, even the conceptions and revelations of the Saviours’ (Y. XXXIV, 13; LIII, 2), in which the believer prospers, and Ahura dwells, as he dwells in his kingdom, and his ‘chosen home’ itself (Y. XLVI, 16). Whether ‘this man who shows the paths’ of ‘the bodily and mental world’ is the same as he who prays for the âyaptâ ahvau astvataskâ hyatkâ mananghô (the boons of the two worlds) in Y. XXVIII, 3, here referred to in the third person, there speaking in the first, and whether he is Zarathustra himself; are questions. It is only necessary to say that, if any relief is gained by the supposition, then beyond a doubt Zarathustra may have been the composer of both pieces or fragments, here, as in Y. XXVIII, 7, referring to himself as in the third person, there, in Y. XXVIII, also further representing another who prays, referring by name to him as in the third.

But was Zarathustra the only sacred singer, or was he the centre of a group only, of which he was the life? (Compare Yathrâ ve afsmâinî (?) senghânî---Gâmâspâ Hvôgvâ; Y. XLVI, 17; see also the Introduction.)

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{=html}4. Proceeding as if the first three verses were absent from his{=html}

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{=html}mind (as indeed they may have been only later brought together with what now follows), the composer begins his ascriptions of praise. He will regard Ahura as all-bountiful and mighty, since He has carefully nurtured, as with His very hand, the aids of grace which He will bestow, as gifts of forbearance on those now wicked, in the hope of penitence, and in the merciful threat of punishment, and to the devout disciple, whose piety is never ceremonial only. And these means of grace, although abounding in the inculcation of moral sanctity in thought, and word, and deed (see Vendîdâd VIII, 100 (Sp. 283) []{=html}1{=html}, where ‘thought’ clearly refers to intention in the strongest sense of the term), are yet profane, aside from the flame of that holy Fire which rallied the masses to a national worship, and which was strong for the holy order, as well as by means of it. For these reasons he adores their giver, but for still another. It was because the might of the Good Mind of Ahura approached him within them, and gave him strength for all that was before him. 5. Like the Semitic prophet, he poetically conceives himself as having beheld Ahura, as the chief of the two spirits, and as sovereign over all other powers when the world was born. And he regards Him as having also then established rewards and punishments by his holiness, so separate in its dualistic distinction from all complicity with evil either by infliction or permission. And these rewards and punishments were to have their issue not in time alone, but in ‘the last turning of the creation’ in its course.{=html}

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6. And for Ahura’s coming in this last changing he fervently beseeches, as well as for the appearance of the Sacred Kingdom, established aid guarded by the divine Benevolence. And this consummation, he implies, will take place when the settlements shall be furthered in the Righteous Order, and by means of it, the end of progress having been attained; for then the piety of men’s souls will itself be their instructor, delivering the regulations which shall silence the controversy of the two sides (Y. XXXI, 3). And these regulations are as the wisdom of Ahura’s understanding (Y. XXVIII, 2), so penetrating that all thoughts lie bare to it (Y. XXXI, 13).

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{=html}7. He now declares the principles on which he accepted the divine call. Sraosha (verse 12), he says, drew near to question him. As he is called by Ahura, Obedience, the same who constitutes the way to Ahura (or finds His throne (Y. XXVIII, 6)), now draws near{=html}

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{=html}him, (I say Sraosha (i.e. Obedience), for if he is not so described as drawing near in this verse, he assuredly is so described in a verse nearly following (the twelfth)). Beyond a question, the fine subjectivity here expressed was intended. As the seer cried: O Righteousness! when shall I see thee (in myself and within my people), so now he means that his obedient spirit listens to the call of God. 8. And as his personified conscience questions him as to his origin, and the principles on which he would proceed, it represents the obedient people, as well as the obedient sage (for the sense of Sraosha, while originally applied to the personal will, is not restricted to it). ‘Loyalty’ questions him, that ‘loyalty’ may report his answers. He therefore responds, speaking in his name as Zarathustra (or else one thoroughly in unison with him, here speaks in his name). And this is his statement as to the indications which shall determine his personality. His course will be without a compromise. The unbelieving opposers, as he declares, shall meet no favour at his hands, but detestation, while to the devout disciple he will be as powerful an aid. And this because his mind and thought are (as if blinded to the present) fixed upon the ideal Kingdom, while for the present he never ceases to toil on, making preparations for the Frashakard, and constructing hymn after hymn to set up the needed machinery of lore.{=html}

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9. Again, his conscience and obedient will, as the angel of the Deity, questions him; and this time offers him that chief of wished for objects to him, religious knowledge. He mentions the holy Fire, with its proper offering, as the theme of his first inquiry.

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{=html}10. And he beseeches Ahura to answer and to favour him, since he invokes such a complete endowment, going hand in hand with true Piety, and with no selfish interest in his prayer. He then, with a depth which I confess seems suspicious, asks of Mazda to put his petitions for him, recalling Y. XXVIII, 11, where he beseeches Ahura to fill up his desire with what not he, the speaker, but with what He, Ahura, knows to he the Good Mind’s gifts. Or, with a conjectural improvement (?) of the text, he asks of Ahura to question him that he may be questioned indeed, saying as it were, ‘search me, and know me.’ But the other reading being retained as having superior point, and needing no conjectured text, we may see his further thought: ‘Ask Thou our questions for us, and then we shall never fail; then we shall be no desireless (anaêsha) men, spurned by the wailing kine as flinching champions (Y. XXIX, 9), but we shall be indeed Thy rulers, “speaking our mighty wish.”{=html}

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[{=html}[paragraph continues]{=html}] {=html}Like the isha-khshathra, whom she sought (Y. XXIX, 9), our wish shall work our will; it will accord with the will of God.‘{=html}

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11. He is, however, not blind to all that lies before him in accepting this call. He worships the bounty and majesty of Ahura while he is impressing his soul with the import of this conference, and that notwithstanding, and none the less, because His will, when obeyed in actions, will bring on earthly sufferings.

12. But notwithstanding all that may be in store for him, he hopes to make those doctrines treasures (Y. XXXIV, 7), that is, a spiritual wealth (compare also Ahura’s îsti). One only qualification would he add: ‘Wait only before Thou givest the word that I should go forth with Thy new truths (which bring such suffering to him who first pronounces them), wait till my obedient will, listening fully to all which Thou shalt say, shall come to me, and then shall that obedient reverence in me and my beloved, help on our effort, that we may spread abroad the tidings of Thy promised recompense to win the living to Thee (Y. XXXI, 3).’ 13. ‘And that I may know and make known (so he continues) the true aims and objects of desire to those to whom I am at Thy word to go, grant me for this long life within Thy Realm, although that life be full of bitterness (verse 11; and Y. XXXII, 10, 11; XLVI, 1), for those who propagate Thy cause.’ 14. ‘Yea, as a friend, both wise and powerful, gives to a friend, send to me not only Sraosha, an obedient listening will, but raf(e)nô frâkhshnenem, abundant grace. Then, and then only, shall I be flanked with a proper ally. Then with Thy Sovereign Power, like my Obedient will, as an angel sent forth from Thee, and inspired by Thy righteous Order in law and ritual in thought, and word, and deed, then I will go out to arouse and head the chiefs, gathering into spiritual hosts the many believing priests who even now would bear in mind and celebrate Thy mysteries.’

15. And as he began with fearless severity, so he would end without a compromise. ‘My patient suffering (so he implies as he proceeds (Y. XLVI, 1)) reveals its lesson to me. My mind is long-enduring, but that patience, although it may seem to some the cowardice of a pusillanimous protector (Y. XXIX, 9), yet it is not such in truth, for it declares within me, and forces me to say: Let no man please the wicked; this is our only prospect of success.’

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{=html}16. And casting back his thoughts he (or another in his name) sums all up well: ‘Thus doth Zarathustra choose the spirit, that spirit which animates the faithful in their chiefs (Y. XXXIII, 9),{=html}

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{=html}and by his side every true believer utters his sympathising prayer: Let the Order of life and of the ritual become incarnate in our tribes, and strong because it has the valiant power of faithful men to obey and to defend it. And let Piety prevail till it covers our land blest with the favours of the sacred sun, and as she lives in the lives of true adherents, may she in sympathy with the Good Mind, thus grant rewards for all our deeds!’{=html}

{=html}Translation.{=html}

1. Salvation to this man []{=html}1{=html}, salvation to him whosoever (he may be []{=html}2{=html})! Let the absolutely ruling Great Creator grant (us, He) the living Lord, the two eternal powers. Yea, verily []{=html}3{=html}, I ask it of Thee (O Ahura) for the maintaining []{=html}4{=html} Righteousness. And may’st Thou also give it to me, (O inspiring) Piety! splendour []{=html}5{=html} (as it is), holy blessings, the Good Mind’s life []{=html}6{=html}.

2. Yea, to this one []{=html}7{=html} may the man endowed with

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glory []{=html}1{=html} give that best of all things, the (spiritual) glory. And do Thou likewise (Thyself) reveal []{=html}2{=html} Thine own []{=html}3{=html} (gifts) through Thy most bountiful spirit, O Mazda! (And do Thou teach us) Thy wonderful thoughts of wisdom []{=html}4{=html}, those of Thy Good Mind, which Thou hast revealed (to us) by Thy Righteousness (within us) with the happy increase of (our joy []{=html}5{=html}), and on a long life’s every day []{=html}6{=html}.

3. And may that (holy man) approach toward that which is the better than the good []{=html}7{=html}, he who will show to us the straight paths of (spiritual) profit, (the blessings) of this corporeal life, and of that the mental []{=html}8{=html}, in those veritably real (eternal []{=html}9{=html}) worlds, where dwells Ahura; (that holy man) an offerer of Thine []{=html}10{=html}, O Mazda! a faithful citizen []{=html}11{=html}, and bountiful of (mind).

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4. Yea, I will []{=html}1{=html} regard Thee as mighty and likewise bountiful, O Ahura Mazda! when (I behold) those aids of grace (approach me), aids which Thou dost guard and nurture []{=html}2{=html} as (Thy) just awards to the wicked (to hold him far from us), as well as to the righteous (for our help), Thy Fire’s flame therewith so strong through the Holy Order []{=html}3{=html}, and when to me the Good Mind’s power comes []{=html}4{=html}+ []{=html}5{=html}

5. (For) so I conceived of Thee as bountiful, O Great Giver, Mazda! when I beheld Thee as supreme []{=html}6{=html} in the generation of life, when, as rewarding []{=html}7{=html} deeds and words, Thou didst establish evil for the evil, and happy blessings for the good, by Thy (great) virtue []{=html}8{=html} (to be adjudged to each) in the creation’s final change.

6. In which (last) changing Thou shalt come, and with Thy bounteous spirit, and Thy sovereign power,

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[{=html}[paragraph continues]{=html}] O Ahura Mazda! by deeds of whom the settlements are furthered through the Righteous Order. And saving regulations []{=html}1{=html} likewise unto these shall Âramaiti utter, (she, our Piety within us), yea, (laws) of Thine understanding which no man may deceive []{=html}2{=html}.

7. Yea, I conceived of Thee as bountiful, O Great Giver Mazda! when he (Thy messenger, Obedience) drew near me, and asked me thus: Who []{=html}3{=html} art thou? And whose is thine allegiance? And how to-day shall I show the signs that give the light on this (our) question, (signs) as to the lands (from whence thou camest) and in thyself?

8. Then to him I, Zarathustra, as my first answer, said: To the wicked (would that I could be) in very truth a strong []{=html}4{=html} tormentor and avenger, but to the

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righteous may I be a mighty help and joy []{=html}1{=html}, since to preparations []{=html}2{=html} for Thy Kingdom, and in desire (for its approach), I would devote myself so long as to Thee, O Mazda! I may praise, and weave my song.

9. Yea, I conceived of Thee as bountiful, O Ahura Mazda! when (Thine herald) with Thy Good Mind near approached me, and asked me thus: For what dost thou desire that thou may’st gain, and that thou may’st know it? Then for Thy Fire an offering of praise and holiness (I desired. And on that offering for myself) []{=html}3{=html} as long as I have the power, will I meditate []{=html}4{=html}, (and for its holy power among Thy people will I plan []{=html}5{=html}).

10. And may’st Thou likewise grant []{=html}6{=html} me (Thy) Righteousness (within me), since I earnestly invoke that perfect readiness (of mind), joining in my prayer with Âramaiti (our Piety toward Thee. Yea, pray Thou Thyself within me through these holy powers). Ask Thou (Thyself) our questions, those which shall be asked by us []{=html}7{=html} of Thee; for a question asked by

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[{=html}[paragraph continues]{=html}] Thee (as its inspirer), is as the question of the mighty, whene’er Thy (?) ruler speaks his potent wish.

II. Yea, I conceived of Thee as bountiful, O Ahura Mazda! when (Thy messenger) with Thy Good Mind near approached me, and with your words I []{=html}1{=html} first impressed (my soul). Woes then ‘midst men Thy heart-devoted one []{=html}2{=html} declared []{=html}3{=html} (to be) my (portion); but that will I do []{=html}4{=html} which Thou did’st []{=html}5{=html} say was best.

12. And since Thou, coming thus, Thy legal Righteousness in fulness []{=html}6{=html} spakest, then declare not to me words as yet unheard (with faith or knowledge; command me not) to go forth (with these upon my task) before Thy Sraosha []{=html}7{=html} (Obedience) comes to me, to go on hand in hand with me with holy recompense and mighty splendour []{=html}8{=html}, whereby to

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give the contending []{=html}1{=html} throngs(?), as a blessing []{=html}2{=html}, (Your) spiritual gifts (of certainty and peace).

13. Thus I conceived of Thee as bounteous, O Ahura Mazda! when with Thy Good Mind (Sraosha, Obedience) approached me. (And I would therefore pray thus of Thee, that bounteous one.) In order that I may make known to men the true and sacred aims of their desires (in the rite or daily toil), grant Ye me long life []{=html}3{=html} for this, (that blessing []{=html}4{=html}) which none with daring may extort []{=html}5{=html} from You, even this (gift) of that desired []{=html}6{=html} place which has been declared to be within Thy Realm.

14. Yea, as the man enlightened []{=html}7{=html} (in Thy law), and who has possessions, gives to his friend, (so give Ye) me, O Great Creator []{=html}8{=html}! Thy rejoicing and

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abounding grace, when through Thy sovereign Power, and from (the motives of Thy cause of) Righteous Order, I stand forth []{=html}1{=html} to go out to []{=html}2{=html}, or to arouse, the chiefs []{=html}3{=html} of Thy (pure) proclamation, with all those (others) who recite Thy well-remembered []{=html}4{=html} Mãthra word.

15. Yea, I conceived of Thee as bounteous, O Ahura Mazda! when with the Good Mind’s grace Thy Sraosha (Obedience) approached me, (and said): Let the quiet and long-enduring better mind with understanding teach (thee); let not a foremost []{=html}5{=html} man

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conciliate the wicked (as sycophant desiring aid), for with that (quiet mind of faith), Thy saints have brought full many a sinner unto Thee (as convert, and in penitence []{=html}1{=html}).

16. Thus, O Ahura Mazda! this Zarathustra loves []{=html}2{=html} the Spirit []{=html}3{=html}, and every man most bounteous prays []{=html}4{=html} (beside him): Be Righteousness life-strong, and clothed with body. In that (holy) Realm which shines (with splendour) as the sun, let Piety be present; and may she through the indwelling of Thy Good Mind give us blessings in reward for deeds []{=html}5{=html}!

Footnotes {align=“CENTER”}

[]95:1 Anaêshem manô, anaêshem vakô, anaêshem skyaothnem prove that the thought, word, and deed referred to were not limited to a ritual meaning.

[]98:1 Ahmâi as = to us, does not seem to be good grammar here, as it necessitates a forced separation between it and yahmâikahmâikît. Cp. ahmâi yahmâi-kahmâikît in Y. XLIV, 16.

[]98:2 I turn from the fine rendering of the Pahlavi with the greatest reluctance: Nadûk valman mûn zak î valman nadûkîh kadârzâî [aîgh kadârzâî ansutâ min nadûkîh î valman nadûkîh], happy is he whose benefit is for every one; [that is, for every man there is happiness from his benefit]; Ner. follows.

[]98:3 There is a question whether the particle gat (ghat?) may not have originated from gât. Barth. here follows the Pahlavi, reading gatôi (?) = pavan yâmtûnisnŏ. Lak may have been added, as often, to serve as an alternative rendering.

[]98:4 Or ‘I will,’ so Prof. Jolly (infinitive for imper.).

[]98:5 So also the Pahl. rayê-hômand, not as a rendering merely, but as a philological analagon. Otherwise ‘riches.’

[]98:6 Gaêm recalls sraêsta gaya g(i)vainti.

[]98:7 As ahmâi would more naturally mean ‘to this one’ in the previous verse, it is desirable to render it in the same way here.

[]99:1 It is to the last degree improbable that hvâthrôyâ (hvâthravâ; ‘y’ miswritten for ‘v’) indicates a condition of ease and comfort here. The ‘easy man’ is the farthest possible from the thoughts of the composer. The ‘best of all things’ makes a word kindred to hveng (hvan) appropriate here.

[]99:2 Kîkî (?), if an imperative (?), may mean guard over; but the Pahlavi translator gives us the better view; he has lak pêdâkînŏ; Ner. tvam prakâsaya. Geldner’s kîkîthwâ is important.

[]99:3 Thwâ = thy properties.

[]99:4 The Pahl. has merely padmânŏ.

[]99:5 This shade of meaning is expressed by the Pahlavi.

[]99:6 Ayâre, acc. pl.

[]99:7 This expression seems to equal the summum bonum; so also ‘worse than the evil’ is the ultimate of woe.

[]99:8 Cp. Y. XXVIII, 3.

[]99:9 Does haithyeng mean ‘eternal,’ with every passage in which it occurs considered?

[]99:10 Thwâvant may, however, like mavant, simply express the personal pronoun here. The position of aredrô, &c. is awkward if thwâvant = thy: ‘Where dwells Ahura, Thyself, O Mazda! beneficent, wise, and bountiful.’ But aredra is almost a special term for a zealous partisan.

[]99:11 The Pahl. has khûp-dânâkîh, indicating a meaning which would [{=html}p. 100{=html}] better apply to Ahura than the one given, which cannot be applied to Him.

[]100:1 Subjunctive (see Prof. Jolly, V.S. p. 28).

[]100:2 ‘By Thy hand.’

[]100:3 The holy Fire of the altar.

[]100:4 Gimat may be regarded as an improper subjunctive here.

[]100:5 The Pahlavi: ‘and that too which renders justice to the wicked and also to the righteous. And this Thy Fire is burning, since by it the strength of him who lives in Righteousness is (maintained) when that violence which approaches with a good intention comes to me.’

[]100:6 See Y. XXXI, 8, where the word is also rendered as = vornehmster.

[]100:7 Literally, ‘When Thou didst render deeds provided with rewards.’ We are forced to put the action in the past on account of zãthôi, but the influences originally set in motion were to have their issue in the end of the world.

[]100:8 I render hunarâ literally, and bring its Pahlavi translation to the same sense as necessarily. Otherwise hûmar would generally mean ‘skill.’ Ner. has tava guneshu. The Pahlavi would here be recognised by all reasonable scholars as striking in its closeness.

[]101:1 The word ratûs reminds one of the work of the Ratu for the afflicted kine. In the last changing, which shall complete the Frashakard, he, or his representatives, will appear as the last Saoshyant, introducing ‘millennial’ blessedness.

[]101:2 I render the Pahlavi here as in evidence: ‘Through Thee, O (?) bountiful Spirit! the changing comes [(later (?) gloss) from wickedness to goodness]. And it comes likewise through Aûharmazd’s supremacy within a good mind, through whose action the progress of Aharâyîh’s settlements is furthered, those which the master is instructing with a perfect mind [ ], and in which this Thy wisdom shall in no wise be deceived thereby.’

[]101:3 As the kine thought little of her deliverer (see Y. XXIX, 9), so Sraosha, the obedient host, is here represented as inquiring as to the antecedents of the newly-appointed prophet. But he asks more properly concerning the settlements from which he comes than the lands. Gaêtha is not dahv(h)yu. An origin external to that of other chieftains is not at all necessarily indicated by the question.

[]101:4 The Pahlavi sees a denominative in isôyâ (isôvâ; y for v); it is denom. in the Altiranisches Verbum. It differs, however, as to root. I offer an alternative in its sense. An open tormentor; [that is, I openly torment the wicked] even as much as I desire, do I torment (them) [(later (?) gloss) Ganrâk mînavad].

[]102:1 We must be cautious in accepting the statement that the Pahlavi translations attempt to be literal. Here is one which is free and far from erroneous: Aêtûnŏ avŏ aharûbŏ min valman î aôg-hômand aîtŏ; [aîghas, râmînam].

[]102:2 The Pahlavi here shows only the correct root.

[]102:3 Mâ = smâ?

[]102:4 ‘So long as I can, will I be of this mind,’ seems hardly expressed here. Observe the nearly parallel construction in verse 8.

[]102:5 The Pahlavi, Sanskrit, and Persian translations would here be regarded once more as extremely close even by opponents, if reasonable in their estimates. Manayâî seems to me hardly an infinitive, as it is comparatively seldom that an infinitive falls to the end of a sentence either in Gâthic or Vedic. I prefer the indication of the Pahlavi with Justi and Bartholomae (in the Altiranisches Verbum).

[]102:6 Read perhaps daidhîs (later shortened to suit the metre).

[]102:7 Or, ‘ask us that we may be questioned by Thee.’

[]103:1 The Pahlavi translation bears evidence to a less subtle, and therefore more probable sense here, but at the same time to a rarer grammatical form. It renders dîdai{=html}N{=html}hê as a third person, indicating an instance of a third person in ê, and not in the perfect. It also recognises a reduplicated form by its pavan nikêzisnŏ nikêzêdŏ.

[]103:2 The Pahlavi translator with a curious error, or still more curious freedom, has rûbâk-dahisnîh here and elsewhere. Possibly the Gâthic text before the last compiler differed from ours.

[]103:3 I still prefer Professor Bartholomae’s earlier rendering, after the Pahlavi, as more in harmony with mraotâ and mraos.

[]103:4 Professor Jolly has the important rendering ‘das will ich thun;’ the infinitive in a future or imperative sense.

[]103:5 ‘Ye said.’

[]103:6 The Pahlavi unvaryingly kabed.

[]103:7 Here we probably have the missing subject in the other verses.

[]103:8 Reading mãzâ rayâ. (Rayâ cannot well mean ‘riches’ here.) The Pahlavi also indicates the division by its free or erroneous mas ratû (rad). Sraosha, an obedient will personified, guides the soul as in the later Parsism. Cp. the Ardâ Vîrâf.

[]104:1 Here we have the important reading rânôibyô as against the dual of K4, &c. (see Geldner). No mention of the fire occurs; and as the form does not agree with arani, we may well doubt that comparison in view of ãsayau in Y. XXXI, 2, and the unvarying and uniform patkardârânŏ of the Pahlavi. The rendering ‘with the sticks’ is, however, admirably adapted, and must be considered as an emphatic alternative.

[]104:2 The Pahlavi supports the reading vî for ve; it has barâ. Ashî might also mean merely ‘holy,’ as adjective.

[]104:3 In Y. XXVIII, 7, he asks for it that he may crush the malice of the foe.

[]104:4 Justi admirably suggested yânem understood.

[]104:5 The Pahlavi divides dârstaitê, and, as I hold, mistakes the root as was inevitable. The ancient scribe feared to restore the severed fragments, which appeared, as so often, in the MSS. before him. I would read darsaitê with Spiegel’s c(?) (so Bartholomae, later, however, recurring to a division, with Geldner after the Pahlavi, for the sake of bringing out an infinitive).

[]104:6 Vairyau contracted from vairyayau by a corrupting improvement to regulate the metre.

[]104:7 So the Pahlavi indicates, Bartholomae following as against the rendering ‘possessing.’

[]104:8 With regard to Mazdau and medhâ, I should perhaps long [{=html}p. 105{=html}]since have stated that I object to the comparison, not only because medhâ´ is a feminine, and, as Grassmann has supposed, possibly represented by the Zend madh, Greek math, but because ‘wisdom’ is an abstract (while su-medhâ´s, as a compound, does not apply so directly). I hold, however, that mazdâ, the fem. noun in Y. XL, 1 = medhâ´. It is also not impossible that this word may be represented (with differing shades of meaning) by both madh and mazdãm (fem.) in Zend.

[]105:1 Read, perhaps, frâkhstâ; or frâstâ, ‘with Thine advancing kingdom I (am) to go forth to’; (frâ + as, participle.)

[]105:2 Prof. Jolly has the important rendering, ‘Ich will mich erheben;{=html}‘{=html} the infinitive in a a future or imperative sense.

[]105:3 Chieftainships. Compare (not with exactness, however) sárdhâmsi.

[]105:4 The idea of reciting from memory seems to be included in marentê.

[]105:5 The rendering pourûs (?) as=pl. of pûrús is attractive, but dregvatô hardly needs, and seldom has, a substantive. The wicked = wicked men; and, on the other hand, nâ constantly claims an accompanying word; (nâ ismanô; nâ vaêdemnô; hvô nâ-erethwô; nâ spentô, ye-nâ, ke vâ-nâ, &c.) Also it is improbable that the words nâ and pourûs, as = pûrávas, should come together; ‘let not a man men evil ingratiate (?).’ Compare for sense here purviâs in one or more of its applications. Possibly the meaning is, ‘let not a man be foremost in conciliating the wicked.’ The Pahlavi likewise has kabed (freely). Ner. has: Mâ narah* prakuram durgatinâm bhûyât* yathâ kathamkit satkartâ. An important rendering is that of Professor [{=html}p. 106{=html}] Jolly, V.S. s. 47, ‘möchte es wenige Verehrer des Lügners geben.’ Cp. Y. XLVI, 1, where the composer speaks of the chefs as on their side, ‘not contenting’ him.

[]106:1 Or, with the Pahl.: Mûn aêtûnŏ lak harvisp-gûnŏ aharûbânŏ pavan anâk yakhsenund, for they consider all Thy saints as wicked. The rendering above is less natural as conveying the idea of a conversion (comp., however, yâ g(i)vantô vîspeng vaurayâ), but it renders the grammatical forms more simply. It is bad policy to force a text to express what we happen to believe to be a more natural idea. Using the hint of the Pahlavi here in an understanding manner, we might then render ‘for they hold all sinners as holy.’

[]106:2 I had long since compared verentê with vrinîte (-devâ´nâm ávas); and am now sustained by Bartholomae’s view.

[]106:3 Possibly the Spenista mainyu of Ahura. (See also Y. XLIV, 2.)

[]106:4 The Pahlavi, on the contrary, bears evidence to the meaning ‘comes,’ which I cannot accept as ‘tradition’ in view of the following precatives.

[]106:5 Ner.: ‘The kingdom becomes established (in a manner completely manifest) in sun-publicity through mental perfection [ ]; and upon the workers of righteousness the Good Mind bestows it.’

[]

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YASNA XLIV. {align=“center”}

QUESTIONS ASKED OF AHURA WITH THANKFULNESS AND DEVOTION. {align=“center”}

{=html}Many verses may here have fallen out, or, on the other hand, the piece having been made up of homogeneous, but not originally connected fragments, has been left with some abrupt transitions. These, however, occasion very little difficulty in exegetical treatment, and are also not displeasing. The formula, ‘This I ask Thee, O Ahura! tell me aright’ seems to have been suggested by Y. XXXI, 14. We might therefore look upon this piece as composed later than Y. XXXI, but not necessarily in a later generation, or even from another hand. In fact the style is thoroughly homogeneous in certain places with that of pieces which we ascribe without a doubt to Zarathustra, and the signs of struggle point to the earliest period. It is possible that the words in Y. XXXI, and the formula here were of common origin, neither having any extended priority to the other, or the words may be original here, and derived in Y. XXXI.{=html}

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Whether Zarathustra, or another of the narrow circle of religious leaders, was the composer throughout depends upon the further questions already more than once broached, as to how far a corresponding intellectual cultivation was extended at the period in the community, and as to what is the probability of the existence of more than one man in the small group, endowed with the peculiar qualities everywhere manifested in these hymns (see remarks in the Introduction and elsewhere). It is safest to say that Zarathustra composed most of the matter here before us, and that the supplementary fragments were composed under his dominating, if not immediate, influence.

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{=html}Verses 1 and 2 seem an introduction, but hardly give added emphasis to the fact that the following questions were expressions of devotion, and only in a few instances appeals for knowledge. Verses 3-5 are certainly questions intended to express veneration while naming particular objects of devout inquiry. Verse 6 stands somewhat apart. Verses 7-11 enter into details touching the moral and religious improvement of the people, 12-14 are polemical, 15 and 16 are prophetical, &c.{=html}

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{=html}1. More closely; the composer beseeches Ahura to speak to him, and in a manner characteristic of Himself as in distinction from the falsifying utterance of the opposing religion, which was so familiarly described as the religion of ‘Falsehood.’ He is entreated to reveal, as is His wont, ‘the holy truth.’ And the first question propounded to Him by the composer, as comprehensive of all others, is how he may offer homage, the homage of God Himself or of His bountiful spirit; (see mainyû in verse 2). And he further asks that Ahura may speak to him, showing him by what ceremonial he may conciliate him, and by what helps of grace that spirit, or Ahura Himself, may be inclined to draw near to him in accordance with his frequent prayer.{=html}

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2. Once more he asks how he may serve that Spirit as the foremost one of Heaven (compare Y. XXXI, 8, and the Parsi vahist) who seeks for this addition of praise to praise, for as the supreme claim to our veneration, He had, as a guardian (Y. XXXI, 13) like Ahura in yet another place, held off destruction from all believing saints and from all repentant men (Y. XXXI, 3), and that although as ‘the chief of Heaven,’ yet also as a benignant friend.

3. From these introductory petitions, inserted perhaps before many lost verses, he proceeds in another tone, although he may still be said to say what is homogeneous to the foregoing: ‘Yea, I ask how I may serve Him, O Mazda! for He is indeed Thyself, and therefore, to show my fervent homage, I ask: Who was, not the first establisher alone, but the first father, of our holy Order as the personified Immortal, and that not by creation, but by generation, as the parent generates the child? Who fixed for stars and sun that “way,” the undeviating path through space, long noticed and studied by our fathers, as no random course, or unknown progress save Thee?’

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{=html}4. The laws of gravitation then become the theme of his praise still expressed in the form of questions, also the atmospheric phenomena, especially the clouds driven by winds, not like the Maruts beyond the mountains perhaps, but still terrible as winds can be. But he cannot leave even the sublime objects of nature without thinking once more of that spiritual power, the strength of righteous character, which was justly more impressive, although still more familiar, and which he designates, as ever, by the ‘Good Mind.’ Here this great Immortal is left an immortal thought, and is spoken of as ‘created,’ not ‘born’ like Asha (in verse third). 5. Beyond a doubt, recognising the satisfactions of energetic life as well as the solaces of slumber, and as forming by their contrast the necessary{=html}

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{=html}change which builds up happiness, he alludes to the supreme arranger as ‘well-skilled,’ and asks: Who so wisely relieved the day by night? But, again, he cannot close without reverting to the course of moral duty. 6. Seized with a doubt which again only heightens the fervour of his assurance, he asks whether indeed the facts which he proclaims are really what they seem. Whether piety, although aided by the Good Mind, implanted through Ahura’s grace within us, will indeed at last, or soon, assign the purified Realm to the servants of Ahura, who were there among the masses before his eyes (taêibyô), or to Ahura Himself as their sovereign controller (taibyô?). And, as including all rural riches in herself, he asks for whom He had made the kine, not now wailing in her grief (Y. XXIX, 9), but ‘delight-affording,’ on account of the influence of Piety and Benevolence embodied in the Kingdom, inferring that God had made her for these same (the faithful masses). 7. And going yet further back; he asks who made that paternal and filial Piety itself, together with the Realm which it should leaven? Answering his own inquiries by an inference, he adds: I am pressing Thee with fulness in these questions, O Thou bountiful Spirit (compare mainyus, or mainyû in verse 2), the maker of all (sun, stars, and holy qualities). 8. Turning now to verbal revelations, he asks by what means his soul may prosper in moral goodness, praying that it may indeed thus advance as the expected answer would declare. 9. He prays that he may know how he may still further sanctify that Religion which the King of the Holy Realm (compare angheus vahistahyâ pourvîm), the one like Ahura (see Khshmâvatô and thwâvãs, verse 1) would teach, dwelling in the same abode (in which Ahura is also elsewhere said to dwell) with the holy Order, and the Good Mind (see Y. XLVI, 16).{=html}

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10. Expressing all in a single word, he asks Ahura to reveal to him the Daêna, the Insight, the substance of that Religion which was ‘of all things best,’ and which alone could ‘advance the settlements’ with the holy ritual and moral Order as its ally, which would also render all their moral and. ceremonial actions, and moral principles just by means of the divine Piety, which was their realisation in practice; and he closes with the exclamation that the wishes and desires of his soul, when most embued with wisdom, will seek for God.

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{=html}11. Following out the influence of Âramaiti (that personified Piety), he asks to know by what practical means she may approach, and be realised as the characteristic of those to whom the holy Insight should be preached, avowing that God knows how prominent{=html}

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{=html}he is in his devotion to the matter, and with what hatred seated ‘in his spirit,’ he views the opposing Gods. 12. Then casting a searching glance over the masses, and perhaps eyeing their several groups, each headed by its ‘chieftainship’ (sardenau senghahyâ), he cries, addressing Ahura formally, but the people really (so also elsewhere frequently), and says: ‘Who is the righteous believer as regards these my questions asked of God to express my belief in Him, and who is the sceptic? Which man does the Angra Mainyu govern; or which is as evil as that chief himself?’ And, recalling the galling fact that some are tolerated who not only do not assist but oppose his efforts, and perhaps having some half-convinced sections in full sight, he cries with bitterness: ‘Why is this sinner, that chief who opposes me as Angra Mainyu opposed Ahura (compare paiti-eretê with âat môi paiti-eretê in Vendîdâd I), why is he not believed to be what in very truth he is? Why is he still countenanced?’ 13. And then with a fierceness which reminds us of sâzdûm snaithishâ (Y. XXXI, 18), but which is deeper because proposing a less material remedy, he asks: ‘Why must we abide the sight of these opposers, representing their Lie-demon as their Goddess? How can I drive her hence to Hell beneath, not to those who hesitate like these, pausing before they condemn the evil party, but to those who are already filled with their disobedience, and who, having no communion at all with us, receive no light, like these, from the reflected glory of the truth, and who have moreover neither sought nor shared like these, the counsels of Thy Good Mind. Yea, how,’ he reiterates, ‘can I deliver up that Lying Goddess, in the persons of her adherents, to the Holy Order, in the persons of the saints, into their hands, to slay her, not with the snaithis only, but to destroy her as a falsehood by the Mãthras of Thy doctrine, not barely to withstand these wicked corrupters, as we now do, enduring the silence of these masses at their deeds (verse 12), their fear of them, or their connivance with their creeds, but to spread slaughter among them to their total overthrow?‘{=html}

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{=html}15. He then presses on the coming collision, and prays to know to which of the hosts (compare ãsayau, Y. XXXI, 2) that claim the urvâtâ, Ahura will give the prize. 16. And who, he further asks, shall be the champion who shall lead the victors, the verethremgan (compare sargâ, Y. XXIX, 3) who will thus take up the snaithis and the Mãthra (verse 14), and so at once contend for ‘both the worlds.’ And he wishes him rot alone pointed out, but approached, as Zarathustra was approached (Y. XLIII), by an obedient will, and moved to his holy work by the inspiring Good{=html}

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[{=html}[paragraph continues]{=html}] {=html}Mind of Ahura, be that champion Ratu whosoever the Lord might wish. Salvation in the shape of success in his great attempt should be his portion (Y. XLIII, 1). 17. Half intimating that he himself may be the coming man, he begs to know when he can have that conference in which, as in the desired hemparsti and darsti of Y. XXXIII, 6, he may communicate more closely with Ahura, and through the revelation which might be vouchsafed, may become a protecting leader to secure the ever-named ‘abiding two,’ ‘Weal’ and ‘Immortality,’ which were the ‘better than the good,’ the ‘vahista’ of the saints.{=html}

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18. A preliminary wish arising, he asks that he may receive the honorary gift of mated mares and a camel, as material for sacrifice before a battle (?), the highest interests of the people even, their lasting Welfare, demanding that he should receive this help. 19. For the monarch, or leading chief, who may withhold this justly deserved and needed help, or honour, he declares by the terms of his following question, that some instant judgment will be forthcoming, for the threats of the future condemnation seem for the moment only trite.

20. As a peroration, he appeals to the reason of the wavering groups, among the masses who still delay to call evil evil (verse 12), and he asks whether the Daêvas, as represented by their adherents, had ever been good rulers, when they had the power. Were not robbery and violence then the law with them as now? And did not the Kine, as representing the sacred herds and people, lift up her wailing voice?

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{=html}(The piece from verse 12 seems to constitute a religious war-song. These verses seem not to have been originally connected with the calm and thankful contemplations in verses 1-10, but later united with them. Verses 12-20 stand in the closest connection with Y. XLVI, which has, however, preserved more of the elements of sorrow and discouragement which influenced the leader and his followers at times. See also XLIII, 11.){=html}

{=html}Translation.{=html}

1. This I ask Thee, O Ahura! tell me aright; when praise is to be offered, how (shall I complete) the praise of the One like You []{=html}1{=html}, O Mazda? Let

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the One like Thee declare it earnestly to the friend who is such as I, thus through Thy Righteousness (within us) to offer friendly help []{=html}1{=html} to us, so that the One like Thee []{=html}2{=html} may draw near []{=html}3{=html} us through Thy Good Mind (within the soul).

2. This I ask Thee, O Ahura! tell me aright, how, in pleasing Him, may we serve the supreme one of (Heaven) the better world []{=html}4{=html}; yea, how to serve that chief who may grant us those (blessings of His grace, and) who will seek for (grateful requitals at our hands); for He, bountiful (as He is) through the Righteous Order, (will hold off) ruin []{=html}5{=html} from (us) all, guardian (as He is) for both the worlds, O Spirit []{=html}6{=html} Mazda! and a friend.

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3. This I ask Thee, O Ahura! tell me aright: Who by generation []{=html}1{=html} was the first father of the Righteous Order (within the world)? Who gave the (recurring) sun and stars []{=html}2{=html} their (undeviating) way? Who established that whereby the moon waxes, and whereby she wanes []{=html}3{=html}, save Thee []{=html}4{=html}? These things, O Great Creator! would I know []{=html}5{=html}, and others likewise still.

4. This I ask Thee, O Ahura! tell me aright, who from beneath hath sustained the earth and the clouds []{=html}6{=html} above that they do not fall? Who made the waters and the plants? Who to the wind has yoked on the storm-clouds, the swift and fleetest two []{=html}7{=html}? Who, O Great Creator! is the inspirer of the good thoughts (within our souls)?

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5. This I ask Thee, O Ahura! tell me aright; who, as a skilful artisan, hath made the lights and the darkness []{=html}1{=html}? Who, as thus skilful, hath made sleep and the zest (of waking hours)? Who (spread) the Auroras, the noontides and midnight, monitors to discerning (man), duty’s true (guides) []{=html}2{=html}?

6. This I ask Thee, O Ahura! tell me aright these things which I shall speak forth, if they are truly thus. Doth the Piety (which we cherish) in reality increase []{=html}3{=html} the sacred orderliness within our actions? To these Thy true saints hath she given the Realm through the Good Mind. For whom hast Thou made the Mother-kine, the producer of joy []{=html}4{=html}?

7. This I ask Thee, O Ahura! tell me aright; who fashioned Âramaiti (our piety) the beloved, together with Thy Sovereign Power? Who, through his guiding wisdom []{=html}5{=html}, hath made the son revering the father? (Who made him beloved []{=html}6{=html}?) With (questions

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such as) these, so abundant []{=html}1{=html}, O Mazda! I press Thee, O bountiful Spirit, (Thou) maker of all!

8. This I ask Thee, O Ahura! tell me aright, that I may ponder []{=html}2{=html} these which are Thy revelations, O Mazda! and the words which were asked (of Thee) by Thy Good Mind (within us), and that whereby we may attain []{=html}3{=html}, through Thine Order, to this life’s perfection. Yea, how may my soul with joyfulness []{=html}4{=html} increase in goodness? Let it thus []{=html}5{=html} be []{=html}6{=html}.

9. This I ask Thee, O Ahura! tell me aright, how to myself shall I hallow []{=html}7{=html} the Faith of Thy people,

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which the beneficent kingdom’s lord hath taught me, even the admonitions which He called Thine equal, hath taught me through His lofty (and most righteous Sovereignty and) Power, as He dwells in like abode []{=html}1{=html} with Thine Order and Thy Good Mind?

10. This I ask Thee, O Ahura! tell me aright that holy Faith which is of all things best, and which, going on hand in hand with Thy people, shall further my lands in Asha, Thine order, and, through the words of Âramaiti (our piety), shall render actions just. The prayers of mine understanding will seek []{=html}2{=html} for Thee, O Ahura!

11. This I ask Thee, O Ahura! tell me aright; how to these your (worshippers) may (that Piety once again and evermore) approach, to them to whom O Lord, Thy Faith is uttered? Yea, I beseech of Thee to tell me this, I who am known to Thee as Thy foremost []{=html}3{=html} of (servants); all other (Gods, with their

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polluted worshippers), I look upon with (my) spirit’s []{=html}1{=html} hate []{=html}2{=html}.

12. This I ask Thee, O Ahura! tell me aright; who is the righteous one in that regard in which []{=html}3{=html} I ask Thee my question? And who is evil? For which is the wicked? Or which is himself the (foremost) wicked one? And the vile man who stands against me (in this gain of) Thy blessing, wherefore []{=html}4{=html} is he not held and believed to be the sinner that he is?

13. This I ask Thee, O Ahura! tell me aright, how shall I banish this Demon-of-the-Lie from us hence to those beneath who are filled []{=html}5{=html} with rebellion? The friends of Righteousness (as it lives in Thy saints) gain no light (from their teachings), nor have they loved the questions which Thy Good Mind (asks in the soul []{=html}6{=html})!

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14. This I ask Thee, O Ahura! tell me aright; how shall I deliver that Demon-of-the-Lie into the two hands of Thine Order []{=html}1{=html} (as he lives in our hosts) to cast her down to death through Thy Mãthras of doctrine, and to send mighty destruction []{=html}2{=html} among her evil believers, to keep those deceitful and harsh oppressors from reaching their (fell) aims []{=html}3{=html}?

15. This I ask Thee, O Ahura! tell me aright. If through Thy Righteousness (within our souls) Thou hast the power over this for my []{=html}4{=html} protection, when the two hosts shall meet in hate (as they strive) for those vows which Thou dost desire to maintain, how, O Mazda! and to which of both wilt Thou give []{=html}5{=html} the day []{=html}6{=html}?

16. This I ask Thee, O Ahura! tell me aright,

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who smites with victory []{=html}1{=html} in the protection (of all) who exist, and for the sake of, and by means of Thy doctrine? Yea, clearly reveal a lord having power []{=html}2{=html} (to save us) for both lives. Then let (our) Obedience []{=html}3{=html} with Thy Good Mind draw near to that (leader), O Mazda! yea, to him to whomsoever []{=html}4{=html} Thou (shalt) wish that he should come.

17. This I ask Thee, O Ahura! tell me aright; how, O Mazda! shall I proceed to that (great) conference []{=html}5{=html} with You, to that consummation of Your own, when my spoken wish []{=html}6{=html} shall be (effected) unto me, (the desire) to be in the chieftainship []{=html}7{=html} (and supported) by (the hope of) Weal and Immortality (those saving powers of Thy grace), and by that (holy) Mãthra (Thy word of thought) which fully guides our way through Righteousness (within).

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18. (And, having gained Thine audience and Thine Order’s sacred chieftainship), then I ask of Thee, O Ahura! and tell me aright, how shall I acquire that Thy Righteous Order’s prize, ten (costly) mares male-mated, and with them the camel []{=html}1{=html} (those signs of honour and blessing for Thy chief. I ask Thee for these gifts for sacrifice). For it was told me for the sake of our Welfare (in our salvation), and of our Immortality, in what manner Thou []{=html}2{=html} shalt give []{=html}3{=html} to these (Thy conquering hosts) both of these Thy (gifts []{=html}4{=html} of grace).

19. This I ask Thee, O Ahura! tell me aright; (in the case of the recreant, of him) who does not give this (honoured) gift to him who hath earned it; yea, who does not give it to this (veracious tiller of the earth, to him who in no respect shows favour to the Demon-of-the-Lie, even to the) correct speaker []{=html}5{=html} (of Thy sacrificial word), what shall be his sentence at

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the first (now at this time, and because of this false dealing? I ask it), knowing well his doom at last []{=html}1{=html}

20. (And how as to our deluded foes?) Have Daêva-(worshippers) e’er reigned as worthy kings? (This verily I ask of Thee, the Daêva-worshippers) who fight []{=html}2{=html} for these (who act amiss? Have they well reigned) by whom the Karpan and the Usig(k) gave the (sacred) Kine to Rapine []{=html}3{=html}, whence, too, the Kavian in persistent strength []{=html}4{=html} has flourished? (And these have also never given us tribal wealth nor blessings), nor for the Kine have they brought waters to the fields for the sake of the Righteous Order (in our hosts), to further on their growth (and welfare)!

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[]111:1 Some who seldom cite the Pahlavi follow it here; nîyâyisno zak mûn aêtûno nîyâyisno î Lekûm [dînô]. Otherwise one might [{=html}p. 112{=html}] read nemê with B.V.S. (variation) in Y. LVIII, 3, and render, ‘how shall I bow myself in your worship?’

[]112:1 The Pahl. hamkardâr is likewise followed. The alteration to hâkôrenâ is very interesting, but, I think, hardly necessary.

[]112:2 Observe the great difficulty in referring Khshmâvatô to a human subject. Here we have ‘the homage of the One like You (of Yours(?)’ some would say); in Y. XXXIII, 8 we have Yasnem Mazdâ (Ahurâ) Khshmâvatô; in Y. XXXIV, 2 Khshmâvatô vahmê; in Y. XLIX, 6 Tãm daênãm yâ Khshmâvatô Ahurâ. Khshmâvatô is sometimes merely a way of saying ‘of Thyself,’ as mavaitê = to me.

[]112:3 Observe also the emphasis on his ‘drawing near’; otherwise ‘let Your one declare it to my friend’ (?).

[]112:4 See Roth, Y. XXXI, 8. See, however, also de Harlez’s suggestion, perhaps after the hint of the Pahlavi: ‘qu’elle a été l’origine?’ Here we have another instance where an entire verse seems to allude to Ahura in the third person with an address to Him thrown in, or at the close. In connection with angheus vahistahyâ Ahura must be the pourvya, as in Y. XXXI, 8, where Roth renders vornehmster. The guardian is also Ahura (see Y. XXXI, 13).

[]112:5 I cannot fully accept the hint of the Pahlavi here as others do who seldom heed it. I do not think that ‘sin’ is so much indicated as ‘destruction.’

[]112:6 Mainyû is suspiciously expressive as a vocative; perhaps ‘by spiritual power’ would be safer.

[]113:1 ‘As a generator (?).’

[]113:2 Bartholomae follows the Pahlavi here as rendered by Ner. putting hveng and starem (-ãm) in the genitive, which is in itself far better than to regard dât as governing two accusatives. One would, however, rather expect hveng starãm adhvânem dât.

[]113:3 All follow the Pahlavi here, which renders with allowable freedom. Nerefsaitî (= Pahl. nerefsêd; Ner. nimîlati; Persian kâhad) might possibly be explained as a nasalised form of an Aryan correspondent to arbha, as nas = as.

[]113:4 Possibly from thine influence (?).

[]113:5 The infinitive vîduyê (= vîdvê) lies here in an unusual place, at the end of the sentence. It is because the word has no stress upon it. The emphasis rests on the objects which he desires to know about; the entire connection deals with ‘knowing’; it has no prominence.

[]113:6 This rendering is not supported by the Pahlavi, which seems to report a rendering from some text with an a privative, and a form of dar. The ‘unsupported’ object might mean the ‘air-space.’ See the suggestion of Bartholomae ‘the earth and the air-space,’ comparing the later Sanskrit.

[]113:7 Or ‘for velocity,’ adverbially. Velocity, however, in the abstract as the object yoked-on, is rather too finely drawn. I should prefer [{=html}p. 114{=html}] the fleet ones, the lightnings. My rendering follows the indication of another, as a dual, but not as to full exegesis. One naturally supposes the yoking together of the winds and dark clouds to be meant.

[]114:1 Recall svàr yád ásmann adhipâ´ u ándho.---Rv. VII, 88, 2.

[]114:2 Ner.: ‘Who gave us the lights with his keen discrimination? And who the darkness? Who, in his keen discrimination, gave (us our) sleep and waking; [that is, our diligence and activity?] Who is he who gave us the time of husaina, and the time of rapithvana [ ], and the method and calculation of him who discerns by means of the just rule [ ]?’

[]114:3 So also the Pahlavi indicates by ‘stavar.’

[]114:4 So I prefer; but the indication of the Pahlavi deserves an alternative ‘giver of bounty’; skar = kar.

‘Geus azyau’ was later a common expression for a mature animal, but possibly vulgarised from its older special use here.

[]114:5 Root nî (?).

[]114:6 I thus add as the Pahlavi translator indicates such an element in uzemem.

[]115:1 Frakhshnî = in abundance (Pahl. kabed; Ner. prakuram; Persian MS. bisyar). The thought refers back to anyâkâ vîduyê [-vê].

[]115:2 Haug sagaciously renders as if mendâidyâi were a miswriting for pendâidyâi, which is in itself very possible, as an ‘m’ [] looks much like an inverted [] in MSS. So the Pahlavi records the irregularity also, from which Haug derived his idea. But Haug explains the word as an allusion to the five prayer-hours of the day. I doubt very greatly whether the five prayer-hours existed at the date of the composition of this passage. Such regulations grew up much later. The Pahlavi translator indicates elsewhere an accusative (meng = mãm) with an infinitive ‘that I should give forth,’ which is in itself far from impossible. He was aware (!) that meng could also equal man; see Y. LIII, 5.

[]115:3 Vaêdyâi is infinitively used for vôizdyâi.

[]115:4 I do think that it is necessary on the whole to postulate two similar words here (although Geldner’s suggestion is most keen and interesting). Urvâkhsanguha and urvâkhsukhti do not favour a comparison with vrag here. The Pahlavi is indifferent: Kîgûn denman î li rûbânŏ zak î sapîr hû-ravâkh-manîh? So Ner. uttamânandah. Barth. beglückend.

[]115:5 Kâ-tâ = kéna-téna.

[]115:6 Or, ‘let those things happen to me;’ gam means ‘come’ more frequently than ‘go,’ here. Lit. ‘let it thus advance.’

[]115:7 Kîgûn denman î li dînô yôs-dâsar î avêgak yôs-dâsaryôm? Ner.: Katham idam aham yat* dînim pavitratarâm pavitrayâmi; [kila, dînim katham pravartamânâm karomi]? As Zarathustra is [{=html}p. 116{=html}] represented as sanctifying the Fire (in Y. IX, 1), so here he would doubly sanctify the Faith itself. He would ‘hallow its name’ and meaning.

[]116:1 Pavanas-hamdemûnîh-ketrûnêd [pavan hamkhadûkîh].

[]116:2 I cannot regard the caesura in this verse as possessing ordinary importance, the mahvyau (mahyau) kistôis is especially dependent on the following words. The Pahlavi translator hints at an important solution, which is, that a pause should be made before usen; ‘the wish of mine understanding wishes, and I wish (am wishing); Khûrsand hômanam = I am content.{=html}‘{=html} If we can accept a break (a possibility far too little recognised), the usen as representing a nom. sing. would refer back to the meaning in mahvyau (mahyau). But reading îstîs (as irregular for îstayô on account of the metre) we might regard usen as a third pl. Or shall we take it as a quasi-third singular, usen being usãm (en = the nasal vowel; comp. ûkãm as a third sing. imper. after Barth)? Let ‘the wish (îstis) of my enlightened understanding wish for Thee.’

[]116:3 Compare ‘aêshãm tôi, Ahura! ehmâ pourutemâis dastê.’ [{=html}p. 117{=html}] Auserkoren is a fine but a bold rendering. Election is, however, included in all divine prescience.

[]117:1 I have no doubt whatever, but that mainyeus and dvaêshanghâ belong together.

[]117:2 The Pahlavi translation is as follows: ‘That which I ask of Thee, tell me aright, O Aûharmazd! when shall the perfect mind come to those persons [that is, when does the mind of my disciples become perfect]? When shall it come to those who declare this Thy Religion, O Aûharmazd? Grant to me before these the proclamation of the truth. Against every other spirit which is malevolent I keep my guard.’

[]117:3 Yâis adverbially, or possibly, ‘with whom I question.’

[]117:4 Kyanghat is, I think, simply the equivalent for kî (?) anghat = quî fit, how does it happen that? ‘Stands’ free for ‘comes.’

[]117:5 The Pahlavi on the contrary takes perenaunghô in the sense of combating, pavan anyôkhshîdâ´rîh patkârênd = ‘(who) are opposing you through disobedience.’ It is far from certain that he does not indicate some improvement in text, or rendering.

[]117:6 Or, ‘the counsels of holy men.’

[]118:1 Ashâi with Geldner.

[]118:2 The Pahlavi anticipates us in the correct general sense here. It has nas,hônisnŏ. The Persian MS. renders the Pahlavi, hamâvandî nîst dehand î darwand.

[]118:3 Anâshê seems regarded as an infinitive by the Pahlavi translator, anayâtûnisno. ‘For the destruction of those deceivers’ is an obvious alternative to the rendering above (â nashê?).

[]118:4 Geldner and Roth render mat = Sanskrit mad; otherwise ‘with complete protection.’ Or is mat ablative for genitive: If thou rulest over me to afford me protection? The Pahlavi affords no indication.

[]118:5 The Pahlavi translator erred widely in his attempt to render the word anaokanghâ. As it is certain that his MSS. differed from ours often, they probably did so here. The verse alludes beyond a question to some expected battle in a religious war, and perhaps in a religious civil war. It is the most positive allusion to the ‘strife of the two parties’ (V. XXXI, 2) which has come down to us. It was a struggle concerning the religious vows, or doctrines; avâis urvâtâis yâ tû Mazdâ dîdereghzô.

[]118:6 The Pahlavi renders vananãm by ‘good thing,’ explaining ‘the sovereign power.’

[]119:1 Verethrem-gâ thwâ, following the Pahlavi with Westergaard, Geldner, and Bartholomae.

[]119:2 Compare Y. XXIX, 2 and Y. XXVIII, 3; or it may mean ‘promise to establish’ (Barth.). Kizdî, however, hardly seems to need an infinitive with it; it may mean ‘appoint.’ Compare dámsu (patnî) for a better sense than ‘house-lord,’ also for deng patôis.

[]119:3 This casts additional light on the ‘one that should come’ in Y. XLIII, 7, 9, 11, 13, 15.

[]119:4 This recalls ahmâi yahmâi ustâ kahmâikît.

[]119:5 The comparison with gar has long circulated among Zendists. Many adopt it. It agrees admirably with the Pahlavi as to sense: Aîmat, Aûharmazd! damânŏ kardârîh î Lekûm, when is Your appointment of the time?

[]119:6 The Pahlavi va mûnik zak i li gôbisno hômand khvâstar.

[]119:7 Va sardâr yehevûnisnîh madam Haurvadad va Amerôdâd; Ner. Svâmino bhavishyanti upari Avirdâde Amirdâde; comp. also Y. XLIX, 8 fraêstaunghô aunghâmâ. Professor Jolly compares bûzdyâi with φύεσθαι (Inf. s. 194). The long since circulated comparison with bhug seems to me hardly so probable. It may, however, deserve an alternative: ‘to enjoy Weal and Immortality’; but accusatives [{=html}p. 120{=html}] do not fall so naturally to the end of the sentence in Gâthic or Vedic, without preceding related or qualifying words.

[]120:1 Those suspected of no partisanship for the Pahlavi translation follow it here as against Haug, who translated the words ustremkâ by et amplius! It means a camel; so the Pahlavi translator rendered many centuries ago before Europeans even knew what the Indian úshtra meant, which simple analogy Neryosangh first drew. Horses were material for sacrifice among the Persians according to Herodotus. The reasons for the prayer are not fully expressed.

[]120:2 So better than as a first person aorist subjunctive, if taêibyô is to be read. The Pahlavi, however, read taibyô, which is not lightly to be passed over.

[]120:3 The rendering ‘take’ has long circulated. I do not, however, prefer it here.

[]120:4 Weal and Immortality, but hî might refer to the two objects, ‘the mares’ and the ‘camel.’

[]120:5 The ideal Zarathustrian; comp. Y. XXXI, 15; XLIX, 9.

[]121:1 So also the Pahlavi followed by all. Kadâr valman pavan zak vinâsisnŏ aîtŏ fratûm; [aîgas pavan-vinâskârîh pâdafrâs fratûm maman]? Âkâs hômanam zak mûn valman aîtŏ afdûm [mamanas darvandîh]? Ner. (with regard to him) who does not give the reward which has come for the one fitted for, or deserving of, it [to Garathustra’s equal], (the reward) which the truthful man; [that is, the good man] is giving to him, what is the first thing which happens through this sin of his? [that is, what is his first chastisement in consequence of this fault?] (For) I am aware of what his punishment shall be in the end [ ].

[]121:2 The Pahlavi translator either had a text with some form of pâ, or was otherwise misled. He renders mûn netrûnd, but gives the word the adverse sense of ‘hindering’ in the gloss. Ner., however, has pratiskhalanti which points to peshyêintî, and also tends to show that other MSS. of the Pahlavi (and among them the one used by Ner.) read differently from our three, K5, D. J., and the Persian transliteration. Kãm = Ved. kám with dat.

[]121:3 See Y. XXIX, 1.

[]121:4 Professor Wilhelm ‘vigour’ (De Infin. p. 14).

[]

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YASNA XLV. {align=“center”}

THE DOCTRINE OF DUALISM. HOMAGE TO AHURA. {align=“center”}

{=html}This hymn bears fewer traces of a fragmentary condition than others. It recalls Y. XXX, and, like it, appears to belong to a period, or to an interval, of political repose and theological activity. It is smoother and more artificial than is usual, and it goes straight on its way from beginning to end. A powerful adversary had just been crushed. It was the dussasti of Y. XXXII, 9. This may well have been the result of the conflict alluded to in Y. XLIV, 15, 16, and possibly in Y. LI, 9, 10, also urged on by the fierce Y. XXXI, 18 probably often repeated in lost hymns.{=html}

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An assembly is addressed as in Y. XXX, 1, but this time as coming ‘from near and from far.’ It may very possibly have been the winning side in a late struggle. The first verse sounds like a congratulation.

It might be said to be intended to be sung, if not shouted, to a multitude whose outskirts were by no means within easy reach with the voice. At all events attention is summoned with three differing expressions. ‘Awake your ears to the sound,’ literally ‘sound ye,’ in a receptive sense; (‘let the sound peal in your ears’), then ‘listen’ (sraotâ); and then ‘ponder’ (mãzdaunghôdûm). ‘The Antizarathustra, the evil teacher par eminence, has been defeated,’ he declares, ‘and he will never again destroy the peace of our lives (Y. XXXII, 9, 11). His evil creed has been silenced, and his tongue can no longer shout out its periods of persuasion or invective (Y. XXXI, 12) beside our preachers.’

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{=html}2. He then reiterates the chief doctrine for which the parties had been at war, and which they should now see clearly in the light of their victory. ‘The foul evils of society do not lie within the control of the holy Ahura in such a manner as that he either originates, or tolerates them.{=html}‘{=html} They are, on the contrary, the product of the personified Anger of the Daêvas, the Mainyu in its evil sense, the Angra (angry?) Spirit. Between this being, or personified abstraction, and Ahura, there is a gulf fixed. (Never do we see any aspersions upon Ahura’s name, or a suspicion of His purity as shown by complicity with cruelty, or the toleration of evil passions.) It is also to be noted that the defeated dussasti may have possibly been a Daêva-worshipper chiefly as being a heretic from this Faith{=html}

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{=html}of Ahura, believing Him to be implicated in the creation, or permission of sin and suffering, or, if the burial or burning of the dead was forbidden at this time, then possibly a heretic on these questions also. But yet, as a recreant Mazda-worshipper he may have claimed a rightful allegiance to the urvâtâ, and the future blessings, as well as temporal advantages, involved in a correct discipleship; and so he may have used the name of the sacred tenets of the Religion itself to help on a nefarious warfare. In fact he may have been a self-styled Mazda-worshipper, but not of ‘Zarathustra’s order,’ not owned at all in any degree by the genuine adherents, and met as a real, if not an open, Daêva-worshipper.{=html}

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The ardent prophet therefore declares the utter severance between the good and the evil, the God and the Demon. It is a popular corollary to Y. XXX, 3-6. The two spirits came together indeed at first to make life, and its negation, and they co-operate, if such a term can be applied to an irreconcilable antagonism out of whose antitheses and friction sentient existence alone becomes possible. Their union consists in opposition, for if they blend, they each cease to be what they are. They are, while upholders of existence, yet separate for ever, and that as to every attribute and interest.

3. And the sage goes on to assert that in this he is proclaiming the first Mãthra of this life which the all-wise Mazda had revealed to him. And, whether sure of the victorious masses before him, or whether on the contrary perfectly aware that many a group among them had been more convinced by the snaithais than by reason, he presses at once upon them that one terrible doctrine which seems unfortunately too needful for all successful and sudden propagandism, and he declares that they who do not act in a manner accordant with what he speaks, and even thinks, (having formerly announced it), to such delinquents this life should end in woe.

4. Proceeding in a happier vein, he then dwells upon the fatherhood of God. He will declare this world’s best being who is Mazda Himself. He is the father of the Good Mind within His people, when that Good Mind is active in good works. So our piety, when it is practical, is His daughter, for no pretended good intention can claim relationship with Him, nor can any idle sentiment. He needs the {=html}‘{=html}ready mind’ within His servant, and He is not to be deceived (compare Y. XLIII, 6).

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{=html}5. Returning once more to the Mãthra, and this time to hold out rewards rather than to utter threats, he declares that Happiness and Immortality would be the portion of those who listened to, and{=html}

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{=html}pondered his revelation, and that Ahura Himself would likewise approach them with the rewarding actions of His Good Mind, for Ahura was also in all good actions on the one hand, just as His Immortal Archangels on the other had their objective existence likewise in the believer’s soul.{=html}

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6. Turning from admonition to worship, he announces, not what he terms the ‘first’ (verse 3), nor the ‘best’ (verses 4 and 5), but the ‘greatest,’ element of all, implying that praise, which he now expresses, includes both prayer and doctrinal confessions, and he calls on Ahura both to listen and to teach. 7. It is the ‘greatest’ element indeed, for it concerns those spiritual blessings which not only the offerers who are now living will seek after, but those also who shall live in future; nay, even the spirits of the just desire them in the eternal Immortality. And these blessings are, according to a well-remembered law, woe to the wicked, and that, not only from outward discipline, but from inward grief. And Ahura had established, so he adds, the beneficent, but, as regards the wicked, still solemn regulations by the exercise of His Sovereign Power as the controller of all (Y. XXIX, 4). 8. Zarathustra (or his substitute) then professes his eagerness to serve the Lord with these words which he had called the ‘greatest,’ and because he had seen Him with his very eyes, which he explains as meaning that he had known Him through the Righteous Order in his soul, and therefore he prays and hopes to pronounce these greatest praises, not in the assembly (Y. LI, 3) alone, but in the ‘Home of sublimity or song’ (Y. L, 4).

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{=html}9. And he desires all the more fervently to do homage to Ahura, because He approaches him with the Power of His divine Authority in weal or woe, blessing both men and herds so long as they multiplied under the influences of Piety. 10. As the praises were the ‘greatest,’ so he seeks to ‘magnify’ the Lord in the Yasnas of Âramaiti, Ahura being renowned by His unchanging purpose, for He will bestow the ‘eternal two’ in His holy Kingdom, when it shall have been made firm! 11. Yea, he would seek to magnify Him who contemns the Daêvas and their party as much as they, in their turn, profess to make little of Him and His religious Kingdom, contrasted as they were with Ahura’s prophet, who honoured Him in the holy Insight, the Daêna of the Saoshyant. And this Saoshyant is declared to be the controlling master of every faithful worshipper, and he, or the faithful venerator of the reviled Ahura, is also as our friend, brother, nay, like Ahura Himself (verse 4), our very Father in the Faith.{=html}

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{=html}Translation.{=html}

1. Yea, I will speak forth; hear ye; now listen, ye who from near, and ye who from afar have come seeking []{=html}1{=html} (the knowledge). Now ponder []{=html}2{=html} ye clearly all []{=html}3{=html} (that concerns) him []{=html}4{=html}. Not for a second time shall the false teacher slay our life (of the mind, or the body). The wicked is hemmed in with his faith and his tongue! []{=html}5{=html}

2. Yea, I will declare the world’s two first []{=html}6{=html} spirits, of whom the more bountiful thus spake to the harmful []{=html}7{=html}: Neither our thoughts, nor commands, nor our

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understandings, nor our beliefs, nor our deeds, nor our consciences, nor our souls, are at one []{=html}1{=html}.

3. Thus I will declare this world’s first []{=html}2{=html} (teaching), that which the all-wise Mazda Ahura hath told me. And they among you who will not so fulfil and obey this Mãthra, as I now shall conceive and declare it, to these shall the end of life (issue) in woe.

4. Thus I will declare forth this world’s best (being). From (the insight of His) Righteousness Mazda, who hath appointed these (things) []{=html}3{=html}, hath known (what He utters to be true; yea, I will declare) Him the father of the toiling Good Mind (within us). So is His

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daughter through good deeds (our) Piety. Not to be deceived is the all-viewing []{=html}1{=html} Lord.

5. Yea, thus I will declare that which the most bountiful One told me, that word which is the best to be heeded by mortals. They who therein grant me obedient []{=html}2{=html} attention, upon them cometh Weal to bless, and the Immortal being, and in the deeds of His Good Mind cometh the Lord.

6. Aye, thus I will declare forth Him who is []{=html}3{=html} of all the greatest, praising through my Righteousness, I who do aright, those who (dispose of all as well aright). Let Ahura Mazda hear with His bounteous spirit, in whose homage (what I asked) was asked []{=html}4{=html} with the Good Mind. Aye, let Him exhort me through His wisdom (which is ever) the best.

7. (Yea, I will declare Him) whose blessings the offerers will seek for, those who are living now, as well as those who have lived (aforetime), as will they

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also who are coming []{=html}1{=html} (hereafter. Yea, even) the soul(s) of the righteous (will desire) them in the eternal []{=html}2{=html} Immortality. (Those things they will desire which are blessings to the righteous) but woes to the wicked. And these hath Ahura Mazda (established) through His kingdom, He, the creator (of all).

8. Him in our hymns of homage and of praise would I faithfully serve, for now with (mine) eye, I see Him clearly, Lord of the good spirit []{=html}3{=html}, of word, and action, I knowing through my Righteousness Him who is Ahura Mazda. And to Him (not here alone, but) in His home of song []{=html}4{=html}, His praise we []{=html}5{=html} shall bear.

9. Yea, Him with our better Mind we seek to honour, who desiring (good), shall come to us (to bless) in weal and sorrow []{=html}6{=html}. May He, Ahura Mazda, make us []{=html}7{=html} vigorous through Khshathra’s royal power,

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our flocks and men in thrift to further, from the good support and bearing []{=html}1{=html} of His Good Mind, (itself born in us) by His Righteousness.

10. Him in the Yasnas of our Piety we seek to praise with homage, who in His persistent energy []{=html}2{=html} was famed to be (in truth) the Lord Ahura Mazda, for He hath appointed in His kingdom, through His holy Order and His Good Mind, both Weal and Immortality, to grant []{=html}3{=html} the eternal mighty pair to this our land (and the creation).

