Zendavesta2 by NicJon Don

THE

SACRED BOOKS OF THE EAST

HENRY FROWDE,

M.A.

PUBLISHER TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH

NEW YORK

THE

SACRED BOOKS OF THE EAST TRANSLATED

BY VARIOUS ORIENTAL SCHOLARS

AND EDITED BY

MAX HOLLER

VOL. XXIII

OXFORD AT THE CLARENDON PRESS 1883 [Att rigkts reserved]

OXFORD PRINTED AT THE CLARENDON PRESS BY HORACE HT, M A. PRINTER TO THE UNIVERSITY

THE ZEND-AVESTA

PART

THE

SIR6ZAHS, YA5TS,

AND

TRANSLATE) BT

JAMES DARMESTET'ER

OXFORD AT THE CLARENDON PRESS 1883 [All rfgte restrvef\

CONTENTS. PAGE

INTRODUCTION

TRANSLATIONS. Preliminary Observations to the Yarts and Sirdzahs

Sir6zah 1

Sfr&zah II

Ormazd Yart

(Bahman Yatf) II.

Haptin Ywt

....

31 .

III.

Ardibehirt Yajt

IV.

Khordad Yart

Abdn Yart

Kh&rshfe*

V. VI. VII.

VIIL

M&h

Ysurt

Yart

Tir Yart

Gdj Yart

MihSr Yajt

119

Srdsh Yajt Hftdhdkht

ig9

Rashn Ya^t

168

XIII.

Farvardin Yajt

179

XIV.

Bahram Yajt

IX.

XL XII.

,231

XV.

Rfim Yart

249

XVL

Din Yart

264

CONTENTS.

Vlll

PAGE

Ashi Yart

270

Adid Yart

283

XIX.

ZamyfidYajt

286

XX.

Vana/Yart

310

Yart Fragment

311

Yart

314

XXIIL

Afrtn Paighambar Zartfot

324

XXIV.

VfotSspYart

328

XVII. XVIII.

XXI. XXII.

Preliminary Observations to the Nyiyir

....

349

Kh6rsh&f Ny&yij

349

Mihir Nyfiyiy

353

III.

M&I Nyiyh

355

IV.

ibln NySyw

356

Atsu

357

II.

INDEX to

Ny^yw the

Translations

of the

Vend!dd,

Slr6zahs,

Yarts, and Nyiyw

363

Transliteration of Oriental Alphabets adopted for the Translations of the Sacred

Books of the East

.381

INTRODUCTION. THE present volume contains a translation of the SIrdzahs and Yarts, and of the Nyiyis. 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 guessits narrowest limits, with the help of different

work to

and Sanskrit translations, which are as and have been neglected by former transyet unpublished, Pahlavi, Persian,

found such translations for the SIrdzahs, for 1 I, VI, VII, XI, XXIII, XXIV, and for the Nyiyfc (besides the already published translations of Yarts XXI I

lators.

Yarts

and XXII).

the remaining Yarts, which are mostly of an epical character, there is no direct translation available; but a close comparison of the legends in Firdausi's Shih N&mah 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 2 .

In this volume, as in the preceding one, I have to thank Mr. West for his kind assistance in making my translation

readable, as well as for valuable hints in the interpretation of several passages.

JAMES DARMESTETER. PARIS,

13 December, 1882.

These translations have been edited in one Etudes Iraniennes, II, 253

(Paris, Vieweg, 1883). 8 See ibidem, II, 206 seq.

seq.

YASTS AND SIROZAHS.

YASTS AND SfR6ZAHS. THE word yajt,

Zend yfcjti, 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. The Parsis believe that formerly every Axnshaspand and every Ized had his particular Yart, but we now possess only twenty Yarts and fragments of another 1. The writings known as Yart fragments, the Afrfci Zarttirt, and Vtrtisp Yart (printed as Yarts in

XXI, XXII, XXIII, XXIV in Westergaard's edition), are not proper and have no liturgical character; they are not devoted to the

Yarts,

praise of any Ized. The order in which the Yarts have been arranged by the Parsis follows exactly the oider of the Strdzah, which is the proper in-

troduction to the Yarts.

S1R6ZAH. Strdzah means posed of

it is the name of a prayer comaddressed to the several Izeds who

'thirty days:'

thirty invocations

preside over the thirty days of the month. There are two Sfrdzahs, but the only difference between 9 that the formulas in the former are shorter ,

occasionally,

the 1

some

difference in the epithets,

them

and there is also, which are fuller in

latter.

The Bahman Yajt

24 and following). (see Yt. I, In the greater Strdzah the names of the gods invoked are

yazamaidS, 'we sacrifice to;' in the no introductory word, the word khshnaobeing understood, as can be seen from the

introduced with the word lesser SJrdzah there is

thra,

propitiation/

introductory formulas to the several Yarts.

D3]

YASTS AND honour of the dead, on the the thirtieth day of the sixth on day twelfth the of thirtieth on the month, and then every day month, year on the thirtieth day from the anniversary day (Anquetil, ZendIn India the Sirdzah after the

thirtieth

recited in

death,

Avesta, II, 315).

correspondence between the formulas of the Sfrdzah and

The

the Yarts

as follows

Ormazd. Bahman.

Ormazd Yart (1, Bahman Yart (I,

Ardibehert.

Ardibehert Yart

ShahrSvar.

Sapendftpnad.

Khordid.

Munttd

Dai pa Adar.

Adar.

10.

AbSn.

KhorshSd Yart

12. Mill.

MSh

13. Ttr.

15.

24-33). (III).

Khorda-d Yart (IV).

11. Khorshfid.

14. Gds.

1-23).

(VI).

Yajt (VII). T!r Yart (VIII). Yart (IX).

DaipaMihir.

16. Mihir.

Mihir Yart (X

17. Sr6sh.

Srdsh Yart (XI). Rashn Yart (XII).

18.

Rashn.

19. Farvardfa. 20. Bahrim.

21.

Rim.

Farvardfn Yart (XIII). Bahram Yart (XIV).

RSm Yart

(XV).

22. Bad.

23. Dai pa Din.

24. Din.

Din Yart (XVI).

25. Ard.

Ashi Yart (XVII). ArtSd Yart (XVIII).

26.

27.

28. Zemyftd.

Zemyad Yart (XIX),

29. Mahraspand. 30. An6rdn.

The

Yarts that have been lost those of Khshaare^therefore, thra-vairya, Spe^ta-Armaiti, AmeretaV, Atar, V&ta, Asman, MathraSpenta, and Anaghra rao&zu.

The second

Yart, or Yart of the

seven Amshaspands, appears to have been no independent Yart : it was common to all the seven Yarts devoted to the several

SIR6ZAH Amshaspands, and, accordingly, it of the month. One might suppose

3 on the first seven days was originally a part of the

is recited

that

Ormazd Yarf, as the Amesha-Sperctas are invoked in company with Ahura Mazda (Strdzah i, 8, 15, 23). There may, indeed, have been several Yarfs for one and the same formula of the Strdzah, as in all of these formulas more than one Ized are invoked : this would apply not only to the Yart of the seven Amshaspands, hut also to the Vanaw/ Yart (Yart XX), which, in that case, ought to follow the Ttr Yart (see Strdzah 13). Yart, however, is devoted to the Ized whose name thus the Ardibehejt Yart is mostly devoted to Airyaman;

Not every it

bears

Rim-Yart and the ZemySd-Yart are devoted to Vayu and to the but Airyaman, Vayu, and the 2foarend are invoked in the same Strdzah formulas as Ardibehert, Rm, and Zemy&d, and a Yart is named from the opening name hi the correspondent Strdzah

the

JSfoarend

formula.

The

systematic order so apparent in the Strdzah pervades the a great extent : the enumeration of Izeds

rest of the liturgy to

Yasna XVII, 12-42 (XVI, 3-6) follows exactly the order of the Strdzah, except that it gives only the first name of each formula; and the question may be raised whether this passage in

Yasna

the

taken from the Strdzah, or whether the Strdzah

developed from the Yasna. The very idea of the Stidzah, that is to say the attribution of each of the thirty days of the month to certain gods, seems is

to have been borrowed from the Semites: the tablets found in

the library of Assurbanipal contain an Assyrian Strdzah, that is, a complete list of the Assyrian gods that preside over the thirty 1 days of the month .

S1R6ZAH Ormazd.

To Ahura Mazda, the Amesha-Spe#tas 1

J. Hale*vy,

Revue des

See Yt.

1-23.

bright and glorious

2 ,

and to

8 .

fitudes Juives, 1881, October, p. 188. 8 See Yt. II.

B 2

YASTS AND

Bahman.

To Vohu-Mand

1 ;

to Peace

2 ,

whose breath

and who is more powerful to destroy than , other creatures * ; to the heavenly Wisdom 6 made by Mazda ; and to the Wisdom acquired through the friendly

all

ear

made by Mazda. 3.

Ardibehe-rt.

To Asha-Valmta,

the fairest 6

much-

to the

;

desired Airyaman, made by Mazda to the instrument made by Mazda 8 and to the good Saoka 9 with eyes of love 10 made by Mazda and holy. 7

;

See Yt.

Akhjti does not so much mean Peace

24-33as the

power

that

secures peace ; see note 4. 3

HSm-vaiti, from

to strike : *

Taradhtem

min zakf

hm-v

(Yt. X, 141); possibly

from van,

Peace that smites/

fin

anydij

dmn,

interpreted:

tarvtnitartflm

dimin pun anshtth ak&r kartan

'more destroying than other

creatures, to

(Phi.

Comm.),

make Non-peace (And-

khjti) powerless/ 8

Asnya khratu,

the inborn

intellect, intuition,

contrasted with

gaoshfi-srftta khratu, the knowledge acquired by hearing and

There is between the two nearly the same relation as between the parftvidyft and aparftvidyS, in Brahmanism, the former reaching Brahma in se the latter jabda(parabrahma), learning.

brahma, the word-Brahma (Brahma as taught and revealed). The Mobeds of later times interpreted their name Magftj, <j$Jfe-., as meaning, 'men without ears/ insinuer leur 'pour Docteur avait

pas apprise par Foule comme III, 130; ed. Amsterdam). 6 See Yt III. 8

The

3 [8], 10

(ji^u, dans

pulse* toute sa science

les

que

autres *

del et qu'il ne

See Vend. XXII.

'golden instrument' mentioned in NyfiyLr I, 8. personification of the Ormazdean weal; cf. Vend.

and

1'avait

homines' (Chardin,

XXII,

Yt. XIII, 42.

Vouru-ddithra,kamakddisr; she

the genius of the

good

ShahrSvar.

To Khshathra-vairya;

to the metals 1

;

Mercy

and Charity.

Sapendirmad.

the good Spe^ta-Armaiti 2, and to the good s Rita with eyes of love, made by Mazda and holy. ,

Khorddd.

6. 4

To Haurvatd* the master; to the prosperity of the seasons and to the years, the masters of ,

holiness.

Murdad.

To Amereti/ 6

rena e

to fatness and flocks and to the powerful Gaoke-

the master

to the plenty of corn

;

made by Mazda.

8 T the lord of (At the gih Hfivan): to Mithra 9 wide pastures and to Rlma /jfodstra (At the gSh Rapithwin): to Asha-VahLrta and to Atar 10 the son of Ahura Mazda 11 ,

eye,

mhidt hufowmlh ' (Vend. XIX, 36

evil

eye (Yasna LXVII, 62 [LXVIII, 22];

II,

[123]), the reverse of the cf.

Etudes Iraniennes,

182).

Vend.

Ormazd

202-206. Ahriman, Vend. Introd. IV, 30. See Vend. Introd. IV, 34. or plant of immortality; see Vend. Introd.

Introd. IV, 33

;

Ibid.

See

Yt IV.

The

white

Hdm,

28. 8

See G&hs.

XV.

See

Rma

3 (7-9), where Mithra and are invoked in company with the genius of the Hdvani period

See Yt.

Cf.

Yasna

of the day. 10

The Genius

of Fire.

4 (10-12), where Asha-Vahirta and Atar are invoked in company with the genius of the Rapithwin period of the day. Cf.

Yasna

YASTS AND 1 (At the gih Uziren) to ApSm Nap&f the 2 lord, and to the water made by Mazda :

tall

(At the of the

gfih Aiwisrflthrem)

to the Fravashis

and to the females that bring forth

faithful,

males 4

to the prosperity of the seasons ; to the well-shapen and tall-formed Strength, to 6 Verethraghna made by Ahura, and to the crushing flocks of

;

Ascendant 6

(At the gdh Ushahin) to the holy, devout, fiend7 who makes the world grow; to smiting Sraosha :

Rashnu RazLsta 8 and to Arrtft/'j who makes the world grow, who makes the world increase 10 ,

Dai pa Adar 11 the Maker Ahura Mazda, bright and 8.

glorious,

and to the Amesha-Spe&tas. I

Literally 'the

Son of the Waters;' he was

of lightning, as born in the clouds

(like the

originally the Fire

Vedic

Ap&m nap&t);

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, i But, as napi/ [2]). still

means nafyd,

same words having often the two meanings cf. n&bhi in the Vedas and the Zend from nSfa navel'), ApSim NapS/ was inter-

also 'navel' (the

of 'navel' and

offspring;'

'offspring,'

preted 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. * 4

Cf.

Yasna

5 [13-15].

See Yt. XIII.

Perhaps better: 'to the flocks of Fravashis of the faithful,

men

and women/ *

The Genius Cf.

8 9

Yasna

of Victory; see Yt.

XIV.

6 [16-19].

See Yt. XI and Vend. Introd. IV, 31 ; The Genius of Truth; see Yt. XII.

Farg. XVIII, 14 seq.

lo Cf. Yasna I, 7 [20-23]. Adar (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

Truth; see Yt. XVIII.

The day

before

Adar.

Ahura Mazda to the Glory made by Mazda; to the Glory of the Aryas 1 made by Mazda; to the awful Glory of the Kavis 2 made by Mazda. To Atar, the son of Ahura Mazda; to king Husravah 8 to the lake of Husravah 4 to Mount Asnava^ 5 made by Mazda; to Lake .ATaS/feista 6 made by Mazda to the Glory of the Kavis, made 7 by Mazda and

Atar, the son of

;

to the Weal, ,

;

rule of Ahura and the Amesha-Spewtas, like the first day; they have therefore no name of their own and are named from the day The month was divided into four weeks, the first that follows. two numbering seven days, the last two numbering eight. 1

better 'the Glories of the

Aiyas' (Eramderajrfo&m): the

Glory or JTzrarend (Vend. Introd. IV, n, p. Ixiii, note i) is threefold, according as it illuminates the priest, the warrior, or the

husbandman. *

Yart

XIX is devoted

to the praise of the J?zrarend.

'the awful kingly glory: Kavi means a king, but it is particularly used of the kings belonging to the second and most

two mythical dynasties of Iran. The Kavis or Pgshd&dians, and Darius Codoxnanes was supposed to be the last of them. For an enumeration celebrated of the

succeeded the

Paradh&ta

of the principal Kavis, see Yt. XIII, 132 seq. The Zfoaren6 alluded of the priest; 'it is the fire to in this clause is the^JSfoarend known as Adarapri [Adar FrobS]; or better Adar Farnbag: see Etudes Iraniennes, II, 84; its object is the science of the priests; by its help priests become learned transl. to the Atash Nyftyish).

and

clever' (Sanskrit

See Yt. V, 41, note. See Yt. XIX, 56.

mountain in Adarbaiggn (Bundahir XII, 26), where king settled the fire Gushasp. See Yt. V, 49.

Husravah

The glory of the Gushnasp; with

temples near Lake

(Bund.

XVH,

7).

warriors, the fire

known

Adar Gushasp

help king Husravah destroyed the idol8/Sast, and he settled it on Mount Asnava*/ its

YASTS AND

Ahura Mazda; to Mount RaAva*/ made by Mazda; to the Glory of the 2 Kavis, made by Mazda

Atar, the son of 1

Atar, the beneficent, the warrior; the God is a full source of Glory, the God who is a full

To who

source of healing. 3 Atar, the son of Ahura Mazda, with all Atars ; 4 who dwells in the to the God Nairy6-Sangha

navel of kings 5 . 10.

Ab&n.

the good Waters,

made by Mazda;

to the

waters

holy water-spring Ardvi Andhita

made by Mazda

to all plants

;

all

made by Mazda.

n. Khorshfid.

the undying, shining, swift-horsed

Bull

many

;

Moon

that keeps in it the seed of the to the only-created Bull 9 ; to the Bull of

the

species

A mountain in

Mh.

12.

Sun 7

Khor&sftn on which the Burzin

fire is settled

(Bund. XII, 18). 9 its it

'The object

fire is

known

as Adarabura^mihira [Adar Burzin Mihir]; King Giwtisp established

the science of husbandry.'

on Mount RaSva/ (Bund. XVII, 3

All sorts of

fires.

it [63-67] and Bundahu XVII, See Vend. XXII, 7.

The

fire

8).

See another

classification,

Yasna XVII,

Nairy6-sangha, as the messenger of Ahura, burns bosom of his earthly representative, the king.

hereditarily in the

T See Yt. V. See Yt. VI. See Yt. VII and Vend. XXI, i, text and note. A6v6-da*ta gfiuj; see Vend 1. 1. and Bundahw IV. 10

Pouru-saredha gftuj:

the couple born of the seed of the

stRdZAH

Tir.

13-

Tirtrya

the bright and glorious star; to the

2 powerful Satavasa made by Mazda, who pushes ,

waters forward

have

;

to the

them the seed of the

earth, the seed of the plants

made by Mazda;

made by Mazda,

stars,

that

waters, die seed of the

to the star

;

Vana^*,

to those stars that are seven in

number, the Haptdirmgas 4 made by Mazda, glorious ,

and

healing.

G6s.

14.

the body of the

Cow, to the soul of the Cow, made by Mazda and holy.

to the powerful Drvispa 6 ,

Dai pa Mihir. To the Maker Ahura Mazda, bright and and to the Amesha-Spe&tas. 15.

Mihir.

16.

To Mithra

glorious,

the lord of wide pastures, who has thousand ears and ten thousand eyes, a God

invoked by his own name

;

R4ma .flz^stra 7

Srdsh.

17.

the holy, strong Sraosha 8 who is the incarnate Word, a mighty-speared and lordly God. ,

Rashn.

1 8.

To Rashnu

Razirta

9 ;

to Arrti/ 10

who makes

only-created Bull, and from which arose two hundred

and eighty

species (Bund. XI, 3), 1

See

Yt Yt

VIII.

XII, 29-31.

See

Yt XV.

See Yt. XII.

See Yt. VIII, 9. See Yt. VIII, 12.

Yt X. Yt XL See Yt XVIH.

See

See Yt. IX. 7

See 10

the

YASTS AND

world grow,

who makes

the world increase

;

to the

true-spoken speech, that makes the world grow.

Farvardln.

19.

the awful, overpowering 1 holy ones

Fravashis of the

20.

the

Bahrim.

well-shapen, 2

Verethraghna

made

to Strength by Ahura; to the crushing

tall-formed

;

Ascendant

Rim.

21.

Rma

^Tz/dstra 8

highly and is other creatures

;

more powerful

Vayu

8 ,

who works

to destroy than

all

to that part of thee, Vayu, that 5 belongs to Speta-Mainyu ; to the sovereign Sky, to the Boundless Time , to the sovereign Time of :

the long Period

22.

the bounteous

before,

and behind

;

23.

the Maker,

Bid.

Wind, that blows below, above, to the manly Courage. Dai pa Din.

Ahura Mazda,

bright and glorious

;

to the Amesha-Spe#tas. 24.

Din.

the most right #Ista 7, made by Mazda and 7 of the worshippers of holy; to the good Law

Mazda. 1 8 8

See Yt XIII. See Yt. XV. See Yt.

XV,

'SeeYtXIV. Powerfully, i.

See Vend. Introd. IV, 39 and

See

Yt XVI.

Ixxxii, i.

Ard.

25.

To Ashi Vanguhi the good Ereth*

Weal and

to the

;

ATisti

2 ;

to the good RasStst^ to Pre#di of

to the

;

good

;

made by Mazda

, Glory, 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 e, made by Mazda ; to the Glory of Zarathu,stra, made by

Mazda. 26.

To AwtA*

who makes the world grow; Mount Ushi-darena 8 made by Mazda, the seat 7

holy happiness.

Asm in.

27.

the high, powerful Heavens ; to the bright, all-happy, blissful abode of the holy ones. 28.

Zemy&d 9

To the bounteous Earth fields

;

by Mazda, happiness 1

See

;

that are seats of holy happiness, of full to the kingly Glory made by Mazda ;

XVII.

Religious knowledge, 8 B 8

to these places, to these

Mount Ushi-darena 8 made by Mazda, the holy happiness to all the mountains made

seat of

;

Thought

wisdom

(far^-Snak

;

nirvdna^T^nam).

Thoughtfulness

(Attain).

(flttasthiti).

The

keeper of treasures ; cf. Vend. Introd. IV, 30. AAflaretem fearend: 'the >foaren6 of the priests:

that

cannot be forcibly seized means that one must take possession of it

through virtue and righteous exertion' (Neriosengh and Pahl. to Yasna I and IV, 14 [42]).

Comm. 7

See Yt.

XVIIL

See Yt. XIX.

See Yt.

31, text

and

note.

AND

YAtfTS

Glory that cannot be forcibly seized \ made by Mazda. to that

Mahraspand.

29.

the holy, righteousness-performing M&thra 2 to the Law opposed to the Dafivas, the Spe^ta

;

Law

of Zarathturtra ; to the long-traditional teach3 to the good Law of the worshippers of Mazda ing to the Devotion to the MSthra Spe#ta; to the ;

;

4 understanding that keeps the Law of the worshippers of Mazda; to the knowledge of the MSthra

Spe#ta

;

to the heavenly

Wisdom

to the

Wisdom made by Mazda

acquired through

the ear 6

;

and

made by Mazda. 30.

To the eternal and sovereign luminous space 7 6

;

to the bright Gar6-nmfina 8 ; to the sovereign place of eternal Weal 9 ; to the ^Tinva/-bridge 10 made by ,

Mazda to the tall lord ApSm NapS,/ 11 and to the water made by Mazda; to Haoma 12 of holy birth ;

;

to the pious

and good Blessing

thought of the wise See p. ii, note

;

Yasnal, 12 In memory.

to the awful cursing

to all the holy

Daregha upayana ifttm;

;

Gods of the

The Holy Word.

the Genius of Teaching (jixdm

adr&ya-

[40]).

See above,

Or boundless (anaghra; the Parsi anfirfin). Or Infinite Light; see Vend. Introd. p. kxxii and Bund. I. The abode of Ahura Mazda; see Vend. XIX, 32. See Vend. XIX, 36, note i. 10 11

See Vend. XIX, 29, note See Sfrdzah II, 7, note. See Vend. Introd. IV, 28.

u 'The

blessing (ifriti)

twofold:

words; the blessing by words

the

one by thought, one by more powerful; the curse

SlRdZAH

II.

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 l ; to every his

own name 2

S1R6ZAH

unto the bright and glorious Ahura sacrifice unto the Amesha-Spe#tas, the

sacrifice

Mazda we ;

the all-beneficent

all-ruling,

Bahman.

sacrifice

Spe#ta; friendly,

unto

Vohu-Mand,

We sacrifice

unto the heavenly unto the

sacrifice

acquired through the ear,

Amesha-

unto Peace, whose breath is more powerful to destroy than

Wisdom, made by Mazda; we

Wisdom

the

sacrifice

and who

other creatures.

all

II.

Ormazd.

God invoked

made by Mazda.

Ardibehe^t

unto Asha-Vahi^ta, the fairest, the Amesha-Spe^ta ; we sacrifice unto the much-desired sacrifice

we sacrifice unto the instrument made we sacrifice unto the good Saoka, with of love, made by Mazda and holy.

Airyaman by Mazda eyes

(upamana) Yasna I, 15 1 *

;

in thought is the [44]).

Upamana

more powerful' (Neriosengh ad the same as the Vedic manyu.

See Yt. XIII, o. In contradistinction to general invocations*

YASTS AND siR&ZAHS.

ShahrSvar.

We sacrifice unto Khshathra-Vairya, the Amesha-Spe#ta we sacrifice unto the metals unto Mercy and Charity. ;

;

sacri-

fice

Sapend&rmad.

We we

sacrifice

unto the good Spewta Armaiti;

unto the good Rita, with eyes of love,

made by Mazda and

holy.

Khordfid.

6. 1

sacrifice

Spe#ta;

seasons.

Haurvat,

unto

sacrifice sacrifice

the

Amesha-

unto the prosperity of the unto the years, the holy and

masters of holiness. 7.

Murdfid.

We sacrifice unto Ameret, the Amesha-Spe^ta we sacrifice unto

and flocks

fatness

the plenty of corn;

sacrifice

Gaokerena, made by Mazda. (At the gih Hvan) : We the lord of wide pastures

we sacrifice unto

unto the powerful

unto Mithra, sacrifice unto

sacrifice

;

(At the gih Rapithwin) We sacrifice unto AshaVahfota and unto Atar, the son of Ahura Mazda. :

(At the

sacrifice unto ApSm gfih Uzlren) : the the tall and shining lord, swift-horsed, Napi the lord of the females we sacrifice unto the water ;

made by Mazda and

holy.

(At the gih Aiwisrftthrem) 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 :

;

II.

seasons

;

unto the well-shapen and tallwe sacrifice unto Verethraghna,

sacrifice

formed Strength

;

made by Mazda; we

sacrifice

unto the crushing

Ascendant.

(At the

gh 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 Razirta; we sacrifice unto

Arrti/,

who makes

the world grow,

who makes

the

world increase.

Dai pa Adar. We sacrifice unto the Maker Ahura Mazda, the bright and glorious we sacrifice unto the Amesha8.

;

Spe#tas, the all-ruling, the all-beneficent. 9.

Adar.

We sacrifice unto A tar, the son of Ahura Mazda

;

unto the Glory, made by Mazda; we unto the Weal, made by Mazda we sacrisacrifice fice unto the Glory of the Aryas, made by Mazda

sacrifice

;

sacrifice

unto the awful Glory of the Kavis,

made

by Mazda.

We sacrifice we

sacrifice

unto Atar, the son of Ahura Mazda unto king Husravah we sacrifice unto

the lake of Husravah

;

sacrifice

unto Mount As-

made by Mazda; we sacrifice unto Lake -XTa&Sasta, made by Mazda; we sacrifice unto the awful Glory of the Kavis, made by Mazda. We sacrifice unto Atar, the son of Ahura Mazda we sacrifice unto Mount Ra6va#, made by Mazda we sacrifice unto the awful Glory of the Kavis, made by Mazda. We sacrifice unto Atar, the son of Ahura Mazda we sacrifice unto Atar, the beneficent, the warrior, nava#/,

;

YAOTS AND siRdZAHS.

sacrifice

glory.

unto that God, who is a full source of sacrifice unto that God, who is a full

source of healing. sacrifice unto Atar, the son of Ahura Mazda ; we sacrifice unto all Fires; we sacrifice unto the

God, Nairyd-Sangha, who dwells

in the navel of

kings.

Abdn.

10.

unto the good Waters, made by Mazda and holy; we sacrifice unto the holy waterspring Ardvi Anihita ; we sacrifice unto all waters, sacrifice

made by Mazda and holy; we plants, made by Mazda and holy. ii.

sacrifice

unto

all

Khorsh&d.

unto the bright, undying, shining,

swift-horsed Sun.

Mah.

12.

sacrifice

unto the

seed of the Bull.

Moon

that keeps in it the 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-

Tlr.

We sacrifice unto Timya, the bright and glorious star

;

by Mazda, who unto

;

the Stars that have in them the seed of the

all

waters

unto the powerful SatavaSsa, made pushes waters forward we sacrifice

sacrifice

;

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 Vana#/, made by Mazda; we sacrifice unto those stars that are seven in number, the Hapt6irigas, made by Mazda, glorious and healing in order to oppose the Y4tus and Pairikas. ;

;

ir.

G6s.

14.

We sacrifice unto the soul of the bounteous Cow we sacrifice unto Mazda and holy.

the powerful Drvispa,

Dai pa Mihir.

15.

;

made by

unto the Maker Ahura Mazda, the bright and glorious we sacrifice unto the Ameshasacrifice

;

Spetas, the all-ruling, the all-beneficent. 16.

We tures,

Mihir.

unto Mithra, the lord of wide pashas a thousand ears and ten thousand

sacrifice

who

eyes, a God invoked by his unto Rfima -fifz&stra.

17.

own name we ;

sacrifice

Srdsh.

unto the holy, tall-formed, fiendsmiting, world-increasing Sraosha, holy and master sacrifice

of holiness. 18.

We sacrifice

unto

Rashn.

Rashnu Razi^ta; we

sacrifice

unto Arrti/, who makes the world grow, who makes the world increase we sacrifice unto the true-spoken ;

speech that

makes the world grow. 19.

sacrifice

Farvardln.

unto the good, strong, beneficent

Fravashis of the holy 20.

sacrifice

;

Bahrim. the well-shapen, tall-formed

we sacrifice unto Ver ethraghna, made by we sacrifice unto the crushing Ascendant.

Strength;

Ahura

unto

ones.

YASTS AND SlR&ZAHS.

21.

We sacrifice

Rdm.

Rima

unto

jfiTz/S.stra;

sacrifice

unto the holy Vayu we sacrifice unto Vayu, who works highly and is more powerful to destroy than ;

all

Unto that part of thee do we that Vayu, belongs to Spewta-Mainyu.

other creatures.

sacrifice,

sacrifice unto the sovereign Sky; we sacrifice unto the Boundless Time; we sacrifice unto the sovereign Time of the long Period.

22.

Bid.

We sacrifice unto the beneficent, bounteous Wind; we fice

unto the wind that blows below; we unto the wind that blows above we sacri-

sacrifice

;

unto the wind that blows before

;

sacrifice

We sacrifice unto

unto the wind that blows behind. the manly Courage.

Dai pa Din. We sacrifice unto the Maker Ahura Mazda, the bright and glorious we sacrifice unto the Amesha23.

;

Spe#tas. 24.

Dtn.

unto the most right #ista, made by Mazda and holy we sacrifice unto the good Law of sacrifice

;

the worshippers of Mazda. 25.

sacrifice

Ard.

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 ;

Pire#di, of the

light chariot;

sacrifice

Glory of the Aryas, made by Mazda

;

unto the sacrifice

StR&ZAH

II.

unto the awful kingly Glory, made by Mazda; sacrifice unto that awful Glory, that cannot forcibly seized,

made by Mazda we sacrifice unto made by Mazda. ;

the Glory of Zarathurtra, 26.

sacrifice unto Ami/, who makes the world we sacrifice unto Mount Ushi-darena, made by grow Mazda, a God of holy happiness. ;

27.

Asmin.

We sacrifice unto the shining H eavens fice

unto the bright, all-happy,

blissful

we sacri-

;

abode of the

holy ones. 28.

We we

Zemyid.

unto the Earth, a beneficent God; unto these places, unto these fields we

sacrifice

unto

;

Mount

Ushi-darena,

made by Mazda, a

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

God

we sacrifice unto the awful kingly Glory, made by Mazda we sacrifice unto the awful Glory that cannot be forcibly seized, made by Mazda.

holiness

;

29.

Mahraspand.

MSthra Spe^ta, of high the Law opposed to the we unto sacrifice glory; Da6vas; we sacrifice unto the Law of Zarathurtra; 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 MSthra Spe#ta; we sacrifice unto the understanding that keeps the Law of the worshippers of Mazda we sacrifice unto sacrifice

unto the

;

C 2

YASTS AND stR&ZAHS.

the knowledge of the MSthra Spewta unto the heavenly Wisdom, made by ;

sacrifice

unto the

Wisdom

sacrifice

Mazda; we

acquired through the

ear and made by Mazda. 30.

unto the eternal and sovereign lumiwe sacrifice unto the bright Gar6-

sacrifice

nous space;

nmdna; we

unto the sovereign place of sacrifice unto the ^Tinva/-bridge,

sacrifice

eternal Weal we made by Mazda we ;

sacrifice

;

swift-horsed, the high

unto

ApSm

and shining

Napfi/, the

who has water, made

lord,

many wives and we sacrifice unto the 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 ;

sacrifice

unto

all

the holy

Gods

and we

sacri-

of the material world. I

praise, I invoke, I meditate upon,

unto the good, strong, beneficent Fravashis of the holy ones \

fice

Cf.YasnaXXVI,!.

ORMAZD YAST.

ORMAZD VAST.

The Onnazd Yajt, of the

Ysurt,

scripts,

and

properly so called, ends with

23.

The

rest

wanting in several manuthe to be a fragment of the Parsis supposed by

from is

24 to the end,

Bahman Yarf. The Onnazd

Yart is exclusively devoted to an enumeration of 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. the

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. ALS may be seen from this summary, the subject has been treated twice over, first in i-u, and then in 12-19 J 7et ft does not that this Yart was formed out of two appear 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 an interpolation or simply to the literary deficiency of the

either to

writer himself.

The Ormazd Yart the

is recited

every day at the

HSvan Gh,

after

(Anquetil, Zend-Avesta, II, 143) : it is well when going to sleep and when changing one's

morning prayer

also to recite

residence

(

17).

Speculations on the mystical powers of God's names have always The number of these names been common among Orientals. went on increasing: Dastur Ndshfrv&n wrote on the 101 names of God; Dastur Marzb&n on his 125 names* With the Musulmans, Allah had xooi names. On the names of God among the Jews, see Zeitschrift der Deutschen Morgenlandischen Gesellschaft,

XXXV,

pp. 162, 532.

have three native translations of

this

Yart ; one in Pahlavi

St. Petersburg, XCIX, 39 ; edited (East India Office, XII, 39, and in Persian one Carl (East India Office, XXII, 43), by Salemann), and one in Sanskrit (Paris, fonds Bumouf, V, 66) ; the last two

edited in our

tudes Iraniennes, II, 255).

YASTS AND

The second is

part of the Yajt, the so-called Bahman Yart fragof the utmost corruption. It is difficult to trace

state

ment, 28, 29, 30 seem to point rather any connection in the ideas, yet and to clearly to the final struggle between Ormazd and Ahriman the annihilation of the Dagvas, and, thereby, some connection is and the Pahlavi Bahman Yart 1 ,

established between this fragment which deals with the same subject.

If that correspondence be real, 26 might refer to the beginning of the Pahlavi Bahman Yart, in which Zarathurtra is shown by Ahura the times to come and the

end of the world.

we have

only a bad Pahlavi translation in the above. mentioned Petersburg manuscript

Of St.

this

fragment

May Ahura Mazda

o*.

be rejoiced! truly what

who do

destroyed! by those

May Angra Mainyu is

the foremost wish (of

God 8). I praise well-thought, well-spoken, and well-done thoughts, words, I embrace all good thoughts, good words, and good

and deeds.

all evil thoughts, evil words, and evil deeds. I give sacrifice and prayer unto you, Amesha-Spe/rtas 1 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 4.

deeds; I reject

I recite the '

it,

Praise of Holiness

Ashem Vohu:

well

Holiness

for that holiness

is it

8 :

the best of

which

all

Well

good.

perfection of holiness

is it

for

' I

I confess myself a worshipper of Mazda, a follower of Zaraone who hates the DaSvas and obeys the laws of Ahura 6 ;

thujtra, 1

Translated by West (Pahlavi Texts, I). The formulas of this section serve as an introduction to

all

Ysuts. 8

The

last clause

[XLV], 19

'he

of this sentence

who does

wish of Zarathurfra' (that

is,

from Yasna XL VI what was the foremost

is imitated

truly in holiness

what he ordered most earnestly;

Pahl.

Comm.). must give up my life for the sake up' (Pahl. Comm.). The two sentences, 'I unto you ... / are taken from Yasna XI, 17, 5 The Ashem Vohfi, one of the holiest *

If I

my soul,

praise

I give

/ 'I give

18 [XII].

and most frequently

recited prayers. 6

The Fravaidnfi

(Yasna

23 [65-68]).

or profession of faith of the Zoroastrian

ORMAZD VAST. For

sacrifice

the holy

vam]

For

\ prayer, propitiation, and glorification unto and master of holiness ;

sacrifice, prayer, propitiation,

and

glorification

unto [S&van-

3 ghi and Visya] , the holy and masters of holiness;

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 4 ;

Unto AHURA MAZDA,

bright and glorious,

propitiation, with sacrifice, prayer, propitiation,

be and

glorification.

Yatht

The will of the Lord is the law of holiness: Vohfc-Man6 shall be given to him who works in this Mazda, and wields according to the will of Ahura the

ahft vairyd:

the riches of

world for

power he gave him 1.

to relieve the poor.

Zarathurtra asked

Mazda, most beneficent world, thou 1

What

the

What 2.

Ahura Mazda O Ahura Maker of the material Spirit, '

Holy One!

Word is the strongest ? What most victorious ? What is the most glorious ? is

of the Holy

the most effective

What

best-healing ?

the most fiend-smiting ? What is the What destroyeth best the malice of

What maketh the material Da6vas and Men? world best come to the fulfilment of its wishes 6 ? What freeth the material world best from the anxieties of the heart e

The

shows himself a Zoroastrian by offering sacrifice .... actual G&h during which the Yarf is being recited must

be mentioned here. 3

The Genii who each Gih the names (see * 5

Hvani

the

G&h

first

(see

Ghs).

co-operate with Hvani, his hamkirs; for of its proper hamk&rs should be mentioned

Gdhs). See Vendtdid VIII, 19, text and notes. Pun mfnishn ft bar mat&rtftm, mandtim frlrun (PhL

manasas 6

asti

tr.);

(Pers. tr.). pr&pakatar (Sansk. tr.); xAJjL^ Pun akhft it bar& znftshft&rtftm pfcn(t) u mandftm f ap&rftn :

YASTS AND

Our Name, Spiare the tama Zarathurtra! who Amesha-Spe^tas, that is the strongest part of the Holy Word ; that Ahura Mazda answered

the most victorious

that

the most glorious

;

the most effective;

;

That

healing

;

the most fiend-smiting; that is the bestthat destroyed! best the malice of Dafivas is

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/ Reveal unto 5. Then Zarathurtra said

name

Ahura Mazda

that

the greatest, fairest, the most effective, the most the best-healing, that destroyed! best fiend-smiting, the malice of Dafivas and Men

of thine, the best, the

that

;

6. I

That

may

may afflict

Dafivas nor

Y&tus nor 7.

DaSvas and Men

Yitus and Pairikas

Men may be

able to

;

that

that neither

;

afflict

;

neither

Pairikas.

Ahura Mazda

One

the

all

afflict all

replied unto

whom

him

My name is O

2 questions are asked

holy Zarathurtra!

'My second name 'My

vitark*m

(Phi. tr.);

c^V 1

name

third

<&*r r^-

the

Herd-giver the Strong One 4

asti

3 .

mftshakatard (Sansk.

* (Pers

tr.);

U>.

See Vendlddd, Introd. IV, 20-21. As the revealer of the law, which

is generally expounded by a process of questions from Zarathurtra and answers from Ahura.

The

revelation itself is called

spet6

frasna, 'the holy questions'

(VendfdSdXXH,i 9). 8

I give herds of men and cattle (Phi. tr.). that 'Strong, is, I have strength for the works of the law' (Phi. tr.); the Sanskrit translation has, 'powerful, that is, I have

That

is,

power to

create/

ORMAZD

'My c

YAtfT.

name is Perfect Holiness 1 name is All good things created by

fourth

My fifth

Mazda, the offspring of the holy principle. 'My sixth name is Understanding 2 'My seventh name is the One with under;

standing.

'My 'My

eighth name is Knowledge; ninth name is the One with

Knowledge. name is Weal 'My eleventh name is He who produces weal. My twelfth name is AHURA (the Lord) 3 'My thirteenth name is the most Beneficent. 'My fourteenth name is He in whom there is no harm 4 My fifteenth name is the unconquerable One. 'My sixteenth name is He who makes the true account 6 '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 '

tenth

;

One). 9.

'Worship me,

Zarathurtra,

by day and by

Asha-Vahuta, which is the name of the second AmeshaThe commentary has 'That is, my own being is all

Spewta too.

holiness.' 8

Literally:

The same

'My

name is that I am Understanding/ used with regard to the eighth, the tenth,

sixth

construction

and the nineteenth names, 8

'It follows

from

this

passage that a

man

king, unless he possesses twelve virtues' (Phi. 4

Some

That

tr.) ;

not

fit

to be

say : I keep harm from man' (Phi. tr.). I make the account of good works and sins

is,

praka/anr gaaan&karas kila puayap&payos sankhyim

karomi (Sansk.

tr.).

Cf.

Yasna XXXII,

6, b.

tr.).

(Phi.

aham

YAOTS AND

1 night, with offerings of libations well accepted I will come unto thee for help and joy, I, Ahura .

the good, holy Sraosha will come unto thee and joy ; the waters, the plants, and the Fravashis of the holy ones will come unto thee for

Mazda

;

for help

help and joy. 10. 'If thou wantest, O Zarathustra, to destroy the malice of Dafevas and Men, of the Yitus and Pairikas, of the oppressors, of the blind and of the

deaf 2 of the two-legged ruffians 8 of the two-legged 4 Ashemaoghas of the four-legged wolves ,

;

u. 'And of the

many

the hordes with the wide front, with 6 spears , with the straight spears, with the

spears uplifted, bearing the spear of havock then, recite thou these my names every day and every ;

night 1

Yasd-bereta: priptena d&iena; 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 An edict, promulgated by king Yazddesignate the unbelievers. gard III (fifth century A.C.) to make Zoroastnsm the state religion in Armenia, had the following words: 'You must know that any

man who

does not follow the religion of

and deceived by Ahriman's devs' 8

(Elisaeus,

Or murderers (mairya); according

men (^ *

Mazda is deaf, blind, The War of Vartan).

to the Parsis

highway-

!,).