11. (Him would we magnify and praise) who hath despised the Daêva-gods and alien men, them who before held Him in their derision. Far different are (these) from him who gave Him honour. This latter one is through the Saoshyant’s bounteous Faith, who likewise is the Lord of saving power []{=html}4{=html},

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a friend, brother, or a father to us, Mazda Lord []{=html}1{=html}!

Footnotes {align=“CENTER”}

[]125:1 Ish means ‘to come seeking.’ The bavîhûnêd of the Pahlavi, followed by many, is by no means incorrect.

[]125:2 The reading mãzdaunghôdûm was suggested to me by Dr. Aurel Stein previously (as I believe) to its announcement elsewhere. Before this the indication of the Pahlavi (which always hesitates to change a MS. regarded at the time as sacred) had been followed by all with its necessary error.

[]125:3 The ‘e’ in kithre must represent a nasalised vowel, as in mehmaidî.

[]125:4 Îm may be merely a particle.

[]125:5 I would here strongly insist upon an alternative rendering in the sense of the Pahlavi. The rendering above is given on principle. A text should never be changed, if it is possible to render it as it is. Read, ‘the wicked confessing (varetô, active sense) evil beliefs with his tongue.’ The Pahlavi has zakas sarîtar kâmakŏ va zakas darvandîh pavan hûzvânŏ hêmnunêd. Many, with this view, would at once read varetâ without MSS.

[]125:6 Observe the peculiar pouruyê (pourviyê, if not a locative), the two first things, principles, forces; so in Y. XXX, 3.

[]125:7 Notice that vahyô akemkâ (in Y. XXX, 3) necessarily apply to the mainyû, and not only because, as nominatives, the words fall to the end of the sentence. Here we have analogous adjectives applied unmistakably to the two. The neuters correspond with vahistem manô and akistem manô, and are of capital importance as [{=html}p. 126{=html}] expressing that abstract conception which renders the Gâthas so much more impressive as the earliest documents of their kind.

[]126:1 The Pahlavi thus glosses: I do not think what thou thinkest, [for I think what is pious, and thou thinkest what is impious]; nor our teachings, [for I teach what is pious, and thou, what is impious]---nor our religions, for mine is the Gâthic, and thine that of the sorcerer; nor our souls, [for he who takes his stand on my religion, and he who takes his stand on thy religion, are apart; their souls do not occupy the same position]. Ner.: naka dînih [yato me dînih gâthabhavâ teka râkshasî*].

[]126:2 The ‘first teaching’ was a prominent idea with the Zarathustrians. Z. is called in the later Avesta the paoiryôtkaêsha (sic). He hardly plays the rôle of a reformer in the Avesta. He is mentioned after others chronologically, not as repudiating them. He might better be termed reviver. Yãm is difficult; perhaps daênãm is to be understood, or yem (mãthrem) read; see verse 4, angheus ahyâ vahistem. Neither pourvîm nor vahistem are adverbs.

[]126:3 Some change the text here to another which corresponds to some of the terms better. It should, however, first be rendered as it stands; the obscurities may well be owing to idiosyncrasy it the composer; possibly also to an affectation of obscurity (or ‘dark speech’). How can Mazda be said to ‘know Himself?’ or how could any but Ahura be spoken of as ‘the Father of Vohu Manah and Âramaiti?’ He recognised Himself as having generated V. M. and Â. He was conscious of the completed relation.

[]127:1 Hishas looks irresistibly like a nom. sing., but may it not be a nom. actoris from the redup. root? Compare hîshasat (although the Pahlavi renders with a different cast of meaning). What Indian word to compare here is hard to say. I prefer Bartholomae’s earlier view (as to the meaning) with the Pahlavi harvispŏ nikîrîdar. By dropping the later glosses, the sense of the Pahlavi comes out as usual, much closer to the Gâtha.

[]127:2 Observe the vigour possessed by ‘Sraosha.’ It designates the angel of Obedience; and at the same time it is the only word which can here bring out the sense when it is understood in its actual meaning; so continually with the words Vohu Manah, Asha, &c.

[]127:3 Lit. ‘Him who I, doing aright, (praising Him with His immortals) who (all likewise) are (beneficent).’ Or it may be ‘that which.’

[]127:4 So with many who hold the least to the hints of the Pahlavi. Otherwise I would render ‘there is furtherance,’ comparing afrashîmantô.

[]128:1 Bvaintikâ (sic) seems, as elsewhere, to express ‘those who are becoming.’

[]128:2 The Pahlavi uniformly errs, or is strangely free, with this word. The sense ‘continuous’ is here admirably adapted.

[]128:3 This word seems evidently used almost in a modern sense of ‘character,’ ‘disposition.’ Elsewhere we are in doubt whether to refer it to the Spenista Mainyu of Ahura, or to Ahura Himself.

[]128:4 Paradise; possibly ‘home of sublimity.’

[]128:5 The change from singular to plural is frequent. Ner. varies from the Pahlavi in the last verse, improving upon it: Evam tasmai pranâmam antar Garothmâne nidadâmahe. This was probably an intentional improvement, as the Persian MS. follows our Pahlavi text. His MS. of the Pahlavi probably read barâ yehabûnd.

[]128:6 Or, ‘who has created weal and sorrow for us with good intention, (and as our discipline);’ but this is hardly probable. Ahura did not originate evil. Spenkâ, aspenkâ are used adverbially (see Y. XXXIV, 7).

[]128:7 I hardly agree to reading verezenyau (sic) here in the sense of ‘homes.’ The meaning is ‘endow us with efficiency’ in the pursuit of the objects mentioned in the context. Or ‘the propitiation and [{=html}p. 129{=html}] reverential honour’ may have been more directly in the composer’s mind; ‘may He endow our (worship) with efficiency that it may accomplish its desired result.’ See the positions of the words.

The Pahlavi translation also bears witness to the rendering above, with its erroneous or free varzîdâr ayŏ lanman.

[]129:1 As it is impossible for those who have studied the subject to believe that the Pahlavi translator did not know the meaning of amavandîh in Zend, we must suppose him to have had some form like hazah before him instead of huzã(thwât).

[]129:2 The Pahlavi translator, rendering this word in the two other places by pavan astûbîh, had evidently some reason for seeing a form of nãman here. The natural conclusion is that his MS. read differently in this place. Ner. renders him appropriately.

[]129:3 Dãn looks like an accusative infinitive here (Bartholomae); otherwise the two verbs must be regarded as having indefinite pronouns understood, ‘one assigns,’ and ‘they grant.’

[]129:4 I cannot see the applicability of Agni’s title ‘house-lord’ here; compare dámsupatnî as adj. referring to páti.

[]130:1 He who despised the Daêvas, they returning the contempt is probably the same person expressed by the two hôi in the previous verse. It is therefore Ahura, but the words which mean friend, brother, father, are grammatically connected with ye---mainyâtâ. the one who reverenced Ahura. The expression ‘father’ gives a strong impression that Ahura is referred to, notwithstanding the vocative. Particularly as we have father in verse 4. The word ‘brother,’ however, inclines one to the more closely grammatical view.

[]

YASNA XLVI. {align=“center”}

PERSONAL SUFFERINGS, HOPES, AND APPEALS. {align=“center”}

{=html}In treating this most valuable section, we can as usual presuppose that the several verses were not originally composed in the order in which they now appear. Verses 1-3 seem like a cry ‘from the depths.’ In verse 4 animosity appears; and an appeal to the energy of some of his warlike adherents seems to prove that, with verses 5 and 6, the composer addressed it to an assembly; 7-10 are questions and appeals to Ahura, but, as a matter of course, they are none the less really intended to impress the hearers, as well as to animate the mind of the reciter. Verses 11 and 12 were again intended to be delivered to adherents.{=html}

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{=html}Verse 13 is addressed to them in terms. Verse 14 would be regarded by some as little suited to the connection, and the rest seem spoken to an assembly of chiefs. However different they may be as to the particular time or circumstances of their origin, they are in general so homogeneous even as to pitch of intensity, that, with a little exercise of the mind, we can as usual see the reasons why they were put together, or were consecutively composed; and in poetic diction sudden changes neither displease nor surprise us. 1. Beyond a doubt the leading prophet is the figure in the first and second verses; and those verses are so free from imagery that we hold them as describing beyond any reasonable{=html}

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{=html}question, together with many other passages in the Gâthas, the afflictions and discouragements of Zarathustra himself. He knows not whither to turn, although he speaks as a public person and in command of forces which are scanty indeed (verse 2), but yet still able to take the field (Y. XLIV, 15, 16); and his movements also concern large districts (‘lands’). He is not driven from his house, but from his country. It is superfluous to say that religion, although blended with a natural ambition, is his leading motive. How he shall satisfy Ahura is the one problem which he aims to solve; but his case at this particular juncture shows every discouragement.{=html}

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2. Not supposing that his yâ = yéna is merely lost in the meaning ‘that,’ we see that in relieving his burdened mind he exclaims, not that he knows that he is poor in means and troops, but that he knows why it is thus. It is the dregvant’s work, whom we may also well understand as the drugvant, the accursed enemy, who holds back (verse 4) the bearers of the Holy Order from all success in their efforts to gain a righteous livelihood from the favoured cattle culture (Y. XXIX, 2), and who, as he with grief long since foresaw, should he attain to power, would deliver up home, village, district, and province to ruin and death (Y. XXXI, 18). He therefore cries to Ahura in common with the Kine herself (Y. XXIX, 9), and his behold’ is only a changed expression for her exclamations (Y. XXIX, x).

As a friend, he would have the good Mazda to regard him as seeking an especial form of grace; and he would beseech Him to fill up his need (Y. XXVIII, 11) in his extremity, teaching him, not the value of flocks and followers alone, but of that îsti which lay deeper than the material wealth which he yet lamented, even the blessings of the Holy Order in every home. 3. And therefore he continues: Teach me and tell me of those great thoughts, the khratavô, the salvation-schemes of the Saviours, elsewhere also spoken of as the khratu of life (Y. XXXII, 9); for these saving helpers would, through a severe conflict and after many a reverse, at last bring on ‘Completed Progress.’

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{=html}4. But he must arouse himself from the relief and indulgence of his grief, he therefore springs to action, and with a cry which we hear elsewhere (Y. LIII, 9), and which was in all probability often uttered in hymns now lost to us, he urges the reward for the chief, who at the head of his retainers, shall expel the world-destroyer, the dussasti (Y. XLV, 1), from power and from life. And what is that reward? It seems to be merely the recognition and confirmation of merit among the faithful. The man who shall{=html}

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{=html}expel, or destroy, the heretical tyrant shall be eminent in the recognition of his services in the support of the people and their sacred agricultural civilisation.{=html}

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That was to be reward enough, and even that prestige (pourvatâtem) was to be given back to God in offering for still further service (Y. XXXIII, 14).

5. And every righteous official is urged to repeat the proclamation as a warning to every polluted Daêva-worshipper whom he can discover, or to whom his voice can reach, as well as to those secret adherents who would seem to need encouragement. The charged official is to assail the destructive opponent (Y. XXXII, 6-8), only after careful discrimination. He is to approach the evil chief, the hostile hvaêtu (of the blood), as distinct from the inferior noble, or the peasant clansman, and he is to tell him fully of the price set on his head. 6. ‘And the superintendent who has the power, and does not thus carry out these instructions, shall himself be delivered over to the bonds of that Lie-demon whom the evil “kinsman” serves. For there is no compromise in the dualistic moral creed. The man who favours the evil is as the evil, and the friend of the good is as the good himself; so had the Lord ordained.’

7. Then, as so often elsewhere, he turns his thoughts to the outward emblem as the sign of inward grace, the sacramental Fire without which the masses would have had no help to fix the eye, or draw prostrations, and he asks with the question of profound devotion: Whom have they (Thy Saoshyants, verse 3) set me, as strengthener in these storms, save Thee and Thy symbolic flames? Yet even here he names the Good Mind with them, and the Order.

8. ‘But,’ he continues, ‘may he who would destroy my settlement find every influence and power combined to form his ruin; may all things keep him back from prosperity, and may nothing keep him back from harm.’

9. He calls, then, for a leading helper who may help him magnify Ahura, not merely in religious celebrations, but in that universal advance of the sacred ‘cause,’ which follows Ahura’s ‘conciliation’ (verse 1).

10. As if to hinder the discouragement of those who hear his own unburdenings of grief, he declares that he will never leave the faithful few who follow him; he will go with them to the ‘dread assize{=html}‘{=html} itself, as if to help them pass the last of tests.

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{=html}11. But the ‘wicked,’ open or concealed, should not share these hopes; their conscience, ever the remorseless executioner, shall curse them, as they try to pass the Judgment Bridge; and hurled{=html}

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{=html}from that narrow path (it becomes narrow to the faithless), they shall fall to ‘eternal’ Hell.{=html}

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12. Their destruction is not, however, yet decided; there is not only hope for the tribesmen of Ahura, but for the pagan, and not for the ‘alien’ only, but for the Turanian enemy, whose very name had been a synonym for suffering. If these even shall repent, they may be blest; and some had already turned. The converted tribe Fryâna offered many pious proselytes. These would help on the righteous order together with the holy people, and God would dwell with them as well.

13. Rhetorically referring to himself as in the third person, or else representing some second speaker who names his name, he can still offer his reward to any prince who will yet come up with his retainers to his cause, not kept back by the many refusals which he had met (verse 1), nor discouraged by the scant numbers of his bands; and that reward is one which might yet be efficacious to induce self-sacrificing succour, for in addition to what had been said (see verse 4) he could declare spiritual life from Ahura to be the portion of every faithful follower, and with it future temporal wealth. And he should declare this true recruit the good mate’ in the service, the first helper (verse 9) of the tribes.

54. Here we have what seems a question conceived as uttered by some one in the throng, or else simply rhetorically thrown in: ‘Who is that friend, that powerful coadjutor who is thus offered this reward, and for such a service?’ Zarathustra names the king. But he diverts the minds of hearers from a pernicious trust in individuals.

He would appeal, so he implies, not to one man only, although that one be Vîstâspa, the heroic, but to all whom Ahura would recognise in His assembly, through the inspired suffrage of the mass.

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{=html}15. And first he addresses the group made up chiefly of his family, the Spitâmas; they were, as he implied, enlightened in the sacred lore, and among the foremost therefore of the Ar(e)dra. 16. He then calls on Frashaostra, with the Hvôgvas, exhorting all to continue in their righteous course, in harmony with those whom they wish for as Saviours for the land, assuring them that they will reach at last that sacred scene where the ‘Immortals’ dwell with God. 17. ‘That scene,’ he further adds, ‘where the faithful sing their praises in perfection, using the true metres’ (as sacred as the Vedic). And he declares that Ahura, who discerns the truth infallibly, will heed and answer; for the praises sung there will be those of obedient men who offer to the cause. 18. He once{=html}

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{=html}more holds out his spiritual rewards as the best gifts of the inspired revelation, threatening as usual commensurate visitation upon the oppressing clans, while both promises and threats are in harmony with Ahura’s will, for that alone has been his guide in every statement. 19. After all complaints, and threats, and stern injunctions, he closes with the once more repeated word ‘reward,’ and that for every man who shall aid in ‘his great affair’ (Y. XXX, 2), and he appeals to God Himself, asserting His inspiration for all that he has said.{=html}

{=html}Translation.{=html}

1. To what land to turn []{=html}1{=html}; aye, whither turning shall I go? On the part of []{=html}2{=html} a kinsman (prince), or allied peer, none, to conciliate, give []{=html}3{=html} (offerings) to me (to help my cause), nor yet the throngs of labour, (not) even such as these []{=html}4{=html}, nor yet (still less) the evil

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tyrants of the province. How then shall I (establish well the Faith, and thus) conciliate Thy (grace), O Lord?

2. This know I, Mazda! wherefore I am thus unable to attain my wish []{=html}1{=html}, and why my flocks are so reduced in number, and why my following is likewise scant. Therefore I cry to Thee; behold it, Lord! desiring helpful grace for me, as friend bestows on friend. (Therefore to meet my spirit’s need, and this as well) declare and teach []{=html}2{=html} to me the Good Mind’s wealth.

3. When come, Great Giver! they who are the day’s enlighteners []{=html}3{=html}, to hold the Righteous Order of the world upright, and forward pressing? When are

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the schemes of the saviour Saoshyants with (their) lofty revelations (to appear)? To whom for help does he (their chief) approach, who has Thy Good Mind (as his fellow-worker []{=html}1{=html})? Thee, for mine exhorter and commander, Living Lord! I choose.

4. (But e’er these helpers come to me, all rests as yet in gloom.) The evil man is holding back []{=html}2{=html} those who are the bearers of the Righteous Order from progress []{=html}3{=html} with the Kine, (from progress with the sacred cause) within the region, or the province []{=html}4{=html}, he, the evil governor, endowed with evil might []{=html}5{=html}, consuming []{=html}6{=html} life with evil deeds. Wherefore, whoever hurls him from his power, O Mazda! or from life, stores for the Kine in sacred wisdom shall he make []{=html}7{=html}.

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5. (Yea), he who, as ruler, treats no coming applicant with injury []{=html}1{=html}, as a good citizen (or nobly wise) in sacred vow and duty, and living righteously in every covenant, who, as an uncorrupted judge, discerns the wicked (that leader who, rejecting me, would keep back those who propagate the Faith), let him, (this righteous judge,) declare (the vengeance) to that (hostile []{=html}2{=html}) lord, (my) kinsman. Yea, let him crush him when he sallies forth []{=html}3{=html} (to approach us for our harm)!

6. (And he who leaves him in his guilty error has my curse.) Yea, he who has the power []{=html}4{=html}, and will not thus (with stern reproof []{=html}5{=html}) approach him, shall go to

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the abode of the Lie, (and) the enchainer []{=html}1{=html}. For he is evil who is the best one to the evil, and he is holy who is friendly to the righteous, as Thou didst fix the moral laws []{=html}2{=html}, O Lord!

7. Whom, then, as guard, O Mazda! hast Thou []{=html}3{=html} set me []{=html}4{=html} then when that wicked one still held []{=html}5{=html} me for his hate? Whom (had I) then but Thee, Thy Fire and Mind, Ahura! by deeds performed in which Thy Righteous rule is saved and nurtured? Therefore that spiritual power []{=html}6{=html} (vouchsafing me) for the (holy) Faith (its truths) declare.

8. And as to him who (now by evil power) delivers up my settlements to harm, let not his burning (wrath) in deeds attain []{=html}7{=html} me. But bearing back []{=html}8{=html} the (evil will and evil influence of such), let these things come (back) to him in anger. Let that to his body come which holds from []{=html}9{=html} welfare; but let no (help)

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at all (approach him, which may) keep him back from misery. (And let this happen as I speak) from (vengeful) hate, O Lord!

9. But who is the freely helping one who will teach me foremost []{=html}1{=html} how we may adore Thee, Thou the well to be invoked []{=html}2{=html} as in Thy deeds, the holy []{=html}3{=html}, bountiful Ahura? What (words) the Kine’s creator []{=html}4{=html} spake for Thee by aid of, and to aid, the Righteous ritual Order, these words of Thine, (Thy people coming) with Thy Good Mind, are seeking []{=html}5{=html} now (to gain and learn from) me []{=html}6{=html}, O Mazda Lord!

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10. Whoever, man or woman, shall give to me those (gifts) of life which Thou hast known []{=html}1{=html} as best, O Mazda! and as a holy blessing through (Thy) Righteous Order, a throne (established) with (Thy) Good Mind, (with these I shall go forth; yea, those) whom I shall (accompany and so) incite []{=html}2{=html}, to the homage of such as You []{=html}3{=html} (on earth), forth to the Judge’s Bridge (itself) with all of them shall I lead on []{=html}4{=html} (at last).

11. (And they and I have every need for help, for now) the Karpan and the Kavi will join in governments []{=html}5{=html} to slay the life of man with evil deeds, they whom their own souls and their own conscience will becry []{=html}6{=html}. And when they approach there where the Judge’s Bridge (extends, unlike the believing ones of God, who go so firmly forth with me as guide and helper, these shall miss their path and fall []{=html}7{=html}), and

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in the Lie’s abode for ever shall their habitation []{=html}1{=html} be.

12. (But for the penitent there is yet hope; for all our former foes shall not thus fall, as from the Kinvat Bridge to woe, for) when from among the tribes and kith of the Turanian, even among the more powerful ones of the Fryâna, those shall arise []{=html}2{=html} who further on the settlements of Piety with energy and zeal, with these shall Ahura dwell together through His Good Mind (in them), and to them for joyful grace deliver His commands []{=html}3{=html}.

13. Yea, he who will propitiate Zarathustra Spitâma []{=html}4{=html} with gifts midst men, this man is fitted for the proclamation, and to him Ahura Mazda will give the (prospered) life. And he will likewise cause the settlements to thrive in mental goodness. We think []{=html}5{=html} him, therefore, Your good companion to (further and maintain) Your Righteousness (and meet for Your approach).

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(A voice from among the Chiefs.)

14. (But where is such an one?) Whom hast thou Zarathustra []{=html}1{=html}! thus a holy friend for the great (effort of the) cause? Who is it who thus desires to speak it forth? (Zarathustra answers. Aye, such an one have.) It is our Kavi Vîstâspa []{=html}2{=html}, the heroic; (and not he alone, but all) whom thou shalt (as in Thy prophet) meet []{=html}3{=html} in the assembly, O Ahura Mazda! these likewise will I call (to my attempt), and with Thy Good Mind’s words.

15. O ye Haêkat-aspas, Spitâmas! to you will I now address my words, since ye discern the things unlawful, and the lawful, for these your actions to establish []{=html}4{=html} (firmly on its base) for you the Righteous Order through those which are the Lord’s primeval laws.

16. (And to the Hvôgvas would I likewise speak.) Thou Frashaostra Hvôgva (whom I see) []{=html}5{=html}; go thou

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[{=html}[paragraph continues]{=html}] (forth) with the generous helpers []{=html}1{=html}, with those whom we are praying for as for salvation to the land. Go thou where Piety joins hand in hand with the Righteous Order, where are the wished-for Realms of Good Mind, where Mazda in His most honoured []{=html}2{=html} home abides,

17. Where in your measured verse []{=html}3{=html} I will declare aloud (the praises), not in unmeasured lines, Gâmâspa Hvôgva! but songs of homage (will I weave) with ever gained Obedience in offering. (And unto Mazda) will I chant them, yea, to Him who will discern aright what things are lawful (or) unlawful []{=html}4{=html} (which I thus do, or utter), and with His wonder-working thoughts []{=html}5{=html} of Righteousness (attend).

18. (For) whosoever (offers) sanctity []{=html}6{=html} to me, to him shall be the best gifts whatsoever. Yea, of my

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[{=html}[paragraph continues]{=html}] (spirit’s) wealth will I bestow on him through Thy Good Mind (which I give), but oppressions will I send on him who as oppressor will deliver us to anguish, O Mazda! desiring, as I do, to satisfy Your choice by righteous (vengeance). This is the decision of mine understanding and my will.

19. (Yea, this I earnestly announce.) He who from Righteousness (in mind and life) shall verily perform for me, for Zarathustra, that which is thus most helpful (for my cause) according to my earnest wish (and through my words of urgent zeal) on him shall they bestow reward(s) beyond this earth, with all the mental []{=html}1{=html} blessings gained through the sacred mother-kine []{=html}2{=html}. And these things (all) did’st Thou (Thyself) command to me, O Mazda, Thou most wise []{=html}3{=html}!

Footnotes {align=“CENTER”}

[]134:1 The Pahlavi translator sees the usual meaning in nemôi and nemô. He also accepts kãm zãm adverbially after the constant Greek usage. ‘In what land shall I establish my religion (as it is here rejected); whither with my praises (of the true God) shall I go?’ The rendering is so much richer that I turn from it with great reluctance.

[]134:2 It is to be regretted that able scholars should so hastily change the Gâthic text here without first trying to render it as it is. This is all the more necessary, as each independent writer disputes emendations. Pairî I think ought to stand. The hvaêtu, airyaman, and verezenem are also elsewhere alluded to, as appertaining to the hostile party sometimes, and therefore not among those from among whom (parâ?) the prophet would be expelled.

[]134:3 Dadaitî as a third plural has long been suggested with the eagerness of discovery. Its subjects would then be khshnâus, and that implied in yâ verezenâ. But the construction is difficult thus, and it may be greatly doubted whether we had not better alter our discovery back into the singular with the Pahlavi. I am greatly confirmed in my view of the grammatical form of khshnâus by Bartholomae’s decision for a nominal form. Otherwise it would be a third singular, with loss of the final dental.

[]134:4 Hekâ seems to be an irregular form (see Y. LVIII, 4). I can [{=html}p. 135{=html}] only make an exclamatory isque = talisque of it. The Pahlavi renders freely as if some form of hi = to bind were before him (recall hôis?), or perhaps he read hakâ, rendering as = these all together, hamsâyakik; Ner. ye svasrenayo.

[]135:1 So the Kine complained of him in Y. XXIX, 9 as anaêsha; so also the Pahlavi, explaining akhvâstar [aîgham denman atûbânîkîh maman râî khavîtûnam]. He proceeds li amat kam ramak va amatik kam-gabrâ hômanam, explaining anaêshô as not being an îshâ-khshathra. Mâ = smâ notwithstanding position (?).

[]135:2 ‘Nim wahr’ has long since circulated as a rendering for âkhsô; and with îstîm in the sense of ‘prayer,’ it has afforded the admirable sense ‘observe, take heed of the desire of the pious.’ But we have a positive proof of the meaning ‘teach,’ ‘declare’ for khsa; see Y. LXV, 9 (Wg.). So also in Y. XXVIII, 5. That Ahura possessed an îsti is clear from Y. XXXIV, 5. And if the sage could ask, ‘What is your îsti (wealth)? what is your kingdom (power over possessions)?’ it is certainly not strained to suppose that he could say here; ‘tell me concerning your wealth,’ especially as he bewails his poverty. Îsti is in antithesis to the idea expressed in kamnafshvâ and kamnânâ. So also the Pahlavi as translated by the Persian ‘hezânah.

[]135:3 Ukshâno would seem to be an ancient error for ushâno, as the Pahlavi translator renders as if reading ushâ in Y. L, 10, and [{=html}p. 136{=html}] not ukhshâ. Otherwise ‘increasers of the days’ is a fine expression, but suspicious in view of the Pahlavi rendering in Y. L, 10. Ner.’s *vikâsayitryo (sic) is striking, but I cannot claim for it all that it seems to offer, as Ner. elsewhere renders forms of vakhsh by those of kas. The Persian follows the Pahlavi.

[]136:1 Comp. Y. XLIV, 1.

[]136:2 Pa in the sense of ‘keeping back from welfare’ as well as in that of ‘protection,’ a sense first taught us by the Pahlavi writers, is now at last generally acknowledged. It now, like many other suggestions of the Pahlavi, actually casts light in the rendering of the analogous Vedic word.

[]136:3 So the mass of MSS. with the Pahl. min fravâmisnŏ; Persian az raftan. The expression might refer to the ‘going of the kine,’ as representing the people in her ‘path.’

[]136:4 Comp. Y. XXXI, 18.

[]136:5 Pahl. zak î pavan dûs-stahamak; Ner. dushto balâtkârî. The elements seem to be duz + hazô + bâo(= vâo).

[]136:6 Ush in Iranian seems to have the sense of destruction combined with it sometimes; hence aoshah, aoshisnŏ.

[]136:7 Kar can well mean ‘attain to.’ Pathmeng as = paths (so I formerly rendered) gives a far feebler sense than that indicated by the first Zendist, the Pahlavi writer. The ‘wisdom’ of preparing stores for the kine, even if we suppose an animal only to be meant; [{=html}p. 137{=html}] is obvious. The Iranian winter was something very different from that in India. But the kine is not alluded to without a certain figurative meaning: she represents the people, and as such she cried aloud; and Zarathustra received the commission to relieve her sufferings as such. That the word hukistôis stands in the genitive should not disturb us. The ‘care for the kine’ was a matter of national importance, and ‘wisdom’ could not better be exercised than in this direction.

[]137:1 Or we may render ‘he who as ruler does not bestow favours upon him who approaches with injury.’ The hint of the Pahlavi favours this.

[]137:2 Hvaêtavê is here, as in Y. XXXIII, 4; Y. XXXII, 1, and the first verse of this chapter, the hostile chieftain called ‘kinsman’ in an aristocratic sense by Zarathustra and his group.

[]137:3 I compare uzûithyauska which is used of the breaking forth of water. The Pahlavi translator seems to have had some such idea ‘mûn lâlâ hengîdŏ,’ but with him the entire line, which divides all writers, favours the sense ‘in saving him from his impiety.’ Khrûnyât is a verbal form (with Bartholomae).

[]137:4 The Pahlavi translator sees the root is = to wish in ismanô, ‘who does not willingly approach him;’ or ‘who does not approach desiring (and seeking?) him.’

[]137:5 I am gratified to see that another takes nearly this view of this line. He has ‘verfolgt.’

[]138:1 Haêthahyâ, as a masculine, is awkward, as would be baêthahyâ, so the Pahl. (of the terrifier). A loc. of haithya may be correct, taking dâmãn also as a loc. Otherwise ‘to the creatures of the Lie, and the enchainer (or terrifier).’

[]138:2 Or, ‘as Thou didst make the souls at first.’

[]138:3 So with K6, K9 (Barth.).

[]138:4 Some render ‘me’ here, who seem elsewhere loath to translate thwâvant as = like thee, thee. Khshmâvatô, thwâvãs, and mavaitê, in Y. XLIV, 1, may be rendered, ‘of you,’ ‘thou,’ and ‘to me.’

[]138:5 So the Pahlavi indicates. I have, however, elsewhere, as against tradition, rendered as if the root were dar(e)s; ‘has set his eye on me for vengeance.’

[]138:6 One might be tempted to read tat môi dãs tvem; ‘that granting me, do Thou speak forth for the faith.’

[]138:7 The Pahlavi translator indicates the root sâ by his rêsh; so read as alternative, ‘let him not wound us.’

[]138:8 The meaning ‘but contrariwise’ has been ventured on. The indication of the Pahlavi is ‘in opposing;’ pavan padîrak yâmtûnisnŏ.

[]138:9 The Pahlavi here misses the point, and taking pâyât in its usual [{=html}p. 139{=html}] sense, falls into confusion. The ancient scholars, like some of their successors, could not always believe that pâ could mean ‘to hold back from good’ as well as from evil. They recognised it sometimes, giving us our instruction on the subject, but not here.

[]139:1 Did the composer appeal to some powerful coadjutor here, or does he rhetorically express his perplexity?

[]139:2 Zevîstîm must equal forms of hû; but from the constant evidence of the Pahlavi to the meaning ‘endearing,’ one is much inclined to suggest a reading as if from zush.

[]139:3 Ashavanem is applied to Ahura, and cannot so well mean ‘righteous’ here. ‘Holy’ is the more proper term in this connection, while spentem is necessarily excluded from that meaning by its occurrence with ashavanem in immediate connection.

[]139:4 Notice that the word tashâ occurs here with no mention of wounding in the connection (see note 6 on page 6).

[]139:5 I am here recalled to the Pahlavi by some who rarely name it. I had rendered, ‘these words are inciting me (in duty) through Thy Good Mind;’ so ish often in the Veda. The Pahlavi translator, like his successors, scandalised at the difficult forms, also anticipated his successors (as elsewhere often) in getting free from the difficulty. He did what is exactly equivalent to what is now practised by scholars (sometimes too often). He rendered the text as if changed from what he could not understand to what he could understand, adhering to the right roots however, which I now follow. He knew that ishenti mâ did not mean, ‘I am seeking,’ but he could not credit the words before him.

[]139:6 We have now a suggestion which must often have presented itself to those who read the Rig-veda constantly, and that is (so [{=html}p. 140{=html}] Bartholomae) that mâ may equal smâ here and often elsewhere. It is well possible, as the ‘s’ often disappears.

[]140:1 Notice once more the expression, ‘Thou hast known;’ so in Y. XXVIII, II, the composer confides the very direction of his petitions to the discrimination of the Deity. We gain from this the true sense of peresâ nau yâ tôi ehmâ parstâ; Ahura’s question and prayer are mighty when repeated by us, because He has known what is best, and what are the true dâtheng for which we should ask.

[]140:2 This sense corresponds admirably with the connection; Ner. utthâpayâmi.

[]140:3 Such as you = you as in the plural of majesty, or as referring to Ahura and His Bountiful Immortals (so often).

[]140:4 ‘Go forth.’

[]140:5 Or, ‘with kings;’ but the Pahlavi has, avŏ khûdâyîh ayûgênd mûn Kîk va Karapŏ.

[]140:6 So the Pahlavi indicates. Otherwise ‘will harden,’ or, if khraodat is read, ‘will rage (against).’

[]140:7 Inserted to shed light on the last line; so the later Parsism.

[]141:1 I am again brought back to the Pahlavi, having formerly rendered ‘bodies,’ which I would now put in the second place.

[]141:2 The Pahlavi, although as usual free or erroneous as to forms, gives us the valuable hint of hengî-aît for uzgen (sic = gayen).

[]141:3 Here we have the clear evidence of the conversion of a border tribe. The Zarathustrians had saved some Turanian clan from plunder or annihilation, and so secured their friendship. These became known as the ‘friendly people.’ That true Zarathustrian piety may have arisen among them is of course possible.

[]141:4 It need hardly be said that this reference to Z. in the third person, does not prove that the composer was not Z. himself. One might even say that his authorship was even not less probable on this account.

[]141:5 Let it be noted that the Pahlavi translator gives us our first critical knowledge as to the true writing and meaning of mehmaidî; or will scholars object that he renders in the singular? Valman pavan zak î Lekûm Aharâyîh hamîshak minâm khûp hamkhâk; Ner. dhyâyâmi suddha-sakhâyam.

[]142:1 Shall we regard this verse as misplaced because the subject is in the second person? It is probable (as of very many verses) that it was often recited by the composer, or others, in a different connection, and perhaps originally so; but it was a happy thought for the effect to introduce it here. Let it be supposed that this and the previous verse were arranged to be spoken by another voice during the public recital. We see that the interest is much increased by the intruding strophe.

[]142:2 This passage may be regarded as recording the call of Vîstâspa to the holy work. Zu = hû need not always express the invocation of the gods.

[]142:3 Others, ‘unite.’

[]142:4 Or, ‘ye take to you the righteous character to yourselves,’ as the infinitive is difficult; but in that case Khshmaibyâ becomes awkward. The translation of dâ as ‘take’ has long been familiar.

[]142:5 Obviously composed for an occasion when the several parties would be present.

[]143:1 Ar(e)dra seems to be especially applied, and might be left unrendered.

[]143:2 I see no impossibility whatever in such a rendering, literally in ‘his choice-abode;’ so also the Pahlavi indicates: tamman aîgh Aûharmazd pavan kâmak dên demânŏ ketrûnêd. The question is of ‘going’ and ‘dwelling,’ and the meaning ‘abode’ is quite in point. As to var, see îstâ khshathrâ; and compare mazdâvarâ. Aside from this, vardmãm = in blessing.

[]143:3 The Pahlavi again, with its followers, gives us our first hint at the general meaning here. What else can his padmân and apadmânîk mean, but the regularity, that is, the rhythm and cadence of the words?

[]143:4 Dâthemkâ adâthemkâ would be ‘the truth and the heresy’ in general.

[]143:5 If mantû is taken as an instrumental, (can it be an act. imper.?) vistâ might occupy the place of a preterit, but it looks far more like a participle, and might be regarded as forming a compositum with vahmeng. Supply the dat. (?) pers. pron. understood before ye.

[]143:6 The alteration to yaus, considered as an aorist, has long circulated, but seems now, like so many of the bolder conceptions, to be given up. Yaos is the sister word of the Vedic yós, and [{=html}p. 144{=html}] shows us that some shade of sanctity may inhere in that word. The Pahlavi renders more indefinitely by ‘yân’ = a helpful blessing.

[]144:1 The Pahlavi translator, however, saw menâ, rendering avŏ li. His text may well have justified him.

[]144:2 Bearing; or is it ‘fit to drive?’

[]144:3 The Pahlavi here reports another text.

(SUPPLEMENTARY NOTES. Askît, in verse 18, may equal ‘verily indeed.’ Vahistâ, &c.= ‘the best things of my wealth will I assign to him through the Good Mind.’ The meaning ‘wealth’ seems much called for here, and if here, then in verse 2. Vasnâ in verse 19 may mean ‘through grace.‘)

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THE GÂTHA(Â) SPENTÂ MAINYÛ {align=“center”}

(SPENTÂMAINYU(Û)). {align=“center”}

This Gâtha, consisting of Yasna XLVII-L, takes its name from its commencing words. Like the other Gâthas it owes its existence as a collection to the nature of its metre, as its matter is homogeneous with that of the others. Its metre may be said to be Trishtup, as its lines have each eleven syllables, and are arranged in stanzas of four.

A general view precedes each chapter. The grouping of hymns in this Gâtha has, as usual, little or nothing to do with the question of their relative age.

YASNA XLVII. {align=“center”}

THE BOUNTIFULNESS OF AHURA. {align=“center”}

{=html}As in every instance, we may have here only the fragments of a more extended piece; but also, as ever, the circumstance does not diminish the value of what remains. Although some signs of authorship apart from Zarathustra are present, the later verses are not at all remote, so far as the period of time which they indicate is concerned, from the Zarathustrian verses, and are therefore of nearly equal interest, possessing the advantage moreover of affording data for estimating the progress of change.{=html}

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{=html}1. The Spentâ mainyû here is not identical with Ahura, but is, as so often, His spirit. It is more than possible that the memorable application of the word spenta to the seven, giving us the Ameshôspends, the Amshaspands of literature, derives its origin from the first verse here before us, or from lost verses of a similar character. All the seven seem purposely and artificially grouped here, although ‘His Spirit’ is of course not one of them. The commencing word spenta further attracted attention in so far as to form the theme for a sort of play upon words in the later epilogue of Visparad XIX. By means of this His indwelling Spirit (which idea, or expression, has probably no direct connection with the ‘Holy Spirit’ of the Old and New Testaments, but which, as giving the designation ‘spirit’ to the Ameshôspends, may well have been the original of the ‘seven spirits which are before the throne of God’), by means of this{=html}

[{=html}p. 146{=html}]

{=html}blessed spirit, that is, in accordance with his inmost thoughts, Ahura bestows a gift upon the ideal saint (verses 4, 5), upon him who works the best results for Zarathustra (Y. XLVI, 19), the Ratu, and the prophet (Y. XXIX, 6, 8). And this gift is declared to be the inseparable two, Happiness in every particular, and then both the prospect and realisation of the continuance of that Happiness in Immortality. And these He bestows, not through His immediate action, which no human intellect, or susceptibility, could take in unaided, but by His especially revealed Benevolence, His Best Mind, as His representative, in accordance with His plan of Order and Purity, pervading every moral as well as every spiritual regulation, and by the exercise of His Royal Power, sent forth as the ‘archangel’ Khshathra, and embodied in the polity of the sacred Zarathustrian state, and this as influenced in all its relations, public and domestic, by practical piety called Âramaiti, Ahura’s daughter (the ready mind). Such a revelation of the component parts of the mind and will of the Deity, the simplest labouring Class could understand for the moment, and for some decades; but all was, as a matter of course, soon to be overgrown with the old weeds of superstition and of myth.{=html}

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2. Falling into detail and varying expressions, the composer prays that Ahura may carry out His holy scheme into action by the busy hands and fingers of domestic piety, and by the preached and recited words of the Good Mind from the mouth and tongue of faithful priests. So, and so only, would He become the Father of Asha, the divine Order, and of moral and ritual regularity among men.

3. From discourse concerning God, he arises, as so often, to an address to Him. That Spirit (referred to in the verses 1, 2) is Ahura’s own, for He is the One who makes it bounteous; He is the bountiful One who has created the sacred symbolic Kine, the emblem and the substance of ‘joy,’ representing at once the possessions of the holy people, and those people themselves. And He it is who, in answer to her wail (Y. XXIX, 1, 9), has spread for her the meadows ‘of Piety’ as arranged in the consultations (Y. XXXIII, 6) made on her behalf.

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{=html}4. And this ‘Spirit,’ as might be expected, does not confine its attention to the inspiration of Piety alone. The justice of Mazda is vindicated. The wicked are afflicted under its influence with a long wounding (Y. XXX, 11) for their sins, and for their cynical preference for prosperous men of bad and dishonest character as well as of heretical faith.{=html}

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{=html}5. But he expresses his confidence that Ahura Mazda will, in the end, set all aright. He will, unlike the persons just mentioned, give unto the ashavan, not kasu alone, but paru, (not a meagre share, but fulness) of whatever is the best, while the dregvant and the aka (verse 4), the faithless and the wicked, although they may be isvanô, prosperous, will only taste the enjoyment of their wealth aside from God, and therefore marred. So long as they pursue their usual course, they live in actions inspired not by the bountiful spirit, but by the Evil Mind, a mind as aka as the person alluded to in the words paraos (kâthê) akô dregvaitê in the previous verse.{=html}

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6. But, as ever, the moral appeals, and ascriptions of praise, lofty as they are, are not left without the support and service of the ritual. God will give these gifts, and all which are the best, but in connection with His Fire imparted to these struggling sides (Y. XXXI, 2), the believing and the faithless (verses 4, 5), through the increase of His Piety and Order; for that piety, as ever the instructress, will convert all those who come to her, and seek her light (Y. XXX, 1; Y. XLV, 1). Nay, she will cause all the living to choose and believe in God (Y. XXXI, 3).

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{=html}(If the first two verses here are more like the work of a disciple, the last four show again the original tone. It must never be forgotten, however, that later and even interpolated portions are, in their sense, also original, and differ but slightly in their great age from pieces more directly from the first composer.){=html}

{=html}Translation.{=html}

11. And to this []{=html}1{=html} (man, His chosen saint), Ahura Mazda will give []{=html}2{=html} both the two (greatest gifts, His)

[{=html}p. 148{=html}]

[{=html}[paragraph continues]{=html}] Universal Weal and Immortality, by means of His bountiful Spirit, and with His Best Mind, from (the desire to maintain His) Righteous moral Order in word and deed, and by the (strength and wisdom) of His Sovereign Power, (established) in Piety (among His folk).

2. Aye, (that blessedness, which is the) best []{=html}1{=html} (creation) of this most bounteous spirit, Ahura Mazda will bring forth in action with words from the mouth and tongue of His Good Mind (within His seers), and by the two hands []{=html}2{=html} of Âramaiti (His Piety as she lives within the soul). And by such []{=html}3{=html} wise (beneficence is) He the father of the righteous Order (within our worship and our lives).

3. And Thou art therein, O Ahura Mazda! the bountiful One who appertains to, and who possesses, that (most bounteous) spirit in that Thou art He who for this []{=html}4{=html} (man, in whom this spirit works) hath made the joy-creating Kine. (And as to her), for her, as

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joyful meadows []{=html}1{=html} of her peace, wilt Thou bestow (Thine) Âramaiti (who is our Piety as earth considered), since he []{=html}2{=html} (for her) hath taken counsel with Thy Good Mind, Lord!

4. (But this Thy bounteous spirit doth not alone bestow rewards and blessings on the good.) The wicked (foemen of the Faith) are harmed, and from (the motives which move) that bounteous spirit (of Thine own), O Mazda []{=html}3{=html}! but not thus the saints. (And yet the ruler’s pride would ever slight the righteous.) The feeble man alone stands free to give in kindly obligation []{=html}4{=html} to Thy saint, but having wealth and ruling power, the evil (man) is (at the service) of the wicked, and for much []{=html}5{=html}.

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5. But Thou wilt give these gifts, and through Thy (most blessed and most) bounteous spirit, O Ahura Mazda! to this []{=html}1{=html} Thy holy saint, for they are whatsoever is the best; but far []{=html}2{=html} from Thy love the wicked has his portion, abiding in the actions of the Evil Mind.

6. Aye, these things wilt Thou give (to him), O Thou Ahura Mazda! and through Thy bounteous spirit, (and) by Thy Fire as in a good bestowal to

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the two striving []{=html}1{=html} (throngs) through the prosperous increase of our Piety, and of the Righteous ritual and moral Truth; for that (Piety of ours instructing) doth teach []{=html}2{=html} the many coming ones who seek her (face)!

Footnotes {align=“CENTER”}

[]147:1 Or, ‘to us;’ but in that case it would be the Kine who ‘took counsel’ as mentioned in the third verse. This is, however, far from impossible, as she is mentioned as uttering her wail, and being answered by her maker in Y. XXIX, 1, 2. So understanding, ‘to us’ becomes an admirable rendering for verse 1; but in verse 3, it is strained, as the Kine for whom (Y. XXIX, 9) Zarathustra was appointed, could not so readily be declared to be the one which was given to ‘us,’ she representing ‘us’ in that place to a great extent. There is a certain plausibility about the rendering ‘to us,’ but I think ahmâi refers to ashaonê understood (see verses 4 and 5). The Pahlavi, moreover, is against a first person.

[]147:2 Dãn (Geldn.) seems to be a 3rd plural aorist subjunctive; the [{=html}p. 148{=html}] plural being owing to the fact that Ahura gives with the other Ameshôspends. Dã, might also be the relic of the proper word which represents the participle; comp. dãs (sic).

[]148:1 The idea of the summum bonum seems to have early developed itself, and from this constant use of this word in the neut. singular and plural, and also with anghu.

[]148:2 Notice once more the pronounced personification of both Vohu Manah and Âramaiti; see Y. XXX, 8, and Y. XLIV, 14, &c. The Pahlavi translation notices the dual form pavan kolâ II yadman.

[]148:3 The Pahlavi seems to lead those who regard ôyâ as = a form of ava; it has zak î.

[]148:4 This is the ahmâi of the first verse, (but always possibly = ‘to us,’ if the verses are not to be brought into any kind of connection.) Otherwise it obviously refers to ashâunê* in 4 and 5; so the Pahlavi throughout. See ahmâi and hôi in LI, 6.

[]149:1 Many would say that we have here an instance in which the identity of Âramaiti with the earth is recognised in the Gâthas. I would say, on the contrary, that here we have an instance in which a poetical conception gave rise to a later error or fantastical association. Piety, with frugal virtue, induced a thorough husbandry; and secured the hushiti, peaceful home-life. She gave meadow to the Kine; at the next step she poetically represents the meadows, and then the earth. If vâstrâi, it would be for ‘nurture.’

[]149:2 Or ‘she,’ as she once bewailed in a colloquy. Otherwise the person who was appointed to care for her interests is meant. Compare Y. XXXIII, 6, where the righteous Zaotar speaks as desiring counsels (hemparstôis) in the interest of the pastures, and the laws of the sacred agriculture. Cp. also the later reproduction of the idea in an extended form in the Vendîdâd. The zaotar of Y. XXXIII, 6, may have been the ashavan of verses 4 and 5.

[]149:3 Voc. with K5 (Barth.).

[]149:4 The Pahlavi gives us, as usual, our first surmise as to the meaning of ‘kâthê;’ I follow Geldner with regard to it as against Haug. The expressions here are not literal.

[]149:5 Isvâkît connects only indirectly with kaseuskît, as kâthê intervenes. I regard paraos akô dregvâitê as presenting the true antithesis to kaseuskît nâ ashâunê. The isvâ may have kît merely from the influence of jingle, being at the head of the line like kaseus; isvâ means [{=html}p. 150{=html}] of itself ‘possessing means.’ Paraos may depend on kâthê understood, as kaseus depends on it expressed. Moreover, his in all the instances in which it is used ends the sense, and here is separated by the caesura from paraos, which, however, is of no great importance. The discourse is of the wicked; the holy are incidentally mentioned, and here their ill-treatment is signalised. Akô cannot well mean ‘hostile’ here; see also akât in the following verse. Isvâkît, if understood with nâ, alters nothing. ‘A man was desirous of (little for the service of the saint, but even when he himself was rich, in the desire) of much was the evil for the evil.{=html}‘{=html} Or, taking kaseuskît as governed by isvâkît understood with kâthê as before understood in the last line: ‘Only a man (men) (possessed) of little was at the service of the righteous, while an evil man (men) possessed of much (was at the service) of the wicked.’ The other translation is: ‘Even a man of little means stands to the willing service of the saint, but a man even of large means is hostile (?) to the wicked.’ This is very glib and so attractive, but I cannot accept it in view of the context. Gâthic expression is often unfortunately far from glib; but cramped, awkward, and apt to contain more thought than could be conveniently expressed within the counted number of syllables. The glib rendering needs other language than that in the MSS. See the following verse, which directly contrasts the treatment of the good and evil by Ahura Himself.

[]150:1 See ahmâi in verse 1, and ashaunê in verse 4. Ahura treats the saint in a manner the reverse from that practised by the nâ kaseus* and akô, not giving sparingly to the good, nor much to the wicked.

[]150:2 The Pahlavi gives us our first surmise here, as usual, by gavîd min hanâ î lak dôshisnîh.

[]151:1 Or, ‘by the two aráni;’ but compare the ãsayau in Y. XXXI, 2 just preceding ranôibyâ; so here the ashavan and dregvant are mentioned in a preceding verse. The Pahlavi is unvarying with patkardârânŏ. I will not positively decide as to this point; generally, however, the preferred rendering is in the text, while on very many questions there is nearly an even balance of probabilities.

[]151:2 Or, ‘chooses to herself;’ but a causative sense may be expressed by an intensive form; the Pahlavi also here bears evidence in the same sense to a causative by hêmnunêd, itself, however, meaning only the object caused; namely, the belief.

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YASNA XLVIII. {align=“center”}

ANTICIPATED STRUGGLES AND PRAYERS FOR CHAMPIONS AND DEFENDERS. {align=“center”}

{=html}This chapter divides itself quite naturally into sections. 1-4 belong together, then 5 and 6, 7 seems less closely connected; then follows 8-12.{=html}

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1. A struggle is evidently at hand, whether the same as that to which allusion is more than once made, by incitation, as in Y. XXXI, 18; with anxious expectation, as in Y. XLIV, 15, 16; or as if in a sense of victory, as in Y. XLV, 1; or of defeat, as in Y. XLIX, is difficult, or rather impossible to determine. But with the verses 10, 11, 12 in view, together with the dispirited, Y. XLIX, 1, we shall say at once that, if this verse was intended to connect with them, an armed struggle had been expected, whether the decisive one or not, we need not say.

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{=html}The saint, that is, the pious adherent to the Holy Order, whatever may be the result of the preliminary struggles, is encouraged by a view of the end. 2. But the burdened worshipper craves still further reassurance before the storms of battle came once more upon him. 3. For little as the assurances of Ahura are valued{=html}

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{=html}by the heretic, to the man who understands the true relations, what Ahura declares by means of His inspired prophets, the secret-announcers, this is, of all things, best; (he need not ask as elsewhere, Y. XXXI, 17). 4. And whoever would hope for spiritual growth and purity must turn his mind to that word of the Deity, and pursue its teachings faithfully, and so at last his fears will vanish, for his doubts will disappear. He will understand as the Lord has taught.{=html}

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5. This verse seems a prayer to Âramaiti; when the long struggles shall have found their issues, and the one party or the other wins the day, let not that party be the evil alliance with its monarch. For, if the government is set up, and carried on with all the prescribed ceremonial and moral exactness of the wise Kisti; if men who toil for the sacred Kine, and with the virtue of those who cultivate her, hold the reins of power, and can so suppress the predatory raids on defenceless, as well as unoffending victims, then no gift of Ahura, since the tribes became a nation, could be looked upon as a greater, or as so great a blessing, as the correct Authority, and the Order of the Faith.

6. For that sacred Kine, as so often already implied or stated, was all in all to the pious worshipper. It was she, representing, as she did, all wealth in herds, who alone could sustain the home-life of happy industry. And this is the reason why Ahura had originally caused the herbage to grow for her support.

7. Urging the overthrow of the spirit of Rapine in accordance with the Kine’s complaint, he exhorts the armed masses to energetic and offensive valour.

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{=html}8. He then vehemently, although only rhetorically, asks how he may use the proper prayers to rally the needed coadjutors among the chiefs (Y. XLVI, 9) to carry on the struggle. 9. Again he utters a cry for relief in his suspense, and of entreaty for light as to the rewards, which did not concern this life for its own sake (verse 1) merely or chiefly; but which were spiritual blessings received here in preparation for the spiritual world. 10. ‘When,’ he repeats as one among similar questions four times repeated, ‘when shall the ideal men appear whose thoughtful plans (Y. XLVI, 3) shall drive hence the polluted schemes of the false priests and of the tyrants (Y. XLVI, 1)? 11. And when shall Âramaiti, the kindly piety of home, appear, she who, like the earth, spreads pastures for the peaceful kine, when shall she appear with holy Khshathra (later well called an angel, or archangel) the personified Authority of God over home and state, without which{=html}

[{=html}p. 153{=html}]

{=html}an anarchy as bad as that of the Evil Authority (verse 5) might continue or recur; and who was the champion-chief who would give them peace through blood (Y. XLVI, 4; LIII, 9)? In a word, to whom, as to the coadjutors of such a leader, would the light of reason, and the true faith come to inspire and to guide them?’ 12. There is but one only class of human combatants whom he would thus match against that Demon of furious Rapine (v. 6), toward whom the evil on their part at their first creation rushed as to their leader (Y. XXX, 6), and these are the saving Saoshyants, the vicegerents of the Immortals upon earth, the religious princes Vîstâspa, Gâmâspa, Frashaostra, and with them, as the greatest among all, he who was, with much probability, the speaker in the passage, that is, the Ratu appointed by Ahura for the kine and for men, Zarathustra Spitâma elsewhere and later called, with hyperbole, the first tiller, warrior, and priest.{=html}

{=html}Translation.{=html}

1. If through his action []{=html}1{=html} in the offering of gifts in accordance with the Righteous Order, (Thy saint []{=html}2{=html}) shall smite the Demon-of-the-Lie (the inspiring spirit of our foes), when that in very truth shall come []{=html}3{=html}, which has been (and is still yet) proclaimed as a deceit []{=html}4{=html}, (when it shall come) in the Immortal life, regarding (as it does both) men (to bless), and Daêvas []{=html}5{=html} (to afflict them), then shall (Thy faithful worshipper) increase thereby the celebration of Thy praise, O Lord! and with it blessings []{=html}6{=html} (for Thy folk).

2. Tell me then, Lord? (the end), for Thou dost

[{=html}p. 154{=html}]

know it. (Tell me to grant me strength and courage) before those conflicts come which shall encounter me []{=html}1{=html} (as leader of Thy tribes); shall the champion of Thy holy Order, O Ahura! smite (at last) the evil heretic, and when? (I ask Thee this); for this if it be gained (is known) to be the (one) good consummation []{=html}2{=html} of (our) life.

3. (Yea, tell me then this), for to the enlightened []{=html}3{=html} man is that the best of teachings which the beneficent Ahura doth proclaim, and through (the revelations of) His holy Order, bounteous as he and wise with His intelligence, as well as they []{=html}4{=html} who declare to us (still other) secret sayings (in His name). The one like Thee (their chieftain []{=html}5{=html}) is, O Mazda! endowed with Thy Good Mind’s understanding thoughts.

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4. (Yea, tell me the secret of the future struggle []{=html}1{=html}; for that enlightened man) must []{=html}2{=html} follow close []{=html}3{=html} the holy Faith (for which that struggle had its toil and effort). Yea, O Mazda! he who would bend his mind (till it attains to) that which is the better and more holy, must pursue the Daêna close in word and action. His will and wish must be consistent with his chosen creed and fealty, and in Thine Understanding (which discerneth all) shall he in many ways []{=html}4{=html} be (versed) at last!

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5. (But while I as yet know not the issue, I can yet hope and pray.) Let the good kings obtain the rule. Let not the evil monarchs govern us []{=html}6{=html}, (but let the righteous gain the day and rule us), with deeds done in a good discernment, O thou pious wisdom, Âramaiti! sanctifying to men’s minds the best of blessings for (their) offspring []{=html}7{=html}. Yea, for the Kine, (O Âramaiti []{=html}5{=html}!)

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let (Thy) toil be given []{=html}1{=html}, and may’st Thou cause her to prosper for our life.

6. For she will grant us pleasing homes []{=html}2{=html}, and, (while we live) in this Thy Good Mind’s longing []{=html}3{=html} prayer (to gain her welfare), she grants us likewise lasting strength (for every deed which that Thy Good Mind moves us to perform), and therefore hath Mazda caused the plants []{=html}4{=html} to flourish for her (nurture), He, Ahura, in the generation of primeval life.

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7. (Then in our coming strife []{=html}5{=html} let both her mortal foes be slain.) Let the Wrath-demon of rapine be cast down. Smite ye against the envy (which would plot against our Throne []{=html}6{=html}), O ye who, abiding by the Good Mind, and in accordance with our holy Order, desire to hold that refuge []{=html}7{=html} fast, to whose sacred bond the bounteous man belongs. And therefore,

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[{=html}[paragraph continues]{=html}] O Ahura! (to save Thy struggling saint who toils with changing lot) will I place (that refuge) for him in Thy world.

8. (And how shall I beseech Thee for this victory and gift?) What is the (potent []{=html}1{=html}) prayer to bring on that Thy holy Reign []{=html}2{=html}? What for Thy sacred reward and blessing for my (soul)? How shall I seek the open helpers for (the spread and maintenance of) Thy (great) Order []{=html}3{=html}, while I myself live []{=html}4{=html} on in Thy Good Spirit’s deeds?

9. (Aye, when shall faith be changed to sight []{=html}5{=html}); and when shall I in verity discern if Ye indeed have power over aught, O Lord! and through Thy Righteous Order (guarding here on earth), O Thou within whose (power lie) my griefs []{=html}6{=html} and doubts? Let then Thy saving prophet find and gain aright (for) my delight []{=html}7{=html} Thy Good Mind’s wonder-working

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grace []{=html}1{=html}; yea, let Thy Saoshyant see how gifts of recompense may be his own.

10. When, Mazda! shall the men of mind’s perfection come []{=html}2{=html}? And when shall they drive []{=html}3{=html} from hence, the soil of this (polluted) drunken joy []{=html}4{=html}, whereby the Karpans with (their) angry zeal would crush us []{=html}5{=html}, and by whose inspiration the tyrants of the provinces (hold on) their evil rule []{=html}6{=html}?

11. Yea, when shall our perfected Piety appear

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together with []{=html}1{=html} Thy Righteousness? When shall she come, as having the amenities of home for us, and provided (like our land) with pastures []{=html}2{=html} (for the kine)? And who shall give us quiet []{=html}3{=html} from the cruel (men) of evil life and faith? To whom shall Thy Good Mind’s sacred wisdom come (to guide them in their toil to rescue and avenge us)?

12. (To whom? The answer lieth near.) Such shall be the Saviours of the Provinces, and they who, through Thy Good Mind’s grace, shall go on hand in hand with mental keenness []{=html}4{=html} (as it spreads among Thy saints) by the doing every deed of Thy commandment, O Ahura! through the help of, and in accordance with, Thy Holy Order; for such as these are set (for us), as steadfast foes of hate!

Footnotes {align=“CENTER”}

[]153:1 The Pahlavi has also pavan zak dahisnŏ; but a false gloss gives an erroneous concrete [pavan tanû î pasînŏ]. Recall âdâi paitî.

[]153:2 See ashaônô, ashâunê (sic) (Y. XLVII, 4, 5).

[]153:3 Read ‘as âshûtâ’---has been pushed on, enacted. I correct here as seems so evidently necessary; but the Pahlavi anticipates with its amat zak yâmtûnêd.

[]153:4 Pavan friftârîh.

[]153:5 See Y. XXIX, 4.

[]153:6 See Y. XXX, 11, savakâ ashavabyô.

[]154:1 Meng = mãm or man; -eng is the nasalised vowel. Man is suspiciously significant here; ‘mental battles’ is rather advanced for the circumstances. It is, however, not impossible. The Pahlavi favours mãm (?) here; it has avŏ li. We might even read menâ on its evidence. The Pahlavi indicates the meaning ‘crises’ under the figure of the ‘Bridge,’ which was the last great crisis to every man in the eye of the earlier, as well as of the later, Faith; so also in Y. LI, 12. The ‘straits of life’ would be an admirable meaning; I differ with hesitation.

[]154:2 Pahlavi kardârîh.

[]154:3 See Y. XLIII, 14.

[]154:4 Yaêkît gûzrâ-senghaunghô. Or, ‘knowing also those who are the teachers of secret doctrines.’

[]154:5 We may, with some effort, connect thwâvãs with vaêdemnâi. Spentô vîdvau, however, must refer to the immediately foregoing Ahurô, especially in view of the tvem vîdvau, Ahurâ, of verse 2. ‘The one like Thee’ might even, as in other cases, be only an oblique way of rendering ‘Thyself;’ but the expression ‘with the understanding of Vohu Manah’ induces me to refer the word Thwâvãs to the servant of Ahura; in this case, however, this last line must of course be drawn to verse 4, although not mechanically separated from verse 3.

[]155:1 See verse 2.

[]155:2 Present for imperative, as sometimes in modern languages in giving directions.

[]155:3 The words are anticipated from the third line.

[]155:4 I follow the Indian sense here with great reluctance. Nanâ may well be, in Iranian, equivalent to ‘each several one,’ and in fact may not impossibly teach us the origin of the word (‘man, man.’ comp. narem,* narem*). The Pahl. trlr. is so decided for a personal sense, that he renders gabrâ nêsman = man and woman. Did he suppose ‘woman’ to be literally (!) expressed in the text?

[]155:5 Âramaiti is addressed, unless indeed an instrumental is read without MSS. An instrumental is of course preferable.

[]155:6 The Pahlavi has, with admirable freedom, zakatŏ hû-khûdâî pâdakhshâyînisn, va al lanman zak î dûs-khûdâî salîtâ yehavûnâdŏ. I read hukhshathrâ khshayeñtãm, mâ ne dûs-khshathrâ, to bring the metre somewhat into order, as some gross irregularity is present; the caesura only, not the sense, is affected by the change.

[]155:7 Or, ‘from the birth-hour on;’ so the Pahlavi. Its gloss reads [akhar min zerkhûnisnŏ avinâsîh pâhlûm].

[]156:1 So Bartholomae, who now holds to a third singular here, leaving the text undisturbed, and explaining as an optative.

[]156:2 The Pahlavi seems to render ‘comfort’ here, using khvârîh in that sense.

[]156:3 So the Pahlavi correctly indicates by its arzûk; Ner. priyataram.

[]156:4 Compare Y. LI, 7. Are the plants here mentioned as in connection with Âramaiti in her figurative association with the earth?

[]156:5 See verses 1, 2.

[]156:6 Or, ‘against the blow,’ Y. XXIX, 1. The Pahlavi translator here renders padîrak î arêshak, while in Y. XXIX, 1 he renders î rêshkûn. The variations are probably not real; the renderings referring to some forgotten differences of text; or, as often, he may have anticipated modern freedom, and ‘changed his text;’ that is, rendered it as if changed to a seemingly more intelligible form; so in a throng of similar cases. This is the only rational explanation of some of his errors. (He was able to render, and has rendered, most grammatical forms in different places.)

[]156:7 The Pahlavi has, however, navîdîh. Did he read vidhyãm, in itself a very possible text?

[]157:1 Compare emavantem aêshem, also peresâ nau yâ tôi ehmâ parstâ. Observe that the Pahlavi translator distinguishes the two senses of îsti. In Y. XLVI, 2 he transcribes the Gâthic word, the Persian rendering ‘hezânah; Ner. punyalakshmîm; here, however, he has: Kadâr lak, Aûharmazd, zak î sapîr khvahîsn î khûdâyîh.

[]157:2 Compare verse 5.

[]157:3 Ashâ might certainly equal ákhâ here (so Bartholomae) if the constant and intentional repetition of the name and idea of Asha, = the personified Order, would not have caused confusion.

[]157:4 The Pahlavi translator renders a word which occupied the place of gavarô by yakhsenunîdârîh; Ner. following as to root (freely as to form). As he, however, renders related forms elsewhere by ‘living,’ ‘live,’ our only safe conclusion is that he had a different word from gavarô (givarô) before him in his MS.

[]157:5 Compare Y. XXVIII, 6.

[]157:6 I am very far from certain that we do not seriously blunder in not following the indication of the Pahlavi here. See remarks Y. XXXII, 16.

[]157:7 Or, ‘let me enjoy as my own;’ but môi is difficult. Ûkãm might otherwise be a first personal form in the sense of the Vedic uk. [{=html}p. 158{=html}] Bartholomae’s third sing. imper. is also of course well possible; but were not the originally abnormal third singulars in -âm, duhâ´m sayâm, vidâm, taken over from third pl. subj. ‘-âm’ really equalling the nasal vowel merely*? Comp. also Indian ádrisram, ábudhram, ásrigram, Zend vavazirem, -am = an. ‘Tradition’ has, Pahl. zîvisnîh; Ner. gîvitam; Pers. zîstan, for ûkãm, as if rendering ‘enjoyment,’ ‘experience of life.’ *(âm = tâm is more difficult.)

[]158:1 Comparing vápus; otherwise, with the Pahlavi, ‘knowing the destruction (of the evil) which Vohûman works;’ see Y. XXIX, 6, where the rendering of the Pahlavi is supported by the previous verse.

[]158:2 Comp. Y. XLVI, 3. Kadâ Mazda; frârentê*---saoshyantãm khratavô?

[]158:3 Compare Y. XXXII, 15.

[]158:4 Is Soma-intoxication here referred to? And was the Haoma-worship in abeyance at the time? The Pahlavi seems to have understood ‘magic’ here, and in the evil sense, that is, judging from the perhaps later gloss. Aside from the gloss, however, the Pahlavi may well have been, nay, more probably was, intended to be read madîh as = madahyâ.

[]158:5 As to this word, we cannot do better than follow Justi (although his work is now a score of years old). The Indian várpas, in the sense of deceit, has also been compared. The last Pahlavi translator was probably confused by finding this word, as so often, divided in his MS. He rendered as best he could, or rather he handed down the shattered documents, or oral teachings, of his predecessors with his own too often lame additions, the whole mass being rich in the relics of the truth.

[]158:6 See verse 5.

[]159:1 Mat following Ashâ shows that we may also have the preposition in pôi mat.

[]159:2 As Âramaiti is here spoken of as ‘having pasture,’ that is, as inspiring the thrifty husbandmen who cultivate the meadows by irrigation, or drainage, she became associated herself with those meadows, and so later with the earth; see Y. XLVII, 2.

[]159:3 The Pahlavi sees in râmãm enforced quiet not ‘from’ but ‘to’ the wicked; ‘who shall deal the finishing blow to the wicked?’

[]159:4 So also the Pahlavi, shnâsinîdârîh.

[]

YASNA XLIX. {align=“center”}

REVERSES AND HOPES. HONOUR TO FRASHAOSTRA AND OTHER CHIEFS. {align=“center”}

{=html}The chapter divides itself naturally into sections 1-5, 6-11. Verse 12 belongs with chapter L. One of the struggles in the holy cause seems to have gone against the party of Asha. I say ‘one{=html}

[{=html}p. 160{=html}]

{=html}of the struggles,’ for from the account of a reverse which we have here, and from that of a success which meets us in chapter XLV, 1, and again from reverses in XLVI, 1, 2, &c., we naturally conclude that ‘the cause’ saw many vicissitudes, in which the last Gâtha still leaves us. Whether Y. XLV, 1 records a victory which was subsequent to the reverse before us, referring to a battle alluded to in Y. XLIV, 14, 15, also possibly anticipated in Y. XXXI, can never be decided; the order of the statements in the sequence of our present MSS. has little or nothing to do with the possible order of the events.{=html}

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1. A border chief, Bendva by name, had proved himself too formidable (mazistô) for the moment, and the holy Faith knows how to beg for vengeance on the armed Drûg-worshipper. The weapons of Ahura were not spiritual only, any more than those of Israel were, or those of Mohammed. The death of an armed religious enemy was devoutly to be desired for every moral and political, as well as for every personal reason. 2. For judicial as well as priestly decisions hung on the issue. And this Bendva had his functionaries and a system, and they were in full and active operation. And this was, beyond a doubt, a rival and settled system, and not merely an upstart and insurrectionary one. It had caused the true prophet many an hour of thought as well as anger. Its functionaries gave him pause (mânayêitî). Falsity in religion was as ever his opportunity; and invective follows. ‘The priestly judge himself who served the Drûg-worshippers was a cheat.’ ‘The holy Order was his foe, and not his helper.’ And he did not contribute at all to the spread of Piety as the Zarathustrians conceived of it, nor indeed really in another sense for the reason that he even repudiated the source of pious wisdom, which is holy counsel. 3. But, however, the evil functionaries might resort to subterfuge and strategy, the opposing powers themselves, the Righteous Order on the one side, and the power of the Lie-demon on the other, were planted in the opposing systems with dualistic clearness, to benefit or injure. There was no compromise, as doubtless the Drûg-party may have wished.