The heretics.

the deceiver

Casuists distinguish three kinds of Ashemaogha

(khdt 'dfishak), and the deceived (filftak). 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 (frlftfcr), the

self-willed

reason, instead of applying to a Dastftr (a spiritual guide) for direction; the third is one who has been led astray by another. B Drafra means also banner: the Persian derived from

\jj>>

draff a, has preserved the two meanings. has jastra, the Persian has

The Sanskrit

translation

ORMAZD VAST, C

12.

the

the Maintainer

;

Creator and am the Discerner 3 I am

Keeper 2

;

the

;

most beneficent Spirit. My name is the bestower of health my name is the best bestower of health. 'My name is the Athravan 4 my name is the most Athravan-like of all Athravans. My name is Ahura (the Lord). My name is Mazdor u (the all-knowing). 'My name is the Holy; my name is the most

the '

;

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

the

Farthest-seeing.

my name is the is the name Creator; my name Well-wisher; my is the Keeper my name is the Maintainer. name is the Discerner; my name is the 'My Best Discerner. 6 my 'My name is the Prosperity-producer 13.

'My name

the Protector;

;

name-is the

Word of Prosperity 6

'My name

the

King who

'I keep the creation' (Phi. tr.). 'I created the world and I maintain '

The

can know what

is useful

rules at his will;

it' (ibid.).

and what

priest/ I impart increase to the righteous

is hurtful' (ibid.).

(Phi.

tr.).

Fjuj6-miLthr6 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 fruja, Doubtful

fjftma/, contents.

'thriving,

causing to

thrive,'

which aptly express

its

YAOTS AND

my name

King who

the

rules

most

at his

will. c

My name is the liberal King

most

;

my name

the

liberal King.

'My name is

14.

name

He who

'My name

He who does not deceive; my

the

not deceived.

good Keeper; my name

malice; my name is He who conquers at once; my name is He who conquers everything; my name is He who has shaped

who destroys

everything

'My

15.

wish

;

All weal; my name is Full weal; Master of weal. name is He who can benefit at his name is He who can best benefit at

'My name

my name

the

his wish.

One; my name is Energetic One; my name is the most Bene-

'My name the

the Beneficent

ficent.

My name is Holiness; my name is the Great One; my name is the good Sovereign; my name '

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 1 6.

for a long time. These are my names.

'And he who Zarathurtra

of mine

either

O Spitama and pronounce those names

in this material world,

shall recite

by day or by night;

Nfima, translated &p&t, and interpreted Khutii rt. The Sanskrit translator has misread &zftt for pAt, and translated svatantra, independent. 2 8

The commentator observes orthodoxly, 'everything good/ That is to say, who will recite this Ya^t.

ORMAZD '

He who

YAtfT.

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 17.

shall

;

sacred girdle * 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 ; 1 8. 'That man, neither in that day nor in that

be wounded by the weapons of the foe who rushes A6shma-like 2 and is Druf-minded not night, shall

;

the knife, not the cross-bow, not the arrow, not the sword, not the club, not the sling-stone 3 shall reach

and wound him. But those names shall come in to keep him 19. from behind and to keep him in front* from the 6 from Drii^* unseen, from the female Varenya fiend 6 1 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 8

20.

Who

he who will smite the fiend

to maintain thy ordinances

Teach

The aiwyaonghanem or kdsti

(see

in order

clearly

thy

Vendtddd XVIII,

p. 191, note 4). * Or 'with anger.' 9

Akavfi,

akra, 4

j-ara,

akavd, ishavd, kareta, vazra, translated kartari, jastrikS, va^ra.

Min akhar u

(Sansk.

lain (Phi.

Interpreted as the Introd. IV, 23.

demon of

lust

and envy.

Cf. Vendidid,

translated kftstdr (PhL), 'the impairer;' kadarmakes slight of.' (Sansk.), 'he who holds for nothing, who

Kayadha,

thaka 7

pr*shMa[ta]s purata^a

tr.).

tr.);

Doubtful.

The

Phi.

Cf. Yt. XIII, 71.

tr.

has

who

impairs living creatures/ etc.

AND

YAtfTS

and

rules for this world

may come

with

S?R6ZAHS.

Sraosha

for the next, that

Vohu-Man6 and

help whomsoever

thou pleasest 2 Hail to the 21. 'Hail to the Glory of the Kavis s Hail to the Saoka 4 made by Airyanem Va*ah Hail Hail to the waters of the Ditya Mazda !

Hail to the whole

the undefiled well to Ardvi world of the holy Spirit!

Yathd

'Ashem good 22.

vairyd The will of the Lord Vohti: Holiness is the best of

ahft

all

8 .

We worship the Ahuna Vairya We worship 9

10 Asha-Vahi5ta, most fair, undying, and beneficent We worship Strength and Prosperity and Might and n We worship Ahura Victory and Glory and Vigour Mazda, bright and glorious. .

All those beings 13 of whom knows the goodness 14 for a sacrifice

12 Y6ngh6 hatSm

Ahura Mazda

From Yasna XLIV, 16; See Sfrdzah

Lin

I, 9,

p. 7,

Vendftttd VIII, 20.

cf.

note

Vfe> ; see Vended, p. see Sfidzah I, 3.

Saoka;

See Vendtddd, p 5, note 2. Ardvi Sftra Andhita, the great goddess of the waters; Yt V. 8

See above, p. 23.

The

prayer yathft ahft vairyd,

(Honover), from the

first

words in

it:

see

See above, p. 22.

known as Ahuna vairya ahd vairyd. See above,

P-*310

Or 'the fairest Amesha-Spewta;' cf. Vend. Introd. IV, 7. Impersonated as gods, to obtain from them the benefits of which they are the impersonations.

u 18

A formuk found at the end of most chapters of the Yasna and

imitated from 18 14

Yasna LI [L],

22.

The Amesha-Spetas (Pahl. Comm. ad Yasna XXVII, fin.). The benefits of which they dispose, and which they impart as

rewards to the righteous.

ORMAZD

YAtfT.

[performed] in holiness, all those beings, males females 2 do we worship.

and

Yatha

ahft vairy 6 the law of holiness .... 23.

The

will

of the Lord

and the prayer unto Ahura glorious, and his strength and

bless the sacrifice

Mazda, bright and vigour V

4 (Bahman Yart .)

keep thou for ever that man friendly [to me] from the foe unfriendly [to Do not give up that friend unto the stroke me] wish no the (of foe), unto vexations to be borne 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-Spewtas. *

Zarathortra

24.

who

;

my creature, O ZaraZarathimra here is Asha-Vahirta, my creature, thustra! here is Klwathra-Vairya, my creature, O Zarathurtra here is Speta-Armaiti, my creature, '

25.

Here

Vohu-Mand,

Zarathmtra here are Haurvat^ and Amereta^, who are the reward of the holy ones when freed !

from

their bodies,

26.

my creatures,

Thou knowest

this,

Zarathostra

and how

is,

holy

my understanding and from my 6 knowledge; namely, how the world first began T and how it will end Zarathustra

from

1 2 8

The The

first three.

last three,

Which he

will

whose names are feminine. impart in return to his worshippers.

See above, p. ai.

who preside over plants and waters, they are with the care of feeding the righteous in entrusted very likely Paradise. Cf. Yt. XXII, 18. the Genii

From Yasna XXVIII,

12.

Cf.

Yasna XXX,

VASTS AND

A thousand remedies, ten thousand remedies A thousand remedies, ten thousand remedies A thousand remedies, ten thousand remedies

2 7-

1 1

worship] the well-shapen, tall-formed Strength; Verethraghna, made by Ahura the crush-

*[We

;

2 ing Ascendant and Spe#ta-Armaiti. ,

And

with the help of Spe^ta-Armaiti, break asunder their * malice, turn their minds astray,

28. 8

ye bind their hands, make their knees quake against one B another, bind their tongues ,

'When, 6

wicked

When 29.

Mazda

When

shall the faithful smite the

shall the faithful smite the Dnig-?

shall the faithful smite the

Then

you back and by the eyes of Spercta-Armaiti 8

the ruffian was

'I threw

Zarathurtra said:

into the earth

wicked

made powerless 9

We worship the powerful

Gaokerena 10 made by Mazda the powerful Gaokerena, made by Mazda. We worship the memory of Ahura Mazda, to 31. the keep Holy Word. 30.

;

We worship the understanding

to study the 1

Ahura Mazda,

We worship the tongue of Ahura Mazda, to speak

forth the

Holy Word.

Yasna LXVIII, 15 (LXVII,

See Siidzah I, 20. 50). Refers probably to the Izeds mentioned in the preceding paragraph. * Of the foes alluded to 24. see Yt 2. 8

Derezvan;

Cf.

Yasna XLVIII [XLVII],

XI,

I follow the reading zamerena, which is followed by the Pahlavi translation too. In the Yasna IX, 15 (46) Zarathiwtra is said to have obliged the DaSvas to hide themselves in the earth. Cf. 10

Yt XIX,

See Sir6zah

94. I, 7.

Cf.

Vend, IX, 12-13.

ORMAZD YAST.

'We

worship the mountain

that gives under1 that standing, preserves understanding ; [we worship

by day and by

it]

night, with offerings of libations

well-accepted

We worship that creation [ofAhura'

3 2.

Armaiti

;

s], Spewta-

and the holy creations of that creature and

Asha [Vahirta], that are foremost in holiness 8 Here I take as lord and master 4 the greatest of to smite the fiend Angra Mainyu all, Ahura Mazda to smite A&mia of the wounding spear 6 to smite of

;

the Mizainya fiends a to smite all the Dafevas and the Varenya fiends 6 to increase Ahura Mazda, ;

;

That mount

called in later literature

jd^t&r

Mount

(the

Pahlavi translation of ushi-d arena, the keeper of understanding). According to the Bundahk (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

man and king, Gayomarth, ruled on a mountain Gar-sh&h, the king of the mountain. When the Kayanian family failed, the Iranians went to Mount Alborz and found there Kai Kobid waiting for his fate. [53]); the

and was

The

which

first

called

order of the text begins with

additional

words

'A thousand cf.

above,

differs in ;

one

then comes

series

of manuscripts, in

29 with the following

remedies,

ten

remedies!

thousand

(three

times;

26.)

worship the Fravashi of the man whose name is Asmd0anva#/; then I will worship the Fravashis of the other holy ones who were strong of faith (Yt XXII, 37). Asm6-A0anva/ 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 Ashexn Vohft and then the additional passage, 'We worship / is repeated 5

;

twice. 8

* 3

VispSrad XIX, a. As ahu and ratu, that

is,

as temporal chief

[23]

and e

See Vend. Introd. IV, 22.

spiritual guide.

Ibid. 23.

YASTS AND

bright and glorious ; to increase the Amesha-Spe^tas ; to increase the star TLrtrya \ the bright and glorious ; to increase the faithful men ; to increase all the holy creatures of the Beneficent Spirit

'Ashem Vohft good

Holiness

best

the

all

2 .

s [Give] unto that man brightness and glory, give him health of body, give him sturdiness of body, give him victorious strength of body, give him full *

33.

him a virtuous* offspring, long, long life, give him the bright, all5 happy, blissful abode of the holy Ones May it come according to my blessing

welfare of wealth, give

give him

thousand remedies, ten thousand remedies 7

(three times.) Come to me for help, 1

Mazda

We worship the well-shapen, tall-formed Strength,

and Verethraghna, made by Mazda, and the crushing Ascendant 8 We worship Rima ./i&ftstra, and Vayu who works highly and is more powerful to destroy than all other creatures. That part of thee do we worship, .

wor-

ship the sovereign Sky, the boundless Time, the sovereign Time of the long Period 9 .

and

Vayu, that belongs to Spe^ta Mainyu.

'Ashem Vohti: good

See

Who

the best

all

Ywt

Holiness

VIII.

above, p. 22.

This paragraph is taken from Yasna LXVIII, (LXVII, 32), where it is addressed to the Waters : 'Ye, good waters, give unto that man who will offer you a sacrifice . . . / shall offer thee

sacrifice.

* 5 6

Sujfla (Sansk. tr. ad Yasna LXI, 13). This clause serves as a conclusion to all Yarts. From Yasna LXVIII, 20 (LXVII, 52). Cf. above,

26.

Cf. Sfrdzah

Ibid. 21.

HAPTAN VAST.

II.

The Yart

HAPTAN VAST.

of the seven

Amshaspands

recited

the

first

seven

days of the week, that is to say, on the days consecrated to the Amesha-Spewtas. In fact it is nothing more than an extract from the Sfrdzahs, being composed of the first seven formulas in their

two forms:

6-io=S?r6zah II, 1-7. i-g=S!r6zah I, 1-7; four sections which are the original part of the Y&rt

Then come "-IS)-

(

May Ahura Mazda be rejoiced .... Ashem Vohu: Holiness is the best of all good 1 o.

.... a worshipper of Mazda, a follower of Zarathurtra, one who hates the Da&vas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [H&vani], * . . the holy and master of holiness I confess myself

2 .

To Ahura Mazda,

to the Amesha-Spe^tas ; To Vohu-Man6 to

Peace,

;

friendly,

and who

other creatures

all

whose breath

more powerful

to destroy than

to the heavenly

Wisdom, made

is ;

bright and glorious, and

by Mazda, and to the Wisdom acquired through the ear, made by Mazda ;

2 B-

Ash.a-Vahi.sta, the fairest ; to the muchdesired Airyaman; to the instrument made by

Mazda and to the good Saoka, with eyes of made by Mazda and holy; ;

The

rest as above, Yt. I, o. 8

Strdzah

3-4.

Str8zah

love,

1-2.

AND

YAtfTS

To Khshathra-Vairya;

to the metals

;

Mercy

and Charity. 1

good

the good Spe^ta-Armaiti, and to the R&ta, with eyes of love, made by Mazda and

holy;

To Haurvata/,

the master; to the prosperity of the seasons and to the years, the masters of holiness

And

;

Ameretd^, the master; and Gaokerena, made by Mazda.

flocks

2 .

;

and

to fatness

to the plenty of corn

to the powerful

(At the

Gih Hdvan)

wide pastures and to

Rlma

;

Mithra, the lord of

//z&stra.

(At the Gdh Rapithwin) To Asha-Vahhta and to Atar, the son of Ahura Mazda. :

(At the Gfih Uzlren)

and

lord,

to water,

To ApSm

Nap&f, the

tall

made by Mazda.

5 (At the Gfih Aiwisrftthrem) To the Fravashis of the faithful and to the females that bring forth 8

flocks of males; to the prosperity of the seasons ; to the well-shapen and tall-formed Strength ; to Vere-

made by Ahura, and

thraghna,

the

crushing

Ascendant. U^ahin) To the holy, devout, fiendsmiting Sraosha, who makes the world grow; to Rashnu-Razuta and to Arstbt, who makes the world

(At the

grow,

Be and

Gih

who makes

the world increase s

propitiation, with

glorification

;

sacrifice, prayer, propitiation,

Yathd ahU vairyd

The

will

of the Lord

law of holiness ....

Sirdzah

g-79

Sir6zah

I, 7.

Sfi6zah

I, 7.

the

HAPTAN

YAtfT.

II.

6 \

glorious

;

all-ruling,

the all-beneficent.

sacrifice

Spewta; friendly,

Ahura Mazda,

bright and sacrifice unto the Amesha-Spetas, the

unto

sacrifice

unto

sacrifice

and who

V oh u- Man 6,

the

Amesha-

unto Peace, whose breath is to destroy than

more powerful

we sacrifice unto the heavenly made Wisdom, by Mazda; we sacrifice unto the wisdom acquired through the ear, made by Mazda. 2 We sacrifice unto Asha-Valmta, the fairest, 7 the Amesha-Spewta we sacrifice unto the muchdesired 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 sacriall

other creatures

;

unto the metals

fice

;

sacrifice

unto Mercy and

Charity. 8 3.

We sacrifice unto the good Spe^ta-Armaiti

we sacrifice unto the good made by Mazda and holy.

sacrifice

Spe^ta; we seasons; we

unto

sacrifice sacrifice

;

Rita, with eyes of love,

Haurvatl*,

the

Amesha-

unto the prosperity of the unto the years, the holy and

masters of holiness.

We sacrifice unto Ameretd/, the Amesha-Speta we sacrifice unto fatness and flocks we sacrifice unto the plenty of corn we sacrifice unto the powerful Gaokerena, made by Mazda. 4 We sacrifice unto 9 (At the G&h Hivan) ;

;

Strfizah II, 1-2.

Sirdzah

II,

5-7.

Sfrdzah

II,

Strdzah

II, 7.

3-4-

VASTS AND slRdZAHS.

Mithra, the lord of wide pastures

Rlma

;

sacrifice

unto

./ifofistra.

We sacrifice unto

(At the G&h Rapithwin) Vahista and Atar, the son of :

(At the

G&h

Uzlren)

Asha-

Ahura Mazda.

sacrifice

unto

ApSm

Napi*, the swift-horsed, the tall and shining lord, the lord of the females we sacrifice unto the holy ;

made by Mazda.

waters,

sacrifice (At the Gih Aiwisrtithrem) unto the good, powerful, beneficent Fravashis of the faithful; we sacrifice unto the females who bring 1

forth flocks of males

;

of the seasons;

we sacrifice unto the prosperity sacrifice

unto the well-shapen,

we sacrifice unto Verethraghna, made by Mazda; we sacrifice unto the crushing

tall-formed Strength;

Ascendant.

(At the Gfih U^ahin)

We sacrifice unto the holy, who makes

tall-formed, fiend-smiting Sraosha,

the

world grow, the holy and master of holiness; we we sacrifice unto sacrifice unto Rashnu-Razirta ;

who makes

Arstbt,

the world grow,

who makes

the

world increase. III.

Let the Y&tus be crushed, O Zarathurtra a both Da&vas and men 8 Who is he in whose house, O Spitama Zaraii.

thiwtra

perishes,

13.

every Dru^ is destroyed, every when he pronounces these words 4

It is

he who takes the seven Amesha-Spe^tas,

Str6zahII,

The YStus

are either

sorcerer, the wizard. 4

Doubtful

a Or: Let Zarathiwtra crush the Yfttus. demons or men the man-Tim is the :

Cf. Yt. VIII, 44. 6

am unable to make anything of this section.

HAPTAN VAST.

the all-ruling, the all-beneficent, as a shield x against his enemies.

We worship the Law of the worshippers of Mazda we worship the waters coming in the shape of a horse 2 made by Mazda.

;

14-15. He has renounced trespasses and faults, Zarathustra he has renounced all trespasses and !

faults

3 ,

when he throws down 4 the Vohu-Man6 and his words 6 with a

Zarathu^tra!

destroyer of 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 pri-

soner

e ,

from the hands of the [ungodly], who are

destroyed by his strength. Ashem Vohft: Holiness

the

best

all

good .... 16.

Yatha

ahft

vairyd

The

will

of the Lord

the law of holiness ....

the sacrifice and the prayer, the strength

I bless

and vigour

Of Ahura Mazda, Amesha-Spewtas

bright and glorious, and of the

;

Of Vohu-Man6;

of Peace,

whose breath

friendly 1

See Yt. VIII, 5, 4* ; cf. 20. .... vimrao/; cf. taraish . . . vt sarem Atare-vltaremaibyd xnruyg (Yasna XII, 4 [XIII, 16]): dtarexnan seems to be a sin

Doubtful

by commission, vitareman a sin by omission. *

Doubtful (frasp&vare j

frasp&is generally translated ram S-

tftntan). 5 Doubtful. *

Cf. Yt. XIII,

100 ; XIX, 86; fravajnam

uzvazha/(l.l.). \ The rest as above,

the reverse of

YASTS AND

Of Asha-VahLrta, Airyaman

the fairest; of the much-desired

l .

Of Khshathra-Vairya, of the metals l ---Of the good Spe^ta-Armaiti and of the good 2

Of Haurvat^, the master .... Of Amereti/, the master 2 .... 3 (At the Gih Hivan) Of Mithra ____ 8 (At the Gih Rapithwin) Of Asha-VahLrta ____ (At the Gdh Uzlren) Of the high lord ApSm :

NapA/' .... (At the

G&h

the faithful

(At the

Aiwisrftthrem)

the Fravashis of

____

U sahin) Of the holy,

G4h

devout, fiend-

who makes

the world grow; of Rashnu-Razirta and of Ars&t, who makes the world

smiting Sraosha,

grow,

who makes

Ashem Vohft

Give unto that body, give body, give give

him

him him

the world increase.

Holiness

man

the best of

brightness and

glory, give

him

sturdiness of body, give full

welfare of wealth, give

long, long

life,

give him the

good .... him health of

all

victorious strength of

him a

virtuous offspring,

bright, all-happy, blissful

abode of the holy Ones. 1

8 6

The The

rest as above,

Who

shall offer

The The

rest as above,

a sacrifice to the Amshaspands.

ARDIBEHICT VAST.

ARDIBEHLST VAST* 1

III.

This Yajt

for a great part devoted to the praise of the Airprayer, which is described as driving away all the diseases plagues that have been brought upon the world by Angra is

yaman and

Mainyu; and when the writer passes from the glorification of Airyaman to that of Asha-Vahirta, which is put into the mouth of Angra Mainyu himself ( 13 seq.), he makes him speak of AshaVahirta just in the same way, and ascribe him just the same powers, as he himself has done with legard to Airyaman. This is owing to the fact of Airyaman being invoked in company with AshaVahwta in the second formula of the Sir6zah 2 .

The powers

Asha-Vahma have their origin in the Amesha-Speta, who being, m his abstract

ascribed to

twofold nature of that

character, the impersonation of the highest element in Mazdeism, Divine Order and Holiness 8 , and in his concrete character, the

genius is

4 presides over the mightiest of physical elements, Fire , the and of most powerful dreaded opponents of Angra

who

one

On the other hand, Airyaman is the genius to whom Mainyu Ahura Mazda applied to heal the nine, and ninety, and nine hundred and nine thousand diseases created by Angra Mainyu 6 6

This Yart is recited every day and Aiwisrfohrem (Anquetil).

at the

Ghs

H&van, Rapithwin,

May Ahura Mazda

be rejoiced X .... is the best of all good .... I confess myself a worshipper of Mazda, a follower of Zarathurtra, one who hates the DaSvas and obeys the laws of Ahura; o.

Ashem Vohu

Holiness

For sacrifice, prayer, propitiation, and glorification unto [H&vani], and master of holiness 7 ....

the holy

Ard-f-behijt

the Parsi form for

Asha

vahirta, ard being

derived from arta, the Persian form corresponding to the

Zend

asha. 2

See Slrdzah

See Vend. Introd. IV, 30. See Yt. XVII, 18.

I, 3,

above, Yt.

and below the introductory formula.

I, o.

* 6

Fargaxd

Ibid. 33.

XXII and

Introd.

YAtfTS

AND

sfR6ZAHS.

Unto Asha-Vahwta, the fairest; unto the muchdesired Airyaman, made by Mazda, and unto the good Saoka, with eyes of love, made by Mazda and holy Be

1 ;

propitiation, with

prayer, propitiation,

sacrifice,

and

glori-

fication.

Yath& ah ft vairy6: The

of the Lord

the law of holi-

Ahura Mazda spake unto Spitama

Zarathtirtra,

will

saying: 'That thou mayest increase Asha-VahLrta, Spitama Zarathurtra 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 8

for the sacrifice

Amesha-Spe#tas 2.

and invocation of

'Say unto

the

....

Zarathurtra said:

the right

Ahura Mazda! that

words, such as they are, may increase Asha-Vahfcta, with

us,

hymns of

praise,

Sir6zaJb I, 3.

Several manuscripts

add here the

full

invocation of the greater

Sirdzah:

'We

sacrifice

unto Asha-Vahwta, the

fairest,

the

Amesha-

Speta;

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, ;

;

Mazda and 8

The Gard-nmdnem

42], Phi.

made by

holy/ or Paradise; see Yasna XVI, 7 [XVII,

tr.

The principal clause appears to be wanting, unless Zarathurtra supposed to interrupt Ahura. One might also understand the sentence in an optative sense ' Mayest thou increase . . . .'

ARDIBEHLST VAST.

with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration, once to abide in the shining luminous space, in the beautiful for the sacrifice

abodes,

and invocation of you, the

Amesha-Spe#tas. 1

. '. I proclaim Asha-Vahirta . . if I pro3 claim Asha-VahLrta, then easy is the way to the abode of the other Amesha-Spetas 2 which Ahura :

Mazda keeps with Good Thoughts, which Ahura Mazda keeps with Good Words, which Ahura Mazda 3 keeps with Good Deeds 4. (Easy is the way to the Gard-nmlna of Ahura ;

Mazda) the Gar6-nmina is for the holy souls, and no one of the wicked can enter the Gar6-nmfina and its bright, wide, holy ways (no one of them can go) to Ahura Mazda. :

;

II.

'The Airyaman prayer* smites down the strength of all the creatures of Angra Mainyu, of the 5.

Yatus and Pairikas 5 the best of

spells,

Here again

Mazda answered Asha-Vahtaa Vahirta 9

. .

It is the greatest of spells,

the very best of

all spells

;

the

a paragraph had been lost : Ahura Proclaim thou Asha-Vahuta ; if thou proclaimest .Then Zarathiutra replied I proclaim Asha-

seems as

The Gardthmdn.

An allusion to the three Paradises of Humat, Hukht, Hvarjpt, Gardthman (Yt through which the souls of the blessed pass to XXII, *

15).

The

prayer

known

Airyama-ishyd;

11-12. 8

See Vend. Introd. IV, 20-21.

see

Vendtd&d XXI,

YASTS AND

the the very fairest of all spells of all fearful most the fearful one amongst spells,

fairest

spells,

;

the firm one amongst spells, the firmest of the spells; the victorious one amongst spells,

spells all

;

of all spells; the healing one the best-healing of all spells. amongst spells, ' One may heal with Holiness, one may heal 6.

most victorious

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

Holy Word away sickness from the body of the

that heals with the will best drive faithful

for this

remedies

;

one

away; the

work 2

the best-healing of

fled

Dava

away

fled

[before

Death

it],

away; the unholy Ashemaogha

of the Wolf fled away

Pride fled

away.

Fever

fled

away

away; the Evil

;

fled

the brood

the brood of the Two-legged *

away

;

Scorn

fled

Slander fled away

Eye

;

fled

;

away

;

Hot

Discord fled

away.

The most

the

;

fled

away, the Dafiva's counter-

away, the oppressor of men fled away. 8. The brood of the Snake fled away fled

all

'Sickness fled

the healing one this one it is that

ahi

6 ,

lying words of falsehood fled away ; addicted to the Y&tu, fled away; the

Cf. Vendiddd VII, 44 (118). That Airyainan made use of the Holy Word (of spells) to cure diseases appears from Vend. XXII, 6 seq. 2 Paityftra: every work of Ahura was opposed and spoiled by a counter-work of Angra Mainyu. Cf. Bundahir I, 23 seq.; Ill, 13 seq.; Vend. I; see Ormazd et Ahriman, 195 seq. 8 See Yt. I, 10 and note 4. 4 The Ahrimanian creatures belonging to mankind, the Mairyas and Ashemaoghas (Yt. I, 10).

The

courtezan;

cf.

Vend XXI, 17

(35),

and

Introd. IV, 2g.

ARDIBEHLST VAST. Gahi,

who makes one pine 1

away the wind that away; the wind that

fled

;

blows from the North fled blows from the North vanished away. 10. 'He it is who smites me that brood of the

Snake, and who might smite those Da6vas by thousands of thousands, by ten thousands of ten thou-

he smites sickness, he smites death, he smites Davas, he smites the Da6va's counter-work, he smites the unholy Ashemaogha, he smites the oppressor of men. 1 1. 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 he smites Slander he smites smites Hot Fever Discord he smites the Evil Eye. 12. He smites the most lying words of falsehood he smites the Gahi, addicted to the Y&tu 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 Da6vas, by sands

;

the

;

thousands of thousands, by ten thousands of ten thousands. Angra Mainyu, who is all death, the worst-lying of all Dafevas, rushed from before him He exclaimed, did Angra Mainyu : " Woe 14.

the god Asha-Vahista, who will smite the sickliest of all sicknesses, who will afflict the !

Here

sickliest

all

sicknesses

;

The Zend is Kahvaredhaini, a synonym of which, Kahvaredha, Yasna LXI, 2 [LX, 7], is translated impairer of c Glory, which means very likely he who makes one dwindle, peak, and pine' (cf. Vend. XVIII, 62-64). From the country of hell; cf. Vend. VII, 2; XIX, i; Yt. 1

XXII, 25.

YASTS AND stRdZAHS.

46 1

He will

afflict *

all

will smite the

deaths

most

deaths,

will

;

fiendish of all fiends,

;

the most counter-working of all he will afflict the most counter-

will smite

counter-works, working of all counter-works 6

all

the most fiendish of all fiends

will afflict '

smite the deadliest of

the deadliest of

will

;

smite the unholy Ashemaogha, he will

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.

afflict e

;

'" 15.

brood, he brood

will smite the snakiest of the

will

afflict

Snake's

the snakiest of the Snake's

;

smite the most wolfish of the

will

brood, he will

brood

afflict

the most wolfish of the

Wolfs Wolfs

;

'"He

smite the worst of the two-legged brood, he will afflict the worst of the two-legged

brood '

will

;

He will " He will

'"He

he '

;

smite the hottest of hot fevers, he the hottest of hot fevers

will

will afflict c

smite Pride, he will afflict Pride smite Scorn, he will afflict Scorn

;

the most sknderous of slanders, the most slanderous of slanders ;

will smite

will afflict " will smite the

most discordant of

discords,

will afflict the most discordant of discords ; c " will smite the worst of the Evil Eye, he will

the worst of the Evil Eye. 1 6. '"He will smite the most lying words of he will afflict the most falsehood, lying words of afflict

falsehood

;

ARDIBEHLST VAST. '"

will

smite the

ahi, addicted to

the Yatu,

ahi, addicted to the Yitu ; c " He will smite the ahi, who makes one pine, he will afflict the Gahi, who makes one pine ;

will afflict the

"He

will

North, he

smite the wind that blows from the

will afflict the

wind that blows from the

North." c

perish

;

The Drug- will perish away, the Dru^ will the Dru^ will rush, the Drt^ will vanish. 1

Thou

perishest away to the regions of the North, never more to give unto death the living world of 2

the holy 1 8.

spirit

For

his brightness

and glory I

will offer

unto him a

sacrifice

worth being heard 8 , namely, unto Asha-Vahijta, the

fairest,

Amesha-Speta. Unto Asha-Vahirta, the fairest, the Amesha4 Speata, we offer up the libations, the Haoma and meat , the e baresma 5, the wisdom of the tongue , the holy spells 7, the speech, 8 the libations, and the rightly-spoken words. the deeds 'Y*h& hdtam: All those beings of whom Ahura Mazda knows

the

the goodness c

19.

holiness

....

Yatha ahu vairyd

The

will

of the Lord

the

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 1

meaning of apard ap&khtara, as pourv6 ap&khtara) blows against Angra Mainyu. Cf. VendtdSd VIE, 21. That is to say, worth being accepted cf. Yt. X, 32 ; the Parsis

the North

(if

this is the right

opposed to a 8

translate, 'a sacrifice

heard [from the lips of the Dasturs]' ; East India Office, XXV, 42).

^lyjl ^ji ^js-^ * The Haoma and 9

Myazda.

See Vend.

Hizvd danghah: huzvftn d&nkfh

right formulas.' T

'TheAvert4

The several operations of the As above, Yt. I, 22.

(PhLtr.). sacrifice.

Ill, i,

(Phi. tr.)

(& JU.JLA

note

means

2. (

the

YASTS AND

1 bless the sacrifice and prayer and the strength and vigour of Asha-Vahma, the fairest of the muchdesired Airyaman, made by Mazda and of the good Saoka, with eyes of love, made by Mazda and 1

;

holy

2 Vohft: Holiness is the best of all good . . . . s and man that unto brightness glory, give him health [Give] of body ; .... give him the bright, all-happy, blissful abode of the 1

Ashem

holy Ones/

IV.

KHORDAD

YAST.

two sections of this Yart refer to its nominal Genius of Health and Waters (Vend. Introd. The rest of the Yart refers to the performance of the

Only the

first

object, HaurvataV, the

IV, 7, 33). Bareshnfim ceremony as being the test of the true Zoroastrian. As the Bareshnftm purification was performed by Airyaman to drive

the myriads of diseases created not quite unaptly inserted in

away

laudation

Genius of Health. The Khord&d Yarf can be recited recite

during the

The text

Gah

by Angra Mainyu*, its a Yart devoted to the

any

time.

It is better to

Ujahin, on the day Khord&d (Anquetil).

conupt.

o. May Ahura Mazda be rejoiced .... Ashem Vohft: Holiness is the best of all I

good ....

I confess myself a worshipper of Mazda, a follower of Zarathurtra, one who hates the Da6vas and obeys the laws of Ahura;

For

sacrifice, prayer, propitiation,

the holy and master of holiness v

and glorification unto [Havani], .

Unto Haurvati/, the master 1

Cf. Slrdzah I, a.

Who

and * 8

shall

offer

;

unto the prosperity As

sacrifice

notes.

Vend. XXII, 20 [54]. As above, p. 22 and notes.

above, p. 22.

Asha-Vahirta;

cf.

KHORDAD

VAST.

of the seasons and unto the years, the masters of holiness \

propitiation, with

sacrifice, prayer, propitiation,

and

glori-

fication.

ahu vairyd

Yath

The

will of the

Lord

the

law of

holiness ....

We sacrifice unto we

Haurvat&, the Amesha-Spe^ta

;

unto the prosperity of the seasons ; we unto the years, the holy and masters of

sacrifice

sacrifice 2

holiness

Ahura Mazda spake unto Spitama Zarathu^tra,

created for the faithful the help, the enjoyments, the comforts, and the pleasures of unite them with him who would Haurvat&

saying

come up

to thee as one of the Amesha-Spewtas, as he would come to any of the Amesha-Spe#-

Vohu-Man6, Asha-VahLrta, Khshathra-Vairya, and Ameret

tas,

Speflta-Armaiti, Haurvatetf,

He who

against the thousands of thousands Davas, against their ten thousands of ten

of those

thousands, against their numberless myriads would invoke the name of Haurvati/, as one of the Amesha-Spewtas, he would smite the Nasu, he would

he would smite Bad 3 he would smite he would smite Bft^i 3.

smite Ha$i 3

Safini

, '

men]

;

proclaim the faithful man as the first [of proclaim the faithful man as the first

if I

Slr6zah

I, 6.

Names

of DaSvas.

Sfrdzah

II, 6.

According to the Parsi translator of the Dlnkart (vol. ii, p. 6g), Haji is 'he who makes sceptical;' Ban is 1 he who gives rise to the harking disease;' Sa&ni is he who causes '

harm ; B ftgi 4

The translation [23]

who preys upon.' of this paragraph

quite conjectural.

YASTS AND

Rashnu RazLsta 2 then every heavenly Yazata of male nature in company with the Amesha-

[of men] \ then

will free the faithful

Spewtas

man 3

4 the Nasu, from Hasi, from Ga^i , from Sa6ni, from Btigi from the hordes with the wide front, from the hordes with the many spears uplifted, from '

From

;

the evil

man who oppresses, from

the wilful sinner

6 ,

from the oppressor of men, from the Ydtu, from the Pairika, from the straying way. How does the way of the faithful turn and 5. 6 part from the way of the wicked ? It is when a man proAhura Mazda answered '

nouncing my spell, either reading or reciting it by 8 9 heart, draws the furrows and hides there himself, [saying]: "'I will smite thee, O Dru^! whomsoever thou thou art amongst the Drufes that whomsoever art, come in an open way, whomsoever thou art amongst the Drupes that come by hidden ways, whomsoever 6.

thou art amongst the Drupes that

defile

by contact

;

whatsoever Dru^ thou art, I smite thee away from the Aryan countries ; whatsoever Dru^ thou art, I bind thee; I smite thee down, " thee down below, O Dru^

Drufl

throw

If I

am one

of the

faithful.

The Genius

of Truth, Yt. XII. Will free me as one of the faithful. Sic;

cf.

Stari;

2. cf.

tudes Iramennes, II, 135.

How is the wicked known

from the faithful one ? 6 sm fir it, Sansk. adhyeti; safarftnit, poshayati (pustakayati? Yasna XIX, 6 [9]). 7

Mario:

Phi.

The

Doubtful: gaozaiti; read yaozdiiti

furrows for the Bareshntim purification (Vend. IX). (?

cleanses).

KHORDAD

VAST.

draws [then] three furrows 1 I proclaim him one of the faithful he draws six furrows l I proclaim him one of the faithful he draws nine c

;

proclaim him one of the faithful. 8. The names of those (Amesha-Spewtas) smite the men turned to Nasus 2 by the Drupes the seed

furrows

;

and kin of the deaf 3 are smitten, the scornful 4 are dead, as the Zaotar Zarathujtra blows them away to woe 5 however fierce, at his will and wish, as many ,

he wishes.

'From the time when the sun is down he them with bruising blows; from the time

smites

when the sun is no longer up, he deals deadly blows on the Nasu with his club struck down, for the and

of the heavenly gods. O Zarathurtra let not that spell be shown 10. to any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Athravan to his pupil 6 in black hair,

propitiation

glorification

devoted to the good law, who, devoted to the good 8 7 law, holy and brave, stills all the Drupes .

ii.' For

his brightness

and glory, I will

offer

unto him a sacrifice

worth being heard, namely, unto Haurvata/, the Amesha-Spe/zta. Unto Haurvata"/, the Amesha-Spewta, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the

perform the Bareshnftm Reading nasum kereta;

See above, p. 26, note

SaoJa;

Du*av/:

cf.

Yt.

XXII,

;

cf.

Vend. XXII, 20 [54]. nasu-kereta (Vend. VII, 26

13.

both the reading and the meaning are doubtful. Mr. West suggests, 'sends to hell' (reading dusanghv/ or

du sang ha/). 6

Doubtful.

Cf, Yt.

XIV,

Reading ashava instead of asd ava.

46.

E 2

YASTS AND

52 holy

the deeds, the libations, and the rightly-

spells, the speech,

spoken words.

'Yatha

12.

ahft vairyd

The

will

of the Lord

the law of

holiness .... 'I bless the sacrifice and prayer, and the stiength and vigour of Haurvata7, the master; of the prosperity of the seasons and of the years, the masters of holiness. (

Ashem Vohu

Holiness

the best of

all

good

* him the '[Give] unto that man brightness and glory, .... give bright, all happy, blissful abode of the holy Ones/

ABAN VAST.

v. The

Abftn Yart (or Yart of the Waters) is devoted to the great goddess of the waters, the celebrated Ardvi Sura An&hita, the 'AMU of the Greeks. Ardvi Sura Andhita (' 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

the celestial

85 seq. ;

reminds one of the Indian legend of

Gangl

This Yajt contains much valuable infoimation about the historical legends of Iran, as it enumerates the several heroes who First of all is worshipped Ardvi Sftra and asked for her help. then came Haoshyangha ( 21), Yima ( 25), Thra&aona 33), Keresispa ( 37), FranDahka( 29), ( ghrasyan ( 41), Kava Usa ( 45), Husravah ( 49), Tusa ( 53), VaSsaka's sons ( gf), Vafra Navaza ( 61), ffimispa ( 68), Ashavazdah, the son of Pourudh&khrti, and Ashavazdah and Thrita,

Ahura himself ( 16)

;

Azi

the sons of Sdyu*dii ( 72), Vistauru ( 76), Y6lrta ( 81); the Hvfivas and the Naotaras ( 98), Zarathurtra ( 103), Kava Vf^-

tispa

(

107), Zairivairi

(

112), Are^a/-aspa

and Vandaremaini

("6). This enumeration

interrupted

by a

description of the descent

( 83-89), and of certain rules for herself to Zarathurtra ( 90-97). This inhave been intentional, as it takes place just when

of Ardvi Sftra from the heavens her sacrifice given terruption

may 1

Who

shall

have sacrificed to HaurvataV.

ABAN VAST.

the course of the emimeiation brings us to the times of Zarathiutia institution of the new religion.

and of the

The Yart Ardvi Sura

is (

opened with a laudation of the benefits bestowed by 1-16), and it closes with a description of her gar-

ments and apparel.

The

record of the worship of Ardvi Sura is in a cuneiform inscription by Artaxerxes Mnemon (404-361), in which her name is corrupted into Anahata. Artaxerxes Mnemon appears to have first

been an eager promoter of her worship, as he is said erected the statues of Venus- Anihita ('A^podtnp,

to have

first

'Ai/atri&v)

Babylon, Suza, and Ecbatana, and to have taught her worship to 9 the Persians, the Bactrians, and the people of Damas and Sardes

(Clemens Alexandrinus, Protrept. g, on the authority of Berosus ; about 260 B c.). My friend M. Hale"vy suggests to me that the detailed

and

costume

(in

circumstantial description of Anahita's appearance and 126-131) shows that the writer must have described

her from a consecrated type of statuary. The principal data of the Greek writers on

Anhita

will

found in Wmdischmann's Essay (Die persische Anahita oder One must be cautious in the use of the Greek Anai'tis, 1856). sources, as the Greeks, with the eclectic turn of their mind,

inclined to confound

under the name of Anahita

female deities of Asia Minor, and her

all

were

the great

name became a common

appellation for the Aphrodites as well as for the Artemides of the East. o. May Ahura Mazda be rejoiced Ashem Vohu Holiness is the best !

all

good ....

I confess myself a worshipper of Mazda, a follower of Zarathujtra, one who hates the DaSvas and obeys the laws of Ahura ;

For sacrifice, prayer, propitiation, and glorification unto the holy and master of holiness ....

[Hftvani],

Unto the good Waters, made by Mazda unto the holy water-spring ARDVI AN&HITA unto all waters, made by Mazda ; unto all plants, made by Mazda 1 Be propitiation, with sacrifice, prayer, propitiation, ;

;

and

glorification.

Yathi aha vairyd

The 1

will

of the Lord

Sirdzah

10.

the law of holi-

YASTS AND sfR6ZAHS.

Ahura Mazda spake unto Spitama

saying:

Zarathurtra,

Offer up a sacrifice, O Spitama Zarathurtra

unto this spring of mine, Ardvi Sftra Anihita, the 1 wide-expanding and health-giving, who hates the

Da6vas and obeys the laws of Ahura, who

worthy

of sacrifice in the material world, worthy of prayer in 2 the material world the life-increasing and holy, the ;

the fold-increasing and holy, the wealth-increasing and holy, the countryherd-increasing and

increasing and holy

holy,

;

'Who makes the seed of all males pure 8 who makes the womb of all females pure for bringing 2.

who makes

all females bring forth in safety, milk into the breasts of all females in the who puts right measure and the right quality

forth

;

The large river, known

as large as the whole of the waters that run along the earth that runs powerfully from the height Hukairya 6 3.

afar, that

;

down

to the sea

Vouru-Kasha 6

4. 'All the shores of the sea 1

[LXVI,

she comes

down

Vouru-Kasha are

to all places' (Phi.

tr.

ad Yasna

LXV,

2]).