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{=html}And so the poet cries once more for the divine Benevolence to be his guardian; or perhaps he may have intended a particular chief who represented the Good Mind, while at the same time he swept the entire throng and company who adhered to the Lie-demon, with his interdict, away from his consideration. 4. He declares them closely allied to the Daêva-worshippers, or else he puts their worship of the Daêvas in the place of climax as their{=html}

[{=html}p. 161{=html}]

{=html}highest offence, not failing to point out what should conciliate sympathy with him always; that is, that those who brought the Daêvas, and opposed Asha, were the devotees of Rapine (aêshmem vareden); for murderous rapine seems to have been, apart from Asha, the universal sin. By this these Daêva-worshippers gained a stolen livelihood, and spent their ill-gotten means in idle waste (fshuyasû afshuyantô). 5. But he who defended the holy Daêna was as meat and drink to the people, wise and faithful, as a settled citizen, and trained in the habits of the holy State.{=html}

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6. He therefore prays once more for right discernment as to how he may propagate the Faith. 7. And he calls on the steady citizen to listen, beseeching God Himself to give an ear, and to tell him who the faithful prince, or peer, or villager, may be, who may take the lead (see sare) in giving forth (see srâvayaêmâ) that holy Daêna, with its frasasti, to the masses who await it. 8. But he asks the question as if only to give emphasis to his naming a chief and venerated friend. Frashaostra is the man. He is the one fitted for the hearing, apt to proclaim the truth (frasrûidyâi erethwô). And he begs that they both (compare Y. XXVIII, 9) may be lastingly prominent in that holy Realm which was to counteract the depraved polity whose chief had for the moment gained the upper hand (verses 1, 2). 9. But the case is in so far uncertain and undecided, that he cries for help once more to the ideal citizen himself, fearing that he may yet be induced to share the power with the heretic, and still declares that men’s souls may reach the reward of priority only through the holy System of Ahura, and under the rulers of His choice.

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{=html}10. He therefore confides the result to Ahura, and with it, his dependents, those living and those dead. And his thoughts, being turned to heaven (11), they also revert as if by antithesis (the key-note of the Daêna) to future retribution. Those who may be wavering, half-inclined to adhere to the opposing party (verse 9), are warned in words of peculiar meaning. Those that choose the evil sovereign, a dussasti, as in Y. XXXII, 9, or as the sastars of Y. XLVI, 1, will not go forward with the saints to the Kinvat (Y. XLVI, 10), nor will they be met by their consciences under pleasing images, and later by the souls of saints who had gone before, but the wicked dead shall meet them in the home of Lies, with poisoned food, and sneering words. And this shall be a self-inflicted vengeance.{=html}

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{=html}Translation.{=html}

1. Bendva []{=html}1{=html} has ever fought with me; (yea, since he first appeared at hand to threaten, and alas to his advantage in the strife) He is the most powerful (in brutal might), and (in his predominance) would crush my strength as I seek to win back the disaffected (in my host) through Righteous []{=html}2{=html} (zeal), O Mazda! Come then with gifts of (vengeful []{=html}3{=html}) good to (meet) my sorrow []{=html}4{=html}. Through (Thine inspiring) Good Mind obtain (for me []{=html}5{=html}) that (Bendva’s) death []{=html}6{=html}!

2. (Aye, he is indeed the greatest []{=html}7{=html}), for that

[{=html}p. 163{=html}]

[{=html}[paragraph continues]{=html}] Bendva’s evil judge doth cause me to hesitate and ponder (in my earnest course of propagation and reform), a deceiver as he is, (estranged) from the Righteous Order, and receiving []{=html}1{=html} from it (not happiness) but many a wound. The bountiful and perfect Piety he has not maintained nor strengthened for this []{=html}2{=html} land, nor questions with Thy Good Mind hath he asked []{=html}3{=html} (to gain him light), O Lord!

3. But (all is not yet lost!); for this religious choice []{=html}4{=html} (our holy creed, for which our last lost []{=html}5{=html} battle has been fought), O Mazda! Thy blessed Order (our guardian help) has yet been set to save and bless us. (But) for (that evil) Judge, the Demon-of-the-Lie, (is set) to deal (for him) her wounds []{=html}6{=html}. Therefore do I pray (the more) for the sheltering leadership of Thy Good Mind (within our folk and our commanders). And all the allies of the wicked I abjure []{=html}7{=html}.

4. They who with evil scheme and will shall cherish and help on the Wrath of Rapine, and with her Râma []{=html}8{=html}, and (not by silent favour, but) with their

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very tongues, whose will and wish []{=html}1{=html} (run) not with good but evil deeds. These settle and support the Daêvas (in their power, not the Lord). It is []{=html}2{=html} the wicked’s Faith and Insight (so to do. Their faith is the perverted).

5. But he, O Mazda! is our abundance and our fatness []{=html}3{=html}, who (will yet dare these unbelieving foes) and guard the Faith (against that envious Wrath []{=html}4{=html}), and with the Good Mind’s power. For every man of Piety is a wise citizen []{=html}5{=html} in accordance with the holy Order, and so are all who are (in truth) within Thy Realm, O Lord!

6. And now, will I beseech of You, O Mazda, and Righteousness (within Thy Mãthra) speaks []{=html}6{=html} (to tell me) what lies within Your will’s intention, that (having discerned Your Insight as the enlightened

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ever must), I may as well discern aright how we can herald forth those (truths), and that pure Daêna (with them) which is the Faith of Him who is Thyself []{=html}1{=html}, O Lord.

7, And (as we speak it forth as taught by Asha) then let the (zealous []{=html}2{=html} citizen) give heed, and with Thy Good Mind, O Ahura Mazda! Yea, let him give ear in accordance with (the dictate of) the Holy Order, and do Thou hear alike as well []{=html}3{=html}. Who shall be the ally; and who the kinsman-lord himself, who, with his gifts and (legal rules), shall institute and settle for the serving mass a worthy praise (for God []{=html}4{=html})?

8. (And I do not ask in vain, for such an one is found for us, and near at hand.) To Frashaostra hast Thou given that most favouring guardian power, the headship []{=html}5{=html} of the Holy Order (for us), O

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[{=html}[paragraph continues]{=html}] Ahura! This therefore would I pray of Thee (to confirm to him that gracious gift), and for myself likewise, would I now seek as well that sheltering headship which is within Thy Realm; yea, most blest and foremost []{=html}1{=html} may we both for ever be within it.

9. Aye, let the zealous and thrifty husbandman, so formed for giving help and blessings []{=html}2{=html}, give heed and listen when I call, (O Mazda!) Let not the truthful (tiller, he who hears and speaks Thy word []{=html}3{=html}), be he who takes []{=html}4{=html} that sheltering chieftainship together with the wicked. Let the believing natures (only) join in that best recompense. And thus in the course of the holy Order are in the fact so joined those two, Gâmâspa and the ‘hero’ []{=html}5{=html}.

10. (And since these champions thus join in that reward), then therefore will I place as well in Thy

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protection (Thy) Good Mind []{=html}1{=html} (in the living) and the spirits (of the dead. Yea, I confide our very) self-humbling praises, (which we offer, unto Thee), by which (Thine) Âramaiti (who is our Piety, exists), and likewise sacrificing zeal. And this would we do to further Thy great Sovereign Power (among Thy folk), and with undying []{=html}2{=html} (?) strength.

11. (But as to faithless reprobates); the souls (of the evil dead) shall meet those evil men who serve their evil rulers, who speak with evil words, and harbour evil consciences, these souls (in Hell) shall come with evil food []{=html}3{=html} (to welcome them), and in the Lie’s abode their dwelling []{=html}4{=html} verily shall be []{=html}5{=html}!

Footnotes {align=“CENTER”}

[]162:1 If this word does not simply mean ‘a band,’ one might suspect a relation of root with bãnayen. The Pahlavi has expressively and freely badtûm here, and vîmarîh in the next verse, with a like word in Y. XXX, 6. This enemy may have been roughly dubbed ‘the polluted,’ or even ‘diseased one;’ analogous occurrences are not wanting.

[]162:2 I cannot agree to rendering ashâ ‘really,’ when applied in an evil sense. The sacred word may mean ‘really’ when applied to the righteous, but then, in that case, the reality indicated has an element of sanctity in it, and that of no low order. I am also not aware that riténa is applied in an evil sense in the Rig-veda. The use of Asha, like that of Vohu Manah and Khshathra, &c., is obvious in the Gâtha; the six sacred words were, like the theme of a symphony, brought in at every opportunity, with all shades of meaning from those of proper names to those of adverbs. With slight change of text to a nom., we might render, ‘He who seeks to please the evil-minded, O Thou A.!’

[]162:3 Comp. Y. XXXIII, 2,

[]162:4 I cannot agree that arapâ should be read rapâ for the sake of a syllable in the metre. The line has more than eleven syllables here, as the Vedic Trishtup often has. Moreover the ancient writing before the Pahlavi translator read likewise arapâ, and the sense demands it.

[]162:5 Or, ‘may I obtain.’

[]162:6 See Y. LIII, 9.

[]162:7 See the first verse.

[]163:1 I would gladly accede to a subjunctive 2nd singular intensive here in a causative sense, but a 3rd singular precedes, and a 3rd singular follows. I cannot therefore recognise a subjunctive in a precative, or imperative, sense here. I think the word is a nominative, as its position in the verse corresponds well to that form. It may mean ‘delivering against us many a wound.’

[]163:2 Possibly ‘for us in (this) land.’

[]163:3 Comp. Y. XLIV, 13.

[]163:4 Comp. Y. XXX, 2.

[]163:5 See mazistô in the first verse.

[]163:6 The Pahlavi mûn rêshînêd pavan Drûg.

[]163:7 The Pahlavi translator gave as our first rendering here: Andarg harvîsp-gûnŏ darvandânŏ min hamkhâkîh andarg yemalelûnam; [aîgh, min dôstîh î levatman valmansân gavîdâk yehevûnam].

[]163:8 The Pahlavi has arêshkŏ = envy.

[]164:1 The Pahlavi gave us our first surmise as to the general meaning of vãs; it renders kâmak.

[]164:2 Or, ‘by that which is the evil’s Faith.’

[]164:3 The Pahlavi translator gave us our first general indication here as elsewhere; he has shîrînîh and karpîh. Reading ‘Mazdau,’ we have ‘Mazda (is our source of) abundance and refreshment.’

[]164:4 See the fourth verse.

[]164:5 The Pahlavi has, however, khûp shinâsakîh. I differ with hesitation; possibly views may be harmonised.

[]164:6 Compare Y. XXIX, 3, where Asha answers. I cannot well accept mrûitê as an infinitive. Geldner has keenly pointed out that fraêshyâ is inclined to unite with an infinitive, but so are other forms of ish and vas. Moreover the infinitive does not so naturally fall to the end of the sentence in Gâthic or Vedic. (See above, note on Y. XXXIV, 1.) If an infinitive is insisted upon (so long since) let us at least bring the word into more usual shape, using the Pahlavi translator, as in one of his most valuable offices, as an indirect evidence, where his translation is at fault as a rendering. He has: Frâzŏ avŏ zak î Lekûm farmâyêm, Aûharmazd, va Ashavahistŏk râî yemalelûnam. He had ‘mrûvê’ before him, which might be an infinitive.

[]165:1 I think that khshmâvatô equals simply ‘yourself’ here, as often (so mavant = me); otherwise ‘of your disciple,’ which would be feeble. Professor Jolly has, V.S., s. 97, ‘damit wir ihn verkündigen möchten den Glauben, welcher der euere ist, o Ahura.’

[]165:2 See the ninth verse.

[]165:3 Ahura is elsewhere addressed in close connection with human beings; here the human subject is half lost in Vohûman and Asha. I hardly think that it is wise to change the text without MSS. A lost verse may have relieved all difficulty.

[]165:4 Others ‘the good doctrine,’ or again ‘the good repute;’ but as to the latter, frasasti is coupled so constantly in the later Avesta with yasna, and vahma, &c., that I do not feel at liberty to depart from that sense. The Pahlavi has also vâfrîgânîh, quite in harmony with the connection.

[]165:5 This verse is clearly an answer to the questions contained in verse 7. It is a half answer, even if we render dau (dâo) as a subjunctive. As the question in verse 7 certainly concerns a chief of some kind, I cannot see how we can avoid rendering sarem analogously. We need one who gives a refuge rather than one who receives it. Compare the Pahlavi, and also the Persian, sar. The Pahlavi [{=html}p. 166{=html}] translation gives its evidence without intermission for this meaning, a fact largely overlooked.

[]166:1 I think that the connection fairly proves this meaning; and it has likewise the powerful support of the Pahlavi translation: Hamâi vad avŏ vîspŏ farmânpatŏ hômanânî [aîgh, Frashostar [ ] vad tanû î pasînŏ hamâî salîtâîh yehabûn].

[]166:2 It is not to be forgotten that su is the root of Saoshyant.

[]166:3 Comp. Y. XXXI, 15.

[]166:4 Or ‘gives;’ compare peresâ avat yâ mainis ye dregvâitê khshathrem hunâitî. Professor Jolly, V.S., s. 36: ‘Nicht soll wer das Rechte redet, die Herrschaft dem Lügner überlassen.’

[]166:5 Yâhî remains a singular, whereas we should expect a dual; (can it be such, the form being altered, as so often by later reciters, to accommodate the metre?) For Gâmâspâ and yukhtâ as duals compare utayûitî tevîsht. Yâhî probably refers to Vîstâspa (Y. XLVI, 14). Was it an especial epithet for the kings? The later Persian kings took prominent places in battle. If the duals are not admitted, my rendering would be, ‘the souls are united with the reward through the (influence and example of the) valiant Gâmâspa.’ Perhaps Gâmâspô is to be read.

[]167:1 This is probably the foundation for the later identification of Vohû Manah and the faithful disciple.

[]167:2 Here all is conjectural. The Pahlavi reports an adjective from a form of man (or a participle). They who think upon the throne (to seize it) do so with dying power. Wilder conjectures have been made; but the Pahlavi translators seldom wilfully guessed. They took the shattered results of their predecessors, and worked them feebly over; hence their great value, and the unimportance of their errors. They used what intelligence they possessed in redelivering what they heard and read. Vazdanghâ cannot well be taken in an evil sense, as it is used in a good sense elsewhere. The connection mãzâ with râ has long circulated; mãzâ avêmî râ (?). As the souls of the departed are thought of, perhaps ‘undying’ is the meaning; compare avemîra (for form) with the Zend avimithris.

[]167:3 See Yast XXII by Darmesteter, as supplemented.

[]167:4 So the Pahlavi; otherwise ‘their bodies shall so lie.’

[]167:5 Verse 12 belongs to the next chapter.

[]

YASNA XLIX, 12-L. {align=“center”}

{=html}The most striking circumstance here, after the rhetorical and moral-religious peculiarities have been observed, is the sixth verse; and as to the question of Zarathustrian authorship, it is the most striking in the Gâthas or the Avesta. In that verse we have Zarathustra, not named alone, which might easily be harmonised{=html}

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{=html}with his personal authorship, nor have we only such expressions as ‘to Zarathustra and to us’ (Y. XXVIII, 7), but we have Zarathustra named as ‘mahyâ râzeng sâhît,’ ‘may he declare my regulations,{=html}‘{=html} which could only be said, without figure of speech, by some superior, if not by the prime mover himself. Were these verses then written by the prime mover? And was he other than Zarathustra? If so, the entire mass of the Gâthas was of course written by him, or else their style and character may be regarded as of such a character that they could have been composed by four or five closely connected individuals. But while verses here and there are doubtless the productions of secondary persons, the mass of the Gâthas cannot be regarded as the work of several different composers. They are one man’s work, directly or indirectly. If then the present section, which is especially original in its tone, was not from Zarathustra, the man whose heart and soul, and, we may add, whose power were in Zarathustrianism, was not Zarathustra, but some unnamed individual far more important. (See note on Y. XXVIII, 7.) The prominence of the name of Zarathustra was in that case solely owing to the personal activity of Zarathustra supported by the social rank of the Spitâmas. Zarathustra was a princely disciple, on the hypothesis mentioned, and nothing more. The real author of Zarathustrianism was, in that case, in no sense Zarathustra; compare ‘to Zarathustra and to us:’ nor yet Vîstâspa; compare ‘to Vîstâspa and to me:’ nor Frashaostra; compare ‘to Frashaostra and to us;’ and, we may also say, not Gâmâspa, for he is addressed in the vocative. He was mentally and personally the superior of all of them. In fact he was the power behind both throne and home, and yet without a name! But, in that case, what becomes of Y. XXIX, 6, 8? Is it probable that the founder of a religion (or of a new departure in a religion) would describe another as the chosen of God, if he were not in fact supposed to be thus eminent? Or, if a popular and sincerely enthusiastic religious composer were about to chant a hymn at a meeting of the religious masses, would he be likely to name a person to the animated throngs, whom they themselves did not feel to be the life of their religious faith? especially, if that person were not prominent from the arbitrary circumstance that he was the reigning prince? I do not think that this is at all probable. But if Zarathustra had, as described, the leading name, and composed a portion of the hymns with their lost companions, is it probable that he possessed no decided prominence in this matter above Vîstâspa, Frashaostra, and Gâmâspa? Was there no central poet, who{=html}

[{=html}p. 169{=html}]

{=html}composed the mass of the metrical lore, dominating by his influence those who added portions here and there, or was there a quaternion of seers, four Zarathustras, as one might say? As we have said, the hymns decide it. One man’s soul is in them, as a composer’s feelings are in his compositions, or a master’s feelings are in the lines of his disciples. But if there was one central figure instead of four, and he is mentioned as Zarathustra, and as the spokesman in many portions of the Gâthas, being likewise known by inference to be the composer of nearly all of them, how can we account for the words, ‘let him, Zarathustra, teach or proclaim my regulations?’ Can the verse be regarded as put into the mouth of Ahura, as elsewhere? Hardly, for Ahura is addressed in it. I can therefore only repeat of this verse, as of the others which present analogous questions in Y. XXVIII (with which this chapter L stands in the closest connection), that this thoroughly original piece was composed by Zarathustra as by far the most prominent individual in the religious struggle, dominating his party essentially and positively, and that these verses (6-11) were simply rhetorically put into the mouth of the monarch from the exigency of the style of composition. And I conclude that Vîstâspa was supposed to speak them, because in the presence of Zarathustra, it is extremely improbable that any one but the titular head of the State should have been represented as saying of Zarathustra, ‘mahyâ râzeng sâhît.‘{=html}

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1. The piece from Y. XLIX, 52 to Y. L, 1-5 joins well on with Y. XLIX, although the tone is brighter. As he begins with questions in Y. XLVIII, 8-11, after the prospective prayers of Y. XLVIII, 1-7, in which he looks forward to a crisis in the armed struggle, so now after the hostile chief has got the upper hand, he cries out once more with interrogatives, uttering the questions, not of curiosity, but of mournful devotion.

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{=html}‘The storm has broken over us,’ so he would seem to say, ‘and I have prayed for grace to know how we may administer (Y. XLIV, 9) the all-powerful means of help, the Daêna, in which Thy Righteous Order is set (Y. XLIX, 3). I have cried to Thee for chief and peer (verse 7), naming Frashaostra, Gâmâspa, and the Yâhin, and now, while I invoke you, praying for what in your selection is the best (Y. XXVIII, 11; Y. XLIV, 10), I would more than ever declare that I have none other help than Thee and Thy saving Order.’ 2. And he asks once more to know how he who seeks to further the sacred herds, as the emblem of the moral thrift of the provinces, should proceed in his allotted work. 3. Answering his own question, he says that it is by advance upon the enemy; he declares{=html}

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{=html}that the heroic settler who pushes the holy system to the utmost verge of the sacred territory or still further, was the man ‘to gain the Kine’ for the seeking prophet. 4. But in the midst of struggles, he anticipates Garôdman with its praises. 5. For they were all prepared for both worship and work, since God had approached to aid His prophet, encouraging His discouraged spirit. 6. Here Vîstâspa is represented as intervening; and he addresses Ahura literally, but Zarathustra really, exhorting him indirectly to continue on in his work of propagation, undismayed by present circumstances. 7. And with Zarathustra, he would re-engage the other powerful helpers, whom he would yoke on as steeds to gain God’s praise in Heaven by passing over every bridge of trial safely. 8. Having heard from Zarathustra his metric words, he will approach with them to pray, and, as in Y. XXVIII, 2, 3, ‘with hands stretched out’ with homage, and with vigour. 9. And he looks to attain the object of his prayers by religious self-control, and faithful action. 10. His efforts vie with the heavenly bodies in their praise of God. 11. Therefore he will persevere, and as a praiser-king (so the Pahlavi in one place); and he beseeches that Ahura, the life-giver, may help on the all-engrossing cause.{=html}

{=html}Translation.{=html}

Y. XLIX, 12 []{=html}1{=html}. What aids of grace hast Thou for Thine invoking Zarathustra, (O Ahura Mazda!) to grant him through Thy Righteous Order? Yea, what (aids of []{=html}2{=html} grace hast thou for me as) through Thy Good Mind given (within my soul), for me who will (still) pray to Thee with praises, O Great Creator! beseeching what in accordance with Your wished-for aim is best?

Y. L, 1. Aye, doth my soul indeed obtain assisting

[{=html}p. 171{=html}]

grace, and which of Thy blessings is that gift to me, O Lord? What saving champion is found to save both flocks and herds? And who for myself other than Thy Righteous Order, and Thyself, Ahura? Tell me []{=html}1{=html}, O (ye) invoked ones! Or what of grace is there for me save Thy Best Mind (itself)?

2. (And if Thy guardian is verily to save our wealth) how shall he (obtain, and by what means shall he) seek after []{=html}2{=html} that joy-creating Kine (who is the living symbol of our peace []{=html}3{=html})? (How shall that man obtain his wish) who shall desire to see her provided with pastures for (the welfare of) this land? (That only way is righteousness.) Do Thou then grant me lands (so would I ask of Thee) which live in justice in the many []{=html}4{=html} splendours of the sun, and lands which openly []{=html}5{=html} thus live, and which are to be

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sought and gained by me (as conquests for the cause). Give Thou this gift!

3. (Yea, let that joy-creating one) be his possession through the Righteous Order (which he helps to bring, that living sign) which (the most valiant citizen) may give to him (at once reward and charge), and in accordance with Thy Sovereign Authority. (May that heroic settler grant him this gift) he who may make the (last imperilled) farm to flourish in the vigour of Thy blest prosperity, the tract which lies the nearest (to the fields) which our foeman holds as his []{=html}1{=html}.

4. (And therefore both in thankfulness and hope) will I give sacrifice to You with praises, O Ahura Mazda! together with Thine Order and Thy Best Mind (in Thy saints), and in accordance with Thy sacred Sovereign Power, by whose help the wisher (heaven-bound) may stand upon the (certain) pathway []{=html}2{=html}, and in Thine Home-of-song shall I (by means of these my Yasnas offered here) there hear the praises of Thine offering saints who see Thy face []{=html}3{=html}.

5. And we []{=html}4{=html} are in readiness as well (to fulfil Your praises and declare your words), O Ahura Mazda! through Your (grace, and) in accordance with Your Holy Order, since Ye advance with friendliness []{=html}5{=html} to cheer the speaker of Your Mãthra-word with open acts of visible relief, as if with hand sent forth,

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whereby that Mãthra-speaker of Your truth may bring us on, and settle us, in weal and bliss []{=html}1{=html}.

6. (Therefore will I incite him to his task the more. Let him indeed proclaim the righteous way []{=html}2{=html}) he who already lifts his voice in Mãthras, O Ahura Mazda! he, Zarathustra []{=html}3{=html}, the faithful friend in accordance with the Holy Order, and with self-abasing worship, giver of understanding for this land, voice-guider (of the way to glory []{=html}4{=html}), let him indeed proclaim and teach my regulations, and in accordance with Thy Good Mind (as his law).

7. (And together with that chief speaker of your word I would engage yet others in the cause). Your well-incited []{=html}5{=html} and swift []{=html}6{=html} (servants), O Ahura! would I yoke []{=html}7{=html} on (as steeds to take their holy course toward heaven), gaining []{=html}7{=html} thereby (at last) the Bridges []{=html}8{=html} where

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[{=html}[paragraph continues]{=html}] Your adoration (rules and is complete). Yea, I (?) yoke on your mighty ones, and with Thy Holy Order, and Thy Good Mind. And with these may Ye drive on; aye, be Ye for my help!

8. (And as I yoke on Your Mãthra-speakers for their course, then) would I (myself) approach You in the (highest) deed of worship []{=html}1{=html}, and with these sacred metric feet (of Zarathustra and his peers []{=html}2{=html}), those which are heard and famed afar, as the metric feet of zealous worship, and with my hands stretched []{=html}3{=html} out (in supplicating prayer). Yea, You (would I approach), O Mazda! in union with Your sacred ritual Truth, and with the homage of a freely-giving helper []{=html}4{=html}, and with the good virtue of (Your) Good Mind (in my soul).

9. Yea, with these Yasnas of Your sacrifice would I approach You, praising back to You (in answer to Your mercies), O Ahura! and Thou, O Righteousness! in (the holy) actions of Your Good Mind, (as he moves within us), so long indeed as I shall have the power, commanding at my will o’er this my sacred (privilege) and gift. (And doing as) the wise man (thus), may I (like him) become a supplicant who gains []{=html}5{=html} his ends.

10. (Mine every wish and prayer is this), then therefore whatsoever I shall do, and whatsoever deeds

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[{=html}[paragraph continues]{=html}] (of ritual and truth I shall yet further do) on account of, (and to make full []{=html}1{=html}) these (prior deeds of worship), yea, whatsoever (holy works) shine bright []{=html}2{=html} as having worth in (all) men’s eyes through Thy Good Mind (whose character they share; these as) the stars, suns, and the Aurora which brings on the light []{=html}3{=html} of days, are all, through their Righteous Order, (the speakers) of Thy []{=html}4{=html} praise, O Thou Great Giver, Lord!

11. Your praiser then (by eminence) would I be named, and (more), would be it, so long as by (Thine inspiring) Righteousness I am thus able and may have the power. And may the maker of the world give help through (His implanted) Good Mind (in my fellow-servants). And may that (all) be done []{=html}5{=html} (to further us) which through His veritable grace is most promotive (for the cause)!

Footnotes {align=“CENTER”}

[]170:1 This verse is placed here as obviously more closely related to chapter L than to chapter XLIX. Lost verses may, however, have intervened between it and Y. L, 1.

[]170:2 Another rendering, regarding kat as a purely interrogative participle, would be, ‘Are they (tôi) helpful to the invoking Zarathustra?’ But kat tôi is a familiar form; see Y. XXXIV, 12, where it must mean quid tibi.

[]171:1 I should be far from denying that azdâ may equal addhâ´, but a strengthening adverb seems to me of no particular force here. I formerly rested at the simple explanation az + dâ = dhâ = desire-exciting, much desired one. But the Pahlavi translator affords an explanation which may surpass that of his successors. He sees the meaning: ‘When I shall call upon You,’ (that is, freely, ‘being invoked,’) ‘cause Thou (sic) me to understand fully.’ This is the remnant of some predecessor’s work who rendered ‘tell ye me;’ az = ah, otherwise lost in Zend. The plural follows the singular too often to excite much doubt; azdâ = tell ye; so zdî is from az, as syôdûm is from as (recall the well-known Indian analogies). See also the explanation of the Pahlavi at Y. XXXI, 17. If a plural cannot be admitted, then consider a form extended by d.

[]171:2 The Pahlavi translates freely, bavîhûnam.

[]171:3 The Kine must represent the people as well as their live-stock. The raids concerned the owners more than their cattle. In answer to the cry of the Kine, Zarathustra was sent to the people.

[]171:4 I can hardly agree to the rendering ‘among people who see the sun’ without a needless reconstruction of the text. The Pahlavi likewise has pavan khvârîh; for general meaning, compare Khshathrôi hveng daresôi, not as equivalent however.

[]171:5 Âskârak stî.

[]172:1 The Pahlavi translation, as usual, not literally exact, still furnishes the correct clue, Zak î nazdistô (1) gêhânŏ min valman î darvand bakhshêd [aîgas zak dên dârisn barâ yansegûnyên].

[]172:2 Frô tâis vîspâis Kinvatô frâ, peretûm.

[]172:3 Âkau (compare the Indian âkê); ‘who approach, and are therefore evident (âshkârak) to God, and seeing Him.’ Comp. âkau in Y. LI, 13, which has been thought a loc.

[]172:4 See nau.

[]172:5 To vrag.

[]173:1 See the previous verse, where the wisher stands on the path, seeking to reach Garôdman. It seems therefore probable that hvâthrê refers to demânê garô.

[]173:2 Compare Y. LIII, 2, daunghô erezûs pathô.

[]173:3 As remarked, this entire piece recalls Y. XXVIII. Here the monarch is represented as speaking precisely as spokesmen are introduced in any other composition. We have no reason to suppose the piece to be the composition of some leading person other than Zarathustra, because of the words ‘let Zarathustra speak forth my regulations.’ (See page 169.)

[]173:4 Îshô staunghat â paithî.

[]173:5 Consider a suffix ishti.

[]173:6 Here the Pahlavi translator gives us both text and translation, aurvatô = arvand.

[]173:7 Or, ‘yoke Thou, may’st Thou gain.’

[]173:8 The Kinvat Bridge, either literally or figuratively. Compare ‘the bridge of the earth’ (Y. LI, 12). The crises of effort, or temptation, are meant, as the Kinvat Bridge was the last crisis before salvation or perdition. The souls of the good and of the evil were met by their own consciences on the Bridge, and encouraged or reviled.

‘When the soul of the pious passes over that Bridge, the width of [{=html}p. 174{=html}] that Bridge becomes about one league’ (West, Mainyô-î Khard,* p. 134). Possibly the extension of the Bridge for the pious arose from the plural use here.

[]174:1 Compare Y. XXVIII, 3.

[]174:2 See Y. XXVIII, 9.

[]174:3 See Y. XXVIII, 2.

[]174:4 See Y. XLVI, 9.

[]174:5 The Pahlavi translator accepts a ser se of acquisition here as well as of desire: Aêtûnŏ zak î valman î avŏ hû-dânâk pavan khvahîsnŏ grîftâr hômanânî [mozd]. I accede to its indication, holding that gardh certainly has such an element in its meaning.

[]175:1 I can here only follow the words as they are written; the meaning is clear enough although rather advanced. Reconstructions on a large scale are seldom of value.

[]175:2 Judging from the context, we may render argat thus.

[]175:3 The Pahlavi translator here renders as if he read ushâ. In Y. XLVI, 3 he translates ukhshânô. Professor Wilhelm, preferring as above, still recalls the Homeric usage favouring ‘increaser.’ The Pahlavi has vakhshînîdâr in Y. XLVI, 3. Here hôsh zak î arûs dên bâm I. Ner. alone understood arûs.

[]175:4 ‘Your.’

[]175:5 An imperative has long been recognised in varstãm; or read: ‘Let him cause that which is the most furthering of deeds to grow influential through veritable grace.’ So perhaps better.

[]

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THE GÂTHA(Â) VOHÛ KHSHATHREM {align=“center”}

(VOHUKHSHATHRA(Â)). {align=“center”}

This Gâtha consists of the single chapter Y. LI. It has lines of fourteen syllables with caesura in the middle.

YASNA LI. {align=“center”}

INSTRUCTIONS AND APPEALS TO AN ASSEMBLY OF THE FAITHFUL. {align=“center”}

{=html}It is hardly possible that we have here a continuous whole. The thoughts, however, harmonise well enough, and the changes give little trouble. 1. As so often the Sovereign Authority of Ahura, His reign over the hearts and in the minds of His faithful worshippers, is the leading theme. That sovereign Power, when it is established, will produce every good thing with it, and repress every evil, and the composer prays that he may never pause at any moment in his efforts to bring that kingdom on. 2. Accordingly, as the foremost of objects, he beseeches for both its blessings and its protection, and names Âramaiti as the especial representative of Ahura in this case to grant the Kingdom as a Realm established in spiritual wealth, and whose first effect should be the glory of God through the agency of holy dispositions in men.{=html}

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{=html}3. The spirit of the Daêna is public and prophetic rather than occult and mysterious. The people therefore gather to hear Gâthas recited, and religious harangues delivered as on political occasions, and all the more because the Mãthras are declared to be the results of direct inspiration from Ahura. 4. The present recitations are invocations calling for the four energising Immortals, the guiding Order, the active Piety, the inspiring Benevolence, and the Power-wielding Kingdom, and, in using these names, the multitude are also beseeching, by the voice of their spokesman, for the Ratu, the Saoshyant cried for by the Kine, looked for by Asha himself, and promised by Ahura.{=html}

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{=html}5. And the men who press this prayer are, each of them, for the moment (nûkît), as the Ratu himself. Wise in his homage, he seeks to gain the kine, like the ideal husbandman, both as property and as emblem, and he desires to establish the Ratu, understood as a person, or as the law, which may judge between the two sides (Y. XXXI, 2), and, by the expulsion of the evil, give quiet to the land (Y. XLVI, 4; Y. LIII, 9). 6. Declaring Ahura to be the awarder of the highest good and deepest evil, (7) he calls on Him to grant the ‘eternal two,’ the rewarding Immortals (not named in the former verse), but only by means of the inspired teachings. 8. And as these inculcations are effective for himself, he will declare forth their threats and promises to others, being repaid for his zealous fidelity in the very act. 9. Recalling the hopes of vengeance, he beseeches Ahura to give forth a sign, or instrument, from the holy Fire, which may settle the disputes by the forged blade of justice. 10. For he declares that the man who murderously assaults his adherents in the opposing interest (see Y. XXXII, 10, &c.) is inherently and originally perverted in his motives, a very son of the Lie, and of the seed of Akôman.{=html}

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11. While in terms he addresses Ahura, he in reality challenges the devotion of the chieftains, as he calls aloud to the Deity.

12. Here a temptation of Zarathustra is narrated, as in the Vendîdâd, here dwelling on his youth, there on his maturer manhood. But the verse shows marked signs of later age.

13. And the soul of the righteous is encouraged by the recorded example; he shall come off the conqueror, as Zarathustra did.

14. But the Karpans (priestly chiefs?) of the opposing party, following the typical destroyer (as in Y. XXXII), would bring the world to ruin, and the creatures to Hell.

15. The true disciples will however infallibly receive the promised recompense.

16. And as for that Kisti, conceived by Mazda to give the saving knowledge in the sacred verse, the King of the Realm had acquired it. It will be stored in the memory of faithful priests under his care and rule; and he will give his subjects a good worship (Y. XLIX, 7) in accordance with it. 17. A female saint, also illustrious in rank, is celebrated with honourable mention; she is, as it were, the Kisti in her person, as she is named in this connection.

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{=html}18. Another devoted friend arrests the speaker’s eye, as he stands in the assembly; (59) and still another. 20. Then, as if taking in all with his view, and with an expression which shows{=html}

[{=html}p. 178{=html}]

{=html}his identification with the people, he declares that the ‘Archangels’ are of one mind with Mazda in bestowing spiritual blessings, the chief of which are inspired words, the source of their discipline, and the guide of their hopes.{=html}

{=html} {=html}

{=html}21. And with assurances as to the greatness of the spiritual blessings implied in all that he has said, he prays Ahura all the more earnestly to grant them to His elect. 22. And he declares that Ahura knows and observes the man who fulfils every command that he has uttered, as well as believes every doctrine which he has divulged, and that, knowing Him, He also marks Him as the object of His grace. And he ends by expressing once more his desire to approach the Bountiful Immortals, not as naming them alone, but naming them, as we may well suppose, with a full appreciation of all that is meant by the sacred words which belong to them as names.{=html}

{=html}Translation.{=html}

1. The good Government (of Ahura []{=html}1{=html}) is to be chosen (among all wished-for things []{=html}2{=html}) as that lot which most of all brings on (our happiness). Actions that oppress us it opposes []{=html}3{=html}, through the holy Order (which pervades it), and with the pious zeal (of its true servants). Therefore, O Great Creator! let me

[{=html}p. 179{=html}]

produce, and help bring on (that Sovereign Power) which is the best for us at every present hour.

2. And first I will ask for []{=html}1{=html} these two blessings of Your own, O Thou Great Creator, and thou His Righteous Order! and I also ask of thee, Our Piety (personified, as well); and grant me this Your Sovereign Rule over our desired wealth (to give and to preserve it; and likewise) those spiritual blessings which are advantageous for our worship (of Ahura) through (the inspiration of His) Good Mind (within the soul).

3. (And it is not I alone who thus appeal to You; I speak for all) who are guarded in the (ceremonial and moral) actions of Your (law), and by those (inspired) words (which proceed) from the tongue of Thy Good Mind (as he speaks within Thy Mãthra). Yea, these are all assembling (each) to hear You, of whom Thou, O Ahura Mazda! art the foremost guide []{=html}2{=html} and light.

4. (And they cry aloud to Thee, O Mazda! I speaking with them, and in their name): Where is the (promised []{=html}3{=html}) lord of our thrift (the embodied law, saving us from the most dreaded dangers that we fear []{=html}4{=html}, the thrift-lord) of (our) ready zeal? Where

[{=html}p. 180{=html}]

does he stand to (show us) mercy? Whither are (Thy) Righteousness and the Bountiful Âramaiti (our Piety) approaching? From what direction comes Thy Best Mind (to inspire and to guide)? And whence (again), O Great Creator! Thy Sovereign Power (to be our ruler and defence []{=html}1{=html})?

5. And it is the tiller of the earth who asks this of Thee, O Ahura! (Thy chosen saint himself); he has asked this all of Thee, striving to discover how he may gain to himself the sacred Kine (and with all wealth in herds beside. And he would seek this) moved by the motives which flow from Thy Righteous Order (and Thy cause), upright as he is in actions, and wise in his self-humbling worship (of that []{=html}2{=html} One) who, as a righteous ruler, has appointed a just controlling guide for those whom He has made.

6. (And in partial answer to his question, and to solve his doubt, I now declare the truth): He who gives to this (good citizen) that which is better than the good []{=html}3{=html}; yea, He who bestows on him in accordance with his religious choice is (our) Ahura Mazda (and not

[{=html}p. 181{=html}]

a false god of the Daêvas []{=html}1{=html}). And this will He bestow through His divine Authority (established in preparation here), while on the withholder of the sacrifice, who offers nothing to His (cause), He will send worse than the evil (and that not here alone, but) in the last turning of the creation in its course!

7. (And as Thou wilt bestow thus graciously on him), so grant me also, O Thou most bountiful Spirit Mazda, Thou who hast made both the Kine and the waters and the plants []{=html}2{=html} (for her support) both Immortality and Welfare, those two eternal powers, and through Thy Good Mind in the doctrine (which is revealed through his inspired words []{=html}3{=html}).

8. (Yea, grant me these two inseparable gifts, for having them in store) I will speak for Thee, O Mazda! because to the man of understanding []{=html}4{=html} one should declare for Thee that which is woe to the wicked, but salvation to him who has maintained the holy Order (in Thy folk and in his soul). For he is (repaid in his deed, and) rejoiced by the Mãthra who declares it to the wise.

9. (And when I shall speak, I will declare for You that mental) keenness (which reaches the decision), and which Thou hast bestowed upon the two striving sides []{=html}5{=html}, (in Thy satisfying word). And this

[{=html}p. 182{=html}]

[{=html}[paragraph continues]{=html}] I will announce by means of Thy flaming Fire; yea, I will declare it for the bestowal of that sword of justice which is forged from steel []{=html}1{=html}, and wrought for both the worlds []{=html}2{=html}. And for the wounding of the wicked (with its blade) may’st Thou []{=html}3{=html}, O Ahura Mazda! bless and prosper Thine (avenging) saint []{=html}4{=html}!

10. (Yea, let Thy believer wound the wicked to the quick), for he, who totally estranged from this (our holy rule []{=html}5{=html}), O Mazda! seeks to destroy my life, is a son []{=html}6{=html} of the Lie’s creation, and belongs to the miscreants; (but as for me), I call on Asha (Thy Righteous Order to be my help); and may he come with Thy good blessing.

11. (And ye who throng the great assembly []{=html}7{=html}, it is of you I speak while, with my lips, I now address the Lord): Who, O Ahura! is a loyal friend to the Spitâma []{=html}8{=html}, to Zarathustra? Who has asked his question of the divine Righteousness, (as he approached []{=html}9{=html})?

[{=html}p. 183{=html}]

[{=html}[paragraph continues]{=html}] By whom is the bounteous Piety (received and cherished)? Or who has been regarded as upright and fitted for the great cause of Thy Good Mind?

12. (‘Who is worthy?’ would I ask, for Zarathustra was ever such, and from earliest days. He was no polluted wretch.) Paederast never gained his ear, nor Kavi-follower on this (temptation-)bridge of earth, when his body was (maturely) grown, when they both hasten(ed) to him with the bosom’s []{=html}1{=html} impure power []{=html}2{=html}.

13. (And he will be likewise victorious on the veritable Judgment Bridge, for) the righteous man’s conscience will truly []{=html}3{=html} crush the wicked man’s (spirit) while his soul rages []{=html}4{=html} fiercely on the open Kinvat Bridge []{=html}5{=html}, as he strives by his actions, and his tongue’s

[{=html}p. 184{=html}]

[{=html}[paragraph continues]{=html}] (cursing speech) to reach []{=html}1{=html} (and to pollute) Asha’s paths (where the faithful souls come).

14. (And as are those lost spirits, so are our foes.) No friends to the creatures []{=html}2{=html} are the Karpans, (not granting) complete (harvests) from the fields with complete (pasture) for the Kine (chief objects for our prayer), bringing woe []{=html}3{=html} by their deeds and their teachings. And they []{=html}4{=html} will deliver these (beings []{=html}5{=html} whom they lead) at the last (?) by their doctrine(s) in the Home of the Lie.

15. But this is the reward which Zarathustra declared before (to his friends who counsel with Asha), and are fitted for the cause []{=html}6{=html}; Ahura Mazda will come the first []{=html}7{=html} into His Song Home, Garôdman,

[{=html}p. 185{=html}]

and then these gifts will be given you by the Good Mind (within you), and with blessings for the cause of the Righteous Order (in His hosts).

16. (And one of you, the greatest, has indeed attained to that wisdom which is thus blessed with a promise), Kavi Vîstâspa has reached it in the Realm of our great cause (of devotion []{=html}1{=html}), and moved in his toil by the chants of the Good Mind (who speaks in the Mãthra []{=html}2{=html}); yea, he hath attained to that wisdom which the bountiful Ahura conceived in accordance with Asha, thus to teach us salvation.

17. (And not alone amidst our princes hath sanctity been marked), Frashaostra, the Hvôgva, hath presented a blest and an endeared form (his child []{=html}3{=html}); and may Ahura Mazda, who has the Sovereign Power, grant her (to us), who is so much to be beloved. And for the (progress of the) good Religion []{=html}4{=html} do ye, O ye people! receive her with desire []{=html}5{=html}, and for the gaining of Asha; (she will help the great cause).

18. Yea, that (holy) wisdom, O Gâmâspa the Hvôgva []{=html}6{=html}! these (pious throngs) are choosing through

[{=html}p. 186{=html}]

their Righteousness as the (true) splendours of riches (these pious men who are) gaining the kingdom where the Good Mind (doth govern). And grant me also, O Mazda! that which these with glad wishes []{=html}1{=html} receive from Thy grace []{=html}2{=html}.

19. (And this prayer is already and beforehand heard.) This established Sovereign Power the heroic (Kavi Vîstâspa has given), O Maidhyô-mâh the Spitâma. He who is wise through the Religion, and who seeks (the true) life, he is granting it to us []{=html}3{=html}; yea, he has pronounced the laws of Ahura our Maker, and declared that which is for (our) life’s actions (beyond all other things) best.

20. And, that gift of blessedness for you, all (the Bountiful Immortals) with one consent in sympathy to help us (are disposed []{=html}4{=html}) to grant; (and may they likewise make) the Holy Order (firm) for us through the Good Mind (in our folk); and may they reveal to us the words with which Piety likewise (speaks her truths). And receiving sacrifice with homage (from our praises), may they seek []{=html}5{=html} for us Ahura Mazda’s grace.

21. (Yea, this Kavi Vîstâspa) the man of Âramaiti is bounteous, and with understanding in his words and his actions. (And as a reward) may Ahura give

[{=html}p. 187{=html}]

him that Righteousness which is blest, (but) with the Religion (alone), and that Sovereign Power which is established through the Good Mind (in His folk). And this same blessing would I pray from His grace []{=html}1{=html}.

22. For Ahura Mazda knoweth the man whose best gift for the sacrifice is given unto me, and from the motive of Righteousness; (and in thankfulness for all, and in prayer for yet still further grace), I will worship (the eternal ones); yea, I will worship those who have ever lived, and who still live, and by their own (holy) names, and to their (thrones []{=html}2{=html}) will I draw near with my praise!

Footnotes {align=“CENTER”}

[]178:1 It is far better to take Khshathra in its usual and often necessary sense. And it is especially desirable not to confound it with shôithra = kshétra.

[]178:2 The choice one.

[]178:3 One is somewhat inclined to regard vîdushemnâis as a monstrous form of vid, which has crept into the text under the influence of the two words vîdushê in verse 8, and owing to an attempt to fill out the metre, the original word having been vîdemnâis. The Pahlavi gives no indication except for a form of dû = to give. Leaving the MSS. intact, I compare dush + vi.

I render as above on the principle that the text in the MSS. should not be violated where it is possible to translate it at all. Reading vîdemnâis we might render, ‘that kingdom’s privileges are shared (it is entered and penetrated) by men who act (by actions) in a manner to further its security, (by actions gaining it).’

[]179:1 I have rather reluctantly read yêkâ with long ê. Having in mind Y. XXX, 1, where Sp.’s B. reads yaêkâ, and reading yaêkâ here, we might regain the lost dual neuter of the pronoun here as in Y. XXX, 1, and so render, ‘and which two things belong to thee, the possession (rule) of wealth and the blessings.’

Roth, cited by Geldner, changes to ashayaêkâ here and in Y. XXX, 1; and it is certainly striking that ashâ yêkâ should occur twice. I render as above, first, as, nearer our MSS., and as affording a good sense.

[]179:2 See Y. XXXI, 17.

[]179:3 See verse 5.

[]179:4 See Y. XXIX, 1; Y. XXXII.

[]180:1 It is hardly necessary to call attention to the fact that these abstracts are personified here, as in so many other places in the Gâthas. We may indeed doubt whether the idea of personification was ever wholly absent, the original meaning being likewise never lost. Professor Wilhelm prefers taking Ashem as an accusative, ‘how does one (do they) come to Asha?’ This is admirable; but I am, on the whole, inclined to regard Ashem as a nominative with fseratus, Âr(a)maitis, &c., taking the plurals yasô hvyen (hyen) as irregularly extending to the other subjects.

[]180:2 So Wilhelm (by letter), taking a form of the pronoun as understood. It is difficult to suppose that the vâstrya could be referred to as appointing the Ratu through the influence of his devotion and pious supplications; as Wilhelm justly says, the third line must apply to Ahura.

[]180:3 See Y. XLIII, 3; notice ahmâi as referring to hôi.

[]181:1 See Y. XXXI, 17 where the faith of the dregvant is sufficiently recognised to form the basis for a question, rhetorical indeed, but still a question.

[]181:2 From this and similar occurrences of the ‘water and the plants’ beside ‘Immortality and Welfare’ probably arose the later peculiar identification of those names with water and plants.

[]181:3 Compare perhaps verse 20.

[]181:4 Otherwise; ‘I will speak for Thee, O Lord! for the (all)-wise one should speak.’

[]181:5 Or, ‘from the two arani;’ see notes on Y. XXXI, 3 and Y. XLIII, 12.

[]182:1 Compare Y. XXXII, 7, hvaênâ ayanghâ (lit. iron).

Others see the ordeal of fire here, and the bath of melted metal from which the righteous suffers nothing, but in which the sinner is consumed, but râshayanghê seems to point to injury produced otherwise than by dipping, and dakhshta certainly designates a metallic instrument elsewhere; ‘sign’ is, however, the original meaning.

[]182:2 So several times; comp. Y. XXVIII, 3, where the depth is unmistakable; see also Y. XXXI, 18 with ahûbîs in the next verse.

[]182:3 The Pahlavi while not strictly correct, affords the indication of a causative, sûdînêd.

[]182:4 From this verse probably arose the later association of khshathra-vairya and metal founding and forging.

[]182:5 As invoking Asha is in the antithesis, I regard ashât as understood here. Gat seems a particle, but also not impossibly = gât. As it is twice followed by tê (tôi), the interesting change is suggested to gatê, infin.

[]182:6 Or a proper name.

[]182:7 See the third verse.

[]182:8 See Y. XLVI, 9, 14.

[]182:9 See the fourth verse.

[]183:1 Some other portion of the human body, suggested by the context, may be meant by aodares. The word looks like a verbal form, 3rd pl., but see the preceding dual.

[]183:2 I render the Pahlavi of this most difficult verse as follows: Far from satisfying me is the Kîk, the paederast, in regard to both of the two particulars [food and clothing] on the path of winter; (far from satisfying me) who am Zartûsht, the Spîtâman, with whom he is; that is, (or ‘where’) he incites me with his incitation in my bodily (?) (sensations; reading astak (?)); [that is, a person comes, and thus also they, or he, would do it to me]; and this one who (is doing) [that to us] is also leading us on, even in our progress in the cold [of a winter] of accustomed sin, (or in the cold iniquitous winter). This verse seems a very ancient interpolation.

[]183:3 Haithîm is an adverb; its position also does not so much favour an accusative substantive.

[]183:4 So our texts; but the Pahlavi translator saw khraozhdaitî (see Y. XLVI, 11) in his MSS., rendering khrûsisnŏ yehabûnd = utter cries: ‘while his soul cries fiercely.’

[]183:5 The occurrence of peretau(âo) in this verse sheds light upon the peretô in the previous one. Âkau(âo) seems to be an attracted form for a loc. as elsewhere. Perhaps it is miswritten.

[]184:1 Nãsvau(âo) would naturally mean ‘reaching’; but the word is also elsewhere used in an evil sense, ‘reaching to harm.’ Y. LIII, 7. The Pahlavi, however, indicates the reading nasvau by its nasînênd. Does the Avesta show an original evil sense to nas = to reach? May the two nas possibly have some original connection? That hvâis skyaothnâis means here ‘by means of’ rather than ‘because of’ is the more probable from the same words in the next verse, and this notwithstanding Y. XXXI, 20.

[]184:2 So general a term as ‘creatures’ should be avoided where possible; but see ye dâthaêibyô eres ratûm khshayãs ashavau kistâ (verse 5).

[]184:3 As to the grammatical structure, all depends on sendâ. Shall we bring down nôit from the verse above; or shall we regard sendâ as in an evil sense from sad as in sadrâ? The Pahlavi favours the former, as also in Y. XXXVIII, 5 (Sp. 15). The general result is not, however, affected. Read as alternative: No friends to the creatures are the Karpans as to perfect (harvests) from the fields, (not) blessing us in the matter of perfect (care and fodder) for the cattle, &c.; (sad in the sense of blessing with nôit).

[]184:4 Free.

[]184:5 Or, ‘doctrines.’

[]184:6 See the eleventh verse.

[]184:7 Alternatives would be, ‘Ahura will meet these engagements (?) made when the reward was promised;’ or, ‘the reward which Zarathustra promised before Ahura came into Garôdman.’ According [{=html}p. 185{=html}] to the general form of the Gâthic sentence, kôist parâ go more naturally together than if the force of the parâ was extended to gasat. The coming of Ahura is elsewhere mentioned; here He enters His audience-chamber before His approaching saints.

[]185:1 Maga may have some such cast of meaning. I have, moreover, more than once suspected that the origin of ‘magian’ may, notwithstanding the môghu of the later Avesta, be simply this maga so often used in the Gâthas to designate ‘the cause.’

[]185:2 See verse 20.

[]185:3 So also the Pahlavi translator in his gloss; aîgham bartman pavan nêsmanîh barâ yebabûnêdŏ.

[]185:4 So also of Zarathustra’s daughter, Y. LIII, 4.

[]185:5 Or, ‘cry ye for the gaining of Asha,’ as in Y. XXIX, I.

[]185:6 Or, reading a nominative, ‘Gâmâspa is choosing,’ which is itself well possible, as var is also conjugated with n; but rapen seems a plural, and vîdô likewise.

[]186:1 I concede this shade of meaning to the indications of the Pahlavi.

[]186:2 The Pahlavi gives us our first indication here.

[]186:3 If Gâmâspô (nom.) is read in verse 18, ahmâi might here refer to him; ‘to this one.’

[]186:4 Or, ‘let them grant;’ infinitive as imperative.

[]186:5 Seeking; a dual is here disapproved by the source from which the suggestion originated.

[]187:1 I refer tem to Ahura, supposing it to stand; reading tãm, I would refer it to ashi.

[]187:2 Compare Vend. XIX, 31.

[]

THE GÂTHA(Â) VAHISTÂ ÎSTIS (VAHISTÔISTI(Î)). {align=“center”}

{=html}This Gâtha, named from its first words, consists of chapter LIII of the Yasna. While its matter is homogeneous with that of the other Gâthas, it bears some evidence of having been composed in the latter portion of Zarathustra’s life. It is, as usual, separated from the other Gâthas by its metre, which shows four lines with two half lines. The first two have eleven or twelve syllables; the third seems to have fourteen plus a half line with five, so also the last. Irregularities seem frequent. The composition has for its substance a marriage song, but one of a politically religious character.{=html}

{=html} {=html}

{=html}The piece â-airyemâ-ishyô, Y. LIV, 1, has been considered by some is susceptible of a similar metrical arrangement, and it certainly looks as if it originally belonged to Y. LIII. It is, however,{=html}

[{=html}p. 188{=html}]

{=html}otherwise divided by Bartholomae (see Arische Forschungen, 2^ter^ heft, s. 23). From the past form of srâvî, some have thought that Zarathustra was no longer living when this hymn was composed, but the word may only mean ‘(his prayer) has been, or is heard.’ If we must, however, render ‘was heard,’ this does not determine the certainty of Zarathustra’s death. The expression Zarathustris Spitâmô also gives the impression that some heir to Zarathustra’s office and prestige existed, but even this is not decisive, for a future successor may be for a time a contemporary, while, on the contrary, the nuptials of Zarathustra’s daughter, with the mention of his name, and the reference to her ‘father’ as the one from whom her bridegroom obtained her, indicate that Zarathustra may well have been still living. The later forms Zarathustrahê and fedhrô remain as the indications of a later origin than the actual period of Zarathustra’s lifetime; but these circumstances may he owing to accidental causes.{=html}

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The style has freshness and vigour throughout, and would indicate Zarathustrian influence, if not authorship. That Zarathustra does not speak in the first person, has no importance whatever in the question. The piece is not of course a whole; but it may well be a whole out of which parts have fallen. That the subject passes on to the old polemical vehemence in the last verses, is far from unnatural. The marriage festival of Zarathustra’s child must have been, if without intention, a semi-political occasion, and the bard would express himself, as naturally, with regard to the struggle which was still going on. This latter fact also shows an early date; the passages referring to the struggle are strongly kindred with some in Y. XLVI, and elsewhere.

Verses 1 and 2 form an admirable introduction; the transition to the marriage occasion was, however, contained in lost verses. Verses 3, 4, and 5 hang well together; and 6 and 7 are not at all remote from them; the warlike close, although far from surprising us, must have been introduced by one or more now missing stanzas.

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{=html}1. As the object of the ‘great cause,’ next to the preservation of its adherents, was the extension of its influence, first over hesitating parties (Y. XLIV, 12), and then over all the living (Y. XXXI, 3), it is not surprising that the central prayer of Zarathustra should have culminated in a desire for the conversion of opponents. Even Turanians had been known to come over to the holy creed, and help prosper the settlements which their kith had so often plundered (Y. XLVI, 12); he had therefore prayed that those who{=html}

[{=html}p. 189{=html}]

{=html}had heretofore injured the holy Daêna might become its disciples by a genuine conversion. 2. Having observed the fidelity of converts and original disciples, the king and his chief nobles would celebrate their devotion by hymns, ceremonies, and sacrifices, as the symbols of every moral virtue, laying down for the people the moral law of the Saviour. 3. As it would be pushing rather far to suppose the Saoshyant to be referred to in temkâ, and as moreover, according to Geldner’s admirable suggestion, that title may here well refer to Zarathustra, it is better to accept a loss of verses, and to suppose a person alluded to as the bridegroom, who, if not one so eminent as to merit the imposing name of Saoshyant, was still at least one of his more prominent satellites, for the ancient poet goes on to address a daughter of Zarathustra as a bride. She is the youngest, and her name is as pious as that of a maid of ancient Israel, for she is called ‘full of the religious knowledge.’ Her husband is to be a support in holiness, and she is to take counsel with piety 4. Her response is appropriate; she will vie with her husband in every sacred affection, as well as in every domestic virtue. 5. The priestly thaliarch then addresses the bridesmaids and the pair with suitable admonitions to piety and affection. 6. Turning now to the assembly, possibly after the recital of some stanzas long since vanished, he proceeds with warnings and encouragements. He will exorcise the Demon who was especially the slave of the Daêvas; but he warns all men and women against the evil Vayu, the spirit of the air. 7. Charitably concluding that they would come forth as conquerors from the trials which still awaited them, he next warns them against all solicitations to vice. 8. Having named profane Demons, his polemical zeal becomes fully inflamed. Anticipating with fierce delight the sufferings of the wicked, he calls vehemently for the champion, who may, in alliance with neighbouring potentates, deliver up the murderous false-leader, giving peace to the masses; and he entreats that all haste may be used. 9. To arouse the great chiefs to their duty, he recalls (as in Y. XXXII) the successes of the foe; and he calls for the prince who may overthrow and expel him, but, as if well aware that the human arm could not alone bring salvation, he attributes to Ahura the Sovereign Power, which alone can guard helpless innocence against lawless plunder and oppression.{=html}

[{=html}p. 190{=html}]

{=html}Translation.{=html}

1. That best prayer has been answered []{=html}1{=html}, the prayer of Zarathustra Spitâma, that Ahura Mazda might []{=html}2{=html} grant him those boons, (the most wished-for) which flow from the good Order, even a life that is prospered []{=html}3{=html} for eternal duration, and also those who deceived []{=html}4{=html} him (may He likewise thus grant him) as the good Faith’s disciples in word and in deed []{=html}5{=html}.

2. And may Kavi Vîstâspa, and the Zarathustrian Spitâma []{=html}6{=html}, and Frashaostra too with them, offer propitiation to Mazda in thought, word, and deed, and

[{=html}p. 191{=html}]

[{=html}[paragraph continues]{=html}] Yasna confessions []{=html}1{=html} as they render Him praise, making straight paths []{=html}2{=html} (for our going), even that Faith of the Saoshyant which Ahura will found []{=html}3{=html}.

(The master of the feast.)

3 []{=html}4{=html}. And him will they give Thee, O Pourukista, Haêkat-aspid and Spitâmi! young []{=html}5{=html} (as thou art) of the daughters of Zarathustra, him will they []{=html}6{=html} give thee as a help in the Good Mind’s true service, of Asha’s and Mazda’s, as a chief and a guardian []{=html}7{=html}. Counsel well then (together []{=html}8{=html}), with the mind of Ârmaiti, most bounteous and pious; and act with just action.

(She answers.)

4. I will love []{=html}9{=html} and vie with him, since from (my) father []{=html}10{=html} he gained (me). For the master and toilers, and for the lord-kinsman (be) the Good Mind’s bright

[{=html}p. 192{=html}]

blessing []{=html}1{=html}, the pure for the pure ones, and to me (be []{=html}2{=html}) the insight (which I gain from his counsel []{=html}3{=html}). Mazda grant it, Ahura for good conscience for ever.

(The priestly master of the feast.)

5. Monitions for the marrying I speak to (you) maidens, to you, I who know them; and heed ye my (sayings): By these []{=html}4{=html} laws of the Faith which I utter obtain ye the life of the Good Mind (on earth and in heaven). (And to you, bride and bridegroom []{=html}5{=html}), let each one the other in Righteousness cherish; thus alone unto each shall the home-life be happy.

6. [Thus real are these things, ye men and ye women []{=html}6{=html}!] from the Lie-demon protecting, I guard o’er my (faithful), and so (I) grant progress (in weal and in goodness). And the hate of the Lie (with the hate of her) bondsmen (?) I pray from the body, (and so would expel it []{=html}7{=html}). For to those who bear Vayu []{=html}8{=html}, (and bring him to power), his shame []{=html}9{=html} mars the glory. To these evil truth-harmers by these means he reaches. Ye thus slay the life mental (if ye follow his courses []{=html}10{=html}).

[{=html}p. 193{=html}]

7. But yours be the recompense, (O ye righteous women!) of this great cause. For while lustful desire heart-inflamed from the body []{=html}1{=html} there beyond goeth down where the spirit of evil reaches (to ruin, still) ye bring forth the champion []{=html}2{=html} to help on the cause, (and thus conquer temptation). So your last word is ‘Vayu’; (ye cry it in triumph []{=html}3{=html}).

8. And thus let the sinners by these means be foiled []{=html}4{=html}; and consumed []{=html}5{=html} be they likewise. Let them shriek in their anger. With good kings let (our champion []{=html}6{=html}) deliver []{=html}7{=html} the smiter []{=html}8{=html} (as a captive in

[{=html}p. 194{=html}]

battle), giving peace to our dwellings, and peace to our hamlets. Let him charge []{=html}1{=html} those deceivers, chaining death as the strongest []{=html}2{=html}; and swift be (the issue).

9. Through false believers the tormentor makes Thy helpers []{=html}3{=html} refusers []{=html}4{=html}; (those who once helped our heroes shall no longer give succour). The estranged thus desires, and the reprobate []{=html}5{=html} wills it, with the will that he harbours to conquer our honour []{=html}6{=html}. Where is then the Lord righteous who will smite them from life []{=html}7{=html}, and (beguile) them of license? Mazda! Thine is that power, (which will banish and conquer). And Thine is the Kingdom []{=html}8{=html}; and by it Thou bestowest the highest (of blessings) on the right-living poor []{=html}9{=html}!

Footnotes {align=“CENTER”}

[]190:1 Some lay stress upon the literal form ‘was heard,’ and regard the expression as indicating the fact that Zarathustra was no longer living (see the remarks in the summary).

[]190:2 Free.

[]190:3 I follow the Pahlavi with all; it has hû-âhûînâd.

[]190:4 I follow the frîftâr of the Pahlavi, as the conversion of those formerly hostile is suggested by vaurayâ and Fryâna, not to speak of the primary rendering of duserethrîs kikhshnushâ. The Pahlavi also has, ‘even he who is the deceiver is to be instructed in the word and deed of the good religion.’ The MSS. should not hastily be abandoned.

[]190:5 That more than a ritualistic sanctity is meant is certain (see Y. XXX, 3); but that no sanctity could be recognised apart from worship is equally undeniable.

[]190:6 Who was the Zarathustrian Spitâma? Some change the text after the Pahlavi translator, reading Zarathustra Spitâma; but I would not follow this evil example in a first translation of a translatable text. Why should a Spitâma, who was not Zarathustra, be called Zarathustrian? Were some of the Spitâmas not in sympathy with their great kinsman, Spitâmas who were Mazdayasnians, but not ‘of Zarathustra’s order?’ One would however suppose that some one of Zarathustra’s family was meant who occupied the position of his especial representative and natural successor.

[]191:1 Free.

[]191:2 Recall the ‘path made for the Kine,’ and ‘the way’ which ‘Thou declarest to be that of the Good Mind.’

[]191:3 That is, will permanently found, establish.

[]191:4 Verses have here fallen out, as some allusion must have been made to the bridegroom.

[]191:5 So more according to the hint of the Pahlavi and the statement of the Bundahis; West, XXXII, 5. So Geldner, K.Z. 28, 195.

[]191:6 Or, ‘will he, the Saoshyant, the bride’s father.’

[]191:7 A chieftain, a protecting head.

[]191:8 It is, perhaps, safer to refer this ‘questioning’ to the pair; but forms of ham with pares are also used of consultations with the Deity (see Y. XXXIII, 6). Y. XLIV, 13 nearly necessitates the wider and less concrete view here.

[]191:9 Varânî looks somewhat like a gloss, but the metre seems to demand it.

[]191:10 Her father’s sanction was a reason for devotion to the man to whom he had given her.

[]192:1 The Pahlavi translator has sîrîh here.

[]192:2 Bet = bád lies certainly nearer than beet=bavat.

[]192:3 See the previous verse.

[]192:4 Or, ‘being zealous.’

[]192:5 These words do not seem adapted to the bridesmaids.

[]192:6 Gaini is elsewhere used in an evil sense.

[]192:7 I can only render thus literally: From the Drûg as a generous guide (I) who (compare ye in Y. XXVIII) (for) mine, (mê) a watching guardian (I guide as a râthema; nom. sing. with verbal force) increasing prosperity, i.e. progress, of the Drûg I pray (forth*; I exorcise) of the bond (?) (of the Drûg) the malicious injuries* from the body or person. *yêsê-parâ. *to 3rd pî.

[]192:8 ‘If ye bear, or promote, the interests of Vayu.’

[]192:9 Or, ‘evil food.’

[]192:10 Some line here is gloss; the first thought would be to eliminate [{=html}p. 193{=html}] the difficult second line; but the third line might be an effort (by the poet himself, or an associate, see the metrical form) to explain, or relieve, the awkward second line. Reading yemâ and râthemâ, and taking genayô as in an evil sense, with spasuthâ as a second plural, we might render as a question: ‘Do ye, O ye twain, ye helpers of the Drûg; do ye regard promotion (as thus to be gained)?’ But in that case verses 6 and 7 should be regarded as separated by many lost verses from the fifth verse. But is not the first line the gloss? It is merely an address.

[]193:1 Free.

[]193:2 Lit. ‘the greatness.’

[]193:3 The difficulty here lies in the first line which seems to declare a reward in a good sense. Mîzdem is hardly used of retribution. It must therefore be taken in a good sense. The following evil results must be supposed to have been avoided; and ‘Vayu’ to be uttered in triumph. Vayu is used in an evil sense in verse 6.

If mîzdem could be supposed to express retribution, then evil men and women would be threatened, and Vayu would be a cry uttered in woe. As to Vayu with his two natures, see part ii as per index.

[]193:4 The foiling of the evil here recalls âdebaomâ.

[]193:5 The Pahlavi translator seems to me too free in rendering zahvyâkâ (zahyâkâ), zanisn-hômand. It also makes a curious imitation of letters in gêh va mar for genarãm. It is of course far from certain that he had our present text.

[]193:6 See verse 9; also Y. XLVI, 4.

[]193:7 Recall the delivering of the evil into the two hands of Asha (Y. XXX, 8, and Y. XLIV, 14).

[]193:8 Khrûnerãmkâ must be a gloss.

[]194:1 ‘Let him “rout” or “stir” them.’

[]194:2 Comp. mazista = the strongest in Y. XLIX, 1, ‘the prevailer.’ Lit. ‘with the chaining of death the greatest.’

[]194:3 For narpîs I can only suggest the suspiciously simple nar = hero (comp. the frequent nâ) and pî = nourish, support. The Pahlavi translator seems likewise to have had some such rendering in mind, for he translates dastôbar.

[]194:4 As to rigîs, the Pahlavi translation, which is here more than usually difficult, hints in the direction above followed, by a word which I would restore as rêgînênd.

[]194:5 The Pahlavi translator erroneously sees ‘bridge’ in peshô, or is free with his tanâpûharkânŏ hômand. See Geldner, Stud. 3.

[]194:6 See Geldner, Stud. 54.

[]194:7 See Y. XLVI, 4.

[]194:8 Comp. the Ahuna-vairya which takes its last line from this place, and Y. XXXIV, 5. Vahyô is a variation for vangheus vahyô.

[]194:9 Here I have endeavoured to imitate the swing of the rhythm by breaking up the sentences, especially in the second line. Literally it would be, ‘with the desire, with the virtue-conquering (desire) of the reprobate.’ Such freedom as the above is often a critical necessity in the attempts to reproduce the warmth of the original.

[]

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THE YASNA. {align=“center”}

{=html}IT is now hardly necessary to say that the Yasna is the chief liturgy of the Zarathustrians, in which confession, invocation, prayer, exhortation, and praise are all combined as in other liturgies. Like other compositions of the kind, it is made up of more or less mutually adapted fragments of different ages, and modes of composition. The Gâthas are sung in the middle of it, and in the Vendîdâd Sâdah, the Visparad is interpolated within it for the most part at the ends of chapters.{=html}

{=html} {=html}

{=html}We have no reason to suppose that the Yasna existed in its present form in the earlier periods of Zarathustrianism, but we have also no reason to doubt that its present arrangement is, as regards us, very ancient. The word Yasna means worship including sacrifice. Introductory excerpts occur in several MSS., and are now printed by Geldner. They are to be found in Y. I, 23; Y. III, 25; Y. XI, 17, 18; Y. XXII, 23-27; Y. XXVII, 13, 14; Ny. I, 2.{=html}

YASNA I. {align=“center”}

THE SACRIFICE COMMENCES. {align=“center”}

1. I announce []{=html}1{=html} and I (will) complete (my Yasna) to Ahura Mazda, the Creator, the radiant and glorious, the greatest and the best, the most beautiful (?) (to our conceptions), the most firm, the wisest, and the one of all whose body []{=html}2{=html} is the most perfect, who

[{=html}p. 196{=html}]

attains His ends the most infallibly, because of His Righteous Order, to Him who disposes our minds aright []{=html}1{=html}, who sends His joy-creating grace afar; who made us, and has fashioned us, and who has nourished and protected us []{=html}2{=html}, who is the most bounteous Spirit []{=html}3{=html}!

2. I announce and I (will) complete (my Yasna) to the Good Mind, and to Righteousness the Best, and to the Sovereignty which is to be desired, and to Piety the Bountiful, and to the two, the Universal Weal and Immortality, to the body of the Kine, and to the Kine’s Soul, and to the Fire of Ahura Mazda, that one who more than []{=html}4{=html} (all) the Bountiful Immortals has made most effort (for our succour)!

3. And I announce and I (will) complete (my Yasna) to the Asnya, the day-lords of the ritual order, to Hâvani the holy, the lord []{=html}5{=html} of the ritual order; and I celebrate, and I (will) complete (my Yasna) to Sâvanghi and to Vîsya, the holy lord(s) of the ritual order. And I announce and (will) complete (my Yasna) to Mithra of the wide pastures, of the thousand ears, and of the myriad eyes, the Yazad of the spoken []{=html}6{=html} name, and to Râman Hvâstra.

[{=html}p. 197{=html}]

4. I announce and (will) complete (my Yasna) to Rapithwina, the holy lord of the ritual order, and to Frâdatfshu, and to Zantuma, the holy lord(s) of the ritual order; and I celebrate and complete (my Yasna) to Righteousness []{=html}1{=html} the Best, and to Ahura Mazda’s Fire []{=html}1{=html}.

5. I announce and complete (my Yasna) to Uzayêirina the holy lord of the ritual order, and to Frâdat-vîra and to Dahvyuma []{=html}2{=html}, the holy lord(s) of the ritual order, and to that lofty Ahura Napâtapãm (the son of waters), and to the waters which Ahura Mazda []{=html}3{=html} made.

6. I announce and complete (my Yasna) to Aiwisrûthrima (and) Aibigaya []{=html}4{=html}, the holy lord(s) of the ritual order, and to Zarathustrôtema, and to him who possesses and who gives that prosperity in life which furthers all. And I celebrate and complete (my Yasna) to the Fravashis of the saints, and to those of the women who have many sons []{=html}5{=html}, and to a prosperous home-life which continues without reverse throughout the year, and to that Might which is well-shaped and stately []{=html}6{=html}, which strikes victoriously, Ahura-made, and to that Victorious Ascendency (which it secures).

7. I announce and I complete (my Yasna) to Ushahina, the holy lord of the ritual order, and to Beregya (and) Nmânya, the holy lord(s) of the ritual order, and to Sraosha (who is Obedience) the blessed, endowed with blessed recompense (as a thing

[{=html}p. 198{=html}]

completed []{=html}1{=html}), who smites with victory, and furthers the settlements, and to Rashnu []{=html}2{=html}, the most just, and to Arstât []{=html}3{=html}, who advances the settlements, and causes them to increase.

8. And I announce and I complete (my Yasna) to the Mâhya, the monthly festivals, lords of the ritual order, to the new and the later []{=html}4{=html} moon, the holy lord of the ritual order, and to the full moon which scatters night.

9. And I announce and complete (my Yasna) to the Yâirya, yearly feasts, the holy lords of the ritual order. I celebrate and complete (my Yasna) to Maidyô-zaremya []{=html}5{=html}, the holy lord of the ritual order, and to Maidyô-shema, the holy lord of the ritual order, and to Paitishahya, and to Ayâthrima the advancer, and the spender of the strength of males []{=html}6{=html}, the holy lord of the ritual order, and to Maidhyâirya, the holy lord of the ritual order, and to Hamaspathmaêdhaya, the holy lord of the ritual order; yea, I celebrate and complete my Yasna to the seasons, lords of the ritual order.

10. And I announce and complete (my Yasna) to all those who are the thirty and three []{=html}7{=html} lords of the ritual order, which, coming the nearest, are around about Hâvani, and which (as in their festivals) were

[{=html}p. 199{=html}]

inculcated by Ahura Mazda, and were promulgated by Zarathustra, as the lords of Asha Vahista, who is Righteousness the Best.

11. And I announce and complete (my Yasna) to the two, to Ahura []{=html}1{=html} and to Mithra, the lofty, and the everlasting, and the holy, and to all the stars which are Spenta Mainyu’s creatures, and to the star Tistrya, the resplendent and glorious, and to the Moon which contains the seed of the Kine, and to the resplendent Sun, him of the rapid steeds, the eye []{=html}2{=html} of Ahura Mazda, and to Mithra the province-ruler. And I celebrate and complete my Yasna to Ahura Mazda (once again, and as to him who rules the month []{=html}3{=html}), the radiant, the glorious, and to the Fravashis []{=html}4{=html} of the saints.

12. And I announce and complete my Yasna to thee, the Fire, O Ahura Mazda’s son! together with all the fires, and to the good waters, even to all the waters made by Mazda, and to all the plants which Mazda made.

13. And I announce and complete (my Yasna) to the Bounteous Mãthra, the holy and effective, the revelation given against the Daêvas []{=html}5{=html}; the Zarathustrian

[{=html}p. 200{=html}]

revelation, and to the long descent []{=html}1{=html} of the good Mazdayasnian Faith.

14. And I announce and complete (my Yasna) to the mountain Ushi-darena []{=html}2{=html}, the Mazda-made, with its sacred brilliance, and to all the mountains glorious with sanctity []{=html}3{=html}, with their abundant Glory Mazda-made, and to that majestic Glory Mazda-made, the unconsumed []{=html}4{=html} Glory which Mazda made. And I announce and complete (my Yasna) to Ashi the good, the blessedness (of the reward), and to Kisti, the good religious Knowledge, to the good Erethe (Rectitude []{=html}5{=html}?), and to the good Rasãstât (persisting zeal []{=html}6{=html}?), and to the Glory and the Benefit which are Mazda-made.

15. And I announce and complete (my Yasna) to the pious and good Blessing of the religious man []{=html}7{=html}, the holy, and to the curse of wisdom, the swift and redoubted Yazad of potency (to blight).

16. And I announce and complete (my Yasna) to these places and these lands, and to these pastures, and these abodes with their springs of water(?) []{=html}8{=html}, and

[{=html}p. 201{=html}]

to the waters, land, and plants, and to this earth and to yon heaven, and to the holy wind, and to the stars, moon, and sun, and to the eternal stars without beginning []{=html}1{=html}, and self-disposing []{=html}2{=html}, and to all the holy creatures of Spenta-Mainyu, male and female, the regulators of the ritual order.

17. And I announce and complete (my Yasna) to that lofty lord who is the ritual Righteousness []{=html}3{=html} (itself), and to the lords of the days in their duration, and of the days during daylight, to the moons, the years, and the seasons which are lords of the ritual order at the time of Hâvani []{=html}4{=html}.

18. And I announce and complete (my Yasna) to the Fravashis of the saints, the redoubted, which overwhelm (the evil), to those of the saints of the ancient lore, to those of the next of kin, and to the Fravashi of (mine) own []{=html}5{=html} soul!

19. And I announce and complete (my Yasna) to all the lords of the ritual order, and to all the Yazads, the beneficent, who dispose (of all) aright, to those both heavenly and earthly, who are (meet) for our sacrifice and homage because of Asha Vahista, (of the ritual Order which is ‘the best’).

20. O (thou) Hâvani, holy lord of the ritual order, and Sâvanghi, Rapithwina, and Uzayêirina, and Aiwisrûthrima, (and) Aibigaya, (thou that aidest

[{=html}p. 202{=html}]

life!) if I have offended you, and thou, O Ushahina, holy lord of the ritual order!

21. If I have offended thee []{=html}1{=html}, whether by thought, or word, or deed, whether by act of will, or without intent or wish, I earnestly make up the deficiency of this in praise to thee. If I have caused decrease []{=html}2{=html} in that which is Thy Yasna, and Thy homage, I announce (and celebrate []{=html}3{=html}) to thee (the more for this)!

22. Yea, all ye lords, the greatest ones, holy lords of the ritual order, if I have offended you by thought, or word, or deed, whether with my will, or without intending error []{=html}4{=html}, I praise you (now the more) for this. I announce to you (the more) if I have caused decrease in this which is your Yasna, and your praise.

23. I would confess myself a Mazda-worshipper, of Zarathustra’s order, a foe to the Daêvas, devoted to the lore of the Lord, for Hâvani, the holy lord of the ritual order, for (his) sacrifice, homage, propitiation, and praise, for Sâvanghi, and for Vîsya, the holy lord of the ritual order, for (his) sacrifice, homage, propitiation and praise, and for the sacrifice, homage, propitiation and praise of the lords of the days in, their duration, and of the days during daylight for

[{=html}p. 203{=html}]

those of the monthly festivals, and for those of the yearly ones, and for those of the seasons!

Footnotes {align=“CENTER”}

[]195:1 Or, ‘I invite;’ but the word seems equal to âvaêdhayêma; compare the Vedic vid + ni. Comp. also nî tê vaêdhayêmi and nî vô vaêdhayêmi in Y. I, 21, 22. The Pahlavi favours ‘I invite.’

[]195:2 Not that Ahura was conceived of as having a body proper. The stars are elsewhere poetically described as his body, as other [{=html}p. 196{=html}] divinities are said to be tanu-mãthra, having the Mãthra as their body; that is, incarnate in the Mãthra.

[]196:1 ‘Disposing aright as to mind.’

[]196:2 Pahlavi parvard.

[]196:3 Elsewhere the Spenta Mainyu is spoken of as His possession.

[]196:4 The Fire seems almost spoken of as one of the Amesha Spenta.

[]196:5 Lords of the ritual because ruling as chief at the time of their mention, and in thin sense regarded as genii protecting all ritual seasons and times of their class. Vîsya presides over the Vîs; Sâvanghi, over cattle.

[]196:6 Having an especial Yast.

[]197:1 Constantly associated together in the later Avesta.

[]197:2 hv = h before y.

[]197:3 As opposed to those which might belong to Angra Mainyu.

[]197:4 Or, ‘who furthers life.’

[]197:5 ‘Men and herds?’

[]197:6 ‘Well-grown.’

[]198:1 I should say that the suffix has this force here as in close connection with ashyô.

[]198:2 Genius of rectitude.

[]198:3 Rectitude in another form.

[]198:4 Literally, ‘to the moon within,’ showing little light.

[]198:5 See the Âfrînagân.

[]198:6 The rutting season.

[]198:7 Haug first called attention to the striking coincidence with the Indian. In the Aitareya and Satapatha Brâhmanas, in the Atharvaveda, and in the Râmâyana, the gods are brought up to the number thirty-three. The names differ somewhat however. (See Essays, ed. West, 2nd edition, p. 276; see also Rv. 240, 9; 250, 2.)

[]199:1 The star Jupiter has been called Ormuzd by the Persians and Armenians, and it may be intended here, as stars are next mentioned, but who can fail to be struck with the resemblance to the Mitra-Varuna of the Rig-veda. Possibly both ideas were present to the composer.

[]199:2 Recall Kakshur Mitrasya Varunasya Agneh.

[]199:3 The first day of the month is called Ahura Mazda.

[]199:4 The first month is called Fravashi. These are put for the particular day of celebration.

[]199:5 This was the Vendîdâd, the name being a contraction of vîdaêvâ-dâta. It will not be forgotten that the Vendîdâd, although later put together, contains old Aryan myths which antedate [{=html}p. 200{=html}] Zarathustra, although in its present greatly later form, Zarathustra is a demi-god in it, and his name is involved in myth.

[]200:1 ‘The long tradition;’ so Spiegel.

[]200:2 From this mountain the Iranian kings were later supposed to have descended; hence the mention of the ‘glory.’

[]200:3 Observe the impossibility of the meaning ‘comfort,’ or mere ‘well-being’ here.

[]200:4 Or possibly ‘the unseized,’ the Pahlavi agrift(?); Ner. agrihîtâm; hvar, to eat, may have meant ‘seize’ originally.

[]200:5 Erethe (riti?) seems without inflection.

[]200:6 The state of activity (?).

[]200:7 Shall we say, ‘of the departed saint’ here?

[]200:8 The Pahlavi with its afkhvâr points here perhaps to a better text. Recall awzhdâtemka, awzhdaunghô, awrem.

[]201:1 Meaning ‘without beginning to their course,’ and so ‘fixed’ (?).

[]201:2 Self-determining, not satellites, having the laws of their own motion in themselves.

[]201:3 The divine Order par eminence, expressed in the ritual and the faith.

[]201:4 Not ‘to the chief of Hâvani,’ possibly ‘in the lordship,’ the time when it is especially the object of worship. Thus each object of worship becomes in its turn a ‘lord or chief’ of ‘the ritual order.’

[]201:5 The soul of the celebrant or his client is intended.

[]202:1 Compare Rv. VII, 86, 3-6.

[]202:2 Practised, or induced neglect, or omitted portions of it.

[]202:3 ‘I invite for Thee’ (?).

[]202:4 That the thought, word, and deed here were more than the mere semi-mechanical use of faculties in reciting the liturgy, is clear. At the same time all morality was supposed to be represented in the liturgy. The evil man would offend in thought, word, and deed, if he recited it carelessly, or with bad conscience, and as guilty of any known and unrepented sins. The moral and ceremonial laws went hand in hand.

[]

YASNA II. {align=“center”}

THE SACRIFICE CONTINUES. {align=“center”}

1. I desire to approach []{=html}1{=html} the Zaothras []{=html}2{=html} with my worship. I desire to approach the Baresman with my worship. I desire to approach the Zaothra conjointly with the Baresman in my worship, and the Baresman conjointly with the Zaothra. Yea, I desire to approach this Zaothra (here),and with this (present) Baresman, and I desire to approach this Baresman conjoined with this Zaothra with my praise []{=html}3{=html}; and I desire to approach this Baresman with praise provided with its Zaothra with its girdle, and spread with sanctity.

2. And in this Zaothra []{=html}3{=html} and the Baresman I desire to approach Ahura Mazda with my praise, the holy

[{=html}p. 204{=html}]

lord of the ritual order, and the Bountiful Immortals, (all) those who rule aright, and who dispose of all aright, these also I desire to approach and with my praise.

3. And in this Zaothra. with this Baresman I desire to approach the Asnya with my praise. I desire to approach the Hâvani with my praise, the holy lord of the ritual order, and Sâvanghi and Vîsya, the holy lords of the ritual order. And in this Zaothra with this Baresman I desire to approach Mithra with my praise, of the wide pastures, of the thousand ears, and of the myriad eyes, the Yazad of the spoken name, and Râman Hvâstra with him, the holy lord of the ritual order.

4. And in this Zaothra and with the Baresman I desire to approach Rapithwina with my praise, the holy lord of the ritual order; and Frâdatfshu and Zantuma, the holy lords of the ritual order; and in this Zaothra with this Baresman I desire to approach toward Righteousness the Best with my praise, and with him the Fire, Ahura Mazda’s son.

5. And in this Zaothra with this Baresman I desire to approach Uzayêirina with my praise, and Frâdat-vîra and Dahvyuma []{=html}1{=html}, the holy lords of the ritual order; and with them that lofty lord, the kingly and brilliant Apãm-napât []{=html}2{=html}, of the fleet horses, and likewise the water Mazda-made and holy,

6. And Aiwisrûthrima, (and) Aibigaya, the holy lord(s) of the ritual order, and Frâdat-vîspãm-hugâiti, and Zarathustrôtema, the holy lord, and the good, heroic, and bountiful Fravashis of the saints, and the women who have many sons, and a peaceful and prosperous home-life that continues without reverse throughout the year, and Force well-shaped and

[{=html}p. 205{=html}]

stately, and the Victorious-blow Ahura-given, and the Victorious Ascendency (which it secures), and (7) Ushahina, the holy lord of the ritual order, Beregya and Nmânya, the holy lords of the ritual order, and Sraosha, Obedience, the blessed and the stately, who smites with the blow of victory, furthering the settlements, the holy lord of the ritual order, and Rashnu, the most just, and Arstât, who furthers the settlements, and causes them to increase.

8. And in this Zaothra with this Baresman I desire to approach the Mâhya, the monthly festivals with my praise, the new moon and the waning moon (the moon within), the holy lords of the ritual order, and the full moon which scatters night, (9) and the Yearly festivals, Maidhyô-zaremaya, the holy lord of the ritual order, and Maidhyô-shema, and Paitishahya, and Ayâthrima, the promoter, who spends the strength of males, and Maidhyâirya and Hamaspathmaêdhaya, and the seasons, the holy lords of the ritual order.

10. And in this Zaothra with this Baresman I desire to approach all the lords of the ritual order with my praise, the three and thirty who come the nearest round about our Hâvanis, who are those lords (and seasons) of Righteousness the Best, which were inculcated by Mazda, and spoken forth by Zarathustra.

11. And in this Zaothra with this Baresman I desire to approach Ahura and Mithra with my praise, the lofty, eternal, and the holy two; and I desire to approach the stars, moon, and sun with the Baresman plants, and with my praise, and with them Mithra the governor of all the provinces, and Ahura Mazda the radiant and glorious, and the good, heroic, bountiful Fravashis of the saints, (12) and thee, the Fire,

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[{=html}[paragraph continues]{=html}] Ahura Mazda’s son, the holy lord of the ritual order, with all the fires! And I desire to approach the good waters in this Zaothra with this Baresman with my praise, all best waters, Mazda-made and holy, and all the plants which are Mazda-made and holy.

13. And I desire to approach the bounteous Mãthra in this Zaothra with this Baresman, and with my praise, the most glorious as it is, and with it the law instituted against the Daêvas; yea, I desire to approach the Zarathustrian law with my praise, and (with it) its long descent, and the good Mazdayasnian Religion (as complete).

14. And I desire to approach Mount Ushi-darena in this Zaothra, with this Baresman with my praise, Mazda-made, and glorious with sanctity, the Yazad-(mount). And I desire to approach all the mountains with my praise, glorious with sanctity as they are, and with abundant glory, Mazda-made, and holy lords of the ritual order; and I desire to approach the mighty kingly Glory Mazda-made and unconsumed; yea, (even) the mighty unconsumed Glory Mazda-made. And I desire to approach Ashi Vanguhi (the good blessedness) in my praise, the brilliant, lofty, powerful, and stately, saving by inherent power. Yea, I desire to approach the Glory Mazda-made with my praise; and I desire to approach the Benefit conferred by Mazda.

15. And in this Zaothra with this Baresman I desire to approach the Blessing, pious and good, and the pious and holy man who utters it, and the mighty and redoubted Curse of the wise, the Yazad.

16. And in this Zaothra with this Baresman I desire to approach these waters with my praise, and these lands and plants, and these places, districts,

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and pastures, and these dwellings with their springs of water []{=html}1{=html}, and this land-ruler, who is Ahura Mazda.

17. And in this Zaothra with this Baresman I desire to approach all the greatest lords with my praise, the day-lords, and the month-lords, those of the years, and of the seasons, and the good, heroic, bountiful Fravashis of the saints.

18. And in this Zaothra with this Baresman I desire to approach all the holy Yazads with my praise; yea, even all the lords of the ritual order, Hâvani at his time, and Sâvanghi at his time, and all the greatest lords of the ritual at their proper times.

Footnotes {align=“CENTER”}

[]203:1 Referring yâs to its more original sense. Or read, ‘I desire the approach of’ the various objects of worship, which may be correct, as we understand the genius of each several object to be invoked. Aside from this, a desire ‘to approach’ seems quite necessary to fill out the sense here. Many of the objects referred to were already present, although some, like ‘the mountains,’ needed to be spiritually approached, or indeed invoked.

[]203:2 Zaothra seems to me hardly a vocative here. If declined as other nouns, it would seem to be exceptionally a masculine; compare ahmya zaothrê below. I should feel constrained to regard it here as a masc. plural accusative (comp. haoma).

[]203:3 If zaothrê is not a loc. masc. it may be used with the loc. masc. pronoun irregularly. It would then equal Zaothraya. The letter [] is often simply the Pahlavi [] a little lengthened and equivalent to ya (aya). [] does not merely stand for ya (aya), but it is sometimes the correct writing for those letters. (Useless repetitions are curtailed.)

[]204:1 hv = h before y.

[]204:2 Sometimes Napât-apãm.

[]

YASNA III. {align=“center”}

THE YASNA ADVANCES TO THE NAMING OF THE OBJECTS OF PROPITIATION. {align=“center”}

1. With a Baresman brought to its appointed place accompanied with the Zaothra at the time of Hâvani, I desire to approach the Myazda-offering with my praise, as it is consumed, and likewise Ameretatât []{=html}2{=html} (as the guardian of plants and wood) and Haurvatât (who guards the water), with the (fresh) meat []{=html}3{=html}, for the propitiation of Ahura Mazda, and of the Bountiful

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[{=html}[paragraph continues]{=html}] Immortals, and for the propitiation of Sraosha (who is Obedience) the blessed, who is endowed with sanctity, and who smites with the blow of victory, and causes the settlements to advance.

2. And I desire to approach Haoma and Parahaoma []{=html}1{=html} with my praise for the propitiation of the Fravashi of Spitâma Zarathustra, the saint. And I desire to approach the (sacred) wood with my praise, with the perfume, for the propitiation of thee, the Fire, O Ahura Mazda’s son!

3. And I desire to approach the Haomas with my praise for the propitiation of the good waters which Mazda created; and I desire to approach the Haoma-water, and the fresh milk []{=html}2{=html} with my praise, and the plant Hadhânaêpata, offered with sanctity for the propitiation of the waters which are Mazda-made.

4. And I desire to approach this Baresman with the Zaothra with my praise, with its binding []{=html}3{=html} and spread with sanctity for the propitiation of the Bountiful Immortals. And I desire with (?) my voice the thoughts well thought, and the words well spoken, and the deeds well done, and the recital of the Gâthas as they are heard. And I desire to approach the well-said Mãthras with my praise, and this (higher) lordship with this sanctity, and this exact regulation []{=html}4{=html} (of the Ratu), and the reverential prayer for blessings (spoken at the fitting hour); and I desire to approach them for the contentment and propitiation

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or the holy Yazads, heavenly and earthly, and for the contentment of each man’s soul.

5. And I desire to approach the Asnya with my praise, the lords of the ritual order, and the Hâvani and Sâvanghi and Vîsya, the holy lords of the ritual order. And I desire to approach with the Yast []{=html}1{=html} of Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the Yazad of the spoken name, and with him Raman Hvâstra.

6. And I desire to approach Rapithwina with my praise, the holy lord of the ritual order, and Frâdat-fshu and Zantuma, and Righteousness the Best, and Ahura Mazda’s Fire.

7. And I desire to approach Uzayêirina, and Frâdat-vîra and Dahvyuma* with my praise, with that lofty Ahura Napât-apãm, and the waters Mazda-made,

8. And Aiwisrûthrima, and Aibigaya, and Frâdat-vîspãm-hugaiti, and Zarathustrôtema with the Yast of the Fravashis of the saints []{=html}2{=html}, and of the women who have many sons, and the year long unchanged prosperity, and of Might, the well-shaped and stately, smiting victoriously, Ahura-made and of the Victorious Ascendency (which it secures).

9. And I desire to approach Ushahina, Beregya, and Nmânya with the Yast of Sraosha (Obedience) the sacred, the holy, who smites with the blow of victory, and makes the settlements advance, and with that of Rashnu, the most just, and Arstât

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who furthers the settlements, and causes them to increase.

10. And I desire to approach the monthly festivals, the lords of the ritual order, and the new moon and the waning moon, and the full moon which scatters night,

11. And the yearly festivals, Maidhyô-zaremaya, Maidhyô-shema, Paitishahya, and Ayâthrima the breeder who spends the strength of males, and Maidhyâirya, and Hamaspathmaêdhaya, and the seasons, lords of the ritual order, (12) and all those lords who are the three and thirty, who approach the nearest at the time of Hâvani, who are the Lords of Asha called Vahishta (and whose services were) inculcated by Mazda, and pronounced by Zarathustra, as the feasts of Righteousness, the Best.

13. And I desire to approach Ahura and Mithra, the lofty and imperishable two, the holy, and with the Yast of those stars which are the creatures of Spenta Mainyu, and with the Yast of the star Tistrya, the radiant, the glorious, and with that of the moon which contains the seed of cattle, and with that of the resplendent sun, the eye of Ahura Mazda, and of Mithra, province-lord of the provinces, and with that of Ahura Mazda (as He rules this day) the radiant, the glorious, and with that of the Fravashis of the saints, (who rule this month),

14. And with thy Yast, the Fire’s, O Ahura Mazda’s son! with all the fires, and to the good waters with the Yast of all the waters which are Mazda-made, and with that of all the plants which Mazda made.

15. And I desire to approach with the Yast of the

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[{=html}[paragraph continues]{=html}] Mãthra Spenta, the holy, the effective, the law composed against the Daêvas, the Zarathustrian, and with that of the long descent of the Religion which Mazda gave.

16. And I desire to approach with the Yast of Mount Ushi-darena, Mazda-made, and of all, glorious with sanctity, and abundant in brilliance, and with that of the Kingly Glory, Mazda-made; yea, with that of the unconsumed glory which Mazda made, and with that of Ashi Vanguhi, and Kisti Vanguhi, and with that of the good Erethe, and the good Rasãstât, and the good Glory, and of the Benefit which Mazda gave.

17. And I desire to approach with the Yast of the good and pious Blessing of the pious man and of the saint, and with that of the awful and swift Curse of the wise, the Yazad-curse, (18) and to these places, regions, pastures, and abodes, with their water-springs, and with that of the waters, and the lands, and the plants, and with that of this earth and yon heaven, and with that of the holy wind and of the stars, moon, and sun, and with that of the stars without beginning, self-determined and self-moved, and with that of all the holy creatures which are those of Spenta Mainyu, male and female, regulators of the ritual order, (19) and with that of the lofty lord who is Righteousness (himself, the essence of the ritual), and with that of the days in their duration, and of the days during daylight, and with that of the monthly festivals, and the yearly festivals, and with those of the several seasons which are lords of the ritual at the time of Hâvani.

20. And I desire to approach the meat-offering with a Yast, and Haurvatât (who guards the water), and Ameretatât (who guards the plants and wood), with

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the Yast of the sacred flesh for the propitiation of Sraosha (Obedience) the blessed and the mighty, whose body is the Mãthra, of him of the daring spear, the lordly, the Yazad of the spoken name.

21. And I desire to approach both Haoma and the Haoma-juice with a Yast for the propitiation of the Fravashi of Zarathustra Spitâma, the saint, the Yazad of the spoken name. And I desire to approach the wood-billets with a Yast, with the perfume for the propitiation of thee, the Fire, O Ahura Mazda’s son! the Yazad of the spoken name.

22. And I desire to approach with a Yast for the mighty Fravashis of the saints, the overwhelming, the Fravashis of those who held to the ancient lore, and of those of the next of kin.

23. And I desire to approach toward all the lords of the ritual order with a Yast, toward all the good Yazads, heavenly and earthly, who are (set) for worship and for praise because of Asha Vahista (of Righteousness the Best).

24. I will confess myself a Mazdayasnian, of Zarathustra’s order, a foe to the Daêvas, devoted to the lore of the Lord for Hâvani, the holy lord of the ritual order, for sacrifice, homage, propitiation, and for praise, and for Sâvanghi and Vîsya, the holy lord(s) of the ritual order, and for the sacrifice, homage, propitiation, and praise of the day-lords of the days in their duration, and of the days during daylight, and for the month-regulators, and the year-regulators, and for those of the (several) seasons, for their sacrifice, and homage, their propitiation, and their praise.

(The Zaotar speaks []{=html}1{=html}): As the Ahû to be

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[{=html}[paragraph continues]{=html}] (revered and) chosen, let the priest speak []{=html}1{=html} forth to me.

(The Ratu responds): As the Ahû to be (revered and) chosen, let him who is the Zaotar speak []{=html}1{=html} forth to me.

(The Zaotar again): So let the Ratu from his Righteousness, holy and learned, speak forth!

Footnotes {align=“CENTER”}

[]207:1 See note on Y. I, 16.

[]207:2 Spiegel has observed with truth that Ameretatât and Haurvatât may represent severally all the fruits and the liquids offered.

[]207:3 The modern Parsis, Haug following, render ‘butter’; but Spiegel is inclined to discredit this later tradition, holding that ‘flesh’ was originally intended; but on its becoming disused in India, milk was substituted, hence the error.

Gaus hudhau, in its primary sense, meant of course ‘the Kine of blessed endowment.’ (Repetitions are again curtailed.)

[]208:1 The Haoma-juice.

[]208:2 So better than ‘fresh meat.’ Fluids are the chief objects of attention here.

[]208:3 With its girdle.

[]208:4 Anghuyãm---rathwãm stand related as ahû and ratu; so also the Pahlavi ahûŏîh and radîh, and Ner. svâmitâmka gurutâmka.

[]209:1 Yestî seems used of an especial Yast here, and subsequently, as genitives intrude among datives, the form possibly taking the place of the words ‘for the propitiation of’; here Yast X may be referred to.

[]209:2 Yast XIII.

[]212:1 So at least the rubric. One would think that the sentence was intended to be dictated to the Ratu to be repeated; that is, if the [{=html}p. 213{=html}] rubric is correct. The sentence as uttered by the priest seems difficult.

[]213:1 Present, or infin. for imperative (?).

[]

YASNA IV. {align=“center”}

THE OFFERING TAKES PLACE. {align=“center”}

1. These good thoughts, good words, and good deeds []{=html}2{=html}, these Haomas, meat-offerings, and Zaothras, this Baresman spread with sanctity, this flesh, and the two, Haurvatât (who guards the water) and Ameretatât (who guards the plants and wood), even the flesh, the Haoma and Haoma-juice, the wood-billets, and their perfume, this sacred lordship []{=html}3{=html} and chieftainship []{=html}3{=html}, and the timely prayer with blessing, and the heard recital of the Gâthas, and the well-said Mãthras, these all we offer, and make known with celebrations (here).

2. Yea, these do we announce with celebrations, and we present them to Ahura Mazda, and to Sraosha

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[{=html}[paragraph continues]{=html}] (Obedience) the blessed, and to the Bountiful Immortals, and to the Fravashis of the saints, and to their souls, and to the Fire of Ahura Mazda, the lofty lord of the entire creation of the holy, for sacrifice, homage, propitiation, and praise.

3. Yea, further, we present (them to the Bountiful Immortals with an especial gift) these thoughts well thought, these words well spoken, these deeds well done, these Haomas, Myazdas, Zaothras, and this Baresman spread with sanctity, the flesh, and Haurvatât (who guards the water), and Ameretatât (who guards the plants and wood), even the flesh, Haoma and Parahaoma, the wood-billets, the perfume, and this their lordship and their sanctity, and this chieftainship, this prayer for blessing, the heard recital of the Gâthas, and the well-said Mãthras.

4. We offer with our celebrations, and we announce them (of a verity) to the Bountiful Immortals, those who exercise their rule aright, and who dispose (of all) aright, the ever-living, ever-helpful, the male divinities among their number who dwell with the Good Mind []{=html}1{=html}, [and the female []{=html}2{=html} ones as well].

5. And we announce them in our celebrations as more propitious for this house []{=html}3{=html}, and for the furtherance of this house, of its herds, and of its men, of those now born, and of those yet to be born, the holy, yea, for the furtherance of that house of which these (men) are thus.

6. And we present these offerings to the good

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[{=html}[paragraph continues]{=html}] Fravashis of the saints who are mighty and overwhelming for the succour of the saints.

7. Yea, we present these hereby to the Creator Ahura Mazda, the radiant, the glorious, and the heavenly spirit, for the sacrifice, homage, propitiation, and praise of the Bountiful Immortals (all).

8. And we present these hereby to the Day-lords of the ritual order, to Hâvani, to Sâvanghi, and to Vîsya, the holy lords of the ritual order, for sacrifice, homage, propitiation, and for praise, and to Mithra of the wide pastures, and the thousand ears, and the myriad eyes, the Yazad of the spoken name,

9. And to Rapithwina, Frâdat-fshu, and Zantuma, the holy lords of the ritual order, and to Righteousness the Best, and to Ahura Mazda’s Fire,

10. And to Uzayêirina, Frâdat-vîra, and Dahvyuma []{=html}1{=html}, the holy lords of the ritual order, and to that lofty lord Napât-apãm, and to the water Mazda-made,

11. And to Aiwisrûthrima, the life-furtherer []{=html}2{=html}, and to Frâdat-vîspãm-hugyâiti and Zarathustrôtema, the holy lords of the ritual order, and to the Fravashis of the saints, and to the women who bring forth many sons, and to the Prosperous home-life which endures without reverse throughout the year, and to Force, well-shaped and stately, and to the Blow of victory which Mazda gives, and to the Victorious Ascendency which it secures, for their sacrifice, homage, their propitiation, and their praise,

12. And to Ushahina, with Beregya and Nmânya, and Sraosha (Obedience) the blessed, smiting with the blow of victory and furthering the settlements, and to Rashnu, the most just, and to Arstât, furthering the settlements, and causing them to increase.

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13. And these we announce and we present hereby to the Month-lords of the ritual order, to the new moon and the waning moon (the moon within), and to the full moon which scatters night, the holy lord of the ritual order, for (their) sacrifice, homage, their propitiation, and their praise.

14. And these we announce hereby and we present to the Yearly festivals, to Maidhyô-zaremaya, Maidhyô-shema, Patishahya, and to Ayâthrima, to Maidhyâirya, Hamaspathmaêdhaya, and to the Seasons as holy lords of the ritual order, for sacrifice, homage, propitiation, and for praise.

15. And these we announce and we present hereby to all those lords who are the three and thirty lords of the ritual order, who approach the nearest around about our Hâvani, and which are the festivals of Righteousness the Best, inculcated by Mazda, and uttered forth by Zarathustra for their sacrifice, homage, propitiation, and praise.

16. And these we announce and we present to Ahura and to Mithra, the lofty, and imperishable, and holy two, to the stars, the creatures of Spenta Mainyu, and to the star Tistrya, the radiant, the glorious, and to the Moon which contains the seed of cattle, and to the resplendent Sun, of the swift horses, Ahura Mazda’s eye, and to Mithra, the lord of provinces, for their sacrifice, homage, their propitiation and their praise; yea, these we present hereby to Ahura Mazda (as he rules this day) and to the Fravashis of the saints (as they rule this month), for their sacrifice, homage, their propitiation and their praise.

17. And these we announce hereby to thee, the Fire, O Ahura Mazda’s son! with all the fires for

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thy sacrifice, homage, propitiation, and praise, and to the good waters for the sacrifice, homage, propitiation, and praise of all the waters Mazda-made, and to all the plants which Mazda made,

18. And to the Mãthra Spenta, the holy, the effective, the law against the Daêvas, the Zarathustrian statute, and to the long descent of the good Mazdayasnian religion.

19. And these we announce and we present hereby to Mount Ushi-darena, Mazda-made, brilliant with sanctity, and to all the mountains shining with their holiness, abundantly luminous, and Mazda-made, and to the Kingly glory, the unconsumed []{=html}1{=html} glory Mazda-made, and to the good Blessedness, and the good Religious-knowledge, and the good Rectitude, and to the good Rasãstât, and to the Glory and the Benefit which Mazda created.

20. And these we offer and present to the pious and good Blessing of the pious, and to the swift and dreadful Yazad, the Curse of wisdom.

21. And to these places, pastures, and dwellings with their springs of water, their rivers, to the lands and to the plants, to this earth and yon heaven, to the holy wind, to the stars, moon, and sun, to the stars without beginning, self-disposed, and to all the holy creatures of the Spenta Mainyu, male and female (the rulers as they are of the ritual order).

22. And these we announce and we present hereby to that lofty lord who is Asha, the ritual righteousness itself, to the Day-lords, and the Month-lords, the Year-lords, and the Seasons who are the lords of the ritual at the time of Hâvani, and for

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their sacrifice, homage, their propitiation and their praise.

23. Yea, these we announce and we present to Sraosha, the blessed and mighty, whose body is the Mãthra, him of the daring spear, the lordly one, and to the holy Fravashi of Zarathustra Spitâma, the saint.

And these we announce and we present to thee, the Fire, O Ahura Mazda’s son! for thy sacrifice, homage, thy propitiation, and thy praise.

24. And these we announce and we present to the Fravashis of the saints, the mighty and overwhelming, of the saints of the ancient lore, and of the next of kin.

25. And these we announce and we present hereby to all the good Yazads, earthly and heavenly, who are (meet) for sacrifice, homage, propitiation, and for praise, because of Asha Vahista (who is Righteousness the Best).

We worship the Bountiful Immortals who rule aright, and who dispose of all aright.

26. And that one of beings (do we worship) whose superior (service) in the sacrifice Ahura Mazda knows, and from his righteousness (which he maintains, and those of all female beings do we worship) whose (higher service is thus likewise known; yea all) male and female beings do we worship (who are such) []{=html}1{=html}!

Footnotes {align=“CENTER”}

[]213:2 The fact that somewhat of a more technical sumatí, sûktá, sukritá adheres to these expressions in this place must not for a moment induce us to suppose that their deeper meaning was lost. All good thoughts, words, and deeds culminated in the ritual, as in an enlightened high ecclesiasticism. They were nourished by it, and not lest in it. (Expressions are here varied.)

[]213:3 The prominence and supremacy of each deity, or genius, while he is especially the object of worship in the ritual order, the expressions being taken from the Ahuna-vairya.

[]214:1 Vohu Manah, Asha, and Khshathra.

[]214:2 Âramaiti, Haurvatât, and Ameretatât.

[]214:3 It would seem that the Yasna must have been at the time celebrated in the houses of the worshippers. Hence perhaps some of the priests were pairigathans.

[]215:1 Dahyuma.

[]215:2 Aibigaya.

[]217:1 Unseized (?).

[]218:1 Elsewhere with slight verbal change.

[]

YASNA V. {align=“center”}

This chapter is identical with Yasna XXXVII.

[]

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YASNA VI []``{=html}1``{=html}. {align=“center”}

THE SACRIFICE CONTINUES WITH FULLER EXPRESSION. {align=“center”}

1. We worship the Creator Ahura Mazda with our sacrifice, and the Bountiful Immortals who rule aright, and who dispose of all aright.

2. And we worship the Asnya with our sacrifice, and Hâvani, Sâvanghi and Vîsya, the holy lords of the ritual order, and Mithra of the wide pastures, of the thousand ears, and myriad eyes, the Yazad of the spoken name, and we worship Râman Hvâstra.

3. And we worship Rapithwina with our sacrifice, and Frâdat-fshu, and the Zantuma, and Righteousness the Best, and the Fire, Ahura Mazda’s son, holy lords of the ritual order.

4. And we worship Uzayêirina, and Frâdat-vîra, and Dahvyuma*, the holy lord of the ritual order, and that kingly Ahura, the radiant Napât-apãm, of the fleet horses, and the water holy, and Mazda-made.

5. And we worship Aiwisrûthrima and Aibigaya in our sacrifice, the holy lord of the ritual order, and Frâdat-vîspãm-hugyâiti and the Zarathustrôtema, the holy lord of the ritual order, and the good, heroic, bountiful Fravashis of the saints, and the women who bring forth many sons, and the Prosperous home-life which endures without reverse throughout the year, and Force which is well-shaped and stately, and the Blow which brings the victory, which is Ahura-given, and the Victorious Ascendency (which it secures).

6. And we worship Ushahina with our sacrifice, and

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[{=html}[paragraph continues]{=html}] Beregya, and Nmânya, and Sraosha (Obedience) the blessed and the stately who smites with victory, and makes the settlements advance, and Rashnu, the most just, and Arstât who makes the settlements advance and causes them to increase, the holy lords of the ritual order.

7. And we worship the Mâhya in our sacrifice, the new moon and the waning moon (the moon within) and the full moon which scatters night, the holy lord of the ritual order.

8. And we worship the Yearly festivals in our sacrifice, Maidhyô-zaremaya, Maidhyô-shema, Paitishahya, and Ayâthrima, the furtherer (or breeder), the spender of virile strength, and Maidhyâirya, the holy lord of the ritual order, and Hamaspathmaêdhaya, and the Seasons (in which they are).

9. And we worship with our sacrifice all the lords of the ritual order, who are the thirty and three who approach the nearest around about us at Hâvani, who are the lords of Righteousness the Best, and whose observances were inculcated by Ahura Mazda, and uttered forth by Zarathustra.

10. And we worship Ahura and Mithra with our sacrifice, the lofty, and imperishable, and holy two, and the stars, moon, and sun, among the plants of the Baresman, and Mithra, the province-lord of all the provinces, even Ahura Mazda, the radiant, the glorious, and the good, valiant, and bountiful Fravashis of the saints.

11. And we worship thee, the Fire, Ahura Mazda’s son, together with all the fires, and the good waters, the best and Mazda-made, and holy, even all the waters which are Mazda-made and holy, and all the plants which Mazda made.

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12. And we worship the Mãthra Spenta with our sacrifice, the glorious and of a truth, the law revealed against the Daêvas, the Zarathustrian law, and we worship with our sacrifice its long descent, and the good Mazdayasnian Religion.

13. And we worship Mount Ushi-darena, the Mazda-made, the glorious Yazad, shining with holiness, and all the mountains that shine with holiness, with abundant brilliance, Mazda-made, the holy lords of the ritual order. And we worship the mighty Kingly glory Mazda-made, the mighty glory, unconsumed and Mazda-made, and the good Sanctity, the brilliant, the lofty, the powerful and the stately, delivering (men) with its inherent power. Yea, we worship the Glory, and the Benefit which are Mazda-made.

14. And we worship the pious and good Blessing with our sacrifice, and the pious man, the saint, and that Yazad, the mighty Curse of wisdom.

15. And we worship these waters, lands, and plants, these places, districts, pastures, and abodes with their springs of water, and we worship this lord of the district with our sacrifice, who is Ahura Mazda (Himself).

16. And we worship all the greatest lords, the Day-lords in the day’s duration, and the Day-lords during daylight, and the Month-lords, and the Year-lords.

17. And we worship Haurvatât (who guards the water) and Ameretatât (who guards the plants and the wood), and Sraosha (Obedience) the blessed and the stately, who smites with the blow of victory, and makes the settlements advance, the holy lord of the ritual order.

18. And we worship Haoma with our sacrifice

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and the Haoma-juice. And we worship the sacred Fravashi of Zarathustra Spitâma the saint.

And we worship the wood-billets, and the perfume and thee, the Fire, Ahura Mazda’s son, the holy lord of the ritual order.

19. And we worship the good, heroic, bountiful Fravashis of the saints.

20. And we worship all the holy Yazads, and all the lords of the ritual order at the time of Hâvani, and Sâvanghi, and all the greatest lords at their (proper) time. (The Yê{=html}N{=html}hê hâtãm follows.)

21. The Ratu. As an Ahû (revered and) to be chosen, the priest speaks forth to me.

The Zaotar. So let the Ratu from his Righteousness, holy and learned, speak forth!

Footnotes {align=“CENTER”}

[]219:1 This chapter differs from Y. II only in having yazamaidê instead of the formula ahmya zaothrê baresmanaêka---âyêsê yêsti. Expressions for the same Zend words are purposely varied.

[]

YASNA VII. {align=“center”}

PRESENTATION OF OFFERINGS BY THE PRIEST WITH THE OBJECT OF PROPITIATION NAMED. {align=“center”}

1. With a complete and sacred offering []{=html}1{=html} I offer and I give this meat-offering, and (with it) Haurvatât (who guards the water), and Ameretatât (who guards the plants and the wood), and the flesh of the Kine of blessed gift, for the propitiation of Ahura Mazda, and of the Bountiful Immortals (all, and) for the propitiation of Sraosha (Obedience) the blessed, endowed with sanctity, who smites with the blow of victory, and who causes the settlements to advance.

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2. And I offer the Haoma and Haoma-juice with a complete and sacred offering for the propitiation of the Fravashi of Zarathustra Spitâma the saint, and I offer the wood-billets with the perfume for Thy propitiation, the Fire’s, O Ahura Mazda’s son!

3. And I offer the Haomas with a complete and sacred offering for propitiation [to the good waters] for the good waters Mazda-made. And I offer this Haoma-water with scrupulous exactness and with sanctity, and this fresh milk, and the plant Hadhânaêpata uplifted with a complete and sacred offering for the propitiation of the waters which are Mazda-made.

4. And I offer this Baresman with its Zaothra (and with its binding) for a girdle spread with complete sanctity and order for the propitiation of the Bountiful Immortals, and I offer with my voice the thoughts well-thought, the words well-spoken, and the deeds well-done, and the heard recital of the Gâthas, the Mãthras well-composed and well-delivered, and this Lordship, and this Sanctity, and this ritual mastership, and the timely Prayer for blessings, with a complete and sacred offering for the propitiation of the holy Yazads, heavenly and earthly, and for the contentment of the individual soul!

5. And I offer to the Asnya with a complete and sacred offering, as lords of the ritual order, and to Hâvani, and to Sâvanghi and Vîsya, holy lords of the ritual order, and to Mithra of the wide pastures, of the thousand ears, and myriad eyes, the Yazad of the spoken name, and to Raman Hvâstra.

6. And I offer with a complete and sacred offering to Rapithwina, the holy lord of the ritual order; and I offer to Frâdat-fshu and to the Zantuma, and to

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[{=html}[paragraph continues]{=html}] Asha Vahista (who is Righteousness the Best) and to Ahura Mazda’s Fire.

7. And I offer with a complete and sacred offering to Uzayêirina, Frâdat-vîra, and to the Dahvyuma*, the holy lord of the ritual order, and to that lofty Ahura Napât-apãm, and to the waters which Mazda created.

8. And I offer with a complete and sacred offering to Aiwisrûthrima, the life-furtherer, and to Frâdat-vîspâm-hugyâiti, and to the Zarathustrôtema, and to the Fravashis of the saints, and to the women who have many sons, and to the Prosperous home-life which endures (without reverse) throughout the year, and to Force, the well-shaped and stately, and to the Blow which smites with victory Ahura-given, and to the Victorious Ascendency (which it secures).

9. And I offer with a complete and sacred offering to Ushahina, the holy lord of the ritual order, and to Beregya, and Nmânya, and to Sraosha (Obedience) the blessed, endowed with sanctity, who smites with the blow of victory, and makes the settlements advance, and to Rashnu the most just, and to Arstât who furthers the settlements and causes them to increase.

10. And I offer with a complete and sacred offering to the Mâhya, lords of the ritual order, to the new and the waning moon (the moon within), and to the full moon which scatters night, holy lords of the ritual order.

11. And I offer with a complete and sacred offering to the Yearly festivals, the lords of the ritual order, to Maidhyô-zaremaya, and Maidhyô-shema, to Paitishahya, and to Ayâthrima the furtherer (the breeder), the spender of the strength of males, and

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to Maidhyâirya and Hamaspathmaêdhaya, holy lords of the ritual order, and I offer with sanctity to the several seasons, the lords of the ritual order.

12. And I offer with a complete and sacred offering to all those lords who are the thirty and three, who approach the nearest round about our Hâvani, and who are the lords of Asha (the ritual by-eminence), of Righteousness who is (the Best), whose observances are inculcated as precepts by Mazda, and uttered forth by Zarathustra.

13. And I offer with a complete and sacred offering to Ahura and Mithra, the lofty and imperishable, and holy two, and to the stars which are the creatures of Spenta Mainyu, and to the star Tistrya, the radiant, the glorious, and to the Moon which contains the seed of cattle in its beams, and to the resplendent Sun of the fleet horses, the eye of Ahura Mazda, and to Mithra, the lord of the provinces. And I offer with a complete and sacred offering to Ahura Mazda, the resplendent, the glorious, (who rules this day), and to the Fravashis of the saints (who name the month).

14. And I offer with a complete and sacred offering to thee, the Fire, O Ahura Mazda’s son! together with all the fires, and to the good waters, even to the waters which are Mazda-made, and to all the plants which Mazda made.

15. And I offer with a complete and sacred offering to the Mãthra Spenta, the holy, the effective, revealed against the Daêvas, the Zarathustrian law, and to the long descent of the good Religion, of the Mazdayasnian faith.

16. And I offer with a complete and sacred offering to Mount Ushi-darena, the Mazda-made, brilliant

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with holiness, and to all the mountains shining with holiness, of abundant brightness, and which Mazda made, and to the Royal glory unconsumed and Mazda-made. And I offer with a complete and sacred offering to Ashi Vanguhi, and to Kisti Vanguhi, and to Erethe, and to Rasãstât, and to the Glory (and the) Benefit which Mazda made.

17. And I offer with a complete and sacred offering to the good and pious Prayer for blessings of the pious man, and to that Yazad, the swift and dreadful Curse of the wise.

18. And I offer with a complete and sacred blessing to these places, districts, pastures, and abodes with their springs of water, and to the waters and the lands, and the plants, and to this earth and yon heaven, and to the holy wind, and to the stars, and the moon, even to the stars without beginning (to their course), the self-appointed, and to all the holy creatures of Spenta Mainyu, be they male or female, regulators (as they are) of the ritual order.

19. And I offer with a complete and sacred blessing to that lofty lord who is Righteousness (the Best), and the Day-lords, the lords of the days during their duration, and to those of the days during daylight, and to the Month-lords, and the Year-lords, and to those of the seasons, the lords who are lords of the ritual, and at the time of Hâvani.

20. And I offer the Myazda meat-offering with a complete and sacred offering, and Haurvatât (who guards the water), and Ameretatât (who guards the wood), and the flesh of the Kine of blessed gift, for the propitiation of Sraosha (Obedience) the blessed, whose body is the Mãthra, him of the

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daring spear, the lordly, the Yazad of the spoken name.

21. And I offer the Haoma and the Haoma juice for the propitiation of the Fravashi of Zarathustra Spitâma the saint, the Yazad of the spoken name.

And I offer the wood-billets with the perfume for Thy propitiation, the Fire’s, Ahura Mazda’s son, the Yazad of the spoken name.

22. And I offer with a complete and sacred offering to the Fravashis of the saints, the mighty and overwhelming, to those of the saints of the ancient lore, and to those of the next of kin.

23. And I offer with a complete and sacred offering to all the lords of the ritual order, and to all the good Yazads heavenly and earthly who are (meet) for sacrifice and homage because of Asha who is Vahista (of Righteousness who is the Best).

24. May that approach to us, and with a sacred blessing (O Lord!) whose benefits the offerers are seeking for. Thy praisers and Mãthra-speakers, O Ahura Mazda! may we be named; we desire it, and such may we be. What reward, O Ahura Mazda! adapted to myself Thou hast appointed unto souls,

25. Of this do Thou Thyself bestow upon us for this world and for that of mind; (yea, do Thou bestow) so much of this as that we may attain to Thy ruling protection and to that of Righteousness for ever.

26. We sacrifice to the Ahuna-vairya, and to the veracious word correctly uttered, and to the good and pious prayer for blessings, and to the dreadful curse of the wise, the Yazad, and to Haurvatât and Ameretatât, and to the flesh of the Kine of blessed gift, and to the Haoma and Haoma-juice, and to the wood-billets, and the perfume, for the praise of the pious and good prayer for blessings.

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The Yê{=html}N{=html}hê hâtãm.

27. (To that one) of beings do we sacrifice whose superior (fidelity) in the sacrifice Ahura Mazda knows through his Righteousness (within him, yea, even to those female saints do we sacrifice) whose (superior sanctity is thus known. We sacrifice to all) both males and females whose (superiority is such). (The Ratu speaks.) As an Ahû (revered and) to be chosen, he who is the Zaotar speaks forth to me.

(The Zaotar.) So let the Ratu from his Righteousness, holy and learned, speak forth!

Footnotes {align=“CENTER”}

[]222:1 With Ashi; possibly ‘for a blessing,’ as Ashi often has the sense of ‘reward,’ but scrupulous sanctity and completeness seem to be the sense here. (Expressions here are as usual varied.)

[]

YASNA VIII. {align=“center”}

OFFERING OF THE MEAT-OFFERING IN PARTICULAR. {align=“center”}

THE FAITHFUL PARTAKE. {align=“center”}

1. A blessing is Righteousness (called) the Best.

It is weal; it is weal to this (man),

When toward Righteousness Best there is right.

I offer the Myazda (of the) meat-offering with a complete and sacred offering; and I offer Haurvatatât (who guards the water), and Ameretatât (who guards the plants and the wood), and the flesh of the blessed Kine; and I offer the Haoma and the Haoma juice, the wood-billets and the perfume for the praise of Ahura Mazda, and of the Ahuna-vairya, the veracious word, and for that of the pious and beneficent Prayer for blessings, and for the redoubted Curse of the wise, and for the praise of the Haoma, and of the Mãthra of the holy Zarathustra; and may it come to us with sacred fulness (to accept and to recompense our gift).

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2. (The Ratu speaks.) Eat, O ye men, of this Myazda, the meat-offering, ye who have deserved it by your righteousness and correctness!

3. O ye Bountiful Immortals, and thou, the Mazdayasnian law, ye just men and just women, and ye Zaothras, whoever among these Mazdayasnians would call himself a Mazdayasnian desiring to live in the practice of the liberality of Righteousness [for by sorcery the settlements of Righteousness are ruined], do ye cause (such an one) to be (still further) taught, (ye), who are the waters, the plants, and the Zaothras!

4. And whoever of these Mazdayasnians, adults, when he invokes with earnestness, does not adhere to these words, and (so) speaks, he approaches to that (word) of the magician; (but, as against that magician’s word) ‘a blessing is Righteousness (called) the Best.’

5. May’st Thou, O Ahura Mazda! reign at Thy will, and with a saving rule over Thine own creatures, and render Ye the holy (man) also a sovereign at his will over waters, and over plants, and over all the clean and sacred (creatures) which contain the seed of Righteousness. Strip ye the wicked of all power!

6. Absolute in power may the holy be, bereft of all free choice the wicked! Gone (may he be), met as foe, carried out from the creatures of Spenta Mainyu, hemmed in []{=html}1{=html} without power over any wish!

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7. I will incite, even I who am Zarathustra []{=html}2{=html}, the

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heads of the houses, villages, Zantus, and provinces, to the careful following of this Religion which is that of Ahura, and according to Zarathustra, in their thoughts, their words, and their deeds.

8. I pray for the freedom and glory of the entire existence of the holy (man) while I bless it, and I pray for the repression and shame []{=html}1{=html} of the entire existence []{=html}2{=html} of the wicked.

9. Propitiation to Haoma who brings righteousness (to us) for sacrifice, homage, propitiation, and for praise. (The Zaotar?) As the Ahû to be (revered and) chosen, the Zaotar speaks forth to me. (The Ratu.) As an Ahû to be (revered and) chosen, the Zaotar speaks forth to me. (The Zaotar.) So let the Ratu from his Righteousness, holy and learned, speak forth!

Footnotes {align=“CENTER”}

[]229:1 Or ‘shut out,’ which would seem better adapted.

[]229:2 This piece is a reproduction, or close imitation, of some earlier fragment. It sounds like an exhortation delivered while the Faith was still new.

[]230:1 The Pahlavi translator, as I think, had a text before him which read duzhvâthrem; I so correct. Against the keen and most interesting suggestion of duz + âthrem, I am compelled to note ahvâthrê, showing a compositum a + hvâthra, which seems not probable if = a + hu + âthra. Duzâthra, not ahvâthrê, would have been written. Cp. hveng = hvan for root.

[]230:2 Possibly ‘house.’

[]

YASNA IX. {align=“center”}

THE HÔM YAST. {align=“center”}

{=html}The Haoma-yast has claims to antiquity (owing to its subject, but not to its dialect), next after the Srôs-yast. H(a)oma = Soma, as a deity, flourished not only before the Gâthas, but before the Riks of the Veda, in Aryan ages before Iranian and Indian became two peoples.{=html}

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{=html}The astonishing circumstance has been elsewhere noted that a hymn, which is a reproduction of an Aryan original, should, notwithstanding its earlier characteristics, be necessarily assigned to{=html}

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{=html}a date much later than the Gâthas in which H(a)oma worship is not mentioned.{=html}

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{=html}Probably on account of bitter animosities prevailing between their more southern neighbours and themselves, and the use of Soma by the Indians as a stimulant before battle, the Iranians of the Gâthic period had become lukewarm in their own H(a)oma worship. But that it should have revived, as we see it in this Yast, after having nearly or quite disappeared, is most interesting and remarkable. Was it definitively and purposely repudiated by Zarathustra, afterwards reviving as by a relapse? I do not think that it is well to hold to such deliberate and conscious antagonisms, and to a definite policy and action based upon them. The Soma-worship, like the sacramental acts of other religions which have become less practised after exaggerated attention, had simply fallen into neglect, increased by an aversion to practices outwardly similar to those of ‘Daêva-worshippers.’ The Yast is, of course, made up of fragments, which I have endeavoured to separate by lines. In the translation I have given a rhythmical rendering, necessarily somewhat free. It was difficult to import sufficient vivacity to the piece, while using a uselessly awkward literalness. The freedom, as elsewhere, often consists in adding words to point the sense, or round the rhythm. (Expressions for identical Zend words have been here, as elsewhere, purposely varied.){=html}

1. At the hour of Hâvani []{=html}1{=html}. H(a)oma came to Zarathustra, as he served the (sacred) Fire, and sanctified (its flame), while he sang aloud the Gâthas.

And Zarathustra asked him: Who art thou, O man! who art of all the incarnate world the most beautiful in Thine own body []{=html}2{=html} of those whom I have seen, (thou) glorious [immortal]?

2. Thereupon gave H(a)oma answer []{=html}3{=html}, the holy one who driveth death afar: I am, O Zarathustra

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[{=html}[paragraph continues]{=html}] H(a)oma, the holy and driving death afar; pray to me, O Spitâma, prepare me for the taste. Praise toward me in (Thy) praises as the other [Saoshyants] praise.

3. Thereupon spake Zarathustra: Unto H(a)oma be the praise []{=html}1{=html}. What man, O H(a)oma! first prepared thee for the corporeal world? What blessedness was offered him? what gain did he acquire?

4. Thereupon did H(a)oma answer me, he the holy one, and driving death afar: Vîvanghvant []{=html}2{=html} was the first of men who prepared me for the incarnate world. This blessedness was offered him; this gain did he acquire, that to him was born a son who was Yima, called the brilliant, (he of the many flocks, the most glorious of those yet born, the sunlike-one of men []{=html}3{=html}), that he made from his authority both herds and people free from dying, both plants and waters free from drought, and men could eat imperishable food.

5. In the reign of Yima swift of motion was there neither cold nor heat, there was neither age nor death, nor envy []{=html}4{=html} demon-made. Like fifteen-yearlings []{=html}5{=html} walked the two forth, son and father, in their stature and their form, so long as Yima, son of Vîvanghvant ruled, he of the many herds!

6. Who was the second man, O H(a)oma! who

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prepared thee for the corporeal world? What sanctity was offered him? what gain did he acquire?

7. Thereupon gave H(a)oma answer, he the holy one, and driving death afar: Âthwya []{=html}1{=html} was the second who prepared me for the corporeal world. This blessedness was given him, this gain did he acquire, that to him a son was born, Thraêtaona []{=html}2{=html} of the heroic tribe,

8. Who smote the dragon Dahâka []{=html}3{=html}, three jawed and triple-headed, six-eyed, with thousand powers, and of mighty strength, a lie-demon of []{=html}4{=html} the Daêvas, evil for our settlements, and wicked, whom the evil spirit Angra Mainyu made as the most mighty Drug(k) [against the corporeal world], and for the murder of (our) settlements, and to slay the (homes) of Asha!

9. Who was the third man, O H(a)oma! who prepared thee for the corporeal world? What blessedness was given him? what gain did he acquire?

10. Thereupon gave H(a)oma answer, the holy one, and driving death afar: Thrita []{=html}5{=html}, [the most helpful of the Sâmas []{=html}6{=html}], was the third man who prepared me for the corporeal world. This blessedness was given

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him, this gain did he acquire, that to him two sons were born, Urvâkhshaya and Keresâspa, the one a judge confirming order, the other a youth of great ascendant, ringlet-headed []{=html}1{=html}, bludgeon-bearing.

11. He who smote the horny dragon swallowing men, and swallowing horses, poisonous, and green of colour, over which, as thick as thumbs are, greenish poison flowed aside, on whose back once Keresâspa cooked his meat in iron caldron at the noonday meal; and the deadly, scorched, upstarted []{=html}2{=html}, and springing off, dashed out the water as it boiled. Headlong fled affrighted manly-minded []{=html}3{=html} Keresâspa.

12. Who was the fourth man who prepared thee,

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[{=html}[paragraph continues]{=html}] O H(a)oma! for the corporeal world? What blessedness was given him? what gain did he acquire?

13. Thereupon gave H(a)oma answer, he the holy, and driving death afar: Pourushaspa []{=html}1{=html} was the fourth man who prepared me for the corporeal world. This blessedness was given him, this gain did he acquire, that thou, O Zarathustra! wast born to him, the just, in Pourushaspa’s house, the D(a)êva’s foe, the friend of Mazda’s lore, (14) famed in Airyêna Vaêgah; and thou, O Zarathustra I didst recite the first the Ahuna-vairya []{=html}2{=html}, four times intoning it, and with verses kept apart [(Pâzand) each time with louder and still louder voice].

15. And thou didst cause, O Zarathustra! all the demon-gods to vanish in the ground who aforetime flew about this earth in human shape (and power. This hast thou done), thou who hast been the strongest, and the staunchest, the most active, and the swiftest, and (in every deed) the most victorious in the two spirits’ []{=html}3{=html} world.

16. Thereupon spake Zarathustra: Praise to H(a)oma. Good is H(a)oma, and the well-endowed, exact and righteous in its nature, and good inherently, and healing, beautiful of form, and good in deed, and most successful in its working []{=html}4{=html}, golden-hued, with bending sprouts. As it is the best for drinking, so (through its sacred stimulus) is it the most nutritious []{=html}5{=html} for the soul.

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17. I make my claim on thee, O yellow one! for

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inspiration []{=html}1{=html}. I make my claim on thee for strength; I make my claim on thee for victory; I make my claim on thee for health and healing (when healing is my need); I make my claim on thee for progress and increased prosperity, and vigour of the entire frame, and for understanding []{=html}2{=html}, of each adorning kind, and for this, that I may have free course among our settlements, having power where I will, overwhelming angry malice, and a conqueror of lies.

18. Yea, I make my claim on thee that I may overwhelm the angry hate of haters, of the D(a)êvas and of mortals, of the sorcerers and sirens []{=html}3{=html}, of the tyrants []{=html}4{=html}, and the Kavis, of the Karpans, murderous bipeds, of the sanctity-destroyers, the profane apostate bipeds, of the wolves four-footed monsters, of the invading host, wide-fronted, which with stratagems []{=html}5{=html} advance.

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19. This first blessing I beseech of thee, O H(a)oma, thou that drivest death afar! I beseech of thee for (heaven), the best life of the saints, the radiant, all-glorious []{=html}6{=html}.

This second blessing I beseech of thee, O H(a)oma, thou that drivest death afar! this body’s health (before that blest life is attained).

This third blessing I beseech of thee, O H(a)oma, thou that drivest death afar! the long vitality of life.

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20. This fourth blessing I beseech of thee, O H(a)oma, thou that drivest death afar! that I may stand forth on this earth with desires gained []{=html}1{=html}, and powerful, receiving satisfaction, overwhelming the assaults of hate, and conquering the lie.

This fifth blessing, O H(a)oma, I beseech of thee, thou that drivest death afar! that I may stand victorious on earth, conquering in battles []{=html}2{=html}, overwhelming the assaults of hate, and conquering the lie.

21. This sixth blessing I ask of thee, O H(a)oma, thou that drivest death afar! that we may get good warning of the thief, good warning of the murderer, see first the bludgeon-bearer, get first sight of the wolf. May no one whichsoever get first the sight of us. In the strife with each may we be they who get the first alarm!

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22. H(a)oma grants to racers []{=html}3{=html} who would run a course with span both speed and bottom (in their horses). H(a)oma grants to women come to bed with child a brilliant offspring and a righteous line.

H(a)oma grants to those (how many!) who have long sat searching books, more knowledge and more wisdom.

23. H(a)oma grants to those long maidens, who sit at home unwed, good husbands, and that as soon as asked, he H(a)oma, the well-minded.

24. H(a)oma lowered Keresâni []{=html}4{=html}, dethroned him from his throne, for he grew so fond of power, that

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he treacherously said: No priest behind []{=html}1{=html} (and watching) shall walk the lands for me, as a counsellor to prosper them, he would rob everything of progress, he would crush the growth of all!

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25. Hail to thee, O H(a)oma, who hast power as thou wilt, and by thine inborn strength! Hail to thee, thou art well-versed in many sayings, and true and holy words. Hail to thee for thou dost ask no wily questions, but questionest direct.

26. Forth hath Mazda borne to thee, the star-bespangled girdle []{=html}2{=html}, the spirit-made, the ancient one, the Mazdayasnian Faith.

So with this thou art begirt on the summits of the mountains, for the spreading of the precepts, and the headings []{=html}3{=html} of the Mãthra, (and to help the Mãthra’s teacher),

27. O H(a)oma, thou house-lord, and thou clan-lord, thou tribe-lord, and chieftain of the land, and thou successful learned teacher, for aggressive strength I speak to thee, for that which smites with victory, and for my body’s saving, and for manifold delight!

28. Bear off from us the torment and the malice of the hateful. Divert the angry foe’s intent!

What man soever in this house is violent and wicked, what man soever in this village, or this tribe, or province, seize thou away the fleetness from

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his feet; throw thou a veil of darkness o’er his mind; make thou his intellect (at once) a wreck!

29. Let not the man who harms us, mind or body, have power to go forth on both his legs, or hold with both his hands, or see with both his eyes, not the land (beneath his feet), or the herd before his face.

_________________________

30. At the aroused and fearful []{=html}1{=html} Dragon, green, and belching forth his poison, for the righteous saint that perishes, yellow H(a)oma, hurl thy mace []{=html}2{=html}!