Adhu, translated g$in; 'she makes life longer* (AspendiSrji). dhu will be better translated springs, rivers (reading instead of^in; cf. Yt. VIII, 29). gby Perhaps 8

Pure and sound, without blood and

that

may

conceive again

down

(Phi.

(PhJ.

tr.).

from which the water of Arfidvfvstir a thousand men' (Bundahw XII, 5, tr. The Hukairya is 96, 121, 126; Yt. XIII, 24. and Yt. Yt. 25 IX, 8; X, 88; Yt. XV, 15;

'Hftgar the lofty

leaps

filth

that

the height of

West); cf. infia, mentioned again Yt. XVII, 28.

appears to be situated in the west (Bundahw

XXIV, 17; II, 7; Minokhired XLIV, 12). The earth-surrounding Ocean; cf. Vendlddd V, fl

text

and notes.

15 (49)

seq.,

ABN

VAST.

boiling over, all the middle of

down

she runs

there,

it is

55 boiling over,

when she streams down

when there,

Ardvi Sftra Anahita, who has a thousand cells and a thousand channels I the extent of each of she,

those

man 5.

cells,

of each of those channels

much as a

can ride in forty days, riding on a good horse. '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. '

Ahura Mazda, brought

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. '

Then Ardvi

Spitama Zarathujtra! proceeded forth from the Maker Mazda. Beautiful were her white arms, thick as a horse's 2 shoulder or still thicker beautiful was her 7.

Sftra Anfihita,

;

and thus came

thus in her heart '

she, strong, with thick arms, thinking :

"Who will

praise

me? Who

will offer

sacrifice, with libations cleanly prepared and wellTo strained, together with the Haoma and meat ? whom shall I cleave, who cleaves unto me, and

thinks with me, and bestows gifts " of good will unto me? 8 *

For her brightness and

See the description

Zaoja or zuja, an

of the body; 3

Cf.

cf.

126.

11,124-

upon me, and

glory, I will offer her

101 seq. &ira

\fy6pfvw, seems to designate

a part

VASTS AND siRdZAHS.

worth being heard ; I will offer up unto the holy Ardvi Stira Anfihita a good sacrifice with thus mayest thou advise an offering of libations a

sacrifice

;

when thou

most

art appealed to! Mayest thou be Anihita! with Sftra Ardvi fully worshipped,

Haoma and

meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the

the

words, with the deeds, with the libations, and with the rightly-spoken words.

'Y6#hS h&tSm 1

All those beings of

whom

Ahura Mazda .... II. '

10.

Offer

O Spitama Zarathurtra

up a sacrifice,

unto this spring

of mine, Ardvi Sura An&hita, the wide-expanding and health-giving, who hates the Da6vas and obeys the laws of Ahura, who is worthy

of sacrifice in the material world, worthy of prayer in the mate-

world; the life-increasing and holy, the herd-increasing and

rial

and

holy, the fold-increasing

holy, the wealth-increasing

and

holy,

8 the country-increasing and holy ; '

1 1.

Who

on her chariot, holding She goes, driving, on this men 3 and thinking thus in her

drives forwards

the reins of the chariot.

chariot, longing for " will praise heart :

Who

me ? Who

will offer

sacrifice, with libations cleanly prepared and wellTo strained, together with the Haoma and meat ?

whom

who

cleaves unto me, and thinks with me, and bestows gifts upon me, and is of shall I

will

good

unto

cleave,

'For her brightness and glory, I

will offer

her a

sacrifice,

worth

4 being heard .... 1 8

above, p. 30

io=

repeated at the end of every chapter.

Viz. for their worshipping ; cf. Yasna XXIII, re#ti=Phl. hfimfttnft, they hope, they expect. *

above,

2 [5], paitimaCf. 123.

ABAN VAST.

III. c

12.

Offer

up a sacrifice,

of mine, Ardvi

Sfira

'Whom

13.

and the same ing

down

Spitama Zarathurtral unto this spring

Anlhita l.

four horses carry, all white, of one colour, of the same blood, tall, crush-

the hates of

all haters,

of the

Davas and

men, of the Yitus and Pairikas, of the oppressors, of the blind and of the deaf 2 .

For her

brightness

and

glory, I will offer

her a

sacrifice

....

IV. c

Offer up a sacrifice, 14. Spitama Zarathiutra! unto of mine, Ardvi Sftra Anihita ....

this spring

Strong and bright, tall and beautiful of form, who sends down by day and by night a flow of 8 motherly waters as large as the whole of the waters 15.

that run along the earth, and '

For her

who runs

brightness and glory, I will offer her

powerfully*. sacrifice ....

V. 1 6. Offer up a sacrifice, Spitama Zarathustra! unto of mine, Ardvi Sftra Anhita .... (

17.

sacrifice

this spring

her did the Maker Ahura Mazda offer up in the Airyana Vafe^h, by the good river

6 DSitya 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 7 ;

1 8 6

the

above,

Yt. VIII, 47. Cf. Vend. Introd. IV, 9, 40.

Doubtful;

Mazdean

thurtra; 6

10. cf,

sacrifice

was

Cf. p. 26, note 2. Cf. above,

This is the heavenly prototype of later

shown

men by

Zara-

101.

cf.

Cf. Yt.

4 and notes.

Cf. Yt. Ill, 18.

YA5TS AND

58 1

" Grant begged of her a boon, saying: Sflra An&hita Ardvi beneficent good, most

me this, O that I may

bring the son of Pourushaspa, the holy Zarathu-rtra, to think after my law, to speak after my "

do after my law 'Ardvi Sftra Anihita granted him that boon, 19. as he was offering libations, giving gifts, sacrificing, and begging that she would grant him that boon.

law, to

For her brightness and

glory, I will offer her a sacrifice

....

VI. 20.

Offer up a sacrifice,

Spitama Zarathurtra! unto

this spring

of mine, Ardvi Sftra An&hita ....

'To her

did Haoshyangha, the Paradhita 1 offer up a sacrifice on the enclosure a of the Kara 3 with a hundred male horses, a thousand oxen, and 21.

ten thousand lambs.

'He begged

of her a boon, saying: "Grant most beneficent Ardvi Stira Andthis, good, hita! that I may become the sovereign lord of all countries, of the Da&vas and men, of the 22.

Haoshyangha

ddyan) dynasty

(cf.

\*as the first

king of the Paradh&a (PSsh-

above, p. 7, note 2, and Bundahir

Shh N&mah

XXXI,

i).

he was the grandson of Gayomarth, the first man and king, and the son of Sy&mak ; that his father having been killed by the black Dfv, he encountered him at the head of an army of lions, tigers, birds, and Paris, and It is related in Firdausi's

that

destroyed him; he then succeeded his grandfather, and reigned supreme over the seven Eeshvars of the earth. 9 Doubtful: upabda=upabanda,as thribda (Yt. VIII, 55)= thribanda; it appears from Yt. XV, 7 that the place meant here is the TaSra which is said in theBundahij (V, 7) to be surrounded

by the Albdrz 8

(the Kara).

The Kara berezaiti

or Alb6rz,in MSzandarSn, south of the Caspian Sea, was supposed to surround the earth ; cf. Yt. X, 56.

ABAN YAOT.

Yitus and

Pairikas, of the oppressors, the blind

the deaf

and that

;

Davas

of the

Varena

smite

may

of Mfizana

down two

and of the

and

thirds

fiends of

Ardvi Sftra AnShita granted him that boon, 23. 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

....

VII. 24. 'Offer

up a

sacrifice,

Spitama Zarathujtra! unto

this

spring of mine, Ardvi Sura Anlhita ....

25.

'To her

did

Yima KhshaSta 4

the good shep-

5 up a sacrifice from the height Hukairya with a hundred male horses, a thousand oxen, ten

herd, offer

thousand lambs. 26.

this,

begged of her a boon, saying: "Grant good, most beneficent Ardvi Stira An-

may become

the sovereign lord of all countries, of the Dafivas and men, of the Y&tus and Pairikas, of the oppressors, the blind and the hita

that

deaf; and that

A formula

the Shah

may

take from the Dafevas both

frequently used, not only in the Avesta, but also in

N&mah.

The DaSvas in Mfizandadn. Mzandarn was held a place of resort for demons and sorcerers, and was in the Iranian legend *

nearly the same as Ceylon

mountain, to which Aid boundary of Mdzandardn.

in the Rfimftya*a.

Dahka was

See Vend. Introd. IV, 23

Yima Khsha&a (ffemshtd),

;

cf.

bound,

this Yart,

The Damivand is

the

southern

33.

an earthly king, ruled over

the world for a thousand years, while he made immortality reign in it (Yt. IX, 8 ; XV, is ; cf. Vendtted II, Introd.). 5

See above,

YASTS AND

and welfare, both fatness and flocks, both weal and Glory 27. Ardvi Stira Anihita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon. riches

For her brightness and

glory, I will offer her

sacrifice

....

VIII. 28. 'Offer up a saciifice, Spitama Zarathtutra Sfira An&hita .... of Ardvi mine, spring

'To her

29. offer 1

up a

did Asi

this

Dahika 2 the three-mouthed, ,

the land of Bawri 3

sacrifice in

After his brother

unto

Takhma Urupa, who

with a

reigned before him, had

and devoured by Angra Mainyu (Yt. IV, u, note), 8 When Yima began to sin and lost thejE&aiend (Glory), he was overthrown by A*i DahSka (ZohSk), who seized the power and

been

killed

reigned in his place for a thousand years (cf. Yt. XIX, 33 seq.). Azi DahSka, literally ' the fiendish snake/ was first a mythical '

(

personage ; he was the snake of the storm-cloud, and a counterHe appears still in that part of the Vedic Ahi or Vrztra. character in Yart

XIX

seq.,

for the jfifoaren6 against

where he

Atar

(Vendfdfid, Introd. IV, 38; with Yima KhshaSta bore at

described struggling

(Fire), in the sea

cf. this

Yswt,

90).

Vourukasha His struggle

the same mythological character, being originally, like the Vedic Yama, a solar first

Yima' when Yima was turned

'the shining

into an earthly king, Asi undeiwent In the ShSJi Nmah he is described as a man same fate. with two snakes springing from his shoulders they grew there through a kiss of Ahriman's. For the myths referring to A*i, see

hero

the

Ormazd 8

was

Ahriman,

91-95.

19). The usurper Ad, being anon- Aryan, identified with the hereditary foe, the Chaldaeans : the name of

Babylon

(cf.

Yt.

XV,

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

Babylon united

for their Semitic neighbours in Chaldsea.

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 (tudes Irardennes,

II,

210).

VAST.

hundred male horses, a thousand oxen, and ten thousand lambs. He begged of her a boon, saying " Grant 30. me this boon, O good, most beneficent Ardvi Sftra Andhita that I may make all the seven Karshvares '

empty of men."

of the earth 31.

'Ardvi Sftra Anihita did not grant him that

boon, although he was offering libations, giving gifts, her that she would grant sacrificing, and entreating

him *

that boon.

For her brightness and

glory, I will offer her

sacrifice

IX. 32. 'Offer

up a

Spitama Zarathortra! unto Ardvi

sacrifice,

Sura Andhita ....

'To her

33.

valiant

Athwya

Thra&aona 1 the

did

heir

of the

up a sacrifice in the fourwith a hundred male horses, a

clan, offer

cornered Varena

3 ,

thousand oxen, ten thousand lambs. He begged of her a boon, saying " Grant 34. me this, O good, most beneficent Ardvi SAra Ani'

hita

that I

may overcome A#i Dahdka,

the three-

mouthed, the three-headed, the six-eyed, who has a thousand senses 4 that most powerful, fiendish Dru^ 1

ThraStaona (Feitdtin), son of Athwya, conquered Aai and bound him to Mount Dam&vand, where he is to stay till the end of 1

the world, when he shall be

let

loose

(Vendid&l, Introd.IV, 12, 18; XXIX, 8 seq.)*

and then

Bahman Yart

Vfs6-puthra=Pahlavi barbttft

(see

killed III,

by Keres&spa Bund. j

55 seq.

Etudes Iraniennes,

II,

139)8

18 and Introd IV, 12. Modern tradition suphave been the region of Ghilan (very likely on Mount Damftvand). proximity to MUzandardn and

Vend. poses Varena Cf.

account of its *

See Yt, X, 82, note.

YASTS AND

that demon, baleful to the world,

the

strongest created against the material world, to destroy the world of the good prin1 and that I may deliver his two wives, ciple

Drug* that

Angra Mainyu

;

2 Savanghav& and Erenav&6 who are the fairest of body amongst women, and the most wonderful ,

creatures in the world

Ardvi Sftra Andhita granted him that boon, 35. as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon. '

For her brightness and glory, I

will offer

her a sacrifice ....

X. '

36.

Offer

up a

sacrifice,

Spitama Zarathiwtra ! unto Ardvi

Sura An&iita

did Keresispa 4 the manly-hearted, offer up a sacrifice behind the Vairi Pisanah 5 with a 37.

'To her

Cf. Yt. XIX, 37. The two daughters

they are called

the

of Yima, who had been ravished by A*i Sh&i N&nah Shahrindz and ArnavSz :

et ErenavS^). (see Etudes Iraniennes, II, 213, Savanghav Thragtaona delivered them, and then married them ; he had a son,

and two sons from ShahrinSz, Tura and Sainma ; Airyu, Tura, and Sairima became the kings of Irfin, Turfin, and Rum.

Airyu, fiom Arnav^z,

Yt IX, 14; XV, 24; XVII, 34. Kerestepa (Garsh&sp), 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, 27 seq.; Cf.

Yasna IX, 10 (29); Vend. 5

10 (36).

The

Pirfn valley, south of Cabool. It was in the land of Cabool that the Keresispa legend had its rise, or at least it was localised

there.

Keres&pa

lies asleep,

XIII, 6 1, note).

in the plain near the Pfrfn valley that the end of the world comes (see Yt.

till

VAST.

hundred male horses, a thousand oxen, ten thousand lambs.

'He begged of her a boon,

38.

good, most beneficent Ardvi Stira Anihita 1 may overcome the golden-heeled Ga^darewa ,

this,

that

saying: "Grant

all

though

the shores of the sea Vouru-Kasha are

boiling over

and that

;

may run up

to the strong-

hold of the fiend on the wide, round earth, whose ends lie afar." '

Ardvi Sura Andhita granted him that boon, as he was offering libations, giving gifts, sacri39.

ficing,

and entreating that she would grant him that

boon. 1

For her brightness and

A Parsi

Gaadarewa. tain,

and

glory, I will offer her

sacrifice

....

poem, of a very late date, gives further details about It was a monster who lived in the sea, on the moun(

in the valley;

he was called Pashnah zarah, because the

sea did not go above his heel (a misinterpretation of his Avestean epithet zairi pdshna, golden-heeled, the Zend zairi being mishis head would rise to the taken for the Persian zarah tj, sea) ; sun and rub the sky ; he could swallow up twelve men at once. Keres&spa fought him for nine days and nine nights together ; he

drew him

at last

with his club spoiled by his

from the bottom of the sea and smashed

when he fall

fell

(Spiegel,

Die

the ground,

many

his

head

countries

were

traditionnelle Literatur der Parsen,

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 P- 339>

a heavenly Soma-priest or a jealous possessor who grudges it man. "What was the original form of the myth in Mazdeism

not

clear.

A*i Dahika.

In the

Shh Ndmah he

Cf. Yt. XV, 2 7 seq.,

notes; 215, note

appears as the minister of

and Ormazd

et Ahriman,

pp. 99,

YASTS AND

XL *

40.

Offer

up a sacrifice,

Spitama Zarathujtra

unto this spnng

of mine, Ardvi Sflra Anfihita ....

'To her

41.

syan

offer

did the Turanian murderer, Frangra-

up a

sacrifice

in his cave

under the

with a hundred male horses, a thousand oxen, ten thousand lambs. He begged of her a boon, saying " Grant 42. earth

good, most beneficent Ardvi Sftra An3 I hita that may seize hold of that Glory that is 3 waving in the middle of the sea Vouru-Kasha and

this, !

Frangrasyan (AfrSsyib) was king of The perpetual struggle between

TMn

for

two hundred

Lin and TMn,

which was represented in the legend by the deadly and endless wars between Afr&sy&b and the Iranian kings from Minoihr down to Kai Khosrav (Kavi Husravah). The chief cause of the feud was the murder of Syivakhsh (SydvarsMna) by AfrSsy^b ; Sydvakhsh, son of Kai Kaus (Kava Lisa), having been exiled by his father, at the instigation of his mother-in-law, took refuge with Afr&sya*b, who received him with honour, and gave him his years.

lasts to this day,

daughter in marriage: but the fortune of Syavakhsh raised the jealousy of AfrSsyib's brother, Karsivaz (Keresavazda), who by

means of calumnious accusations extorted from AfrSsySb an order for putting him to death (see Yt. XIX, Syivakhsh 77). was revenged by his son, Kai Khosrav, the grandson of Afrsyab (Yt IX, 2

22).

Hakan6

: Firdausi speaks of a cave on the top of a mounnear Barda tain, (on the frontier of Adarbai^n), where Afrfisydb, when defeated, took refuge, and was discovered by Kai Khosrav;

that cave was called

N&nah, IV, a palace columns : maidl, 8

Yt.

the cave of

Aftsyb

(hang i Afritsifib ; Shfih In an older form of the legend, that cave was

built under-ground, with walls of iron its

61;

Le Hang

196).

and a hundred was a thousand times a man's size (AogeBund. XII, 20: see Etudes Iraniennes, II, 225,

height cf.

d'AMsydb).

XIX, g6

seq.

VAST. that belongs to the

Aryan and

to those not yet born,

people, to those born and to the holy Zarathnrtra."

Ardvi Sftra Anihita did not grant him that

43.

boon. 'For her brightness and glory, I

will offer

her a sacrifice ....

XII. (

44.

Offer up a sacrifice,

O Spitama Zarathurtra!

unto this spring

of mine, Ardvi Sura An&hita ....

her did the great, most wise Kavi Usa 1 offer up a sacrifice from Mount Erezifya 2 with a hundred male horses, a thousand oxen, ten thousand '

45.

lambs. " Grant begged of her a boon, saying me this, O good, most beneficent Ardvi SAra Anihita that I may become the sovereign lord of all countries, of the Da&vas and men, of the Y4tus and Pairikas, of the oppressors, the blind and the deaf." 47. Ardvi Stira Anihita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.

46.

For her

brightness

and

glory, I will offer her

sacrifice

....

XIII. 48. 'Offer up a sacrifice, O Spitama Zarathurtra I unto this spring of mine, Ardvi Sura An&hita .... l

49.

her did the gallant Husravah 8, he

who

Kavi Usa (Kai Kaus), the son of Kavi Kavlta (Kai Kob&d) the father of Sy&vakhsh (see p. 64, note i), was the second king of the Kayanian dynasty. 8 Mount Erezifya has been supposed to be the same as the Sariphi Montes hi Ptolemaeus, which stretch between Margiana and Ariana (Burnouf, Commentaire sur le Yasna, p. 436). 3 Kai Khosrav; cf. p. 64, notes i and 2.

and

VASTS AND sfR6ZAHS.

66 united the

Aryan nations

into

one kingdom

offer

2 up a sacrifice behind the .ATa&Sasta lake the deep 8 with a hundred male horses, a lake, of salt waters ,

thousand oxen, ten thousand lambs. He begged of her a boon, saying 50.

Grant me

this, good, most beneficent Ardvi Sftra Anihita that I may become the sovereign lord of all countries, of DaSvas and men, of the Yitus and Pairikas, of the oppressors, the blind and the deaf; and that 4 and I may have the lead in front of all the teams !

he may not pass through 6 the forest 6 he, the murderer 7 who now is fiercely 8 striving against me 9 on horseback 10 ." 51. 'Ardvi Stira AnsLhita granted him that boon, that

as he

was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon. '

For her brightness and

glory, I will offer her

sacrifice

XIV.

c 52. Offer up a sacrifice, Spitama Zarathmtra I unto of mine, Ardvi Sura AnShita ----

53.

Doubtful.

this spring

her did the valiant warrior Tusa u offer

lake in AdarbafcSn, with salt water: fish cannot live in it (Bundahu XXII, 2). It is the same as Lake Urumiah. Its name is

miswritten in Firdausi 3

Doubtful; see fitudes Iraniennes,

In pursuing his adversary. The White Forest (ibid.).

6 8

7 9

Possibly, 'vieing in horses Yt. XIX, 77.

for JT&^ast,

CM.^

for

uruyfcpa, p. 179. Doubtful (cf. Yt. XV, 32). AurvasSra (ibid.).

II, 5

Doubtful

cf.

(Khan^ast

Trying to

flee

and escape.

(for the swiftness of the race):

Tusa, in the ShSh Nftmah Tus; one of the most celebrated Fahlavans of Kai Ehosrav; he was the son of king Naotara (N6dar).

YAST.

worship on the back of his horse \ begging

67 swift-

ness for his teams, health for his own body, and that he might watch with full success 2 those who

hated him, smite down his

foes, and destroy at one stroke his adversaries, his enemies, and those who

hated him 54. this,

3 .

'He begged of her a boon, saying: "Grant me

good, most beneficent Ardvi Stira Anihita may overcome the gallant sons of VaSsaka 4

that I

by the castle Khshathrd-saoka, that stands high up on the lofty, holy Kangha a 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." Ardvi Sftra Anihita granted him that boon e 55. as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon. *

For her brightness and

He offers not a

Not

glory, I will offer her a sacrifice

full sacrifice,

be taken by

Cf.Yt.X,u,94,

....

being on horseback.

surprise.

114.

Va&saka was the head of the Vis ah family, whose foremost member was Pfr&n Vfsah, the clever and upright minister of Afrsyb, the Turanian Nestor; but his counsels were despised for the common ruin, and himself perished with all his sons in the war

against Irn.

was a town founded by Sy&varsh&na, during his a part of the land of Khv&izm, which is described as an earthly paradise. This city was built on the top of a high mountain (Aatare-Kangha, Yt. XIX, 4). The Khshathrd-saoka castle is called in the Sh&h N&mah Kang dear, 'the fortress of Kangha;' and, possibly, Khshathrd-saoka is a mere epithet of II

Kangha

exile,

the castle of kingly welfare/ According to the Sh&h Nftmah, Kang de* was stormed by Kai Khosrav himself.

dvarexn, 6

YASTS AND

XV. 56. 'Offer

up a

Spitama Zarathurtral unto

sacrifice,

this

spring

of mine, Ardvi Stoa Andhita ....

57.

up a

'To her

did the gallant sons of Va&saka offer the castle Khshathrd-saoka, that

sacrifice in

stands high up on the lofty, holy Kangha, with a hundred male horses, a thousand oxen, ten thousand

lambs. '

Grant of her a boon, saying us this, good, most beneficent Ardvi Stira Anfihita! that we may overcome the valiant warrior

They begged

58.

we may

Tusa, and that their fifties

and

smite of the Aryan people

their hundreds, their

hundreds and

and tens of thousands and

their thousands, their thousands

their tens of

thousands, their of myriads V

their

myriads

59.

'Ardvi Stira An&hita did not grant them that

boon. 1

For her brightness and

glory, I will offer her

sacrifice

....

XVL O

up a sacrifice, Spitama Zarathurtra of mine, Ardvi Sfkra AnShita .... 60. 'Offer

6 1.

unto

this spring

The old 2 Vafra Naviza worshipped her, when

the strong fiend-smiter, Thra6taona, flung him up in the air in the shape of a bird, of a vulture 3. 1

(the

Cf. 53-54Doubtful (pourvd); perhaps

paoiryd-/ka6sha;

offers is quite

cf.

the

man

of the primitive faith'

Yt. XIII, o, note):

a Zoroastrian one

(cf.

17, 104,

the sacrifice he and note 2 to the

latter). 8

allusion

ThraStaona (except in

made here to a myth, belonging to the of which no other trace is found in the Avesta

cyclus,

XXIII,

4).

It referred

most

likely to the

time

when

ABAN

VAST.

He went on flying, for three days and three his own house but he could not, he towards nights, could not turn down. At the end of the third night, 62.

;

when

the beneficent

dawn came dawning

up, then

prayed unto Ardvi Sftra AneLhita, saying " Ardvi Sura Anihita! dothou quickly hasten 63. I will helpfully and bring me assistance at once. :

prepared and well strained, along with Haomas and meat, by the brink of the river Rangha, if I reach alive the earth

a thousand

offer thee

libations, cleanly

made by Ahura and my own

house."

64. 'Ardvi Sftra AnShita 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

and radiant *. 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 SAra Anihita granted him that boon, as he was offering up libations, giving gifts, sacrificing, 3 entreating that she would grant him that boon .]

golden

For her brightness and

glory, I will offer her a sacrifice

....

ThraStaona, on his march to Bawri, the capital of A*i (cf. 29), arrived at the Tigris (the Rangha); an angel then came and taught him magic to enable him to baffle the sortileges of A*i (Shfih

N&mah). We have in this passage an instance of his talents as a wizard, and one which helps us to understand why Thra&taona is considered as the inventor of magic, and his name is invoked in 101 ; Anquetil, spells and incantations (Hamzah Ispahanensis, p. note Yt. and Cf. II, pp. 135 seq.). XTV, 40 1 Urvtkh $na, a word of doubtful meaning. 9

Cf.Yt.V,78, 126. This clause is no doubt spurious

here.

YASTS AND

XVII. 67. Offer up a sacrifice, O Spitama Zarathortra of mine, Ardvi Sura Anihita ---'

68.

To her did 6mspa

offer

unto

this

spring

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 Da6vas, coming from afar in battle array. "

Grant me this, O good, most beneficent Ardvi Sftra Anihita that I may be as constantly victorious as any one of 69.

'He

asked of her a boon, saying

all

the Aryans

Ardvi Sftra Anfthita granted him that boon, 70. as he was offering up libations, giving gifts, sacrithat she would grant him that ficing, and entreating '

boon. (

For her brightness and

glory, I will offer her a sacrifice

....

XVIII. ' Spitama Zarathurtra 71. Offer up a sacrifice, of mine, Ardvi Sura Anfihita ----

72.

'To her

unto

this

spring

did Ashavazdah, the son of Pouru-

the prime minister of Vfotaspa (Kai Gftrtsp), appears here in the character of a warrior, though generally he is described as a sage and a prophet (Yasna XLIX [XLVTII], 9; LI [L], 8; ZardOrt N&nah; yet cf. Yt XXIII, 2). The Shdh

NSmah

has an episode which recalls this one, although very and more in accordance with the general

different in its spirit,

character of <?4m&spa. together, Gfat&sp asks

encounter :

At the moment when the two armies meet <7&msp to reveal to him the issue of the

ffm&sp obeys reluctantly, as the issue is to be G&m&sp belonged to the Hvdva family.

to the Iranians. 8

Or,

as all the rest of the

Aryans

together.'

fatal

ABN

VAST.

dhikhrti \ and Ashavazdah and Thrita, the sons of 2 Siyusdri offer up a sacrifice, with a hundred horses, ,

a thousand oxen, ten thousand lambs, by ApSm Napi/, the tall lord, the lord of the females, the 8 bright and swift-horsed . c

73.

Grant

most beneficent Ardvi

Sftra

of her a boon, saying

They begged

this,

good,

we may overcome the assemblers of Turanian Ddnus 4 Kara Asabana 6 and Vara

AnShita the

that

Asabana, and the most mighty Dftra6ka6ta, in the battles of this world 6 Ardvi Sftra Anfihita granted them that 74. boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant .

them

that boon.

'For her brightness and glory, I

will offer

her a

sacrifice

....

XIX. O

75. 'Offer up a sacrifice, Spitama Zarathurtra ! unto this spring of mine, Ardvi Sftra Anihita ....

76. 'Vistauni, the 1

Cf. Yt. XIII,

112.

son of Naotara 7 worshipped ,

Ashavazdah, the son of PouradMkhrti,

one of the immortals who

the final struggle (Bundahlr 2 Cf. Yt. XIII, 113.

will

XXIX,

A Turanian tribe, Yt. XIII,

Asabana

a stone

come

forth to help Saoshyaw/ in 6; Yt. XIX, 95). 8 Cf. above, p. 6, note x.

37-38. very likely an epithet; possibly, 'who kills with (asan-ban) ; the sling was, as it seems, the favourite weapon is

of the Dfcnu (Yt XIII, 38). e This section is the only fragment left of the legend of Ashavazdah, which must have been an important one, since

one of the immortals (Yt. XIX, 95). Vistauru, being the son of Naotara, is the brother of Tusa, which identifies him with the Gustahm (**;. f)

Ashavazdah T

Cf. Yt. XIII, 102.

in the

8Mb N&rcah:

Nddar had two

sons,

Tus and Gustahm.

YASTS AND siR6ZAHS.

her by the brink of the river Vltanghuhaiti well-spoken words, speaking thus

l ,

with

77.

'"This

true, this is truly spoken, that I

have smitten as

Da6vas as the

of the worshippers of the bear on my head. Do thou

many

hairs

leave me a dry pasArdvi sage, to pass over the good Vltanghuhaiti." 78. 'Ardvi Sfira Andhita hastened unto him in the shape of a maid, fair of body, most strong, tallformed, high-girded, pure, nobly born of a glorious race, wearing shoes up to the ankle, with all sorts of A part of the waters she ornaments and radiant 2 made stand still, a part of the waters she made flow forward, and she left him a dry passage to pass over the good Vltanghuhaiti 3 Ardvi Stira Anfihita granted him that boon, [79. as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that then,

Sflra

Anhita

boon 4.] '

For her brightness and

glory, I will offer her a sacrifice

....

xx. 80. 'Offer

up a

sacrifice,

Spitama Zarathujtra

unto

this spring

of mine, Ardvi Sfira Andhita ....

81.

'To her

did Y6wta, one of the Fryanas 6

A river not mentioned elsewhere. 64, 126. Firdausi has no mention of this episode. Cf.

Spurious.

This legend

fully told in the

Pahlavi tale of Gdrti Fiy&n

(edited and translated by West) with an immense army to the

a sorcerer, named Akht, comes city of the enigma-expounders, a beaten track for elephants, if his enigmas :

threatening to make it are not solved. Mazdayasnian,

named

Gdrti Fryftn, guesses the

VAST.

offer up a sacrifice with a hundred horses, a thousand oxen, ten thousand lambs on the Psdvafepa 1 of

the Rangha. '

begged of her a boon, saying "Grant me this, O good, most beneficent Ardvi SAra Anihita 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, 82.

the evil-doing Akhtya, the offspring of darkness." * 83. Ardvi Stira Anihita 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

gloiy, I will offer her

sacrifice

....

XXI. *

84. Offer up a sacrifice, Spitama Zarathurtra of mine, Ardvi Sura AnShita ....

85.

'Whom Ahura Mazda "

unto this spring

the merciful ordered

Stira An4hita, come thus, saying Come, * from those stars down to the earth made by Ahura, :

Ardvi

proposed by Akht; then, in his turn, he three riddles which the sorcerer is unable to guess, and, in the end, he destroys him by the strength of a Nlrang. This tale, which belongs to the same wideCf. Yt. XIII, 120.

thirty-three

riddles

proposes him

spread cycle as the myth of Oedipus and the Germanic legend of the Wartburg battle, is found in the Zarathurtra legend too

(VendidSd XIX, 4). 1 Perhaps an affluent of the Rangha (cf.Yt.Xm, 19, 19; XV, 27). 9 Between the earth and the region of infinite light there are three intermediate regions, the star region, the moon region, and The star region is the nearest to the earth,

the sun region.

and the sun region

the remotest from it

her seat in the star region (Yasna

cf.Yt.V, 132.

LXV

Ardvi Sura has

[LXIV],

;

PhL

tr.);

YASTS AND

that the great lords

of the countries, "

may worship

and

thee, the masters

their sons.

The men

of strength l will beg of thee swift horses and supremacy of Glory. 86. "

The Athravans who

read 2 and the pupils of the Athravans will beg of thee knowledge and prosperity, the Victory made by Ahura, and the crushing '

Ascendant. '"

a lord 1

The maids

of barren

womb 3

longing for of a thee husband ; , strong beg "Women, on the point of bringing forth, will beg

87.

will

of thee a good delivery. " All this wilt thou grant unto them, as '

it lies

Ardvi Sfira Anfihita I" thy power, 88. 'Then Ardvi Sftra Andhita came forth, O down from those stars to the earth Zarathoytra made by Mazda; and Ardvi Stira Anihita spake !

thus: 89. '"O pure, holy Zarathurtra! 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." ' Zarathortra asked Ardvi Sftra Anfihita " 90. :

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 Ardvi

The

Stira

An&hita

warriors.

teach.

Doubtful.

ABN

VAST.

he may not make thee run up into the heavens, above the sun 1 and that the Serpent 3 may not ;

injure thee with

8 .

with

4 .

with".

6 .

and .... poisons ." 91. 'Ardvi Sftra AnSliita 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 6

time when the sun

sun 1

rising to the time

when the

setting.

this libation of

mine thou

shalt drink, thou

art an Athravan, who hast asked and learnt the revealed law, who art wise, clever, and the Word

who

incarnate. "

92.

no foe drink, no liar, no coward, no jealous one,

this libation of

mine

let

no man fever-sick, no woman, no faithful one who does not sing the 7 G&thas, no leper to be confined " I do not accept those libations that are 93. drunk in my honour by the blind, by the deaf, by .

the wicked, by the destroyers, by the niggards, by 8 . nor any of those stamped with those the . . .

characters which have no strength for the holy

Word 9

When the beds of the rivers are dry, the cause is that Ardvi Sura 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). a

The serpent, Ari, is here A*i in his original naturalistic character, the storm-fiend (cf. Vend. Introd. IV, 38 and this Yart, The uncleanness 29, note). ascribed to his poison. 8 8

T 9

Arethna, an &ra Varenva, idem. Cf.

Vend.

Which

and unhealthiness of the 4

Xey<5ftcvov. 8

II, 29.

rivers are

Vawsaka, idem. Varenva poisons. ? Rangha*.

works. incapacitate one for religious

YASTS AND

76 1

Let no one drink of these

my libations who

no fiend with

hump-backed or bulged forward; 1 decayed teeth /' 94. Then Zarathustra asked Ardvi Stira An&hita " O Ardvi Sfira Anihita What becomes of those '

worshippers of the Da6vas bring unto thee after the sun has set 2 ?" 95. 'Ardvi Stira Anfihita answered: "O pure, the wicked

which

libations

holy Spitama Zarathortra! howling, clapping, hop8 six hundred and a thousand ping, and shouting ,

Dafevas,

who ought not

receive those libations after [the '

sun has

to receive that sacrifice

that

men

bring unto

4 ,

6 set] ."

worship the height Hukairya, of the 7 deep precipices made of gold, wherefrom this mine Ardvi SAra Anihita leaps, from a hundred times the 96.

I will

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 9

'For her brightness and glory, I

will offer

her a sacrifice ....

XXII. '

97,

Offer up a sacrifice,

Spitama Zarathiutra

unto

this spring

Mazda

of mine, Ardvi Sftra An&hita ....

98. 'Before Cf.

Vend.

whom

the worshippers

II, 29.

Vend. VII, 79 and note 2 ; cf. above, 91. For joy. The translations of those several words are not Cf.

certain.

Doubtful

Perhaps, those cups (yam**). up from 94. The text here has vlspd- vahmem, ' worthy of all prayer ;' the reading v! sp6-va6mem from Yt. XII, 24 seems to be better. Filled

Cf.

102, 121.

Cf.

4, 102, 121.

ABAN VAST.

stand with baresma in their hands

the

Hv&vas did

1 the worship her, the Naotaras did worship her Hvdvas asked for riches, the Naotaras asked for ;

swift

Quickly was

horses.

Hv6va

blessed with

and full prosperity; quickly became Vfctispa, the Naotaride, the lord of the swiftest horses in these

riches

countries

2 .

99. [' Ardvi S&ra Anihita granted them that boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant them that boon 3 .] '

For her brightness and

glory, I will offer her a sacrifice

XXIII. 100.

Offer

up a

sacrifice,

Spitama Zarathu jtra

unto this

spring of mine, Ardvi Sura Anihita ....

101.

'Who

channels

has a thousand

of those channels, forty

cells

and a thousand

the extent of each of those is

of each

cells,

much as a man can

days, riding on a good horse*.

ride in

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, 1

well-scented bed, covered with pillows,

and

The Hvdva

or Hvdgva family plays as great a part in the as the Naotara family in the heroic one. Two religious legend, of the Hvdvas, Frashaortra and <rxnspa, were among the first disciples of Zarathurtra

daughter, 53i ?

H vdgvi

and the prophet married Frashaortra's

Yt. XIII, 139). For the Naotaras, see above, According to the Bundahw, Vfrt&spa did not belong to the (cf.

Naotara family (XXXI, 28) perhaps he was considered a Naotaride on account of his wife Hutaosa, who was one (Yt. XV, 35). * His very name means ' He who has many horses/ :

Spurious.

Cf.

YASTS AND

Ardvi Sftra AnAhita, O ZarathiLrtra! 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 \

XXIV. 103. 'Offer up a sacrifice, O Spitama Zarathiwtra spnng of mine, Ardvi Sura AnShita .... '

104.

unto

this

Unto her

sacrifice in the

did the holy Zarathurtra offer up Airyana Va^ah, by the good river

DSitya 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 2 He begged of her a boon, saying " Grant 105. me this, O good, most beneficent Ardvi Stira Anhita that I may bring the son of Aurvatf-aspa s, the valiant Kavi Vlrtspa, to think according to the law, to speak according to the law, to do according to the law 106. 'Ardvi S6ra An&iita 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 1 a

Cf.

will offer

her a sacrifice ....

96.

It is to be noticed that only Ahura and Zarathujtra Vafra (and perhaps Navftza; see p. 68, note 2) offer the pure

Cf.

17.

Zoroastrian sacrifice. 8

Called L6hrSsp in Parsi tradition. Cf. 18. The conversion of Vfrt&spa by Zarathurtra is the turning-point in the earthly history of Mazdeism, as the conversion *

of Zarathurtra

by Ahura himself

XXIV and IX,

26.

its

heavenly history.

Cf. Yt.

ABAN VAST.

XXV. Spitama Zarathurtral unto Anihita ....

this

107. 'Offer up a sacrifice,

spring of mine, Ardvi Sftra

Unto her did the tall * Kavi Virtkpa 2 offer 3 up a sacrifice behind Lake Frazdinava with a 108.

hundred male horses, a thousand oxen, ten thousand lambs. '

109.

He begged

of her a boon, saying

" :

Grant

Sftra Anigood, most beneficent Ardvi that I may overcome TSthrava^, of the bad

this,

hita

and Peshana, the worshipper of the Davas,

law,

and the wicked Are^-aspa 4

in the battles of this

world!" 1 10.

'Ardvi

Sftra

Anihita

him that

granted

boon, as he was offering up libations, giving gifts, that she would grant him sacrificing, and entreating that boon. '

For her brightness and

sacrifice

....

[LVI, g, Berezaidhi, translated buland (Yasna LVH, See Yt, XIII, 99; V, 98, 105. A lake in Seistan (Bundahw XXII, 5) ; from that lake will

Hfishgdar B^m!

(Ukhshya/-ereta), the

Zarathiwtra, not yet born *

her glory, I will offer

Of these

(Bahman Yart

three, Are^a/-aspa alone

first

III,

2]).

rise

of the three sons of

;

known

cf.

Yt. XIII, 98).

to Firdausi;

the celebrated Ar^isp, who waged a deadly war against GflrtSsp to suppress the new religion: he stormed Balkh, slaughtered and was at last defeated and Ldhrfisp and Zartfirt (Zarathiutra), killed

Gtotftsp's son, Isfendyftr.

Zoroastrian period. In the Avesta he is a Zfoyaona; see Yt. IX, 30. (Tura), but

the Aftesyftb of the

not called a Turanian

YA5TS AND stR6ZAHS.

XXVI. O

in.

'Offer up a sacrifice, Spitama Zarathurtra Andhita .... Ardvi Sura of mine, spring

unto this

'Unto her did Zairi-vairi l who fought on horseback, offer up a sacrifice behind the river 2 with a hundred male horses, a thousand Diitya 112.

oxen, ten thousand lambs. " Grant me 113. He begged of her a boon, saying most Ardvi Sftra An&hita! that beneficent this, good, '

may overcome Peshd-^Tangha the corpse-burier 4 Humiyaka the worshipper of the Davas, and the I

wicked Ar^a^-aspa 5 in die battles of this world. 6 114. 'Ardvi Sftra AnShita 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

XXVII. sacrifice, O Spitama

115. 'Offer up a spring of mine, Ardvi Sura An&hita .... '

1 1 6. 1

her a

sacrifice

Zarathttftra

....

unto this

Unto her did Are,^a#-aspa and Vadaremaini 7

Zartr in Firdausi, the brother of

Vlrt&pa;

cf.

Yt. V, 117;

XIII, 101. a

TheAraxes(VendtdadI, 3 ).

Doubtful

This

(cf. Vend. Ill, 36 seq.). perhaps an epithet to Peshd-JSTangha, 'the most

malicious.' 5

See

p. 79,

note 4.

we may

favour to the

trust the

last,

Sh&h N&nah, she did not grant her was killed by one of the generals of

as Zartr

Aigisp, Bfdirafsh. 7 brother of Ar^isp's: his

name

is slightly altered in

(Andarfonan miswritten for Vandarfman, Etudes Iraniennes, p. 228).

^U^jJl

for

Firdausi

^U^jJ^;

see

YAST.

offer up a sacrifice by the sea Vouru-Kasha, with a hundred male horses, a thousand oxen, ten thousand

lambs. 117.'

They begged of her a boon,

saying

Grant

this, O good, most beneficent Ardvi Sftra Anihital

we may conquer the valiant Kavi Vtrtfispa and Zairivairi who fights on horseback, and that we may

that

smite of the Aryan people their

fifties

and their hun-

their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads."

dreds,

1 1 8.

Ardvi

Stira An&hita did not grant

them 2 that

were offering up libations, giving and entreating that she should grant

favour, though they gifts, sacrificing,

them

that favour.

'For her brightness and glory, I

will offer

her a

sacrifice

....

XXVIII.

Spitama Zarathurtra I 119. 'Offer up a sacrifice, Sura Anahita .... of Ardvi mine, spring 1 20.

'For

whom Ahura Mazda

has

unto this

made

four

the wind, the rain, the cloud, and the sleet and thus ever 8 upon the earth it is raining, snowing, hailing, and sleeting and whose armies are so many and numbered by nine-hundreds and thousands.

horses

;

121. 'I will worship the height Hukairya, of the 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 ;

Franghrasyanem Keresavazdem (Yt XIX, 77); Ashavazdanghd Thritahg (Yt. XIII, 113 ; and same Yart, ng), and in the present passage Vtrtsp6 Zairivairij (see Etudes Iraniennes, II, 229).

cf.

* 8

Both were killed by Isfendy&r (Shh N&mah). Mfrti translated ham^ak, sad (Yt. VII, 4).

YASTS AND

deep precipices, made of gold, wherefrom this mine Ardvi Stira Anfihita 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

and she runs powerfully *.

earth, '

For her brightness and

glory, I will offer her

sacrifice

....

XXIX. 122. 'Offer

up a

sacrifice,

Spitama Zarathortral unto

this

spring of mine, Ardvi Sftra Anlhita .... *

123.

She

stands, the

good Ardvi

Stira Andhita,

2 waiting for a man who wearing a golden mantle shall offer her libations and prayers, and thinking ,

thus in her heart '

124.

Who will praise me ? Who will offer me

sacrifice, with libations cleanly prepared and wellTo strained, together with the Haoma and meat ? whom shall I cleave, who cleaves unto me, and

thinks with me, and bestows gifts " of good will unto me B ? '

For her brightness and

upon me, and

glory, I will offer her a sacrifice

....

XXX. 125. 'Offer up a sacrifice, Spitama Zarathujtral spring of mine, Ardvi Stira Anihita ....

126. 'Ardvi

Sftra Anihita,

who

unto

stands carried

forth in the shape of a maid, fair of body, strong, tall-formed, high-girded, pure, nobly 1

a 8

12I=

this

most

born of

96, 102.

Paitidina, a mantle, a tunic (Vend. XIV, 9 See 8, ii.

[28]).

VAST.

a glorious race \ wearing along her .... fully embroidered with gold

a mantle

;

127.

Ever holding the baresma

in her hand, ac-

cording to the rules, she wears square golden ear8 rings on her ears bored , and a golden necklace

around her beautiful neck, she, the nobly born Ardvi Stira An&hita and she girded her waist tightly, so that her breasts may be well-shaped, that they may be tightly pressed * 128. Upon her head Ardvi Sftra Anihita bound a golden crown, with a hundred stars 6 with eight 6 a well-made crown, in the rays, a fine .... 7 a with fillets streaming down. .... shape of 8 129. 'She is clothed with garments of beaver Ardvi Stira Anhita 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 SAra that I, fully I beg of thee this favour AnShita ;

;

blessed,

rich in horses 9 ,

may conquer large kingdoms,

with high tributes, with snorting horses, sounding chariots, flashing swords, rich in aliments, with stores of food, with well-scented beds 10 ; that I may have 2

Cf.

Doubtful (sispemna, from

4 6

64, 78. sif,

note

^A^)^ Gems.

Anupdithwaithn. ? Ratha; the usual meaning of rath a

the round shape of the chest of a chariot 10

cf.

(

Doubtful.

Zacwa;

Possibly otter, Vend.

Cf.YtXVII,

a chariot ;' perhaps

meant 9

XIV.

Doubtful

YASTS AND sfR6ZAHS. wish the fulness of the good things of and whatever makes a kingdom thrive l

life

good, most beneficent Ardvi Sftra beg of thee two gallant companions, one

131. 'Here,

Anihita

two-legged and one four-legged

who

2 :

one two-legged,

quickly rushing, and clever in turning

is swift,

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 132.

wing or the

left

right.

'Through the strength of this sacrifice, of

from those stars towards the

3 ,

towards the earth

sacrificing

boiling [milk ];

come down made by Ahura,

Ardvi Stira Andhita

this invocation,

come

priest,

to help

towards

him who

libations, giving gifts, sacrificing,

may be

133. holiness '

. .

ahft

vairyd

full

;

that all those

strong, like king Virtfispa.

'For her brightness and glory, I

Yatha

the

offering up and entreating that

thou wouldst grant him thy favours gallant warriors

The

will offer will

her a sacrifice ....

of the Lord

the law of

bless the sacrifice

and prayer, and the strength

and vigour of the holy water-spring Anihita. Ashem Vohft Holiness is the best of all good .... '[Give] unto that man brightness and glory, .... give him '

bright, all-happy, blissful

abode of the holy Ones

The

A good horse and a good driver.

Cf.

the

' !

translation of the last clause is doubtful

85, 88.

Aspendi&ji ad Vend. XIX, 40 [133].

KH6RSH&Z? VAST.

VI.

(VAST TO THE SUN.) This Yart

any time, but

recited at

particularly

the days

consecrated to the sun and to Khshathra-Vairya (Shahrfvar), Mithra 1 (Mihir), Asman (Ismin), and Anaghra rao&zw (Anir&i ): the last

Asman (the Heaven), Anaghra (the infinite Light), have a natural connection with the sun, but its connection with three, Mithra,

Khshathra-Vairya is not so clear. Of this Yart we have a Pahlavi (East India Office, XII), a Persian all

(ibid.

XXIV), and a

Sanskrit translation (Fonds Burnouf

;

three edited in fitudes Iraniennes, II).

May Ahura Mazda be rejoiced

Ashem Vohu:

Holiness

....

the best of

all

good ....

I confess myself a worshipper of Mazda, a follower of Zarathurtra, one who hates the DaSvas and obeys the laws of Ahura ;

For sacrifice, prayer, propitiation, and glorification unto [H&vam], and master of holiness * ....

the holy

Unto the undying, shining, swift-horsed Sun 3 Be propitiation, with sacrifice, prayer, propitiation, ;

and

glorification.

Yath& ness 2 i.

ahft vairyd:

The

will

of the Lord

the law of holi-

sacrifice

unto the undying, shining, swift-

horsed Sun.

When

the light of the sun waxes warmer 4 when the brightness of the sun waxes warmer, then up 1

the nth, i6th, 27th,

and 30th days of the month (Anquetil,

II, 184)2

above, Yt I, o. That is to say, rises

s '

(Phi.

tr.).

Sfr6zah

11.

YASTS AND siR6ZAHS.

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 holi-

ness \ for the increase of the undying, shining, swifthorsed Sun.

And when

the sun rises up, then the earth, made by Ahura, becomes clean a ; the running waters become clean, the waters of the wells become clean, 2.

the waters of the sea

waters become clean creatures of the

Good

;

become all

clean, the standing the holy creatures, the

Spirit,

become

clean.

3. Should not the sun rise up, then the Dafivas 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

shining,

up a swift-horsed Sun offers

unto the undying, to withstand darkness, to

sacrifice

withstand the Dafivas born of darkness, to withstand the robbers and bandits, to withstand the Yfitus and Pairikas, to withstand death that creeps in

unseen

up to Ahura Mazda, offers it up to the s He Amesha-Spetftas, offers it up to his own soul all the heavenly and worldly Yazatas, who rejoices

offers it

offers

up a

sacrifice

unto the undying, shining, swift-

horsed Sun. 5.

I will sacrifice

unto Mithra, the lord of wide

Literally of the body of holiness/ that is to say, of the bodily creatures that incorporate holiness. * 'From the uncleanness that the DaSvas mix with the earth

during the night 8

As he

(Phi

benefits

tr.).

them and himself thereby.

KH6RSH&? VAST. pastures,

who has a thousand

ears,

ten thousand

eyes.

unto the club of Mithra, the lord of wide pastures, well struck down 1 upon the skulls of the Da6vas, I will sacrifice

I will sacrifice

unto that friendship, the best of all moon and the

friendships, that reigns between the

sun

6. For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the undying, shining, swifthorsed Sun. Unto the undying, shining, swift-horsed Sun we offer

the libations, the

Haoma and

of the tongue, the holy

meat, the baresma, the wisdom

spells, the speech, the deeds, the libations,

and the rightly-spoken words 8. YSfthg Mtam All those beings of whom Ahura Mazda .... The will of the Lord is the law of holi7. Yathi ahu vairy 6 ness .... :

bless the sacrifice

and the

invocation,

and the

strength and vigour of the undying, shining, swifthorsed Sun.

Ashem Vohu: Give unto that

Holiness

body, .... give him holy Ones.

the best of all

good ....

man

brightness and glory, give him health of the bright, all-happy, blissful abode of the

Hunivikhtem: suniyuktam As they succeed one another Cf.Yt.III, 18.

(Sansk.

tr.); jul^S

in regular order,

^yi. (Pers.tr.).

YASTS AND

VIL

MAH

This Yajt to the Moon is recited on the day of the Moon, and 1 on those of Bahman, G6j, and Rim (Anquetil, II, 185). Bahman and G6s are so far connected with the Moon that all three 8 the Moon, and G6s s, all three, are gaoithra: 'Bahman in them the seed of the bull; Bahman can neither are having be seen nor seized with the hand; the Moon proceeded from Bahman 4 and can be seen, but cannot be seized with the hand ; ,

Gdf proceeded from 6 with the hand .'

the

Moon B and can

both be seen and seized

referred to here as being

z>stra, 'lord

7 of good pastures /

Of this Yart we skrit (edited in

have translations in Pahlavi, Persian, and San-

tudes Iraniennes, II).

May Ahura Mazda be rejoiced .... Ashem Vohu Holiness is the best of all good o.

....

I confess myself a worshipper of

Mazda, a follower of Zarathnrtra, one who hates the DaSvas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Havani], the holy and master of holiness ....

Unto the Moon

1 *

that keeps in

the seed of the

The 1 2th, 2nd, 14th, and 2ist days of the month. The Amshaspand Bahman is entrusted with the care of

cattle

(Vend. XIX, 20, note 8). * The Genius of Cattle; see Yt, IX. *

Bahman

in the

'good thought, good mind/ Vohu-Mand; is said to have been made out of the mind

Vedas the moon

(manas) of Puma.

For an explanation of

myth, see Ormazd et Ahriman, p. 74, note 6 See Vend. XXI, 9 [51], note 4.

that old mystical

Pahlavi commentary to this Yajt,

Vend. Introd. IV, 16, and ftudes Iraniennes,

II,

187 seq.

VAST.

Bull

unto the only-created Bull and unto the Bull 1

;

of many species

Be and

;

propitiation, with sacrifice, prayer, propitiation,

glorification.

Yathi

ahft vairyd

The win

of the Lord

the law of holi-

ness ....

Hail to Ahura Mazda! Hail to the AmeshaHail to the Moon that keeps in it the Spe^tas seed of the Bull 2 Hail to thee when we look at 1.

thee 2.

Hail to thee when thou lookest at us

How

does the

moon wax?

How

8 !

does the

moon wane ? For

days does the the does moon wane. days fifteen

so long

the waning 6

;

moon wax 4 for fifteen As long as her waxing, ;

as long as her waning, so

the waxing. long 'Who is there but thee is

wax and wane 1

Sirdzah

When

The

who makes

the

moon

I, 12.

See

Vend XXI,

text

and note.

moon

allows itself to be perceived. Pahlavi translation has the following interesting details

the

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

'For

fifteen

the heavens.'

The moon

thus a sort of moral clearing-house

between earth and heaven. 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 ' Ahiiman, 223-226): while it waxes namely, the moon they wane, namely, those that are opposed to the planets, to the bad stars; for instance, Haftdiring, Vanaawf, Twtar, Satvfcs; .... while it wanes namely, the moon they wax,

world (see Ormazd

Thus the moon that is to say, they are strong for doing good.' and the stars relieve each other in the battle against Ahriman. 6

Ahura.

Quoted from Yasna

XLIV

[XLIII], 3.

YASTS AND

9O 3.

sacrifice

the

Moon

unto the

seed of the Bull,

that keeps in

holy and master of

the

holiness.

Here

moon

;

look at the moon, here I perceive the here I look at the light of the moon, here I

perceive the light of the moon. Spe^tas stand up \ holding its glory

The Amesha-

Spe^tas stand up, pouring

made by Mazda 2 4. And when the

Amesha-

the

;

glory upon the earth,

its

moon waxes 3 on from the warmer, golden-hued plants grow of

light

the

earth during the spring 4 sacrifice unto the new moons, the and the Vtshaptathas 6. .

sacrifice

moons,

full

unto the new moon, the holy and

master of holiness ; We sacrifice unto the

moon, the holy and

full

master of holiness ; We sacrifice unto the Vlshaptatha, the holy and master of holiness. 1 8

As soon

as the

moon

appears.

Misti, meaning sadd, &

.:.

ZaremaSm, meaning vasantamse,

same meaning

in Vend.

New moon meaning (the Norse :

Dictionary,

new moon

XVIII, 9 [23] ;

and full

Cf. Yt.

VI,

mi-s&L

cf.

l^. (jl*p.;

Yt/XXII,

has the

18.

moon are not used here in the

English

month was

divided into six parts, of five days each fimt or five days' week; see Vigfusson, Icelandic

the

v.): the first five

days

(panak

fartftm) formed the '

moon within ; the next five days (pan^ak dattgar) formed the peren6-m0ngha, literally the moon full/ which in fact partly answered to our first quarter ; or atare-m<z#ngha,

literally

the

the next five days (panak sitigar), belonging to the full moon, were called the Vishaptatha ; no mention is made of the last three

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. C Neriosengh to

panak,

Yasna

(23.)

VAST.

5. I will sacrifice

unto the Moon, that keeps in

the seed of the Bull, the liberal, bright, glorious, 3

water-giving

wisdom-giving

warmth-giving,

wealth-giving

riches-giving, thoughtfulness-giving

weal -giving, freshness -giving 6 prosperity -giving 6 the liberal, the healing. ,

For

its

brightness

and

glory, I will offer

worth being heard, namely, unto the

Moon

unto

that

sacrifice

keeps in

the

seed of the Bull.

Unto up the

the

Moon

that keeps in

Haoma

libations, the

of the tongue, the holy

the seed of the Bull,

offer

and meat, the baresma, the wisdom

spells,

the speech, the deeds, the libations,

and the rightly-spoken words.

Y#h6 hStam 7.

Yathi

ahft

All those beings of whom

vairyd

The

will

Ahura Mazda

of the Lord

the law of holi-

ness ....

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 I

bless the sacrifice

Bull of

many

Ashem Vohfi

species. :

Give unto that

....

body, holy Ones.

him

the best of

brightness and

word as

all

good.

glory, give

him

replaced

by possessing

in the following.

Vare*anghatem: danak(PhL);

#anitaram (Sansk).

Khjtivantem: lakshmlvantam

' Yaokhftivafltem, pondering on what good

Zairimydvaatem:

(Sansk.). is

to be done'

haritavarwavantam, kila pnthivi(m) sSrdra-

tardm karoti (SansL). 6

health of

the bright, all-happy, blissful abode of the

Or possessing: giving may be

in this a

give

Holiness

man

Vohvvafttem

uttamasamnddhitnantam (Sansk.).

YA5TS AND

VIII. Thuya

TlR

YA.ST.

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.). This Yajt is a description of the production of the rain through the agency of the star Tijtrya. It has to struggle against the of Drought, Apaosha, is first overcome and conquers at last.

DaSva 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. 1 Twtrya is Sinus . It presides over the first month of summer (21 June-2i July). This Yart 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 Tirtrya in the calendar has been changed at some later period. This Yart is recited on the days of Tirtrya, Haurvat&f (as the

Genius of Waters), Farvardtn (as the Fravashis are his allies in the struggle 5 34) and (the wind ; 32). The struggle between Tirtrya and Apaosha is described in the Bundahlr (VII), but it has there a cosmological character it has

object the annual and regular return of the rains after the dog-days, but the production of the seas and lakes in the first

not for

its

ages of the world. o. May Ahura Mazda be rejoiced Ashem Vohft Holiness is the best of all good 1

. .

....

I confess myself a worshipper of Mazda, a follower of Zarathurtra, one who hates the Da&vas and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [Hdvani], the holy and master of holiness ----

Unto

and glorious star, and unto the powerful Satava6sa, made by Mazda, who TLrtrya, the bright

2 pushes waters forward

B &<rrpa,'7rpO7rdvT(j>v9 otov <vAxuca

icat

TOV 2eipiov (Plutarchus, de Iside et Osiride, a Sir6zah 1, 13.

wpo&myv 47 ;

cyfcaTetrn/cre,

cf. infra,

48).

VAST.

Be and

propitiation, with sacrifice, prayer, propitiation,

glorification.

Yatha* ahu vairyd ness ....

The

will of the

Lord

the law of holi-

Ahura Mazda spake unto Spitama Zarathu^tra, saying: 'We worship the lordship and mastership 1.

[of Tijtrya],

whereby he protects

dwelling, the food,

when

my 2

the Moon, the

glorious stars come I will sacrito men.

along and impart their gifts fice unto the star TLrtrya, that gives the share [of waters]. '

offer

fields their

libations unto TLrtrya, the bright

and glorious star, that gives happy dwelling and good dwelling; the white, shining, seen afar, and 3 and piercing; the health-bringing, loud-snorting its with from afar undefiled high, piercing shining, rays and unto the waters of the wide sea, the Van5 4 guhi of wide renown and the species of the Bull, made by Mazda, the awful kingly Glory, and the ,

;

Fravashi of the holy Spitama Zarathurtra. '

him a

For

his brightness

sacrifice

and

glory, I will offer unto

worth being heard, namely, unto the

star TLrtrya.

TLrtrya, the bright and glorious star, we the libations, the Haoma and meat, the up baresma, the wisdom of the tongue, the holy spells, '

Unto

offer

the speech, the deeds, the libations, and the rightlye spoken words .

Doubtful.

In his disguise as a horse ; See Vend., pp. 3, 5, note 2.

* 8

N2ma;

The

rain.

18.

see fitudes Iraniennes,

II,

124.

Cf. p. 47.

YASTS AND

hatSm: Ahura Mazda ....

All those

beings

whom

II.

'We

who

star,

glorious

unto Tistrya, the bright and the seed of the waters, is

sacrifice

tall, and strong, whose light goes afar; 1 and powerful highly working, through whom the brightness and the seed of the waters come from

powerful,

the high

ApSm Napi^

'For his brightness and being heard ....

2 .

glory, I will offer

him a

sacrifice

worth

III.

'We sacrifice unto Tfotrya, the whom long 8 flocks

rious star; for

bright and gloand herds and

men, looking forward for him and deceived in their " 4 When shall we see him rise up, the bright hope 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 ?" :

'For his brightness and

glory, I will offer

him a

sacrifice

worth

being heard ....

IV. '

rious star

unto TL? trya, the bright and glo6 flies, towards the sea Vouru-Kasha

sacrifice

;

who

as swiftly as the arrow darted through the heavenly 1

Powerfully. *

Or, 'through

whom

the beauty of the waters comes from 1 ApSm Napft/. Bereza, the high, the

Bereza, and their seed from tall,

an epithet of

B6r^; 8

4 B

cf.

34)

;

Apam Nap&f, became one of his names ApSm Nap&, see above, p. 6, note i.

for

Paitijmareti;

better,

See above,

cf.

Yt.

V, 123.

in their looking.' p. 54, note 6.

(Ized

T!R VAST.

2 space \ which Erekhsha the swift archer, the Arya amongst the Aryas whose arrow was the swiftest, ,

Mount Khshaotha to Mount HvanvaLiit*. For Ahura Mazda gave him assistance so did 7. the waters and the plants and Mithra, the lord of wide pastures, opened a wide way unto him. shot from '

;

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

'We

sacrifice

glorious star, that

unto TLrtrya, the bright and the Pairikas, that vexes

afflicts

die Pairikas, who, in the shape of worm-stars 4 1

fly

Mainivasaa=mainyu-asatt(meaningpunm?nd?fvkih,

svargasthSnam, Yasna LVII, 27 [LVI, ir, 3]). 8 Erekhsha khshviwi-ishuj, in Pahlavi (see

was

'Am

tudes Iraniennes, II, 220), or the best archer in the Iranian army.

Ari$ Shfvltir

of the swift arrow/

When Mino&hr and

AfrSsyab determined to make peace and to fix the boundary ' between Ir&i and Turin, it was stipulated that ArLr should ascend Mount Damivand, and from thence discharge an arrow towards

and that the place in which the arrow fell should form the boundary between the two kingdoms. ArLr thereupon ascended the mountain, and discharged towards the east an arrow, the the east;

flight

of which continued from the

it fell

on the banks of the ffihun

of the Early Kings

dawn of day

until noon,

when

(the Oxus),' (Mirkhond, History of Persia, trans, by David Shea, p. 175 ; cf.

Noeldeke, Zeitschrift der Deutschen Morgenlandischen Gesellschaft,

i88i,p.44S-) 8 Mount Khshaotha seems to be the same as Mount Dam&vand (see preceding note) ;

Mount Z&anvaw/ may be

the

same as Mount

Bmfn,

from which the Balkh river springs, as according to Tabari (trans, by Noeldeke, 1. L) f Arw' arrow stopped at the Balkh But it may be that the Emits given river (an affluent of the Ozus). refer to the course of TLrtrya ; cf. 38, text and note. 4 Doubtful. Shooting stars are alluded to. Mr. Geiger remarks that there is

time

when

active,

a swarm of shooting stars falling every year just at the European climate, is supposed to be most

Tirtrya, in the

the loth of August.

YASTS AND slRdZAHS.

between the earth and the heavens,

the sea

Vouru-Kasha, the powerful sea, the large-sized, deep sea of salt 1 waters. He goes to its lake in the shape

and down there he of a horse, in a holy shape makes the waters boil over, and the winds flow ;

above powerfully

around.

all

'Then SatavaSsa 2 makes those waters flow down to the seven Karshvares of the earth 8 and when he has arrived down there, he stands, beautiful, spreading ease and joy on the fertile countries 9.

(thinking in himself) the Aryas grow fertile :

"How

shall the countries

" ?

'For his brightness and glory, I

will offer

him a

sacrifice

worth

being heard ....

VI. 10.

'We

unto TLrtrya, the bright and who spake unto Ahura Mazda, saying

sacrifice

glorious star,

Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One u. " If men would worship me with a sacrifice in !

which

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 4 I should have come in the appointed time of my ;

See above, p. 66, note

SatavaSsa read southern

said to be the leader of the western stars (to be stars, Bund. II, 7), and has in its protection the

seas of the southern quarter (ibid. XIII, 12); the SatavaSsa sea

the Persian gulf. 8

This seems to be an allusion to the

tide in the

Arabian sea

(the sea Vouni-Kasha) and in the gulf of Oman, which, being a southern sea, is under the control of Satavasa (cf. preceding note and Vend. V, 18, note i). *

the right time of the year

when

rain

expected.

T!R VAST. beautiful,

two

nights, or

'We

12. c

immortal

life

\ should

be one night, or

or a hundred nights."

fifty,

sacrifice

unto Tirtrya

;

We sacrifice unto the rains of Tirtrya

'We

unto the

sacrifice

unto the rains of the C

I will sacrifice

star

first

3 ;

2 .

sacrifice

first star.

unto the stars Hapt6iri#ga 4, to

oppose the Yitus and Pairikas. 'We sacrifice unto Vana^ 5, the star made by

Mazda for 6 the well-shapen strength, for the Victory, made by Ahura, for the crushing Ascendant, for the ;

what

destruction of

distresses us, for the destruction

of what persecutes us. sacrifice unto Tirtrya, whose eye-sight is c

sound 7 '

trya,

For ten

Spitama Zarathurtra! Ti$the bright and glorious star, mingles his shape

13.

nights,

23-24 and Yt. X, 54-55, 74-

Cf.

As TLrtrya

the producer of the rain

Tirtry6nyasa==Tistara-

t&rakasya vrcshrim (Khorshetf Nyayfr 8, Sansk. 8 Tirtiya ; cf. p. 105, note 3. 4

Hapt6iriga

(Ursa Major)

tr.).

the leader of the stars in the

the gate and passage of hell, and of the those back nine, ninety, and nine hundred, and keep nine thousand and nine myriad demons, and demonesses, and fairies (Pairikas) and sorcerers (Y&tus) who are in opposition to the celestial ' sphere and constellations (Minokhired XLIX, 15 ; tr. by West).

north (Bund.

II, 7). It is 'entrusted -with

Vajiao/

Bund. 6

II, 7).

the leader of the stars in the south (read

west;

Cf.Yt.XX.

obtain .... This invocation is brought about

by the very

of Vanan/, which means who smites, who overcomes/ The peculiar office of Vana*/ is to keep the passes and gates of Mount Albdrz, around which the sun, the moon, and the stars revolve, and '

name

to prevent the Paris

and Dagvas from

road of the sun (Minokhired T

I sacrifice to '

sight

(Khorshlrf

Tktar

Nytyw

XLIX,

for

cutting off

and breaking the

12).

(=to obtain) PahL tr.)*

the soundness of the

AND

YA-STS

98 with

in the shape of

moving

light,

years of age

1 ,

and

on with the strength of the virility 1

of the

first

Here he

asks, saying:

;

he goes has the

people to assemble, here he offer

the libations

meat ? To whom male children, a troop of male

ajid the holy

N ow

purification of his own soul ? to receive sacrifice and prayer in

ought c

and the

material world, 1 6;

man was; first man he

"Who now will

shall I give wealth of

children,

tall, full

man.

calls for

Haoma

with the

man of fifteen

clever.

strength, strong, * is active as the first 14. 8

bright, with clear eyes,

by the law of excellent

the

holiness."

The next ten nights, O Spitama Zarathurtra

the bright and glorious Tistrya mingles his shape with light, moving in the shape of a golden-horned bull 6 . '

17.

asks,

with

Here he

calls for

people to assemble, here

saying: "Who now will offer me the libations the Haoma and the holy meat? To whom

a herd of oxen, and the Now I ought to purification of his own soul? receive sacrifice and prayer in the material world, by the law of excellent holiness/' shall I give wealth of oxen,

The next ten nights, Spitama Zarathustra the bright and glorious Tirtrya mingles his shape with light, moving in the of a white, beautiful 1 8.

shape

horse, with golden ears

and a golden

caparison,

The age of fifteen is the paradisiacal age in the Avesta (Yasna IX, g [18]). 2 Gayd maiatan. But the translation is doubtful; possibly * as a first-rate man is.' 8

Doubtful Cf.

;

cf.

erezi,

Yt XIV,

Vend. XIX, 37(123).

29.

Cf. Yt.

T1R VAST.

Here he calls

19.

for people to assemble, here he will offer me the libations

Who now

saying 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 ? I ought to

tasks,

Now

receive sacrifice and prayer in the material world, the law of excellent holiness/*

Spitama Zarathurtra! the bright and glorious Tfctrya goes down to the sea VouruKasha in the shape of a white, beautiful horse, with golden ears and a golden caparison *. 21. But there rushes down to meet him the Dafiva Apaosha, in the shape of a dark horse, black with black ears, black with a black back, black with 20.

'Then,

a black

stamped with brands of terror. They meet together, hoof against hoof, O Spitama Zarathustra! the bright and glorious Tistrya and the Dafiva Apaosha. They fight together, O Spitama Zarathustra! for three days and three 22.

tail,

And then the Da6va Apaosha proves than the bright and glorious Tirtrya, he stronger overcomes him.

nights.

And Tirtrya flees from the sea Vouru-Kasha, 23. far as as a Hdthra's 2 length. cries out in woe " '

and

distress,

the bright and glorious Tirtrya

Woe

I am in distress, O Waters me, O Ahura Mazda O Fate and thou, Law of the worshipand Plants

pers of 1

(

Mazda

Tirtar

Men do

not worship

with a

was converted into three forms, the form of a man and a horse and the form of a bull .... as the astrologers

the form of

say that every constellation has three forms' (Bund. VII, 4; (

tr.

Tirtrya promises his worshippers children ( 15), oxen x?)> or horses ( 19), according as he appears in the form of a

West).

man ( 2

13),

of a hull

(

16),

or of a horse

A mile (Bundahu- XXVI,

;

tr.

(

18).

West, note

i).

IOO

YAtfTS

AND

invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names \ " If men had worshipped me with a sacrifice 24. in which I had been invoked by my own name, as they worship the other Yazatas with sacrifices in which sacrifice in

which

they are invoked by their own names, I should have taken to me the strength of ten horses, the strength

often camels, the strength often bulls, the strength of ten mountains, the strength of ten rivers Then I, Ahura Mazda, offer up to the bright 25,

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 3 'Then,

Spitama Zarathu^tra! the bright and glorious Tirtrya 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 DaSva Apaosha in the shape of a dark horse, black with bkck ears, black with a black back, black with

a black

stamped with brands of terror. 28. They meet together, hoof against hoof, O Spitama Zarathurtra the bright and glorious Tfctrya, and the Dafiva Apaosha they fight together, tail,

;

Zarathortra!

till

the time of noon.

Then

the

bright and glorious Tirtrya proves stronger than the

Da6va Apaosha, he overcomes him. 29. 'Then he goes from the sea Vouru-Kasha as far as a H&thra's length: 1 *

Cf.

10 and YL X, 54 seq., 74. Vend. Introd. IV, 27.

"Hail!" 8

2<5-27=

cries

the

20-21.

101

T!R VAST. bright and glorious Tfctrya.

Mazda

O Law

Hail unto me,

O Ahura

Hail unto you, O waters and plants ! Hail, Hail will it of the worshippers of Mazda !

be unto you,

lands

The

life

of the waters will

unrestrained to the big-seeded 2 cornto the small-seeded 3 pasture-fields, and to the

down

flow fields,

whole of the material world " 30. 'Then the bright and glorious Twtrya goes back down to the sea Vouru-Kasha, in the shape of a white, beautiful horse, with golden ears and a !

golden caparison

4 .

'He makes

the sea boil up and down; he 31. 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 '

boiling over.

And the bright and

glorious TLrtrya rises up from the sea Vouru-Kasha, Spitama Zarathiurtra 32.

the bright and glorious Satava&sa 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 1

possibly 'the streams;* cf. Yt. V, i, note 2. in the ancient Persian calendar, supposed to correspond to September-October, was called idukani, which might, on that

Adhavd;

month

hypothesis, * 3

4 8

mean

(the

month) that makes streams spring

up.'

Of which the representative is wheat (Bundabir XXIV, 19). Of which the representative is the summer vetch (ibid. 21). Cf. '

18.

The

Afisindfim mountain is that which, being of ruby, of the substance of the sky, is hi the midst of the wide-formed ocean (the sea Vouru-Kasha)/ (Bund. XII, 6 ; tr. West). Mount Aftsinddm 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

YASTS AND

IO2 *

33.

Then the vapours push forward, in the regular

I shape of clouds the ways which

;

they go following the wind, along

Haoma

traverses, the increaser of

the world 2 .

Behind him travels the mighty wind, made by Mazda, and the rain, and the cloud, and the

down

sleet,

down

to the seven Karshvares of the earth.

34.

to the several places,

'ApSm Nap^U

8 ,

to the fields,

Zaratlmrtra!

Spitama

amongst the countries in the company with the mighty wind, the Glory, made by the waters 4 and the Fravashis divides the waters

material world, in

of the faithful 6. 'For his brightness and glory, I

will offer

him a

sacrifice

worth

being heard ....

VII. 35.

'We

sacrifice

glorious star,

unto Tistrya, the bright and the shining east, moves

who from

along his long winding course, along the path made by the gods, along the way appointed for him the Aftharmazd acquire health from the atmosphere' (ibid. XIII, 5). 1 2

it,

and

dispels the dryness of

Doubtful.

Haoma

opens the way for the waters from heaven as being s

the foremost element in sacrifice (cf. For the same reason 24). ' the Bundahw numbers Vohu-Mand, Good Mind/ amongst the co-

operators of Tijtrya. 8 See p. 6, note i. 4

better, 'seated in the waters;' see Yt.

XHI, 65. 8 The Fravashis

XIX, 56

seq.

and

Yt.

are active in the world straggle

cf. Yt. XIII, ; Co-operators with Tfatar were Vohftman and the angel H6m, with the assistance of the angel Bftrg- (the same as Apfcn Nap/; see p. 94, note 2) and the righteous guardian spirits in '

43.

orderly arrangement

(BundahJj VII,

3, tr.

West).

YAST.

watery way, at the

will

IO3

Ahura Mazda,

at the will

of the Amesha-Spe#tas. 'For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

VIII.

'We

36.

sacrifice

unto Twtrya, the bright and

glorious star, whose rising is watched by men who live on the fruits of the year, by the chiefs of deep J 2 understanding by the wild beasts in the mountains, the tame that run in the plains; they beasts fey ;

watch him, as he comes up to the country for a bad year, or for a good year 3 (thinking in them" How shall the Aryan countries be selves) ,

fertile?" '

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

IX. *

'We

37*.

sacrifice

unto Tirtrya, 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 Hvz.rwB.nt. 38. Ahura Mazda gave him assistance, and f

the

Amesha-Spe#tas and Mithra, the lord of wide pastures, pointed him the way : behind him went the 1

Doubtful.

For good or bad

The harvest.

chiefs of the state.

3f=

YASTS AND

104

AshLr Vanguhi 1 and Pire^di 2 on her light chariot always till, in his course, he reached Mount

tall

ffvan.va.nt 1

For

on the shining waters 8

his brightness

and

glory, I will offer

him a

worth

sacrifice

being heard ....

X. 39.

'We

sacrifice

unto Tirtrya, the bright and

who afflicts the Pairikas, who destroys die Pairikas, that Angra Mainyus flung to stop all the stars that have in them the seed of the waters * glorious star,

he blows them away then the wind blows the

40. 'Tistrya afflicts them,

from the sea Vouru-Kasha

;

clouds forward, bearing the waters of fertility, so that the friendly showers spread wide over, they

spread helpingly Karshvares. *

For

his brightness

and and

friendly

over the

glory, I will offer

him a

seven

sacrifice

worth

being heard ....

XL 41.

'We

unto Tirtrya, the bright and for whom long die standing waters,

sacrifice

glorious star,

and the running spring-waters, the stream-waters, and the rain-waters: " When will the bright and glorious Tistrya 42. 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 1

See Yt. XVII.

Doubtful

Mount

See above,

note

being situated in the sea VouruKasha (as appears from Tirtrya travelling towards that sea, 38), seems to be the same with Mount Afisinddm ( 32). *

Cf. above,

j&Tzranva*/,

T!R VAST.

105

even to the roots of the plants, that they " may grow with a powerful growth ? pastures, '

For

and

his brightness

glory, I will offer

him a

worth

sacrifice

being heard ....

XII. 43.

'We

unto Tistrya, the bright and 1 all things of fear

sacrifice

glorious star,

who washes away

who stunts to all

the growth of all .... 2 and brings health these creations, being most beneficent, when ,

he has been worshipped with a pitiated, rejoiced, and satisfied. 'For his brightness and

sacrifice

glory, I will offer

him a

and proworth

sacrifice

being heard ....

XIII. '

44.

I will sacrifice

unto Tirtrya, the bright and has established

whom Ahura Mazda

glorious star, as a lord and overseer above

way

all stars

8 ,

in the

as he has established Zarathurtra above

whom

neither

same

men

;

Angra Mainyu, nor the Ydtus and

the Pairikas, nor the men Ytus * can deliver unto death, nor can all the Da6vas together prevail for his death. (

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

meaning sahmgftn, bhayamkara (Yasna IX, 38 [93])* 8

Vasdiw. In the Bundahw

but the Minokhired *

it is

calls

See above, p. 38, note

especially the leader of the eastern stars;

the 3.

first star (XLIX, 5 ;

cf.

above,

1 2).

YASTS AND

106

XIV. 45.

'We

unto Tirtrya, the bright and given a

sacrifice

glorious star, to

whom Ahura Mazda -has

thousand senses 1 and who is the most beneficent amongst the stars that have in them the seed of the ,

waters

Who

46.

moves

in light with the stars that

them the seed of the waters

the

he,

have

from the sea

Vouru-Kasha, 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 2

channels

in the shape of

a white,

beautiful horse,

with golden ears and a golden caparison. 47. 'Then, O Spitama Zarathurtra the waters flow down from the sea Vouru-Kasha, mother-like 8 !

and healing: he divides them amongst these countries, being most beneficent, when he has been worshipped with a sacrifice and propitiated, 4 rejoiced, and satisfied

friendly,

'For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

XV. '

We sacrifice unto

TLrtrya, the bright and glorious star, for whom long all the creatures of SpewtaMainyu, those that live under the ground, and those

48.

above the ground those that live in the and those that live on dry land those that waters, 6 and all those fly, and those that run in the plains

that live

;

1 a

See Yt. X, 82, note. Those of Ardvi Sura Anihita;

*Cf.YtV, 5

tr.

Yt. V, 4, 101. 4

15.

See Yt. XIII, 10, note;

XXIV,

cf.

West, note

cf.

Visp&rad

Cf.43and Bundahk

T!R VAST.

107

that live within this boundless and endless world of

the holy

Spirit.

'For his brightness and glory, I being heard ....

will offer

him a

sacrifice

worth

XVI.

sacrifice unto Tistrya, the bright and glo49. rious 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 Tirtrya as worthy of sacrifice, as worthy of prayer, as worthy of propitiation, as worthy of glorification as myself,

Ahura Mazda 1

;

51. 'In order to withstand, to break asunder, to afflict, to drive back the malice of that Pairika Du#-

y&rya

2 ,

52.

whom evil-speaking 8 people call Huy&irya 4 Had I not created that star Tirtrya as worthy

of sacrifice, as worthy of prayer, as worthy of propitiation, as worthy of glorification as myself, Ahura

Mazda; 53. afflict,

'In order to withstand, to break asunder, to to drive back the malice of that Pairika Dus-

y&irya,

whom

Cf. Yt.

Bad

evil-speaking people call

Huy&rya;

is to say, sterility, drought Darius, the son of Hystaspes, also deprecates Du*y&irya in one of his inscriptions : 'May Ahura Mazda keep this country from the hostile host, from

year, that

may never the sterility (dimyira), from lying (disloyalty): foreigner enter this country, nor the hostile host, nor sterility, nor lying* (Persepolis, 8

People

who

Good year.

ig).

object to rain

and are fond of fine weather

(?).

YAOTS AND SIR&ZAHS.

108 '

54.

Then all day long, all

night long, that Pairika war against this material

Dusy&irya would wage world of mine, wanting to extinguish its she goes on, rushing upon and around it.

life

\ and

But the bright and glorious Tirtrya keeps Pairika in bonds, with twofold bonds, with threefold bonds, that cannot be overcome, with f

55.

that

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,

Spitama Zara-

would perform in honour of the bright and glorious Tirtrya 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 2 nor the plague, nor leprosy, nor venomous plants chariot of a foe, nor the uplifted spear of a foe/ thu,rtra

;

8 .

Zarathastra asked:

'What

then,

Ahura

Mazda! the sacrifice and invocation in honour of the bright and glorious Tirtrya, as it ought to be performed in the perfection of holiness ? '

Ahura Mazda answered: 'Let the Aryan nations bring libations unto him; let the Aryan 58.

nations tie bundles of baresma for him; let the Aryan nations cook for him a head of cattle, either white, or black, or of

one and the same 1

but

cf.

Vend. XVIII, 18 [45].

properly the colocynthis or bitter-apple Occidet et serpens, et fallax herba veneni

Kapasti

Occidet.' 8

colour,

colour.

Reading ava[-derenSm] ; '

any other

57-61 =Yt XIV, 49-53;

(Ed cf.

Yt.

IV, 24, 25.)

V, 89

seq.

all

T!R VAST.

109

Let not a murderer take of these offerings, nor a whore, nor a .... l who does not sing the Githds, who spreads death in the world and withstands the law of Mazda, the law of Zaratimrtra. 60. If a murderer take of these offerings, or a who does not sing the G4th4s, whore, or a 59.

who

spreads death in the world and withstands the law of Mazda, the law of Zarathortra, then the bright and glorious TLrtrya takes back his healing virtues.

6 1. 'Plagues will ever pour upon the Aryan nations ; hostile hordes will ever fall upon the Aryan nations

and

;

the Aryans will be smitten,

their fifties

hundreds and their by thousands, by their thousands and their tens of their hundreds,

their

thousands, by their tens of thousands and their myriads of myriads. 62.

'Yathd

ahfl

vairyd: The

will

of the Lord

the law of

holiness .... 1

1 bless the sacrifice and prayer, and the strength and vigour of TLrtrya, the bright and glorious star, and of the powerful Satavafisa, made by Mazda, who

pushes waters forward. e

Ashem Vohft

[Give] unto that

Holiness

the best of all

good ....

man

brightness and glory, .... give bright, all-happy, blissful abode of the holy OnesV 1

Ashaovfl.

Cf. Yt. I, 33,

him the

110

AND

YAtfTS

IX. '

G6j,

the

cow/

KO.T

Ifox^

a personation of the animal king-

dom which she maintains and protects. Drv&spa and Gos ftrun Drv^spa means

She '

in health/

and

(from the Zend primeval Bull). jet Gdfurun is

also

called

who keeps horses of G6s G6 sftrun

she

nothing more than an epithet

G*UJ urvan) means 'the Soul of the Bull* (the Although urvan is a masculine noun in Zend, considered a female angel, as this name is only

a substitute for Gfo.

G6s is

the angel of the i4th day (Sfrdzah I, 14), and her Yart Ujahin, on the days of G&s, Bahman, Yart and Rim (the same days as those on which the is

recited during the

Mih,

see above, p. 88). G&s is hardly described in this Yart ( 1-2) ; the greater part of being filled with the several prayers addressed to her by the

is recited;

Haoshyangha ( 3), Yima ( 8), Thra&aona ( 13), Husravah ( 21), Zarathurtra, and Vlrtspa. Her worshippers and their prayers to her are the same as in the case of Ashi Vanguhi (see Yt. XVII). Iranian heroes,

Haoma(

17),

May Ahura Mazda

afflicted

be rejoiced!