At the (murderous) bludgeon-bearer, committing deeds unheard of []{=html}3{=html}, blood-thirsty, (drunk) with fury, yellow H(a)oma, hurl thy mace!

31. Against the wicked human tyrant, hurling weapons at the head, for the righteous saint that perishes, yellow H(a)oma, hurl thy mace!

Against the righteousness-disturber, the unholy life-destroyer, thoughts and words of our []{=html}4{=html} religion well-delivering, yet in actions never reaching, for the righteous saint that perishes, yellow H(a)oma, hurl thy mace!

32. Against the body of the harlot, with her magic minds o’erthrowing with (intoxicating) pleasures []{=html}5{=html}, to the lusts her person offering, whose []{=html}6{=html} mind as vapour wavers as it flies before the wind, for the righteous saint that perishes, yellow H(a)oma, hurl thy mace!

Footnotes {align=“CENTER”}

[]231:1 In the morning from six to ten.

[]231:2 Or, ‘beautiful of life’

[]231:3 ‘Me,’ omitted as interrupting rhythm, seems to be merely dramatic; or did it indicate that there was an original Zarathustrian Haoma Gâtha from which this is an extension?

[]232:1 Might not the entire sixteenth verse be placed here?

[]232:2 The fifth from Gaya Maretan the Iranian Adam, but his counterpart, the Indian Vivasvat, appears not only as the father of Yama, but of Manu, and even of the gods, (as promoted mortals?).

[]232:3 Compare svar-drísas pávamânâs.

[]232:4 So the Pahlavi.

[]232:5 Males, like females, seem to have been considered as developed at fifteen years of age.

[]233:1 Comp. Tritá âptiá.

[]233:2 Comp. the Indian Traitaná connected with Tritá.

[]233:3 Let it be remembered that Tritá smote the Ahi before Indra, Indra seeming only to re-enact the more original victory which the Avesta notices. Concerning Azhi Dahâka, see Windischmann’s Zendstudien, s. 136.

[]233:4 Free.

[]233:5 In the Rig-veda âptyá seems only an epithet added to the name Tritá, []{=html}*{=html}; and the two serpents of the Avesta are suspicious. Two names seem to have become two persons, or has the Avesta the more correct representation?

[]233:6 Have we the Semites here? They certainly penetrated as conquerors far into Media, and it seems uncritical to deny their leaving traces. The gloss may be very old.

[]233:* And to that of other gods.

[]234:1 Comp. Kapardínam.

[]234:2 I abandon reluctantly the admirable comparison of hvîs with the Indian svid (Geldner), also when explained as an inchoative (Barth.), but the resulting meaning is far from natural either here or in Vend. III, 32 (Sp. 305). That the dragon should begin to sweat (!) under the fire which was kindled upon his back, and which caused him to spring away, seems difficult. The process was not so deliberate. He was scorched, started, and then sprang. Also in Vend. III, 32 when the barley is produced the demons hardly ‘sweat (with mental misery).’ The idea is too advanced for the document. Burnouf’s and Haug’s ‘hiss’ was much better in both places. But I prefer the hint of the Pahlavi lâlâ vazlûnd. In Vend. III, 32 (Sp. 305), khîst-hômand. Ner. taptaska sa nrisamsah kukshubhe [dvipâdo* babhûva]. Whether hvîsatka = hîsatka (?) has anything to do with hiz or khiz = Pahlavi âkhîzîdanŏ []{=html}†{=html}, N. P. ‘hizîdan, is a question. I follow tradition without etymological help; perhaps we might as well write the word like the better known form as a conjecture.

[]234:3 The Pahlavi translator makes the attempt to account for the epithet ‘manly-minded’ as applied to Keresâspa while yet he fled affrighted; he says: Hômand mardmînisnîh hanâ yehevûnd, aîghas libbemman pavan gâsdâst; Ner. asya paurushamânasatvam* idam babhûva yad asau kaitanyam sthâne dadhau, ‘his manly-mindedness was this, that he kept his wits on the occasion.’ See the same story treated somewhat differently in the Yasts by Darmesteter (p. 295, note 2).

[]234:† Or, âkhêzîdanŏ.

[]235:1 Son of Pâîtirasp or Spêtârasp; Bundahis XXXII, 1, 2, &c.

[]235:2 The Ahuna-vairya is in the Gâthic dialect, and in the Ahunavaiti metre; it may have been composed by Z. It named the Gâtha.

[]235:3 Comp. Y. XXX, 6?

[]235:4 Free.

[]235:5 Comp. pathmeng gavôi.

[]236:1 Or, is madhem related to medhâ´ as well as mazdâ (fem.)?

[]236:2 Pahl. farzânakîh.

[]236:3 Hardly ‘witches;’ outwardly attractive, but evil female beings.

[]236:4 Pahl. sâstârânŏ.

[]236:5 Pahl. pavan frîftârîh; Ner. pratâranatayâ.

[]236:6 Vîspô-hvâthrem does not mean ‘comfortable’ here. Hvan is the root; comp. hveng = sun.

[]237:1 Pahl. min hvâstâr.

[]237:2 Pahl. vânîdâr pavan kûshânŏ.

[]237:3 Arvantô = aurvantô; so the Pahl. arvand.

[]237:4 Comp. the Vedic Krisâ´nu, archer and demi-god who guarded the Soma. Ner. seems to notice that the name recalls that of the Christians.

[]238:1 So the Pahlavi, before others, read apãs; comp. frãs.

[]238:2 Haug’s keen-sighted suggestion, pourvanîm = paurva = the Pleiades + nî = leading the P., looks doubtful, and seems refuted by Yast XXIV, 29, where Darmesteter renders a word probably akin, as ‘the many.’ I would here render ‘the former.’

[]238:3 The ‘grasp,’ the summary of them.’

[]239:1 Pahl. sakhmakan; Ner. bhayamkare.

[]239:2 Or, ‘strike thy club.’

[]239:3 ‘Deeds apart,’ ‘evil deeds.’

[]239:4 Free.

[]239:5 Or, ‘holding.’

[]239:6 Yê{=html}N{=html}hê must be an error; otherwise ‘offering the person to him whose mind as vapour waters.’

[]

[{=html}p. 240{=html}]

YASNA X. {align=“center”}

11. Let the Demon-gods and Goddesses fly far away []{=html}1{=html} from hence, and let the good Sraosha make here his home! [And may the good Blessedness here likewise dwell], and may she here spread delight and peace within this house, Ahura’s, which is sanctified by H(a)oma, bringing righteousness (to all).

2. At the first force of thy pressure, O intelligent!

I praise thee with my voice, while I grasp at first thy shoots. At thy next pressure, O intelligent! I praise thee with my voice, when as with full force of a man I crush thee down.

3. I praise the cloud that waters thee, and the rains which make thee grow on the summits of the mountains; and I praise thy lofty mountains where the H(a)oma branches spread []{=html}2{=html}.

4. This wide earth do I praise, expanded far (with paths), the productive, the full bearing, thy mother, holy plant! Yea, I praise the lands where thou dost grow, sweet-scented, swiftly spreading, the good growth of the Lord. O H(a)oma, thou growest on the mountains, apart on many paths []{=html}3{=html}, and there still may’st thou flourish. The springs of Righteousness most verily thou art, (and the fountains of the ritual find their source in thee)!

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5. Grow (then) because I pray to thee on all thy stems and branches, in all thy shoots (and tendrils) increase thou through my word!

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6. H(a)oma grows while he is praised, and the man who praises him is therewith more victorious. The lightest pressure of thee, H(a)oma, thy feeblest praise, the slightest tasting of thy juice, avails to the thousand-smiting of the D(a)êvas.

7. Wasting doth vanish from that house, and with it foulness, whither in verity they bear thee, and where thy praise in truth is sung, the drink of H(a)oma, famed, health-bringing (as thou art). [(Pâzand) to his village and abode they bear him.]

8. All other toxicants go hand in hand with Rapine of the bloody spear, but H(a)oma’s stirring power goes hand in hand with friendship. [Light is the drunkenness of H(a)oma (Pâzand).]

Who as a tender son caresses H(a)oma, forth to the bodies of such persons H(a)oma comes to heal.

9. Of all the healing virtues, H(a)oma, whereby thou art a healer, grant me some. Of all the victorious powers, whereby thou art a victor, grant me some. A faithful praiser will I be to thee, O H(a)oma, and a faithful praiser (is) a better (thing) than Righteousness the Best; so hath the Lord, declaring (it), decreed.

10. Swift []{=html}1{=html} and wise hath the well-skilled []{=html}2{=html} Deity created thee; swift and wise on high Haraiti did He, the well-skilled, plant thee.

11. And taught (by implanted instinct) on every

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side, the bounteous []{=html}1{=html} birds have carried thee to the Peaks-above-the-eagles []{=html}2{=html}, to the mount’s extremest summit, to the gorges and abysses, to the heights of many pathways []{=html}3{=html}, to the snow-peaks ever whitened.

12. There, H(a)oma, on the ranges dost thou grow of many kinds. Now thou growest of milky whiteness, and now thou growest golden; and forth thine healing liquors flow for the inspiring of the pious. So terrify away from me the (death’s) aim of the curser. So terrify and crush his thought who stands as my maligner.

13. Praise be to thee, O H(a)oma, (for he makes the poor man’s thoughts as great as any of the richest whomsoever.) Praise be to H(a)oma, (for he makes the poor man’s thoughts as great as when mind reacheth culmination.) With manifold retainers dost thou, O H(a)oma, endow the man who drinks thee mixed with milk; yea, more prosperous thou makest him, and more endowed with mind.

14. Do not vanish from me suddenly like milk-drops in the rain; let thine exhilarations go forth ever vigorous and fresh; and let them come to me with strong effect. Before thee, holy H(a)oma, thou bearer of the ritual truth, and around thee would I cast this body, a body which (as all) may see (is fit for gift and) grown []{=html}4{=html}.

15. I renounce with vehemence the murderous woman’s []{=html}5{=html} emptiness, the Gaini’s, hers, with intellect

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dethroned []{=html}1{=html}. She vainly thinks to foil us, and would beguile both Fire-priest and H(a)oma; but she herself, deceived therein, shall perish. And when she sits at home []{=html}2{=html}, and wrongly eats of H(a)oma’s offering, priest’s mother will that never make her, nor give her holy []{=html}3{=html} sons!

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16. []{=html}4{=html}To five do I belong, to five others do I not; of the good thought am I, of the evil am I not; of the good word am I, of the evil am I not; of the good deed am I, and of the evil, not.

To Obedience am I given, and to deaf disobedience, not; to the saint do I belong, and to the wicked, not; and so from this on till the ending shall be the spirits’ parting. (The two shall here divide.)

_________________________

17. Thereupon spake Zarathustra: Praise to H(a)oma, Mazda-made. Good is H(a)oma, Mazda-made. All the plants of H(a)oma praise I, on the heights of lofty mountains, in the gorges of the valleys, in the clefts (of sundered hill-sides) cut for the bundles bound by women. From the silver cup I pour Thee to the golden chalice over []{=html}5{=html}. Let me not thy (sacred) liquor spill to earth, of precious cost.

18. These are thy Gâthas []{=html}6{=html}, holy H(a)oma, these

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thy songs, and these thy teachings []{=html}1{=html}, and these thy truthful ritual words, health []{=html}2{=html}-imparting, victory-giving, from harmful hatred healing giving.

19. These and thou art mine, and forth let thine exhilarations flow; bright and sparkling let them hold on their (steadfast) way; for light are thine exhilaration(s), and flying lightly come they here. Victory-giving smiteth H(a)oma, victory-giving is it worshipped; with this Gâthic word we praise it.

20. Praise to the Kine; praise and victory (be) spoken to her! Food for the Kine, and pasture! ‘For the Kine let thrift use toil; yield thou us food []{=html}3{=html}.’

21. We worship the yellow lofty one; we worship H(a)oma who causes progress, who makes the settlements advance; we worship H(a)oma who drives death afar; yea, we worship all the H(a)oma plants. And we worship (their) blessedness, and the Fravashi of Zarathustra Spitâma, the saint []{=html}4{=html}.

Footnotes {align=“CENTER”}

[]240:1 The Pahlavi as corrected by the MS. of Dastur Hoshanggi Gâmâspgi has barâ akhar min latamman padênd barâ shêdâ-; Ner. Rite paskât asmât prapatanti, rite devâh rite devasahâyâh devyâh, uttamah Sroso nivasati.

[]240:2 Or, ‘where, O Haoma! thou hast grown,’ reading---isa with Barth. as 2nd sing. perf. pret. middle.

[]240:3 Or, ‘on the pathways of the birds.’

[]241:1 Having immediate effect, and giving wisdom.

[]241:2 Comp. Y. XLIV, 5.

[]242:1 Possibly ‘the birds taught by the bounteous one;’ the ‘God-taught birds.’

[]242:2 Elsewhere and here also possibly a proper name.

[]242:3 Or the ‘pathways of the birds;’ so Haug, following Spiegel and Justi. Gugrati, as above.

[]242:4 Which is seen as mine well-grown.

[]242:5 Gaini seems always used in an evil sense in the later Avesta.

[]243:1 I would correct to a form of khratu.

[]243:2 Compare the avoiding the service mentioned by the Pahlavi translator on Y. LIII, 5.

[]243:3 Or, more safely, ‘many sons.’

[]243:4 Haoma speaks.

[]243:5 Here the priest evidently manipulates the cups containing the Haoma-juice.

[]243:6 The application of this term here seems to point to a high antiquity for the Haoma Yast; if not in the present piece, which is not so old as the Gâthas, then in previous hymns to Haoma of which this Yast is an improvement, or extension.

[]244:1 Ner. possibly figuratively yâh kaskit asvâdanâh.

[]244:2 Ner. saundaryam.

[]244:3 See Y. XLVIII, 5.

[]244:4 The Yê{=html}N{=html}hê hâtãm follows.

[]

YASNA XI. {align=“center”}

PRELUDE TO THE H(A)OMA-OFFERING []``{=html}5``{=html}. {align=“center”}

1. Three clean creatures (full of blessings) curse betimes while yet invoking, the cow, the horse, and then H(a)oma. The cow cries to her driver []{=html}6{=html} thus:

[{=html}p. 245{=html}]

[{=html}[paragraph continues]{=html}] Childless be thou, shorn of offspring, evil-famed, and slander-followed, who foddered []{=html}1{=html} fairly dost not use me, but fattenest me for wife or children, and for thy niggard selfish meal.

2. The horse cries to his rider thus: Be not spanner []{=html}2{=html} of the racers; stretch no coursers to full-speed; do not stride across the fleetest, thou, who dost not pray me swiftness in the meeting thick with numbers, in the circuit thronged with men.

3. H(a)oma speaks his drinker thus: Childless be thou, shorn of offspring, evil-famed, and slander-followed, who holdest me from full outpouring, as a robber, skulls in-crushing. No head-smiter []{=html}3{=html} am I ever, holy H(a)oma, far from death []{=html}4{=html}.

4. Forth my father gave an offering, tongue and left eye chose Ahura, set apart for H(a)oma’s meal.

5. Who this offering would deny me, eats himself, or prays it from me, this which Mazda gave to bless me, tongue with left eye (as my portion).

6. In his house is born no fire-priest, warrior ne’er in chariot standing, never more the thrifty tiller. In his home be born Dahâkas, Mûrakas of evil practice, doing deeds of double nature.

7. Quick, cut off then H(a)oma’s portion, gift of flesh for doughty H(a)oma! Heed lest H(a)oma

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bind thee fettered, as he bound the fell Turanian Frangrasyan []{=html}1{=html} (the murderous robber) fast in iron close-surrounded in the mid-third []{=html}2{=html} of this earth! 8. Thereupon spake Zarathustra []{=html}3{=html}; Praise to H(a)oma made by Mazda, good is H(a)oma Mazda-made.

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9. []{=html}4{=html}Who to us is one hereupon to thee (becomes) two, to be made to three, for the five []{=html}5{=html}-making of the four, for the seven-making of the sixth, who are your nine in the decade (?), who serve you and with zeal []{=html}6{=html}.

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10. []{=html}7{=html}To thee, O holy H(a)oma! bearer of the ritual sanctity, I offer this my person which is seen (by all to be) mature, (and fit for gift); to H(a)oma the effective do I offer it, and to the sacred exhilaration which he bestows; and do thou grant to me (for this), O holy H(a)oma! thou that drivest death afar, (Heaven) the best world of the saints, shining, all brilliant.

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11. (The Ashem Vohû, &c.)

12-15. May’st Thou rule at Thy will, O Lord []{=html}1{=html}!

16. I confess myself a Mazdayasnian of Zarathustra’s order []{=html}2{=html}.

17. []{=html}3{=html}I celebrate my praises for good thoughts, good words, and good deeds for my thoughts, my speeches, and (my) actions. With chanting praises I present all good thoughts, good words, and good deeds, and with rejection I repudiate all evil thoughts, and words, and deeds. 18. Here I give to you, O ye Bountiful Immortals! sacrifice and homage with the mind, with words, deeds, and my entire person; yea, (I offer) to you the flesh of my very body (as your own). And I praise Righteousness. A blessing is Righteousness (called) the Best, &c.

Footnotes {align=“CENTER”}

[]244:5 This characteristic fragment is repeated and extended in the later literature of the Parsis. The curse of the cow, horse, and of Haoma (scilicet the priest) when they are stinted, was extended to all domestic animals. It has been difficult to avoid the full metrical rhythm of the original with its jingling cadence. A full freedom is also not avoided.

[]244:6 Not ‘to the priest;’ Ner. grihîtâram.

[]245:1 ‘Who dost not give me cooked (food)’ seems improbable. If hvâstãm means fodder, why is it fem., especially here with a feminine correlative? I think that ‘having good food’ is the meaning of the word, as an adjective, and agreeing with gãm understood. Possibly, ‘who dost not bestow upon me as the one well-foddered.’

[]245:2 Dialectically used.

[]245:3 ‘Light is the intoxication of Haoma;’ (other toxicants smite the head).

[]245:4 ‘Having death afar.’

[]246:1 A Turanian king.

[]246:2 Observe the threefold division of the earth; see it also in Vend. II.

[]246:3 A poetical reproduction. Z. had been long among the ancient dead.

[]246:4 The Raspi at present hands the Haoma-cup to the priest at this point; the efficacy of the liquor is supposed to be multiplied.

[]246:5 Pendaidyâi is to be read as of course; the letter [] , not unlike [] in a MS. when turned, was probably half inverted.

[]246:6 This seems rendered by the Pahlavi as an interlude between the Ratu and the Zaotar; comp. Y. XXVIII, 11. Several broken sentences from other parts of the Avesta are here doubtfully recalled, perhaps as having especial sanctity.

[]246:7 The Raspi brings the Haoma-vessel to the Baresman at this point; and touching its stand, the Mâh-rû, lays a cloth on the right hand of the Zaotar, who, looking at the vessel, proceeds to recite as follows in verse 10.

[]247:1 See Y. VIII, 5-8.

[]247:2 See Y. III, 24, 25.

[]247:3 This piece is in the Gâthic dialect, and therefore an especially fitting prelude to the Confession of faith in Y. XII.

[]

YASNA XII (SP. XIII). {align=“center”}

THE MAZDAYASNIAN CONFESSION []``{=html}4``{=html}. {align=“center”}

1. I drive []{=html}5{=html} the Daêvas hence; I confess as a Mazda-worshipper of the order of Zarathustra, estranged from the Daêvas, devoted to the lore of

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the Lord, a praiser []{=html}1{=html} of the Bountiful Immortals; and to Ahura Mazda, the good and endowed with good possessions, I attribute all things good, to the holy One, the resplendent, to the glorious, whose are all things whatsoever which are good; whose is the Kine, whose is Asha (the righteous order pervading all things pure), whose are the stars, in whose lights the glorious beings and objects are clothed []{=html}2{=html}.

2. And I choose Piety, the bounteous and the good, mine may she be []{=html}3{=html}. And therefore I loudly (deprecate all robbery []{=html}4{=html} and violence against the sacred) Kine, and all drought []{=html}5{=html} to the wasting of the Mazdayasnian villages.

3. Away from (?) their thoughts do I wish to lead (the thought of) wandering at will, (away the thought of) free nomadic pitching of the tent, for I wish to remove (?) all wandering from []{=html}6{=html} (their) Kine which abide in steadfastness upon this land; and bowing down in worship to Righteousness I dedicate my offerings with praise so far as that. Never may I stand as a source of wasting, never as a source of withering to the Mazdayasnian villages, not for the love []{=html}7{=html} of body or of life.

4. Away do I abjure the shelter and headship of the

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[{=html}[paragraph continues]{=html}] Daêvas, evil as they are; aye, utterly bereft of good, and void of virtue, deceitful in their wickedness, of (all) beings those most like the Demon-of-the-Lie, the most loathsome of existing things, and the ones the most of all bereft of good.

5. Off, off, do I abjure the Daêvas and all possessed by them, the sorcerers and all that hold to their devices, and every existing being of the sort; their thoughts do I abjure, their words and actions, and their seed (that propagate their sin); away do I abjure their shelter and their headship, and the iniquitous of every kind who act as Rakhshas act!

Thus and so in very deed might Ahura Mazda have indicated []{=html}1{=html} to Zarathustra in every question which Zarathustra asked, and in all the consultations in the which they two conversed together. 6. Thus and so might Zarathustra have abjured the shelter and the headship of the Daêvas in all the questions, and in all the consultations with which they two conversed together, Zarathustra and the Lord.

And so I myself, in whatsoever circumstances I may be placed, as a worshipper of Mazda, and of Zarathustra’s order, would so abjure the Daêvas and their shelter, as he who []{=html}2{=html} was the holy Zarathustra abjured them (once of old).

7. To that religious sanctity []{=html}3{=html} to which the waters appertain, do I belong, to that sanctity to which the plants, to that sanctity to which the Kine of blessed gift []{=html}4{=html}, to that religious sanctity to which Ahura Mazda, who made both Kine and holy men, belongs,

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to that sanctity do I. Of that creed which Zarathustra held, which Kavi Vîstâspa, and those two, Frashaostra and Gâmâspa; yea, of that religious faith which every Saoshyant who shall (yet come to) save (us), the holy ones who do the deeds of real significance, of that creed, and of that lore, am I.

8. A Mazda-worshipper I am, of Zarathustra’s order; (so) do I confess, as a praiser and confessor, and I therefore praise aloud the well-thought thought, the word well spoken, and the deed well done;

9. Yea, I praise at once the Faith of Mazda, the Faith which has no faltering utterance []{=html}1{=html}, the Faith that wields the felling halbert []{=html}2{=html}, the Faith of kindred marriage, the holy (Creed), which is the most imposing, best, and most beautiful of all religions which exist, and of all that shall in future come to knowledge, Ahura’s Faith, the Zarathustrian creed. Yea, to Ahura Mazda do I ascribe all good, and such shall be the worship of the Mazdayasnian belief!

Footnotes {align=“CENTER”}

[]247:4 This piece in the Gâthic dialect has claims to higher antiquity next after the Haptanghâiti. Its retrospective cast shows that it is later than the original period. Verse 7 savours of a later date with its reference to the plants and waters. That Zarathustra, Kavi Vîstâspa, Frashaostra, and Gâmâspa are named by no means proves that they were still living. Still, they are not mentioned with any fanciful or superstitious exaggeration; they are not yet demi-gods.

[]247:5 As a partial explanation of nâismî* from nas, compare the aorist nesat. Possibly also from nad, ‘I curse the demons.’

[]248:1 And sacrificer.

[]248:2 A genuine citation from the Gâthas (see Y. XXXI, 7).

[]248:3 A genuine allusion to the Gâthas (Y. XXXII, 2).

[]248:4 This preserves the proper reading of tâyuska (so the Pahlavi) in Y. XXIX, 1.

[]248:5 Viyâpat as beyond a doubt; so viyâpem in verse 3.

[]248:6 Frâ has the same force as in fra perenaoiti (?), to fill forth, to empty. Otherwise, ‘forth to their thoughts I offer in my prayer free ranging at their choice, and a lodging where they will, together with their cattle which dwell upon this land.’

[]248:7 Comp. nâiri-kinanghô, khratu-kinanghô, and shaêtô-kinanghô.

[]249:1 Reading adakhshayaêtâ; otherwise khshayaêtâ, commanded.

[]249:2 The Pahlavi structure ‘he who’ foreshadowed, as often.

[]249:3 Not in the sense of recompense here.

[]249:4 Observe this original meaning; ‘butter’ is here impossible.

[]250:1 Fraspâvaokhedhrãm; ‘y’ miswritten for ‘v.’ Fra seems to be prohibitive ‘speech without falling, or hesitation;’ better as adj.

[]250:2 Comp. Y. XXXI, 18.

[]

YASNA XIII (SP. XIV). {align=“center”}

INVOCATIONS AND DEDICATIONS. {align=“center”}

1. I address (my invocation to) Ahura Mazda. And I invoke (among guardian beings) the chief []{=html}3{=html} of

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the house-lord, and the chief of the Vîs-lord []{=html}1{=html}, and the chief of the Zantu-lord []{=html}2{=html}. And I invoke the chief of the province-lord []{=html}3{=html}. And the chief of women I invoke, the Mazdayasnian Faith, the blessed and good Parendi []{=html}4{=html}, her who is the holy one of human-kind []{=html}5{=html}. And I invoke this (holy) earth which bears us.

2. And I invoke the friendly and most helpful person’s []{=html}6{=html} lord, the Fire of Ahura Mazda, and also the most energetic lords of holy men, those who are most strenuous []{=html}7{=html} in their care of cattle and the fields, and the chief of the thrifty tiller of the earth. And I invoke the steady settler []{=html}8{=html} of sanctity, (and) the chief of the charioteer.

3. And I invoke the chief of the fire-priest by means of the most imposing sciences of the Mazdayasnian Faith. And I invoke the chief of the Âtharvan, and his pupils I invoke; yea, the lords of each of them. I invoke these lords, and I summon the Bountiful Immortals here, and the Prophets who shall serve us, the wisest as they are, the most scrupulous

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in their exactness (as) they utter words (of doctrine and of service), the most devoted (to their duties likewise), and the most glorious in their thoughts (?) []{=html}1{=html}. And I invoke the most imposing forces of the Mazdayasnian Faith, and the fire-priests I invoke, and the charioteers, the warriors, and the thrifty tillers of the soil.

4. And to You, O Ye Bountiful Immortals! Ye who rule aright, and dispose (of all) aright, I offer the flesh of my very frame, and all the blessings of my life.

_________________________

Thus []{=html}2{=html} the two spirits []{=html}3{=html} thought, thus they spoke, and thus they did;

5. And therefore as Thou, O Ahura Mazda! didst think, speak, dispose, and do all things good (for us), so to Thee would we give, so would we assign to Thee our homage; so would we worship Thee with our sacrifices. So would we bow before Thee with these gifts, and so direct our prayers to Thee with confessions of our debt.

6. By the kinship of the good kindred []{=html}4{=html}, by that of Righteousness the good (Thy righteous servant’s nature) would we approach Thee, and by that of the good thrift-law, and of Piety the good.

7. And we would worship the Fravashi of the Kine of blessed gift []{=html}5{=html}, and that of the holy Gaya Maretan, and we would worship the holy Fravashi []{=html}6{=html}

[{=html}p. 253{=html}]

of Zarathustra Spitâma, the saint. Yea, that one of beings do we worship whose better (service) in the sacrifice Ahura Mazda knows; (even those women do we worship) whose []{=html}1{=html} (better service thus is known). Yea, both (holy) men and women (do we worship whom Ahura Mazda knows []{=html}2{=html}). As the Ahû is excelling, so is our Ratu, one who rules from the Righteous Order, a creator of mental goodness, and of life’s actions done for Mazda; and the Kingdom is to Ahura which to the poor (may offer) nurture []{=html}2{=html}.

A blessing is the Right called the best, there is weal, there is weal to this (man), when toward Righteousness Best (he does) right []{=html}2{=html}.

8. We worship the Ahuna-vairya; and we worship Asha Vahista the best(?), the bountiful Immortal. And we sacrifice to the Hâ fraoreti, even to the confession and laudation of the Mazdayasnian Faith!

Footnotes {align=“CENTER”}

[]250:3 This Ratu is the description and representation of the Nmânôpaiti as occupying the attention of the worshippers chiefly at the time of his mention in the course of the ritual. (I vary the expression ‘chief’ with that of ‘lord’ here for the sake of change.) Once established as a Ratu in the ritual, he became a guardian genius Nmânya; so of the others. (Y. XIII is in the Gâthic dialect.)

[]251:1 Vîsya.

[]251:2 Zantuma.

[]251:3 Dahvyuma = Dahyuma.

[]251:4 The goddess of riches.

[]251:5 Lit. biped; see elsewhere where quadruped means merely beast.

[]251:6 Or, ‘households.’

[]251:7 Ashethwôzgatemã (several manuscripts have ashe) finds its explanation from the Pahlavi of Dastur Hoshanggi Gâmâspgi’s MS. it may be read kabed rang rasisntûm instead of kabed yôm rasisntûm. The ancient error of yôm arose from the fact that the copyist had before him a form which might be read either rôg or rang, the characters being identical for either word. He could not reconcile himself to rang in the sense of effort, and so decided for rôg; but in order to guide his successors aright, he changed it for its synonym yôm, which, as Spiegel well remarks, affords but little sense. But the word is rang, as I believe, and this is at once corroborated by Ner.’s bahuklesa. Read as + thwakhsa + gatemã = kabed + rang + rasisntûm, the most progressing with painful energy.

[]251:8 Or, ‘steadiest forces.’

[]252:1I should think that the reference was here to khratavŏ, Y. XLVI, 3. See Y. XXXII, 14, as alternatively rendered.

[]252:2 A portion of the text has here fallen out.

[]252:3 The recognition of a strong dualism here is imperative. Ahura alone is praised.

[]252:4 Or, ‘of the good kinsman, the lord (?).’

[]252:5 Elsewhere meaning ‘meat,’ just as Ameretatât and Haurvatât mean wood and water.

[]252:6 Or, ‘sanctity and the Fravashi.’

[]253:1 Feminine.

[]253:2 Elsewhere with verbal difference.

[]

YASNA XIV (SP. XV). {align=“center”}

DEDICATIONS. {align=“center”}

1. I will come to You, O Ye Bountiful Immortals! as a praiser and a priest, and an invoker and sacrificer, as a memorising reciter and a chanter, for Your sacrifice and homage, which are to be offered to You, the Bountiful Immortals, and for our dedication and sanctification; (yea, for ours) who are the holy prophets (destined to benefit the saints).

2. And to You, O Ye Bountiful Immortals []{=html}2a{=html}! would I dedicate the flesh of my very body []{=html}3{=html}, and all the blessings of a prospered life []{=html}4{=html}.

3. In this Zaothra with this Baresman, I desire to

[{=html}p. 254{=html}]

approach the holy Yazads with my praise []{=html}1{=html}, and all the holy lords of the ritual order at their times, Hâvani at his time, and Sâvanghi and Vîsya at their times. 4. I confess myself a Mazdayasnian, and of Zarathustra’s order []{=html}2{=html}.

5. The Zaotar speaks: As an Ahû (revered and) chosen, the Zaotar (?) speaks forth to me (?).

The Ratu speaks: As an Ahû (revered and) to be chosen, the Zaotar speaks forth to me.

The Zaotar: So let the Ratu from his Righteousness, holy and learned, speak forth!

Footnotes {align=“CENTER”}

[]253:2a Elsewhere with verbal difference.

[]253:3 See Y. XXXIII, 14.

[]253:4 Verses 1, 2 are Gâthic.

[]254:1 See Y. II, 18.

[]254:2 See Y. III, 24, 25.

[]

YASNA XV (SP. XVI). {align=“center”}

THE SACRIFICE CONTINUES. {align=“center”}

1. With precept, praise, and with delight produced by grace []{=html}3{=html}, I call upon the Bountiful Immortals the good, and also therewith the beautiful by name []{=html}4{=html}; and I sacrifice to them with the blessing of the good ritual, with the earnest blessings of the good Mazdayasnian Faith.

2. Whose best gift from his Righteousness is mine in the offering Ahura this knoweth; who have lived, and live ever, by their names these I worship, while I draw near with praises []{=html}5{=html}. The Good Kingdom is to be chosen, that lot which most of all bears on (our blessings []{=html}6{=html}).

3. Let Sraosha (Obedience) be here present for

[{=html}p. 255{=html}]

the sacrifice of Ahura Mazda, the most beneficent, the holy, who is so dear to us as at the first, so at the last; yea, let him be present here []{=html}1{=html}.

4. As the Ahû (revered and) to be chosen, the Âtarevakhsha thus speaks forth to me.

(Response): So let the Ratu from his righteousness, holy and learned, speak forth!

Footnotes {align=“CENTER”}

[]254:3 Root rap = rabh, a reception of grace, or being received by grace.

[]254:4 Namãn may be meant for a locative; ‘with the beautiful things in their name (?).’

[]254:5 See Y. LI, 22.

[]254:6 See Y. LI, 1.

[]255:1 This fragment in the Gâthic dialect might more properly be placed before the Srôsh Yast.

[]

YASNA XVI (SP. XVII). {align=“center”}

THE SACRIFICE CONTINUES WITH INCREASED FULNESS OF EXPRESSION. {align=“center”}

1. We worship Ahura Mazda, the holy lord of the ritual order, who disposes (all) aright, the greatest Yazad, who is also the most beneficent, and the one who causes the settlements to advance, the creator of good creatures; yea, we worship Him with these offered Zaothras, and with truthfully and scrupulously delivered words; and we worship every holy Yazad of the heaven (as well)!

2. And we worship Zarathustra Spitâma in our sacrifice, the holy lord of the ritual order with these Zaothras, and with faithfully delivered words; and we worship every holy earthly Yazad as we worship him; and we worship also the Fravashi of Zarathustra Spitâma, the saint. And we worship the utterances of Zarathustra and his religion, his faith and his lore.

3. And we worship the former religions of the world []{=html}2{=html} devoted to Righteousness which were instituted

[{=html}p. 256{=html}]

at the creation, the holy religions of the Creator Ahura Mazda, the resplendent and glorious. And we worship Vohu Manah (the Good Mind), and Asha Vahista (who is Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and bountiful Âramaiti (true piety in the believers), and Haurvatât and Ameretatât (our Weal and Immortality).

4. Yea, we worship the Creator Ahura Mazda and the Fire, Ahura Mazda’s son, and the good waters which are Mazda-made and holy, and the resplendent sun of the swift horses, and the moon with the seed of cattle (in his beams []{=html}1{=html}); and we worship the star Tistrya, the lustrous and glorious; and we worship the soul of the Kine of blessed endowment, (5) and its Creator Ahura Mazda; and we worship Mithra of the wide pastures, and Sraosha (Obedience) the blessed, and Rashnu the most just, and the good, heroic, bountiful Fravashis of the saints, and the Blow-of-victory Ahura-given (as it is). And we worship Râman Hvâstra, and the bounteous Wind of blessed gift, (6) and (its) Creator Ahura Mazda, and the good Mazdayasnian Religion, and the good Blessedness and Arstât.

And we worship the heaven and the earth of blessed gift, and the bounteous Mãthra, and the stars without beginning (to their course), self-disposing as they are.

7. And we worship the glorious works of Righteousness in which the souls of the dead find satisfaction and delight [(Pâzand) which are the Fravashis

[{=html}p. 257{=html}]

of the saints], and we worship (Heaven) the best world of the saints, shining, all glorious.

8. And we worship the two, the milk-offering and the libation, the two which cause the waters to flow forth []{=html}1{=html}, and the plants to flourish, the two foes who meet the Dragon []{=html}1{=html} demon-made; and who are set to meet, to defeat, and to put to flight, that cheat []{=html}2{=html}, the Pairika, and to contradict the insulting malice of the Ashemaogha (the persecuting heretic) and that of the unholy tyrant full of death []{=html}3{=html}.

9. And we worship all waters and all plants, and all good men and all good women. And we worship all these Yazads, heavenly and earthly []{=html}4{=html}, who are beneficent and holy.

10. And we worship thee (our) dwelling-place who art the (earth, our) bounteous Âramaiti []{=html}5{=html}, and Thee, O Ahura Mazda, O holy Lord of this abode []{=html}6{=html}! which is the home of healthy herds and healthy men, and of those who are both endowed with health and lover(s) of the ritual right.

(Response of the individual worshipper (?).) Wherefore whichever of persons, or whatever of bodily influences, is most helpful and preserving in that abode (thus owned by Mazda) let this meet me in mine abode, and there may it abide for summer and for winter. (Or []{=html}7{=html} let that one meet me in all my house,

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in whom are what of influences are the most mighty power for the body and the person’s life; yea, let that one meet me there, and there abide for summer and for winter (for my help)!)

Footnotes {align=“CENTER”}

[]255:2 So the Pahlavi translator, probably reading angheus; otherwise [{=html}p. 256{=html}] ‘of the conscience that loves the right.’ In Yast XIII, 118 the word is a proper name through an error.

[]256:1 Possibly in allusion to the menses. The moon is masc.

[]257:1 We cannot mistake a connection here with yó áhim gaghâ´na---avâ´srigat sártave saptá síndhûn.

[]257:2 Or is it possible that a plague of mice is meant, mûs being here indeclinable?

[]257:3 Ordering the execution of many of his subjects.

[]257:4 Gaêthyâka with J3, K11.

[]257:5 Later association of Â. and the earth.

[]257:6 Originally recited in private houses.

[]257:7 Alternative.

[]

YASNA XVII. {align=“center”}

TO THE FIRES, WATERS, PLANTS, &c. {align=“center”}

1-10 []{=html}1{=html}, 11. We worship thee, the Fire, O Ahura Mazda’s son! We worship the fire Berezi-savangha (of the lofty use []{=html}2{=html}), and the fire Vohu-fryâna (the good and friendly []{=html}3{=html}), and the fire Urvâzista (the most beneficial and most helpful []{=html}4{=html}), and the fire Vâzista (the most supporting []{=html}5{=html}), and the fire Spenista (the most bountiful []{=html}6{=html}), and Nairya-sangha the Yazad of the royal lineage []{=html}7{=html}, and that fire which is the house-lord of all houses and Mazda-made, even the son of Ahura Mazda, the holy lord of the ritual order, with all the fires.

12. And we worship the good and best waters Mazda-made, holy, all the waters Mazda-made and holy, and all the plants which Mazda made, and which are holy.

[{=html}p. 259{=html}]

13. And we worship the Mãthra-spenta (the bounteous word-of-reason), the Zarathustrian law against the Daêvas, and its long descent.

14. And we worship Mount Ushi-darena which is Mazda-made and shining with its holiness, and all the mountains shining with holiness, and of abundant glory, and which Mazda made---.

15. And we worship the good and pious prayer for blessings, (16) and these waters and (these lands), (17) and all the greatest chieftains, lords of the ritual order []{=html}1{=html};

18. And I praise, invoke, and glorify the good, heroic, bountiful Fravashis of the saints, those of the house, the Vîs, the Zantuma, the Dahvyuma []{=html}2{=html}, and the Zarathustrôtema, and all the holy Yazads []{=html}3{=html}!

Footnotes {align=“CENTER”}

[]258:1 See chapter VI, which is nearly identical with XVII, 1-10.

[]258:2 This fire is that before Ahura Mazda and the kings.

[]258:3 This fire dwells in the bodies of men and beasts (animal heat).

[]258:4 This is in trees and plants.

[]258:5 This in the clouds (lightning).

[]258:6 This is the fire which is applied in the world (Bundahis, West, page 61).

[]258:7 That N. is here referred to as connected with we fire, seems certain; this fire corresponds with that of Vâhrâm in places of worship.

[]259:1 1-17 occur also in MSS. as Y. LIX, 1-17.

[]259:2 Dahyuma.

[]259:3 The Yê{=html}N{=html}hê hâtãm follows.

[]

YASNA XVIII []``{=html}4``{=html}. {align=“center”}

1. Grant me, Thou who art maker of the Kine, plants and waters, Immortality, Mazda! Grant, too, Weal, Spirit bounteous---.

Footnotes {align=“CENTER”}

[]259:4 See Y. LI, 7, and Y. XLVII.

[]

YASNA XIX. {align=“center”}

ZAND OR COMMENTARY ON THE AHUNA-VAIRYA FORMULAS []``{=html}5``{=html}. {align=“center”}

(As the Ahû is excellent, so (is) the Ratu (one who rules) from the righteous Order, a creator of mental goodness and of life’s actions done for Mazda; and

[{=html}p. 260{=html}]

the Kingdom (is) for Ahura which to the poor shall offer a nurturer.)

1. Zarathustra asked of Ahura Mazda: O Ahura Mazda, Thou most bounteous Spirit! maker []{=html}1{=html} of the corporeal worlds, the holy One! which was that word which Thou did’st declare to me, (2) which was before the sky, and before the water, before the earth, and before the cattle, before the plants, and before the fire, and before the holy man, and the Demon-gods (the Daêvas), before the Khrafstra-men []{=html}2{=html}, and before all the incarnate world; even before all the good creatures made by Mazda, and which contain (and are) the seed of righteousness?

3. Thereupon Ahura Mazda said: It was this piece []{=html}3{=html}, the Ahuna-vairya, O Spitama Zarathustra! which I pronounced as thine (4) before the sky, and before the waters, before the land, and before the cattle and the plants, and before the fire, Ahura Mazda’s son, before the holy man []{=html}4{=html}, and before the Daêvas, and Khrafstra-men, and before the entire corporeal world, even before the good creatures made by Mazda, which contain (and are) the seed of righteousness.

5. It was these part(s) of the Ahuna-vairya, O Spitama

[{=html}p. 261{=html}]

[{=html}[paragraph continues]{=html}] Zarathustra! which especially belongs to me, and when each is intoned aloud without the (needless) repetition []{=html}1{=html} of verses and of words, and without their omission, it is worth a hundred of their other stanzas, even although they are prominent in the ritual, and likewise equally as well recited without additions or omissions; nay, further, when it is intoned imperfectly but added to, and with omissions, it is even then in effect equivalent (not to a hundred indeed, but) to ten other (stanzas) that are prominent.

6. And whoever in this world of mine which is corporeal shall mentally recall, O Spitâma* Zarathustra! a portion of the Ahuna-vairya, and having thus recalled it, shall undertone it, or beginning to recite it with the undertone, shall then utter it aloud, or chanting it with intoning voice, shall worship thus, then with even threefold (safety and with speed []{=html}2{=html}) I will bring his soul over the Bridge of Kinvat, I who am Ahura Mazda (I will help him to pass over it) to Heaven (the best life), and to Righteousness the Best, and to the lights of heaven []{=html}3{=html}.

7. And whoever, O Spitama Zarathustra! while undertoning the part(s) of the Ahuna-vairya (or this piece the Ahuna-vairya), takes ought therefrom, whether the half, or the third, or the fourth, or the fifth, I who am Ahura Mazda will draw his soul off

[{=html}p. 262{=html}]

from the better world; yea, so far off will I withdraw it as the earth is large and wide; [and this earth []{=html}1{=html} is as long as it is broad []{=html}2{=html}].

8. And I pronounced this saying which contains its Ahû and its Ratu []{=html}3{=html} before the creation of this heaven, before the making of the waters, and the plants, and the four-footed kine, before the birth of the holy biped man, before this sun with its body made for the acquisition of the creation of the Bountiful Immortals []{=html}4{=html}.

9. []{=html}5{=html}And the more bountiful []{=html}6{=html} of the two Spirits (Ahura) declared to me []{=html}7{=html} (Zarathustra) the entire creation of the pure, that which exists at present, that which is in the course of emerging into existence []{=html}8{=html}, and that which shall be, with reference to the performance and realisation ‘of the actions of a life devoted to Mazda []{=html}9{=html}.’

10. And this word is the most emphatic of the words which have ever been pronounced, or which are []{=html}10{=html} now spoken, or which shall be spoken in future; for (the eminence of) this utterance is a thing of such a nature, that if all the corporeal and living world

[{=html}p. 263{=html}]

should learn it, and learning should hold fast by it, they would be redeemed from their mortality!

11. And this our word I have proclaimed as a symbol to be learned []{=html}1{=html}, and to be recited, as it were, to every one of the beings under the influence of and for the sake of Righteousness the Best.

12. And ‘as’ (the worshipper has) here spoken it forth, when he has thus ‘appointed’ the ‘Lord and regulator []{=html}2{=html},’ so (by thus reciting these authoritative words), he acknowledges Ahura Mazda (as prior to, and supreme) over, those creatures who have ‘the mind’ []{=html}3{=html} as their first. ‘As’ he acknowledges Him as the greatest of them all, ‘so’ he assigns the creatures to Him (as to their originator).

13. As he undertones the third sentence, he thereby announces that ‘all the amenities of life appertain to the ‘good’ Mazda []{=html}4{=html}, (and come) from Him. As he recites ‘dazda mananghô,’ ‘the creator of mind,’ he acknowledges Him as superior and prior to mind; and as he makes Him the one who indicates (the truth) to mind, (saying) ‘mananghô of mind,’ which means that by this much he makes Him (its director), and then he makes Him ‘the lord of actions []{=html}5{=html}.’

14. And when he acknowledges Him for the creatures thus, ‘O Mazda []{=html}6{=html}!’ he acknowledges Him (as

[{=html}p. 264{=html}]

their ruler) when he assigns the creatures to Him thus. He then assigns the Kingdom to Ahura []{=html}1{=html}, saying: ‘Thine, O Mazda! is the Kingdom.’ And he assigns a nourisher and protector to the poor, saying: Yim drigubyô dadat vâstârem; that is, as a friend to Spitama []{=html}2{=html}. This is the fifth sentence, (and it concludes) the entire recital and word, (even) the whole of this word of Ahura Mazda []{=html}3{=html}.

15. He who is the best (of all) Ahura Mazda, pronounced the Ahuna-vairya, and as He pronounced it as the best, so He caused it to have its effect []{=html}4{=html}, (He, ever) the same, (as He is).

The evil one at once []{=html}5{=html} arose (to oppose Him), but He (Ahura) repelled that wicked one with His interdict, and with this repelling renunciation: Neither our minds are in harmony, nor our precepts, nor our comprehensions, nor our beliefs, nor our words, nor our actions, nor our consciences, nor our souls []{=html}6{=html}!

CATECHETICAL ZAND []{=html}7{=html}.

16. And this saying, uttered by Mazda, has three stages, or measures []{=html}8{=html}, and belongs to four classes (of men as its supporters), and to five chiefs (in the political world, without whom its efficiency is

[{=html}p. 265{=html}]

marred), and it has a conclusion ending with a gift. (Question.) How are its measures (constituted)? (Answer.) The good thought, the good word, and the good deed. 17. (Question.) With what classes of men? (Answer.) The priest, the charioteer (as the chief of warriors), the systematic tiller []{=html}1{=html} of the ground, and the artisan []{=html}2{=html}. These classes therefore accompany the religious man throughout his entire duty []{=html}3{=html} with the correct thought, the truthful word, and the righteous action. These are the classes and states in life which give attention to the rulers []{=html}4{=html}, and fulfil the (laws) of religion; (yea, they are the guides and companions of that religious man) through whose actions the settlements are furthered in righteousness.

18. (Question.) How are the chiefs (constituted)? (Answer.) They are the house-chief, the village-chief, and the tribe-chief, the chief of the province, and the Zarathustra []{=html}5{=html} as the fifth. That is, so far as those provinces are concerned which are different from, and outside of the Zarathustrian regency, or domain. [Ragha []{=html}6{=html} which has four chiefs (only) is the Zarathustrian (district)]. (Question.) How are the chiefs of this one constituted? (Answer.) They (are) the house-chief, the village-chief, the tribe-chief, and the Zarathustra as the fourth. 19. (Question.) What is the thought well thought? (Answer.) (It is that which the holy man thinks), the one who holds the holy thought to be before all other things []{=html}7{=html}. (Question.)

[{=html}p. 266{=html}]

[{=html}[paragraph continues]{=html}] What is the word well spoken? (Answer.) It is the Mãthra Spenta []{=html}1{=html}, the bounteous word of reason. (Question.) What is the deed well done? (Answer.) It is that done with praises []{=html}2{=html}, and by the creatures who regard Righteousness as before all other things. 20. (Question.) Mazda made a proclamation, whom did He announce? (Answer.) Some one who was holy, and yet both heavenly and mundane []{=html}3{=html}. (Question.) What was His character, He who made this sacred enunciation? (Answer.) He who is the best (of all), the ruling one. (Question.) Of what character (did He proclaim him the coming one)? (Answer.) As holy and the best, a ruler who exercises no wanton or despotic power []{=html}4{=html}.

21. We sacrifice to the (several) part(s) of the Ahuna-vairya. We sacrifice to the memorised recital of the Ahuna-vairya, and its regular chanting and its use in the full Yasna.

Footnotes {align=“CENTER”}

[]259:5 The obvious errors contained in this ancient comment cannot [{=html}p. 260{=html}] destroy its great interest as a specimen of early exegesis. Where I hold it to be erroneous may be seen from my rendering of the Ahuna without further observations. The Ahuna-vairya is in the Gâthic dialect, and the Ahunavaiti metre. This Zand is in the Zend (sic). Ahû gives better sense as a nom.

[]260:1 See daunghôit para below.

[]260:2 May not khrafstra be a degeneration from kehrp-astar? While the term may be applied to wild beasts, one is strongly inclined to hold that foul insects are chiefly referred to.

[]260:3 This part of the Ahuna (?), meaning its several parts.

[]260:4 Tradition naturally specifies Gaya Maretan.

[]261:1 I do not think that mispronunciation is here intended; the Pahlavi has abarâ shûtakîh; aîghas barâ lâ khelmûnêd; Ner. na sete. I am strongly inclined to read anapashûta for anapishûta.

[]261:2 Three times seems to me to lack meaning, but it may have given rise to a foolish belief that the soul went three times before death to heaven.

[]261:3 Vahistaêibyô retaining this sense here.

[]262:1 Îm here equals iyám.

[]262:2 Pâzand.

[]262:3 So, referring to the wording of the Ahuna.

[]262:4 Enabling us to receive the blessings which they bestow through the influence of the sun. ‘The sun-shaped matter’ would give us a materialism. The Pahlavi has ‘levînŏ min zak khurkhshêdŏ brînŏ (?) kerpŏ tanû î khûrkhshêd pavan barâ ayâpakîh î ameshnspendânŏ yehabûnd.’

[]262:5 I hold that Ahura speaks no further here.

[]262:6 See Y. XLV, 1.

[]262:7 Of course fictitious, as Z. had long been among the dead.

[]262:8 Does bavaintika mean ‘past?’

[]262:9 Through the state of action; skyaothananãm angheus Mazdâi.

[]262:10 Can mruyê(-vê) be a third singular like ghnê, isê?

[]263:1 Or, ‘it has been declared to us, the learner, and the one in charge of the ritual.’

[]263:2 In the words yathâ ahû vairyô, athâ ratus.

[]263:3 See dazda mananghô, coming ‘before’ skyaothananãm angheus, khshathrem, and vâstârem.

[]263:4 Can the Ahuna have lost words, and is Mazdau hugitîs vangheus a citation? At ally events, the Zandist errs in separating vangheus from mananghô. He attributes mystical meaning to every word.

[]263:5 Comp. aha-skyaothananãm.

[]263:6 Reading Mazda (?).

[]264:1 Khshathremkâ Ahurâi â.

[]264:2 As having the interest of the poor at heart.

[]264:3 Supposing Ahura (?) to be meant by Ahû and Ratu; see Mazdâi Ahurâi. The Zandist may have rendered: As Ahura is the (first) to be chosen, so He is our Ratu from His righteousness, the creator of Vohûman (including all good creatures), &c.

[]264:4 ‘Praised’ (?).

[]264:5 Reading haithwat; Pahlavi tîz; possibly ‘being present.’

[]264:6 See Y. XLV, 2.

[]264:7 This Zand differs, as to the application of Ahû and Ratu, from the former.

[]264:8 Afsman elsewhere applies to metre.

[]265:1 These are ‘the poor,’ but not mendicants.

[]265:2 A class not in the Gâthas; observe the rise of a caste system.

[]265:3 Or, ‘experience.’

[]265:4 Or, ‘the ritual.’

[]265:5 The title of a governor.

[]265:6 It did not need the fifth. It was a centre of rule.

[]265:7 Ashavan manas paoiryô.

[]266:1 Probably the Gâthas with their lost portions, also the Vendîdâd.

[]266:2 Ritual strictness based upon practical piety.

[]266:3 The Saoshyant.

[]266:4 The latter part of this Zand shows that the Ratu was recognised as a human ruler in it.

[]

YASNA XX. {align=“center”}

ZAND, OR COMMENTARY, ON THE ASHEM VOHÛ. {align=“center”}

1. A blessing is Righteousness (called) the best; there is weal, there is weal to this man when the Right (helps) the Righteousness best, (when the pious man serves it in truth []{=html}5{=html}). Ahura Mazda spake forth: Ashem vohû vahistem asti. To this Asha, the holy ritual sanctity, one attributes the

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qualities of ‘good’ and ‘best,’ as one attributes property to an owner; thus this sentence vohû vahistem asti is substantiated (at once []{=html}1{=html}).

2. Ustâ asti ustâ ahmâi; by this attribution of blessedness (the praiser) assigns every person (or thing) of a sacred nature to every holy person, and as one usually (?) and regularly (?) []{=html}2{=html} assigns every person or thing (?) []{=html}3{=html} that is holy to every holy man.

3. Yyat ashâi vahistai []{=html}4{=html}; by these words the worshipper ascribes the entire Mãthra (to Asha Vahista), and ascribes all to the Mãthra, as one ascribes the kingdom to Righteousness, and as one ascribes righteousness to the invoking saint; yea, as one ascribes righteousness to us who are the prophets (who shall help and bless the people). The three maxims of the sentences (are thus fulfilled). And every word (in its detail), and the entire utterance in its proclamation, is the word of Ahura Mazda.

CATECHETICAL ADDITION []{=html}5{=html}.

4. Mazda has made a proclamation. (Question.) Whom did He announce? (Answer.) That holy one who is both heavenly and earthly. (Question.) Of what character is He who has thus announced Him? (Answer.) He is the best, and the one who is exercising sovereign power. (Question.) Of what character is the man whom He announced? (Answer.)

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[{=html}[paragraph continues]{=html}] The holy and the best, the one who rules with no capricious tyranny.

We sacrifice to the (several) part(s) of the Asha Vahista (prayer). We sacrifice to the heard-recital of the Asha Vahista, to its memorising, its chanting, and its sacrificial use []{=html}1{=html}!

Footnotes {align=“CENTER”}

[]266:5 Elsewhere verbally different; ‘when Asha is for A.V.’

[]267:1 It is carried into effect; possibly ‘rendered fit for praising’(?).

[]267:2 The Pahlavi indicates nâ stâitya (?).

[]267:3 Ashavanem here and in Y. XIX, 19 might be a neuter from a transition, or addition.

[]267:4 ‘Ashem.’

[]267:5 This Catechetical addition is identical with that in Y. XIX. The wording alone is slightly altered in the translation to relieve the sameness.

[]268:1 The Yê{=html}N{=html}hê hâtãm follows.

[]

YASNA XXI. {align=“center”}

CATECHETICAL ZAND, OR COMMENTARY UPON THE YÊNHÊ HÂTÃM []``{=html}2``{=html}. {align=“center”}

(The Yê{=html}N{=html}hê. (To that one) of beings do we offer, whose superior (fidelity) in the sacrifice Ahura Mazda recognises by reason of the sanctity (within him; yea, even to those female saints also do we sacrifice) whose (superior fidelity is thus likewise known; thus) we sacrifice to (all, to both) the males and females (of the saints)!)

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1. A word for the Yasna by Zarathustra, the saint. Yê{=html}N{=html}hê, &c. Here the worshipper indicates and offers the Yasna (which is the sacrificial worship) of Mazda as by the command (or as the institution) of Ahura []{=html}1{=html}. Hâtãm. Here the worshipper offers the sacrificial worship as if with the beings who are among those who are destined to live []{=html}2{=html}. 2. Yaunghãm. Here he indicates and offers the sacrificial worship of those holy females who have Âramaiti at their head []{=html}3{=html}, as homage to the Immortals. These are the three sentences which comprehend all the Yasnian speech. (Question.) To whom is this Yasna addressed? (Answer.) To the Bountiful Immortals (in the course of the Yasna). 3. Thereupon spake Mazda: Salvation to this one, whosoever he may be! May the absolute ruler Ahura grant it. (Question.) 4. Whom did He answer with this answer? (Answer.) He answered: The state of salvation; and with this answer, ‘the state of salvation,’ he answered every saint who exists, every one who is coming into existence, and every one who shall exist in the future. (Question. Who answered thus? Answer.) The best One. (Question. What did He answer?) (Answer.) The best thing. (That is,) the best One, Mazda, answered the best and the holy (answer) for the better and the holy man. 5. We sacrifice to this piece, the Yê{=html}N{=html}hê hâtãm, the prominent and holy Yast.

Footnotes {align=“CENTER”}

[]268:2 The expressions in this prayer were suggested by Y. LI, 22; but the Zand does not consistently follow the thoughts in the Gâtha. Tem understood should be supplied as an object for yazamaidê in connection with yê{=html}N{=html}hê, as well as tauskâ for yaunghãm. In Y. LI, 22, it is, however, by no means certain that yazâi applies to a tem yêhyâ. Holding the twenty-first verse in mind, I am obliged to refer yêhyâ to nâ spentô. Here, however, men and women are worshipped, as it is improbable that the ‘Immortals’ whose names are in the feminine are meant. The prayer is in the Gâthic dialect, and ancient metre would hardly contain so artificial a formation. It can only be defended from the teng yazâi hvâis nâmenîs of Y. LI, 22.

Or did the composer of the prayer correctly render Y. LI, 22, and boldly write his succinct words as being clear to his hearers from explanations which are now lost? Such explanations (oral or written) as a matter of course existed from the first. No composer fails to discuss his productions.

[]269:1 Referring yê{=html}N{=html}hê to Ahura (?).

[]269:2 Fit to live, clean.

[]269:3 The Ameshôspends whose names are in the feminine; so the Zandist erroneously.

[]

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YASNA XXII. {align=“center”}

THE SACRIFICE CONTINUES. {align=“center”}

1. With the Baresman brought hither together with the Zaothra, for the worship of the Creator Ahura Mazda, the resplendent, the glorious, and for that of the Bountiful Immortals, I desire to approach this Haoma with my praise, offered (as it is) with punctilious sanctity (or, for a blessing), and this fresh milk, and this plant Hadhânaêpata. 2. And, as an act of worship to the beneficent waters, I desire to approach these Zaothras with (my) praise offered (as they are) with punctilious sanctity, having the Haoma with them, and the flesh, with the Hadhânaêpata. And I desire to approach the Haoma-water with my praise for the beneficent waters; and I desire to approach the stone mortar and the iron mortar with my praise. 3. And I desire to approach this plant for the Baresman with my praise, and the well-timed prayer for blessings, that which has approached (to accept our homage), and the memorised recital and the fulfilment of the good Mazdayasnian Faith, and the heard recital of the Gâthas, and the well-timed and successful prayer for blessings, that of the holy lord of the ritual order. And I desire to approach these wood-billets and their perfume with my praise,---thine, the Fire’s, O Ahura Mazda’s son! Yea, I desire to approach all good things with my praise, those which Mazda made, and which have the seed of sanctity (within them), (4) for the propitiation of Ahura Mazda and of the Bountiful

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[{=html}[paragraph continues]{=html}] Immortals, and of Sraosha the blessed, and of Ahura Mazda’s Fire, the lofty ritual lord []{=html}1{=html}!

20. And I desire to approach this Haoma with (my) praise, that which is thus lifted up with sanctity, and this milk (fresh as it is, and as if) living and lifted up with sanctity, and this plant the Hadhânaêpata lifted up with sanctity. 21. And I desire to approach these Zaothras with (my) praise for the beneficial waters, these Zaothras which have the H(a)oma with them and the milk with them, and the Hadhânaêpata, and which are lifted up with sanctity. And I desire to approach the Haoma-water with (my) praise for the beneficial waters, and the two mortars, the stone one and the iron one, (22) and I desire to approach this branch for the Baresman with my praise, and the memorised recital and fulfilment of the Mazdayasnian law, and the heard recital of the Gâthas, and the well-timed and persistent prayer for blessings (uttered) by the holy lord []{=html}2{=html} of the ritual order, and this wood and perfume, even thine, O Fire, Ahura Mazda’s son, and all good objects Mazda-made (23) for the propitiation of Ahura Mazda, the resplendent, the glorious, and of the Bountiful Immortals, and of Mithra of the wide pastures, and of Râman Hvâstra []{=html}3{=html}, (24) and of the resplendent sun, immortal, radiant, of the fleet horses, and of Vayu, (of predominant influence and) working on high, set over the other beings in the creation [(Pâzand); that is for thee thus (O Vayu) when thine influence is that which appertains

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to Spenta Mainyu []{=html}1{=html}], and for the propitiation of the most just knowledge Mazda-given, and of the holy and good Religion, the Mazdayasnian Faith; (25) for the propitiation of the Mãthra Spenta, (the bounteous) and holy, and the effective, instituted against the Daêvas, the Zarathustrian law, and of the long descent of the good Mazdayasnian Faith []{=html}2{=html} [the holding in mind and devotion to the Mãthra Spenta, and knowledge of the Mazdayasnian Religion] for the propitiation of the understanding which is innate and Mazda-made, and of that which is heard by the ear; (26) and for thy propitiation, the Fire’s, O Ahura Mazda’s son! [(Pâzand); (yea) thine, the Fire’s, O Ahura Mazda’s son] with all the fires, and for the propitiation of Mount Ushi-darena, the Mazda-made, radiant with sanctity; (27) and of all the holy Yazads, spiritual and earthly, and of the holy Fravashis, the redoubted and overwhelming, those of the ancient lore, and those of the next of kin and of the Yazad of the spoken name!

Footnotes {align=“CENTER”}

[]271:1 5-19 = Y. III, 5-19; 20-23 = 1-4 from imem.

[]271:2 The priest? (Repetitions are, as everywhere, curtailed and varied.)

[]271:3 For closer rendering of details, see verses 2, 3, 4, which differ chiefly in the final dedication.

[]272:1 And not the evil Vayu, which appertains to Angra Mainyu.

[]272:2 Insert, ‘and of the good Zarathustrian devotion.’

[]

YASNA XXIII. {align=“center”}

THE FRAVASHIS OF THE SAINTS; PRAYERS FOR THEIR APPROACH []``{=html}3``{=html}. {align=“center”}

1. I desire to approach with my praise []{=html}4{=html} those Fravashis which have existed from of old, the Fravashis of the houses, and of the villages, of the communities, and of the provinces, which hold the

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heaven in its place apart, and the water, land, and cattle, which hold the children in the wombs safely enclosed apart so that they do not miscarry. 2. And I desire to approach toward the Fravashi []{=html}1{=html} of Ahura Mazda, and with my praise, and for those of the Bountiful Immortals, with all the holy Fravashis which are those of the heavenly Yazads. And I desire to approach the Fravashi of Gaya Maretan (the life-man) in my worship with my praise, and for that of Zarathustra Spitâma, and for those of Kavi Vîstâspa, and of Isat-vâstra []{=html}2{=html}, the Zarathustrian, with all the holy Fravashis of the other ancient counsellors as well. 3. And I desire in my worship to approach toward every holy Fravashi whosesoever it may be, and wheresoever dead upon this earth (its possessor may have lain), the pious woman, or the girl of tender years, the maiden diligent (among the cattle) in the field (who) may have dwelt (here; yea, all) which are now worshipped from this house []{=html}3{=html}, which are attentive to, and which attain to (our) good Yasnas and (our) homage. 4. Yea, I desire to approach the Fravashis of the saints with my praise, redoubted (as they are) and overwhelming, the Fravashis of those who held to the ancient lore, and the Fravashis of the next-of-kin; and I desire to approach toward the Fravashi of mine own []{=html}4{=html} soul in my worship with my praise; and I desire therewith to approach toward all the lords of the ritual, and with

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praise; and I desire to approach all the good Yazads with my praise, the heavenly and the earthly, who are meet for sacrifice and homage, because of Righteousness the Best!

Footnotes {align=“CENTER”}

[]272:3 This chapter is said to be reserved for funeral occasions.

[]272:4 Or, ‘I pray for the approach.’ See Y. XXVI.

[]273:1 Fravashi seems a dative; comp. ûtî´.

[]273:2 Zarathustra’s eldest son by his wife Padokhshah; he was the chief of priests according to tradition.

[]273:3 This Yasna was recited from house to house.

[]273:4 The ‘own’ soul; notice the seeming distinction between Fravashi and soul.

[]

YASNA XXIV. {align=“center”}

. {align=“center”}

1. (And having approached these Haomas with our worship), we present them to Ahura Mazda; (yea, we present) these Haomas, Myazdas, Zaothras, and the Baresman spread with punctilious sanctity, and the flesh, and the milk, fresh as if living, and lifted up with punctilious sanctity, and this branch the Hadhânaêpata likewise lifted up with sanctity.

2. (And having approached these Zaothras in our worship), we present them to the good waters having the Haoma with them, and the milk, and the Hadhânaêpata, and lifted up with scrupulous sanctity; and (with them) we present the Haoma-water to the good waters, and both the stone and the iron mortar.

3. And we present this plant of the Baresman, and the timely prayer for blessings, which has approached in the due course of the ritual, and the recollection and practice []{=html}1{=html} of the good Mazdayasnian Religion, and the heard recital of the Gâthas, and the timely prayer for blessings which has approached as the prayer of the holy lord of the ritual order; and these wood-billets, and the perfume, (even) thine, the Fire’s, O Ahura Mazda’s son! and all good objects Mazda-made, which have the seed of righteousness, we offer and present. 4. And these we present hereby to Ahura Mazda, and to Sraosha (Obedience) the

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blessed (and Righteous), and to the Bountiful Immortals; and to the Fravashis of the saints, even to the souls of the saints, and to the Fire of Ahura Mazda, the lofty lord of entire holy creation, for sacrifice, homage, propitiation, and for praise.

5. And these we present hereby to the Fravashi of Zarathustra Spitâma, the saint, for sacrifice, propitiation, and for praise, and to that of the people []{=html}1{=html} who love Righteousness, with all the holy Fravashis of the saints who are dead and who are living, and to those of men who are as yet unborn, and to those of the prophets who will serve us, and will labour to complete the progress and renovation of the world []{=html}2{=html}.

6. And we present these Haomas, Myazdas, Zaothras, and the Baresman spread with sanctity, and the flesh, and the milk (fresh as if) living, and lifted up with sanctity, and the Hadhânaêpata branch.

7. And we present these Zaothras to the beneficial waters having the Haoma with them, and the flesh, and the Hadhânaêpata lifted up with sanctity, and the Haoma-water, to the good waters, with the stone and iron mortars, (8) and this plant of the Baresman, (and) the timely Prayer and the recollection and practice of the good Mazdayasnian Faith []{=html}3{=html}, and these wood-billets, and the perfume, thine, the Fire’s, O Ahura Mazda’s son! and all objects which are Mazda-made, and which have, and are, the seed of Righteousness, these we offer and present.

9. (Yea,) we present these hereby to the Bountiful Immortals who rule aright, and who dispose of all

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aright, the ever-living, ever-helpful, who abide with the Good Mind (of the Lord and of His folk []{=html}1{=html})!

Footnotes {align=“CENTER”}

[]274:1 Or the memorised recital and performance of its rites.

[]275:1 Elsewhere perhaps, erroneously, as a proper name: or read angheus.

[]275:2 Pahlavi frashakard kardârân.

[]275:3 ‘And the heard recital of the Gâthas.’

[]276:1 See Y. IV, 4-25, which is repeated here. Expressions are curtailed.