May Angra Mainyu

Ashem

Vohft

Holiness

the best of

all

good

I confess myself a worshipper of Mazda, a follower of Zarathurtra, one who hates the Da&vas and obeys the laws of Ahura ;

For

sacrifice, prayer, satisfaction,

the holy

Unto the powerful holy

glorification

unto Hivani,

Drvfispa,

made by Mazda and

1 ,

Be and

and

and master of holiness.

propitiation, with sacrifice, prayer, propitiation,

glorification.

Yath

ahu vairyd: The

will of the

ness ....

S!r6zah

14.

Lord

the law of holi-

G6s VAST.

Ill

We sacrifice

by Mazda and

unto the powerful Drvispa, made

who keeps

holy,

the flocks in health,

the herds in health, the grown-up 1 (cattle) in health, the young ones in health ; who watches well from

with a wide-spread and long-continued welfaregiving friendship 2. Who yokes teams of horses, who makes afar,

;

her chariot turn and 2

glistening

strong,

its

wheels sound,

and

fat

tall-formed,

weal-possessing, to stand and health-giving, powerful powerful to turn for assistance to the faithful. ,

her did Haoshyangha, the Paradh&ta 3 offer up a sacrifice on the enclosure of the Kara, the beautiful height, made by Mazda, with a hundred 3.

male horses, a thousand oxen, and ten thousand lambs, and with an offering of libations Grant me this boon, O good, most beneficent 4. DrvSspa! that I may overcome all the DaSvas of MAzana 4 ; that I may never fear and bow through terror before the DaSvas, but that all the Da6vas may fear and bow in spite of themselves before me, that they may fear and flee down to darkness 6 .' :

The

powerful Drvspa, made by Mazda, the holy Drvispa, the maintainer, granted him that boon, as he was offering libations, giving gifts, sacrificing, 5.

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 1

performed, namely, unto the powerful

Doubtful; possibly

Doubtful.

Cf. p. 59, note

the friend in health, the child in health.' 8

note

Cf. p. g8,

hell

YA5TS AND

112

offer up Drvtspa, made by Mazda and holy. made libations to the powerful Drvspa, 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 rightlyspoken words.

Y6#h6

hfttSm:

Ahura Mazda

All

those

beings

whom

1 .

II.

We offer up

Mazda and

Who

holy,

sacrifice

unto the powerful Drvaspa, made by flocks in health ....

who keeps the

yokes teams of horses .... for assistance to the

To her did Yima Khsha&a, the good

faithful

9 .

shepherd,

up a sacrifice from the height Hukairya, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations Grant me this boon, O good, most beneficent 9. Drvdspa that I may bring fatness and flocks down that I may bring to the world created by Mazda offer

;

down to the world created by Mazda That I may take away both hunger and thirst, 10. from the world created by Mazda that I may take immortality

;

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

The

powerful Drv&spa, made by Mazda, the holy Drvdspa, the maintainer, granted him that boon, 11.

above, p. 30. 8-10= Yt. XVII, 28-30;

V, 25-27.

a cf.

1-2.

YasnalX, 4-5 [11-20];

Yt.

G&S VAST.

113

as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon. For her brightness and

glory, I nill offer her

sacrifice

worth

being heard ....

III. 12.

offer

by Mazda and

Who

up a

sacrifice

unto the powerful Drvspa,

made

who

keeps the flocks in health .... yokes teams of horses .... for assistance to the faithful. holy,

her did Thra&aona, the heir of the Athwya clan, offer up a sacrifice in the fourcornered Varena, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an I3

valiant

offering of libations '

14.

Grant

Drvispa

that I

O good, most beneficent overcome Azi Dahika, the may

this boon,

three-mouthed, the three-headed, the six-eyed,

who

has a thousand senses, that most powerful, fiendish Dni-, that demon, baleful to the world, the strongest Dru- that Angra Mainyu created against the material world, to destroy the world of the good principle ;

and that I may deliver his two wives, SavanghavS^ and Erenav&, who are the fairest of body amongst women, and the most wonderful creatures in the world V

The

powerful Drv&spa, made by Mazda, the holy Drv&spa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacri15.

ficing,

and entreating that she would grant him that

boon. For her

brightness

and

glory, I will offer her

being heard ....

'YtV, [23]

34;

XV, 24; XVII, I

34-

sacrifice

worth

YASTS AND stRdZAHS.

114

IV.

r6.

Who

up a sacrifice unto the powerful who keeps flocks in health

offer

by Mazda and

Drvftspa,

yokes teams of horses .... for assistance to the

17*.

made

holy,

her did

Haoma 2

offer

up a

faithful.

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: '

Grant

good, most beneficent bind the Turanian murderer,

this boon,

Drvdspa that I may 8 Franghrasyan that I may drag him bound, that I may bring him bound unto king Husravah, that king Husravah may kill him, behind the u5Ta&asta lake* the deep lake of salt 6 waters, to avenge the murder of his father Syivarshdna a man, 'and of Aghrafra semi-man V ratha, !

i7-i 9 =Yt. XVII, 37-38. Yasna XI, 7 [20-21]. The destruction of the fiends, one of the principal effects of sacrifice, is ascribed to being Haoma as the most powerful element in the sacrifice. In the ;

Cf.

Sh&h N&mah, the god living

Haoma has been turned into a hermit who, Afrsyb had taken refuge (siee above,

near the cave in which

Yt. V, 41), overhears his lamentations, takes

him, by surprise,

binds him, and delivers him into the hands of Khosrav (tudes Iraniennes, II, 227). 3

See p. 64, note See p. 66, note

See above, p. 66, note

See p. 64, note

Doubtful (narava, as opposed to nara). Aghra&ratha (Aghrfrrath) was a brother of Afiisyb's; he was a righteous man, and

AftisySb killed him for his having saved the Iranian king Minoihr with his army, when captive in the Padashkhvdr mountains (Bundahw XXXI, 21). Yet he is still living as an immortal in the land of Saukavast&n, under the c

bulls)

;

name

from foot to mid-body he

of Gdpatsh&h (the king of the

bull,

and from mid-body

G6s VAST.

115

The

powerful Drvispa, made by Mazda, the holy Drvdspa, the maintainer, granted him that boon, 19.

he was offering up libations, giving gifts, sacrificing, and entreating that she would give him that as

boon. For her brightness and

glory, I will offer her

sacrifice

worth

being heard ....

V. 20.

offer

by Mazda and

Who 21

up a sacrifice unto the powerful DrvSspa, made who keeps the flocks in health ....

holy,

yokes teams of horses .... for assistance to the

1 .

faithful.

her did the gallant Husravah, he

who

nations into one kingdom, offer up a sacrifice, behind the jfiTa&fetsta lake, the deep lake of salt waters, with a hundred male horses, a thou-

united the

Arya

sand oxen, ten thousand lambs, and an offering of libations 22.

'Grant

DrvAspa! that I

this boon,

may

kill

good, most beneficent the Turanian murderer,

Franghrasyan, behind the -5Ta&asta lake, the deep lake of salt waters, to avenge the murder of my father SylLvarshina, a man, and of Aghra&ratha,

a semi-man 2/

The

powerful Drvispa, made by Mazda, the holy Drvispa, the maintainer, granted him that boon, 23.

as he was offering up libations, giving

the top he

man

;

at all times

gifts, sacri-

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, AghrSrath was not Gdpatsh&h,

C Yt. XIX, 93. father. 2i-22=Yt. XVII, 41-42.

he was his 1

See

p. 114, note 7. I

YASTS AND

Il6

and entreating that she would grant him

ficing,

that

boon. For her brightness and

sacrifice

worth

unto the powerful Drv&spa, the flocks in health ....

made

glory, I will offer her

being heard

VI, 24,

offer

by Mazda and

up a

holy,

Who yokes teams

sacrifice

who keeps

of horses .... for assistance to the

faithful.

her did the holy Zarathurtra offer up a the Airyana Va^ah, by the good river Ditya, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, 25

sacrifice in

with the speech, with the deeds, with the libations, and with the rightly-spoken words. He begged of

her a boon, saying: 26.

good, most beneficent Drvdspa grant me may bring the good and noble !

this boon, that I

Hutaosa 2

to think according to the law, to speak according to the law, to do according to the law,

that she

may

spread known, and that she upon my deeds/

my Mazdean kw and make may bestow

beautiful praises

The

strong Drvdspa, made by Mazda, the holy Drvispa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, 27.

sacrificing,

and entreating that she would grant him

that boon. For her brightness and being heard ....

glory, I will offer her

2g-a6=XVn, 44-45; Hutaosa

<*.

sacrifice

worth

Yt. V, 104.

ma the wife of king Vtrtfcpa;

cf.

Yt XV,

37.

117

VII. 28.

We offer up

Mazda and

holy,

sacrifice

Who yokes teams

made by

unto the powerful Drv&spa,

who keeps the

flocks in health

of horses .... for assistance to the

faithful.

29 \ To her did the tall Kavi Vfrtispa offer up a sacrifice behind the waters of the river Dditya, 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 *

put to flight Arta-aurva#/, the son of Vtspa-thaurvd-asti, the all-afflicting, of the

Drvispa

that

may

brazen helmet, of the brazen armour, of the thick 2 ; that neck, behind whom seven hundred camels .

may put to flight the ZT^yaona murderer, Arqga/4 8 aspa ; that I may put to flight Darrinika , the worI

shipper of the

And

Davas

;

may smite TSthrava^/ of the bad law ; that I may smite Spin^auruska * the worshipper of the Davas and that I may bring unto 31.

that I

;

the good law the nations of the Varedhakas and of the -ffzyaonas 6 ; and that I may smite of the jfifoyaona nations their

fifties

and

their hundreds, their

hun-

dreds and their thousands, their thousands and their *

? GainySvara/. 29-31 =Yt. XVII, 49-51. * *Aira Acyrfftcpo?. See above, p. 79, note 4. 5 Mentioned Yt V, 109 and XIX, 87. 6 The JSfoyaonas seem to have been the Chionitae, a bellicose tribe, near the land of Gilan, often at war with the first Sassanides (Amm. Marcellinus XVII, g). The name of the Varedhakas re8

minds one of the Vertae who are mentioned once in company with the Chionitae (ibid. XIX, i); but their geographical situation is not ascertained. In any case the proximity of the Dfiitya ( 29) shows that both people

Caspian

sea.

must have inhabited the western coast of the

YASTS AND

Il8

tens of thousands, their tens of thousands and their myriads of myriads.

The

strong Drvdspa, made by Mazda, the holy Drvdspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, 32.

sacrificing,

and entreating that she would grant him

that boon. For her brightness and

glory, I will offer her

sacrifice

worth

being heard ; I will offer her a sacrifice well performed, namely, unto the powerful Drv&spa, made by Mazda and holy. We offer

made by Mazda and holy; meat, the baresma, the wisdom of

libations to the powerful Drv&spa,

offer

her the

Haoma and

the tongue, the holy spells, the speech, the deeds, the libations, the rightly-spoken words.

Yathft ahu vairyd:

The

will

of the Lord

and

the law of holi-

ness .... I bless the sacrifice and prayer, and the strength and vigour of the powerful Drvispa, made by Mazda and holy.

Ashexn Vohft: Holiness

the best of

all

good ....

[Give] unto that man brightness and glory, give him health of body, .... give him the bright, all-happy, blissful abode of the holy Ones.

MIHIR VAST.

MIHIR

YA*ST.

This Yart, one of the longest of the Avesta and one of the most a literary point of view, is not very instructive for

interesting in

of long descriptive pieces, sometimes fervent prayers and invocations for mercy Originally Mithra was the god of the heavenly light

mythology.

rather spirited,

consists

and of

or protection. I2 > 5o, 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

the preserver of oaths and

good

faith

Si seq., &c.); he chastises those who break their promises and he to Mithra, destroys their houses and smites them in battle ( 17 seq., 28 seq., 35 seq., 47 seq., 99 seq., log seq., 2,

(

seq.,

seq., 128 seq., &c.). Particularly interesting are moral hierarchy in Iran, and

115-118, as giving a sketch of 121-122, as being perhaps the

source of the

Roman

112

Introd. IV, 8

trials

in the later

and Ormazd

May Ahura Mazda

Ashem Vohu

Ahriman,

be rejoiced

Holiness

Mithriacism.

Cf,

Vend.

59-61.

the best of

all

good ....

I confess myself a worshipper of Mazda, a follower of Zarathttrtra, one who hates the DaSvas, and obeys the laws of Ahura;

For sacrifice, prayer, propitiation, and glorification unto [H&vani], the holy and master of holiness ....

Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked

Unto

his

Be and

own name, and unto Rama

Jfv&strB. \

propitiation, with sacrifice, prayer, propitiation,

glorification.

Yathi

ahft vairyd:

The

will

of the Lord

the law of holi-

ness .... I.

Ahura Mazda spake unto Spitama Zarathustra, saying: 'Verily, when I created Mithra, the lord of i.

Sir6zah

1, 16.

I2O

VASTS AND

wide pastures,

of sacrifice,

Mazda 1 The 2.

Spitama I created him as worthy as worthy of prayer as myself, Ahura !

unto the

who lies unto Mithra 2 brings death whole country, injuring as much the faithful ruffian

world as a hundred evil-doers 8 could do.

Break not

the contract, 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 4. For Mithra stands for both the faithful and the unfaithful. *

Mithra, the lord of wide pastures, gives swiftness to the horses of those who lie not unto 3.

Mithra. '

Fire, the

son of Ahura Mazda, gives the straightwho lie not unto Mithra.

to those

est

way

The

good, strong, beneficent Fravashis of the a virtuous offspring to those who lie

faithful give

not unto Mithra. '

For

him a

his brightness

and

glory, I will offer unto

worth being heard, namely, unto the lord of wide pastures. Mithra, 'We offer up libations unto Mithra, the lord of sacrifice

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 '

Cf. Yt. VIII, 50.

The Mithradru^: one might also translate 'who breaks mithra, as a common noun, means a contract/

Kayadhas ;

the

contract/ as

cf.

Yt.

4 1,

19.

Cf. Ar<te Viraf, chap.

lii.

MIHIR VAST.

come

121

1 May he come to good conscience us for bliss the awful and he, overpowering, worthy of sacrifice and prayer, not to be deceived anywhere in the whole of the material world, Mithra, the lord of wide pastures.

to us for

I will offer

libations unto him, the strong

Yazata, the powerful Mithra, most beneficent to the creatures I will apply unto him with charity 8 and :

prayers I will offer up a sacrifice worth being heard unto him, Mithra, the lord of wide pastures, with the :

Haoma and dom of the

meat, with the baresma, with the wistongue, with the holy spells, with the

speech, with the deeds, with the libations, the rightly-spoken words.

*Y6#h6 hdtSm: Ahura Mazda 4 ....

and with

beings of

All those

whom

II. 7.

'We

sacrifice

who

pastures,

with a thousand

unto Mithra, the lord of wide

truth-speaking, a chief in assemblies, ears, well-shapen, with ten thousand 6

eyes, high, with full

and ever awake 1

strong, sleepless,

;

Cheerfulness at the head of the JTinva/ bridge (Yasna LXII, 6

[LXI, 17]; *

knowledge

The

Va#ta,

[LXI],

cf.

Vend. XVIII,

6).

condition of the blessed in the next world

;

LXII is, making ^fidangdi* (Yasna mating a collection for the poor (fitudes

assistance, that

^&dang6i

Iraniennes, II, 155), 4 5

p. 30.

Ferethu-va&dhayana:

G aghSurvflfrnghem

this word, strangely enough, is generally

'who has most strong arms* (balish/^abhu^am); translated in the same way.

translated is

sampfiraavitt&ram

YASTS AND

122 *

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 8.

of conflicting nations. On whichever side he has been worshipped 9. 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 1

For

and

his brightness

glory, I will offer

him a

sacrifice

worth

being heard ....

III.

'We

10.

sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake.

'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 11.

with

success those

full

who hate them,

smite

down

and destroy at one stroke their advertheir enemies, and those who hate them 2

their foes, saries, '

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

IV.

'We

12.

sleepless, c

13.

the

Who

Kara

See

Mount

it,

unto Mithra, the lord of wide pastures, ....

first

;

of the heavenly gods reaches over

before the undying, swift-horsed sun*;

p. 12,

Mithia

with

sacrifice

and ever awake

Albdrz, whence the sun is

note 13.

rises

see

V, 53; X, 94. 50.

closely connected with the sun, but not yet identical

as he became in later times

Soli Mithrae).

Cf. Yt. ;

(^., the sun ;

Deo

invicto

MIHIR YAST.

123

a golden array, takes hold of the beautiful summits, and from thence looks over the

who, foremost

abode of the Aryans with a beneficent eye. 14. 'Where the valiant chiefs draw up their many 1 where the high mountains, rich in troops in array 2 pastures and waters, yield plenty to the cattle ; where the deep lakes, with salt waters, stand 3 where wide-flowing rivers swell and hurry towards Iskata and Pouruta, Mourti and Hardyu, the Gava* Sughdha and Jfvdmzem 15. 'On Arezahi and Savahi, on Fradadhafshu and Vldadhafshu, on Vourubarerti and Vouru/arerti, on this bright Karshvare of 77z/aniratha 5 the abode of cattle, the dwelling of cattle, the powerful Mithra looks with a health-bringing eye ;

;

1 6.

'He who moves

along

all

the Karshvares,

Yazata unseen, and brings glory; he who moves along all the Karshvares, a Yazata unseen, and 6 strength for brings sovereignty; and increases 1 2 3

In the flat countries. In the mountainous parts of Iran. In the lake regions (Seistan, Farsistan, Adarba^Sn). In the country of the large rivers in the East Mourn

Marv

(Margiana), with the Murghib river (the Margus); Hardyu is the Herat country, with the HarSrud; Gava-Sughdha and Hvbwn. are

Sogdiana and Khvclnzm, with the Oxus. The situation of L?kata and Pouruta is not dear one might think of Alexander eschata on the laxartes and the Paretacene country between the Oxus and the laxartes. 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 ; Vourubareati and Vourugrarejti

fcnd Vldadhafshu are in the south

are in the north ; Zfraniratha is

the only Karshvare inhabited 8 Doubtful.

the central Karshvare.

by man (Bundahu

XI,

jE&aniratha 3).

YAtfTS

124

AND

victory to those who, with a pious intent, holily

him

offer 1

libations.

For his brightness and

glory, I will offer

him a

sacrifice

worth

being heard ....

v. c

17.

sleepless, '

sacrifice

unto Mithra, the lord of wide pastures,

and ever awake

;

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. * 1 8. 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 l is slow to relent 2 .

'Those who lie unto Mithra, however swift 8 they may be running, cannot overtake riding, 20.

;

3 . . The spear that driving, cannot the foe of Mithra flings, darts backwards, for the

cannot

Mainyu,

;

in the

meaning of the Sanskrit manyu to be late. cf.

Doubtful; aspa^a/: 8

(?).

^^.m,

Apayiirtti, frastanvaiati, framanySitfe: these are three words for the movements of the three classes of soldiers,

technical

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.

MIHIR VAST.

number of the works out 1

125

evil spells that the foe of

Mithra

'And even though the spear be

21.

flung well, reach the body, it makes no wound, for the number of the evil spells that the foe of

even though

Mithra works out 1 .

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 'For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

VI. 'We

22.

sleepless, '

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake ;

Who

takes out of distress the

man who

has not

who takes him out of death. us out of distress, take us out of disTake 23. tresses, 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

lied

unto him, '

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 2 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, *

For

undeceivable Mithra.

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard .... 1

The

sacramental words of the contract,

their not being

kept, turn to evil spells against the contract-breaker. * Doubtful: janamayd, or ranamaoyd; read shanmaoyd

from shan, Sansk. kshaxu

(?),

YASTS AND

126

VII.

'We

sleepless,

sacnfice unto Mithra, the lord of wide pastures,

....

and ever awake;

'Who a chief

is lordly, deep, strong, and weal-giving; in assemblies, pleased with prayers \ high,

holily clever, the incarnate

strong arms '

26.

most

Word, a warrior with

;

Who breaks

the skulls of the DaSvas, and is the punisher of the ;

cruel in exacting pains

men who

unto Mithra, the withstander of the who, when not deceived, established!

lie

Pairikas; nations in supreme strength ; who, when not deceived, established! nations in supreme victory;

'Who

27.

confounds the ways of the nation that

delights in havoc,

who

their strength for 8 and delivers helpless

away

strokes

;

he, of the ten

all-seeing, '

For

away their Glory takes victory, blows them away them unto ten thousand

turns

thousand

spies, the powerful,

undeceivable Mithra.

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard .... ;

VIII. 28.

sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake;

Who upholds the columns of the lofty house and makes its pillars 4 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 bee noffended. Thou, O Mithra art both bad and good to 29. 1

;

Vahmd-sendah;

Their ^warend.

Aithya;

cf.

VispSrad VIII (IX,

Lat. antae (Brugmann).

i),

Phi.

tr. '

Doubtful

MIHIR YAST. nations; thou, to men ; thou,

127

O Mithra! art both bad and good 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 found-

and high above their groundwork 2 thou makest that house lofty, beautiful with women, ations

;

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 thfee 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 ! !

O Mithra! Be untp our sacrifice Come thou pleased with our sacrifice, O Mithra libations our and sit at our sacrifice Accept been consecrated*! have them as Accept they 18

32. 'Listen

Gather them together with love and lay them in the

Gar6-nmna!

Grant us these boons which we beg of thee, 6 ,O powerful god in accordance with the words of revelation, namely, riches, strength, and victory, good conscience and bliss good fame and a good '

33.

Doubtful.

the proper prayers (yajtow).

CEffr

Cf. Yt. Ill, 18.

Doubtful

VASTS AND

128 soul

wisdom and the knowledge

;

that gives happi-

the victorious strength given by Ahura, the crushing Ascendant of Asha Vahwta, and conversa-

ness

2 God) on the Holy Word Grant that we, in a good spirit and high spirit, 34. 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 DaSvas and Men, of the Yfitus and Pairikas, of the s oppressors, the blind, and the deaf

tion (with

;

glory, I will offer him a sacrifice worth

brightness and

'For his

being heard

IX. '

35.

sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake;

4 Victory-making army-governing, endowed with B a thousand senses power-wielding, power-possess,

;

ing,

and all-knowing

'Who

36.

sets

(armies)

against

;

the battle a going, in battle, who,

(armies) in battle, breaks

who

stands

standing against

asunder the

lines arrayed. of the columns gone to battle shake, and he throws terror upon the centre of the havocking

The wings

host.

'He

37.

them

can bring and does bring down upon and fear he throws down the heads

distress

who

;

unto Mithra, he takes off the heads of those who lie unto Mithra. of those

1 8

4 *

lie

Spiritual happiness, bliss.

Vend. XVIII, 51 [HI].

See above, p. 26, note 2. 3O-34= Doubtful (reading arena/-^a6sha?). See

82, note.

56-59.

MIHIR VAST. *

Sad

129

the abode, unpeopled with children, where abide men who lie unto Mithra, and, verily, the fiendish killer of faithful men. The grazing cow 38.

l goes a sad straying way, driven along the vales of 2 the Mithradrufes they stand on the road, letting tears run over their chins 3 Their falcon-feathered arrows, shot from the 39. :

string of the well-bent bow, fly towards the mark, and hit it not, as Mithra, the lord of wide pastures, angry,

and

comes and meets them. Their spears, well whetted and sharp, their long spears fly from their hands towards the mark, and offended,

unsatisfied,

hit

not, as Mithra, the lord of

40.

wide pastures, angry,

comes and meets them. Their swords, well thrust and striking at the

offended,

and

unsatisfied,

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 c

striking at the

heads

of men, hit not the mark, as Mithra, the lord of wide

and unsatisfied, comes and meets them. 4 41. Mithra strikes fear into them; Rashnu 5 the holy Sraosha strikes a counter-fear into them pastures, angry, offended, *

;

blows them away from every side towards the two 6 Yazatas, the maintainers of the world . They make the ranks of the Doubtful.

The meaning and

is,

that the cattle of the

The

cattle.

Mithradnges do not

that their pasture-fields are waste.

See Yt. XII.

Thrftt&ra; one might

they flee from Mithra, they cf.

fall

into the hands of Rashnu.

feel inclined to

fear-striking;

03]

as Mithra, the lord *

thrive,

army melt away,

36.

read thr&stftra, 'the

VASTS AND of wide pastures, angry, offended, and unsatisfied,

comes and meets them 1

'They cry unto Mithra, the lord of wide " O Mithra, thou lord of wide paspastures, saying 42.

tures

they

here are our fiery horses taking us away, as from Mithra here are our sturdy arms cut

flee

;

Mithra by the sword, And then 43. Mithra, the lord of wide pastures, throws them to the ground, killing their fifties and to pieces

hundreds and 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 their hundreds, their

their thousands

offended. For

and

his brightness

glory, I will offer

him a

sacrifice

worth

being heard ....

X. '

44.

sacrifice

unto Mithra, the lord of wide pastures, ____ '

sleepless, 1

and ever awake ;

Whose

dwelling, wide as the earth, extends over

the material world, large

2 ,

unconfined

2 ,

and

bright,

a far-and-wide-extending abode.

Whose

8 eight friends 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

45.

guarding the ways of those whose 1

Cf.

99-ior.

life is

sought by

The text is corrupt. 8 Doubtful/ The numbet eight has probably an astronomical 'Signification, each of the eight rtis of Mithra occupying one of Doubtful.

the eight points of the compass.

MIHIR VAST.

men who killers

unto Mithra, and, of faithful men. lie

verily,

by the

fiendish

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, 46.

all-knowing, undeceivable god. *

For his brightness and glory,

I will offer

him a

sacrifice

worth

being heard ....

XI. 47.

'We

sleepless, *

unto Mithra, the lord of wide pastures, ....

sacrifice

and ever awake;

A god of high renown and old age \ whom wide-

hoofed horses carry against havocking hosts, against enemies coming in battle array, in the strife of conflicting nations '

2 .

And when

Mithra drives along towards the towards the enemies coming in havocking hosts, battle array, in the strife of the conflicting nations, then he binds the hands of those who have lied unto 48.

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

when Mithra, the bears them ill-will.

people, those foes, pastures, 1

For

his brightness

and

glory, I will offer

lord of wide

him a

sacrifice

worth

being heard ....

XII. '

49.

sleepless,

50.

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake ;

'For l

whom

the Maker,

Ahura Mazda, has 2

Doubtful.

Cf.

YASTS AND

132

up a dwelling on the Hara

built

Berezaiti, the bright

mountain around which the many (stars) revolve 1 where come neither night nor darkness, no cold wind and no hot wind, no deathful sickness, no uncleanness made by the Da6vas, and the clouds ,

cannot reach up unto the Haraiti Bareza 2 * 51. dwelling that all the Amesha-Spewtas, 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.

And when

52.

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

along with the holy, powerful Sraosha and 8 who strikes a blow that smites the Nairyd-sangha

chariot,

army, that smites the strength of the malicious '

For

his brightness

and

glory, I

\vdll

offer

him a

sacrifice

worth

being heard ....

XIII. '

53.

sleepless, '

54.

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake ;

Who,

with hands lifted up, ever cries unto " I am the kind : keeper of all

Ahura Mazda, saying creatures, I

yet

the kind maintainer of

men

worship invoked by my

all

creatures

;

not with a sacrifice in which

own name, as they worship the other gods with sacrifices in which they are invoked I

their

55 1

3 8

5 .

own names. " If men would worship me

with a sacrifice

Bundahi* V, 3 seq.; cf. Yt XII, 13, and Yt. X, 13. The Haraiti Bareza is the same as Hara Berezaiti. notes 4 and 5. VIII, ii, 24, and Yt. X, 74.

Sirdzah

C Yt

I, 9,

MIHIR VAST.

133

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 which

come to the faithful at the appointed time I would come in the appointed time of my beautiful, immortal ;

life." '

56 *.

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

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 Be thou Listen unto our sacrifice, O Mithra 57. Mithra! O with Come our and sit sacrifice, pleased sacrifice, in

at our sacrifice

Accept our libations

Accept them

Gather them togeas they have been consecrated ther with love and lay them in the Gar6-nm4na !

58*

Grant us these boons which

powerful god

we beg

in accordance with the

of thee,

words of

strength, and victory, good fame and a good

namely, riches, and bliss, conscience good soul ; wisdom and the knowledge that gives happiness, the victorious strength given by Ahura, tie revelation,

crushing Ascendant of Asha-Vahirta, and conversation (with God) on the Holy Word. 1

5<>-59=

30-34-

YASTS AND stRdZAHS.

134

'Grant that we, in a good spirit and high in joy and a good spirit, may smite all spirit, exalted our foes that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our that we, in a good spirit and high spirit, enemies exalted in joy and a good spirit, may smite all the malice of Dafrvas and Men, of the Yitus and Pairikas, of the oppressors, the blind, and the deaf. 59.

;

'For his brightness and glory,

I will offer

him a

sacrifice

woith

being heard ....

XIV. 60.

sleepless,

sacrifice

and

unto Mithra, the lord of wide pastures, ....

ever awake

;

'Whose renown whose glory

good, whose shape

good,

good who has boons

to give at his who has to will, pasture-fields give at his will; harmless to the tiller of the ground, ....*, benefiis

;

cent; he, of the ten thousand spies, the powerful,

all-knowing, undeceivable god. '

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

XV. 6 z.

'We

sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake ;

Firm-legged

2 ,

a watcher

fully

awake

;

valiant,

chief in assemblies;

making the waters flow forward ; listening to appeals making the waters run and the plants grow up; ruling over the Karsh;

The

text

corrupt (vasd-yaonal inatam

Eredhwd-zawgem:

bhytm

?).

sudnafo^anghata*, kila kftiye yad pd$yu^yate kartum vyavas&yt jaktarfa (Yasna LXII, 5 [LXI,

MIHIR YAST. 2

vares 1

delivering with many senses 4 ;

62.

135

undeceivable; endowed a creature of wisdom ;

happy

;

Who gives neither strength nor vigour to him

who has

lied

'Thou

who gives neither glory who has lied unto Mithra.

unto Mithra

nor any boon to him

;

away the strength from their and arms, being angry all-powerful thou takest the swiftness from their feet, the eye-sight from their eyes, the hearing from their ears. 63.

takest

;

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 6 c

For

his brightness

and

glory, I will offer

him

a sacrifice worth

being heard ....

XVI. c

64.

sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake ;

'Who

takes possession

of the beautiful, wide-

expanding law, greatly and powerfully, and whose face looks over all the seven Karshvares of the earth ; 65.

'Who

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, 7

sove-

reignty-giving, son-giving, cheerfulness -giving,

and

bliss 7-giving. 1

K.a6-rizanghem k&var :

tr.

ibid.).

From Ahriinan; cf. YasnaXXIX,6(vyana=vi^arwn,vimddhata.)

Yaokhjtiva#/: kfimakdmand (possessing whatever he wishes Vend. XX, i [3]). 5 From Yt. X, 23-24. See Yt X, 82, note. Cf. Yasna XLIII, 7 : vynay: amat vandtoit, yat grz'hn&ti. Cf. Yt X, g, p, 121, notes i and 2.

for, * 6

7 ,.

vfri (Pahl.

VASTS AND

136

whom

'With

66,

proceed Ashi Vanguhi, and Pd-

redi on her light chariot \ the awful Manly Courage, the awful kingly Glory, the awful sovereign Sky, the awful cursing thought 2 of the wise, the awful Fravashis of the faithful, and he

ther the

many

faithful

who keeps

united toge-

worshippers of Mazda

'For his brightness and glory, I being heard ....

will offer

him a

8 .

sacrifice

worth

XVII. *

67.

sacrifice

unto Mithra, the lord of wide pastuies, ....

and ever awake ;

sleepless,

'Who

drives along

made of a heavenly 4 of Arezahi

to the

his high-wheeled chariot,

substance, from the Karshvare Karshvare of J7z>aniratha, the

6 bright one; accompanied by the wheel of sove7 reignty , the Glory made by Mazda, and the Victory

made by Ahura; 68. Whose chariot *

embraced

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 9 carry along the heavenly 10 while the cursing thought of the wise pushes space ,

forward

;

From whom all u Varenya fiends flee '

69.

the Dafevas unseen and the

away

Oh may we

in fear.

Cf. Yt. VIII, 38.

See above, p. 12, note 13.

Mithra himself (?).

The

And And

invisible.'

western Karshvare (see above, p. 123, note 5) j this seems to refer to the career of Mithra the cf. night; during 95. 8

rolling

upon

it.

Cf. Yt.

Doubtful.

uplifted.

See above, p. 93, note

XHI,

89, note.

See Vend. Introd. IV,

23.,

MIHIR VAST.

137

across the rush of the angry lord 1 who goes and rushes from a thousand sides against his foe, he, of the ten thousand spies, the powerful, all-

never

fall

knowing, undeceivable god. '

For

his brightness

and

glory, I

offer

\iill

him a

sacrifice

worth

being heard ....

XVIIL -

70.

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake ;

sleepless,

Before whom Verethraghna,

made by Ahura, runs

2 opposing the foes in the shape of a boar , a sharptoothed he-boar, a sharp-jawed boar, that kills at

one stroke, pursuing 3 wrathful, with a dripping face; strong, with iron feet, iron fore-paws *, 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

marrow

a blow till he has smitten away the and the column of life 6 the marrow s and

the spring of existence. He cuts all the limbs to pieces, and mingles, 72. together with the earth, the bones, hair, brains, and '

blood of the *

For

men who have

his brightness

and

glory,

lied unto

offer

Mithra 7

him a

sacrifice

worth

being heard 1

Cf,

98.

See Yt. XIV, ig ;

Anup&ithwa; cf.p6ithwa (Vend. XIV [ii4])=r&ninijn.

Literally, 6

The

hands.

cf.

Yt. X, 127. B *

spine.

Doubtful Cf.

80.

YA5TS AND

138

XIX. 'We

73.

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake

sleepless,

;

'Who, with hands speaking thus <4

74.

Maker

lifted up, rejoicing, cries out,

'O Ahura Mazda, most

beneficent spirit!

Holy One

of the material world, thou

men would worship me

"'If

with a

sacrifice in

were invoked by my own name, as they the other gods with sacrifices in which they worship are invoked by their own names, then I should come to the faithful at the appointed time I should

which

;

come life

in the appointed time of

my beautiful, immortal

75.

exiles

may we never be from our house, exiles from our town, exiles from

'May we keep our s

from our

field;

field, exiles

from our borough, exiles our country.

76. 'Thou dashest in pieces the malice of the malicious, the malice of the men of malice : dash

thou in pieces the '

Thou

killers

of faithful

men

hast good horses, thou hast a good chariot :

thou art bringing help at every appeal, and art powerful. '

pray unto thee for help, with many consecrations, with good consecrations of libations with many offerings, with good offerings of libations, 77.

will

;

that we, abiding in thee, may long inhabit a abode, full of all the riches that can be wished 1

good for.

They have worshipped him and he has consequently overcome the Mithradru^es ;. this accounts for the word rejoicing. 8

Cf. Yt.

X, 55.

Inc

;

cf.

linquo.

MIHIR VAST.

'Thou keepest those

78.

139

nations that tender a

to Mithra, the lord of wide pastures thou dashest in pieces those that delight in havoc.

good worship

;

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. 'For

and

his brightness

glory, I will offer

him a

sacrifice

worth

being heard ....

XX. c

79.

sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake;

Who made a

Rashnu gave

all

dwelling for Rashnu \ and to his soul for long friendship

whom

;

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 friend3 and thus it is how so many men who have ships lied unto Mithra, even privily 8 lie smitten down on '

80.

the ground. '

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

XXI. 81.

sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake;

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 '

;

The Genius of Truth (Yt. XII); man in the same way as he

the truthful liar ( * 8

Mithra gives a dwelling to destroys the dwelling of the

80).

Cf.

70.

Aipi vithiji; Vedic api vyathis (VIII, 45,

19).

YASTS AND

140

and ten thousand eyes to see. With those eyes and those senses, he watches the man who l

senses

Mithra, the man who lies unto Mithra. Through those eyes and those senses, he is undeceivable, he, of the ten thousand spies, the powerful,

injures

all-knowing, undeceivable god. *

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

XXII.

83.

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake

sleepless,

'Whom

;

the lord of the country invokes for help,

with hands uplifted ; 'Whom the lord of the town invokes for help, with hands uplifted ; c

84.

Whom

the lord of the borough invokes for

hands uplifted master of the house invokes for help, with hands uplifted help, with c

;

Whom the

;

Whom

the ...

2 .

danger of death

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.

sky 1

The

voice of his wailing reaches up to the g es over the earth all around* it goes over

Yaokhjti, the root of Persian nydjfdan, Pahlavi niy6kh-

sttan, 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 Nenosengh translates it

(praidhi, IX, 8 8

Pithfe:

[25]).

mrityu (Yasna LIII [LH],

MIHIR YAST.

141

the seven Karshvares, whether he utters his prayer in a low tone of voice l or aloud. '

86.

The cow

driven astray invokes him for help 2

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 3 ?" 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. '

For his brightness and being heard ....

glory, I will offer

him a

sacrifice

worth

XXIII. 88.

sleepless,

sacrifice

and

ever

unto Mithra, the lord of wide pastures, ....

awake ;

'To whom the

enlivening, healing, fair, lordly, offered up a sacrifice on the

Haoma

golden-eyed 4 he highest of the heights, on the Haraiti Bareza ,

V4em,

Most manuscripts have added '

the so-called v&g. here,

from the preceding

clauses, with hands uplifted I * An allusion to a myth in which Mithra was described as an

Indra delivering the cows carried away by a Vrrtra: Firmicus Maternus called him abactorem bourn (De Errore Frofan. Relig.

;

Commodianus compares him with Cacus :

'Vrtebatque boves alienos semper in antris Sicut et Cacus Vulcani filius ille/

(Apud Windischmann, Mithra, 4

See above, p. 132, note

p. 64.)

YASTS AND

142 the

undefiled

one

undefiled,

with

undefiled

baresma, undefiled libations, and undefiled words 1 the holy Ahura Mazda has estab89. 'Whom ;

lished as a priest, quick in performing the sacrifice

and loud in song. a loud voice, as a

performed the

sacrifice

with

priest quick in sacrifice and loud a priest to Ahura Mazda, a priest to the Amesha-Spewtas. His voice reached up to the sky, in song,

went over the earth

all

around, went over the seven

Karshvares.

'Who

90.

up Haomas, in a mortar and made of a heavenly substance.

first

inlaid with stars

lifted

Ahura Mazda longed

for him, the Amesha-Sperctas

longed for him, for the well-shapen body of him whom the swift-horsed sun awakes for prayer from afar

2 .

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 '

91.

man who holy wood in the

shall offer thee

sacrifice,

with the

his hand, the baresma in his hand, the holy meat in his hand, the holy mortar in his hand 8 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

reli-

gion and so did VohuMan6, so did Asha-Vahirta, so

di'd

Khshathra-Vairya, so did Spe#ta-Armaiti, so 1

Haoma ;.cf. Yasna

For the morning Cf. Vend. Ill, i.

IX, 26 [81]. service in the GSh Ujahln.

MIHIR VAST.

and all the Ameshaand confessed his religion. The

did Haurvati/ and Ameretfi*

Spewtas longed for

143

;

kind Mazda conferred upon him the mastership of the world and [so did they *] who saw thee amongst ;

creatures the right lord and master of the world, the best cleanser of these creatures. all

'So mayest thou in both worlds, mayest thou us in both worlds, Mithra, lord of wide paskeep tures both in this material world and in the world 93.

of the

from the fiend of Death, from the fiend from the fiendish hordes, that lift up the

spirit,

Afeshma

2 ,

spear of havoc, and from the onsets of A6shma, wherein the evil-doing Afishma rushes along with

Vlddtu 8 made by the Da6vas. So mayest thou, O Mithra, lord of wide pas94. tures give swiftness to our teams, strength to our ,

own

and that we may watch with full success who hate us, smite down our foes, and destroy

bodies,

those

one stroke our adversaries, our enemies and those

who

hate us 4.

'For his brightness and

glory, I will offer

him a

sacrifice

worth

being heard ....

XXIV. '

9g.

sleepless, f

sacrifice

unto Mithra, the lord of wide pastures,

and ever awake;

Who

goes over the earth, all her breadth over, after the setting of the sun *, touches both ends of 1

The Amesha-Spetas.

See ibid. See Vend. Introd. IV, 22. * See Yt. V, 53; X, n, 114; V, 53. 8 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

the west to the east with

that during the night

its

returned from

dark face turned towards the earth.

AND

YAtfTS

144

wide, round earth, surveys everything that this

sfR6ZAHS.

whose ends

and between the earth and

lie

afar,

the heavens, '

Swinging in his hands a club with a hundred a hundred edges, that rushes forwards and knots, fells men down; a club cast out of red brass, of 96.

strong, golden brass ; the strongest of all weapons, the most victorious of all weapons * ; '

97. flees

From whom Angra Mainyu, who from

in fear;

away

is all

whom ASshma,

death,

the evil-

2 doing Peshdtanu flees away in fear from whom the long-handed BushySsta 8 flees away in fear; from whom all the Da6vas unseen and the Varenya ;

fiends flee

away

'Oh

98.

in fear 4.

may we never

fall

across the rush of

8 Mithra, the lord of wide pastures, when in anger ! May Mithra, the lord of wide pastures, never smite

us in his anger he as the strongest of

who

;

all

stands up upon this earth 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, 6 Mithra, the lord of wide pastures . 'For his brightness and glory, I being heard ....

will offer

him a

sacrifice

worth

XXV. c

99.

sleepless,

sacrifice

unto Mithra, the lord of wide pastures,

and ever awake ;

'From whom Varenya 1

Cf.

See Cf.

the DaSvas unseen and the

away

in fear 7. a

132. ibid.

Cf. Yt. 7

all

fiends flee

97 .

Cf.

IV, 24.

X, 69.

See Vend. Introd. V, 19.

69.

9 7- 9 8=

134-135-

MIHIR VAST.

145

'The

lord of nations, Mithra, the lord of wide pastures, drives forward at the right-hand side of

round

this wide,

100.

Sraosha

;

Rashnu

;

his

at his

whose ends lie afar. right hand drives the good, holy left hand drives the tall and strong sides around him drive the waters, earth,

on all the plants, and the Fravashis of the faithful. In his might, he ever brings to them falcon101. 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. c

;

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

XXVL 102.

sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake;

'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

* moving world, and who maintains and looks over all this moving world

maintain and look over

all this

;

who, never sleeping, wakefully guards the creation of Mazda who, never sleeping, wakefully maintains the creation of Mazda. ;

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard .... 1

Fravdij;

buland

(Asp.,

Parsi tradition translates

Yasna LVII, 15 [LVI,

large: friz

7, 3]).

(tr.

Phi.),

YASTS AND

146

XXVII. 104.

'We

sleepless,

unto Mithra, the lord of wide pastures, ....

sacrifice

and ever awake ;

Whose

long arms, strong with Mithra-strength, l encompass what he seizes in the easternmost river 8 and what he beats with the westernmost river 4

what

by the Sanaka of the Rangha and what

105.

And

the boundary of the earth

Mithra

encompassing all this over, with thy arms. it, without glory *, led astray from the

thou,

around, do thou reach

'The man

all

right way, grieves in his heart; the man without That careless Mithra glory thinks thus in himself: C

does not see

the evil that

all

done, nor all the

lies

that are told/' 1 06.

But

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 1

The Sind. The Rangha

nighnd, 'he

seizes,

Haoma

Tigris.

;

The words dgfurvaygiti and

beats,' are the

words used of the

priest

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 Havana, the land between is the Haoma, and Mithra's arms are the arms of the priest. 3 Sanakft, an &ra Aeyo/ievov; opposed to the aodhas of the

laying the

Rangha, Yt. XH, 4

The Arabian

Who

little faith.

in the mortar

19.

sea

(?).

Cf. Yt. XII, ax.

has not a ray of the

celestial light

here, the

man

MIHIR VAST.

147

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 1 107. "Should the heavenly wisdom 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, has a thousand senses, and sees every man that

who tells

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) ' " will offer me a sacrifice ? 1 08.

unto me? a good sacrifice

lie

bad

sacrifice ?

Who will

Who

Who thinks me a god worthy of Who thinks me worthy only of a 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 2

offspring ? whom shall I give in return, without

To 109. 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 8 soothes thy mind, and makes Mithra 1

See above,

He who

p. 4, n. 5.

offers thee

Asna

a good

Sansk. su j tla (p. 34, xu 4). 108.

sacrifice; cf.

L 2

satisfied.

YASTS AND siRdZAHS. i

'"To whom

io.

sickness and

shall

poverty and

sterility

stroke cut off the offspring

in. '"From whom his thinking of

might, impart

To whom shall Of whom shall

death? l

impart

one

shall I take away,

without

the awful sovereignty, beautifully

it,

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 ? c Mithra while thou art satisfied and not angry, he moves thy heart to anger 2 and makes Mithra

unsatisfied. '

For

and

his brightness

being heard ...

glory, I will offer

him a

sacrifice

worth

XXVIII. 112.

sleepless,

We sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake ;

A warrior with a silver helm who

s ,

a golden cuirass 8

with the poniard, strong, valiant, lord of the borough. Bright are the ways of Mithra, by kills

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 he wants.

many 'May Mithra and Ahura*, the high gods, come to us for help, when the poniard lifts up its voice 1

Doubtful.

He who

See Vend. Introd. IV,

offers thee

a bad 8.

sacrifice.

Doubtful.

MIHIR VAST.

149

aloud 1 when the nostrils of the horses quiver, when the poniards . . a when the strings of the bows whistle and shoot sharp arrows ; then the brood of ,

those whose libations are hated

ground, with their hair torn *

So mayest thou,

fall

smitten to the

off.

Mithra, lord of wide pas114. tures give swiftness to our teams, strength to our own bodies, and that we may watch with full success !

those

who

those

who

hate us, smite down our foes, and destroy at one stroke our adversaries, our enemies, and c

For

hate us 3.

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

XXIX. ng.

sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake.

thou master Mithra, lord of wide pastures of the house, of the borough, of the town, of the !

country, thou Zarathurtrdtema 1 1

Mithra

or two relations

'Mithra *

Mithra

twentyfold

4 !

between two friends

;

is thirtyfold

same group 1

between two men of the

;

fortyfold

between two partners T ; a

When it clashes with another. 'SeeYL V, 53 ; X,n,94.

The

chief of the sacerdotal order, the so-called

KahvSn. Maubedin-

maused. *

'the contract

is twentyfold ....,' that is, twenty times between any two strangers. This pasthan strictly binding is one of the most important of the Avesta, as a short account sage of the social constitution and morals of Zoroastrian Iran.

Of the same

Hadha-gafitha, co-proprietors of a ga&tha

gild

(svapankti, ap. Neriosengh). (a rural estate).

YASTS AND

150 '

Mithra

between wife and husband l sixtyfold between two pupils (of the

is fiftyfold

Mithra

;

same master); *

Mithra

master

seventyfold between the pupil and his

;

'Mithra

is eightyfold his father-in-law;

between the son-in-law and

Mithra is ninetyfold between two brothers 117.' Mithra is a hundredfold between the father

;

and the son; Mithra is a thousandfold between two nations 2 Mithra is ten thousandfold when connected with the Law of Mazda 3 and then he will be every day * '

;

of victorious strength 5. 1 1 8. '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 '

For

6 !

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

XXX. 119.

We sacrifice unto

sleepless,

and ever awake.

up a

Mithra, the lord of wide pastures, ....

unto Mithra, to do the order thy pupils same. 1

Offer

sacrifice

O Spitama

and

Doubtful.

A fair recognition of the jus gentium.

The

nant

contract between the faithful

and the Law, the cove-

(?).

Reading [h]amah& ay an.

The

Prayer follows Mithra in his career, rising and setting with him,

last clause is doubtful;

the text

is corrupt.

MIHIR VAST. *

Let the worshipper of Mazda

with small

cattle,

sacrifice

unto thee

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 unto him and gives in sacrifice \ Let the

proffers faithful

man if

drink of the libations cleanly prepared, which he does, if he offers them unto Mithra, the lord of

wide pastures, Mithra

will be pleased with him and without anger/ 121. Zarathurtra asked him: 'O Ahura Mazda!

how

shall the faithful

man

drink the libations cleanly

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 prepared, which

;

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 undergo

thirty strokes

for the sacrifice

;

Mithra.

The

Thirty strokes with the Sraoshd-arana (up&zana; see Vend.

translation

of this sentence

is conjectural.

Introd. V, 19); it is an expiation (ikayayata) which purges them from their sins and makes them fit for offering a sacrifice to

One may find in this passage the origin of the painful through which the adepts of the Mithriac mysteries had to go before being admitted to initiation (OVK &? <&v ck avrdv SwiJKoXcurccDV <r(nr6 rts reXccrftywu, d pxj Sid TIVCOV ftaOp&v TrapeXtfwv s. Suidas cavrov KOL <5criov v., ap. Windischmann, fiber Selga avaOij, Mithra.

trials

Mithra, 68 seq.)*

YASTS AND

152

man

drink of these libations

staotay&snya '

For

not

know

the

Vlspfe ratavd*.

his brightness

who does

and glory, I

will offer

him a

sacrifice

worth

being heard ....

XXXI. 123.

We sacrifice unto

sleepless,

and ever awake;

Mithra, the lord of wide pastures, ....

To whom Ahura Mazda

the shining Gard-nmina

'With

offered

up a

sacrifice in

arms

up towards ImmorMithra, the lord of wide pastures, drives tality forward from the shining Gar6-nmna, in a beautiful 124.

his

lifted

chariot that drives on, ever-swift, adorned with all

and made of gold. 125. Four stallions draw that chariot, all of the same white colour, living on heavenly food 6 and sorts of ornaments, '

undying. The hoofs of their fore-feet are shod with gold, the hoofs of their hind-feet are shod with

yoked to the same pole, and wear and the cross-beams of the yoke 6 yoke fastened with hooks 6 of Khshathra vairya 7 to a silver; all are 6

the

beautiful

8 .

'At his right hand drives Rashnu-RazLsta 9 the most beneficent and most well-shapen. 126.

The

sutftd y$st

;

the last chapters of the Yasna, from

[LVII] to fend, according to Anquetil (Zend-Avesta I, The first words of the VispSrad.

LVIII

232).

Paradise.

(II

Towards the abode of the Immortals. Fed with ambrosia (a^/fyoVtov ctSap) XIII, 35 ; cf. Ovid, Metam. IV, 214). Doubtful Metal.

(simma

like Poseidon's

steeds

sim6ithrma).

See Vend. Introd. IV, 33.

Upairispdta.

See Yt. XII.

MIHIR VAST. 1

his left

153

hand drives the most upright

.ATista

l ,

the holy one, bearing libations in her hands, clothed with white clothes, and white herself; and the cursing 2 thought of the Law of Mazda. 127. 'Close 3

thought

by him

drives

the

strong cursing opposing foes in the

of the wise man,

shape of a boar, a sharp-toothed he-boar, a sharpjawed boar, that kills at one stroke, pursuing, wrath8 ful, with a dripping face strong and swift to run, ,

and rushing all around *. Behind him drives Atar '

5 ,

all in

a blaze, and the

awful kingly Glory. On a side of the chariot of Mithra, the lord 128. of wide pastures, stand a thousand bows well-made, '

with a string of cowgut;

heavenly space

they

fall

they go through the

through the heavenly

space upon the skulls of the Dafevas. 129. On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand vulture-feathered '

7 with a horn shaft, arrows, with a golden mouth with a brass tail, and well-made. They go through ,

the heavenly space, they fall through the heavenly space upon the skulls of the Dafevas.

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 '

130.

space, they

fall

through the heavenly space upon the

skulls of tie Dafivas. '

a side of the chariot of Mithra, the lord of

8 Cf. Yt. X, 70. p. 12, note 13. the translations of cf. before better, rushing (piiri-vftza; Cf. Yt Yt and Yt. I, X, 144 pairi-da0yu, 19). pairi-vfira, 1

See Yt. XVI.

XIV, 5

See above,

ig.

The Genius

of Fire.

See p. 95, note

A golden point

YASTS AND

154

wide pastures, stand a thousand steel-hammers, twoedged, well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the '

Davas.

a side of the chariot of Mithra, the lord 131. of wide pastures, stand a thousand swords, two-

edged and well-made.

They go through

the hea-

venly space, they fall through the heavenly space upon the skulls of the Dafivas. '

a side of the chariot of Mithra, the lord of wide pastures, stand a thousand maces of iron, wellmade. They go through the heavenly space, they through the heavenly space upon the skulls of the DaSvas. fall

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 *

132.

red brass, of strong, golden brass the strongest of It all weapons, the most victorious of all weapons \ ;

it falls through goes through the heavenly space the heavenly space upon the skulls of the Da6vas. ,

133. 'After

he has smitten the Dafevas,

has smitten down the

men who

after

unto Mithra, Mithra, the lord of wide pastures, drives forward through Arezahd and Savah6, through Fradadhafshu and Vldadhafshu, through Vourubarerti and Vourulied

through this our Karshvare, the

bright

Angra Mainyu, who is all death, flees away fear; A&shma, the evil-doing Peshotanu, flees '

134. in

Cf.

X, 96. 3

See above,

The

p. 123,

text has,

note

they go

MIHIR VAST.

away

in fear

in fear;

;

all

155

the long-handed BtishySsta flees away the Da6vas unseen and the Varenya

fiends flee

135.

away in fear. '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

gods, the most fiend-smiting of all gods, he, 1 Mithra, the lord of wide pastures * For his brightness and glory, I will offer him a sacrifice worth

all

being heard ....

XXXII. c

136. sleepless,

sacrifice

unto Mithra, the lord of wide pastures, ....

and ever awake

;

For whom white stallions, yoked to draw it, on one golden wheel, with a *

his chariot, full

shining

axle.

137.

own Ahura

'If Mithra takes his libations to his "

that man, I think/' said Mazda, holy Zarathurtra ! for whom a holy 8 who is the as priest, pious as any in the world

dwelling

Happy

Word incarnate, offers up a sacrifice unto Mithra with bundles of baresma and with the [proper] words. 1 " Straight to that man, I think, will Mithra come, to visit his dwelling, " When Mithras 138.

boons will come to him, as he follows God's teaching, and thinks according to c

God's teaching. "'Woe to thatman,! think," 1

134-135 8

Doubtful

said Ahura Mazda, a

97-98* '

Possibly,

Cf.

Yt x

of a pious conscience/

32.

AND

YAtfTS

156

sfRdZAHS.

holy Zarathurtra for whom an unholy priest, not pious 1 who is not the Word incarnate, stands behind the baresma, however full may be the !

bundles of baresma he

ties,

the sacrifice he performs." ' He does not delight 139.

however long may be

Ahura Mazda, nor the

other Amesha-Spewtas, nor Mithra, the lord of wide pastures, he who thus scorns Mazda, and the other

Amesha-Spe/rtas, and Mithra, the lord of wide pastures, and the Law, and Rashnu, and Arstt t

who makes

the world grow,

who makes

the world

increase. '

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

XXXIII. 140.

We sacrifice unto

sleepless,

and ever awake.

1 will offer

Spitama

up a

Mithra, the lord of wide pastures, ....

sacrifice

unto the good Mithra,

unto the strong, heavenly god,

and peerless

foremost, highly merciful, above 2 a stout and strong warrior ;

who

whose house

;

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 141. "Victorious

ten thousand eyes, of the ten thousand spies, the powerful, all-knowing, undeceivable god. '

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard .... 1

An Or,

unqualified priest;

whose house

cf.

Vend. IX, 47-57

is great.'

;

XVIII,

i seq.

MIHIR VAST.

157

XXXIV. We sacrifice unto

142. sleepless,

Mithra, the lord of wide pastures,

and ever awake ;

'Who, with

his manifold knowledge, powerfully increases the creation of Spewrta Mainyu, and is a

well-created

and most great Yazata,

self-shining like

when he makes his own body shine 'Whose face is flashing with light like the 143. face of the star TLrtrya l whose chariot is embraced by that goddess who is foremost amongst those who have no deceit in them 2 O Spitarna who is fairer the moon,

;

than any creature in the world, and

of light to I will shine. worship that chariot, wrought by the Ahura Maker, Mazda, inlaid with stars and made of a heavenly substance (the chariot) of Mithra, who has ten thousand spies, the powerful, all-knowing, full

;

undeceivable god. '

For

his brightness

and

glory, I will offer

him a

sacrifice

worth

being heard ....

XXXV. 'We

144.

pastures,

sacrifice

who is

unto Mithra, the lord of wide

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; Yt

See

Who

YLTL.

watches around countries (Pers * tt-

Ashi Vanguhi :

(?)

aiwidazryum

of Mihir Nyftyw).

;

cf.

8 ;

68.

translated

YASTS AND sfe6ZAHS.

158

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. l

;

'We

;

unto Mithra and Ahura, the two great, imperishable, holy gods 3 and unto the stars, and the moon, and the sun, with the trees that 145.

sacrifice

;

yield

lord of c

4 up baresma

For

sacrifice

unto Mithra, the

all countries.

his brightness

and

glory, I will offer unto

him a

sacrifice

worth being heard, namely, unto Mithra, the lord of wide pastures, ' Yathfc ahft vairy6: The will of the Lord is the law of holiness '

....

the sacrifice and prayer, and the strength and vigour of Mithra, the lord of wide pastures, who I bless

has a thousand

ears,

ten thousand eyes, a Yazata and that of R&ma

invoked by his own name; 1

Ashem Vohft

[Give] unto that

Holiness

the best of all good ....

man 8 brightness and

bright, all-happy, blissful

glory,

abode of the holy Ones

rf2 8

Pairida^yfim Cf.

c*~l .4^

Vend. Introd. IV,

Cf. Sfr6zah

16.

4 \j^

4 c

.... give him the '

Yasna XXVI, 9 [28].

IP.

Cf.

Vend.

Who

p. 22,

note

sacrifices to Mithra.

SR&SH YAtfT HADH&KHT.

159

XL SR6SH YA.ST HADH6KHT. There are two Yasis dedicated to Sraosha, the angel of divine worl ship : one is a part of the Yasna (L VII [LVI]), and this, the other, is called the Sr6sh Yart Hidhokht. Whether it belonged to the so2 called Hadh6kht Nosk one of the twenty-one Nosks of which the original Avesta was formed 3 or whether it was recited in the Hadh6kht sacrifice *, a particular liturgy, is a matter on which we have no sufficient information. The two Yarts have a few developments in common (see 8,

Hdhdkht

10-13): the

descriptive,

and has

liturgical, the

Yasna Yarf

a greater degree the poetical imagery

ofaYajL The Srdsh Ysut Hadh6kht

is recited every day, during any gah translation of this Yast is extant the Pahkvi except Rapitvin. (East India Office, XII, 102 ; Paris, Supplement Persan, XXXIII,

259 ; edited in fitudes Iraniennes, a Sanskrit translation.

May Ahura Mazda be

Ashem Vohft

II),

and Anquetil mentions

rejoiced 1 . . . is the best of all .

Holiness

good ....

I confess myself a worshipper of Mazda, a follower of Zarathitttra, one who hates the Da&vas and obeys the laws of Ahura ;

For sacrifice, prayer, propitiation, and glorification unto [Ha*vani], the holy and master of holiness ....

holy, strong Sraosha, who is the incara nate Word, mighty-speared and lordly god, Be propitiation, with sacrifice, prayer, propitiation,

Unto the

and

glorification.

YathS, ahft vairyd holiness .... 1

The

will

of the Lord

the law of

9 Ibid. Ill, 3. Vend. Introd. IV, 31. See an account of the H&dhdkht Nosk in the Dfakart (West,

Cf.

Pahlavi Texts, 4

Cf.

225, note)

18, note.

;

cf.

Introd. to Yt.

XXI.

YAOTS AND

160

unto the holy, tall-formed, fiendsmiting Sraosha, who makes the world increase, the holy and master of holiness. 1.

Good

sacrifice

prayer, excellent prayer to the worlds

Zarathurtra

3 ,

2. This it is that takes away the friendship of the fiend and fiends, of the he-fiend and of the shefiend it turns away in giddiness their eyes, minds, as good ears 2 hands, feet, mouths, and tongues * ;

;

prayer, without deceit and without harm, 5 4 Courage and turns away the Dru^ .

Manly

3. is

The holy Sraosha, the best protector of the poor, he

the best smiter of the Dru^. faithful one who pronounces most words of

fiend-smiting

The

;

is the most victorious in victory; the MSthra Spewta takes best the unseen Dru^ away.

blessing

The Ahuna Vairya 6 all spells

;

the best fiend-smiter

the word of truth

the best of

among

the fighter 7 that

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

Law of Zarathurtra. 8 4. And he who should pronounce that word O Zarathu-rtra! either a man or a woman, with a

the

mind 1

intent

all

'Has been

on holiness, with words to

taught

all

the world, namely, the

intent

Law'

(Pahl.

Comm.). 2

Doubtful.

Is the

5 6

7 8

same with

DerezvS

PahL hftzvdn;

cf.

as powerful. Doubtful (vSrethrem dfirejta . . ..zakdrflif vartf d&tartfixn). it,

See p. 23. '

Or,

the best of all fiend-smiters in battle/

This chapter (Pahl. Comm.).

SR6SH VAST HADH6KHT.

l6l

on holiness, when he in fear either of high waters or of the darkness

holiness, with deeds all intent is

of a rainy night ; Or at the fords of a of roads ;

river,

or at the branching-off

in the

meeting together of the faithful, or the rushing together of the worshippers of the

DaSvas 1 2 or 5. Whether on the road ;

he has nor in shall the that day night wants who to torment him, prevail tormenting fiend, to throw upon him the look of his evil eye, and the malice of the thief 4 who carries off cattle shall not reach him. in the

law

to fear, not in that

Pronounce then that word, O Zarathortra that to be spoken 6 when thou fall upon the idolaters 6 and thieves and Davas rushing together. Then the malice of the wicked worshippers of the 6.

word

Da6vas, of the Yfitus and their followers, of the Pairikas and their followers, will be affrighted and rush away. Down are the Da&vas I Down are the Dafiva-worshippers, and they take back their mouths

from biting 7 1

flict,

8 8

Different

words are used, as usual, to express the same con-

according as

refers to the faithful or to the idolaters.

Aipi-ayanSm:

Arethyanam:

madam ris. dddistdn (from aretha, meaning dfn&,

d&distn). 4

Gadha

nrasuwsa (Neriosengh); the Pahlavi has 4*, a Saka,

a Scythe. *

The praise of Sraosha.

Keresasa: krastek; 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. Bahxnan Yart II, 19 ; III, 2. 7

Doubtful [23]

YASTS AND

And

take around us the holynatured Sraosha, the holy, the fiend-smiter, as one does with shepherds' dogs; therefore we sacrifice unto the holy-natured Sraosha, the holy, the fiend7.

therefore

smiter, with

good thoughts, good words, and good

deeds. 8

For

and

his brightness

and

glory, for his strength

victorious power, for his offering sacrifices unto 2

him a

worth being unto the holy I will offer up libations Sraosha, unto the great Ashi Vanguhi* and unto 4 Nairyd-sangha the tall-formed.

the gods heard.

will offer

sacrifice

So may the holy Sraosha, the to us for help

fiend-smiter,

We worship the holy Sraosha

come

Ahura Mazda, who

;

we worship the

supreme in holigreat master, ness, who is the foremost to do deeds of holiness.

the words 5 of Zarathurtra, and all the good deeds, those done and those to be done.

worship

YSh6 hdtam

all"

All those beings of whom

Ahura Mazda ....

II.

e .

Sraosha,

sacrifice

who makes

unto the holy,

tall-formed,

the world increase, the holy

fiend-smiting

and master of

holiness;

Who

strikes

the evil-doing

woman; who

man, who strikes

smites the fiendish

8-9=Yasna LVII, 3-4 [LVI, i, 6-12], 8 See Vend. Introd. IV, 31. See Yt. XVII. See Vend. XXII, 7 [22] and Sfrdzah I, 9.

The words

of the law.

ro~i3=Yasna LVII, ig-iS [LVI, Cf.

19.

7].

SR6SH VAST HADH&KHT.

163

Dru-, and

is most strong and world-destroying; maintains and looks over all this moving 1

who

world ;

u. Who, never sleeping, wakefully guards the Mazda who, never sleeping, wakefully maintains the creation of Mazda who protects all creation of

;

the material world with his club uplifted, from the hour when the sun is down ;

Who never more did enjoy sleep from the when the two Spirits made the world, namely, the good Spirit and the evil One who every day, every night, fights with the Mizainya Davas. 13. He bows not for fear and fright before the Da&vas: before him all the Da6vas bow for fear 12.

time

;

2 fright reluctantly, and rush away to darkness . For his brightness and glory, for his strength and victorious

and

power

III. 14-

Yathft ahu vairyd

The

will

of the Lord

the law of

holiness ....

sacrifice

who makes

unto the holy, tall-formed, fiend-smiting Sraosha, and master of holiness ;

the world increase, the holy

Who

with peace and friendship 4 watches the Dru,f and the most beneficent Spirit so that the Amesha-Spetas may go along the seven Karsh:

vares of the earth 1 8

6 ;

who

Cf. above, p. 145, note i.

As above,

the teacher of the

8-9.

hell.

the creation of Ormazd.

Doubtful. The Yasna has: Through whose strength, victorious power, wisdom, and knowledge the Amesha-Spewtas go (a van; Phi. sitftnand) along the seven Karshvares of the earth'

(LVII, 23 [LVI, 10,

2]).

YASTS AND stRdZAHS.

Law 1

he himself was taught

by Ahura Mazda,

the holy One. For his brightness and power ....

glory, for his

strength

and

victorious

IV. 15.

Yatha

ahft vairy6:

The

will

of the Lord

the law of

holiness ....

unto the holy, tall-formed, fiend-smiting Sraosha, the world increase, the holy and master of holiness ;

sacrifice

who makes

Whom the holy Ahura Mazda has created to withstand A&shma, the fiend of the wounding spear we sacrifice unto Peace, whose breath is friendly, ;

and unto the two withstanders of sin and guilt 2 1 6.

The

friends of the holy Sraosha friends of Rashnu Razirta 8

;

The The friends of the good Law of the worshippers of Mazda The friends of ArrtA/ 4 who makes the world grow, who makes the world increase, who makes ;

;

the world prosper ; The friends of Ashi Vanguhi 5 The friends of the good JTisti 6

The 1

friends of the

most right

;

jXista

T ;

teaches the law to the three saviours to come, Osh&dar

B&nf, OshSdar

Mh,

Phl.tr.). 3

PareJtas>fca

and Soshyds (Yasna LVII, 24 [LVI,

mravay^s^a,

10, a];

be corrected, according to

various readings, into staretasa mavay4f0sa or something like it; the two genii here alluded to are Andstareta and Amuyamna, Sinlessness and Innocence, who are invoked in company with Aktati hamvai&ti in VispSrad VIII, 4. 1 See Yt. XII. See Yt. XVII. 5

See Vend. XIX, 39.

See Yt. XVI,

See

ibid.

SRdSH YAOT HADHdKHT. 1

The

The The The The The

friends of all

gods

friends of the 'MSthra

165

;

Spewta

;

friends of the fiend-destroying Law friends of the long-traditional teaching ;

friends of the

Amesha-Spe^tas

friends of ourselves, the Saoshyawfe two-footed part of the holy creation ;

The For

;

1 ,

the

friends of all the beings of the holy world.

his brightness

and

glory, for his strength

and

victorious

power ....

V. 1 8.

Yath4

The

ahft vairy6:

will

of the Lord

the law of

holiness ....

unto the holy, tall-formed, fiend-smiting Sraosha, the world increase, the holy and master of holiness;

sacrifice

who makes

The

[Sraosha], the next, the middle, and the with the first sacrifice, with the next, with

first

highest the middle, and with the highest 2. sacrifice unto all [the moments] 3 of the holy and strong ;

who is the incarnate Word The 19. strong Sraosha, of the manly courage, the warrior of the strong arms, who breaks the skulls of the Dafevas who smites with heavy blows * and is strong to smite the holy Sraosha, who smites Sraosha,

;

1 The faithful, as helping through their good deeds in the work of final restoration, to be performed by Saoshya/(cf. Yt. XIII, 17). * The first sacrifice is the Yasna sacrifice; the next (literally,

superior) is the

Vispfcrad; the middle

(Pahl.

Comm.).

sacrifice is the

H&dhdkht

the highest sacrifice is the Dv&zdah hdm&st Sraosha is called the first, next, middle, and highest,

[and] Svak hdm&st

;

accordingly as he presides over one or the other of those sacrifices. and For a definition of the fivak hdm&st, see

hdmst

West, Pahlavi Texts, 8

Vlspan,

translated

Literally, the sroiter

212, note

Dvzdah

harvisp zam&n.

who

smites with smitings.

YASTS AND

l66

with heavy blows; we sacrifice unto the crushing Ascendant of both the holy Sraosha and Arrti \

20.

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 a , rich in

good thoughts,

rich in

good words,

rich in

good deeds. 21.

sacrifice

unto

the body

the

holy

Sraosha;

We sacrifice unto the body of Rashnu Razista We sacrifice unto the body of Mithra, the lord ;

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; sacrifice unto the body of Ars&t, 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 -ffisti ; We sacrifice unto the body of the most right ;

;

JTista.;

We sacrifice unto the bodies of all the gods 22. We sacrifice unto the body of the MSthra ;

Spe&ta

;

We sacrifice unto the body of the fiend-destroying

Law;

We sacrifice

unto the body of the long-traditional

teaching ;

sacrifice

unto the bodies of the Amesha-

Spe&tas ; 1

The same

as Arrta/.

receives alms (the

Cf.

Yasna LVII, 34-35 [LVI,

ashd-did).

13, 3-7].

SR6SH VAST HADH6KHT.

unto the bodies of ourselves, the Saoshyaw^s, the two-footed part of the holy creation

sacrifice

;

unto the bodies of

sacrifice

the holy world

all

the beings of

l .

For

his brightness and glory, for his strength and victorious .... power 23. Yathfi ahu vairy6: The will of the Lord is the law of

holiness ....

and prayer, the strength and of the vigour holy, strong Sraosha, who is the incarnate Word, a mighty-speared and lordly god. 2 [Give] unto that man brightness and glory, .... give him the I

bless the sacrifice

bright, all-happy, blissful

Cf.

abode of the holy Ones! *

16-17.

Who

sacrifices to

Sraosha.

YAOTS AND StRdZAHS.

1 68

RASHN VAST.

XII.

Rashnu

Razijta, 'the truest True/ is the Genius of Truth: one of the three judges of the departed, with Mithra and Sraosha: he holds the balance in which the deeds of men are ' he makes no unjust balance . weighed after their death 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 1 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.).

This Yart seems to be an appeal made to Rashnu to come and attend the performance of the var nirang or ordeal (see p. 170, of which Rashnu, as the Genius of Truth, was the natural and arbiter (cf. Vend. IV, 64-55 [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

note

3),

witness

through the Albdrz

(

23-26), the star region (

26-32), the

moon

and the sun region ( 34 ; cf. p. 73, note^). This Yart is recited on the days of Rashn, Murd&d, Ashtd, and Zemyd (the i8th, 7th, 26th, and 28th of the month).

region

(

33),

o. May Ahura Mazda be rejoiced .... Ashem Vohfi: Holiness is the best of all 1

good ....

I confess myself a worshipper of Mazda, a follower of Zaratmutra, one who hates the DaSvas and obeys the laws of Ahura ;

For

sacrifice, prayer, propitiation,

the holy

and glorification unto [H&vani],

and master of holiness.

Unto Rashnu RazLrta; unto ArrrJU, who makes the world grow, who makes the world increase unto the true-spoken speech, that makes the world grow 2 ;

;

Minokhirad

Slrdzahl, 18.

II,

120-121

(tr.

West).

RASHN VAST.

169

Be propitiation, with sacrifice, prayer, propitiation, cation. Yatha* ahu vairyo holiness

The

*ffl

of the Lord

and

glorifi-

the law of

.... I.

holy (Zarathurtra) asked him : O holy Ahura Mazda I ask thee answer me with words of Thou art undetruth, thou who knowest the truth. 1.

The

;

an undeceivable understanding ; thou art undeceivable, as thou knowest everything. What of the Holy Word is created true ? what is

ceivable, thou hast '

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 2 ? 2. Ahura Mazda answered I will declare that *

unto thee, '

O pure, holy Spitama

The most glorious Holy Word (itself), this is what the Holy Word is created true, what is created

progress making, what healthful, wise,

destroy than

fit

to discern, what

more powerful

and happy, what

all

other creatures.'

Ahura Mazda

Bind up a three-twigged baresma against the way of the sun. [Address] " We invoke, unto me, Ahura Mazda, these words we bless [Ahura] 8 I invoke the friendship [of Ahura] towards this var* prepared, towards the fire and the baresma, towards the full boiling [milk 6], towards the var * of oil and the sap e of the plants." 3.

said

;

Ahura Mazda.

The

bless

text

apparently corrupt and has

me, Ahura Mazda.

See following page, note

Possibly, waters; cf. Yt.

Literally, the fat

i seq. '

literally,

We invoke,

[154] seq.

Yt.

V, 132 and Vend. IV, 46 [128], $4

YASTS AND sflidZAHS.

170

'Then

unto

thee,

Ahura Mazda, shall come for help this var prepared, towards

towards

and the baresma, towards the full boiling the var of oil and the sap of the towards [milk], the

fire

plants 1

;

Along with the fiend-smiting Wind, along with the

cursing thought of the wise \ along with the kingly 2 made by Mazda. Glory, along with Saoka ,

invoke,

bless Rashnu, the strong

;

invoke his friendship towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of 3

the plants.

Then Rashnu

the strong, will come var for help unto thee, towards this prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the '

plants

the

tall,

'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.

O thou, holy Rashnu O most true Rashnu most beneficent Rashnu! most knowing Rashnu! most fore-knowing most discerning Rashnu Rashnu! most far-seeing Rashnu! Rashnu, the '

1 8

See p. 12, note 13. Var6; this seems to be the

See Vend. XXII, 3. or ordeal which

Var nirang

alluded to in several passages of the Avesta

;

cf.

Afrigzln

;

Yasna XXXI, 3 b (see Pahl. Comm. ; cf. Comm. ad XXXIV, 4 a) ; cf. Vend. IV, 46, 55. According to the Dfnkart, there were thirtythree kinds of var ordeals (Haug, Ardi Vhif, p. 145); 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. Ill, 9. :

RASHN VAST. 1

best doer of justice thieves

171

Rashnu, the best smiter of

;

The

uninjured, the best killer, smiter, destroyer of thieves and bandits ! in whatever part of 8.

the world thou art watching the doings 3 . making the account . . .

men and

II. '

Whether

holy Rashnu

art in the

we invoke, we bless Rashnu, invoke his friendship towards this .... in whatever part of the world

Karshvare Arezahi the strong.

thou,

var prepared 5

thou art III. 10.

Whether

thou,

holy Rashnu

art in the

we invoke, we bless Rashnu. Karshvare Savahi I invoke his friendship towards this var prepared .... in whatever part of the world thou art ,

IV.

thou, O holy Rashnu! art in the Fradadhafshu *, we invoke, we bless

Whether

Karshvare

Rashnu, the strong. this

invoke his friendship towards in whatever part of the

var prepared ....

world thou

art.

V. 12.

'Whether

thou,

holy Rashnu! art in the

Arethama/-bairishta: aretha

dfni, dddist4n (law,

justice). * 8

Keja=kart&rt (PahL Comm. ad Vend. XXI, 3 [14]). I cannot make anything of the rest of the sentence hadhanS

tanasuj; 4

cf.

38.

See Yt. X, 15, note

The

rest as in

5-8.

VASTS AND SIZARS.

172

Vldadhafshu \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards ... in whatever part of the this var prepared

Karshvare

world thou

art.

VI. 13.

'Whether thou,

holy Rashnu! art in the

Karshvare Vouru-barerti l we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the ,

world thou art

VII. *

Whether

holy Rashnu! art in the Vouru-giarerti \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the 14.

thou,

Karshvare

world thou art VIII. 15.

'Whether thou,

holy Rashnu! art in this

l we invoke, we Karshvare, the bright /jfoaniratha I invoke his friendship bless Rashnu, the strong. ,

towards this var prepared of the world thou art.

....

whatever part

IX.

'Whether thou, O holy Rashnu! art in the sea Vouru-Kasha 2 we invoke, we bless Rashnu, the 1 6.

invoke his friendship towards this var prepared .... in whatever part of the world thou art.

strong.

See Yt. X, 15, note

See p. 54, note

RASHN YAST.

173

'Whether

17.

holy Rashnu! art on the that stands in the middle of the

thou,

tree of the eagle *,

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 I plants we invoke, we bless Rashnu, the strong. ;

invoke his friendship towards this var prepared

XL 'Whether thou, O holy Rashnu! art on the Aodhas 2 of the Rangha, we invoke, we bless 1 8.

Rashnu, the strong. I invoke his friendship towards this var prepared ....

XII.

'Whether thou, O holy Rashnu! art on the Sanaka 3 of the Rangha, we invoke, we bless Rashnu, 19.

the strong.

invoke his friendship towards this

var prepared .... 1

The Sa&na,

mythology the Sfnamrfi or Sfmftrgh ; on the tree which is Ja^-bfish (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 Chafimrdsh for ever sits in that vicinity ; and his work in kter

his 'resting-place is

is this, that

seeds, which

collects that

Jswf-bfish,

seed which sheds from the tree of

and conveys

seizes the water, so that Tishtar

seed of

all

meaning; at the 3

may

rain

cf.

mouth

Cf. 7t.

all

there where Tishtar

seize the

water with that

on the world

has probably a geographical

with the rain'

LXH,

37 ; tr. West). the floods (? Vend. I, 26);

(Mmokhirad 2

and may

kinds,

the following paragraph of the Tigris.

}

104

;

perhaps the marshy country

aodhas and sanaka may refer to tbe southern

and northern basin of the

Tigris.

YASTS AND

174

XIII.

'Whether thou,

20.

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. 'Whether

21.

thou,

boundary of this earth, I

holy Rashnu! art at the

invoke,

bless Rashnu.

invoke his friendship towards this var prepared ....

XV. 'Whether

22.

thou,

place of this earth,

holy Rashnu! art in any I invoke, we bless Rashnu.

invoke his friendship towards this var prepared ....

XVI. '

23.

Hara

Whether

thou, 'O holy

Rashnu

art

on the

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 Da6vas, and the clouds cannot reach up unto the Haraiti Bareza 1 we invoke, we bless Rashnu. I invoke his friendship towards this var prepared .... Berezaiti, the bright

;

XVII.

24. 'Whether thou, holy Rashnu! art upon the highest Hukairya, of the deep precipices 2 made of gold, wherefrom this river of mine, Ardvi SAra ,

An^hita, 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 1

Cf.YtX,5o. Reading vfspd-vafcmem;

cf.

V, 96, note

.' .

RASHN VAST.

175

XVIII. *

Whether

25.

thou,

holy Rashnu!

art

upon

the Ta6ra of the height Haraiti, around which the stars, the moon, and the sun revolve \ we invoke,

bless Rashnu, the strong.

ship towards

this

invoke his friend-

var prepared ....

XIX. Whether thou, O holy Rashnu art in the Vana#/ 2 made by Mazda, we invoke, we bless

26.

star

Rashnu, the strong. this

invoke his friendship towards

var prepared ....

XX. Whether

holy Rashnu! art in the 3 we invoke, we bright and glorious star TLrtrya bless Rashnu, the strong. I invoke his friendship 27.

thou,

towards the var prepared

....

XXL 28.

'Whether thou,

group of the

Hapt6iriga

bless Rashnu, the strong. towards this var prepared .

29.

a *

See Cf. *

....

holy Rashnu art in those have the seed of die waters in them 4 we thou,

Bund V, 3 seq. cf. Yt. X, Yt XX and Yt VHI, 12.

The

invoke, we invoke his friendship

stars

XXII.

Whether

stars that 1

holy Rashnu! art in the

;

13, 50. *

Cf.

Yt VIII,

star of water essence is for the increase

12.

of water; and and the star of

the star of earth essence, for the increase of earth ; tree essence, for the increase of trees ; and the star of cattle essence,

YASTS AND

176

invoke,

bless Rashnu, the strong.

friendship towards

invoke his

var prepared ....

this

XXIII.

holy Rashnu art in those J we stars that have the seed of the earth in them his the I invoke bless we invoke, Rashnu, strong. c

30.

Whether

thou,

friendship towards this

var prepared ....

XXIV. 31.

stars

'Whether thou, O holy Rashnu that have the seed of die plants

invoke,

bless Rashnu, the strong.

friendship towards this

art in those

them \ we

invoke his

var prepared ....

XXV. 'Whether

holy Rashnu! art in the Good Spirit 2 we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... 32.

thou,

stars that belong to the

XXVL 'Whether thou, O holy Rashnu! art in the which moon has the seed of the Bull in it 8 we in33.

voke,

bless Rashnu, the strong.

friendship towards this for the increase of cattle; trees,

and

invoke his

var prepared ....

and the essence of water, and

cattle is created for the increase

man

earth,

and

(Minokhirad

XLIX, 1

7, tr. West). See preceding note.

Excluding the planets which belong to Ahriman (Minokhirad

VIII, 19; Bund. Ill, 2g; V, 9 See above, p. 8, note 8.

i).

RASHN YA5T.

XXVII. *

Whether

34.

swift-horsed sun,

prepared

holy Rashnu! art in the invoke, we bless Rashnu, the

invoke his friendship towards this var

strong.

thou,

.... XXVIII.

Whether

thou, endless sovereign Light, 35.

the strong.

prepared

holy Rashnu! art in the

we invoke, we bless Rashnu,

invoke his friendship towards this var

....

XXIX.

'Whether thou,

holy Rashnu! art in the bright, all-happy, blissful abode of the holy Ones, we I invoke his invoke, we bless Rashnu, the strong. towards this var friendship prepared .... 36.

37.

'Whether

XXX. thou, O holy

Gar6-demna \ we

shining the strong.

prepared

Rashnu!

invoke,

art in the

bless Rashnu,

invoke his friendship towards this var

....

XXXI. 38.

'Whether thou,

invoke,

holy Rashnu! art

bless Rashnu, the strong.

...

his friendship towards this var prepared .... 39. 'For his brightness and glory, I will offer unto him a fice

1 9

worth being heard

invoke sacri-

....

The highest heaven, the abode of Ormazd. ? Upa hadhana hadhanft tanastur; cf.

8, p. 171,

note

YAOTS AND slRdZAHS.

j;8 c

YghS c

40.

hatam: All those beings of whom Ahura Mazda YathS ahft vairy6: The will of the Lord is the law of

the sacrifice and prayer, and the strength and vigour of Rashnu Razirta; of Arrt&f, who makes the world grow, who makes the world inI bless

crease

;

and of the true-spoken speech that makes

the world grow. *

Ashem Vohft

'[Give] unto that

....

body, holy Ones/

give

Holiness

man 1

him

the best of

all

good

....

glory, give him health of the bright, all-happy, blissful abode of the

brightness and

Who shall have worshipped Rashnu.

VAST.

XIII.

179

FARVARDiN VAST.

The Fravashi is the inner power in every being that maintains and makes it grow and subsist. Originally the Fravashis were the same as the Pitrzs 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 it

Ahriman, 111-113). This Yart is to be divided into two

The former

parts.

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

This

The

man, Gaya Maretan, down to the last, Saoshyaw/. latter part is like a Homer's catalogue of Mazdeism.

greatest part of the historical legends of Iran lies here con-

densed into a

proper names.

divided into seven chapters

The

This enumeration

(XXIV, 85-95) contains the names of several gods, man, Gaya Maretan, the first law-giver, Zarathurtra, and his first disciple, Maidhyd-maungha; The second part (XXV, 96-110) contains the names of the most of them belonging to the epical of Zarathurtra, disciples of the

first

cyclus of Vfot&spa (Gurtisp)

The

;

111-117) is of uncertain character, 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 third part

(XXVI,

and no name contained

or unborn

The The

it is

121, 122, 127, 128)

(cf.

fifth

(XXVIII, part (XXIX,

part

sixth

;

devoted to Saoshyaw/ alone ; 130-138) is devoted to the heroes

129)

before the time of Zarathurtra;

The

women

seventh part

(XXX,

139-142)

devoted to the holy

of Mazdeism from Hvdvi, Zarathmtra's wife,

Srftta/-fedhri,

down

Vanghu-fedhri, and EredaMedhri, the future mothers

of his three unborn sons.