[]

YASNA XXV. {align=“center”}

1. And we worship the Bountiful Immortals with our sacrifice, who rule aright, and who dispose of all aright; and we worship this Haoma, this flesh and branch, (2) and these Zaothras for the good waters, having the Haoma with them, and the flesh with them, and Hadhânaêpata, and lifted up with sanctity, and we worship the Haoma-water for the beneficial waters; and we worship the two, the stone mortar and the iron mortar; (3) and we worship this plant for the Baresman and the well-timed prayer for blessings which has approached (in its proper place within the ritual course), and also both the remembrance and the practice []{=html}2{=html} of the good Mazdayasnian Religion, and the heard recital of the Gâthas, and the well-timed prayer for blessings of the holy lord of the ritual order which has approached, and these wood-billets with the perfume, (even) thine, the Fire’s, O Ahura Mazda’s son! and we worship all good objects which are Mazda-made, and which contain (and are) the seed of Righteousness.

4. And we worship Ahura Mazda with our sacrifice, the resplendent, the glorious, and the Bountiful Immortals who rule aright, and who dispose (of all) aright, and Mithra of the wide pastures and Râman Hvâstra; and we worship the shining sun, the resplendent, the immortal, of the fleet horses.

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5. And we worship the holy wind which works on high, placed higher than the other creatures in the creation; and we worship this which is thine, O Vayu! and which appertains to the Spenta Mainyu within thee; and we worship the most true religious Knowledge, Mazda-made and holy, and the good Mazdayasnian law.

6. And we worship the Mãthra Spenta verily glorious (as it is), even the law pronounced against the Daêvas, the Zarathustrian law, and its long descent []{=html}1{=html}; yea, we worship the good Mazdayasnian Religion, and the Mãthra which is heart-devoted and bounteous (imparting heart’s devotion to the saint); yea, we worship the Mazdayasnian Religion maintained in the understanding []{=html}2{=html} of the saint; and we honour that science which is the Mãthra Spenta, and the innate understanding Mazda-made, and the derived understanding, heard with ear, and Mazda-made.

7. Yea, we worship thee, the Fire, Ahura Mazda’s son! the holy lord of the ritual order; and we worship all the Fires, and Mount Ushi-darena (which holds the light []{=html}3{=html}) Mazda-made and holy, the Yazad mount, brilliant with sanctity. 8. And we worship every holy spiritual []{=html}4{=html} Yazad; and every holy earthly Yazad (who exists)!

Footnotes {align=“CENTER”}

[]276:2 Or the memorised recital and fulfilment.

[]277:1 Its long tradition.

[]277:2 Or maintaining the understanding.

[]277:3 A sunrise or sunset mountain; see the word applied intellectually just previously, also previous notes on it.

[]277:4 That is, heavenly.

[]

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YASNA XXVI. {align=“center”}

THE FRAVASHIS; SACRIFICE AND PRAISE TO THEM. {align=“center”}

1. I praise, invoke, and weave my hymn to the good, heroic, and bountiful Fravashis of the saints; (and having invoked these, then) we worship the Nmânyas, and the Vîsyas, and the Zantumas, and the Dahvyumas []{=html}1{=html}, and the Zarathustrôtemas.

2. And of all these prior Fravashis, we worship here the Fravashi of Ahura Mazda, which is the greatest and the best, the most beautiful and the firmest, the most wise and the best in form, and the one that attains the most its ends because of Righteousness. 3. And (having invoked them) hither, we worship the good, heroic, bountiful Fravashis of the holy ones, those of the Bountiful Immortals, the brilliant, of effective glance, the lofty, the devoted, the swift ones of the creatures of Ahura who are imperishable and holy.

4. And (having invoked them) hither, we worship the spirit and conscience, the intelligence and soul and Fravashi of those holy men and women who early heard the lore and commands (of God []{=html}2{=html}), and loved and strove after Righteousness, the ritual truth; and we worship the soul of the Kine of blessed gift. 5. And (having invoked it) hither, we worship the Fravashi of Gaya Maretan the holy, and the sanctity and Fravashi of Zarathustra Spitâma the saint; and we worship the Fravashi of Kavi Vîstâspa the holy, and that of Isat-vâstra the Zarathustrian, the saint.

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6. And (having invoked them) hither; we worship the life, conscience, intelligence, soul and Fravashi of the next of kin, of the saints male and female who have striven after the ritual truth, which are those of the dead and living saints, and which are those also of men as yet unborn, of the future prophets who will help on the renovation, and complete the human progress, with them all.

7. And (having invoked them) hither, we worship the souls of the dead [(Pâzand) which are the Fravashis of the saints []{=html}1{=html}]; and of all the next of kin who have passed away in this house, of the Aêthrapaitis (the teachers) and of the disciples; yea, of all holy men and women; (8) and we worship the Fravashis of all the holy teachers and disciples; and of all the saints both male and female.

9. (And having invoked them) hither we worship the Fravashis of all the holy children who fulfil the deeds of piety; and we worship the Fravashis of the saints within the province; and those of the saints without the province. 10. We worship the Fravashis of (those) holy men and holy women; we worship all the good, heroic, bountiful Fravashis of the saints from Gaya Maretan (the first created) to the Saoshyant, the victorious []{=html}2{=html}.

11. Yea, we worship all the Fravashis of the saints, and we worship the souls of the dead [(Pâzand) which are the Fravashis of the saints]!

Footnotes {align=“CENTER”}

[]278:1 Dahyumas.

[]278:2 ‘Of the early religion.’

[]279:1 Whether a real distinction existed in the minds of these early writers, between a Fravashi and a departed soul, is hard to say. That a Fravashi was worshipped as existing before the person to whom it appertained was born, may be owing to a poetical, and not a dogmatic, anticipation.

[]279:2 From the Iranian Adam to the Christ of the resurrection; see Yast XIX, 89, 91.

[]

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YASNA XXVII. {align=“center”}

PRELUDE TO THE CHIEF RECITAL OF THE AHUNA-VAIRYA. {align=“center”}

1. This is to render []{=html}1{=html} Him who is of all the greatest, our lord []{=html}2{=html} and master []{=html}3{=html} (even) Ahura Mazda. And this to smite []{=html}4{=html} the wicked Angra Mainyu, and to smite Aêshma of the bloody spear, and the Mazainya Daêvas, and to smite all the wicked Varenya Daêvas.

2. And this is to further Ahura Mazda, the resplendent, the glorious, to further the Bountiful Immortals, and the influences of the star Tistrya, the resplendent, the glorious, (and) to the furtherance of the holy man, and of all the (bountiful and) holy creatures of the Bounteous Spirit.

3-5 []{=html}5{=html}. 6. The Haomas are crushed, O Mazda, Khshathra, and Asha, O ye Lords! Good is Sraosha who accompanies the sacrifice with the great glory []{=html}6{=html}, and may he be present affording strenuous help.

7. We are offering saving acts of wisdom and of worship with the sacred gift of the Ahuna-vairya intoned with sanctity, and of the two mortars here

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brought forward []{=html}1{=html} with holy act, and with that of the correctly uttered words likewise; and therefore may they be to us the more saving in their wise significance

8-12 []{=html}2{=html}. 13. As the Ahû is excellent, so is the Ratu (one who rules) from (his) sanctity, a creator of mental goodness, and of life’s actions done for Mazda; and the Kingdom (is) for Ahura, which to the poor may offer a nurturer. 14. (What is Your Kingdom, Your riches; how may I be Your own in my actions, to nourish Your poor, O Mazda? Beyond; yea, beyond all we declare You, far from Daêvas and Khrafstra-accursed mortals []{=html}3{=html}!)

15. We worship the Ahuna-vairya. We worship Asha Vahista, the most beautiful []{=html}4{=html}, the Bountiful Immortal []{=html}5{=html}.

Footnotes {align=“CENTER”}

[]280:1 Dazdyâi would be an infin. for an imperative; but it here refers to the Ahuna. We might say, ‘Let this render,’ &c.

[]280:2 See Y. XXXIV, 5.

[]280:3 Referring to the Ahû and Ratu of the Ahuna, but with erroneous application.

[]280:4 Comp. Vend. XIX, 9 (Wg.).

[]280:5 The Ahuna appears here in the MS. with Y. XXXIV, 5, the â airyemâ, and the Ashem Vohû.

[]280:6 Mãzâ rayâ; otherwise mãzarayâ, with greatness (see Y. XLIII, 12).

[]281:1 Here the Parsi priests now manipulate the mortars.

[]281:2 See Y. XXXIII, 11-14; and Y. I, 23, and Y. XII.

[]281:3 See Y. XXXIV, 15. The Ashem follows.

[]281:4 Or, ‘the best.’

[]281:5 The Yê{=html}N{=html}hê hâtãm follows. For Y. XXVIII-XXXIV, see the Gâtha Ahunavaiti above, pp. 2-194.

[]

YASNA XXXV. {align=“center”}

YASNA HAPTANGHÂITI. {align=“center”}

{=html}With the Yasna of the ‘Seven Chapters’ which ranks next in antiquity after the Gâthas, we already pass into an atmosphere distinct from theirs. The dialect still lingers, but the spirit is changed. We have advanced personification of the Bountiful Immortals; that is, their personification seems more prominent, while the ideas of which they are the personification already, and to a proportionate degree, have grown dim. The name Amesha Spenta occurs: the Fravashis appear; the Fire is worshipped, the Earth, and the Grass.{=html}

{=html} {=html}

{=html}To the waters, to the Soul of the Kine, and to all holy or clean{=html}

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{=html}beings, the very word yazamaidê is applied for the first time. On the other hand, many later objects of worship are totally absent, the six seasons of the creation, the five divisions of the day, the five Gâthas, Zarathustra, the Baresman, the Haoma, &c. A considerable period of time must have elapsed since the Gâthas had been composed, and a lengthy period must also be supposed to have passed before the Avesta of the later type began to be sung and recited. The chapter numbered XLII in the Vendîdâd Sâdah of Brockhaus (1850), and in the edition of Westergaard (1852), and numbered XLI, 18-35 in Spiegel’s edition, seems a later addition; but it cannot be very much later, as it preserves the dialect and general features. An intentional imitation is not probable. Spiegel has included it with chapter XLI to preserve the number ‘seven;’ and if the entire section is to be called ‘the Yasnas of the Seven Chapters,’ it should most certainly not be numbered XLIII! so number merely to follow Westergaard, as do the first two parts of these translations from the Avesta. This portion should neither be incorporated with chapter XLI, nor numbered as a separate one; it should be noted as a supplement. The name ‘Seven Chapters’ was of course given to the pieces long after their composition.{=html}

PRAISE TO AHURA AND THE IMMORTALS; PRAYER FOR THE PRACTICE AND DIFFUSION OF THE FAITH.

1. We sacrifice to Ahura Mazda, the holy Lord of the ritual order, and to the Bountiful Immortals, who rule aright, who dispose of all aright; and we sacrifice to the entire creation of the clean, the spiritual and the mundane, with the longing blessing of the beneficent ritual, with the longing blessing of the benignant Religion, the Mazdayasnian Faith.

2. We are praisers of good thoughts, of good words, and of good actions, of those now and those hereafter []{=html}1{=html} [(Pâzand) of those being done, and of those

[{=html}p. 283{=html}]

completed]. We implant []{=html}1{=html} (?) them (with our homage, and we do this) the more, and yet the more since we are (praisers) of the good (from whom they spring).

3. That, therefore, would we choose, O Ahura Mazda! and thou, O Righteousness the beauteous! that we should think, and speak, and do those thoughts, and words, and deeds, among actual good []{=html}2{=html} thoughts, and words, and actions, which are the best for both the worlds; (4) and together with these gifts (?) and actions which are thus the best, we would pray for the Kine (which represents the pure creation), that she may have comfort and have fodder from the famed, and from the humble, from the potent and the weak.

5. To the best of good rulers (is) verily the Kingdom, because we render and ascribe it to Him, and make it thoroughly His own (?), to Mazda Ahura do we ascribe it, and to Righteousness the Best. 6. As thus both man or woman knows (the duty), both thoroughly and truly, so let him, or her, declare it and fulfil it, and inculcate it upon those who may perform it as it is. 7. We would be deeply mindful of Your sacrifice and homage, Yours, O Ahura Mazda! and the best, (and we would be mindful) of the nurture of the Kine. And that let us inculcate and perform for You according as we may, and (for) such (praisers as we are).

8. Under the shelter []{=html}3{=html} of the ritual Order let us do so in the active fulfilment []{=html}3{=html} of its (precepts) toward every one of the (clean) and better creatures which

[{=html}p. 284{=html}]

are fit to live []{=html}1{=html}, with a gift for both the worlds. 9. Yea, those words and sayings, O Ahura Mazda! we would proclaim as Righteousness, and as of the better mind (?); and we would make Thee the one who both supports (us in our proclamation) of them, and who throws still further light upon them (as they are),

10. And by reason of Thy Righteous Order, Thy Good Mind, and Thy Sovereign Power, and through the instrumentality of our praises of Thee, O Ahura Mazda! and for the purpose of (still further) praises, by Thy spoken words, and for (still further) spoken words, through Thy Yasna, and for (still further) Yasnas (would we thus proclaim them, and make Thee the bestower of our light).

Footnotes {align=“CENTER”}

[]282:1 The Pahlavi translator, as so often, first saw the proper explanation here.

[]283:1 Or, we are ‘purifiers,’ or ‘adorners.’ Tradition ‘spreading from man to man,’ so thoroughly implanting themselves; comp. perhaps nîd.

[]283:2 Hâtãm in this sense.

[]283:3 Or, ‘in the house and stall.’

[]284:1 Or, ‘live-stock.’

[]

YASNA XXXVI. {align=“center”}

TO AHURA AND THE FIRE. {align=“center”}

1. We would approach You two, O (Ye) primeval ones in the house []{=html}2{=html} of this Thy holy Fire, O Ahura Mazda, Thou most bounteous Spirit! Who brings pollutions to this (Thy flame) him wilt Thou cover with pollutions (in his turn). 2. But as the most friendly do Thou give us zeal, O Fire of the Lord! and approach us []{=html}3{=html}, and with the loving blessing of the most friendly, with the praise of the

[{=html}p. 285{=html}]

most adored. Yea, may’st thou approach to aid us in this our greatest (undertaking) among the efforts of our zeal.

3. The Fire of Ahura Mazda art thou verily []{=html}1{=html}; yea, the most bounteous one of His Spirit, wherefore Thine is the most potent of all names (for grace), O Fire of the Lord! 4. And therefore we would approach Thee, (O Ahura!) with the help of Thy Good Mind (which Thou dost implant within us), with Thy (good) Righteousness, and with the actions and the words inculcated by Thy good wisdom!

5. We therefore bow before Thee, and we direct our prayers to Thee with confessions of our guilt, O Ahura Mazda! with all the good thoughts (which Thou dost inspire), with all the words well said, and the deeds well done, with these would we approach Thee. 6. And to Thy most beauteous body []{=html}2{=html} do we make our deep acknowledgments, O Ahura Mazda! to those stars (which are Thy body); and to that one, the highest of the high, [such as the sun was called]!

Footnotes {align=“CENTER”}

[]284:2 Or, ‘in the service of the Fire;’ so the Pahlavi: consider also the occurrence of forms of var(e)z in the other sense in the close proximity. Fire temples did not exist; some shelter, however, must have been afforded. Also the dual pouruyê(-ve) may refer to Ahura and the Fire. Comp. Y. XXX, 3. Or, is it ‘at first?’

[]284:3 Possibly, ‘but most favoured is he whom (yem).’

[]285:1 Vôi looks as if it represented vâí here.

[]285:2 See Y. I, 1.

[]

YASNA XXXVII. {align=“center”}

TO AHURA, THE HOLY CREATION, THE FRAVASHIS OF THE JUST, AND THE BOUNTIFUL IMMORTALS. {align=“center”}

1. Thus therefore do we worship Ahura Mazda, who made the Kine (the living creation), and the (embodied) Righteousness (which is incarnate in the clean), and the waters, and the wholesome plants, the stars, and the earth, and all (existing) objects

[{=html}p. 286{=html}]

that are good. 2. Yea, we worship Him for His Sovereign Power and His greatness, beneficent (as they are), and with priority among the Yazads []{=html}1{=html} who abide beside the Kine (and care for her protection and support).

3. And we worship Him under His name as Lord, to Mazda dear, the most beneficent (of names). We worship him with our bones, and with our flesh, (with our bodies and our life). And we worship the []{=html}2{=html} Fravashis of the saints, of holy men, and holy women; (4.) and Righteousness the Best do we worship, the most beauteous, the Bountiful Immortal and that which is endowed with light in all things good.

5. And we worship the Good Mind (of the Lord), and His Sovereign Power, and the Good Faith, the good law of our thrift, and Piety the ready mind (within Thy folk)!

Footnotes {align=“CENTER”}

[]286:1 Or, ‘with the priority in the Yasnas, (we who are they) who abide.’

[]286:2 Tem is interpolated; or shall we render: ‘We worship Him’ as in the F. with adverbial use as in the Greek, and often here?

[]

YASNA XXXVIII. {align=“center”}

TO THE EARTH AND THE SACRED WATERS. {align=“center”}

1. And now we worship this earth which bears us, together with Thy wives []{=html}3{=html}, O Ahura Mazda! yea, those Thy wives do we worship which are so desired from their sanctity. 2. We sacrifice to their zealous wishes, and their capabilities, their inquiries (as to duty), and their wise acts of pious reverence,

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and with these their blessedness, their full vigour and good portions, their good fame and ample wealth. 3. O ye waters! now we worship you, you that are showered down, and you that stand in pools and vats, and you that bear forth (our loaded vessels?) ye female Ahuras of Ahura, you that serve us (all) in helpful ways, well forded and full-flowing, and effective for the bathings, we will seek you and for both the worlds! 4. Therefore did Ahura Mazda give you names, O ye beneficent []{=html}1{=html} ones! when He who made the good bestowed you. And by these names we worship you, and by them we would ingratiate ourselves with you, and with them would we bow before you, and direct our prayers to you with free confessions of our debt. O waters, ye who are productive []{=html}2{=html}, and ye maternal ones, ye with heat []{=html}3{=html} that suckles the (frail and) needy (before birth), ye waters (that have once been) rulers of (us) all, we will now address you as the best, and the most beautiful; those (are) yours, those good (objects). of our offerings, ye long of arm to reach our sickness, or misfortune []{=html}4{=html}, ye mothers of our life!

Footnotes {align=“CENTER”}

[]286:3 Compare the Indian gnâ´s. The waters are wives, as is the earth; below they are mothers.

[]287:1 Vanguhîs with K4, &c.

[]287:2 Compare azi as applied to the Kine.

[]287:3 Compare agnáyas, reading agnayô. Or is it agnivau with a suffix va?

[]287:4 Or, ‘our sicknesses and welfare.’

[]

YASNA XXXIX. {align=“center”}

TO THE SOUL OF THE KINE, &c. {align=“center”}

1. And now we sacrifice to the Kine’s soul, and to her created body, and we sacrifice to the souls

[{=html}p. 288{=html}]

of cattle who are fit to live []{=html}1{=html} (for us), and whose (we?) are, such as are the same to them.

2. And we worship the souls of those beasts which are tame and broken in, and of wild herds, and the souls of the saints wherever they were born, both of men and of women, whose good consciences are conquering in the strife against the Daêvas, or will conquer, or have conquered.

3. And now we worship the Bountiful Immortals (all) the good, and both those male []{=html}2{=html}, and those female []{=html}3{=html} (by their names). The males among them do we worship, ever living, and ever helpful, who dwell beside the pious, and the females thus the same. 4. As Thou, O Ahura Mazda! hast thought and spoken, as thou hast determined, and hast done these things (effecting) what is good, therefore do we offer to Thee, therefore do we ascribe to Thee our praises, and worship Thee, and bow ourselves before Thee; and therefore would we direct our prayers to Thee, Ahura! with confessions of our sin.

5. And we thus draw near to Thee together with the good kinship of our kindred, with that of Righteousness the blessed, and the good law of thrift and energy and the good Piety, the ready mind (within Thy folk)!

Footnotes {align=“CENTER”}

[]288:1 Live-stock.

[]288:2 Yôi.

[]288:3 Yauskâ.

[]

YASNA XL. {align=“center”}

PRAYERS FOR HELPERS. {align=“center”}

1. And now in these Thy dispensations, O Ahura Mazda! do Thou wisely []{=html}4{=html} act for us, and with abundance

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with Thy bounty and Thy tenderness []{=html}1{=html} as touching us; and grant that reward which Thou hast appointed to our souls, O Ahura Mazda! 2. Of this do Thou Thyself bestow upon us for this world and the spiritual; and now as part thereof (do Thou grant) that we may attain to fellowship with Thee, and Thy Righteousness for all duration.

3. And do Thou grant us, O Ahura! men who are righteous, and both lovers and producers of the Right as well. And give us trained beasts for the pastures, broken in for riding []{=html}2{=html}, and for bearing, (that they may be) in helpful []{=html}3{=html} companionship with us, and as a source of long enduring vigour, and a means of rejoicing grace to us for this []{=html}4{=html}.

4. So let there be a kinsman lord for us, with the labourers of the village, and so likewise let there be the clients (or the peers []{=html}5{=html}). And by the help of those may we arise.

So may we be to You, O Mazda Ahura! holy and true []{=html}6{=html}, and with free giving of our gifts.

Footnotes {align=“CENTER”}

[]288:4 A fem. noun mazdâ = medhâ.

[]289:1 Otherwise, ‘understanding which protects’ (?).

[]289:2 So the Pahlavi and Ner.

[]289:3 Bezvaitê.

[]289:4 May we be rejoicing(?).

[]289:5 Hakhemã (= -a) replacing the airyaman of the Gâthas, and throwing light upon its meaning. The form is irregular.

[]289:6 Or, ‘holy rishis’ (ereshayô?).

[]

YASNA XLI. {align=“center”}

A PRAYER TO AHURA AS THE KING, THE LIFE, AND THE REWARDER. {align=“center”}

1. Praises, and songs, and adorations do we offer to Ahura Mazda, and to Righteousness the Best; yea, we offer and we ascribe them, and proclaim them. 2. And to Thy good Kingdom, O Ahura Mazda!

[{=html}p. 290{=html}]

may we attain for ever, and a good King be Thou over us; and let each man of us, and so each woman, thus abide, O Thou most beneficent of beings, and for both the worlds! 3. Thus do we render Thee, the helpful Yazad, endowed with good devices, the friend of them (who worship Thee) with (well-adjusted) ritual; so may’st Thou be to us our life, and our body’s vigour, O Thou most beneficent of beings, and that for both the worlds!

4. Aye, let us win and conquer (?) long life, O Ahura Mazda! in Thy grace, and through Thy will may we be powerful. May’st Thou lay hold on us to help, and long, and with salvation, O Thou most beneficent of beings!

5. Thy praisers and Mãthra-speakers may we be called []{=html}1{=html}, O Ahura Mazda! so do we wish, and to this may we attain []{=html}2{=html}. What reward most meet for our deserving Thou hast appointed for the souls, O Ahura Mazda! (6) of that do Thou bestow on us for this life, and for that of mind []{=html}3{=html}. Of that reward (do Thou Thyself grant this advantage), that we may come under Thy protecting guardianship, and that of Righteousness for ever. We sacrifice to that brave Yasna, the Yasna Haptanghâiti []{=html}4{=html}, the holy, the ritual chief!

Footnotes {align=“CENTER”}

[]290:1 See Y. L, 11.

[]290:2 Or, ‘abide.’

[]290:3 See Y. XXVIII, 3.

[]290:4 Here the Haptanghâiti once ended.

[]

YASNA XLII. {align=“center”}

A SUPPLEMENT TO THE HAPTANGHÂITI []``{=html}5``{=html}. {align=“center”}

1. We worship You, O Ye Bountiful Immortals! with the entire collection of this Yasna, Haptanghâiti

[{=html}p. 291{=html}]

[{=html}[paragraph continues]{=html}] (as we sum up all). And we sacrifice to the fountains of the waters, and to the fordings of the rivers, to the forkings of the highways, and to the meetings of the roads.

2. And we sacrifice to the hills that run with torrents, and the lakes that brim with waters, and to the corn that fills the corn-fields; and we sacrifice to both the protector and the Creator, to both Zarathustra and the Lord.

3. And we sacrifice to both earth and heaven, and to the stormy wind that Mazda made, and to the peak of high Haraiti, and to the land, and all things good.

4. And we worship the Good Mind (in the living) and the spirits of the saints. And we sacrifice to the fish of fifty-fins []{=html}1{=html}, and to that sacred beast the Unicorn []{=html}2{=html} (?) which stands in Vouru-kasha, and we sacrifice to that sea of Vouru-kasha where he stands, (5) and to the Haoma, golden-flowered, growing on the heights; yea, to the Haoma that restores us, and aids this world’s advance. We sacrifice to Haoma that driveth death afar, (6) and to the flood-streams of the waters, and to the great flights of the birds, and to the approaches of the Fire-priests, as they approach us from afar []{=html}3{=html}, and seek to gain the provinces, and spread the ritual lore. And we sacrifice to the Bountiful Immortals all []{=html}4{=html}!

Footnotes {align=“CENTER”}

[]290:5 Of not greatly later origin.

[]291:1 See, however, Bundahis (West), p. 66.

[]291:2 See Bundahis, chap. XIX, also Darmesteter, Ormuzd and Ahriman (pp. 148-150).

[]291:3 Yôi yêyã dûrât points to a migration of Zoroastrianism, coming West (?).

[]291:4 For Yasna XLIII-LI, see above, pp. 98-187.

[]

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YASNA LII (SP. LI). {align=“center”}

A PRAYER FOR SANCTITY AND ITS BENEFITS. {align=“center”}

1. I pray with benedictions for a benefit, and for the good, even for the entire creation of the holy (and the clean); I beseech for them for the (generation which is) now alive, for that which is just coming into life []{=html}1{=html}, and for that which shall be hereafter. And (I pray for that) sanctity which leads to prosperity, and which has long afforded shelter []{=html}2{=html}, which goes on hand in hand with it []{=html}3{=html}, which joins it in its walk, and of itself becoming its close companion as it delivers forth its precepts, (2) bearing every form of healing virtue which comes to us in waters []{=html}4{=html}, appertains to cattle, or is found in plants, and overwhelming all the harmful malice of the Daêvas, (and their servants) who might harm this dwelling []{=html}5{=html} and its lord, (3) bringing good gifts, and better blessings, given very early, and later (gifts), leading to successes, and for a long time giving shelter []{=html}6{=html}. And so the greatest, and the best, and most beautiful benefits of sanctity fall likewise to our lot (4) for the sacrifice, homage, propitiation, and the praise of the Bountiful Immortals, for the bringing prosperity to this abode, and for the prosperity of the entire creation of the holy,

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and the clean, (and as for this, so) for the opposition of the entire evil creation. (And I pray for this) as I praise through Righteousness, I who am beneficent, chose who are (likewise of a better mind) []{=html}1{=html}. 5-8. (See Y. VIII, 5-8.) (For Y. LIII, see Gâthas, pp. 190-194.)

Footnotes {align=“CENTER”}

[]292:1 Or, ‘for that which is past?’ bavãithyâika.

[]292:2 Dareghô-vârethmanem is treated as a feminine; see also dareghô-vârethmanô in verse 3.

[]292:3 Have we hvô-aiwishâkîm, as representing some more regular form?

[]292:4 Medicinal springs.

[]292:5 This Yasna was celebrated from house to house.

[]292:6 Vârethmanô.

[]293:1 Citation from the Gâthas (Y. XLV, 6).

[]

YASNA LIV []``{=html}2``{=html} (SP. LIII). {align=“center”}

THE AIRYEMÂ-ISHYÔ. {align=“center”}

1. Let the Airyaman, the desired friend and peers-man, draw near for grace to the men and to the women who are taught of Zarathustra, for the joyful grace of the Good Mind, whereby the conscience may attain its wished-for recompense. I pray for the sacred reward of the ritual order which is (likewise so much) to be desired; and may Ahura Mazda grant []{=html}3{=html} it, (or cause it to increase).

_________________________

2. We sacrifice to the Airyemâ-ishyô, the powerful; the victoriously smiting, the opponent of assaulting malice, the greatest of the sentences of the holy ritual order. And we sacrifice to the bounteous Gâthas that rule supreme in the ritual, the holy (and august). And we sacrifice to the Praises of the Yasna which were the productions of the world of old []{=html}4{=html}.

Footnotes {align=“CENTER”}

[]293:2 This piece in the Gâthic dialect, and in a metre supposed by some to be identical with that of the Vahistôisti, is very old, and ranks with the Ahuna-vairya and Ashem Vohû in importance.

[]293:3 Or, can masatâ (sic) equal ‘with his liberality, or majesty,’ leaving yantu to be understood with Ahurô?

[]293:4 The later Avesta notes the antiquity of the older.

[]

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YASNA LV (SP. LIV). {align=“center”}

THE WORSHIP OF THE GÂTHAS AS CONCLUDED, AND THAT OF THE STAOTA YÊSNYA []``{=html}1``{=html} AS BEGINNING. {align=“center”}

1. We present hereby and we make known, as our offering to the bountiful Gâthas which rule (as the leading chants) within (the appointed times and seasons of) the Ritual, all our landed riches, and our persons, together with our very bones and tissues, our forms and forces, our consciousness, our soul, and Fravashi.

2. That which Gâthas (may) be to us, which are our guardians and defenders, and our spiritual food, yea, which (may) be to our souls both food and clothing, such are these Gâthas to us, guardians, and defenders, and (spiritual) food, even such they are, both food and clothing to the soul.

And (may) they be to us (for this our offering) abundant givers of rewards, and just and righteous ones, for the world beyond the present, after the parting of our consciousness and body. 3. And may these (Praises of the Offering) come forth, and appear for us with power and victorious assault, with health and healing, with progress, and with growth, with preparation and protection, with beneficence and sanctity, and abounding with gifts []{=html}2{=html} toward him who can understand; yea, let them appear (with free liberality to the enlightened), let them appear as

[{=html}p. 295{=html}]

[{=html}[paragraph continues]{=html}] Mazda, the most beneficent, has produced them, He the one who is victorious when He smites, and who helps the settlements advance, for the protection, and the guarding of the religious order of the settlements which are now being furthered, and of those which shall bring salvation to us, and for the protection of the entire creation of the holy (and the clean).

_________________________

4. And may’st thou, (O Asha! who abidest within the Gâthas []{=html}1{=html}), give to every holy man who comes with this prayer for a blessing, and endeavouring to help himself []{=html}2{=html}, according to his good thoughts, and words, and deeds.

5. We are therefore worshipping both the (divine) Righteousness and the Good Mind, and the bountiful Gâthas, that rule as the leading chants within (the times and the seasons of) the holy ritual order.

_________________________

6. And we worship the Praises of the Yasna which were the production of the ancient world, those which are (now) recollected and put in use []{=html}3{=html}, those which are now learned and taught, those which are being held (in mind, and so) repeated, those remembered and recited, and those worshipped, and thus the ones which further the world through grace in its advance.

And we worship the part(s) []{=html}4{=html} of the Praises of the Yasna, and their recitation as it is heard, even their memorised recital, and their chanting, and their offering (as complete).

Footnotes {align=“CENTER”}

[]294:1 Staota Yêsnya seems to designate that part of the Yasna which begins with the Srôsh Yast.

[]294:2 Frârâiti; or possibly ‘to the freely giving,’ (the term. ‘-ti’ as a dative).

[]295:1 Conjectural; see Ashem below.

[]295:2 Pahlavi avŏ nafsman.

[]295:3 Recited from memory, and used in the ceremonial.

[]295:4 The part, ‘each part.’

[]

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YASNA LVI (SP. LV). {align=“center”}

INTRODUCTION TO THE SRÔSH YAST. {align=“center”}

1. Let Sraosha (the listening Obedience) be present here for the worship of Ahura Mazda, the most beneficent, and holy, of him) who is desired by us as at the first, so at the last; and so again may attentive Obedience be present here for the worship of Ahura Mazda, the most beneficent and the holy who (is so) desired by us.

2. (Yea), let Sraosha (the attentive Obedience) be present here for the worship of the good waters, and for the Fravashis of the saints which are so desired by us, [and for (their []{=html}1{=html}) souls], as at the first, so at the last.

And thus again may Sraosha (the listening Obedience) be present here for the worship of the good waters, and for the Fravashis of the saints, which are so desired by us, [(and) for (their) souls].

3. Let Sraosha (the listening Obedience) be present here for the worship of the good waters; yea, let the good Obedience be here for the worship of the good and bountiful Immortals who rule aright, and dispose (of all) aright, the good, and for the worship of the good Sanctity, or Blessedness, who is closely knit with the Righteous Order, to perfect us, and to incite us. May Sraosha (Obedience) be here present for the worship of the good waters, he the good and the holy []{=html}2{=html}, as at the first, so at the last.

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4. And so again may Sraosha, (Obedience) the good, be present here for the worship of the good waters, and of the good []{=html}1{=html} and bountiful Immortals, and of Blessedness the good who is closely knit with the Righteous Order to perfect and to incite us []{=html}2{=html}. Yea, we worship Sraosha the blessed and the stately, who smites with victory, and who furthers the settlements in their advance, the holy lord of the ritual order []{=html}3{=html}.

Footnotes {align=“CENTER”}

[]296:1 One might be inclined to render ‘who are so desired by us for our souls.’ But I think that the words are Pâzand to the preceding.

[]296:2 Or, ‘endowed with recompense.’

[]297:1 Of the female (feminine) names.

[]297:2 Or, ‘give to us.’ The Ahuna and Ashem Vohû follow here.

[]297:3 The Yê{=html}N{=html}hê hâtãm, &c. follows.

[]

YASNA LVII (SP. LVI). {align=“center”}

THE SRÔSH YAST []``{=html}4``{=html}. {align=“center”}

1. A blessing is Righteousness (called) the Best, &c.

Propitiation be to Sraosha, Obedience the blessed, the mighty, the incarnate word of reason, whose body is the Mãthra, him of the daring spear, devoted to the Lord, for (his) sacrificial worship, homage, propitiation, and praise.

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I. {align=“center”}

2. We worship Sraosha, (Obedience) the blessed, the stately, him who smites with the blow of victory, and who furthers the settlements, the holy, (ruling) as the ritual lord. Him do we worship, who in []{=html}1{=html} the creation of Mazda the first adored Ahura, with the Baresman spread, who worshipped the Bountiful Immortals []{=html}2{=html} (first), who worshipped both the protector and the Creator, who are []{=html}3{=html} (both) creating all things in the creation.

3. For his splendour and his glory, for his might, and the blow which smites with victory, I will worship him with the Yasna of the Yazads, with a Yasna loud intoned, him Obedience the blessed, with the consecrated waters, and the good Blessedness, the lofty, and Nairya-sangha, the stately; and may he draw near to us to aid us, he who smites with victory, Obedience the blessed!

4. We worship Sraosha, Obedience the blessed, and that lofty Lord who is Ahura Mazda Himself, Him who has attained the most to this our ritual, Him who has approached the nearest to us in our celebrations. And we worship all the words of Zarathustra, and all the deeds well done (for him), both those that have been done (in times gone by),

[{=html}p. 299{=html}]

and those which are yet to be done (for him in times to come).

II. {align=“center”}

5. We worship Sraosha (Obedience) the blessed and the stately, him who smites with the blow of victory, who prospers the settlements, the holy ritual lord, (6) who first spread forth the Baresman, and the three bundles, and the five bundles, and the seven bundles, and the nine, till it was heaped for us knee-high, and to the middle of the thighs []{=html}1{=html}, for the Bountiful Immortals, for their worship, and their homage, and their propitiation, and their praise.

{=html}For his splendour and his glory, for his might, and the blow which smites with victory, I will worship him with the Yasna of the Yazads, with a Yasna loud intoned, him Obedience the blessed, with the consecrated waters.{=html}

III. {align=“center”}

7. We worship Sraosha (Obedience) the blessed, the stately, who smites with the blow of victory, who furthers the settlements, the holy ritual chief.

8. Who first chanted the Gâthas, the five []{=html}2{=html} Gâthas of Zarathustra, the Spitâma, the holy (with the fashion) of their metres []{=html}3{=html}, and after the well-constructed order of their words, together with the Zand which they contain, and the questions []{=html}4{=html} which they

[{=html}p. 300{=html}]

utter, and the answers which they give, for the Bountiful Immortals, for their sacrifice and homage, their propitiation, and their praise.

{=html}For his splendour and his glory, for his might … .{=html}

IV. {align=“center”}

9. We worship Sraosha (Obedience) the blessed and the stately, who smites with the blow of victory, and who furthers the settlements, the holy ritual chief, (10) who for the poor among (our) men and women built a mighty house []{=html}1{=html}, who after sunset, and with his levelled battle-axe, smites Aêshema bloody wounds, and having struck the head, casts him lightly (?) []{=html}2{=html} (to the earth), as the stronger (smites) the weaker.

{=html}For his splendour and his glory, for his might … .{=html}

V. {align=“center”}

11. We worship Sraosha, Obedience the blessed and the stately, him who smites with the blow of victory, who furthers the settlements, the holy ritual chief, as the energetic, and the swift, the strong, the daring (and redoubted) hero, (12) who comes back from all his battles (and comes from them) a conqueror, who amid the Bountiful Immortals sits as companion at their meeting []{=html}3{=html}.

{=html}For his splendour and his glory, for his might … .{=html}

[{=html}p. 301{=html}]

VI. {align=“center”}

13. We worship Sraosha (Obedience) the blessed, who is the strongest and most persistent of the youths, the most energetic, and the swiftest, who of all the youths strikes most with terror []{=html}1{=html} from afar (?). [Be ye desirous, O ye Mazdayasnians! of the Yasna of Obedience the blessed []{=html}2{=html}.]

14. Far from this house, this village, and this tribe, and from this country, the evil and destructive terrors (shall) depart. In the dwelling of that man in whose abode Obedience the blessed, who smites victoriously, is satisfied and welcomed, there is that holy man who thus contents him (most) forward in the thinking better thoughts, in the speaking truthful (ritual) words, and in the doing holy deeds []{=html}3{=html}.

{=html}For his splendour and his glory, for his might … .{=html}

VII. {align=“center”}

15. We worship Sraosha (Obedience) the blessed and the stately, who is the conqueror of the Kayadha, and the Kâidhya, who was the smiter of the Lie-demon of the Daêvas, the one veritably powerful, the destroyer of the world, who is the guardian and watchman over all the migrations (?) of the tribes.

16. Who sleeplessly and vigilant guards the creatures of Ahura, who sleeplessly and with vigilance

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saves them, who with halberd raised on high guards all the corporeal world after setting of the sun, (17) who has never slept in quiet since the two Spirits made the worlds, [the bounteous and the evil one []{=html}1{=html}], who guards the homes of Asha, who battles all (?) the days long and the nights with all the Daêvas [(Pâzand) the Mâzanian], (18) nor terror-stricken does he turn in affright before (their power); but before him all the Daêvas turn in affright against their will, and rush to darkness is their fear.

{=html}For his splendour and his glory, for his might … .{=html}

VIII. {align=“center”}

19. We worship Sraosha (Obedience) the blessed, whom Haoma worshipped on the highest height of high Haraiti, he Haoma, the reviver []{=html}2{=html}, and the healer, the beautiful, the kingly []{=html}3{=html}, of the golden eye, (20) of the gracious words []{=html}4{=html}, of the warning and the guarding words, who intones our hymns on every side []{=html}5{=html}, who possesses understanding and of every brilliant form, which abounds in many an explanation []{=html}6{=html} and revelation of the word, who has the first place in the Mãthra.

{=html}For his splendour and his glory, for his might … .{=html}

IX. {align=“center”}

21. We worship Sraosha (Obedience) the blessed,

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whose house stands with its thousand pillars, as victorious, on the highest height of high Haraiti, self-lighted from within, star-studded from without, (22) to whom the Ahuna-vairya has come, the axe of victory []{=html}1{=html}, and the Haptanghâiti, and the Fshûshômãthra which smites with victory, and all the Yasna sections.

{=html}For his splendour and his glory, for his might … .{=html}

X. {align=“center”}

23. We worship Sraosha (Obedience) the blessed, by whose might and victorious power, and wise conduct, and (full) knowledge, the Bountiful Immortals []{=html}2{=html} descend upon this earth of seven quarters.

24. Who as teacher of the law will stride forth upon this earth with its dwellers in the body, and ruling as he will.

And in this Religion, Ahura Mazda has been confessed []{=html}3{=html} with faith, and the Good Mind likewise with Him, and Righteousness the Best, and Khshathra-vairya, and Piety the Bounteous, and the Universal Weal and Immortality; and the question to the Lord is asked, and Mazda’s lore (is written).

25. O Sraosha (Obedience), thou blessed one, and stately! protect us for the lives; yea, for both, (for that) of this world which is corporeal, and for the world of mind, against unhappy []{=html}4{=html} death, and the remorseless Wrath of rapine, against the hosts with ill-intent, who lift their bloody spears []{=html}5{=html} against us;

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yea, against their assaults whom []{=html}1{=html} the Wrath-demon will set on, and Vîdhâtu, demon-made. 26. Therefore may’st thou, O Sraosha, the blessed and the stately! grant swiftness to our teams, soundness to our bodies, and abundant observation []{=html}2{=html} of our foes, and their smiting (as we mark them), and their sudden death.

{=html}For his splendour and his glory, for his might … .{=html}

XI. {align=“center”}

27. We worship Sraosha (Obedience) the blessed, whom four racers draw in harness, white and shining, beautiful, and powerful []{=html}3{=html}, quick to learn, and fleet []{=html}4{=html}, obeying before speech, heeding orders from the mind, with their hoofs of horn gold-covered, (28) fleeter than (our) horses, swifter than the winds, more rapid than the rain(-drops as they fall); yea, fleeter than the clouds, or well-winged birds, or the well-shot arrow as it flies []{=html}5{=html}, (29) which overtake these swift ones all, as they fly after []{=html}6{=html} them pursuing, but which are never overtaken when they flee, which plunge away from both the weapons (hurled on this side and on that) and draw Sraosha with them, the good Sraosha and the blessed; which from both the weapons (those on this side and on that) bear the good Obedience the blessed, plunging forward in their zeal, when he takes his course from India on the East, and when he lights down in the West.

For his splendour and his glory, for his might … .

[{=html}p. 305{=html}]

XII. {align=“center”}

30. We worship Obedience the blessed and the stately, who though lofty and so high, yea, even to the girdle, yet stoops to Mazda’s creatures, (31) who thrice within the day, and three times of a night, will drive on to that Karshvar Hvaniratha, called the luminous, as he holds in both the hands []{=html}1{=html} and poizes his knife-like battle-axe, which flies as of itself, and to cleave the Daêvas’ skulls, (32) to hew down Angra Mainyu, the wicked, and to hew down Rapine of the bloody spear, to hew down the Daêvas of Mazendran []{=html}2{=html}, and every Demon-god.

{=html}For his splendour and his glory, for his might … .{=html}

XIII. {align=“center”}

33. We worship Sraosha (Obedience) the blessed and the stately, him who smites with victory, both here and not here, and on this entire earth. And we worship all the (gifts) of Sraosha (Obedience) the blessed, the mighty, and the strong, whose body is the Mãthra.

Yea, we worship (all the martial gifts) of Sraosha (Obedience) the mighty, both armed with shielding armour, and a warrior strong of hand, skull-cleaver of the Daêvas, conquering the endowments []{=html}3{=html} of the conqueror, the holy conqueror of the conqueror, and (his) victorious powers, and the Ascendency which it bestows, and we worship

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this Ascendency of Sraosha’s (the same which conquers theirs); and that of Arsti do we praise as well. 34. And every house by Sraosha guarded do we worship, wherein the blessed friendly Sraosha is befriended and made welcome, where, the holy man is far advanced (?) in holy thoughts, and righteous words and deeds.

For his splendour and his glory, for his might, which smites with victory, I will worship him with the Yasna of the Yazads, with a Yasna loud-intoned, him Obedience the blessed, with the consecrated waters, and the good Blessedness, the lofty, and Nairya-sangha, the stately, and may he come to us to aid us, he who smites with victory, Obedience the blessed!

Footnotes {align=“CENTER”}

[]297:4 As Sraosha is the only divinity of the later groups mentioned in the first four Gâthas, this Yast would seem to have claims to antiquity next after the pieces in the Gâthic dialect. The name Sraosha does not appear to have lost its meaning as an abstract quality, notwithstanding the materialistic imagery. With Y. XXVIII, 6 in view, where Sraosha ‘finds the way’ to Ahura, or ‘finds His throne,’ we may understand that the worshippers, who first heard this Yast, praised listening obedience, or repentance, as they did nearly all the remaining abstract qualities, together with their principal prayers, and hymns themselves. The rhythm of the original has been somewhat imitated in the rendering given, as it is difficult to avoid doing so, and to avoid other objectionable features at the same time.

[]298:1 So ‘tradition.’

[]298:2 Sraosha was not reckoned as one of the Ameshôspends at the time of the composition of this verse.

[]298:3 Comp. Y. XXX, 4; but Ahura and some one of the Immortals, or possibly Zarathustra (see Y. XLII, 2), must be meant here. Angra Mainyu could not have been worshipped as either protector or creator. Observe the present tense.

[]299:1 Le Barsom est de cinq branches dans les Darouns ordinaires. Il est de sept branches pour le Daroun No naber, pour le Freoueschi, et pour le Gâhânbâr. Il est de neuf branches pour le Daroun des Rois, et pour celui du Mobed des Mobeds (Anquetil).

[]299:2 This proves that the Gâthas were greatly older than this Yast. That the Gâthas were originally five seems improbable; yet they had become reduced to that number at this time.

[]299:3 Nom. sing.?

[]299:4 Comp. tat thwâ peresâ, &c.; ‘questions back and forth.’

[]300:1 One of the earliest notices of the kind.

[]300:2 Hu + angh, or can sas = to be inactive, indicate a change?

[]300:3 This is possibly the origin of a later view which established Sraosha as one of the Immortals, to fill up the number seven without including Ahura. The original ‘seven spirits’ included Ahura.

[]301:1 = kat-tarestemem, comp. for form katpayâ´m.

[]301:2 Possibly an ancient interpolation. Repetitions are curtailed.

[]301:3 This verse 14 may be an ancient extension of the Yast; it may of course be taken for granted that within a certain period at a very remote time, the Yast was altered and improved.

Verse 16 may have originally formed two sections; the formula ‘we worship,’ &c. having been omitted.

[]302:1 This seems a gloss; its import is correct.

[]302:2 The renovator, as completing the progress which makes things fresh, frashôkereti.

[]302:3 Possibly compare soma râ´gan; but see the following adjective, and read as alternative ‘brilliant.’

[]302:4 Possibly ‘who excites to much speech.’

[]302:5 Comp. pair gaêthê, Y. XXXIV, 2.

[]302:6 Having much Zand.

[]303:1 Comp. Vend. XIX, 10.

[]303:2 They listen to Obedience, and so descend.

[]303:3 The meaning ‘doth confess,’ if correct, would show a very great degeneration from the lore of the Gâthic period.

[]303:4 Lit. ‘evil.’

[]303:5 Bannered spears; spears with streamers.

[]304:1 The hosts.

[]304:2 So the Pahlavi and Ner. See also Y. IX, 21.

[]304:3 Spenta can hardly mean ‘holy’ here.

[]304:4 Âsava for asaya(?); ‘y’ miswritten for ‘v.’ Comp. gâtava (form).

[]304:5 Reading anghamanayau for a{=html}N{=html}hê manayau; otherwise, ‘swifter than one’s thought’ (?).

[]304:6 Lit. ‘not those after overtake.’ Possibly ‘these who all overtake those who fly with turned backs, who are not overtaken from behind.’

[]305:1 Snaithis must designate a two-handed weapon.

[]305:2 Observe how far West the word Daêva is applied; also, if Hindvô is not in a gloss in verse 29, the fact proves that a vast geographical extent was familiar to the writers of the Avesta.

[]305:3 Vanaitîs, fem. as vîspau refers to attributes celebrated in the Yast.

[]

YASNA LVIII (SP. LVII). {align=“center”}

THE FSHÛSHÔ-MÃTHRA []``{=html}1``{=html}. {align=“center”}

1. (Introduction.) (To the increase of our homage and praise of God) we offer this service []{=html}2{=html} which, as our defence []{=html}3{=html}, may shield us, which is worship []{=html}4{=html} with its beneficent results; and Blessedness is with it of a verity []{=html}5{=html}, and Piety as well. [(Pâzand) and of this worship the results here mentioned are the well-thought thought, the word well spoken, and the deed well done]; and let this our worship shelter us from the Daêva and from the evil-minded man. 2. And to this worship do we confide []{=html}6{=html} our settlements

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and persons for protection and care, for guarding, and for oversight; (3) and in this worship will we abide, O Ahura Mazda! and with joy.

In this worship do we exercise our choices; and to it will we approach, and to it will we belong; yea, to revering worship will we confide our settlements and persons for protection, and for care, for guarding, and for oversight, to such worship as is the praise of such as You []{=html}1{=html}.

MÃTHRA.

4. The owner of herds is the righteous (one), and he is victorious when he strikes, and thus he is the best; [(Pâzand) we therefore offer (this) service (for herd-owners []{=html}2{=html})] for the herd-owner is the father of the Kine by the help of him who follows the ritual order; and he is the father of the holy man as well, and of the sanctified creation []{=html}3{=html}. He is in verity the bestower of blessings, and to him []{=html}4{=html}, O Ye Bountiful Immortals []{=html}5{=html}! we render, (and his do we make) Your greatness, Your goodness, and Your (spiritual) beauty, and let this man, the cattle-owner, approach to guard over us; and may he be our watchman together with the Righteous Order, and with store for our nourishment and full generous liberality, together with sharing of the goods []{=html}6{=html}, with gentleness []{=html}7{=html}, and with Ahura Mazda’s sacred Fire!

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5. O Ye Bountiful Immortals! as Ye have made us, so do Ye save us, holy men, and saintly women (as we are, and steadfast in the faith) []{=html}1{=html}. Save us, O Ye Bountiful Immortals! Ye who rule aright and who dispose (of all) aright, for none other do I know, save You; then with Your Righteousness []{=html}2{=html} do Ye save us.

6. And we offer hereby our thoughts, and words, and actions, our herds, and men, to the Bountiful Spirit. And may the creative stars of Ahura Mazda, the Creator, shine down on us, and round about us []{=html}3{=html} with full herds and healthy settlements, with healthy herds and healthy men, and with all in vigour, and endowed with the blessing of the Lord. 7. Praise to Thee, O Fire of Ahura Mazda! may’st thou come to (us in) the greatest one of the engrossing interests []{=html}4{=html} for the help of the great (effort), for the joy-producing grace of the great (interest of our cause); grant us both Weal and Deathlessness!

8. We sacrifice to the entire collection of the Praises of the Yasna, with the careful structure of their language which has reached the most its object. And we offer (our homage) in our celebrations to Thy body, O Ahura Mazda! the most beautiful of forms, these stars, and to that one, the highest of the high [(Pâzand) such as the sun was called]. Yea, we worship the Praises of the Yasna which were the production of the world of old.

Footnotes {align=“CENTER”}

[]306:1 This piece in the Gâthic dialect has claims to an antiquity as high as Y. XII. It recalls the Gâthas in many ways. The increaser of cattle is identical with the thrifty tiller, and is the typical saint.

[]306:2 The Pahlavi has sûd a partial transcription; but the word is obscure.

[]306:3 See nipâtû.

[]306:4 Neme with K11.

[]306:5 Hâ + get; comp. Indian sa + ghat; or possibly from hak.

[]306:6 ‘Make mention of.’

[]307:1 Khshmâvatô is often Gâthic for ‘You.’

[]307:2 Pâzand, as fshûshe is a plural, and not Gâthic. Or, ‘we make men cattle-owners (we invite them to be such).’

[]307:3 The creation is mentioned in connection with the Kine. The typical saint stands at the head of the clean creation.

[]307:4 Whose?

[]307:5 See below.

[]307:6 Root vi + dâ (dhishâ); so also the Pahl. ‘barâ dahisnîh.’

[]307:7 Akînîh va âtashik î Aûharmazd-dâd. The word is difficult.

[]308:1 Or, ‘male and female holy ones, (the Amesha).’

[]308:2 Y. XXXIV, 7.

[]308:3 Lit. ‘may we be closely beheld by the creative lights,’ &c.

[]308:4 Allusion to maze-yaunghô.

[]

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YASNA LIX (SP. LVIII). {align=“center”}

MUTUAL BLESSINGS. {align=“center”}

1-17. (See Y. XVII, 1-17.) 18-27. (See Y. XXVI, 1-10.) 28. We worship Verethraghna, the Ahura-made, the victorious blow; and we worship the Saoshyant, who smites with victory; and we sacrifice to this Baresman with its Zaothra and its girdle (which is its band) and which is spread with sanctity. And we sacrifice to (our) own soul(s), and to (our) own Fravashi(s). 29. (See Y. XVII, 19.) 30. (The Ratu speaks): O thou good (servant of the Lord)! may that be thine which is better than the good; may’st thou acquire that which is (thine) own []{=html}1{=html} in the Zaothra; may’st thou attain to that reward which the Zaotar has been obtaining []{=html}2{=html}, who is far advanced in his good thoughts, and words, and deeds.

31. (The Zaotar speaks): May that happen to you (likewise) which is better than the good, and may that not happen which is worse than the evil, and may that likewise not be my lot. 32. As (our) Ahû (is) excellent, so (is our) Ratu (one who rules) from his Righteousness, a creator of mental goodness, and of life’s actions done for Mazda, and the Kingdom (is) to Ahura which to the poor will offer a nurturer. A blessing is Asha called the Best, &c. We sacrifice to the Ahuna-vairya; we sacrifice to Asha Vahista []{=html}3{=html} the most beautiful, the Bountiful

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[{=html}[paragraph continues]{=html}] Immortal. And we sacrifice to the Fshûshô-mãthra, the by-spoken []{=html}1{=html}. And we sacrifice to the entire collection of the Praises of the Yasna; (yea), to the Yasna Praises which were instituted in the world of yore.

Footnotes {align=“CENTER”}

[]309:1 Avŏ nafsman.

[]309:2 Hanayamnô aungha, a periphrastic perfect.

[]309:3 Asha Vahista occurs as immediately suggested by the Ashem [{=html}p. 310{=html}] Vohû formula, Asha Vahista seems therefore a proper name, both here and in the formula, if one place explains the other (?).

[]310:1 The ever-spoken (?). The Yê{=html}N{=html}hê and Ahuna follow.

[]

YASNA LX (SP. LIX). {align=“center”}

PRAYERS FOR THE DWELLING OF THE SACRIFICER []``{=html}2``{=html}. {align=“center”}

1. Thus that better than the good may he approach, who shows to us straight paths of profit appertaining to this bodily life and to the mental likewise, in the eternal (?) realms where dwells Ahura; yea, may he approach it, who is Thy worthy servant, and good citizen, O Great giver Lord []{=html}3{=html}!

2. May these blessings approach this house, which are the wise perceptions of the saints, the sacred blessings bestowed through the ritual, their guileless characteristics, together with their recognition of what is due; and may the Righteous Order appear for this village, and the Divine Sovereign Power, together with the benefit and glorious welfare (which ensues),

3. And with these the long enduring prominence of this Religion of Ahura’s, the Zarathustrian Faith. And may the Kine []{=html}4{=html} be now with greatest speed within (the farm-yard of) this house, most speedily

[{=html}p. 311{=html}]

may the rewarded sanctity and the strength of the holy man be here, most speedily as well Ahura’s lore. 4. And may the good and heroic and bountiful Fravashis of the saints come here, and may they go hand in hand with us with the healing virtues of (their) blessed gifts as wide-spread as the earth, as far-spread as the rivers, as high-reaching []{=html}1{=html} as the sun, for the furtherance []{=html}2{=html} of the better men, for the hindrance of the hostile, and for the abundant growth of riches and of glory.

5. May Sraosha (Obedience) conquer disobedience []{=html}3{=html} within this house, and may peace triumph over discord here, and generous giving over avarice, reverence []{=html}3{=html} over contempt, speech with truthful words over lying utterance. May the Righteous Order gain the victory over the Demon of the Lie []{=html}4{=html}.

6. As in this (house) the Bountiful Immortals seek for good Yasnas and good praises from the blessed Sraosha (who governs here), and as they seek for (one) good sacrifice and act of homage (more especially their own) which is a good offering []{=html}5{=html} (to them) for (our) salvation, and a good offering in praise, together with a long continued offering of the entire self []{=html}6{=html}, (7) let not then (their) brilliant glory []{=html}7{=html} ever desert this house, nor the bright abundance, nor an illustrious []{=html}8{=html} offspring legitimately []{=html}9{=html} born, nor that long continued companionship which is the

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furtherance of that good blessedness which teaches concerning glory []{=html}1{=html}. 8-10 (= Y. VIII, 5-7).

11. In order that our minds may be []{=html}2{=html} delighted, and our souls the best, let our bodies be glorified as well, and let them, O Mazda! go likewise openly (unto Heaven) as the best world []{=html}3{=html} of the saints as devoted to Ahura, (12) and accompanied by Asha Vahista (who is Righteousness the Best), and the most beautiful! And may we see Thee, and may we, approaching, come around about Thee, and attain to entire companionship with Thee! And we sacrifice to the Righteous Order, the best, the most beautiful, the bounteous Immortal!

Footnotes {align=“CENTER”}

[]310:2 Said on the visitation of farm-houses by the travelling priest.

[]310:3 See Y. XLIII, 3.

[]310:4 Gaus seems feminine here, and used collectively, and haka has the Indian sense of saka.

[]311:1 Earth-wide, stream-long, sun-high.

[]311:2 Isti seems a dative.

[]311:3 The name Sraosha had not lost its original meaning; so of Ar(a)maiti.

[]311:4 Asha-Drugem?

[]311:5 Possibly, ‘good support.’

[]311:6 Pahl. benafsman.

[]311:7 Hvâthravat hvarenô determines the sense.

[]311:8 See ‘hvâthravat.’

[]311:9 The Pahl. does not necessarily render ‘heavenly;’ the word elsewhere means ‘original.’

[]312:1 Or, ‘welfare.’

[]312:2 Aunghãn.

[]312:3 The nom. is difficult. The Ashem Vohû and Ahuna follow.

[]

YASNA LXI (SP. LX). {align=“center”}

1. Let us peal []{=html}4{=html} forth the Ahuna-vairya in our liturgy between the heaven and earth, and let us send forth the Asha Vahista in our prayer the same, and the Yê{=html}N{=html}hê hâtãm. And let us send forth in our liturgies between the heaven and earth the pious and good prayer of the pious man for blessings, (2) for the encounter with, and for the displacement of Angra Mainyu with his creatures which are likewise evil as he is, for he is filled with death (for those whom he has made). Aye, let us send that petition forth for the encounter with, and for the dislodgment of the Kahvaredha []{=html}5{=html} and of the individual Kahvaredhas the male, and the female

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[{=html}[paragraph continues]{=html}] (to the last individual of each), (3) and for the encounter with, and the dislodgment of the Kayadhas, and of the individual Kayadhians, male and female []{=html}1{=html}, and of the thieves and robbers, of the Zandas []{=html}2{=html}, and the sorcerers, of the covenant breakers, and of those who tamper with the covenants. 4. Yea, we send it forth for the encounter with, and for the overthrow of the murderers of the saints, and of those who hate and torment us for our Faith, and of those who persecute the ritual, and the tyrant full of death. Yea, let us peal them forth for the encounter with, and the overthrow of the wicked, O Zarathustra Spitama! whoever they may be, whose thoughts, and words, and works are not congenial to the holy ritual laws.

5. And how shall we drive the Demon of the Lie from hence from us []{=html}3{=html}? Aye, how shall we, the prophets who are yet to serve and save (thy people), drive the Drug from hence, so that we, having power over her as being utterly without power, may drive her hence with blow from the seven Karshvars, for the encounter with, and for the dislodgment of the entire evil world []{=html}4{=html}?

Footnotes {align=“CENTER”}

[]312:4 De Harlez, ‘faisons retentir.’

[]312:5 The Pahlavi perhaps ‘diminishers;’ Darmesteter, ‘causing to pine.’

[]313:1 ‘Cannibals’ has been suggested as the meaning here.

[]313:2 The later Zendiks are of course not meant, unless we have an interpolation.

[]313:3 Citation from the Gâthas, Y. XLV, 6.

[]313:4 Citations follow.

[]

YASNA LXII (SP. LXI). {align=“center”}

TO THE FIRE. {align=“center”}

1. I offer my sacrifice and homage to thee, the Fire, as a good offering, and an offering with our hail

[{=html}p. 314{=html}]

of salvation, even as an offering of praise with benedictions, to thee, the Fire, O Ahura Mazda’s son! Meet for sacrifice art thou, and worthy of (our) homage. And as meet for sacrifice, and thus worthy of our homage, may’st thou be in the houses of men (who worship Mazda). Salvation be to this man who worships thee in verity and truth, with wood in hand, and Baresman ready, with flesh in hand, and holding too the mortar. 2. And may’st thou be (ever) fed with wood as the prescription orders. Yea, may’st thou have thy perfume justly, and thy sacred butter without fail, and thine andirons regularly placed. Be of full-age as to thy nourishment, of the canon’s age as to the measure of thy food, O Fire, Ahura Mazda’s son! 3. Be now aflame []{=html}1{=html} within this house; be ever without fail in flame; be all ashine within this house; be on thy growth []{=html}2{=html} within this house; for long time be thou thus to the furtherance of the heroic (renovation), to the completion of (all) progress, yea, even till the good heroic (millennial) time when that renovation shall have become complete. 4. Give me, O Fire, Ahura Mazda’s son! a speedy glory, speedy nourishment, and speedy booty, and abundant glory, abundant nourishment, abundant booty, an expanded mind, and nimbleness of tongue for soul and understanding, even an understanding continually growing in its largeness, and that never wanders []{=html}3{=html}, and long enduring virile power, (5) an offspring sure of foot, that never sleeps on watch [not for a third part of the day, or night], and that rises quick from bed []{=html}4{=html}, and

[{=html}p. 315{=html}]

likewise a wakeful offspring, helpful to nurture, or reclaim, legitimate, keeping order in men’s meetings, (yea,) drawing men to assemblies through their influence and word, grown to power, skilful, redeeming others from oppression, served by many followers, which may advance my line (in prosperity and fame), and (my) Vîs, and my Zantu, and (my) province, (yea, an offspring) which may deliver orders to the Province as (firm and righteous rulers). 6. And may’st thou grant me, O Fire, Ahura Mazda’s Son! that whereby instructors may be (given) me, now and for evermore, (giving light to me of Heaven) the best life of the saints, brilliant, all glorious. And may I have experience []{=html}1{=html} of the good reward, and the good renown, and of the long forecasting preparation of the soul. 7. The Fire of Ahura Mazda addresses this admonition to all for whom he cooks the night and morning (meal). From all these, O Spitama! he wishes []{=html}2{=html} to secure good care, and healthful care (as guarding for salvation), the care of a true praiser. 8. At both the hands of all who come by me, I, the Fire, keenly look: What brings the mate to his mate (thus I say to him), the one who walks at large, to him who sits at home? [We worship the bounteous Fire, the swift-driving charioteer []{=html}3{=html}.]

9. And if this man who passes brings him wood brought (with good measure that is) with sacred care, or if he brings the Baresman spread with sanctity, or

[{=html}p. 316{=html}]

the Hadhânaêpata plant, then afterwards Ahura Mazda’s Fire will bless him, contented, not offended, and in (its) satisfaction (saying thus). 10. May a herd of kine be with thee, and a multitude of men, may an active mind go with thee, and an active soul as well. As a blest soul may’st thou live through thy life, the nights which thou shall live. This is the blessing of the Fire for him who brings it wood (well) dried, sought out for flaming, purified with the earnest blessing of the sacred ritual truth []{=html}1{=html}. 11. We strive after the flowing on of the good waters, and their ebb []{=html}2{=html} as well, and the sounding of their waves, desiring their propitiation; I desire to approach them with my praise []{=html}3{=html}. 12 = Y. III, 24, 25.

Footnotes {align=“CENTER”}

[]314:1 Or, ‘for giving light.’

[]314:2 Or, ‘to give light’? comp. ukhshânô and ukhshâ.

[]314:3 Read apairyâthrem.

[]314:4 Or, ‘has the quickest place.’

[]315:1 Bartholomae follows tradition boldly here, rendering ‘aushalten, festhalten an; giriftar yehvûnâni(î).’

[]315:2 Or, ‘is worshipped for.’

[]315:3 This curious gloss seems thrown in as a solace to the Fire for the expression preceding. It savours of the Rik.

[]316:1 The Ashem Vohû occurs here.

[]316:2 Or, ‘falling.’

[]316:3 See as alternative Darmesteter’s masterly rendering of the Âtas Nyâyis, 7-18.

[]

YASNA LXIII []``{=html}4``{=html} (SP. LXII). {align=“center”}

(See Y. XV, 2; Y. LXVI, 2; Y. XXXVIII, 3.) {align=“center”}

Footnotes {align=“CENTER”}

[]316:4 This chapter is composed of short passages from other portions of the Yasna collected together possibly for the purpose of filling out the number of sections to some figure no longer known.

[]

YASNA LXIV (SP. LXIII). {align=“center”}

(See Y. XLVI, 3; Y. L, 6-11.) {align=“center”}

[]

YASNA LXV (SP. LXIV). {align=“center”}

TO ARDVI SÛRA ANÂHITA, AND THE WATERS. {align=“center”}

1. I will praise the water Ardvi Sûra Anâhita, the wide-flowing (as it is) and healing in its influence,

[{=html}p. 317{=html}]

efficacious against the Daêvas, devoted to Ahura’s lore, and to be worshipped with sacrifice within the corporeal world, furthering all living things []{=html}1{=html} (?) and holy, helping on the increase and improvement of our herds and settlements, holy, and increasing our wealth, holy, and helping on the progress of the Province, holy (as she is)? 2. (Ardvi Sûra Anâhita) who purifies the seed of all male beings, who sanctifies the wombs of all women to the birth, who makes all women fortunate in labour, who brings all women a regular and timely flow of milk, (3) (Ardvi Sûra Anâhita) with a volume sounding from afar []{=html}2{=html}, which is alone equal in its bulk to all the waters which flow forth upon earth, which flows down with mighty volume from high Hukairya to the sea Vouru-kasha. 4. And all the gulfs []{=html}3{=html} in Vouru-kasha are stirred (when it falls down), all the middle doth well up when Ardvi Sûra Anâhita rushes in, when she plunges foaming into them, she, whose are a thousand tributaries, and a thousand outlets, and each as it flows in, or rushes out, is a forty days’ ride in length to a rider mounted well.

5. And the (chief) outlet to this one water (Ardvi Sûra Anâhita) goes apart, dividing to all the seven Karshvars. And this outlet to my river, Ardvi Sûra Anâhita, bears off its waters always in summer and in winter. This my river purifies the seed of men, and wombs of women, and women’s milk []{=html}4{=html}.

6. Let the saints’ Fravashis now draw near, those of the saints who live, or have lived, of those born, or yet to be born; yea, let them come near which

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have borne these waters up stream from the nearest ones (that lie below as the outlet pours away []{=html}1{=html}).

7. Let not our waters be for the man of ill intent, of evil speech, or deeds, or conscience; let them not be for the offender of a friend, not for an insulter of a Magian []{=html}2{=html}, nor for one who harms the workmen, nor for one who hates his kindred. And let not our good waters (which are not only good, but) best, and Mazda-made, help on the man who strives to mar our settlements which are not to be corrupted, nor him who would mar our bodies, (our) uncorrupted (selves), (8) nor the thief, or bludgeon-bearing ruffian who would slaughter the disciples, nor a sorcerer, nor a burier of dead bodies, nor the jealous, nor the niggard, nor the godless heretic who slays disciples, nor the evil tyrant among men. Against these may our waters come as torments. As destructive may these come (?), may they come to him who has done those first (foul evils), as to him who does the last []{=html}3{=html}.