The

second, third, and fourth enumerations

all

end with the

YASTS AND

ISO

Astva/-ereta (that is to say, Saoshyaw/), \vhich shows that but to three indethey do not refer to successive generations, each are which developed apart down to the pendent branches,

name of

time of the Saviour. 0. May Ahura Mazda be rejoiced! Ashem Vohfi Holiness is the best .

all

good ....

I confess myself a worshipper of Mazda, a follower of Zarathurtra, one who hates the DaSvas and obeys the laws of Ahura ;

For sacrifice, prayer, propitiation, the holy and master of holiness.

Unto the faithful

glorification

unto [Hdvani],

awful, overpowering Fravashis of the

unto the Fravashis of the

;

mitive law

and

1 ;

men

of the pri-

unto the Fravashis of the next-of-kin,

propitiation, with sacrifice, prayer, propitiation,

and

glori-

fication.

Yathft ahu vairyd: The ness

will

of the Lord

the law of holi-

.... I.

Ahura Mazda spake unto Spitama c

Zarathurtra,

Do thou

pure Zarathustra the proclaim, and the vigour glory, the help and the joy strength, that are in the Fravashis of the faithful, the awful saying

and overpowering Fravashis

come

to help me,

do thou

;

how they

me, the awful Fravashis of the *

and seen

how they

faithful

their brightness

and

2 .

Zaramaintain that sky, there above, shining

Through

thustra!

tell

bring assistance unto

afar,

and encompassing

glory, this

earth

all

around. '

It looks like

a palace, that stands built of a

The so-called paoiry6-/kafisha :

the primitive law

what * is

considered as the true Mazdayasnian religion in all ages, both before and after the time of Zaraturt' (West, Pahlavi Texts, I, 242, note i); cf. 150. 2

19.

FARVARDlN VAST. heavenly substance that

1 ,

l8l

firmly established, with ends

shining in its body of ruby over the three-thirds (of the earth) 2 it is like a garment lie afar,

;

inlaid with stars,

made of a heavenly

substance, that

Mazda

puts on, along with Mithra and Rashnu and Speta-Armaiti, and on no side can the eye perceive the end of it.

Zaratheir brightness and glory, thortra! I maintain Ardvi Stira AnShita, the wide-

Through

expanding and health-giving, who hates the Dafevas and obeys the laws of Ahura, who is worthy of

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 country3 increasing and holy

sacrifice in the material world, ;

;

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 ;

The

known

as large large river, run as the whole of all the waters that along the earth that runs powerfully from the height Hukairya 6.

afar, that is

;

down 7.

to the sea

Vouru-Kasha.

'All the shores of the sea Vouru-Kasha are

boiling over, all the middle of 1

Reading mainyu-Utjt6;

cf.

boiling over,

X, 90, 143, and in

this very

paragraph vanghanem mainyu-t&Jtem. 2 division of the earth different from and older than the

division into seven Karshvares

;

cf.

was derived by analogy from the (earth, atmosphere, and heaven). 8

Yt.V,

Yasna XI, 7 [21] ;

this division

universe tripartite division of the 4

5-8=YL

YASTS AND sfR6zAHS.

when she there, she, cells

when she streams down Ardvi Sura Anihita, who has a thousand down

runs

there,

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.

'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 *.

Zaratheir brightness and glory, 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

Through

thustra

the dead, and the high mountains, rich in pastures and waters ;

'Upon which run the many streams and upon which the many kinds of plants grow

10.

rivers

;

up from the ground, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals

2 ,

and

to help the faithful.

their brightness and glory, O Zaramaintain in the womb the child that has

n. 'Through thurtra

been conceived, so that

1 *

4-8=Yt.V,i-5 There are

five

does not die from the

classes

of animals:

those living in waters

(upfipa), those living under the ground (upasma=upa-zema), the flying ones (fraptar^at), the running ones (ravas/fcarant), the

grazing ones

(angrangh);

Visp&ad I, i seq.; Yt. XIII, 74. representatives of those several classes are the kar mdhi fish, the ermine, the kanipt, the hare, and the ass-goat (Pahl.

The

Comm. ad

Visp.

1.).

FARVARDtN VAST,

and

assaults of Vid6tu \

the hair, the . sexual organs. 12.

'Had

3 .

183

develop in

the bones, feet, and the

the entrails, the

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 strength would belong to the Drug-, the dominion would belong to the Dru^, the material world would belong to the Drug-. 1 3. Between the earth and the sky the immaterial creatures would be harassed by the Dru^ between the earth and the sky the immaterial creatures would be smitten by the Dni^; and never afterwards would Angra-Mainyu give way to the blows of Spewtasubsist;

;

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

by the never-failing brightness and glory the earth,

springs; through their 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. 1 6.

'Through born who is a

who 1 8 5

listens well

their brightness and glory a man chief in assemblies and meetings 4,

to the (holy) words,

See Vend. IV, 40 [137]. ?

Doubtful.

Derewda.

Who learns well, who has

whom Wisdom

the

gaoshd-srdta khratu.

YASTS AND stRdZAHS.

holds dear 1 , and

who

returns a victor from discus-

2 sions with Gaotema, the heretic .

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. 1

;

fearful battles they are the wisest for of the faithful. Fravashis the help, 'The most powerful amongst the Fravashis of 17. 'In

the faithful, Spitama! are those of the men of 4 the primitive law 3 or those of the Saoshya/s not

Of the yet born, who are to restore the world. others, the Fravashis of the living faithful are more powerful,

Zarathurtra ! than those of the dead,

Spitama!

'And

1 8.

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 so shall any man of you become, who shall treat Mithra well, the lord of wide pastures, and

strong

;

Arstt, who makes the world grow, who makes the world increase. 19. 'Thus do I proclaim unto thee, O pure Spi-

tama the vigour and strength, the glory, the help, and the joy that are in the Fravashis of the faithful, !

Or,

'who wishes

for

wisdom*

(lore;

khratukta=khratu-

Yd nSidhyanghd gaotemahg pard ay<m parjtdi/avSiti. 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 a means an NSidhyanghd heretic, Ashemaogha

Comzn. ad Yasna See above, p. 180, note

(see Pahl. 8

XXXIV, i.

8).

See above, p. 165, note

FARVARDiN YAOT. the awful and overpowering Fravashis;

185

and how

to help me, how they bring assistance unto me, the awful Fravashis of the faithful

they come

II.

Ahura Mazda spake unto Spitama Zara-

20.

If in this material world, thustra, saying : tama Zarathu-rtra ! thou happenest to come

upon

Zara-

frightful roads, full of dangers and fears, thujtra ! and thou fearest for thyself, then

Spi-

do thou

recite these words, then proclaim these fiend-smiting

words,

Zarathustra

I praise, I invoke, I meditate upon, and we unto the good, strong, beneficent Fravashis of the faithful. worship the Fravashis of the

21.

sacrifice

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 Zarathutfrd-

temas 2 ; 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 3, and most friendly the Fravashis of the friendly nations

;

'"Who

maintain the sky, who maintain the who maintain the earth, who maintain the waters, cattle, who maintain in the womb the child that has 22.

been conceived, so that it does not die from the assaults of Vlddtu, and develop in it the bones, the the entrails, the feet, and the sexual hair, the ,

organs 23.

4 ;

'"Who

Cf.

See

are

much -bringing, who move with

143, text and note.

2 4

See Yt. X, iig, note. See n.

YASTS AND

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

awfulness,

;

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 l "Who turn to that side where are faithful 25. ;

men, most devoted to holiness, and where 2

where the

greatest piety and where the faithful ,

man

faithful is

not

man

the

rejoiced

ill-treated 4 ."

3 ,

IIL 26.

We worship the good, strong,

beneficent Fra-

vashis of the faithful, who are the mightiest of drivers, the lightest of those driving forwards, the slowest

of the retiring 5 the safest 5 of all bridges, the least6 6 and who never erring of all weapons and arms ,

turn their backs

once, wherever they come, we worship them, the good ones, the excellent ones, the good, 27.

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 8 and there where gallant against foes, in battles men strive to conquer foes. ,

* 8

Cf.

40.

Fr&itou:

cf. fr6reti=farndmijn, ftde^a (YasnaVIII, * With alms (ashd-dftd). Cf. 36.

Doubtful

flee.

2 [4]).

Defensive arms. Cf> 3 23

FARVARD!N YAST. 28.

Mazda invoked them

187

for help,

when he

fixed

the sky and the waters and the earth and the plants when Spewta-Mainyu fixed the sky, when he fixed ;

the waters, the plants,

when the earth, when the cattle, when when the child conceived in the womb,

should not die from the assaults of Viddtu, and developed in it the bones, the hair, the . . , the

so that

and the sexual organs *. Spewta-Mainyu maintained the sky, and they

entrails, the feet,

29.

sustained

who

from below, they, the strong Fravashis, whose silence, gazing with sharp looks

sit in

;

eyes and ears are powerful, who bring long joy, high and high-girded well-moving and moving afar, loud2 snorting possessing riches and a high renown. ;

IV. 30.

worship

the good,

beneficent

strong,

whose friendship is good, benefit; whose friendship stay in the abode where they

Fravashis of the faithful

;

and who know how to

long ; who like to are not harmed by its dwellers; who are good, beautiful afar 8 , health-giving, of high renown, con-

lasts

quering in

battle,

and who never do harm

first

worship the good, strong, Fravashis of the faithful; whose will 31.

who vex them most beneficent; who in

unto those

arms of their foes 1

and

;

beneficent is

dreadful

powerfully working battle

and

break the dread

haters.

Cf.II,22. They

are compared to horses

;

cf.

Yt. VIII, 2.

Their beauty is seen afar. One manuscript has 'known afar;' another, 'whose eyesight reaches far/ 8

YASTS AND siR&ZAHS.

VI.

worship the good, strong, beneficent Fravashis of the faithful liberal, valiant, and full 32.

;

of strength, not to be seized by thought, welfarewith Ashi's giving, kind, and health-giving, following remedies, as far as the earth extends, as the rivers stretch, as the

sun

rises

l .

VII.

worship the Fravashis of the faithful, 33.

good,

who

strong,

gallantly 2

causing havoc, wounding the malice of the malicious,

fight, all

and

beneficent

and bravely

breaking to pieces

Davas and

smiting powerfully in battle, at their

men, 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 \vay of your wish.

VIIL

35. 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:

Afl the beneficent powers hidden in the earth, in the waters,

and in the man. a

the pursuer invokes

sun,

Doubtful:

and which Ashi Vanguhi

(Yt.

XVII) imparts to

FARVARDIN VAST.

them fleer

for

a swift

36.

Who

and

race,

invoke them

189

for a swift race does the

;

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 \

IX.

37. worship the good, strong, beneficent Fravashis of the faithful, who form many battalions, 2 girded with weapons lifting up spears, and full of in who fearful battles come rushing along sheen; where the gallant heroes 3 go and assail the DSnus 4 ,

38. There you destroy the victorious strength of the Turanian Dinus there you destroy the malice of the Turanian D&nus through you the chiefs 6 are of high intellect 6 and most successful; they, the ;

;

the gallant Saoshya#/s 7, the gallant conquerors of the offspring of the Dinus chiefs of 8 myriads, who wound with stones .

gallant heroes

worship the good, strong, beneficent Fravashis of the faithful, who rout the two wings of an army standing in battle array, who make the 39.

centre swerve, and swiftly pursue onwards, to help the faithful and to distress the doers of evil deeds.

XL 40. 1 4 e

Cf.

worship the *

25.

good, strong, "

Y4st6-zayau. 8 Doubtful.

beneficent Doubtful,

Yt. V, 72. Hvira; see Etudes Iraniennes, II, 183. Cf. p. 165, note i.

Doubtful (asabana).

YASTS AND

Fravashis of the faithful

;

awful, overpowering,

and

victorious, smiting in battle, sorely wounding, blowaway (the foes), moving along to and fro, of

ing

good renown,

fair

and holy invoker, who give boons to

of body, godly of

who

soul,

give victory to their their lover, who give health to the sick

;

man

1 ;

Who

give good glory to him who worships them with a sacrifice, as that man did worship them, the holy Zarathurtra, the chief of the material world, 41.

the head of the two-footed race, in whatever struggle he had to enter, in whatever distress he did fear ;

Who, when well invoked, enjoy bliss in the heavens; who, when well invoked, come forward from the heavens, who are the heads 2 of that sky 42.

above, possessing the well-shapen Strength, the Victory made by Ahura, the crushing Ascendant, and

Welfare 8 the wealth-bringing, boon-bringing, holy, well fed, worthy of sacrifice and prayer in the perfection of holiness. 4 43. They shed Satava&sa between the earth and ,

the sky, him to

whom the waters belong 6 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

e ,

and to help the faithful 44 SatavaSsa comes down and flows between the earth and the sky, he to whom the waters be.

long,

who

listens to appeals

and the plants grow up, 1

Cf.2 4

'The

and makes the waters radiant, and full of

fair,

chief creatures;'

Saoka;

cf.

Sfrdzah

Cf. Yt. VIII, 9,

See above, p. 182, note

G&h

cf.

I, 3,

and 34,

II, 8.

note.

note. 2.

Ta/-ipem. 7

Cf.

10.

FARVARDIN VAST. nourish animals and men, to nourish the nations, to nourish the five kinds of animals,

light, to

Aryan

and to help the

faithful.

XII.

worship the good, strong, beneficent Fravashis of the faithful with helms of brass, with 45.

;

l who weapons of brass, with armour of brass in the for in struggle fights victory garments of light, arraying the battles and bringing them for;

wards, to

When

kill

thousands of Davas.

the wind blows from behind them

brings their breath unto 46.

and

men,

Then men know where blows

victory

the breath of

and they pay pious homage unto the good,

strong, beneficent Fravashis of the faithful, with their hearts prepared and their arms uplifted.

Whichever side they have been first wor3 shipped in the fulness of faith of a devoted heart 47.

to that side turn the awful Fravashis of the faithful,

along with Mithra and Rashnu and the awful cursing 4 thought 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 which turn the along with Mithra

their myriads of myriads, against

awful Fravashis of the

faithful,

and Rashnu, and the awful cursing thought of the wise and the victorious wind. 1

Doubtful.

Cf. Yt.

Literally, * 9.

blows them within,

See above, p. 12, note 12.

YASTS AND siR&ZAHS.

XIII.

worship the good, strong, beneficent Fravashis of the faithful, who come and go through l the borough at the time of the Hamaspathmafidha 49.

;

they go along there for ten nights, asking thus

'Who

50.

sacrifice ?

bless

will praise

us?

Who

will offer

us a

Who will meditate upon us ? Who Who will receive us with meat ?

will

and

hand * and with a prayer worthy of Of which of us will the name be taken for bliss 5 ? invocation 6 ? Of which of you will the soul be worclothes in his

7 shipped by you with a sacrifice ? this gift of ours be given, that he failing food for ever and ever ?'

And

51. 1

the

man who

offers

To whom will may have never-

them up a

sacrifice,

The sixth and last GanambSr (see Afrfgdn GahambSr), or the last

ten days of the year (ioth-20th March), including the last five days of the last month, Sapendarmad, and the five complementary days.

These last ten days should be spent in deeds of charity, religious banquets feuran), 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 tune eztremus anni mensis erat' (Cicero, De Legibus, II, 21), the Athenians on the third day of the Anthesterion feast (in the

same month).

partake of the

new

The

souls of the dead were supposed to

then beginning to circulate through nature, that had also been dead during the long months of winter. 3

life

Perhaps : asking for help, thus.

Frfnfi/:

Asha-nasa

who

be given

will

in :

pronounce the Aftfn ?

alms to poor Mazdayasnians (ashd-did). that makes him reach the condition of one of

the blessed (ahliyfh arzfinfk, Vend. XVIII, 6 [17]): the Sanskrit ' translation has, that is to say, that makes him worthy of a great

reward/ 6

in the invocations

from

An allusion to the formula: own soul/ Yasna XXIII, 4 [6].

87 6

to the end.

1 sacrifice to the Fravashi of

FARVARD!N VAST.

193

with meat and clothes in his hand, with a prayer worthy of bliss, the awful Fravashis of the faithful,

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 1 praise God and rule in an assembly, who will offer us sacrifices with meat and clothes in his hand, and with a prayer worthy of bliss V satisfied,

XIV.

53. 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

And now

they flow along the path made by the Mazda, along way made by the gods, the watery way appointed to them, at the wish of Ahura Mazda, 54.

at the wish of the Amesha-Speartas.

XV.

55. worship the good, strong, beneficent Fravashis of the faithful, who show a beautiful * growth to the fertile plants, which had stood before for

a long time

56. 1

same place without growing they grow up along the path made

in the

And now

Stihy6: stutikaro

(Sansk.tr.; cf^tash NySyij, 10). 49ta5 a are a part of the so-called Afrfgin Bahrain (a prayer recited in honour of the dead); a Sanskrit translation of that Afrfgn has been published by Burnouf in his fitudes zendes. * In winter. 4 Doubtful The word is 0awrSra, which Aspendifiiji makes *

synonymous [XXIV], i).

with

p&para,

bind,

merciful

(VispSrad

XXI

VASTS AND sfRdZAHS.

194

by Mazda, along the

\vay

made by at

the gods, in the the wish of Ahura

time appointed to them, Mazda, at the wish of the Amesha-Spe#tas.

XVI.

worship the good, strong, beneficent 57. 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

the oppresplace, without moving forwards, through l sion of the DaSvas and the assaults of the Da&vas . 58.

And now

move around

they

their far-

revolving circle for ever, till they come to the time of the good restoration of the world.

XVII.

worship the good, strong, beneficent Fravashis of the faithful, who watch over the bright sea Vouru-Kasha 2, to the number of ninety thou59.

sand,

and nine thousand, and nine hundred, and

ninety-nine.

XVIIL

60. worship the good, strong, beneficent Fravashis of the faithful, who watch over the stars 3 Hapt6iri#ga , to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-

nine.

XIX.

61. worship the good, strong, beneficent Fravashis of the faithful, who watch over the body 1

Bundahip VI,

to destroy 8

keep the white it

Hdm

there from the evil beings that try

(Minokhirad LXII, 28). See above, p. 97, note 4.

FARVARD!N VAST.

195

of Keresispa, the son of Sima 1 the club-bearer with plaited hair, to the number of ninety thousand, ,

and nine thousand, and nine hundred, and ninetynine.

XX.

62. worship the good, strong, beneficent Fravashis of the faithful, who watch over the seed of the holy Zarathurtra 2, to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.

XXI.

63. worship the good, strong, beneficent Fravashis of the faithful, who fight at the right

hand of the reigning lord, if he rejoices the faithful 3 and if the awful Fravashis of the faithful are not hurt by him, if they are rejoiced by him, unharmed and unoffended.

XXII.

64. worship the good, strong, beneficent Fravashis of the faithful, who are greater, who are 1

Keresaspa lies asleep in the plain of PfesytoaU; 'the glory heaven stands over him for the purpose that, when A*-iDaMk becomes unfettered, he may arise and slay him; and a (far) of

myriad guardian

spirits

of the righteous are as a protection to

him (Bundahh XXIX, 8 ; a

tr.

West).

went near unto Hv6v (Hvdgvi, his wife) three and each time the seed went to the ground; the angel times, the brilliance and strength of that seed, received NSrydsang delivered it with care to the angel Anh!<f, and in time will blend A maid, EredaAfedhri, it with a mother' (Bundahu XXXII, 8). that seed and bring forth will conceive Lake in Kasava, by bathing the Saviour Saoshya*/; his two fore-runners, Ukhshya/-ereta and Ukhshya/-nemah, will be born in the same way of Sruta/-fedhri and 'Zaratftrt

Vanghu-fedhri (Yt. XIII, 141-142). 1

With alms.

YASTS AND

196 stronger,

who

who are more powerful, who are more healing, who

are swifter,

who

are more victorious, more effective than can be expressed by words who run by tens of thousands into the midst of the are

;

Myazdas. 65.

And when

Vouru-Kasha,

come up from the sea

the waters

Spitama Zarathurtra! along with

the Glory made by Mazda 1 then forwards the awful Fravashis of the faithful, many and

come

many

hundreds, many and many thousands, many and

many 66.

tens of thousands,

Seeking water for their own kindred, for

own borough,

their

own

for their

town, for their

own

country, and saying thus: 'May our own country have a good store and full joy!' 67.

their

They fight in the battles that are fought in own place and land, each according to the

2 place and house where he dwelt (of yore) they look like a gallant warrior who, girded up and watchful, fights for the hoard he has treasured up. :

68.

own

their

own

And

those of

them who win bring waters to

kindred, to their

own borough,

own

to their '

country, saying thus : May ' my country grow and increase 69. And when the all-powerful sovereign of a

town, to their

country has been surprised by his foes and haters, he invokes them, the awful Fravashis of the faithful.

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

70.

awful Fravashis of the faithful: they come flying it seems as if they were well-winged birds.

unto him, 1

Cf. Yt.

XIX, 56

seq.; VIII, 34.

Doubtful.

FARVARDIN VAST.

They come

in as a weapon and as a shield, him behind and to keep him in front, from keep 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 l 72. So that neither the sword well-thrust, neither

71.

;

the club well-falling, nor the arrow well-shot, nor the spear well-darted, nor the stones flung from the

arm

shall destroy him.

They come on

73.

this side, they

come on

that

never resting, the good, powerful, beneficent faithful, asking for help thus: Who will praise us ? Who will offer us a sacrifice ?

side,

Fravashis of the '

Who Who

meditate upon us? Who will bless us? will receive us with meat and clothes in his will

hand and with a prayer worthy of bliss ? Of which of us will the name be taken for invocation? Of which of you will die 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 2 ? '

We worship the

74.

intellect;

8 perception ; we worship the worship the conscience; we worship

those of the Saoshya#/s * worship the souls those of the tame animals ; ;

;

those of the wild animals live in the waters

;

those of the animals that

those of the animals that live

;

under the ground; those of the flying ones; those 6 of the running ones those of the grazing ones . ;

Cf. Yt. 1, 19.

lsna=dzana (?). Cf. Yt XIII, 10.

a *

Cf.

50. Cf. p. 165, note i.

YA5TS AND

198

We worship their Fravashis 75. We worship the Fravashis. We worship them, the liberal We worship them, the valiant 1

;

we worship them,

the most valiant ;

we worship

worship them, the beneficent;

them, the most beneficent worship them, the powerful ;

We We worship them, the most strong We worship them, the light; we worship ;

;

them,

the most light;

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 2 .

When Angra Mainyu

77.

broke into the creation

of the good holiness, then came in across

Vohu

Mand and Atar 3 78. They destroyed

fiend

the

malice

the

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 1

There seems to be in this paragraph a

of the soul,

sna,

classification, as

(Spiegel,

Die

distinction of five faculties

man a, dana,

given in this

urvan, fravashi. The usual Yart, 149, and in later Parsism

traditionelle Literatur

of life (?); daSna, conscience; the soul; fravashi. spirit

der Parsen,

p. 172), is:

ahu,

baodh 6, perception; urvan,

* The Fravashis, 'on war horses and spear in hand, were around the sky ---- and no passage was found by the evil sphit, who rushed back 1 (Bund. VI, 3-4 ; tr. West). 3

Cf.

Ormazd

et Ahriznan,

107.

FARVARDlN VAST.

199

ruler, Ahura Mazda, flowed forward and went on growing.

79. We worship all the waters We worship all the plants We worship all the good,

his plants

;

Fravashis of die

beneficent

strong,

faithful.

We worship the waters by their names We worship the plants by their names We worship the good, strong, beneficent l

;

shis of the faithful

Frava-

their names.

those ancient Fravashis, we worship the Fravashi of Ahura Mazda ; who is the greatest, 80.

all

the most solid, the wisest, the 8 and body supreme in holiness 8 1. Whose soul is the MSthra Spewta, who is white, shining, seen afar and we worship the beautiful forms, the active forms wherewith he clothes

the best, the

fairest,

finest of

;

the Amesha-Spe^tas

;

we worship

the swift-horsed

sun.

XXIII.

worship the good, strong, beneficent Fravashis of the Amesha-Spewtas, the bright ones, 82.

whose looks perform what they wish, the tall, quickly coming to do, strong, and lordly, who are undecaying and holy ;

Who

are all seven of one thought, who are seven of one speech, who are all seven of one deed whose thought is the same, whose speech is 83.

all

;

the same, whose deed 1

That

XXXVIII,

the same, whose father and

to say, after their different kinds (described in Yasna 3, 5 [7-9, 13-14],- LXVIH, 8 [LXVII, 15]; and

Bund. XXI). 9

After their kinds (Bund.

XXVII).

Cf.

Yasna

I, i.

YASTS AND

2OO

commander Mazda

Ahura

the same, namely, the Maker,

;

84.

Who see

one another's soul thinking of good

thoughts, thinking of good words, thinking of good l deeds, thinking of Gar6-nm&na, and whose ways are

down towards

shining as they go

the libations

2 .

XXIV.

worship the good, strong, beneficent Fravashis: that of the most rejoicing 3 fire, the beneficent and assembly-making 4 ; and that of the 6 holy, strong Sraosha who is the incarnate Word, 85.

a mighty-speared and lordly god; 6 Nairyd-sangha

and that of

86.

And that

of Rashnu RazLrta

7 ;

That of Mithra the lord of wide pastures That of the M5thra-Speta 9 That of the sky That of the waters That of the earth That of the plants That of the Bull 10 That of the living man " That of the holy creation 12 ,

;

87. I

The Vedic devaySna. As a proper name

UrvSzijta.

fire in 4

8 II

We worship the Fravashi

of *

18 Gaya Maretan

Cf.

Urvizirta

Yt XIX, is

the

15, 17.

name

(Yasna XVII, [65], and Bund. XVII, i). At the hearth and the altar. See Yt. XL See Vend. XXII, 7. See Yt XII. 9 See Yt X. The Holy Word. See Sfr6zah plants

Of mankind;

possibly, of

of the

12.

Gaya (Maretan).

Doubtful 18

The

first

Ahriman,

man.

On the myths

129-135.

of Gaya Maretan, see

Ormazd

FARVARDfN VAST.

who

first

and teaching of of whom Ahura formed the race of

listened unto the thought

Ahura Mazda the

2OI

Aryan

;

nations, the seed of the

Aryan

nations.

worship the piety and the Fravashi of the holy Zarathurtra ;

Who

thought what is good, who spoke what is good, who first did what is good; was the first Priest, the first Warrior, the 1 who first knew and Plougher of the ground 88.

first

;

taught;

who

first

session of the Bull

and

possessed of Holiness 4

first

who first first

took posof the Word, the first

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, of the Plougher ground who first took the 6 of the wheel from the hands of the Dafeva turning and of the cold-hearted man; who first in the material

the

first

;

world pronounced the praise of Asha 6, thus bringing to naught, and confessed himself a of Mazda, a follower of Zarathortra, one worshipper who hates the Da&vas, and obeys the laws of

the

Da&vas

Ahura. 90.

Who

first

in the material world said the

word that destroys the Dafrvas, the law of Ahura who first in the material world proclaimed the word that destroys the Da6vas, the law of Ahura who. ;

;

As having

chiefs of the three classes.

Cf.

Doubtful

The divine Order, Asha. The wheel of sovereignty

His three earthly and JK^e-flthra ( 98), were the Vend. Introd. Ill, 15, note 3. 8 Cf. Yasna XXIX, 8.

established those three classes.

sons, Isa/-vstra, Urvata/-nara,

(?); cf.

Yt. X, 67; this expression

smacks of Buddhism. 6

Who first pronounced the Ashem Vohu;

cf.

Yt XXI.

YASTS AND

2O2

the material world declared all the creation of the Dadvas unworthy of sacrifice and prayer; who was strong, giving all the good things of life,

first in

the

91.

Law amongst

bearer of the

first

word of

the nations

;

whom was

holiness

;

heard the whole MSthra, the who was the lord and master of

the world *, the praiser of the most great, most good and most fair Asha 2 who had a revelation of the ;

Law, that most excellent of all beings 92. For whom the Amesha-Spewtas 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 out,

all

Hail

the creatures of the good creations cried

8 !

94. *Hail to us! for he is born, the Athravan, Spitama Zarathurtra. Zarathurtra will offer us sacrifices with libations and bundles of baresma; will the good Law of the worshippers of Mazda come and spread through all the seven

and there

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

ApSm-

Napi* increase all the excellences of our countries, and allay their troubles/ 1

2 8

Material lord and spiritual master. reciter of the Ashem Vohu.

The Cf.

Vend. XIX, 46 [143].

See Sfrdzah

I, 9,

note.

FARVARDIN VAST.

We worship

2O3

the piety and Fravashi of Maidhyd-

m0ungha, the son of Ar&sti \ who first listened unto the word and teaching of Zarathutfra.

XXV,

We worship

96.

the Fravashi of the holy

Asm6-

worship the Fravashi of the holy AsanAranva*/.

We worship the Fravashi of the holy Gavayan. We worship the Fravashi of the holy Parsha/z

the son of Fr&ta; worship the Fravashi of the holy Vohvasti, the son of Snaoya

gaus

;

worship the Fravashi of the holy Isva^, the son of Var&za. 97.

We worship

the Fravashi of the holy Sa&ia,

the son of Ahftm-stu/*, who earth with a hundred pupils

first

appeared upon this

6 .

worship the Fravashi of the holy Fradhi-

daya.

We worship

the Fravashi of the holy Usminara,

the son of Pafishata, 1

Maidhyd-maungha was the cousin and first disciple of Zara&r&sti were brothers ; Zarathurtra's father, Pourushaspa, and (Bund. XXXII, 3); cf. Yasna LI [L], 19.

thurtra

Cf. p. 33, note 2

Another

was 42),

;

Patta/-g<zu?

XXII,

37.

mentioned

126.

Possibly, 'the holy falcon, praiser of the lord; thus the Law brought to the Var of Yima by the bird Kampta (Vend. II, 1

who

recites

the Avesta in the language of birds

(Bund.

XIX, 16) the Sa6na-bird (Slmurgh) became in later literature a uttair mythical incarnation of Supreme wisdom (see the Mantik :

and Dabist&n I, 55). 5 Who was the first regular

teacher, the

first

aSthrapaiti.

VASTS AND

2O4

worship the Fravashi of the holy Vohuraofeh, the son of Fiinya; We worship the Fravashi of the holy Ash6rao/fcih, the son of Frfinya;

worship the Fravashi of the holy Varesmdrao^ah, the son of Fr&nya. 98, We worship the Fravashi of the holy Isavistra, the son of Zarathurtra ;

worship the Fravashi of the holy Urvata*son of Zarathurtra the nara, worship the Fravashi of the holy ,fifoare;

the son of Zarathustra *.

ithra,

We tbis,

worship the Fravashi of the holy Da6v&the son of Takhma.

worship the Fravashi of the holy Thrimithson of Spitlma 2

waft/, the

worship the Fravashi of the holy D0ungha, the son of Zairita.

99.

Vtetfispa 1

"By

;

worship the Fravashi of the holy king the gallant one, who was the incarnate

Zaratftrt

one son was

were begotten three sons and three daughters;

one Afirvata^-nar, and one Khfirsh&was chief of the priests he became the M6bad of Mdbads, and passed away in the hundredth year of the religion; Aftrvata<?-nar was an agriculturist, and the chief of the har;

Isa^vSstar,

Issufvfistar

enclosure formed by Yim, which [ I 4i]); Khfirsh&J-#har

was a

below the earth (see Vend.

warrior,

commander of

the

II,

army

of Pfehydtanfl, son of Virtasp (see Yt XXIV, 4), and dwells in Kangdes; and of the three daughters the name of one was FrSn, of one Srit, and of one Pdiust (see Yt. XIII, 139). Aftrvatsu/-nar

and Khfireh&/-#har were from a serving (>Sakar) wife, the rest were from a privileged (paWakhshah) wife' (Bund. XXXII, 5-6; tr.

West). 9

According to Anquetil, 'the threefold seed of Spitama Zaia-

thurtra;' 3

The

98, 108.

cf.

above,

62.

king of Bactra, the champion of Zoroastrism;

cf.

Yt.

FARVARDftf VAST.

Word, the mighty-speared, and

20$

lordly one;

who,

1 driving the Driif before him, sought wide room for the holy religion; who, driving the Druf 1 before him, made wide room for the holy religion, who made himself the arm and support of this law of

Ahura, of 100.

law of Zarathurtra. took her 2 standing bound 3 from the

this

Who

hands of the Hunus 4 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*. IOT. vairi

the Fravashi of the holy Zairi-

;

We vairi

We worship

worship the Fravashi of the holy Yukhta-

;

worship the Fravashi of the holy Sriraokh-

shan;

We worship the

Fravashi of the holy Keresaokh-

shan;

We worship the Fravashi of the holy Vanira We worship the Fravashi of the holy VariLza We worship the Fravashi of the holy Btigi;

;

sravah

(reading

drua).

;

paurvafta, possibly, 'with the spear pushed forwards* 2

Dafena, the

A generic name of the people called elsewhere Varedhakas (Yt

Cf. Yt. II, ig.

religion.

IX, 31 ; XVII, 51) or JKyaonas (ibid, and XIX, 87). The Hunus have been compared with the Hunni ; but it is not certain that this is

a proper

name ;

may be a

disparaging denomination, cf. Yt. X, 113).

meaning

the brood (hunu=Sansk. sfinu; 5

Zarlr, the brother of Vfotdspa and son of Aurva/-aspa (see

The ten following seem to be the Yt. V, 1 1 a). other sons of Aurva/-aspa (Bund. XXXI, 29). 6

names of

Possibly the same with Pftt-Khosrav, a brother to in the "Y&dkfa-t Zaiirdn, as Mr. West informs me.

the

Vfot&pa

2O6

AND

YAtfTS

worship the Fravashi of the holy Berezy-

arsti;

We worship the Fravashi of the holy Tteyarrti We worship the Fravashi of the holy Perethu;

arrti

;

We worship the Fravashi of the holy Vteyarrti. 102. We worship the Fravashi of the holy Naptya

;

We worship the Fravashi of the holy VasAspa We worship the Fravashi of the holy Habispa. We worship the Fravashi of the holy Vistauru \ ;

the son of Naotara.

worship the Fravashi of the holy Fray-hStm-

vareta

;

worship the Fravashi of the holy Frashd-

kareta,

worship the Fravashi of the holy Atare-

vanu;

worship the Fravashi of the holy Atare-

ddta;

We ithra 1

worship the Fravashi of the holy Atare;

Gustahm, the son of Nodar ; see Yt. V, 76. Strangely enough, is not mentioned here, unless he is the same with one of the

Tusa

preceding names

possibly the words 'the son of Naotara' (Nao-

tairydna) refer to all the four. 1

Possibly Frajfinvard

Frashtdvard

-y^juj^l (misspelt from a Pahlavi form

^iKX^ei (?) ; the Y&fcdr-t ZajMn, as Mr. West informs

me, has ^yHX^fl and pkrHX^e). Frashidvard was a son of Giwt^sp : he was killed by one of Aigfisp's heroes and avenged by his brother Isfendy&r (Spet6-dta). The following names would belong to his brothers: most of them contain the word Atar, in honour of the newly-adopted worship of fire.

FARVARDJN VAST.

worship the Fravashi of the holy Atare-

^arenah

We savah

2OJ

;

worship the Fravashi of the holy Atare;

worship the Fravashi of the holy Atare-

danghu.

103.

worship

Hurkyaothna

the

Fravashi

of the

holy

;

Fravashi of the holy

worship the

PLrik-

yaothna We worship the Fravashi of the holy and gallant ;

We vairi

worship the Fravashi of the holy Basta-

2 ;

worship the Fravashi of the holy Kavi-

razem 8

worship the Fravashi of the holy Frashathe son of Hvdva; ortra We worship the Fravashi of the holy GSmSspa 5, 4

the son of

Hvdva ;

Isfendydr, the heroic son of Gfktisp, killed by Rustem. In the Y&fldr-l ZarfrSn, according to Mr. West, Bastvar, the son of Zairivairi, whose death he avenges on his murderer Vfdraft. This makes Bastavairi identical with the Nastftr^i-~3 of Firdausi 2

Kavfirazem

the

Gurezm

of later tradition

(^^S

'the

his father and jealous brother of IsfendyaT, whom he slandered to caused to be thrown into prison' (Burhto qati'h). Firdausi (IV, 432)

has only that he was a relation to Gfctitsp : ^.uib.t.J See fitudes Iraniennes, II, 230. *y. LT^-** 4

Who

^J^IA

gave his daughter, Hvdvi, in marriage to Zarathurfra

(Yasna L [XLIX], 6

See Yt. V, 68.

4, 17).

YASTS AND

208

We ostri

worship the Fravashi of the holy Avfira-

worship the Fravashi of Huskyaothna, the son of Frashaostra ; 104.

the

holy

worship the Fravashi of the holy #z&da6na, the son of Frashaostra.

worship the Fravashi of the holy Hang2 haurozungh, the son of G&m&spa ;

worship the Fravashi of the holy Vareshna, the son of Hanghaurwungh.

worship die Fravashi of the holy Vohunemah, the son of Av4rao.rtri,

withstand

evil

dreams,

visions, to withstand evil

to withstand 8

evil

to withstand the

evil Pairikas.

worship the Fravashi of the holy MSthravSka, the son of Slma&ri, the ASthrapati, the Hamidhpati 4 who was able to smite down most of the evil, unfaithful Ashemaoghas, that 105.

shout,the 6

master

hymns

and acknowledge no lord and no

the dreadful ones whose

to be broken 7 faithful

;

Another brother to Frashaortra (?). The son of G$msp in the Shh N&mah ?

by the

Gaj&nfk-karrf in the Y&ndr-t 8

Fravashis are

to withstand the evil done

called

Gir&mf and

Zarfca*n.

Aoiwra.

AS thrapati, in Parsi hftrbad, a priest, whose

special function teach; his pupils were called agthrya. ASthrapati meant literally 'the master of the hearth' (cf. hSrkodah, fire-temple). is to

Hamidhpati 6 e

is literally

the master of the sacrificial log/

Doubtful.

No temporal lord (ahu) and no spiritual master (ratu). Doubtful (avasfesta-fravashinSm).

The

evil

done by Zoroaslrians.

This MSthrav&ka

Proclaimer

FARVARD!N VAST.

worship the Fravashi of the holy Ashathe son of Maidhyo-nuzungha 3 . worship the Fravashi of the holy Avare-

1 06.

stu,

209

thrabah, the son of R4stare-vagha# worship the Fravashi of the holy Btigra, the son of Dazgarispa.

We worship the Fravashi of the holy Zbaurvatf/; We worship the Fravashi of the holy and gallant Karesna 2 the son of Zbaurva#/ ; 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, 3 who, rushing pure, nobly bora of a glorious seed ,

;

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 4. 1 08. worship the Fravashi of

the holy of Karesna son the ; Vtrispa, worship the Fravashi of the holy Azita, the son of Karesna : worship the Fravashi of the holy Fr&yaodha,

the son of Karesna.

worship the Fravashi of the holy and good Arshya; Arshya, the chief in assemblies, the most energetic of the worshippers of Mazda.

of the Holy Word ') was apparently a great doctor and confounder of heresies. 1 See above, 95. * Possibly the eponym of that great Kiren family, which played so great a part in the history of the Sassanian times, and traced its der Perser origin to the time of Gfcjta*sp (Noddeke, Geschichte zur Zeit der Sasaniden, p. 437) Cf. Yt. V, 64.

03]

C Yt *

XIII, 99.

YASTS AND siR6ZAHS.

210

worship the Fravashi of the holy Ddraya/-

ratha;

We ratha

worship the Fravashi of the holy Fr&ya/-

;

worship the Fravashi of the holy Skiraya/-

ratha.

109.

hrsvant

worship

the

Fravashi

the

holy

;

We worship the Fravashi of the holy Vyarrva We worship the Fravashi of the holy Paityar*;

van/.

We worship the Fravashi of the holy Amru We worship the Fravashi of the holy ^famru \ We worship the Fravashi of the holy Dritha We worship the Fravashi of the holy Paitil

;

dratha

;

worship

the

Fravashi of the holy

Paiti-

vangha.

worship the Fravashi of the holy FrashS,vakhsha.

worship the Fravashi of the holy vanghu, the son of VaSdhayangha.

no.

worship

the

Fravashi

Nem6-

the

holy

Visadha.

worship the Fravashi of the holy 2 vanghu, the son of Biva^dangha ;

Ash&-

worship the Fravashi of the holy 2 danghu, the son of Pairfrtlra

ar6-

;

Amru and

JSTamiu are apparently the two mythical birds

tioned above under the .ffSmrfo (p. 173, note a

names of Sta-amru

men-

(the Amru-falcon)

and

i).

Mr. West compares AshSvanghu, the son of Bivandangha, and

ffarfidanghu, the son of Pairirtira, with the two high-priests of the Karshvares of Arezahi and in the Savahi, whose names are,

FARVARDfN YAST.

211

worship the Fravashi of the holy Neremyazdana, the son of Athwyoza. worship the Fravashi of the holy Berezisnu, the son of Ara;

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 ASTVAZ*ERETA \

XXVI. in.

We worship the

Fravashi of the holy Gaopi-

vanghu. worship the Fravashi of the holy and gallant

HSm-baretar vanghvSm 2 We worship the Fravashi of the holy Staotar.

worship the Fravashi of the holy PourudhSkhrti, the son of Khstiva&iya; worship the Fravashi of the holy Khshoiwr&spa, the son of Khstiva&iya.

asti,

worship the Fravashi of the holy Ay6the son of Pouru-dhfikLrti 4

112.

;

worship the Fravashi of the holy Vohv-asti, the son of Pouru-dh&klwti ;

Bundahir, Ashishagahad'-S JHvanAMn. and Hoazar6dathhri-8 XXIX, i, notes 4 and 5).