9. O waters! rest []{=html}4{=html} still within your places while the invoking priest shall offer.

Shall not the invoker make offering to these good waters, and with the inculcated words? (And how shall this be done?) Shall he not be tongue-fettered, if he offers else than with the ritual? Shall (not) the words be so delivered as the Aêthrapaiti teaches? Where shall the blessings be (inserted)? Where the supplications with confessions? Where the gifts of those that offer? 10 []{=html}5{=html}. (It shall be only thus) as Ahura Mazda showed before to Zarathustra, and as Zarathustra

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taught the corporeal worlds (the men on earth)! Thou shalt pray the first petition to the waters, O Zarathustra, and after that thou shalt offer the Zaothras to the waters, sanctified, and sought out with pious care; and thou shalt pronounce these words (as follows, thus): (11) O ye waters, I beseech of you this favour; and grant ye me this great one in whose bestowal ye flow down to me for the bettering (of my state), with a never-failing truth. O ye waters, I beseech of you for wealth of many kinds (which gives) power (to its holder []{=html}1{=html}), and for an offspring self-dependent whom multitudes will bless, and for whose wasting, or defeat, or death, or vengeful punishment, or overtaking, no one prays. 12. And this do I beseech of you, O waters, this, O ye lands, and this, ye plants! This wealth and offspring I beseech of You, O Ye Bountiful Immortals, who rule aright, who dispose (of all) aright, O Ye good beings, male and female []{=html}2{=html}, givers of good things; and this I beseech of you, O ye beneficent, mighty, and overwhelming Fravashis of the saints, and this (of thee), O Mithra of the wide pastures, and this of thee, O blest and stately Sraosha; and of thee, O Rashnu the most just, and of thee, O Fire, Ahura Mazda’s son; and of thee, O lofty lord, the royal Apãm-napât, of the fleet horses; aye, of You all, ye Yazads, bestowers of the better gifts and holy. 13. And this do ye therefore grant me, O ye holy waters, and ye lands []{=html}3{=html}!

14. And grant me likewise what is still greater than this all, and still better than this all, and more

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beautiful, and more exceeding precious (and that is, Immortality and Welfare []{=html}1{=html}), O Ye Yazads, holy and ruling mightily, and powerful at once, and grant it speedily according to this Gâthic (?) word: (Yea), by veritable grace let that be done []{=html}2{=html} (?) for us which is most promotive of our weal. 15. And according to this further word again: Grant me, Thou who art maker of the Kine, the plants, and the waters, Immortality and likewise Weal, O Ahura Mazda, Thou most bounteous Spirit. And grant me these two eternal gifts through Thy Good Mind in the doctrine []{=html}3{=html}.

16-18. (See Y. XV, 2; Y. LVI, 3-4 []{=html}4{=html}.)

Footnotes {align=“CENTER”}

[]317:1 The Pahlavi has gân, or gûy, in which latter care the meaning ‘springs’ would be better.

[]317:2 Or, ‘famed from afar.’

[]317:3 Lit. ‘sides.’

[]317:4 See Darmesteter’s Âbân Yast, I-V.

[]318:1 Or, ‘drawn up in vapours for the supply of the waters by the rain.’

[]318:2 So the indication of the Pahlavi.

[]318:3 î-dî.

[]318:4 Or, ‘rejoice ye.’

[]318:5 Response.

[]319:1 Powerful.

[]319:2 Some of the names are in the feminine.

[]319:3 Here repeat as above from ‘O ye plants’ to ‘givers of the better thing and holy.’

[]320:1 See below.

[]320:2 See Y. L, 11.

[]320:3 See Y. LI, 7.

[]320:4 The Ahuna and Ashem Vohû follow.

[]

YASNA LXVI (SP. LXV). {align=“center”}

TO THE AHURIAN ONE []``{=html}5``{=html}. {align=“center”}

1. I am now offering this Zaothra here with sanctity []{=html}6{=html}, together with the Haoma and the flesh, and the Hadhânaêpata lifted up with sacred regularity as to thee, O Ahurian One, for the propitiation of Ahura Mazda, of the Bountiful Immortals, of Sraosha (Obedience) the blessed, and of the Fire of Ahura Mazda, the ritual’s lofty lord. 2. Y. VII, 5-19. 3. Y. XXII, XXVIII, 24-27.

Footnotes {align=“CENTER”}

[]320:5 I should say Ardvi Sûra Anâhita; see Y. LXVIII, 10, where the good waters are addressed as Ahurian Ones of Ahura.

[]320:6 Or, for a blessing.’

[]

YASNA LXVII (SP. LXVI). {align=“center”}

1-4. (See Y. XXIII, 1-4, replacing ‘I desire to approach with sanctity’ by ‘I offer with sanctity;’ see also Y. VII, 24.) 5-7. (See Y. XXXVIII, 3-5.)

[]

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YASNA LXVIII (SP. LXVII). {align=“center”}

TO THE AHURIAN ONE, AND THE WATERS. {align=“center”}

1. We offer this to thee, O Ahurian (daughter) of Ahura! as a help []{=html}1{=html} (?) for life. If we have offended thee, let this Zaothra then attain to thee (for satisfaction), for it is thine with its Haoma, and its milk, and its Hadhânaêpata. 2. And may’st thou approach to me for milk and for libation, O Zaothra! as health, for healing, and for progress, for growth and in preparation for ceremonial merit, for good renown, for equanimity []{=html}2{=html}, and for that victory which makes the settlements advance.

3. Yea, we worship thee with sacrifice, O thou Ahurian (daughter) of Ahura with the Zaothras of the good thought; and we worship, O Ahura, one with the Zaothras of the good word and deed (4) for the enlightenment of the thoughts, and words, and actions, for preparation for the soul, for the settlement’s advance, and to prepare the saints endowed with ritual merit.

5. And grant me, O thou Ahurian One! Heaven, and to have an offspring manly and legitimate, who may promote my house, my village, my tribe and province, and the authority thereof.

6. We sacrifice to thee, O thou Ahurian one! And we sacrifice to the sea Vouru-kasha, and to all waters upon earth, whether standing, or running, or waters of the well, or spring-waters which perennially

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flow, or the drippings of the rains, or the irrigations of canals. 7. With this hymn from the (spirit of) the Yasna do we worship thee, and with the homage which it offers, as it is the most legitimate []{=html}1{=html} Yasna, and homage of them (all) because of Righteousness the Best. We sacrifice to the good waters, and to the best, which Mazda created. 8. And we sacrifice to the two, to the milk and to the libation, which make the waters flow, and the plants sprout forth, opposing therein the Dragon Daêva-made, for the arrest of that cheat the Pairika, and to contradict the insulting malice of the Ashemaogha (the disturber and destroyer of our Faith), and of the unholy tyrant full of death, and of the human Daêva (worshipper) of hateful malice (and intent).

9. And may’st thou hear our sacrificial chants, O thou Ahurian (daughter) of Ahura! Yea, be propitiated by our Yasna, O Ahurian one! and so may’st thou be present []{=html}2{=html} at our Yasna; may’st thou come to us to help, as we chant our full-offered Yast, with the full offering of Zaothras.

10. If any man shall sacrifice to you, O ye good waters, the Ahurian ones of Ahura! with the best and most fitting Zaothras offered piously, (11) to that man ye give both splendour and glory, with health and vigour of the body and prominence of form; yea, to him ye give possessions which entail abundant glory, and a legitimate scion, and a long enduring life, and (Heaven at the last), the best life of the saints, shining, all glorious. 12. And to me also do ye now give it, to me who am offering this Yasna as a priest []{=html}3{=html}.

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(Response []{=html}1{=html}.) And to us Mazdayasnians who are likewise offering sacrifice, do ye grant (both the desire and knowledge of the path that is correct []{=html}2{=html}), to us colleagues, and disciples, Aêthrapaitis and Aêthryas, men and women as well as children, and maidens of the field, (13) who think good only, for the overwhelming of oppression and of malice in the raids of the invader, and in face of foes who hate. Grant to us both the desire []{=html}3{=html} of, and the knowledge of that straightest path, the straightest because of Righteousness, and of (Heaven) the best life of the Saints, shining, all glorious. As the Ahû is excellent, so is the Ratu (one who rules) from the Righteous Order, a creator of mental goodness and of life’s actions done for Mazda. And the kingdom (is) for Ahura, which to the poor may offer nurture. 14. (The Zaotar speaks): I beseech with my benediction for a safe abode, for a joyful and a long abode for the dwellers in this village from whence these Zaothras (which I offer come). And I pray in my benediction for a safe abode, and a quiet and a joyful one, and a long abiding to every Mazdayasnian village, and for a succour even with my wants, for a succour with salutations of salvation, and for one with praises, O Fire []{=html}4{=html}! and for thee, O Ahurian one of Ahura! do I ask the fullest Yast.

15. And I pray for (?) Râman Hvâstra for this Province, and for healthfulness and healing. And I pray for it with my blessing for you pious men, for all. And I pray for him who is saintly with (true) goodness, whosoever he may be, between heaven

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and the earth, for a thousand healing remedies, and for ten thousand of the same.

16-19. (See Y. VIII, 5-8.) 20. Thus may it happen as I pray. 21. And by this may I gain []{=html}1{=html} (that) blessing, the good Blessedness (our sanctity rewarded). And we address, and we invoke religious zeal and capability, and the waters with our Yasna []{=html}2{=html} thus: O ye good waters! since (they are) yours, do ye, as you are asked, grant splendour and grant glory, ye who are well able so to give; and do ye, O ye waters! grant (once more) that helpful blessing which was gained from you of old!

22. Praise (be) to Ahura Mazda, and to the Bountiful Immortals. Praise (be) to Mithra of the wide pastures. Praise to the fleet-horsed sun. Praise to (the star which so we name, and with this sun) Ahura Mazda’s eyes. Praise to the Kine []{=html}3{=html} (the herds of blessed gift). Praise to Gaya (Maretan) and to the Fravashi of Zarathustra (first of) saints; yea, praise to the entire creation of the holy (and the clean), to those now living, and to those just passing into life, and to those of days to come. 23. And do Thou then Ahura, as in answer to these our prayers and songs of praise, cause us to prosper to salvation through Thy Good Mind, the Sovereign Power, and Thy Righteous Order (in Thy ritual and law []{=html}4{=html})!

Footnotes {align=“CENTER”}

[]321:1 The Pahlavi translator saw the root av in this sense here with K4, 11; P6, but the form is strange.

[]321:2 So the Pahlavi indicates with no impossible suggestion.

[]322:1 Or ‘virtuous,’ with Darmesteter.

[]322:2 May’st thou sit.

[]322:3 Zôtŏ î yastar hômanam.

[]323:1 Or, ‘the priest continues speaking for the people.’

[]323:2 See below.

[]323:3 Or, ‘this desire, the knowledge.’

[]323:4 Or, ‘of the Fire’

[]324:1 Or, ‘the good wisdom’ from the second dâ (good adjustment).

[]324:2 Passages follow from Y. XXXVIII, 2-5.

[]324:3 The Gâthic Kine.

[]324:4 See Y. XXXIII, 10. Citations follow from Y. XXXVI, 6; Y. XLIII, 6, also the Ashem and Y. III, 24, 25; then Y. XLVII, 1-7. Then the words ‘we worship the chapter Spentâ-mainyu from the beginning,’ then the Yê{=html}N{=html}hê hâtãm.

[]

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YASNA LXIX (SP. LXVIII). {align=“center”}

This chapter is composed of fragments: see Y. XV, 2; and Y. LI, 1 and 22.

[]

YASNA LXX (SP. LXIX). {align=“center”}

TO THE BOUNTIFUL IMMORTALS, AND THE INSTITUTIONS OF RELIGION. {align=“center”}

1. I would worship these (the Bountiful Immortals) with my sacrifice, those who rule aright, and who dispose (of all) aright, and this one (especially) I would approach with my praise, (Ahura Mazda). He is thus hymned (in our praise-songs). Yea, we worship in our sacrifice that deity and lord, who is Ahura Mazda, the Creator, the gracious helper, the maker []{=html}1{=html} of all good things; and we worship in our sacrifice Zarathustra Spitâma, that chieftain (of the rite).

2. And we would declare those institutions established for us, exact (and undeviating as they are). And I would declare forth those of Ahura Mazda, those of the Good Mind, and of Asha Vahista (who is Righteousness the Best), and those of Khshatra-vairya (the Realm to be desired), and those of the Bountiful Âramaiti (the Piety within us), and those of Weal and Immortality, and those which appertain to the body []{=html}2{=html} of the Kine, and to the Kine’s soul, and those which appertain to Ahura Mazda’s Fire, (3) and those of Sraosha (Obedience)

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the blessed, and of Rashnu the most just, and those of Mithra of the wide pastures, and of (the good and) holy Wind, and of the good Mazdayasnian Religion, and of the good and pious Prayer for blessings, and those of the good and pious Prayer which frees one from belying, and the good and pious Prayer for blessing against unbelieving words []{=html}1{=html}. 4. (And these we would declare) in order that we may attain unto that speech which is uttered with (true) religious zeal, or that we may be as prophets of the provinces, that we may succour him []{=html}2{=html} who lifts his voice (for Mazda []{=html}3{=html}), that we may be as prophets who smite with victory, the befriended of Ahura Mazda, and persons the most useful to Him []{=html}4{=html}, holy men (indeed) who think good thoughts, and speak good words, and do good deeds. 5. That he may approach us with the Good Mind []{=html}5{=html}, and that (our souls) may advance in good, let it thus come; yea, ‘how may my soul advance in good? let it thus advance []{=html}6{=html}.’

_________________________

6. We praise the flood and ebb of the good waters, and their roar, and that high Ahura, the royal Apãm-napât, the glittering one, of the fleet horses; and this for the sacrifice, and homage, and propitiation, and praise of the entire holy creation; and may Sraosha (Obedience) be here (to aid us). 7. (Yea), we sacrifice to Sraosha, Obedience the blessed []{=html}7{=html}.

Footnotes {align=“CENTER”}

[]325:1 Reading tashvaunghem(?) (comp. dadhvaunghem), according to the indication of the Pahlavi.

[]325:2 Tashan with change of accent. So the Pahlavi indicates.

[]326:1 Read the gloss to the Pahlavi in Visp. IX, 3, anêranîhâ.

[]326:2 Or, barentû, ‘let them lift.’

[]326:3 Y. XXXI, 12.

[]326:4 See Y. XXXI, 22.

[]326:5 Y. XLIV, 1.

[]326:6 Y. XLIV, 8.

[]326:7 The Yê{=html}N{=html}hê hâtãm.

[]

[{=html}p. 327{=html}]

YASNA LXXI (SP. LXX). {align=“center”}

THE YASNA CONCLUDING. {align=“center”}

1. Frashaostra, the holy, asked the saintly Zarathustra: Answer me, O thou most eminent Zarathustra, what is (in very truth) the memorised recital of the rites?

What is the completed delivery of the Gâthas []{=html}1{=html}? 2. Upon this Zarathustra said: (It is as follows.) We worship Ahura Mazda with our sacrifice (as) the holy lord of the ritual order; and we sacrifice to Zarathustra likewise as to a holy lord of the ritual order; and we sacrifice also to the Fravashi of Zarathustra, the saint. And we sacrifice to the Bountiful Immortals, (the guardians []{=html}2{=html}) of the saints. 3. And we sacrifice to (all) the good heroic and bounteous Fravashis of the saints, of the bodily (world on earth), and of the mental (those in Heaven). And we worship that one of ritual lords who attains the most his ends; and we sacrifice to that one of the Yazads, lords of the ritual order, who is the most strenuous, who gains the most, who reaches most to what he seeks, even that well-timed Prayer which is the prayer of that holy ritual lord, and which has approached the nearest (to us for our help).

4. We sacrifice to Ahura Mazda, the holy lord of

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the ritual order, and we worship His entire body []{=html}1{=html}, and we worship the Bountiful Immortals all; and we worship all the ritual lords. And we sacrifice to the entire Mazdayasnian Faith. And we worship all the sacred metres.

5. And we worship the entire bounteous Mãthra, even the entire system of the Faith set up against the Daêvas; and we worship its complete and long descent. And we sacrifice to all the holy Yazads, heavenly and earthly; and we worship all the good, heroic, and bountiful Fravashis of the saints. 6. And we worship all the holy creatures which Mazda created, and which possess the holy institutions []{=html}2{=html}, which were established holy in their nature []{=html}3{=html}, which possess the holy lore, and the holy sacrifice, which are holy, and for the holy, and to be worshipped by the holy. And we worship all the five []{=html}4{=html} Gâthas, the holy ones, and the entire Yasna [its flow and its ebb []{=html}5{=html}, and the sounding (of its chants)]. 7. And we sacrifice to all the Praises of the Yasna, and to all the words which Mazda spake, which are the most fatal to evil thoughts, and words, and deeds; (8) and which designate []{=html}6{=html} the evil thought, and word, and deed, and which then cut down and fell every evil thought, and word, and deed. [(Pâzand.) One would think of it as

[{=html}p. 329{=html}]

when the fire cuts, sucks out, and consumes the dry wood which has been sanctified and carefully selected (for its flame).] And we sacrifice to the strength, the victory, the glory, and the speed of all these words (as they go forth for their work). 9. And we sacrifice to all the springs of water, and to the water-streams as well, and to growing plants, and forest-trees []{=html}1{=html}, and to the entire land and heaven, and to all the stars, and to the moon and sun, even to all the lights without beginning (to their course) []{=html}2{=html}. And we sacrifice to all cattle, and to the aquatic beasts, and to the beasts that live on land, and to all that strike the wing, and to the beasts that roam the plains, and to those of cloven hoof. 10. And to all Thy good and holy female (creatures) in the creation do we sacrifice, (O Thou who art) Ahura Mazda []{=html}3{=html} the skilful maker! on account of which Thou hast made many things and good things (in Thy world). And we sacrifice to those male creatures in the creation which are Thine and which are meet for sacrifice because of Asha Vahista (of Righteousness the Best). And we sacrifice to all the mountains brilliant with holiness, and to all the lakes which Mazda created, and to all fires. And we sacrifice to all the truthful and correctly spoken words, (11) even those which have both rewards and Piety within them. Yea, we worship (you) for protection and shielding, for guarding and watching; and may ye be to me for preparation.

I call upon the Gâthas here, the bountiful holy ones,

[{=html}p. 330{=html}]

ruling in the ritual order; yea, we sacrifice to you, (O ye Gâthas!) for protection and shielding, for guarding and watching. Mine may ye be as a preparation. For me, for (mine) own soul I call on (you) []{=html}1{=html}, and we would worship (you) for protection and for shielding, for guarding and for watching. 12. And we sacrifice to Weal, the complete welfare, holy and ruling in its course in the ritual order; and we sacrifice to Deathlessness (the immortal being of the good), holy, and ruling in the ritual order. And we sacrifice to the question of the Lord, and to His lore, the holy chiefs, and to the heroic Haptanghâiti, the holy lord of the ritual order. 13. (Frasha.) Let the holy Zarathustra himself seek out a friend and a protector. And I say []{=html}2{=html} to thee (O Zarathustra!) to make to thee a friend holy beyond the holy, and truer than the true, for that is the better thing; for he is evil who is the best to the evil, and he is holy to whom the holy is a friend []{=html}3{=html}, (14) for these are the best of words, those which Ahura Mazda spoke to Zarathustra.

And []{=html}4{=html} do thou, O Zarathustra! pronounce these words at the last ending of (thy) life. 15. For if, O Zarathustra! thou shalt pronounce these words at the last ending of (thy) life I, Ahura Mazda, will keep your soul away from Hell. Yea, so far away shall I hold it as is the breadth and extension of the earth [(Pâzand) and the earth is as wide as it is long].

16. As thou dost desire, O holy (one)! so shalt thou be, holy shalt thou cause (thy) soul to pass over

[{=html}p. 331{=html}]

the Kinvat Bridge; holy shalt thou come into Heaven. Thou shalt intone the Gâtha Ustavaiti, reciting the salvation hail []{=html}1{=html}.

17. We sacrifice to the active man, and to the man of good intent, for the hindrance of darkness, of wasting of the strength and life, and of distraction. And we sacrifice to health and healing, to progress and to growth, for the hindrance of impurity, and of the diseases of the skin []{=html}2{=html}.

18. And we sacrifice to the (Yasna’s) ending words, to those which end the Gâthas. And we sacrifice to the bounteous Hymns themselves which rule in the ritual course, the holy ones.

And we sacrifice to the Praise-songs of the Yasna which were the products of the world of yore; yea, we sacrifice to all the Staota-Yêsnya hymns. And we sacrifice to (our) own soul and to (our) Fravashi. 19-21. (See Y. VI, 14-16.) 22. I praise, invoke, and I weave my song to the good, heroic, bountiful Fravashis of the saints, to those of the house, and of the village, the district and the province, and to those of the Zarathustrôtemas. 23. And we sacrifice to the Fire, Ahura Mazda’s son, the holy ritual chief.

And we sacrifice to this Baresman having the Zaothra with it, and its girdle with it, and spread with sanctity, the holy ritual chief. And we sacrifice to Apãm-napât, and to Nairya-sangha, and to that Yazad, the wise man’s swift Curse.

And we sacrifice to the souls of the dead, [which are the Fravashis of the saints]. 24. And we sacrifice to that lofty Lord who is Ahura Mazda Himself.

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25. And we pray (again) for the Kine (once more) with these gifts and (ceremonial) actions which are the best []{=html}1{=html}. 26-28. (See Y. VIII, 5-7.) 29-31. (See Y. LX, II-13.)

Footnotes {align=“CENTER”}

[]327:1 This, while very ancient as regards us, is of course not genuine in its present shape. It was doubtless composed long after Frashaostra and Zarathustra had ceased to live. It may be, however, an expansion of an earlier document.

[]327:2 ‘The Amesha Spenta of the holy ones.’

[]328:1 The heavenly bodies are thus termed elsewhere, and the sun is called his eye. [] written for [] .

[]328:2 Possibly, ‘were created pure.’

[]328:3 ‘Shaped holy.’

[]328:4 Or, ‘are worshipped as holy,’ vahmyaka, or yêsnyaka.

[]328:5 This figure is too advanced to be probable. The text has been disturbed. The words describe the waters elsewhere.

[]328:6 So with the Pahlavi, referring the word to the third kar, the root of khratu, passive (?) form, with active sense. It also, however, not impossibly might mean ‘cut around,’ preparatory to felling.

[]329:1 Elsewhere rendered ‘stems.’

[]329:2 Not determined like the course of a planet.

[]329:3 We should expect the vocative after ‘Thy.’

[]330:1 Or, ‘I would invoke (mine) own soul;’ see verse 18.

[]330:2 Possibly the rejoinder of Frashaostra, or these are ‘the best words’ referred to in verse 14; but the section is a dialogue.

[]330:3 Y. XLVI, 6.

[]330:4 Ahura speaks.

[]331:1 Y. XLIII, 1 follows.

[]331:2 Diseases arising from filth.

[]332:1 See Y. XXXV, 4; Y. XLVIII, 6.

[]

YASNA LXXII. (See Y. LXI.) {align=“center”}

[]

[{=html}p. 333{=html}]

VISPARAD {align=“center”}

[{=html}p. 334{=html}] [{=html}p. 335{=html}]

VISPARAD I []``{=html}1``{=html}. {align=“center”}

1. I announce []{=html}2{=html}, and (will) complete (my Yasna) to the lords []{=html}3{=html} of the spiritual creatures, and to the lords of the earthly creatures, to the lords []{=html}3{=html} of those which live under the waters, and to the lords of those which live upon land, to the lords of those which strike the wing, and to the lords of those which roam (wild) upon the plains, to the lords of those of (home-beasts) of the cloven hoof, holy lords of the ritual order.

2. I announce, and I (will) complete (my Yasna) to the Yearly festivals, the lords of the ritual order, to Maidhyô-zaremaya, the milk-giver, the holy lord of the ritual order, and to Maidhyô-shema, the pasture-giver, and to Paitishahya, the corn-giver, and to Ayâthrima, the furtherer or breeder, the spender of the seed of males, and to Maidhyâirya the cold []{=html}4{=html}, the holy lord of the ritual order, and to Hamaspathmaêdhaya, the especial time for ritual deeds []{=html}5{=html}, holy lords of the ritual order.

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3. I announce, and I (will) complete (my Yasna) to the settlements of the future one, when the future []{=html}1{=html} shall produce them as it were anew, and I celebrate and will complete (my Yasna) to the Praises of the Yasna []{=html}2{=html} collected, completed, and much-offered, and to the Myazdas of the saints of the ritual, male and female.

4. And I announce, and will complete (my Yasna) to the Seasons, the lords of the ritual order, and to the heard recital of the Ahuna-vairya, and to Righteousness the Best, to him who has (?) our praise, and to the Yê{=html}N{=html}hê hâtãm, the frequent chant of sacrifice []{=html}3{=html}, the holy, and ruling in the ritual order.

5. And I announce and complete (my Yasna) to the Gâtha Ahunavaiti, the holy, ruling in the ritual order, and to those women who bring forth many sons of many talents, Mazda-given, and holy lords of the ritual order, and to that (chant) which has its Ahû and its Ratu []{=html}4{=html} (before it in the Yasna).

And I celebrate, and will complete (my sacrifice) to the Yasna Haptanghâiti []{=html}5{=html}, holy, and ruling in the ritual order, [and to the water Ardvi Anâhita []{=html}6{=html}].

6. And I announce, and I (will) complete (my Yasna) to the Gâtha Ustavaiti, the holy, ruling in the ritual order, and to the mountains which shine

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with holiness, the abundantly brilliant []{=html}1{=html} and Mazda-made, the holy lords of the ritual order.

And I announce, and (will) complete (my Yasna) to the Gâtha Spentâ-mainyu, the holy, ruling in the ritual order; and I celebrate and will complete (my Yasna) to Verethraghna (the blow of victory []{=html}2{=html}) Ahura-given, the holy lord of the ritual order.

7. And I announce, and (will) complete (my Yasna) to the Gâtha Vohu-khshathra, holy, ruling in the ritual order, and to Mithra of the wide pastures, and to Râman Hvâstra, the holy lords of the ritual order. And I celebrate and will complete my Yasna to the Gâtha Vahistôisti, the holy, ruling in the ritual order. And I celebrate and will complete my Yasna to the good and pious Prayer for blessings, the benediction of the pious []{=html}3{=html}, and to that Yazad, the redoubted and swift Curse of the wise, the holy lord of the ritual order.

8. And I announce, and (will) complete (my Yasna) to the Airyemâ-ishyô, the holy lord of the ritual order, and to the Fshûshô-mãthra, and to that lofty lord Hadhaokhdha []{=html}4{=html}, the holy lord of the ritual order.

9. And I announce, and (will) complete (my Yasna) to the questions asked of Ahura, and to the lore of Ahura, to the Ahurian Dahvyuma (Dahyuma), and to the Ahurian Zarathustrôtema, holy lords of the ritual order, and to the farm-house with its pastures

[{=html}p. 338{=html}]

which give pasture to the Kine of blessed gift, and to the holy cattle-breeding man []{=html}1{=html}.

Footnotes {align=“CENTER”}

[]335:1 This Visparad consists of additions to various portions of the Yasna; and its several chapters generally follow the corresponding portions of the Yasna in the Vendîdâd Sâdah. The word Visparad means ‘all the chiefs,’ referring to the ‘lords of the ritual.’ Chapter I should be read immediately after Yasna I, 9.

[]335:2 Or, ‘I invite.’

[]335:3 Lords because ruling as chief objects of attention during their mention in the course of the sacrifice, also, as in this case, genii guarding over all of their class.

[]335:4 So De Harlez, admirably following the Pahl. sardîk (sic).

[]335:5 Pavan yazisn kardarîh.

[]336:1 Aunghairyô, a collective, or zîzanen, a participle.

[]336:2 Here is praise to a part of the Yasna itself, although not yet recited in the V.S.

[]336:3 Its chief word is yazamaidê, it is ‘the well-sacrificed,’ the word often occurring.

[]336:4 Or, ‘to him who is devoted to the Ahuna, with its Ahû and Ratu (?).’

[]336:5 Observe the priority of the Haptanghâiti; it should be read first.

[]336:6 Interpolated.

[]337:1 This sense is most obvious.

[]337:2 The ‘fiend-smiting’ is the common meaning of vritrahâ´; but verethra is clearly ‘victory’ in Zend; vritrâ´ also equals defensive valour.

[]337:3 Can dahmahêka mean ‘the departed saint’ here?

[]337:4 A lost part of the Avesta, two fragments of which only survive.

[]338:1 Comp. Y. XXIX, 2. Y. I, 10-23 follows.

[]

VISPARAD II []``{=html}2``{=html}. {align=“center”}

1. In this Zaothra with this Baresman I desire to approach the lords of (the ritual) which are spiritual with my praise; and I desire to approach the earthly lords (as well). And I desire to approach the lords of the water with my praise, and the lords of the land; and I desire to approach with my praise those chiefs which strike the wing, and those which wander wild at large, and those of the cloven hoof, who are chiefs of the ritual (in their turn).

2. In this Zaothra with this Baresman I desire to approach the holy Yearly festivals with my praise, the lords of the ritual order, Maidhyô-zaremaya, the milk-giver, and Maidhyô-shema, the pasture-giver, and Paitishahya, the corn-giver, and Ayâthrima the breeder, the spender of the seed of males, Maidhyâirya, the cold, Hamaspathmaêdhaya, the especial time for ritual duties, the holy lords of the ritual order.

3. And in this Zaothra with this Baresman I desire to approach the future one of the settlements with my praise, the holy lord of the ritual order, when the future one shall produce (them as it were anew).

And in this Zaothra with this Baresman I desire to approach all these chieftains of the ritual with my praise whom Ahura Mazda mentioned to Zarathustra

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for sacrifice and homage because of Asha Vahista (of Righteousness the Best).

4. And in this Zaothra with this Baresman I desire to approach Thee []{=html}1{=html}, the lord, with my praise, Thou who art Ahura Mazda, the spiritual lord and regulator []{=html}2{=html} of the spiritual creatures [the lord and regulator of the spiritual creation].

And in this Zaothra with this Baresman I desire to approach thee, Zarathustra Spitâma, with my praise, the terrestrial (lord and regulator) of the terrestrial creation, [the lord and regulator of the terrestrial creation].

5. And in this Zaothra with this Baresman I desire to approach the man who recites the ritual rites with my praise, who is maintaining thus the thought well thought, and the word well spoken, and the deed well done, and Piety the bountiful, even him []{=html}3{=html} who maintains the Mãthra of the Saoshyant, by whose actions the settlements are advanced in the righteous order.

6. And in this Zaothra with this Baresman I desire to approach the (yearly) Seasons with my praise, the holy lords of the ritual order, and the Ahuna-vairya as it is recited, and Asha Vahista when he is lauded []{=html}4{=html}, and the Yê{=html}N{=html}hê hâtãm, the frequent chant of sacrifice.

7. And in this Zaothra with this Baresman I desire to approach the Gâtha Ahunavaiti with my praise.

[{=html}p. 340{=html}]

[{=html}[paragraph continues]{=html}] And in this Zaothra with this Baresman I desire to worship those women with my praise who are well-portioned []{=html}1{=html}, and of good parentage, and who are stately in their growth; yea, I desire to approach that chant in my praise which has the Alva and the Ratu, [for He is verily the one who has the Ahû and the Ratu, that is, Ahura Mazda []{=html}2{=html}].

And I desire to approach the heroic Yasna Haptanghâiti in my praise, the holy, and ruling in the ritual order; and Ardvi Sûra Anâhita, the holy, and ruling in the ritual order.

8. And in this Zaothra with this Baresman I desire to approach the Gâtha Ustavaiti with my praise, the holy, and ruling in the ritual order; and I desire to approach those mountains []{=html}3{=html} with my praise which shine with holiness, abundantly glorious, Mazda-made, the holy lords of the ritual order, and the Gâtha Spentâ-mainyu, and Verethraghna, the blow of victory, Mazda-given, the holy lord of the ritual order, and the Victorious Ascendency (which it bestows).

9. And in this Zaothra with this Baresman I desire to approach the Gâtha Vohu-khshathra with my praise, the holy, and ruling in the ritual order, and Mithra of the wide pastures, and Râman Hvâstra, and the Gâtha Vahistôisti, and the pious and good prayer for blessings, and the pious and holy man, and that Yazad, the redoubted and swift curse of the wise.

10. And in this Zaothra with this Baresman I desire to approach the Airyemâ-ishyô with my

[{=html}p. 341{=html}]

praise, and the Fshûshô-mãthra, and that lofty lord, the Hadhaokhdha, holy lord(s) of the ritual order.

11. And in this Zaothra with this Baresman I desire to approach the question asked of Ahura, and the lore of the Lord (which he reveals in answer), and the farm-house of the man possessed of pastures, and the pasture produced for the Kine of blessed gift, and the holy cattle-breeding man []{=html}1{=html}.

Footnotes {align=“CENTER”}

[]338:2 Visparad II should be read after Yasna II, 8, of which it is an extension.

[]339:1 It is certainly not impossible that the idea of ‘invoking the approach of Ahura’ was meant, but ‘approaching him’ is more natural.

[]339:2 Ahûmka ratûmka, applied to the same person, the usage arising from an erroneous rendering of the Ahuna-vairya; see Y. XIX, 12.

[]339:3 Yô, with K7^b^, K11, daretem, passive form; or, ‘who (has) the Mãthra held.’ The text must, however, be in disorder.

[]339:4 In the Ashem Vohû.

[]340:1 So the Pahlavi.

[]340:2 Erroneous Pâzand.

[]340:3 This sentence affords support to my rendering of âyêsê, as expressing a desire to approach, rather than one for the approach of (the Genius of) the Mountain; at the same time the latter idea may very possibly be the correct one. (Expressions are curtailed.)

[]341:1 Y. II, 10 follows Visparad II, 11.

[]

VISPARAD III. {align=“center”}

BEGINNING OF THE HAOMA OFFERING; ROLL-CALL OF THE PRIEST []``{=html}2``{=html}. {align=“center”}

1. (The Zaotar speaks.) (I call for) the Hâvanan []{=html}3{=html}, and would have him here.

(The Ratu answers.) I will come (and fulfil his duties).

(The Zaotar speaks.) I would have the Âtarevakhsha []{=html}4{=html} here.

(The Ratu answers.) I will come (and fulfil the services which fall to his charge).

(The Zaotar.) I would have the Frabaretar []{=html}5{=html}.

(The Ratu.) I will come (and fulfil the services which fall to his charge).

(The Zaotar.) I would have the Âberet []{=html}6{=html} present.

(The Ratu.) I will come (for him).

[{=html}p. 342{=html}]

(The Zaotar.) I would have the Âsnatar []{=html}1{=html}.

(The Ratu.) I will come (and do the duties which he serves).

(The Zaotar.) I would have the Raêthwiskar []{=html}2{=html} to be here.

(The Ratu.) I will come (for him).

(The Zaotar.) I would have the Sraoshâvareza []{=html}3{=html} present, the wisest one, the most correct and veracious in his speech.

(The Ratu.) I will come. 2. (The Zaotar.) I would have the Fire-priest to be here, and the warrior, and the thrifty tiller []{=html}4{=html} of the earth, and the house-lord, and the lords of the Vîs and the Zantu.

3. And I summon the youth of holy thoughts, words and works, and of good conscience; (yea), the youth of good speech, given (in marriage) to his kin []{=html}5{=html}. And I summon the province-ranger, and the itinerant of many arts, and the house-mistress.

4. And I summon the woman advanced in her holy thoughts, and words, and deeds, and well subordinated, whose ruler is her lord []{=html}6{=html}, the holy one, who is (as) the bounteous Âramaiti; (yea), I summon even Thy wives, O Ahura! And I summon likewise the holy man advanced in his good thoughts, and words, and deeds, who is learned in pious lore, and innocent of the Kayadha, and by whose deeds the settlements are furthered in the righteous order.

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5. Yea, we summon you, whoever you may be, if only chiefs of the Mazdayasnians; and we summon the Bounteous Immortals, and the pious Saoshyants (the prophets for our help), the most correct and truthful in their speech, the most zealous, the most glorious in their thoughts, the greatest ones, and the powerful; and we summon the Fire-priests, and the warriors, and the diligent husbandman of the Mazdayasnian Faith.

6 []{=html}1{=html}. (The Zaotar.) As an Ahû to be (revered and) chosen, the Âtarevakhsha (announcing) speaks forth []{=html}2{=html} to me.

(The Ratu [?].) So let the Ratu from his righteousness, holy and learned, speak forth.

(The Ratu.) As an Aha to be (revered and) chosen, the Zaotar (announcing) speaks forth []{=html}2{=html} to me.

(The Zaotar.) So let the Ratu from (his) righteousness, holy and learned, speak forth.

(The Ratu.) Thou art the announcer for us, O Fire-priest! [(Pâzand.) It is the []{=html}3{=html} Zaotar (who is meant).]

(The Zaotar.) I will come as this Zaotar, and recite the Staota Yêsnya with memorised intoning, chanting, and praise.

Footnotes {align=“CENTER”}

[]341:2 This chapter 1-5 follows Y. XI, 1-8 in the Vendîdâd Sâdah; so, appropriately.

[]341:3 The Ratu answers for all according to the rubric printed by Westergaard, but of later origin than the text. It arose from the fact that the several offices were later united in that of the Ratu. Originally the corresponding official answered to his title. The Hâvanan was the Mobad who pounded the Haoma in the mortar.

[]341:4 The Mobad who fed the Fire.

[]341:5 The Mobad who aided the presentations.

[]341:6 The water carrier.

[]342:1 The washer.

[]342:2 The mixer (?), or the Mobad who attended to disinfections.

[]342:3 The Mobad who attended to penance.

[]342:4 The typical layman.

[]342:5 This important custom was fully treated in the lost Nask, No. 16 (or No. 18, by another reckoning).

[]342:6 So the most, but ratukhshathra means elsewhere ‘ruling in the ritual as supreme.’

[]343:1 This section follows Y. XI, 9-15 in the V.S., preceding a section described as Y. XI, 59, 60, in the B.V.S.

[]343:2 Probably in an imperative sense, or, with some, an infinitive.

[]343:3 Read Zaotasti which contains sandhi. It seems a gloss to explain the Âthraom (sic). It is zaotâ asti.

[]

VISPARAD IV (SP. V) []``{=html}4``{=html}. {align=“center”}

1. (Yea,) we sacrifice to the thoughts of the mind, and to the good wisdom, and to the good and blessed

[{=html}p. 344{=html}]

sanctity, and to the good religious knowledge, and to good health (of soul and body). [At their (several) seasons, and with the presence of seasonable circumstances, they are hymned []{=html}1{=html}.] 2. Confession is to be made for the Kine; we, Zarathustrian Mazdayasnians, celebrate at the sacrificial time for the Myazda-offering, at the time for the Ratufrîti, the prayer for blessings, for the sacrificial worship, homage, propitiation, and praise of the entire creation of the holy (and the clean).

Footnotes {align=“CENTER”}

[]343:4 This section, preceding Y. XI, closed in the B.V.S., seems to me [{=html}p. 344{=html}] to belong properly after Yasna VIII, and the Myazda offering with the Ratufrîti.

[]344:1 Pâzand.

[]

VISPARAD V (SP. VI) []``{=html}2``{=html}. {align=“center”}

1. I come to You, O Ye Bountiful Immortals! as a praiser priest, and invoker, as a memoriser, reciting (Your ritual), and as a chanter for Your sacrifice and homage, Your propitiation, and Your praise; (yea, for Yours) the Bountiful Immortals, and for our preparation, (O ye holy Saoshyants!) and for your well-timed prayer for blessings, and your sanctification, and for our victorious smiting of our foes, beneficial (as it is) for our souls, for ours, the Saoshyants, (with you), and holy. 2. And I make my offering to You, O Ye Bountiful Immortals, who rule aright, and who dispose (of all) aright! (Yea), I offer You the flesh of my very body, and all the blessings of my life as well.

3. And I confess my belief in Thee, O Ahura

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[{=html}[paragraph continues]{=html}] Mazda! and as a Mazdayasnian of the order of Zarathustra, and in accordance with his Faith.

Footnotes {align=“CENTER”}

[]344:2 This piece should be read after Yasna XIV, with which it is nearly identical. The language of the translation is slightly varied to relieve the effect of sameness.

[]

VISPARAD VI (SP. VII) []``{=html}1``{=html}. {align=“center”}

In accordance with the precept, with praise, and with the joyful reception of grace, with Zaothras intelligently offered, with sacrificial words correctly spoken, I call the good Amesha Spenta by their names of beauty; yea, I worship the Bountiful Immortals by their beautiful names, with the blessing of the ritual Order, with the longing blessing of Righteousness the good.

Footnotes {align=“CENTER”}

[]345:1 Nearly identical with Yasna XV.

[]

VISPARAD VII (SP. VIII) []``{=html}2``{=html}. {align=“center”}

1. We worship the (sacrificial) words correctly uttered, and Sraosha (Obedience) the blessed, and the good Ashi, (the blest order of our rites), and Nairya-sangha. And we worship the victorious Peace as the unprostrated and unmoved. And we sacrifice to the Fravashis of the saints, and to the Kinvat Bridge, and to the Garô Nmâna of Ahura, even Heaven, the best world of the saints, the shining and all glorious!

2. And we sacrifice to that better path []{=html}3{=html} that leads to that Best World (as well). And we worship Arstât (Justice) the good, which helps the settlements to advance and flourish, benefiting them thereby, that Arstât which is the Mazdayasnian Faith; and (with her) we worship Rashnu the most just, and

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[{=html}[paragraph continues]{=html}] Mithra of the wide pastures. And we worship Parendi the wealthy, wealthy with a wealth of thoughts, with a throng of words, and with a breadth of actions, [for she makes our persons agile (for good thoughts and words and actions)]. 3. And we worship that virile defensive []{=html}1{=html} Heroism which possesses men who think beforehand, and heroic men, which is fleeter []{=html}2{=html} than the fleet, stronger than the strong, which comes to him who is endowed by God, which, when especially made theirs by men, produces one who is a freer of the body. And we worship Sleep []{=html}3{=html}, the Mazda-made, the gladdener of the herd and men. 4. And we worship those things in the creation of the holy which are the ancient institutions, those formed before the sky, the water, the land, the plants, and the Kine of blessed gift. And we worship the sea Vouru-kasha, and the stormy wind which is made by Mazda, and the shining heaven, of old created, the first-made earthly object of (all) the earthly world.

5. And we worship thee, the Fire, O Ahura Mazda’s son! the holy lord of the ritual order, and this Baresman, having the Zaothra with it, and the girdle with it, spread out with sanctity, the holy ritual chief, and we worship Apãm-napât (the son of waters).

Footnotes {align=“CENTER”}

[]345:2 This chapter should be read after Yasna XVII, which it appropriately follows in the Vendîdâd Sâdah.

[]345:3 Possibly ‘the best (better) course of that best world.’

[]346:1 One might consider, ‘virile power which has men and heroes in the mind beforehand;’ but vareti = gûrdîh.

[]346:2 Âsyayau (sic) and takhmôtãsyayau (sic) agree with feminines; possibly because of the male qualities referred to. They might be said to be in apposition lather than in agreement with the feminine.

[]346:3 Sleep is elsewhere an evil; a Demon, Bûshyãsta, rules it; but this is untimely sleep; see, on the other hand, Y. XLIV, 5.

[]

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VISPARAD VIII (SP. IX). {align=“center”}

1. With this word be Thou approached []{=html}1{=html}, with the proper word be Thou present here, Thou who art Ahura Mazda, the holy, together with the good Yazads who are the Bountiful Immortals, who rule aright, and dispose (of all) aright, together with fifty, and a hundred, and a thousand, and ten thousand, and millions, and yet more.

2. And to Him who rules the best let the Kingdom be []{=html}2{=html}!

Footnotes {align=“CENTER”}

[]347:1 ‘Mediated’ (?), or ‘known,’ madhayangha (-uha).

[]347:2 See Y. XXXV, 5.

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VISPARAD IX (SP. X) []``{=html}3``{=html}. {align=“center”}

1. (I desire to offer my homage and my praise []{=html}4{=html}) to the offered Haomas and Zaothras, and to those also which shall yet be offered, which smite victoriously, and are foes of hatred, and following in company (as they do) with the healing virtues of sanctity, following also in company with those of Kisti (religious knowledge), and with the remedies of Mazda, and with those of Zarathustra and the Zarathustrôtema, (2) and to the offered Haomas and Zaothras which accompany those remedies which belong to the holy disciple well versed in good devices []{=html}5{=html}, and accompanying those of the itinerant also versed in good devices []{=html}5{=html}, and accompanying those likewise of the good Mazdayasnian Faith, and those of the pious and beneficent Prayer for blessings, and of the pious and good veracity, and

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of the pious word against unbelief, (3) for information and explanation, for preparation (?) and devotion, for the libation and complete offering, for the complete recital of the liturgy memorised as well; and to those Haomas which are pungent, bounteous, holy, and offered with sanctity (and for a blessing), to those which are yet to be offered with sanctity, and which are now being celebrated, and which are likewise in the future to be celebrated, to those which are being pressed with sanctity, and to those which are yet to be pressed, (to these I desire to approach, and to express my homage and my praise). 4. And I desire to express my homage and my praise to the strength of the strong, and to the victorious blow of the mighty, to the powerful Rectitude and Blessedness, to Kisti and the Priority for the powerful Ascendency, and to these powerful Yazads which are the Bountiful Immortals, who rule aright, and dispose of all aright, ever-living, ever-helpful, who, male and female, dwell together with the Good Mind, (to these I desire in my homage and my praises to approach); (5) (yea, I desire to approach for homage and praises toward) our Universal Weal and Immortality, to the body of the Kine, and to the Kine’s Soul. (And I desire to approach) the Fire of the spoken name []{=html}1{=html}, and toward that farm-house which is sanctified and which has fields and comfort []{=html}2{=html}, and mercy (for the poor); (6) as a praiser with praise for the sacrifice, homage, which is this praise of Ahura Mazda, of the Bountiful Immortals, and of the holy and lofty Lord, for the sacrifice, and homage of the Lord that most attains his ends, and which is this praise of that blessedness

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which has approached us, and of that well-timed prayer for blessings offered in the ritual, (7) which is likewise the praise of the Mãthra Spenta (the bounteous word of reason), and of the Mazdayasnian Religion, and the Praises of the Yasnas []{=html}1{=html}, which is also that of all the lords of the ritual, and of all the well-timed prayers for blessings, for the sacrifice, homage, propitiation, and glorification of the entire creation of the holy (and the clean).

Footnotes {align=“CENTER”}

[]347:3 This section should be read before Y. XXII.

[]347:4 Supplied necessarily from Visp. X, 2; see its genitive.

[]347:5 Or, ‘sciences’ (in some cases medical).

[]348:1 Having a Yast.

[]348:2 Here is an instance where hvâthra may mean ‘comfort.’

[]349:1 Perhaps ‘the Yasts in the Yasna,’ otherwise the latter portion of the Yasna.

[]

VISPARAD X (SP. XI) []``{=html}2``{=html}. {align=“center”}

1. I desire to approach the Arezahis with my praise, and the Savahis, and Fradadhafshu, and Vîdadhafshu, and Vouru-baresti, and Vouru-garesti, and this Karshvar which is Hvaniratha. 2. And I desire to approach the stone mortar with my praise, and the iron mortar, and the cup that holds the Zaothra, and the hair (which stays the spilling []{=html}3{=html}), and Thy Baresman spread with sanctity. And I desire to approach the Ahuna-vairya with my praise, and the ritual prayers beside Ahuna, and the standing offices of the Mazdayasnian Faith.

Footnotes {align=“CENTER”}

[]349:2 This section follows Y. XXII.

[]349:3 The varesa consists (as used at present) of three, five, or seven hairs from the tail of a white bull, which are tied to a gold, silver, copper, or brass ring. This can be used as long as the bull lives, but as often as it is used it must be reconsecrated. (Haug.)

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VISPARAD XI (SP. XII). {align=“center”}

1. To Ahura Mazda would we present []{=html}4{=html} our offered Haomas and that which is lifted up, as the most

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beneficial to Verethraghna (the blow of victory) which furthers the settlements; and that which is offered to the good and holy king, and that which is offered to the holy ruler which rules according to, or in the ritual, and we make known our Haomas to the Bountiful Immortals, and to the good waters; and we present our Haomas each to (our) own soul []{=html}1{=html}; and we announce our Haomas in our celebration to the entire creation of the holy (and the clean).

2. Yea, we present these Haomas and Haoma-implements, and these spread mats, and these Myazdas, these stones, the first in the creation, the stone mortar brought here with the yellow []{=html}2{=html} Haoma in it, and the iron mortar brought here with the yellow Haoma in it, this Haoma-water, and this Baresman spread with sanctity, (3) these bodies, and (their) forces, these striving Zaothras (that seek to find Thy grace), this holy Haoma, and the flesh, and the holy man, and the saint’s innate thoughts, even the Saoshyants’ innate thoughts.

And we present this fresh milk as an offering, now lifted up with sanctity, and this Hadhânaêpata plant, lifted up with sanctity; (4) and we offer, and present these Zaothras with our celebration, having the Haoma with them, and the milk, and the Hadhânaêpata, to the good waters and offered up with piety. And we present the Haoma-water in our celebrations to the good waters, and both the stone and the iron mortar, (5) and this branch for the Baresman, and the prayer for blessings uttered at the fitting moment which has approached (for our help in its order with the prayers), and the recollection

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and practice of the good Mazdayasnian law, and the heard recital of the Gâthas, the well-timed prayer for blessings as it comes uttered by the saint (and for our help), and ruling (while it is spoken) as a ritual lord, and these wood-billets, and the perfume even Thine, the Fire’s, O Ahura Mazda’s son! and all good objects (which are ours), and Mazda-made, and which have the seed of sanctity (or are that seed).

6. Yea, these we make known and we announce in this our celebration to Ahura Mazda (as our gift), and to Sraosha (Obedience) the blessed, and to Ashi (who is the recompense),and to Rashnu the most just, and to Mithra of the wide pastures, and to the Bountiful Immortals, and the Fravashis of the saints, and to their souls, and to the Fire of Ahura Mazda, the lord, and to the lofty lord (the Apãm-napât?), and to the Myazda, the lord, and to the well-timed prayer for blessings as it rules in the order of our prayers, for the sacrifice, homage, propitiation, and adoration of the entire creation of the holy (and the clean). 7. Yea, these we make known in this our celebration hereby for the Fravashi of Zarathustra Spitâma, the saint, for its sacrifice, homage, propitiation, and praise, and to the (Fravashi) of Anghuyu (?) []{=html}1{=html} who hath loved righteousness, together with all the holy Fravashis of the saints, of those now dead, and of those of the living, and of those of men unborn, of the prophets that shall serve us, bringing on the renovation of the completed world. 8-11, see verses 2-5.

12. Yea, we would make these known hereby in our celebrations to the Bountiful Immortals, who rule

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aright, and who dispose (of all) aright, the ever-living, ever-helpful, who are good (?), and bestowers of the good, who dwell with the Good Mind [(Pâzand) for they who are the Bountiful Immortals abide with the Good Mind, they who rule aright, and dispose (of all) aright, for thence they are regulated, and thence they arose, (namely,) from the Good Mind []{=html}1{=html}]. 13. And we make known these our celebrations as the more promotive for this []{=html}2{=html} house, for the furtherance of this house, and as benefits for this house, because of the increase of this household, as overcoming the restrictions which impede this household, and as overcoming the harmful malice which may mar this house, to bless its herds, and its retainers, born, and yet to be born, for the saints of the house as it was aforetime, of it as it []{=html}3{=html} stands here now, and to which we likewise now belong as the Saoshyants of the provinces, (14) [which (is that we are Saoshyants) for the saints who do good deeds, and of the female saints who do good deeds, and of the saints who do the deeds conspicuously good, and of the females likewise thus, of the saints who do good deeds upon good deeds, and of the females thus the same] 15. And we make these known in our celebrations to the good Fravashis of the saints which are formidable and overwhelming in their aid. 16. And we make these known in our celebrations hereby to Sraosha (Obedience) the blessed, and to the good

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[{=html}[paragraph continues]{=html}] Blessedness, and to Nairya-sangha, and to the victorious Peace, and to Ahura Mazda’s Fire, and to the lofty lord, for sacrifice, homage, propitiation, and for praise, to the entire creation of the holy and the clean. 17, 18 = Visp. X, 1, 2.

19. (Sp. XIII.) Yea, we make that known which is lifted up in offering, and which is the Avesta []{=html}1{=html} as the holy Ahura Mazda directed that it should be said, and as Zarathustra, the holy, directed, and as I, the priest, who am acquainted with their sacrifice and homage, am now letting it be known. I who understand the lawful and legitimate Avesta []{=html}2{=html}, and the ritual prescripts (20) for Your sacrifice, homage, and propitiation, O Ye who are the Bountiful Immortals, and for our preparation (?), and for the success of our well-uttered prayer for blessings, for victory, sanctification, and the well-being of our souls, (of ours), for (we are) the holy Saoshyants.

21. Yea, we make these known in our celebrations here, and we offer them to Him who is Ahura Mazda, of all the greatest, the master and the Lord.

Footnotes {align=“CENTER”}

[]349:4 The wording is purposely varied în the renderings to avoid sameness.

[]350:1 To the soul of the person who may be reciting.

[]350:2 Zâiri with K4.

[]351:1 Here, erroneously, a proper name as in Yast XIII. Possibly of that Zarathustrian world (period) which loved righteousness; the word occurs after the name of Z. I think that ‘y’ should be ‘v.’

[]352:1 Vohu Manah certainly appears the most prominent here. They arose from the ‘good thought’ of Ahura.

[]352:2 This office was celebrated in private houses by itinerant priests.

[]352:3 Yê{=html}N{=html}hê aêm might be a citation from some lost prayer. The singular aêm may, however, be taken collectively, as families are spoken of.

[]353:1 Âvista probably = Avesta; compare Veda. The moral and ceremonial laws.

[]353:2 Avestic.

[]

VISPARAD XII (SP. XIV) []``{=html}3``{=html}. {align=“center”}

1. For the offered Haomas which have been offered in libation to that lofty Lord Ahura Mazda and to the holy Zarathustra Spitama (produce) abundance in cattle and in men; and this []{=html}4{=html} abundance is (as) the good Sraosha, who accompanies (us) with the great

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splendour of sanctity, and may he []{=html}1{=html} be here with energetic effort (to aid us in our worship).

2. We offer the wise offerings of the Ahuna-vairya intoned with sanctity and yet to be intoned, possessing their many teachings of religious wisdom (as they do), and those of the two mortars which pour the Haomas out, and which are pushed forward with precision []{=html}2{=html}, and are now in the course of being thus advanced once more []{=html}3{=html}. 3. (And so we teach as well the many teachings of the religious wisdom) contained in the words correctly spoken, in the Zarathustrian utterances []{=html}4{=html}, and in the ceremonies correctly practised, and the Baresmans spread exactly, and the Haomas pressed correctly, and the praise, Yasnas, and the doctrines of the Mazdayasnian Religion with their recitations, and their movements. 4. For thus they may become to us more full of devices and of wisdom, and so we offer these wise ritual deeds in the creation, so we impart them with their many points of meaning while we (ourselves) still ponder them as those which Ahura Mazda, the holy One, delivered, which have (as if) their nourishment from Vohu Manah []{=html}5{=html} and their growth from the Righteous Order, which are the greatest of all beings, the best, and the most beautiful for thus shall these be to us the more full of wisest meaning, and more full of incitation []{=html}6{=html}, and may we be among those (who are) of Spenta Mainyu’s world in that we are imparting (to the chosen) these

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precepts of the wisest meaning and these incitations which are contained therein. 5. And full of wisest meaning be ye two to us, O (thou) stone mortar, and (thou) the iron one, as ye are now turned, and as ye are now being advanced []{=html}1{=html}, ye two mortars of the house, [and of the village, of the tribe, and of the province, and ye who are in this house (itself), this village, tribe, and province]; yea, in those which are ours, Mazdayasnians, who are steadfast in our worship, who appear with our wood-billets and our perfumes, and with our supplicated blessings [(Pâzand) for so may they be to us, the more full of wisest teaching].

Footnotes {align=“CENTER”}

[]353:3 Follows Y. XXVII.

[]353:4 Hâ seems to have a certain conjunctive force like sa in composition, ‘And thereto the good Sraosha;’ or is it an interjection?

[]354:1 Recall hekâ of Y. XLVI, I.

[]354:2 With punctilious sanctity.

[]354:3 The Parsi priests at present make appropriate manipulations here.

[]354:4 In the now ancient Gâthas, &c.

[]354:5 Compare gaêthau vîspau yau vohû thraostâ mananghâ.

[]354:6 Or, ‘may we be more zealous than any who are in the creation of the bounteous spirit.’

[]355:1 Referring to manipulations.

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VISPARAD XIII (SP. XV) []``{=html}2``{=html}. {align=“center”}

1. According to the ritual we worship Ahura Mazda; according to the ritual we worship the Bountiful Immortals; and we sacrifice to the sacrificial word correctly spoken, and to every Mãthra (as to a sacred word of reason). And we sacrifice to Zarathustra, him who is especially the possessor of the Mãthra []{=html}3{=html}; and we sacrifice to the ‘blessings for the saints’ []{=html}4{=html}; and we worship the ‘hail’ []{=html}5{=html} addressed to the Bountiful Immortals.

2. Also we worship the three principal (chapters) uttered (in the Yasna) without addition or omission []{=html}6{=html};

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and we worship the three principal ones without addition or omission; we worship the three commencing ones entire without addition or omission []{=html}1{=html}. And we worship the entirety []{=html}2{=html} of the three principal ones without addition or omission; and their Hâs, their metrical lines, their words, and their word-structure [and their recital, memorising, chanting, and their steadfast offering].

Footnotes {align=“CENTER”}

[]355:2 This fragment follows Y. XXX in the Vendîdâd Sâdah, and was written in allusion to Y. XXVIII, Y. XXIX, and Y. XXX.

[]355:3 Referring to mãthra srevaêmâ in Yasna XXVIII, 8.

[]355:4 Referring to the words savakâ ashavabyô in Yasna XXX, 11.

[]355:5 Referring to the word ustâ in Yasna XXX, 11.

[]355:6 The three first chapters XXVIII-XXX; the text has bad grammar, or broken connection.

[]356:1 It is difficult to see how anapishûtâ can mean ‘without retrenchment,’ but the context seems to require it, and the Pahlavi translation bears evidence to it. Perhaps read anapashûtâ.

[]356:2 ‘The whole three first.’ Some suppose the three prayers to be intended (the Ahuna-vairya, the Ashem Vohû, and the Yê{=html}N{=html}hê hâtãm). I think that the three chapters XXVIII-XXX are meant. As the piece follows those three chapters in the Vendîdâd Sâdah, so its expressions indicate a reference to them. This might tend to show that the Ahunavaiti was at one time, if not originally, divided at this place.

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VISPARAD XIV (SP. XVI) []``{=html}3``{=html}. {align=“center”}

1. (We worship Ahura Mazda, the holy Lord of the ritual order []{=html}4{=html}; and we sacrifice to the Gâtha Ahunavaiti) with its measures, and word-structure, and its Zand, with its questions and counter-questions, with its words and its metric feet. And we sacrifice to these as well-recited, and now in the course of being recited; as well-worshipped, and now in the course of being used in worship []{=html}5{=html}. 2. (Yea, we sacrifice to it) in

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its own ‘wisdom’ []{=html}1{=html}, in its own ‘clearness’ []{=html}2{=html}, in its own ‘loving intention’ []{=html}2{=html}, in its sovereignty, and its own ritual order, and its ‘acquired boon’ []{=html}2{=html}, which is also that given by Ahura Mazda for the promotion of piety, for that thought which originates from the ‘heart-devoted self’ []{=html}2{=html}.

3. (Sp. Chapter XVII.) Also we worship the Ahuna-vairya, the holy lord of the ritual order, the holy lord with its Ahû and its Ratu [(Pâzand); for He is the one with the title Ahû and Ratu, who is Ahura Mazda []{=html}3{=html}]. 4. And we sacrifice to the constituent parts of the Gâtha Ahunavaiti, to its chapters, and its metrical lines, its words, and word-structure, [and to its heard-recital, and memorised recital, its continuous and its steadfast offering].

Footnotes {align=“CENTER”}

[]356:3 This fragment was written in evident allusion to the entire Ahunavaiti, which it follows in the Vendîdâd Sâdah. It expresses the veneration acquired by the first Gâtha long after its composition.

[]356:4 From the Vendîdâd Sâdah.

[]356:5 Frâyazentãm may be a metaplasm; otherwise ‘of the sacrificers.’

[]357:1 Dãmi with K4. Possibly in their own house (dãmi = dani).

[]357:2 These words probably allude severally, say, to dãm in Y. XXXI, 7, kithrâ in Y. XXXI, 22, zaoshê in Y. XXXIII, 2, 10, âyaptâ in Y. XXVIII, 8, to zarzdau in Y. XXXI, 1.

[]357:3 Erroneous.

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VISPARAD XV (SP. XVIII) []``{=html}4``{=html}. {align=“center”}

1. Hold your feet in readiness, and your two hands, and your understandings []{=html}5{=html}, O ye Zarathustrian Mazdayasnians! for the well-doing of lawful deeds in accordance with the sacred Order, and for the avoidance of the unlawful and evil deeds which are contrary to the ritual. Let the good deeds for the furtherance of husbandry be done []{=html}6{=html} here. Render ye the needy rich []{=html}7{=html}. 2. Let Sraosha (Obedience) be present here for the worship of Ahura Mazda,

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the most helpful, and the holy, who is so desired by us in the pronunciation, and for the service, and the pondering []{=html}1{=html} of the Yasna Haptanghâiti, for the heart’s devotion to it, for its memorisation, and its victorious and holy recital (or for the victorious saint), without addition or omission, (3) which has been intoned, and which shall yet be uttered as great, powerful, smiting with victory, separate from harmful malice, for the pronunciation of victorious words for Ahura Mazda’s Fire. (4, 5 are identical with Visp. I X, 6, 7.)

Footnotes {align=“CENTER”}

[]357:4 This piece is a later composed prelude to the Haptanghâiti, which it precedes in the Vendîdâd Sâdah.

[]357:5 Sursum corda!

[]357:6 Comp. gavôi verezyâtãm, Y. XLVIII, 5.

[]357:7 ‘Place the needy with those without need.’

[]358:1 Possibly mãzdâtaêka.

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VISPARAD XVI (SP. XIX) []``{=html}2``{=html}. {align=“center”}

1. And we worship the Fire here, Ahura Mazda’s son, and the Yazads having the seed of fire in them, and the Rashnus having the seed of fire []{=html}3{=html} in them; and we worship the Fravashis of the saints. And we worship Sraosha who smites with victory, and the holy man, and the entire creation of the holy (and the clean). 2. And we worship the Blessedness and the Fravashi of Zarathustra Spitâma, the saint. And we worship the saints and their blessed Fravashis (as of one). And we worship all their Fravashis (as considered each apart), and those of the saints within the Province, and those of the saints without the Province; yea, we worship the Fravashis of holy men and holy women (wherever they may be, those devoted to the Order of the Faith). And we sacrifice to those whose (service)

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for us in the Yasna Ahura Mazda, the holy, has known as the better []{=html}1{=html}, and of these Zarathustra is the living chief []{=html}2{=html} and master. And we sacrifice to the fields and the waters, the lands and the plants, and to the constituent parts of the Yasna Haptanghâiti, its chapters, its metred lines, its words, and word-structure.

Footnotes {align=“CENTER”}

[]358:2 This piece follows the Haptanghâiti in the Vendîdâd Sâdah; it was intended as a sequel to it.

[]358:3 Having the power to propagate its worship, maintaining it unextinguished. De Harlez makes the admirable suggestion, ‘bright as flame’; but the Pahlavi renders tokhmak.

[]359:1 Comp. Y. LI, 22.

[]359:2 Anghuska ratuska here referred to the same person; comp. ahû.

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VISPARAD XVII (SP. XX) []``{=html}3``{=html}. {align=“center”}

And we strive after the good thoughts, words, and deeds inculcated in the Yasna Haptanghâiti. A blessing is the Right (called) the Best, (there is) weal; (there is) weal for this (man) when toward Righteousness Best (there is) right.

Footnotes {align=“CENTER”}

[]359:3 An addition to chapter XVI.

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VISPARAD XVIII (SP. XXI) []``{=html}4``{=html}. {align=“center”}

1. We worship Ahura Mazda with the usta []{=html}5{=html}. And we worship the Amesha Spenta with the usta, and the holy man, the saint. And we worship the prior world of the holy (and of the clean) with an usta, and the state of weal and salvation for the holy man (the saint). 2. And we worship that life-long state of blessedness (for the holy) which is the evil man’s calamity []{=html}6{=html}; yea, we worship his eternal []{=html}7{=html} salvation, and with the salvation prayer. And we sacrifice to every saint who

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exists, who is now coming into existence, and who shall exist in future.

Footnotes {align=“CENTER”}

[]359:4 This piece having reference to various expressions in the Gâtha Ustavaiti, follows it in the Vendîdâd Sâdah.

[]359:5 Referring to usta in Y. XLIII, 1.

[]359:6 See Y. XLV, 7.

[]359:7 Akaranem = the eternal thing; otherwise an adjective of two terminations; or, finally, read -ãm.

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VISPARAD XIX (SP. XXII) []``{=html}1``{=html}. {align=“center”}

1. We worship Ahura Mazda the bountiful; and we worship the Bountiful Immortals (saying the Spenta). And we sacrifice to the bountiful saint, and to the bountiful anticipative understanding []{=html}2{=html}. Also we sacrifice to the good and bountiful Âramaiti (the ready mind). And we worship her together with []{=html}3{=html} the bountiful creatures in the creation of the pure. And we sacrifice to the holy creatures who have intelligence as their first []{=html}4{=html}, (to those foremost in their mind). And we worship the omniscient understanding, and Him who is Ahura Mazda (Himself). 2. And we sacrifice to the shining sun, which is the highest of the high; yea, we worship the sun together with the Bountiful Immortals, and the Mãthras with their good ceremonies []{=html}5{=html}. Also we sacrifice to the glorious achievements, and to this glory (which we have gained). And we sacrifice to the herds which have the Fire and its blessings []{=html}6{=html}. Also we worship the holy benefit which is so widely

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diffused []{=html}1{=html}, and that wisdom which is the bounteous Âramaiti, whose are the laws []{=html}2{=html} of the Righteous Order, and of those holy creatures who have Righteousness as their first.

Footnotes {align=“CENTER”}

[]360:1 The word spenta throughout alludes to the Gâtha Spentâ-mainyu, but it is of course not without grammatical application.

[]360:2 In the Bundahis especially referred to Ahura.

[]360:3 Or, ‘together with the bountiful creatures we worship the holy creatures.’

[]360:4 This expression may have been accidentally determined by the position of the word manô in the Ahuna-vairya formula; see Y: XIX, 12.

[]360:5 Or, ‘the well-fulfilled.’

[]360:6 ‘Fire-made’ is unintelligible; ‘fire gifts-having’ may refer to the flocks and herds, as expressing the source of that prosperity which is represented by the holy Fire.

[]361:1 Pahl. fravaft sûd.

[]361:2 Dâthra with K4.

[]

VISPARAD XX (SP. XXIII) []``{=html}3``{=html}. {align=“center”}

1. (Homage to the Gâtha Vohu-khshathra []{=html}4{=html}! We sacrifice to the Vohu-khshathra), (the good kingdom) even the Khshathra-vairya, the kingdom to be desired; and we sacrifice to the iron-founding []{=html}5{=html}, and to the (sacrificial) words []{=html}6{=html} correctly spoken which smite (the foe) with victory, and which hold the Daêvas subject.

And we worship that reward and that health, that healing and that progress, that growth and that victorious smiting []{=html}7{=html} (2) which are between the Vohu-khshathra and the Vahistôisti []{=html}8{=html}, (and which are acquired by us) by the memorised recital of the good thoughts, good words, and good deeds, for the withstanding of evil thoughts, and words, and deeds; yea, for the undoing of all treacherous thoughts (directed) against me, and of all false words, and unfair deeds. 3. [And we sacrifice to the later Yasna, the heroic Haptanghâiti []{=html}9{=html}, (and which as it recurs becomes) the holy ritual chief.]

Footnotes {align=“CENTER”}

[]361:3 This piece from the later Avesta follows Y. LI, in the Vendîdâd Sâdah.

[]361:4 From the Vendîdâd Sâdah.

[]361:5 Associated with this Gâtha from Y. LI, 9.

[]361:6 Compare Y. LI, 3.

[]361:7 Y. LI, 9; also perhaps Y. LIII, 8, 9.

[]361:8 Between; that is, described in the space between the Vohu-khshathra and the Vahistôisti, i.e. in Y. LII. See hamisteê in Y. LII, 4, and paitistâteê in Visp. XX, 2.

[]361:9 This would seem misplaced; perhaps Y. XLII is meant, which follows the Haptanghâiti.

[]

[{=html}p. 362{=html}]

VISPARAD XXI (SP. XXIV). {align=“center”}

1. We strive earnestly, and we take up our Yasna and our homage to the good waters, and to the fertile fruit-trees (which bear as of themselves), and to the Fravashis of the saints; yea, we take up our Yasna, and our homage earnestly to those beings which are (so) good, the waters, and the trees, and the Fravashis of the saints, (2) and to the Kine, and to Gaya (Maretan), and to the Mãthra Spenta (the bounteous word-of-reason), the holy, which works (within and for us with effect), to these we take up our Yasnas and our homage with earnest zeal, and to Thee, O Ahura Mazda! and to thee, O Zarathustra, we do the same; and to thee, O lofty lord (the Apãm-napât), and to the Bountiful Immortals. 3. And we sacrifice to the listening (that hears our prayers) and to that mercy, and to the hearing of (our spoken) homage, and to that mercy which is (shown in response to our offered) praise. And we sacrifice to the frârâiti vîdushê, which is contained in the piece hvâdaênâis ashaonis; and we sacrifice to ‘the good praise which is without hypocrisy, and which has no malice (as its end)’; and we sacrifice to the later Yasna and to its offering; and we sacrifice to the chapters of the later Yasna, and to its metrical lines, its words, and word-structure.

[]

VISPARAD XXII (SP. XXV). {align=“center”}

With this chant (fully) chanted, and which is for the Bountiful Immortals and the holy Saoshyants (who are the prophets who shall serve us), and by means of these (ceremonial) actions, which are (of all)

[{=html}p. 363{=html}]

the best, we desire to utter our supplications for the Kine. It is that chant which the saint has recognised as good and fruitful of blessed gifts, and which the sinner does not know []{=html}1{=html}. May we never reach that (ill-luck that the sinner) may outstrip us (in our chanting), not in the matter of a plan (thought out), or of words (delivered), or ceremonies (done []{=html}2{=html}), nor yet in any offering whatever when he (?) approaches (us for harm).

Footnotes {align=“CENTER”}

[]363:1 The parties are divided by knowledge and ignorance (compare the Gnosis). See Y. XXXI, 12

[]363:2 Not in thought, word, or deed may we reach (his) priority in progress

[]

VISPARAD XXIII (SP. XXVI) []``{=html}3``{=html}. {align=“center”}

1. We worship Ahura Mazda as the best []{=html}4{=html} (worship to be offered in our gifts). We worship the Amesha Spenta (once more, and as) the best. We worship Asha Vahista (who is Righteousness the Best). And we sacrifice to those (prayers) which are evident as the best; that is, the Praises of the Yasnas.

Also we sacrifice to that best wish, which is that of Asha Vahista, and we worship Heaven, which is the best world of the saints, bright and all-glorious; and we sacrifice likewise to that best approach which leads to []{=html}5{=html} it. 2. And we sacrifice to that reward,

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health, healing, furtherance, and increase, and to that victory which is within []{=html}1{=html} the two, the Ahuna-vairya and the Airyemâ-ishyô, through the memorised recital of the good thoughts, words, and deeds. (which they enjoin).

[{=html}p. 365{=html}]

Footnotes {align=“CENTER”}

[]363:3 This piece from the later Avesta follows Y. LIII, in the Vendîdâd Sâdah, and has reference to its expressions.

[]363:4 It is an important suggestion which holds vahistem as equal to ‘saying vahistem,’ in allusion to the Vahista îstis; but as the word is inflected further on (see vahistahê), and as it moreover once applies to Asha, as Asha Vahista, it is better to render it as having adjective application throughout, being none the less, of course, an intentional echo of the first word of Y. LIII, 1.

[]363:5 Or, ‘of it.’

[]364:1 Possibly ‘between them,’ meaning the Gâthas which are so placed.

[]

ÂFRÎNAGÂN. {align=“center”}

[{=html}p. 366{=html}] [{=html}p. 367{=html}]

ÂFRÎNAGÂN. {align=“center”}

{=html}As to the present use of these blessings, says Haug (ed. West): ‘Âfrînagân are blessings which are to be recited over a meal consisting of wine, milk, and fruits, to which an angel, or the spirit of a deceased person, is invited, and in whose honour the meal is prepared. After the consecration (which only a priest can perform) is over, the meal is eaten by those who are present. The performance of these Âfrînagân is required of every Parsi at certain fixed seasons of the year. These are the six Gahanbârs, each lasting five days (at the six original seasons of the year) for which the Âfrînagân Gahanbâr is intended, the five Gâtha-days (the five last days of the year), during which the Âfrînagân Gâtha must be used; and, lastly, the third day (Ardibahist) of the first month (Fravardin) in the year, at which the performance of Âfrînagân Rapithwin, devoted to the spirit presiding over the southern quarter (who is the guardian of the way to paradise), is enjoined to every Parsi whose soul wants to pass the Kinvad after death.’ (Essays, 2nd edition, page 224.){=html}

I. ÂFRÎN[-AGÂN] GAHANBÂR []``{=html}1``{=html}. {align=“center”}

1. I confess myself a Mazda-worshipper, and of Zarathustra’s order, a foe of the Daêvas, devoted to the lore of the Lord, for the holy Hâvani []{=html}1{=html}, the regulator of the ritual order (and its lord in its turn), for its sacrifice, homage, propitiation, and praise; (and I confess myself) for Sâvanghi and for Vîsya, the holy lords of the ritual order, for their sacrifice, homage,

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propitiation, and praise, and for that of the Asnya, the day-lords of the days during daylight, and of the days in their length, for the Mâhya, month-lords, and the Yâirya, year-lords, and for those of the especial seasons, and for the worship, homage, propitiation, and praise of that lofty lord who is the Ritual Righteousness (itself); yea, for the worship, homage, propitiation, and praise of the lords of the days, months, years, and seasons---for those lords of the ritual order who are of all the greatest, who are the regulators of the ritual at the time of Hâvani.

2. To Maidhyô-zaremya []{=html}1{=html}, the lord [or to Maidhyô-shema []{=html}1{=html}, the lord, or to Paitishahya []{=html}1{=html}, the lord, or to Ayâthrima []{=html}1{=html}, Maidhyâirya []{=html}1{=html}, or Hamaspathmaêdhaya], be propitiation, homage, and praise.

3. O ye Mazdayasnians who are here present! offer ye []{=html}2{=html} this ritual service, and present ye the Myazda which is that of the Maidhyô-zaremaya, taking a piece of sound flesh from a choice beast, with a full flow of milk.

4. If ye are able to do this, (well); if ye are unable to do it, ye may take then (a portion) of some liquor of equal value, it matters not which it is, and have it consumed as it is proper; and so be ye discreet from your obedience, most correctly faithful in your speech, most saintly from your sanctity, best ordered in your exercise of power, least straitened by oppressions, heart-easy with rejoicings, most merciful of givers, most helpful to the poor, fulfilling most the ritual, the blest and longed-for Asha, (coy?) riches woman-minded (?) bringing (as reward). If ye can do this

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and with vigour, (well); (5) if not, bring wood to the Ratu’s house. It matters not what kind, so it be well cut, and very dry, and in loads of fitting size. If that is possible, (well); if not, then let a man bring wood to the Ratu’s dwelling, and heap it up as high as the ear, or to reach the fore-shoulder, or with the fore-arm measure, (or at least as high as the end of the hanging hand). If that is possible, (well); (6) but if it has not been possible, then let the worshipper (with the mind’s offering) ascribe the power to him who rules the best, Ahura, (saying []{=html}1{=html}): Wherefore for this cause verily we offer and ascribe the Sovereign Power to Ahura Mazda, who rules the best, and to Righteousness (the ritual and moral Order), and we complete our sacrifice to them. Thus is the Myazda offered with the well-timed prayer for blessings.

7. In case that a man does not give of the first Myazda which is that of the Maidhyô-zaremaya, O Spitama Zarathustra! the Ratu that has the right to that Myazda, and who has this person under his guidance, expels []{=html}2{=html} that (false) disciple who has not his Myazda with him, as a man that does not worship, from the midst of the Mazda-worshippers. 8. In the case that a man does not give of the second Myazda, O Spitama Zarathustra! which is that of the Maidhyô-shema, then let []{=html}2{=html} the Ratu to whom the Myazda should come, and who has the person under his guidance, expel that disciple, since he comes without his Myazda, as he would a man who refuses to recite his vows, from among the number of the Mazda-worshippers.

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[{=html}[paragraph continues]{=html}] 9. In the case that a man does not give of the third Myazda, O Spitama Zarathustra! which is that of Paitishahya, then let the Ratu who ought to receive that Myazda, and who has had the person under his guidance, expel that disciple which brings no Myazda, as a detected []{=html}1{=html} reprobate, from among the number of the Mazdayasnians. 10. In case that a man does not offer of the fourth Myazda, O Spitama Zarathustra! which is that of the Ayâthrima, let the Ratu who ought to receive that Myazda, and who has the person under his guidance, expel that disciple, since he brings no Myazda, as a refuse []{=html}2{=html} beast from among the number of the Mazdayasnians. 11. In the case that a man does not give of the fifth Myazda, which is that of the Maidhyâirya, then let the Ratu to whom that Myazda belongs as a perquisite, and who has that person under his guidance, expel him, since he brings no Myazda, as an alien []{=html}3{=html}, from among the number of the Mazdayasnians. 12. In case that a man does not give of the sixth Myazda, which is that of the Hamaspathmaêdhaya, O Spitama Zarathustra! let the Ratu to whom that Myazda belongs as a perquisite, and who has this person under his discipline to learn him the lore of Ahura, expel him, (as ignorant) since he brings no Myazda, from among the number of the Mazdayasnians. 13. And let him decry him afterwards without hesitation []{=html}4{=html}, and drive []{=html}5{=html} him out; and let that Ratu lay upon him afterwards

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the expiating deeds without reserve; and in accordance with these rules, let the disciple treat the Ratu. (Let him beware of failure to bring his Myazda, or if he fails let the disciple bear, as is befitting, what is due.) A blessing is Righteousness (called) the Best, it is weal, it is weal for this (man) when toward Righteousness Best there is right. 14. I bless with my prayer the royal Province-chiefs (who are faithful worshippers) of Ahura Mazda, the resplendent, the glorious, (beseeching) for superior strength for them, and for more important victory, and more influential rule, and desiring for them further authoritative power, and helpful support, and long duration to their reign, and the prolonged vitality of their frames, and health. 15. And I pray in my benediction for strength well-shaped and stately of growth, and which smites victoriously, Ahura-made, and crushing, and for an ascendency abundantly subduing all who are filled with furious hate, assaulting the evil-minded enemies, and destroying, as if at once, the deadly, godless []{=html}1{=html} foes.

16. And I pray in my blessing that he (the province-governor) may conquer in victorious battles every malicious foe, and each malignant, profane in thoughts, and words, and actions, (17) that he may indeed be constantly victorious in his own religious thoughts. and words, and deeds, and unvarying in the smiting of every foe, and of every Daêva-worshipper, and that he may, as he proceeds []{=html}2{=html}, be well rewarded, and of good repute, possessing a far-foreseeing preparation of the soul. 18. And I pray with blessings thus: Live thou long and blessed be

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thou, ‘hail’ to thee; live for the aid of holy men, and for the crushing of the evil; and I pray for Heaven (for thee) the best world of the saints, shining, all glorious. And thus may it happen as I pray--- []{=html}1{=html}. 19. And I bless in my prayer the sacrifice, and homage, and the strength, and swiftness of the day-lords during daylight, and of the lords of the days in their length, of the month-lords, and the year-lords, and of the lords of the seasons []{=html}2{=html} (in their course), and for the worship, homage, propitiation, and praise of the lofty lord who is the Righteous Ritual itself, and of those lords of the ritual who are of all the greatest, and who are the lords of the ritual at the time of Hâvani, for Maidhyô-zaremaya the lord, [(or) for Maidhyô-shema the lord, (or) for Paitishahya []{=html}2{=html} the lord, or for Ayâthrima, Maidhyâirya, or Hamaspathmaêdhaya []{=html}2{=html}+ []{=html}3{=html}]

Footnotes {align=“CENTER”}

[]367:1 The Âfrîn for the morning hours from 6 to 10.

[]368:1 The name of the season at the time present, when the text is recited, is to be used.

[]368:2 Bring ye, O these Mazdayasnians!

[]369:1 Or, ‘because we offer.’

[]369:2 Not ‘renders him (detected) among the Mazdayasnians;’ compare for form antarê-mrûyê; see also fra-dasti and fra-perenaoiti; also the present may be used for the imperative.

[]370:1 Possibly ‘having a breast burnt by the ordeal,’ and so ‘detected;’ or ‘hot-breasted, vehement’ (?); comp. uras.

[]370:2 It may be ‘(his) excluded beast,’ or ‘his stray beast’ (?).

[]370:3 Or, possibly, ‘he is rejected when offering himself as arrived from the settlements’ (?).

[]370:4 ‘Without recoiling.’

[]370:5 Syazdayôit.

[]371:1 Unfriendly and untrue; ‘*avratyá.’

[]371:2 Recall yôi zazentê vanghâu sravahî.

[]372:1 See Y. XXXV, 2. The Ahuna follows.

[]372:2 The name varies with the season in which the sacrifice is made.

[]

II. ÂFRÎN[-AGÂN] []``{=html}4``{=html} GÂTHA []``{=html}4``{=html}. {align=“center”}

1. As the Ahû is (revered and) to be chosen, so (is) the Ratu (one who rules) from the Righteous Order, a creator of mental goodness, and of life’s actions done for Ahura, and the Kingdom (is) to Mazda, which to the poor may offer a nurturer.

I confess myself a Mazda-worshipper---for the praise of Ahura Mazda, the resplendent, the glorious, and of the Bountiful Immortals, for the bountiful and

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holy Gâthas which rule in the ritual order. (Propitiation and praise be) to the Gâtha Ahunavaiti, and to the Gâtha Ustavaiti, to the Gâtha Spentâ-mainyu, and to the Gâtha Vohu-khshathra, and to the Gâtha Vahistôisti. 2. Propitiation to the Fravashis of the saints, the mighty, overwhelming, even to those of the saints of yore, who held the primeval faith (the Gâthic faith), and to those of the next of kin.

3. We sacrifice to Ahura Mazda, the resplendent, the glorious; and we sacrifice to the Amesha Spenta who rule aright, and who dispose (of all aright). And we sacrifice to the bounteous and holy Gâthas, which rule (as the first) in the ritual order.

We sacrifice to the Gâtha Ahunavaiti, the holy, as it rules in the ritual order; and we sacrifice to the Gâtha Ustavaiti, the holy, as it rules in the ritual order; and we sacrifice to the Gâtha Spentâ-mainyu, the holy, as it rules in the ritual order; and we sacrifice to the Gâtha Vohu-khshathra, the holy, as it rules in the ritual order; and we sacrifice to the Gâtha Vahistôisti, the holy, as it rules in the ritual order. 4 = Yt. XIII, 49-52 []{=html}1{=html}.

Footnotes {align=“CENTER”}

[]372:3 As in 18.

[]372:4 Recited during the days called after the Gâthas, the last five of the year. A long period of time must have elapsed since the Gâthas were composed, as they probably were not originally ‘five,’ and yet seem to have been only remembered as such.

[]373:1 Verses 5, 6 = Â. I, 14-18; for verse 6, see verses 1, 2; also see Â. I, 19.

[]

III. ÂFRÎN[-AGÂN] []``{=html}2``{=html} RAPITHVIN []``{=html}2``{=html}. {align=“center”}

1. I confess myself a Mazda-worshipper, of Zarathustra’s order, a foe to the Daêvas, devoted to the lore of the Lord, for Rapithwina, the holy lord of the ritual order, for sacrifice, homage, propitiation, and praise, and for Frâdat-fshu []{=html}3{=html} and Zantuma []{=html}4{=html},

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the holy lord(s) of the ritual order. 2. And to Ahura Mazda, the resplendent, the glorious, and to the Bountiful Immortals, be propitiation, and to Asha Vahista (who is Righteousness the Best), and to the Fire, Ahura Mazda’s son, and to all the holy Yazads, heavenly and earthly, and to the Fravashis of the saints, the mighty and overwhelming---.

3. For thus did Ahura Mazda speak to Spitama Zarathustra the word which was spoken for the ritual time of the Rapithwina, (saying): Ask us, O holy Zarathustra []{=html}1{=html}, what are Thy questions to be asked of us []{=html}2{=html}, for Thy question is as that mighty one when Thy ruler speaks his mighty wish []{=html}1{=html}. 4. Then Zarathustra asked Ahura Mazda: O Ahura Mazda, most bountiful []{=html}3{=html} creator of the material worlds and holy! what does that man acquire, what does he merit, what reward shall there be for that man (5) who shall recite the Rapithwina office with the Rapithwina prayer for blessing, and who shall sacrifice with []{=html}4{=html} the Rapithwina office with hands (well) washed, and with (well) washed mortars, with the Baresman spread, and with Haoma high uplifted, and with fire brightly flaming, with Ahuna-vairya loud intoned, with Haoma-moistened tongue, and with a body Mãthra-bound? 6. And Ahura Mazda answered him: As the wind from the southern quarter, O Spitama! causes the entire material world to advance and to increase, and as it will bless it []{=html}5{=html}, rejoice it, and cause it to progress []{=html}6{=html}, such a like reward does such a man receive, (7) who

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recites the Rapithwina-ratu with the Rapithwina blessing, and sacrifices with []{=html}1{=html} it with (well) washed hands, and mortars, with Baresman spread, and Haoma lifted, with fire brightly flaming, and with Ahuna-vairya loud intoned, and with Haoma-moistened tongue, and a body Mãthra-bound! 8. Thus hath Ahura Mazda declared to Spitama Zarathustra the word which (should be) spoken at the Rapithwina time. 9, 10. (See Â. I, 14-19.)

Footnotes {align=“CENTER”}

[]373:2 To be recited on the third day (Ardibahist) of the first month (Fravardin).

[]373:3 A genius who furthered cattle.

[]373:4 The genius of the Zantu, presiding over this Gâh Rapithvin.

[]374:1 Erroneous.

[]374:2 Ahmâi; see Y. XLIII, 10 with ehmâ.

[]374:3 Insert ‘spirit.’

[]374:4 Or, ‘to.’

[]374:5 Saoshyatika; or can saoshyanti be a locative absolute, preserving a fuller form?

[]374:6 Or, ‘causes it to enter into helpful joy’ (?).

[]375:1 Or, ‘to.’

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THE GÂHS. {align=“center”}

[{=html}p. 378{=html}] [{=html}p. 379{=html}]

THE GÂHS. {align=“center”}

{=html}THE Gâhs are the five divisions of the day. The Hâvani from 6 to 10 A.M., the Rapithwina from 10 A.M. to 3 P.M., the Uzayêirina from 3 to 6 P.M., the Aiwisrûthrima from 6 to 12 P.M., the Ushahina from 12 P.M. to 6 A.M. The Gâhs here following are prayers which must be recited at the Gâhs of the day; hence their name []{=html}1{=html}.{=html}

I. THE GÂH HÂVAN []``{=html}2``{=html}. {align=“center”}

Unto Ahura Mazda be propitiation. A blessing is Righteousness (called) the Best---.

1. I confess myself a Mazda-worshipper, of Zarathustra’s order, a foe to the Daêvas, devoted to the lore of the Lord, for the holy Hâvani, regulator of the ritual order, for its sacrifice, homage, propitiation, and praise, and for Sâvanghi and Vîsya, the righteous regulator(s) of the ritual order, for their homage, sacrifice, propitiation, and praise, and for those of the Asnya, the day-lords during daylight, and the Ayara, lords of the days in their length, and for the Mâhya, the month-lords, and the Yâirya, year-lords, and for those of the especial seasons.

2. And to Mithra of the wide pastures, of the thousand ears, of the myriad eyes, the Yazad of the spoken name []{=html}3{=html}, be sacrifice, homage, propitiation, and praise, and to Râman Hvâstra.

3, 4. And we sacrifice to Ahura Mazda the holy

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lord of the ritual Order, and to Zarathustra, and to the Fravashi of Zarathustra, the saint. And we sacrifice to the Bounteous Immortals, (the guardians) of the saints, and to the good, heroic, and bounteous Fravashis of the saints (of the living and of the dead), of the bodily, and of those in heaven. And we sacrifice to the highest of the lords, the one that most attains its ends; and we sacrifice to the most strenuous of the Yazads, the most satisfying of the lords of the ritual order, the one who reaches (what he seeks), the most infallibly of those who have as yet approached the nearest in the ritual, even to the timely prayer of the saint who rules in the ritual order. 5. And we sacrifice to the Hâvani, the holy lord of the ritual order, and to the Universal Weal, the holy, ruling in the ritual order, and to Deathlessness, the holy, ruling in the ritual order. And we sacrifice to the question and lore of the holy lord of the ritual. And we sacrifice to that heroic mighty Yasna, the Haptanghâiti, the lord of the ritual order. 6. And we sacrifice to Sâvanghi and Vîsya, the holy lord(s) of the ritual order; and we sacrifice to the Airyemâ-ishyô []{=html}1{=html}, the holy lord of the ritual order, the powerful, victoriously smiting, that which no hate can reach, which overwhelms all torments, and which passes over all torments with victory, which is the uppermost, and the middle, and the foremost, for the effective invocation of that surpassing Mãthra, the five Gâthas.

7, 8. And we sacrifice to Mithra of the wide pastures---, and to Râman Hvâstra, for the worship and exaltation of Vîsya, the chief. And we sacrifice to

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[{=html}[paragraph continues]{=html}] Vîsya, the holy lord of the ritual order, and to Mithra, and to Râman Hvâstra---.

9-11. And we sacrifice to thee, the Fire, O Ahura Mazda’s son, the holy lord of the ritual order. And we sacrifice to this Baresman which has the Zaothra with it, and the girdle with it, and which is spread with exact sanctity, itself the holy lord. And we sacrifice to the Apãm-napât, and to Nairya-sangha, and to that Yazad, the swift curse of the wise. And we sacrifice to the souls of the dead, [which are the Fravashis of the saints]. And we worship that exalted Lord who is Ahura Mazda, the highest object of the ritual order, who is the one who has attained the most to homage in the ritual. And we sacrifice to all the words which Zarathustra spake, and to all the deeds well done, and to those which shall yet be done in days to come. (And) we sacrifice to that male one of beings whose (gift) in the offering Ahura doth know to be better, and of female saints, the same. As the Ahû is to be (revered and) chosen, so (is) the Ratu, one who rules from the Righteous Order, a creator of mental goodness, and of life’s actions done for Mazda, and the Kingdom (is) to Ahura, which to the poor shall offer a nurturer---.

Footnotes {align=“CENTER”}

[]379:1 The term Gâh, itself, may have arisen from the practice of chanting the Gâthas at different fixed times in the day.

[]379:2 To be recited every day at the time of Hâvani.

[]379:3 Having a special Yast.

[]380:1 The personified prayer; see Y. LIV.

[]

II. GÂH RAPITHVIN []``{=html}1``{=html}. {align=“center”}

1. Propitiation to Ahura Mazda. A blessing is Asha Vahista. I confess as a Mazda-worshipper, and of Zarathustra’s order---for Rapithwina, the holy lord of the ritual order, for sacrifice, homage, propitiation, and for praise, and for Frâdat-fshu and Zantuma, the holy lord(s) of the ritual order, for sacrifice, homage,

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propitiation, and for praise. 2. And propitiation be to Asha Vahista, and to Ahura Mazda’s Fire, for sacrifice, homage, propitiation, and praise []{=html}1{=html}. 3, 4. (See Y. LX XI, 2, 3.)

5. And we sacrifice to the Rapithwina, the holy lord of the ritual order, and to the Gâtha Ahunavaiti, the holy, and ruling in the ritual order; and to the Gâtha Ustavaiti, and to the Gâtha Spentâ-mainyu, and to the Gâtha Vohu-khshathra, and to the Gâtha Vahistôisti, holy, and ruling in the ritual order. 6. And we sacrifice to Frâdat-fshu, and to Zantuma, and to the Fshûshô-mãthra, even to the word correctly spoken, and we sacrifice to the (many) words correctly spoken, even to the victorious ones which slay the Demon-gods (the Daêvas []{=html}2{=html}). And we sacrifice to the waters and the lands, and to the plants, and to the heavenly Yazads who are givers of the holy and the good. And we sacrifice to the Bountiful Immortals, (the guardians) of the saints.

7. And we sacrifice to the good, heroic, bountiful Fravashis of the saints, and to the heights of Asha (called) Vahista, and to the greatest Mãthras as moving us to action, the greatest as teaching faithfulness to holy vows, the greatest as referring to actions which are evidently just, and the greatest for the acquisition of the Mazdayasnian Faith. 8. And we sacrifice to that assembly and reunion which the Bountiful Immortals hold when they gather (?) on the heights of Heaven, for the sacrifice and homage of Zantuma, the lord.

And we (therefore) sacrifice to Zantuma (as) the holy lord of the ritual order. 9. And we sacrifice

[{=html}p. 383{=html}]

to Asha Vahista (who is Righteousness the Best), and to the Fire, Ahura Mazda’s son---. 10. Yea, we sacrifice to Thee, the Fire, Ahura Mazda’s son, the holy ritual lord---.

I bless the sacrifice, homage, strength, and swiftness of Asha Vahista, and of the Fire, of Ahura Mazda---. And to this one be the glory!

Footnotes {align=“CENTER”}

[]381:1 Recited every day at the hour of Rapithwina.

[]382:1 The Ahuna follows.

[]382:2 Zarathustra conquered the Demon with the Ahuna-vairya.

[]

III. GÂH UZIREN []``{=html}1``{=html}. {align=“center”}

1. Propitiation to Ahura Mazda! A blessing is Asha Vahista---. I confess myself a Mazdayasnian of the order of Zarathustra, a foe to the Daêvas, devoted to the lore of the Lord, for the Uzayêirina, the holy lord of the ritual order, for sacrifice, homage, propitiation, and praise, and for Frâdat-vîra and Dahvyuma, the holy lord(s) of the ritual order, for their sacrifice, homage, propitiation, and praise. 2. And to that lofty Ahura, Apãm-napât, and to the waters which Mazda created be sacrifice, homage, propitiation, and praise []{=html}2{=html}! 3, 4. (G. I, 3, 4.) 5. We sacrifice to the Uzayêirina, the holy lord of the ritual order. And we sacrifice to the Zaotar, the holy lord of the ritual order, and to the Hâvanan, and to the Âtarevakhsha, and to the Frabaretar, and to the Âberet, and to the Âsnatar, and the Raêthwiskar, and to the Sraoshâvareza, holy lords of the ritual order. 6. And we sacrifice to Frâdat-vîra and Dahvyuma, the holy lord of the ritual order. And we sacrifice to the stars, the moon, and the sun, and to the constellations (?), and we sacrifice to the stars without beginning (to their course?), and to the glory of the doctrinal proclamations

[{=html}p. 384{=html}]

which are the evil man’s distress []{=html}1{=html}. 7. And we sacrifice to the manifest performer of the truth (the correct maintainer of the rites), the holy lord of the ritual order. And we sacrifice to the later lore; yea, we sacrifice to the manifest fulfiller of the truth, and to the (entire) creation of the holy (and the clean) by day and by night with Zaothras together with offered prayers, for the sacrifice and homage of Dahvyuma, the lord. And we sacrifice to Dahvyuma, the holy lord of the ritual order. 8. And we sacrifice to that lofty and royal lord, the brilliant Apãm-napât of the fleet horses; and we sacrifice to the water which is Mazda-made and holy. 9, 10. And we sacrifice to thee, the Fire, Ahura Mazda’s son []{=html}2{=html}. 11 []{=html}3{=html}. And I bless the sacrifice, homage, strength, and swiftness of that lofty Ahura Napât-apãm, and of the water which Mazda created []{=html}4{=html}.

Footnotes {align=“CENTER”}

[]383:1 Recited every day at the hour of Uzayêirina.

[]383:2 The Ahuna follows.

[]384:1 See Y. XLV, 7.

[]384:2 The Yê{=html}N{=html}hê hâtãm here follows.

[]384:3 The Ahuna follows.

[]384:4 The Ashem follows.

[]

IV. GÂH AIWISRÛTHRIMA []``{=html}5``{=html} {align=“center”}

1. Propitiation be to Ahura Mazda. A blessing is Asha Vahista---. I confess myself a Mazdayasnian, and of Zarathustra’s order, a foe to the Daêvas, devoted to the lore of the Lord, for Aiwisrûthrima, and Aibigaya []{=html}6{=html}, the holy lord(s) of the ritual order, for their sacrifice, homage, propitiation, and praise, and for Frâdat-vîspãm-hugyâiti []{=html}7{=html} and Zarathustrôtema []{=html}8{=html}, the holy lord(s) of the ritual order, for their sacrifice, homage, propitiation, and praise. 2. And to the

[{=html}p. 385{=html}]

[{=html}[paragraph continues]{=html}] Fravashis of the saints, and to the women who have many sons, and to that prosperity of home which lasts without reverse throughout the year, and to Strength, well-shaped and stately, and to the victorious Blow Ahura-given, and for the crushing Ascendency which it bestows, (to all) be propitiation---. 3, 4. (See Gâh I, 3, 4.) 5. And we sacrifice to Aiwisrûthrima (and) Aibigaya, the holy lord(s) of the ritual order, and to thee, O Ahura Mazda’s Fire! And we sacrifice to the stone-mortar, and to the iron-mortar, and to this Baresman spread with sanctity, with the Zaothra, and with its girdle, holy lords of the ritual order. Also we sacrifice to the sacred two, to the waters and the plants, and to the sacred vows for the soul, (as) holy lord(s) of the ritual order. 6. Also we sacrifice to Frâdat-vîspãm-hugyâiti (as) ruling in the ritual order; and we sacrifice to Zarathustra, the holy lord of the ritual; also we sacrifice to the Mãthra Spenta, (the bounteous word of reason []{=html}1{=html}), and to the soul of the Kine, and to the Zarathustrôtema []{=html}2{=html}. Also we sacrifice to the Fire-priest, the holy lord of the ritual order, and to the charioteer (the warrior), the holy lord of the ritual order. Also we sacrifice to the thrifty tiller of the earth, the holy lord of the ritual order. And we sacrifice to the house-lord, and to the village-chief, and to the Zantu-chief, and to the province-chief of the province, the holy lord of the ritual order. 8. And we sacrifice to the youth of the good thoughts, good words, and good deeds, even to the youth of good conscience, the holy lord of the ritual order; yea, we

[{=html}p. 386{=html}]

sacrifice to the youth of the spoken word (who spoke the words which we hold so dear []{=html}1{=html}), the holy lord of the ritual order. Yea, we sacrifice to the youth who is given to his kin (and married to his blood), the holy lord of the ritual order. And we sacrifice to him who ranges through the province []{=html}2{=html}, and to the itinerant with his many arts []{=html}3{=html}, the holy ritual lords. And we sacrifice to the house-mistress, holy, and ruling in the ritual order. 9. And we sacrifice to the holy woman forward []{=html}4{=html} in good thoughts, and words, and deeds, receiving her instructions well, having her husband as her lord, the holy, and such as Âramaiti, the bounteous, is, and such as are thy wives, O Mazda, Lord!

And we sacrifice to the holy man most forward in good thoughts, and words, and works, wise as to piety, simple as to sin, by whose deeds the settlements advance in the holy order, for the worship and homage of the Zarathustrôtema, the lord. And we sacrifice to the Zarathustrôtema, the holy lord of the ritual order. 10. And we sacrifice to the good, heroic, bountiful Fravashis of the saints, and to the women who have many sons, and to that Prosperity which endures throughout the year, and to the well-shaped and stately Strength. And we sacrifice to the Blow of Victory, Ahura-given, and to the crushing Ascendency which it secures. 11, 12. (See Gâh I, 9, 10.) 13. (The Ahuna-vairya, &c.)

Footnotes {align=“CENTER”}

[]384:5 Recited every day at the hour of Aiwisrûthrima.

[]384:6 Or, ‘that furthers life.’

[]384:7 The genius presiding over all that furthers happiness.

[]384:8 The genius presiding over the highest office in a province.

[]385:1 The Gâthas and Vendîdâd; the first verse of the Gâthas mentions the Kine’s soul.

[]385:2 ‘And to Zarathustra.’

[]386:1 See Yast XXII.

[]386:2 It is very probable that the Yasna was at that period celebrated from house to house.

[]386:3 Medical?

[]386:4 Is it possibly, ‘favouring good thoughts,’ &c.?

[]

[{=html}p. 387{=html}]

V. GÂH USHAHIN []``{=html}1``{=html}. {align=“center”}

1. Propitiation to Ahura Mazda. I confess myself a Mazda-worshipper, of the order of Zarathustra, a foe to the Daêvas, devoted to the lore of the Lord, for the Ushahina, for sacrifice, homage, propitiation, and praise, and to Beregya and Nmânya, the holy lord(s) of the ritual order. 2. Propitiation be to Sraosha (Obedience) the blessed, endowed with recompense, smiting with the blow of victory, and causing the settlements to advance and to increase.

3, 4. (See Gâh I, 3, 4.) 5. We sacrifice to Ushahina, the holy lord of the ritual order; and we sacrifice to the beautiful Aurora, and to the dawn of morning; yea, we sacrifice to the morning, the shining []{=html}2{=html}, of the glittering horses, having the men of forethought (as its servants), yea, having men of forethought and heroes (awake and at their work), to the morning which gives light within the house []{=html}3{=html}. And we sacrifice to the lights of dawn which are radiant with their light and fleetest horses which sweep over (?) the sevenfold earth. And we sacrifice to Ahura Mazda, the holy lord of the ritual order, and to the Good Mind, and to Asha Vahista (who is Righteousness the Best), and to Khshathra-vairya, and to Âramaiti, the bounteous and the good.

6. And we sacrifice to Beregya, even the holy lord of the ritual order, even to Nmânya with the longing desire for the good Asha, and with the longing desire for the good Mazdayasnian law, for the worship

[{=html}p. 388{=html}]

and homage of Nmânya, the lord. 7. And we sacrifice to Sraosha, and to Rashnu, the most just, and to Arstât, who causes the settlements to advance and to increase. 8, 9. (See Gâh I, 9, 10.) 10. And I bless the sacrifice, homage, strength, and swiftness of Sraosha (Obedience) the blessed, endowed with sanctity, smiting with the blow of victory, and who causes the settlements to advance; and I bless the sacrifice of Rashnu, the most just, and that of Arstât, who causes the settlements to advance and to increase []{=html}1{=html}.

Footnotes {align=“CENTER”}

[]387:1 Recited every day at the hour of Ushahina.

[]387:2 So, better than ‘royal,’ which is, however, possible.

[]387:3 Or, ‘while it abides.’

[]388:1 The Ashem and the Ahmâi raêska.

[]

[{=html}p. 389{=html}]

MISCELLANEOUS FRAGMENTS. {align=“center”}

I. {align=“center”}

1. (An incitation to the priest or worshipper.) As thou keepest company with the Good Mind, and with Righteousness the Best, and with Khshathra-vairya (the Kingdom to be desired), speak to the male and female disciples of Zarathustra Spitama the saint, (and declare) the praise which is to be spoken, that of the Yasna, even the words against which no anger []{=html}1{=html} shall prevail.

2. And do thou, O Zarathustra []{=html}2{=html}! declare our words for sacrifice and worship, ours, the Bountiful Immortals’, that the waters may (thus) be sacrificed to by thee, and the plants, the Fravashis of the saints, and the created Yazads, heavenly and earthly, which are holy and beneficent.

Footnotes {align=“CENTER”}

[]389:1 Others ‘the unrestricted words.’

[]389:2 Perhaps ‘Zarathustra’ is here merely the equivalent of priest.

[]

II. {align=“center”}

1. I confess myself a Mazda-worshipper---for the praise of Thraêtaona, the Âthwyan. Let them declare it---Propitiation be to the Fravashi of Thraêtaona, the Âthwyan, the saint. 2. We sacrifice to Thraêtaona, the Âthwyan, the holy lord of the ritual order; and may we be free from the dog Kuro []{=html}3{=html}, and the Tarewani []{=html}3{=html}, and the Karpan, (we who are) of []{=html}4{=html} those who sacrifice in order. 3. (The Ahuna

[{=html}p. 390{=html}]

follows.) Sacrifice, homage, strength, and swiftness be to the Fravashi of Thraêtaona, the saint. (The Ahem and Ahmâi raêska follow.)

Footnotes {align=“CENTER”}

[]389:3 Obscure.

[]389:4 Awkward formations.

[]

III. {align=“center”}

1. All good thoughts, and all good words, and all good deeds are thought, and spoken, and done with intelligence and all evil thoughts, and words, and deeds are thought, and spoken, and done with folly. 2. And let (the men who think, and speak, and do) all good thoughts, and words, and deeds inhabit []{=html}1{=html} Heaven (as their home). And let those who think, and speak, and do evil thoughts, and words, and deeds abide in Hell. For to all who think good thoughts, speak good words, and do good deeds, Heaven, the best world, belongs. And this is evident, and as of course (?) (or, ‘and therewith their seed’).

Footnotes {align=“CENTER”}

[]390:1 Ashaêta= â + shaêta used subjunctively.

[]

IV. {align=“center”}

1. I proclaim the Airyemâ-ishyô as the greatest of all authoritative prayers, O Spitama! as the most influential and helpful for progress; and may the Saoshyants (who would further us) use it and revere it.

2. I am speaking in accordance with it, O Spitama! and therefore I shall rule as sovereign over creatures which are mine, I who am Ahura Mazda. Let no one rule as Angra Mainyu []{=html}2{=html} over realms that are his own, O Zarathustra Spitama! 3. Let Angra Mainyu be hid beneath the earth []{=html}3{=html}. Let the Daêvas likewise

[{=html}p. 391{=html}]

disappear. Let the dead arise (unhindered by these foes), and let bodily life be sustained in these now lifeless bodies.

Footnotes {align=“CENTER”}

[]390:2 Insert ‘of the evil faith.’

[]390:3 In Y. IX, 14, 15, it is the Ahuna-vairya which drives the Daêvas beneath the earth.

[]

V. {align=“center”}

1. To Ahura Mazda, the radiant, the glorious, to the Bountiful Immortals, to Force well-shaped and stately, to the Blow of Victory, Ahura-given, to the Victorious Ascendency (which it secures), to the path of pleasantness, to the good Zarenumant []{=html}1{=html}, to the ‘Glowing’ Mountain made by Mazda, and to all the Yazads! 2. We sacrifice to Ahura Mazda, the radiant, the glorious, and to the Bountiful Immortals who rule aright, who dispose (of all) aright, and to Force well-shaped and stately, and to the Blow of Victory, and to the Ascendency of Victory, and to the path of pleasantness, and to Zarenumant, the good, which Mazda created, and to the ‘Glowing’ Mount, and to every saint.

Footnotes {align=“CENTER”}

[]391:1 According to the Bundahis, the name of a lake.

[]

VI []``{=html}2``{=html}. {align=“center”}

Propitiation be to the created body of the Kine of blessed endowment, and to the Kine’s soul (so, if there is one cow presented []{=html}3{=html}). Propitiation be to the body and soul of you two (so, if there are two []{=html}3{=html}).---To your body and soul (if there are three, or the entire herd []{=html}3{=html}). (The Ahuna follows.)

Footnotes {align=“CENTER”}

[]391:2 This fragment was spoken when the milk was drawn from the cow, or cows, for the offering, and when the water was received with which the udder of the cow was to be washed. (Sp. transl. vol. iii, p. 254.)

[]391:3 These words are in Persian introduced as rubric.

[]

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VII []``{=html}1``{=html}. {align=“center”}

1. To the good waters, and to all the waters which Mazda created, and to that lofty lord, Apãm-napât, and to thee, O Ahurian One of Ahura, that water which Mazda created! be sacrifice, homage, propitiation, and praise. (The Ahuna follows.) 2. We utter our praises forth to thee, O Ahurian One of Ahura! and we complete good sacrifices, and deeds of adoration, with good gifts of offering, and gifts with praise, which are appropriate to thee among the holy Yazads. I will seek to render thee content. I will pour thee out. [Let them now recite the lofty Gâthas which belong to the ritual.]

Footnotes {align=“CENTER”}

[]392:1 This was to be spoken when the vessel containing the Zaothras was taken in hand (Sp.).

[]

VIII []``{=html}2``{=html}. {align=“center”}

1. The moons* of the season will wane. Let the Mazdayasnian (pray) for a smiter who may destroy quickly (the demon who causes their decrease). And quickly indeed may the malignant one die off---. For no one of her adherents can maintain this Drug(k) by prayers.

2. Smiting fiercely []{=html}3{=html} with her weapon, she, the Drug(k), goes on, and most mighty she has been. And she wanders on, O Zarathustra! as mindful of her might, and strong []{=html}4{=html} in proportion as she advances

[{=html}p. 393{=html}]

as the sinful Drug(k). But may Khshathra []{=html}1{=html} be with me---, so that … . the deadly one may die away, for thereupon the blow of destruction shall come upon the Drug(k) []{=html}2{=html}.

Footnotes {align=“CENTER”}

[]392:2 This fragment is very much broken in its connections, and most corrupt in its grammatical forms. The translation is entirely conjectural. Section IX has also irregularities.

[]392:3 Some form of dva may be conjectured.

[]392:4 ‘With her weapon.’

[]393:1 Khshathraka?

[]393:2 See Y. XXX, 10.

[]

IX. {align=“center”}

1. The Ahuna-vairya is a prayer to be (revered and) chosen as the choice one of Mazda. The Khshathra-vairya is likewise such, and the Yâ daêna []{=html}3{=html}. They (it) will gain the reward. Yathâ ahû vairyô. It is the word of Mazda. They are the words in season. It is the Mãthra-spenta word, the unsubdued, the undeceived, the victorious, the opponent of malice, the healing and victorious word of Mazda, which, as it is pronounced []{=html}4{=html}, gives most the victory to him who utters it. 2. I have declared the hymn which is most helpful and victorious against the words of Aêshma, which is health-giving and healing, and conducive to progress, the multiplier, and the furtherer of growth. And let the worshipper present it with a liberal offering … . with its pleasing words. Let that be done through veritable grace which helps us on the most []{=html}5{=html}. The Kingdom (is) to Ahura, which to the poor may grant a nurturer []{=html}6{=html}.

Footnotes {align=“CENTER”}

[]393:3 So I conjecture as the commencing words of some piece.

[]393:4 ‘For healing.’

[]393:5 Y. L, 11.

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[{=html}p. 394{=html}] [{=html}p. 395{=html}]

INDEX. {align=“center”}

Aêshma, page xix, xxi, 161, 280, 393.

Aêthrapaiti, 279, 318, 323.

Aêthrya, 323.

Age of the Gâthas, &c., xxviii-xxxvii; age as compared with one another, xxvii, 92.

Agni, 80, 129.

Ahi, 233.

Ahuna-vairya, 2, 194, 227, 228, 254, 260, 261, 264, 293, 303, 309, 312, 336, 349, 354, 356, 357, 360, 364, 372, 374, 375, 384, 386, 391,:92, 393.

Ahunavaiti(î), xxvii, 2, 3, 91, 92,

336, 339, 373, 382.

Ahurian, 287, 320, 321, 322, 323, 337, 392.

Ahû, 228, 230, 255, 259, 262, 281, 309, 323, 336, 357, 372, 381.

Aibigaya, 197, 201, 204, 209, 215, 219, 384, 385.

Airyemâ-ishyô, 293, 337, 340, 364, 380, 390.

Airyêna Vaêgah, 235.

Aiwisrûthrima, 197, 201, 204, 209, 215, 219, 224, 379, 384, 385.

Aka Manah, xviii, xix, 60.

Alborg, 19.

Alexander, xl.

Ameretatât, 66, 76, 207, 211, 213, 226, 227, 228, 252, 256.

Amesha Spenta, xxx, 281, 327, 345, 351, 363.

Ameshôspends, 11, 13, 14, 27, 245, 148, 269; (bidden to approach, 77).

Anâhita, xxx.

Angra Mainyu, xxx, 25, 110, 233, 272, 298, 312, 390.

Apãm-napât, 197, 204, 209, 215, 219, 224, 319, 326, 331, 346, 352, 362, 331, 383, 384, 392.

Arani, 41.

Archangels, xxiv, 27, 124, 178.

Ardâ Vîrâf, xl.

Ardibahist, 367.

Ardvi Sûra Anâhita, 316, 336, 340.

Arezahi, 349.

Armenian, xlii.

Arsacids, xli.

Arstât, 198, 205, 209, 215, 220, 224, 256, 345, 388.

Arsti, 306.

Artaxerxes Mnemon, xxx.

Artaxerxes, the Sasanian, xli.

Aryan, x, xviii, xxiv, xlii, 1.

Asha, xxiv, 3, 5, 6, 7, 12, 14, 15, 16, 33, 39, 44, 68, 77, 89, 94, 127, 157, 159, 161, 162, 164, 165, 168, 176, 182, 191, 225, 248, 295, 302, 311, 368, 387.

Asha Vahista, 2, 201, 218, 267, 268, 281, 309, 312, 325, 329, 339, 363, 374, 382, 383, 384.

Ashem Vohû, 293, 356.

Ashi, 200, 345.

Ashi Vanguhi, 206, 211.

Asiatic Commentaries, xxxvii-xliii.

Asnya, 196, 219, 223, 368, 379.

Aurora, 114, 175, 387.

Authorship of the Gâthas, xxiii, 2, 167-169, 173.

Avesta, xxix, xxxi, xxxiii, xxxv, xxxix, xli, xlii, xlvi, xlvii, 15, 17, 40, 51, 68, 71, 78, 88, 126, 167, 184, 185, 282, 293, 337, 353, 361.

Ayara, 379.

Ayâthrima, 198, 205, 210, 216, 220, 224, 335, 338, 368, 370, 372.

Azhi Dahâka, 233.

Âberet, 341, 383.

Âdarbad Mahraspend, xli.

Âfrînagân, ix, 367.

Âramaiti(î), xii, 14, 15, 27, 32, 33, 46, 58, 77, 87, 88, 101, 109, 124, 126, 146, 248, 249, 150, 152, 155, 156, 259, 167, 176, 180,

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[{=html}[paragraph continues]{=html}] 186, 191, 256, 257, 269, 311, 325, 342, 360, 361, 386.

Âsnatar, 342, 383.

Âtarevakhsha, 255, 341, 343, 383.

Âtharvan, 251.

Âthwya, 233, 389.

Babylon, xxxv.

Bactria, xxviii, xxix, xxxii, xxxv.

Bagâhya, xxx.

Bardiya, xxxv.

Baresman, 203, 204, 205, 206, 207, 208, 213, 246, 253, 270, 299, 309, 314, 315, 331, 338, 339, 340, 341, 346, 349, 350, 354, 374, 381.

Battle, 39, 50, 110, 118, 154, 162, 189.

Behistun, xxix, xxxv.

Bendva, xxvi, 160, 162, 163.

Beregya, perhaps better as adj., 197, 205, 209, 215, 220, 224, 387.

Bridge, 140, 154, 183, 194, 261.

Bundahis, 37, 360, 391.

Burial, xxxi.

Bûshyãsta, 346.

Captivity, xlvi.

Conversion of all men, 42.

Cow, 45, 391.

Creation, 108, 196.

Cremation, xxxi.

Croesus, xxxi.

Cuneiform Ins., xxix, xxxiv.

Cyrus, xxxv.

Daêna, 124, 126, 155, 161, 165, 169, 189.

Daêva, xix, xx, xxi, 8, 26, 27, 39, 51, 54, 57, 58, 59, 70, 85, 110, 111, 121, 122, 129, 132, 153, 160, 161, 164, 189, 199, 202, 211, 212, 231, 235, 236, 241, 247, 249, 260, 272, 280, 281, 292, 301, 302, 305, 306, 317, 322, 366, 371, 379, 387, 390.

Dahâka, 233, 245.

Dahvyuma (Dahyuma), 197, 204, 209, 215, 219, 224, 251, 259, 278, 337, 384.

Dakhma, xxxi.

Darius, xxx, xxxi, xxxii, xxxiii, xxxv, xxxvii.

Daughter, 37, 92, 123, 146.

Demi-gods, 4, 85, 240, 260.

Dog, 389.

Dragon, xxvi, 233, 234, 239, 322.

Draogha, xxx.

Drûg (Drug), xix, 33, 35, 40, 160, 163, 192, 233, 313, 392, 393.

Dualism, xix, 25, 26, 123.

Erethe, 226.

Fire, 41, 80, 84, 95, 96, 100, 102, 116, 132, 238, 147, 150, 177, 182, 196, 199, 204, 206, 208, 209, 210, 212, 214, 215, 216, 219, 220, 222, 223, 224, 225, 227, 258, 260, 270, 271, 272, 274, 275, 276, 277, 281, 284, 285, 314, 315, 316, 319, 320, 323, 325, 331, 346, 348, 351, 353, 358, 360, 374, 375, 381, 383, 384, 385.

Fire priest, 243.

--- Berezi-savangha, 258.

--- Spenista, 258.

--- Urvâzista, 258.

--- Vâzista, 258.

--- Vohu-fryâna, 258.

Frabaretar, 341, 383.

Frangrasyan, 246.

Frashakard, 27, 82, 96, 101.

Frashaostra, xxvi, xxviii, 14, 15, 22, 69, 76, 92, 133, 242, 153, 161, 165, 168, 169, 285, 190, 247, 250, 327, 330.

Fravashi, 27, 32, 197, 199, 201, 204, 205, 207, 208, 209, 212, 214, 215, 216, 218, 219, 223, 224, 227, 244, 255, 256, 259, 272, 273, 275, 278, 279, 281, 286, 294, 296, 309, 311, 317, 319, 324, 327, 328, 331, 345, 351, 352, 358, 362, 374, 381, 382, 385, 386.

Frâdat-fshu, 197, 204, 209, 215, 219, 223, 373, 381, 382.

Frâdat-vîra, 197, 204, 209, 215, 219, 224, 383.

Frâdat-vîspãm-hugyâiti, 204, 209, 215, 219, 224, 384, 385.

Fryâna, 133, 141, 190.

Fshûshô-mãthra, 303, 306, 310, 337, 341, 382.

Gahanbâr, 367.

Ganrâk Mînavad, 35.

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Garôdman, 19, 109, 170, 173, 184, 345.

Gaya Maretan, 252, 260, 324, 362.

Gâh, ix, 373, 379.

Gâtha(â), ix-xlvii, 1-194, 295, 208, 213, 214, 230, 231, 243, 270, 281, 282, 293, 295, 299, 329, 330, 331, 336, 337, 339, 340, 351, 356, 372, 373, 392.

Geus Urvan, 11.

Gnostic, xiv, xx, xlvi, 71.

Grehma, xxvi, 63, 64.

Gaini, 192, 242.

Gâmâspa, xxvi, xxviii, 76, 94, 143, 153, 166, 168, 169, 185, 247, 250.

Hadhaokhdha, 337, 341.

Hadhânaêpata, 208, 270, 316, 320, 321, 350.

Haêkat-aspa, xxvi, 142, 191.

Hamaspathmaêdhaya, 298, 205, 210, 216, 220, 225, 335, 338, 370, 372.

Hamêstagã, 72.

Haoma, 158, 208, 213, 214, 227, 228, 230, 231, 232, 233, 235-246, 271, 302, 321, 347, 349, 350, 353, 354, 374, 375.

Haoma-water, 208, 227, 228, 270, 271.

Haptanghâiti(î), 91, 247, 281, 303, 330, 336, 340, 380.

Haraiti, 241, 302, 303.

Haurvadad, 119.

Haurvatât, 66, 76, 207, 211, 213, 226, 228, 252, 256.

Hâvan, 379.

Hâvanan, 341, 383.

Hâvani, 196, 198, 201, 202, 205, 207, 209, 210, 211, 212, 215, 219, 222, 223, 226, 231, 254, 367, 368, 372, 379, 380.

Heaven, a spiritual state, xx, xlvii, 25, 30.

Hegelianism, xix.

Hell, a spiritual state, xx, xlvii, 25, 30.

Heptade, xviii.

Herodotus, xxix, xxx, xxxv, 69, 120.

Historical character of the Gâthas, xxvi, 1.

Hoshanggi G., 240, 251.

Hôm Yast, 230.

Hukairya, 317.

Hvaniratha, 305, 349.

Hvôgva, xxvi, xxviii, 92, 94, 133, 142, 185.

Immortality, 94.

India, xxxii, 137.

Indo-aryans, xxxiii.

Inscriptions, xxx, xxxiv.

Iran, xxxvii, 137.

Irano-aryans, xxxiii.

Isha-khshathra, 97.

Israel, 160.

Îsti, 97, 135.

Kahvaredhas, 312.

Karpans, xxvi, 63, 65, 66, 121, 140, 158, 177, 184, 236, 389.

Karshvar, 58, 305, 313, 317, 349.

Kavis, xxvi, 56, 64, 65, 66, 121, 140, 142, 183, 185, 186, 290, 236, 247, 250, 273.

Kayadha, 301, 313, 342.

Kâidhya, 301.

Keresâni, 237.

Keresâspa, 234.

Khrafstra, 20, 85, 87, 260, 281.

Khshathra, xxiv, 12, 14, 33, 55, 128, 146, 152, 162, 178.

Khshathra-vairya, 182, 256, 325, 361, 387, 389.

Kine, xix, xx, cp. xxix, 14, 36, 38, 44, 46, 55, 56, 62, 63, 65, 69, 72, 73, 82, 90, 111, 114, 121, 131, 135, 136, 137, 146, 147, 148, 149, 152, 171, 176, 177, 180, 284, 196, 226, 227, 244, 248, 249, 259, 262, 283, 286, 307, 310, 320, 325, 332, 346, 348, 363, 385, 391.

Kuro, 389.

Kinvat Bridge, 141, 161, 173, 183, 331, 345, 367.

Kisti, 152, 177, 200, 211, 226, 347.

Last judgment, 95, 100.

Magavan, 70.

Maghavan, 75.

Magi, xxxv.

Magian, xxxi, 185, 318.

Magic, 239.

Maidhyâirya, 198, 205, 210, 216, 220, 225, 335, 338, 368, 370, 372.

Maidhyô-mâh, xxvi, xxviii, 186.

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Maidhyô-shema, 198, 205, 210, 216, 220, 224, 335, 338, 368, 369, 372.

Maidhyô-zaremaya, 198, 205, 210, 2,6, 220, 224, 335, 338, 368, 369, 372.

Marriage song, 187.

Maruts, 108.

Mazainya, 280.

Mazdaism, xxix seq.

Mazdayasnian, 206, 217, 225, 229, 238, 247, 253, 256, 270, 272, 277, 282, 323, 328, 343, 344, 345, 347, 349, 351, 354, 355, 357, 368, 369, 370, 382, 383, 387.

Mazendran, 305.

Mâh-rû, 246.

Mâhya, 198, 205, 220, 224, 368, 379.

Mâzanian, 302.

Mãthra, xx, 10, 15, 21, 25, 37, 74, 105, 110, 119, 123, 126, 172, 173, 174, 176, 179, 181, 185, 199, 206, 208, 213, 214, 217, 218, 227, 228, 238, 256, 259, 266, 267, 272, 277, 290, 297, 302, 305, 306, 307, 310, 318, 339, 341, 349, 355, 360, 362, 374, 375, 380, 382, 385, 393.

Medes, xxxi.

Medhâ, 8, 9, 104.

Media, xxxiv, xxxv.

Metres, xviii, xlii, 133.

Mithra, xxx, 196, 199, 204, 205, 209, 210, 2,6, 219, 220, 223, 225, 256, 271, 319, 326, 337, 346, 351, 379, 380, 381.

Mobad, 342, 342.

Mohammed, 260.

Moon, 113.

Mortar, 270, 350, 354, 355. 374, 385.

Mount Alborg, 19.

Môghu, 185.

Mûrakas, 245.

Myazdas, 207, 214, 226, 228, 229, 350, 368, 369, 370, 372.

Nairya-sangha, 258, 298, 331, 345, 353, 381.

Neryosangh, xii, xiv, xxxix.

Nmânya, 197, 205, 209, 215, 220, 224, 387, 388.

Omniscience of Ahura, 47, 101.

Origin of evil, xix, 25, 29, 30, 31.

Originality of the Gâthas, xx.

Padokhshah, 273.

Paederast, 183.

Pairika, 257.

Paitishahya, 198, 205, 210, 216, 220, 224, 335, 338, 368, 370, 372.

Pantheism, xviii.

Paradise, 71, 143, 261.

Parahaoma, 208, 214.

Parendi, 251, 346.

Parsi, xxxix, xl, 48,208.

Pâîtirasp, 235.

Perozes, xxii.

Persepolis, xxix, xl.

Persian, xi, xxxi, xxxix, xl, xlii, xlvi, 6, 34, 69.

Personification of Ameshôspends, xxiv.

Place of Origin of the Gâthas, xxviii-xxxiii.

Pleiades, 238.

Pourukista, 191.

Pourushaspa, 235.

Puñgâb, xxxiii.

Raêthwiskar, 342, 383.

Ragha, xxviii, xxix.

Rakshas, 249.

Rapithwina, 197, 201, 204, 209, 215, 279, 223, 367, 313, 374, 379, 383, 382.

Rasãstât, 200, 211, 227, 226.

Rashnu, 198, 205, 209, 215, 220, 224, 256, 319, 326, 345, 351, 338, 388.

Raspi, 246.

Ratu, 3, 12, 41, 66, 71, 73, 78, 202, 146, 163, 176, 177, 180, 208, 213, 228, 230, 246, 250, 253, 254, 259, 262, 309, 323, 336, 340, 343, 357, 369, 370, 371. 372.

Ratufrîti, 344.

Râma, 163.

Râman Hvâstra, 196, 204, 209, 256, 271, 323, 337, 340, 379, 380.

Recompense to the good and evil, 34, 35, 52, 100, 162, 167.

Renovation of the world, 33, 82, 90, 131.

Resurrection, 391.

Rig-veda, xxxvi, xxxvii, xl, xlv, 35, 114, 139, 162, 199, 233.

Riks, xv, xxxvi, xxxviii, xlv, 20, 247 70, 80, 315.

Rishi, 91.

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Sadduceeism, xxxii.

Saoshyant, 71, 82, 101, 124, 129, 131, 132, 236, 153, 158, 176, 189, 191, 232, 250, 266, 309, 339, 343, 344, 350, 352, 362, 390.

Sasanids, xxii.

Satan, 26, 54.

Savahis, 349.

Saviours, 89, 94, 131, 133, 189.

Sâmas, 233.

Sâvanghi, 196, 202, 202, 204, 207, 209, 212, 215, 219, 222, 223, 254, 367, 379, 380.

Sâyana, xl.

Scyths, xxxii.

Shapur II, xli.

Snaithis, 110, 123, 305.

Soma, 158, 231.

Sovereignty of Ahura, 8.

Spenista fire, 258.

Spenta mainyu, 45, 67, 70, 83, 106, 145, 199, 201, 210, 211, 216, 217, 225, 226, 229, 272, 277.

Spentâ-mainyu Gâtha, xxvii, 92, 145, 307, 337, 340, 360, 373, 381, 382.

Spitâmi, 191.

Spitâma (Spitama), xxvi, xxviii, 92, 133, 141, 182, 186, 188, 190, 212, 278, 227, 255, 264, 299, 313, 315, 325, 339, 351, 353, 370, 374, 375, 389, 390.

Sraosha (transl. Obedience), 15, 20, 74, 93, 95, 96, 97, 101, 103 1 104, 105, 127, 197, 205, 208, 209, 212, 215, 218, 221, 222, 224, 254, 256, 271, 274, 280, 296, 297-306, 311, 319, 320, 325, 326, 352, 353, 357, 358, 388.

Sraoshâvareza, 342, 383.

Srôsh Yast, 296, 297.

Staota Yêsnya, 294, 331.

Texts, xliv.

Thraêtaona, 233, 389, 390.

Thrita, 233.

Tistrya, 299, 210, 216, 225, 256, 280.

Tradition, xii.

Traitaná, 233.

Trishtup, xliii, 91, 145, 162.

Turanian, xxi, 133, 141, 188, 246.

Unicorn (?), 291.

Urvâkhshaya, 234.

Urvâzista, 258.

Ushahina, 197, 202, 205, 209, 215, 219, 224, 379, 387.

Ushi-darena, 200, 206, 211, 225, 259, 277.

Usig(k), xxvi, 221.

Ustavaiti(î), xxvii, 91, 92, 331, 336, 340, 359, 373, 382.

Ustâ, 7, 91.

Uzayêirina, 197, 201, 204, 209, 215, 219, 224, 375, 383.

Vahista Manah, 31, 66.

Vahistôisti(î), 293, 337, 340, 367. 373, 382.

Varenya, 280.

Varesa, 349.

Vayu, xix, 189, 192, 193, 271, 272.

Veda, xxix, xxxix, xliv, 14, 32, 102, 136, 143, 164.

Vedic, x, xv, xxix, xxxvi, xliii, xlvi, 14, 32, 102, 136, 143, 164.

Vendîdâd, xxiii, xxvi, xxx, xxxiii, 2, 78, 87, 95, 110, 149.

Vendîdâd Sâdah, 17, 195, 335, 355, 356, 358, 359, 361, 363.

Verethraghna, 337, 340, 350.

Visparad, ix, 332, &c.

Vivasvat, 232.

Vîdadhafshu, 349.

Vîdhâtu, 304.

Vîs, 259, 315, 342.

Vîstâspa, xxv, xxviii, xxix, xxxiii, 14, 15, 22, 69, 76, 133, 142, 153, 166, 268, 169, 170, 185, 186, 190, 247, 250.

Vîsya, 196, 202, 204, 209, 212, 215, 219, 223, 251, 367, 379, 380.

Vîvanghusha, 61.

Vîvanghvant, 232.

Vohu-fryâna, 258.

Vohu-khshathra, 337, 340, 361, 373, 332.

Vohu Manah, xii, xxiv, 5, 22, 16, 33, 66, 127, 148, 154, 262, 256, 352, 354.

Vologeses I, xli.

Vouru-kasha, 317, 321, 346.

Waters, 286, 316, 392.

Yama, 232.

Yasna, ix, 2, 91, 195.

Yast, 1.

Yazad, 207, 209, 212, 218, 227, 255, 258, 259, 272, 306, 320, 327,

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[{=html}[paragraph continues]{=html}] 328, 331, 337, 347, 348, 374, 380, 389, 391, 392.

Yâirya, 198, 368, 379.

Yê{=html}N{=html}hê hâtãm, 228, 268, 281, 336.

Yima, 61, 232.

Zand, 40, 356.

Zandas, 313.

Zantu, 230, 251, 315, 342, 373, 385.

Zantuma, 197, 204, 209, 215, 219, 223, 259, 373, 381, 382.

Zaotar, 149, 213, 228, 230, 246, 254, 342, 343, 383.

Zaothra, 203, 204, 206, 207, 213, 214, 255, 309, 321, 323, 338, 339, 340, 341, 350, 384, 385.

Zarathustra, personal history, xxiii, xxiv; call, 9; unfavourable reception, 5, 11, 101, 203; consecration to Ahura, 79, 108; suffering, 93, 134; trust in Ahura, 81.

Zarathustrôtema, 197, 204, 209, 215, 224, 259, 331, 337, 347, 384, 385, 386.

Zarenumant, 391.

Zendiks, 313.

In addition to the occurrences cited above, the words aêshma, aka manah, ameretatât, amesha spenta, asha, ashi vanguhi, asnya, âramaiti, âtharvan, drûg, frashakard, ganrâk mînavad, haurvatât, îsti, khshathra, kinvat, kisti, mazdayasnian, mâhya, mãthra, ratu, spenta mainyu, sraosha, vahista manah, verethraghna, vîsya, vohu manah, zaotar occur as translated.

With regard to the subject indexed as the originality of the Gâtha, it is not intended to deny that the original migrations of the entire Aryan race may have been from the North-west.

On page 198 read Maidhyô-shema, Maidhyô-zaremaya; p. 204, -gyâiti; p. 209, -gyâitê.

[]

Errata {align=“CENTER”}

[]page 26: ‘Zarathrustra'→'Zarathustra’

[]page 291: ‘Zaroastrianism'→'Zoroastrianism’

[]page 399: ‘Spitami'→'Spitâmi’

Connections

hermeticism — shared Greco-Persian philosophical milieu
gnosticism — Zoroastrian dualism as a major influence on Gnostic light/dark cosmology
archons — the daevas as hostile spiritual powers — compare Gnostic archons
divine-spark — the fravashi (pre-existent soul) choosing to descend into matter to fight for Truth

Cosmic Mind

Explorer

The Zend-Avesta (Sacred Books of the East)

The Zend-Avesta (Sacred Books of the East)

Overview

The Zend Avesta, Part I {align=“CENTER”}

Sacred Books of the East, Vol. 4 {align=“CENTER”}

translated by James Darmesteter {align=“CENTER”}

[1880] {align=“CENTER”}

Introduction {align=“CENTER”}

Vendîdâd {align=“CENTER”}

THE ZEND-AVESTA {align=“center”}

PART I {align=“center”}

THE VENDÎDÂD {align=“center”}

TRANSLATED BY {align=“center”}

JAMES DARMESTETER {align=“center”}

Sacred Books of the East, Volume 4. {align=“center”}

Oxford University Press {align=“center”}

[1880] {align=“center”}

CONTENTS. {align=“center”}

INTRODUCTION. {align=“center”}

CHAPTER I. {align=“center”}

THE DISCOVERY OF THE ZEND-AVESTA. {align=“center”}

Footnotes {align=“CENTER”}

CHAPTER II. {align=“center”}

THE INTERPRETATION OF THE ZEND-AVESTA. {align=“center”}

Footnotes {align=“CENTER”}

CHAPTER III. {align=“center”}

THE FORMATION OF THE ZEND-AVESTA. {align=“center”}

Footnotes {align=“CENTER”}

CHAPTER IV. {align=“center”}

THE ORIGIN OF THE AVESTA RELIGION. {align=“center”}

Footnotes {align=“CENTER”}

CHAPTER V. {align=“center”}

THE VENDÎDÂD. {align=“center”}

A. {align=“center”}

B. {align=“center”}

C. {align=“center”}

Footnotes {align=“CENTER”}

VENDÎDÂD. {align=“center”}

FARGARD I. {align=“center”}

Footnotes {align=“CENTER”}

FARGARD II. {align=“center”}

Yima (gamshêd). {align=“center”}

1. {align=“center”}

II. {align=“center”}

Footnotes {align=“CENTER”}

FARGARD III. {align=“center”}

The Earth. {align=“center”}

I. {align=“center”}

II. {align=“center”}

III. {align=“center”}

IV. {align=“center”}

Footnotes {align=“CENTER”}

FARGARD IV. {align=“center”}

Contracts and Outrages. {align=“center”}

I. {align=“center”}

II a. {align=“center”}

II b. {align=“center”}

II c. {align=“center”}

II d. {align=“center”}

III a. {align=“center”}

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III b. {align=“center”}

Footnotes {align=“CENTER”}

FARGARD V. {align=“center”}

I a. {align=“center”}

I b. {align=“center”}

II a. {align=“center”}

II b. {align=“center”}

IV. {align=“center”}

V {align=“center”}

VI. {align=“center”}

VII. {align=“center”}

VIII. {align=“center”}

Footnotes {align=“CENTER”}

FARGARD VI. {align=“center”}

I. {align=“center”}

II. {align=“center”}

III. {align=“center”}

II e []`<font size="1">`{=html}1`</font>`{=html}. {align=“center”}

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