Par-

rtyard (Bund. 1

cf. 117, 128. Ham-baretar the vanghvam, the son of Takhma,' Possibly, holy 9 His name means, ' the gatherer of good things.

Saoshya*/;

This name means, 'the praiser of excellent holiness' (the of the Ashem Vohn). See preceding paragraph.

reciter 4

F 2

VASTS AND stR6zAHS.

212

worship the Fravashi of the holy Gayadhfisti, the son of Pouru-dhikhrti worship the Fravashi of the holy Asha-vaz;

dah, the son of Pouni-dh&khjti

1 ;

worship the Fravashi of the holy Urftdhu, the son of Pouru-dhakhrti.

We worship

the Fravashi of the holy Khshathrd2 inah, the son of Khshv&iwr&spa . 113. worship the Fravashi of the holy

Ashahura, the son of Gtsti. We worship the Fravashi of the holy Fr&ya-

worship the Fravashi of the holy Fraiah, the son of Friyazawta; ar6worship the Fravashi of the holy of son the Friyaza#ta. vanghu,

We worship the Fravashis of the holy Ashavazdah and Thrita, the sons of S&yiudri 8 .

worship the Fravashi of the holy Vohurao>ah, the son of Varakasa.

worship the Fravashi of the holy Arqganthe Turanian *. gha/, worship the Fravashi of the holy Usinemah.

114.

worship

the

Fravashi of the

holy

Yukht&spa.

worship the Fravashi of the holy Asha5 skyaothna, the son of Gayadhisti . 1

One of

72, text * 8

the seven immortals, rulers in fifcaniratha notes, and Yt. XIII, 120, 124.

See preceding paragraph. Yt V, 72. The text has 'the Fravashi;'

See

note, '

and

and Yt. XIII, ng.

Cf.

XIII, 143.

Cf.II2.

Possibly, the son of Tftra.

cf.

;

cf.

Yt. V,

Yt. V, 116,

FARVARDIN VAST.

213

holy Vohu-

worship the Fravashi of the nemah, the son of Katu ;

worship the Fravashi of the holy Vohuvazdah, the son of Katu.

worship the Fravashi of the holy Ashasaredha, the son of Asha-sairy>5 ; worship the Fravashi of the holy Ashasaredha, the son of ZairyS&

We worship the Fravashi of the holy JSfakhshni. We worship the Fravashi of the holy Syavdspi. We worship the Fravashi of the holy Pourusti, the son of Kavi. 115.

worship the Fravashi

the

holy

Varesmapa, the son of Ganara. worship the Fravashi of the holy Naniristi, the son of Pashatah;

worship the Fravashi of the holy Zarazd&ti, the son of Pafishatah.

worship the Fravashi of the holy Gafevani, the son of Vohu-nemah \ ,

worship the Fravashis of the holy Arezva

and Srftta-spdha.

2 worship the Fravashis of the holy Zrayah

and Spe#t6-khratu.

worship the Fravashi of the holy Varmi, the

son of V&gereza. We worship the Fravashi of the holy Fr4ya, the son of Taurvti. worship the Fravashi of the holy Vahmafi8 dAta, the son of MStfirav&ka

(

men

There are two

114), the other

The

See

text has

105.

of this

name ; one

the son of Av&raortri

the Fravashi ;

cf.

(

the son of

104).

preceding page, note

Katu

YAflTS

214

AND

siRdZAHS.

worship the Fravashi of the holy Ustra, the son of Sadhanah. 1 1 6. worship the Fravashi of the holy

Danghu-srtita ;

worship the Fravashi of the holy Danghu-

fradhah.

worship the Fravashi

of the holy Asp6-

padhd-makhrti;

worship the Fravashi of the holy Payanghrd-

makh^ti.

We worship the Fravashi of the holy U<st&za#ta. We worship the Fravashi of the holy Ashasavah;

worship the Fravashi of the holy

Ashd-

urvatha.

worship the Fravashi of the holy

Haomd-

^arenah.

117.

worship

the

Fravashi

of the

holy

Frava.

We worship the Fravashi of the holy Usnika. We worship the Fravashi of the holy <foanva*/.

worship the Fravashi of the holy Da6nd-

vazah,

We worship the Fravashi of the holy Ar^aona. We worship the Fravashi of the holy AiwiWe worship the Fravashi of the holy We worship the Fravashi of the

Huyazata. holy Hare-

dhaspa.

We worship the Fravashi of the holy Pazinah. We worship the Fravashi of the holy //z&khshathra

worship the Fravashi of the holy Ash6-

paoirya.

FARVARD!N YA^T.

We ERETA

215

worship the Fravashi of the holy ASTVAFl .

XXVIL We

1 1 8.

the

worship

Fravashi

of the

holy

We worship the Fravashi of the holy Anghuyu. We worship the Fravashi of the holy Gduri We worship the Fravashi of the holy Yftsta, the ;

son of G&uri.

MSzdr-

worship the Fravashi of the holy

vanghu

;

worship

the Fravashi

of the holy

SrlrS,-

vanghu.

We worship the Fravashi of the holy We worship the Fravashi of the

Ayftta.

holy

Stird-

yazata. 119.

the

worship

Fravashi

the

holy

Eredhwa.

We worship the Fravashi of the holy Kavi. We worship the Fravashi of the holy Ukhshan, the son of the great Vidi-sravah, known afar 2. worship the Fravashi of the holy Vanghu-

dhata, the son of /fz>adh&ta

;

worship the Fravashi of the holy Uzya, the

son of Vanghu-dhita

;

worship the Fravashi of the holy Frya. 1 20. worship the Fravashi of the holy one

whose name

We name

Ashem-yfiNh6-rao&ra ; worship the Fravashi of the holy one whose

Ashem-y6Nh6-vereza ;

Saoshyaw/; 2

cf.

no,

128.

Perhaps, Ukhshan, the conqueror of glory, Berezvaw/.

known

afar,

son of

FARVARD!N YAST.

217

122.

worship the Fravashi of the holy Visrtita. worship the Fravashi of the holy

worship the Fravashi of the holy -fiathwar-

aspa

2 .

worship the Fravashi of the holy Dawri-

ma6shi.

worship the Fravashi of the holy Fraoraostra, the son of Kaosha. worship the Fravashi of the holy Frlndspa, the son of Kafiva.

worship the Fravashi of the holy Frdda/nara, the son of Graviratu. worship the Fravashi of the holy Vohuu,stra3 the son of Akhnangha.

worship the Fravashi of the holy Vlvareshva?^, the son of Ainyu. 123. worship the Fravashi of the holy

Fr&rizi, the son of Ttira

We son of

8 .

worship the Fravashi of the holy

Stipi,

the

Rava worship the Fravashi of the holy Parsha^ta,

the son of Ga^darewa.

worship the Fravashi of the holy Avahya,

the son of Spe#ta. worship the Fravashi of the holy A6ta, the

son of 1

Myu;

Probably the same with Huvtsp, the high-priest in the VouruXXIX, i ; tr. West, note 8).

barerti Karshvare (Bund. a

Possibly the

same with

karshvare, ^akhravik

name

of the bird Karshipta (Pahl.

stand here 8

the high-priest in the Vouru-garerti is the generic (ibid., note 9). JTakhravik

by mistake for

Or, 'the Turanian;'

Comm. ad II, 42

JTahr&sp. cf.

113.

[139])

;

must

YASTS AND SIRdZAHS.

2l8

worship the Fravashi of the holy Yadtusthe son of Vydtana. We worship the Fravashi of the holy Garrta, the son of Kavi. We worship the Fravashi of the holy 124. Pouru-bangha, the son of Zaosha. We worship the Fravashi of the holy Vohudta, the son of Kita. worship the Fravashi of the holy B0ungha,

the son of S^ungha. worship the Fravashis

of the holy Hvareza

and Awkasa.

worship the Fravashi of the holy Aravaortra, the son of Erezvatf-danghu. worship the Fravashi of the holy Fr&Kthra,

the son of Berezva#

worship the Fravashi of the holy Vohuperesa, the son of Ainyu. 125. We worship the Fravashi of the holy Parddasma, the son of Dirtghni, a Mtea man of the

Mlsa

land.

We and

worship the Fravashis of the holy Fratlra

Bashatastibra..

worship the Fravashi of the holy and pure Avare-g0u, the son of Aoighimatastlra.

worship the Fravashi of the holy Gaoma#/, the son of Zavan, a Raosdya man of the Raosdya land.

worship the Fravashi of the holy Thri*, the son of A6vo-saredha-fya&rta, a Tanya man of the

Tanya

land.

The

text has 'the Fravashi;'

cf.

113, 127.

FARVARD!N VAST.

219

worship the Fravashi of the holy Tird1 nakathwa, of the Uspa&ta-Sa&na house . worship the Fravashi of the holy Utayuti 126.

the son of Zighri, of the Sana house 1 worship the Fravashi of the holy Frdhakafra,

Vitf-kavi,

;

the son of Merezlshmya, of the Safena house \ worship the Fravashi of the holy Varesmd-

rao^ah, the son of Perethu-afzem.

2 of the holy worship the Fravashis Asha-nemah and Vldag#u, of this country.

127.

2 worship the Fravashis of the holy Parsha/-gau and Dizgara-g<m, of the Apakhshlra

country.

worship the Fravashi of the holy Hufravkh$, of the Kahrkana house 1 worship the Fravashi of the holy Akayadha, .

of the Pidha house 1

worship the Fravashi of the holy

6&mspa,

the younger 8.

worship the Fravashi of the holy Maidhyd-

the younger 4 worship the Fravashi of the holy Urvata*6 nara, the younger . I2g. worship the Fravashi of the holy

mmmgha,

worship the Fravashi of the holy

&man

;

worship the Fravashi of the holy

See Etudes Iraniennes, II, 142. 1 text has 'the Fravashi; cfl

The

113.

from ffdmdspa, the son of Hvdva ( 103). Different from Maidhy6-monngha, the son of Arasti ( 95). Different from Urvata/-nara, the son of Zarathurtra ( 98).

Different

YASTS AND

22O

worship the Fravashi of the holy Vareda/-

/z^arenah

;

worship the Fravashi of the holy Vouru-

nemah

;

worship the Fravashi of the holy Vouru-

savah l

We ereta

SIZARS.

;

worship the Fravashi of the holy Ukhshya/-

z ;

We worship the nemah 3

We ERETA 4

Fravashi of the holy Ukhshya/-

;

worship the Fravashi of the holy ASTVAZ*;

XXVIIL Whose name will be the victorious SAOSHYA^r and whose name will be Astva/-ereta. He 129.

be SAOSHYA^ r (the Beneficent One), because he will benefit the whole bodily world; he will be ASTVAZHERETA (he who makes the bodily creatures will

The

six

Karshvares:

foremost helpers of Saoshyaw/, each in one of the six 'It is said that in the fifty-seven years, which are the

R6shan6-ashm in Arzdh, Khurashm in Savh, FidaJ-gadman(Fida/-Jbarend, Increaser of Glory)

period of the raising of the dead,

Frada^fsh, Vdreda^-gadman (Vareda/-^aren6, Multiplier of Glory) in Vida^ifsh, K4mak-vakhshi$n ( Voura-nemd, Prayer-loving)

in Vdrflbarrt, ^arjt, while

and K&mak-sfof (Vouru-savd, Weal-loving) in V6r&illustrious and pure Khvaniras is con-

Sdsh^ns in the

nected 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' (D4dist4n

XXXVI,

5-6; tr.West). 3

The first brother and forerunner to Saoshyan/, the Oshedar m&h of later tradition (see above, p. 196, note 2 ; cf. 141, note). 8 The second brother and forerunner to Saoshya/, the Oshedar bSntf of later tradition (ibid. *

Saoshyaw/;

cf.

142, note). ; cf. following paragraph and

no,

117.

FARVARD!N

221

YA^ST.

because as a bodily creature and as a living creature he will stand against the destruction of the

rise up),

bodily creatures, to withstand the Dri^ of the twofooted brood, to withstand the evil done by the faithful

1 .

XXIX. 1

We worship the Fravashi of the holy Yima

30.

2 ,

the son of Vlvangha^; the valiant Yima, who had flocks at his wish 3 ; to stand against the oppression

caused by the Da6vas, against the drought that destroys pastures, and against death that creeps

unseen 4

Fravashi of the holy 5 to stand against Thra6taona, of the Athwya house hot cold itch, fever, and inconfever, humours, 8 to stand against the evil done by the tinency 131.

worship

the

;

Serpent

7 .

worship the Fravashi of the holy Aoshnara, the son of Pouru-^ira 8. worship the Fravashi of the holy Uzava, the

son of Tftmdspa 9 1

the

suppress both the destructive power of the men of (idolaters and the like) and the errors of Mazdayas-

will

Dug-

nians

(?).

See above, p. 25, note 4. Vouru-vgthwa; cf. Etudes Iraniennes, n, 182.

As he made

waters and trees undrying, cattle and

See above, p. 61, note i. As the inventor of medicine ; see Vend. 7 8

Disease, being

Aoshnara,

XX,

men undying.

Introd.

comes from the Serpent; see ibid. of wisdom;' cf. Yt. XXIII, 2, and West,

poison,

full

Pahlavi Texts, II, 171, note 3. 9 Called in the Sh&h N&mah Zab, son of Tahmisp, to have been a son of Nodar (Bund. XXXI, 23).

who appears

YASTS AND

222

worship the Fravashi of the holy AghraS1 ratha, the demi-man worship the Fravashi of the holy Manas 2 ithra, the son of Airyu .

132.

Kavita 3

worship the Fravashi of the holy king

;

the

Fravashi

the

Fravashi of the holy king

the

Fravashi

the

holy king

the

Fravashi

the

holy king

the

Fravashi

of the holy king

worship the 6 Sy&varshan worship the

Fravashi

of the holy

Fravashi

of the

worship

Aipivanghu

We We

king

;

worship

Arshan 6

holy

;

worship

Usadhan 5

of the

;

worship Pisanah 5 ; worship * BySrshan ;

king

;

holy king

Husravah 6 133. For the well-shapened Strength 7 for the Victory made by Ahura, for the crushing Ascendant ;

;

for the righteousness

of the law, for the innocence of

See above, p. 114, note 7 (Yt IX, 18). Airyu, the youngest of the three sons of ThraStaona (see p. 61, note i), was killed by his brothers and avenged by his son Mamu2

who succeeded Thra&aona. Kavta, Kai QobSd in the Shfth N&mah, an adoptive son

Jithra, 8

Uzava, according to Bund,

XXXI,

24.

Kal-Apfveh in the Bundahw ; he was the son of Kai QobaU 8 Usadhan, Arshan, Pisanah, and Byfirshan were the four sons of Aipivanghu; they are called in Firdausi Kai Kaus, Kai Arish, Kai Pashtn, and Kai Armfci. Kai Kaus alone came to the throne. 6

Syivakhsh and Khosrav; see above,

To become

did.

p. 64,

note

possessed of Strength, Victory, &c., as Husravah

FARVARD!N VAST.

223

the law, for the unconquerable power of the law

the extermination of the enemies at one stroke

;

for

;

And

134.

made by

for the vigour of health, for the Glory Mazda, for the health of the body, and for

a good, virtuous offspring, wise, chief in assemblies, 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

and

bright,

who do not

those

follow impiety

;

135. For a dominion full of splendour, for a long, long life, and for all boons and remedies; to withstand the Yitus and Pairikas, the oppressors, the blind, and the deaf; to withstand the evil done

by oppressors

l .

We worship

the Fravashi of the holy Kerethe club-bearer with plaited hair sspa to withstand the dreadful arm and the hordes with 136.

the

Sima 3

;

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 destruction 4, the man-slayer who has no ;

who works mercy

;

to withstand the evil

done by the brigand.

of the holy worship Akhrftra the son of Husravah; To withstand the wicked one that deceives his 137.

the

Fravashi

friend

and the niggard that causes the destruction

of the world 6

Like Frangrasyan ; cf. p. 64, note i. See Yt. V, 37; XV, 27; XIX, 38. Belonging to the Sima family (Yasna IX, 10). Like the nine highwaymen killed by Keres&spa, Yt. XIX, 41. Not mentioned in the Sh&h N&mah; Khosrav was succeeded

by a 6

distant relation, Ldhrasp. allusion to the lost legend of

Akhrura;

see,

however, '

West, Pahlavi Texts,

II,

375.

YASTS AND

224

\Ve worship the Fravashi of the holy and gallant Haoshyangha To withstand the Mizainya Davas and the Varenya fiends; to withstand the evil done by the ;

Daevas l

worship the Fravashi of the holy Fra2 dhSkhrti, the son of the jar To withstand ASshma, the fiend of the wounding 138.

spear, and the Daevas that grow through to withstand the evil done by Ashma.

A6shma

;

XXX. 139.

Hv6vi

worship

the

Fravashi

the

holy

3 .

We worship the Fravashi of the holy Fmii We worship the Fravashi of the holy Thriti We worship the Fravashi of the holy Pouru;

;

We worship the Fravashi of the holy Hutaosa We worship the Fravashi of the holy Huma 6 We worship the Fravashi of the holy Zairi^i,

6 ;

See Yt. V, 21-23.

Khumbya, one of

the immortals in T&aniratha;

resides in

the P&y&nsai plain : * he is -fifoembya for this reason, because they brought him up in a Avemb (jar) for fear of Khashm' (Bund.

XXIX, 5). He answers pretty well to the Agastya and Vasish/Aa of the Vedic legend (see Onnazd et Ahriman, 177), 3 One of the three wives of Zarathurtra, the daughter of Frashaojtra;

she

the supposed mother of Saoshya*/ and his brothers

(see p. 196, note 2). 4 The three daughters of Zarathurtra

and

sisters to

(see p. 204, note i).

VfrtSspa's wife; see

Vfrtispa's daughter,

Hum&i,

IX, 26, and XVII, 46. in the Shall

Nmah.

IssuMstar

FARVARD!N VAST.

225

worship the Fravashi of the holy Vispa-

taurvashi.

We worship the Fravashi of the holy U Jtavaiti. We worship the Fravashi of the holy Tiwnamaiti.

140.

We worship

the wife of

the Fravashi of the holy Fraii,

Usenemah l

;

worship the Fravashi of the holy Fraii, the wife of the son of Friyaza^ta 2 ;

worship the Fravashi of the holy Fraii, the wife of the son of Khsh6iwr4spa 3 worship the Fravashi of the holy Fraii, the wife of Gayadhisti 4 ;

worship the Fravashi of the holy Asabani, the wife of Pourudh&khrti 5.

worship the Fravashi of the holy Ukhsh6 yemti, the wife of Staotar-Vahirtah6-Ashy6h6 . 141. We worship the Fravashi of the holy maid

worship

the

Fravashi of the

holy maid

Gaghrfldh.

worship the Fravashi of the holy maid Franghidh. worship the Fravashi of the holy maid Urft-

We worship

the Fravashi of the holy maid

Pa-

sanghanu.

We worship the Fravashi of the holy ZfoaredhL We worship the Fravashi of the holy Hu&thra. We worship the Fravashi of the holy Kanuka. 1

See

Of Khshathr6-)Knah, See in.

[23]

113.

Of Frmah 112.

or Gard-vanghu, * See 112. Ibid.

113.

YASTS AND

226

Sritta^-fedhri

142.

of the holy maid

1 .

worship the Fravashi of the holy maid *

Vanghu-fedhri

Fravashi

the

worship

;

worship

Ereda^-fedhri

3 ,

Fravashi

the

who

of the

holy maid

called Vispa-taurvairi.

She

Vispa-taurvairi (the all-destroying) because she will bring him forth, who will destroy the malice of

Davas and the Gahi 143. in the

We the

in the

done by

Aryan

the Fravashis of the holy

countries

men

;

worship the Fravashis of the holy

women

men

countries.

worship the Fravashis of the holy

the Turanian countries

evil

We worship

Aryan

men, to withstand the

6 ;

worship the Fravashis of the holy

women

Turanian countries. worship the Fravashis of the holy

the Sairimyan countries

men

8 ;

Ukhshya/-ereta's mother (see above, 126); the Saddar Bundahir (fitudes Iraniennes, II, 209) calls her Bad, from the last part of her

name (fedhri for padhri, and states that, bathing in -will become pregnant from the seed of Zara-

Lake Kasava, she

is preserved there (see above, p. 195, note 2), and she bring forth a son, Oshedar bftmi. TJkhshya/-nemah's mother, called Yah Bad in the Saddar ; she

thiutra, that will 9

will

conceive in the

same way as

Srtita/-fedhri.

Saoshya/s mother. 4 Cf. Vend. XIX, 5, and Introd. IV, 39-40. 5 G6g6jasp (a commentator to the Avesta) says, 'There are holy men hi all religions, as appears from the words tftiryanam da/toyunam [We worship the Fravashis of the holy men in the Turanian countries],' (Pahl. Comm. ad Vend. Ill, end; and Vend. V, 38 [122]); 6

The

cf.

above,

countries inherited by

113, 123.

Sairima

(Selm), the third son of

FARVARDiN YAT.

227

worship the Fravashis of the holy women in the Sairimyan countries. 144. worship the Fravashis of the holy men

in the Sfiini countries

We worship

the Fravashis of the holy

women

men

the Sini countries.

worship the Fravashis of the holy

the Dihi countries

We in the

2 ;

worship the Fravashis of the holy

Dihi

women

countries.

worship the Fravashis of the holy

men

countries ;

all

We worship

the Fravashis of the holy

women

countries.

all

worship all the good, awful, beneficent Fravashis of the faithful, from Gaya Maretan down 145.

to the victorious Saoshya^/ 8* May the Fravashis of the faithful come quickly to us May they come to !

our help 146.

They

protect

when

distress

with

manifest assistance, with the assistance of Ahura Mazda and of the holy, powerful Sraosha, and with the MSthra-Spearta, the all-knowing, who hates the

Da6vas with a mighty

hate,

a friend of

Ahura

whom

Zarathustra worshipped so greatly in Mazda, the material world. 147.

May

the good waters and the plants and

Thra&aona, as Turan and Iran were inherited by Ttira and Airyu. Selm's heritage was Rtim, that is to say, Europa and Western Asia. 1

China (Bund. XV, 29). Perhaps the Dahae (Pliny VI, 17; Aeneis VIII, 728) or Aoat (Strabo), called Ta-hia by Chinese geographers, on the south of 2

the Oxus. 3

From

the

first

man to

the

last.

Q 2

YASTS AND

228

down here

the Fravashis of the faithful abide

May

and well received in this house! Here are the Athravans of the countries \ thinking of good holiness. Our hands are lifted up for asking help, and for offering a sacrifice unto you, O most beneficent Fravashis

you be

rejoiced

148.

worship the Fravashis of

crifice

all

the holy

women whose

men and

souls are worthy of saholy whose Fravashis are worthy of invocation.

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 Zarathurtra is the first and best, as a follower of Ahura and as a performer of the law. :

149.

worship the

tion, soul,

law 4 of the Ahura), holy for holiness

5 ;

ception, soul,

and Fravashi of our

next-of-kin, holy 5 holy women, who struggled for holiness worship the men of the primitive law .

will

countries

who listened to the teaching (of men and holy women, who struggled we worship the spirit, conscience, per-

150.

who

conscience, percep-

first

men and

spirit,

and Fravashi 8 of men of the primitive

;

have been

men

of the primitive law

who

in these houses, boroughs, towns,

and

worship the

countries

and

in these houses, boroughs, towns,

;

We worship the men of the primitive law who in these houses, boroughs, towns,

151. 1 a

worship the

men

and

are

countries.

of the primitive law

Itinerant priests are received here.

Doubtful.

The Paoiry6-/kajas;

For

Cf. p. 198,

see p. 180, note the triumph of the Zoroastrian law.

note

FARVARD!N VAST. in all houses, boroughs, towns,

229

and

countries,

who

obtained these houses, who obtained these boroughs, who obtained these towns, who obtained these coun-

who obtained holiness, who obtained the MSthra, who obtained the [blessedness of the] soul, who obtries,

the perfections of goodness. 152. worship Zarathurtra, the lord and master of all the material world, the man of the

tained

all

primitive law;

the wisest of

all

beings, the best-

beings, the brightest of all beings, the most glorious of all beings, the most worthy of

ruling of

all

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 sacrifice

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 ;

;

and the heavens) and that are worthy of sacrifice and prayer and are to be worshipped by the faithful man. (the earth

154.

worship the souls of the wild beasts

and of the tame 1

worship the souls of the holy men and at anytime, whose consciences struggle, will or struggle, or have struggled, for the good.

women, born 1

Daitika, Persian **;

Neriosengh has 'that go by herds,'

the Fahlavi translation has ayy&r, 'that are of help' (domesticated?); Neriosengh has misread it as suv&r

panktirin.

Aidyu;

and translated aQvac&rin. The expression daitika aidyu answers to the Persian J^ JA, meaning all sorts of animals (see Etudes Iraniennes, II, 150).

YASfTS

230

AND

SIRdZAHS.

worship the spirit, conscience, perception, soul, and Fravashi of the holy men and holy 155.

women who gled,

have strugand teach the Law, and who have struggled struggle, will struggle, or

for holiness.

Y6h8 hat am YathS holiness

All those beings to

The

ahfl vairyd:

whom Ahura Mazda

of the Lord

will

....

the law

....

The

156.

Fravashis of the

awful and

faithful,

overpowering, awful and victorious; the Fravashis of the men of the primitive law the Fravashis of ;

the next-of-kin into this

house

;

may these Fravashis come satisfied may they walk satisfied through this

house!

May

157.

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-Spe#tas

May they not leave this house of us, the worshippers of Mazda, complaining 158. YathS holiness

ahft vairyd

The

will

of the Lord

the law of

. . .

bless the sacrifice

and prayer, and the strength

and vigour of the awful, overpowering Fravashis of the faithful

law

;

of the Fravashis of the

men of the primitive

of the Fravashis of the next-of-kin.

Ashem Vohft

[Give] unto that

Holiness

man 1

bright, all-happy, blissful

the best of all

brightness

and

good ....

glory,

abode of the holy Ones.

Who shall worship the Fravashis.

give

him the

BAHRM

XIV.

VAST.

231

BAH RAM VAST.

Regarding Bahr&m (Verethraghna), the Genius of Victory, see Vend. Introd. V, 8. This Yajt can be divided into four parts : 1-28). An enumeration of the ten incarnations in which

I (

2 Verethraghna appeared to Zarathurtra (as a wind, as a boar, ; 7 ; as a horse, 9; as a camel,

17 ; as a raven, youth, and as a man, 27). II

30-33).

(

;

The powers

a ram,

given

;

as a bull, as a ;

as a buck,

by Verethraghna

to his

;

wor-

shipper, Zarathurtra. III ( 34-46)- The magical powers, ascribed to the raven's of feather, striking terror into an army and dispersing it (the raven

being the seventh incarnation of Verethraghna). IV ( 47-64). The glorification of Verethraghna.

May Ahura Mazda

Ashem Vohu:

be rejoiced I ....

is the best of all good .... a worshipper of Mazda, a follower of Zarathurtra, one who hates the Da&vas and obeys the laws of Ahura ; For sacrifice, prayer, propitiation, and glorification unto [Hdvani],

Holiness

I confess myself

the holy

and master of holiness ....

Unto Verethraghna, made by Mazda, and unto the crushing Ascendant l ; Be propitiation, with sacrifice,

prayer, propitiation,

and

glorifi-

cation.

Yathft ahu vairyd: The

will

of the Lord

the law

holiness .... I.

unto Verethraghna, made

sacrifice

Ahura.

Ahura Mazda Ahura Mazda, Spirit, Maker of the material world, '

Zarathurtra asked

most beneficent thou Holy

One

Sirdzah

20.

VASTS AND sfR6ZAHS.

232 1

Who is the best-armed

of the heavenly gods

Ahura Mazda answered: 'It is Verethraghna, made by Ahura, O Spitama ZarathuJtra 2. Verethraghna, made by Ahura, came to him '

running in the shape of a strong, beautiful wind, made by Mazda; he bore the good Glory, first,

made by Mazda, the Glory made by Mazda, that both health and strength.

the strongest 1 said unto him 2 I am the strongest in strength ; I am the most victorious in victory; I am the most glorious in Glory; 3.

Then

he, who

the most favouring in favour ; I am the best giver of welfare; I am the best-healing in healthI

giving.

'And

I shall destroy the malice of all the the malice of Davas and men, of the malicious, Yfitus and Pairikas, of the oppressors, the blind,

and the deaf. For his brightness and glory, I will offer unto 5. him a sacrifice worth being heard; namely, unto *

made by Ahura. We worship Veremade by Ahura, with an offering of liba-

Verethraghna, thraghna, tions,

according

the

primitive

ordinances

Ahura; with the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightlyspoken words. Y6hS ht am: *

All those beings of whom

Ahura Mazda ....

II. 6.

'We

sacrifice

unto Verethraghna,

made by

Ahura.' 1

Verethraghna.

Zarathurtra.

BAHRAM

VAST.

233 *

Ahura Mazda, Ahura Mazda of material the Maker world, Spirit,

Zarathurtra asked

most beneficent thou Holy

Who

One

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, the Glory made by Mazda, that

made by Mazda, is both health and

strength.

Then

the strongest, said unto him am the strongest in strength . \ I 'And shall destroy the malice of all malicious he,

who

For

and

his brightness

worth being heard

unto him a sacrifice

glory, I will offer

s .

III. 8.

unto

sacrifice

made by

Verethraghna,

Ahura.

Ahura Mazda, Ahura Mazda of Maker the material world, Spirit, (

Zarathurtra asked

most beneficent thou Holy

One

Who is the

best-armed of the heavenly gods ?

It is Verethraghna, Ahura Mazda answered made by Ahura, O Spitama Zarathujrtra 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, 1

above,

* 4.

above,

YASTS AND

234

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. I Then he, who is the strongest, said unto him :

the strongest in strength .... 'And I shall destroy the malice of all malicious

For

his brightness

and

glory, I will offer unto

him a

sacrifice

worth being heard ....

IV. 10.

sacrifice

made by

unto Verethraghna,

Ahura.

Ahura Mazda, Ahura Mazda Spirit, Maker of the material world, c

Zarathortra asked

most beneficent thou Holy '

Who

One

the best-armed of the heavenly gods

Ahura Mazda answered: 'It is Verethraghna, made by Ahura, O Spitama Zarathurtra n. Verethraghna, made by Ahura, came to him '

the fourth time, running in the shape of a burden1 2 3 swift . . camel, sharp-toothed , bearing and in the forwards, stamping long-haired, living .

abodes of men 4 1 2. 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 burdenbearing camel keeps, who has thick forelegs and ;

large humps, tall,

and strong

quick-eyed, long-headed, bright,

;

Whose

e . . , even piercing look goes afar in the dark of the night who throws white foam

13.

;

1 8

Doubtful (vadhar6i*). ?

Urvatd ;

Smawnd.

cf.

* *

19. fl

Douhtful (dad&sdij).

Tame, domesticated. ? HaitahS.

BAHRA&I VAST.

235

along his mouth; well-kneed, well-footed, standing with the countenance of an all-powerful master :

Thus Glory

did Verethraghna come, bearing the good made by Mazda, the Glory made by

Mazda .... V. 14.

made by

unto Verethraghna,

sacrifice

Ahura.

Ahura Mazda Ahura Mazda, Maker the of material world, Spirit, *

Zarathurtra asked

most beneficent thou Holy

Who

(

One

the best-armed of the heavenly gods

Ahura Mazda answered: 'It is Verethraghna, made by Ahura, O Spitama Zaratlmrtra 15. Verethraghna, made by Ahura, came to him '

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 \ strong, and swift to run, and 2 rushing all around

the

fifth

time, running in the shape of

Thus Glory

did Verethraghna come, bearing the good made by Mazda, the Glory made by

Mazda .... VI. 1 6.

made by

unto Verethraghna,

sacrifice

Ahura.

Ahura Mazda, Ahura Mazda Spirit, Maker of the material world, '

Zarathurtra asked

most beneficent thou Holy *

One

Who is the best-armed of the heavenly gods ?

Ahura Mazda answered: lt is Verethraghna, made by Ahura, O Spitama Zarathu^tra c

Cf. Yt. X, 70.

better, rushing before. Cf. Yt.

X, 127.

YASTS AND

236 1

Verethraghna,

made by Ahura, came in the

him

shape of a beautiful

the sixth time, running 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.

1 8.

sacrifice

unto Verethraghna, made by

Ahura. '

Ahura Mazda, Ahura Mazda material the Maker of world, Spirit,

Zarathutfra asked

most beneficent

One

thou Holy 1

Who

! '

the best-armed of the heavenly gods ? Mazda answered: 'It is Verethraghna,

Ahura made by Ahura,

Spitama Zarathurtra 19. Verethraghna, made by Ahura, came to him the seventh time, running in the shape of a raven that

l .

below and

the swiftest of

all birds,

above, and that is the lightest of the flying .

creatures.

alone of living things, he or none, overtakes the flight of an arrow, however well it has 20.

been shot

He flies

up joyfully at the first break of dawn, wishing the night to be no more, wishing the 2 dawn, that has not yet come, to come .

He grazes

the hidden ways of the mountains, he grazes the tops of the mountains, he grazes the * depths of the vales, he grazes the summits of the 21.

trees, listening to 1

the voices of the birds.

Urvatd, pishatd. raven was sacred to Apollo. The priests of the sun in Persia are said to have been named ravens (Poiphyrius). Cf. *

The

Georgica 9

45.

Reading vfgtav6.

Doubtful.

BAHRAM

Thus

YAST.

did Verethraghna come, bearing the

1 Glory made by Mazda Mazda ....

the

good

Glory made by

VIII.

22.

sacrifice

made by

unto Verethraghna,

Ahura. *

Ahura Mazda Ahura Mazda, of the Maker material world, Spirit,

Zarathostra asked

most beneficent thou Holy c

Who

One

the best-armed of the heavenly gods

Ahura Mazda answered: lt is Verethraghna, made by Ahura, O Spitama Zarathustra 23. Verethraghna, made by Ahura, came to him c

the eighth time, running in the shape of a wild, beautiful ram, with horns bent round 2. Thus did Verethraghna come, bearing the good

Glory

made by

unto Verethraghna,

made by

made by Mazda 3

Glory

the

Mazda .... IX. 24.

sacrifice

Ahura.

Ahura Mazda, Ahura Mazda Spirit, Maker of the material world, *

Zarathustra asked

most beneficent thou Holy *

One

Who is the best-armed of the heavenly gods ?

Ahura Mazda answered It is Verethraghna, made by Ahura, O Spitama Zarathustra c

Yt. 8

The XIX,

royal Glory is described flying in the shape of

raven,

35.

Doubtful.

While Ardashir, the founder of the Sasanian dynasty, was flying from Ardavn, a beautiful wild ram ran after him and overtook him, and Ardavfin understood from this that the kingly Glory had left him and had passed over to his rival (Sh&h N&mah, Ardashir;

KSr NSmaki

Aitachshtr,

tr.

Noeldeke, p. 46)-

YASTS AND stR&ZAHS.

238

made by Ahura, came

25. Verethraghna,

in the

the ninth time, running fighting buck, with sharp horns.

Thus Glory

him

shape of a beautiful,

did Verethraghna come, bearing the good made by Mazda, the Glory made by

Mazda .... X. 26.

made by

unto Verethraghna,

sacrifice

Ahura.

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

Zarathustra asked

Who

the best-armed of the heavenly gods ?'

Ahura Mazda answered: 'It is Verethraghna, made by Ahura, O Spitama Zarathurtra 27. Verethraghna, made by Ahura, came to him '

the tenth time, running in the shape of a man, bright beautiful, made by Mazda he held a sword with

and

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 ....

XL 28.

made by death, who peace, who has

unto Verethraghna,

sacrifice

Ahura, who makes

virility,

makes

who

resurrection,

who makes

possesses

a free way.

Unto him

did the holy Zarathurtra 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

BAHRM

VAST.

239

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 Kara fish 2, that lives beneath the waters

and can measure 3 a

rippling of the water, not thicker than a hair, in the

Rangha whose ends

lie afar,

sand times the height of a For

his brightness

and

whose depth

man

a thou-

glory, I will offer unto

him a

sacrifice

worth being heard ....

XII.

made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has 30.

sacrifice

unto Verethraghna,

a free way.

Unto him did the holy Zarathurtra

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 6 and through the rain, can perceive a horse's hair lying on the

ground and knows whether from the tail 6

it is

from the head or

1 8

Erezi, Pahl. gond (Old Zand-Pahlavi Dictionary, p. u). See Vendtdid XIX, 42. Possibly, perceive. 'those fish .... Cf. Yt XVI, 7, and Bundahw XVIII, 6 :

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). Avakhshaityou, the night before hu-vakhsha (before the

time

when Cf. Yt.

the light begins to

XVI,

grow ; midnight). and Bundahw XIX, 32 : Regarding the Arab '

10,

YA5TS AND SIRdZAHS.

240 For

his brightness

and

glory, I will offer

unto him a

sacrifice

worth being heard ....

XIII.

made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has 32.

sacrifice

unto Verethraghna,

a free way.

Unto him did the holy Zarathurtra

sacrifice,

[asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering. 33. Verethraghna,

made by Ahura, gave him

the

of the arms, the virility, the strength health of the whole body, the sturdiness of the

fountains of

whole body, and the eye-sight of the vulture with a golden collar 1, that, from as far as nine districts, can perceive a piece of flesh not thicker than the fist, giving just as much ligfrt as a needle gives, as the point of a needle gives *. For

his brightness

and

glory, I will offer unto

him a

sacrifice

worth being heard ....

XIV. 34.

sacrifice

unto Verethraghna,

made by

Ahura.

most beneficent thou Holy

One

Ahura Mazda: Ahura Mazda, Spirit, Maker of the material world,

Zarathu^tra asked

horse, they say that if, in a dark night, a single hair occurs on the ' ground, he sees it (tr. West). 1 Possibly the Gypaetus, the vautour dor& 9

Even from his highest flight, he (the vulture) sees when flesh a fist is on the ground' (Bund. XIX, 31; tr. West).

the size of

Cf. Horapollo (1, 11).

BAHRAM *

If I

VAST.

24!

have a curse thrown upon me, a spell told the many men who hate me, what is the

upon me by

remedy for it ? 35. Ahura Mazda answered: 'Take thou a feather of that bird with

l .

feathers, the

V&refana,

With that feather thou Spitama Zarathurtra shalt rub thy own body 2 , with that feather thou shalt curse back thy enemies, If a man holds a bone of that strong bird, 36. 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,

maintains in

him

his

glory.

'Then the

37.

killer

men

;

sovereign, the lord of countries, his

the ....

no longer

will

kill

hundreds, though he is a not kill at one stroke ;

will

he alone smites and goes forwards. 38. 'All tremble before him who holds

the

feather, they tremble therefore before

enemies tremble before

me and

fear

me;

all

strength and victorious force and the fierceness established

my body.

39.

'He*

carries the chariot of the lords;

carries the chariots of the lordly ones, the chariots carried the chariot of Kavi of the sovereigns.

Feshd-parena.

The Vare^ana

the

same bird

as the

V&ra-

ghna, the raven. a

The

V^re^ana plays here the same part as the in the Shah N&mah. When Rtidabah's flank feather Sfcnurgh's was opened to bring forth Rustem, her wound was healed by with a Sfmurgh's feather; Rustem, Isfendydr, was cured in the same manner.

rubbing

feather of the

Of him who ?

wounded

holds that feather.

That

VafcsaSpa.

bird.

to death

YA5TS AND

242

Usa *

upon

;

his wings runs the

male horse 3 runs the ,

burden-bearing camel, runs the water of the river. Him rode the gallant Thra&taona, who smote 40. *

Asi Dah&ka, the three-mouthed, the three-headed, who had a thousand senses that most

the six-eyed,

;

baleful to the

powerful, fiendish Druf, that demon, world, the strongest Dru/ that Angra

Mainyu

created against the material world, to destroy the

world of the good principle 3

'For his brightness and glory, I

will offer

unto him a sacrifice

worth being heard ....

XV.

'We

41.

sacrifice

made by

Verethraghna,

Ahura. '

Verethraghna confounds the glory of this house with its wealth in cattle. He is like that great bird, the Sa6na * he is like the big clouds, full of water, ;

that beat the mountains. *

For

his brightness

and

glory, I will offer unto

him a

sacrifice

worth being heard ....

XVI. 42.

'We

sacrifice

Verethraghna,

made by

Ahura/ '

Ahura Mazda Ahura Mazda, Maker of the material world, Spirit,

Zarathurtra asked

most beneficent thou Holy One! *

Where

is it

that

we must

invoke the

Verethraghna, made by Ahura ? 1

Kai Eaus; when he by eagles (Journal

carried *

name of is it

that

ascend to heaven on a throne

Asiatique, 1881,

313).

metaphor to express the swiftness of the wind, of the

camel, and of the 8

tried to

Where

Cf. Yt.

rivers.

V, 34.

The

Sfonurgh;

cf.

p. 241, note a.

BAHR&M

we must

praise

him

VAST.

243

That we must humbly

praise

him?' 43.

Ahura Mazda answered

together in full array,

* :

When

armies meet

Spitama Zarathurtra (askthe party that conquers l and !

ing) which of the two is is not crushed, that smites and '

44.

is not smitten ; thou throw l four feathers a in the way.

Whichever of the two will first worship the wellshapen 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 3 3 the two who the two who the two 3 who the two who forgive, the two who strike off, the two who forget*. O Zarathustra let not that spell be shown to 46. ;

;

any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Athravan to his pupil 8. These are words that are awful and powerful, awful and assembly-ruling,

awful and victorious, jawful and healing; these are words that save the head that was lost and chant

away the

uplifted

weapon/

XVII. 47.

We sacrifice to Verethraghna, made by Ahura

who goes along

the armies arrayed, and goes here

Doubtful.

Or an arrow feathered with four V&reag ana s feathers. A-dhwaosen, vf-dhwao*en, fra-dhwaozen, Amarezen, cf. ^Ju^T; vimarezen, cf. Yt. I, ^ ; fra xnare-

2 en,

cf.

Qrf^^i. Yt. IV, to.

R 2

YASTS AND

244

and there asking, along with Mithra and Rashnu 1

Who

is it

who

lies

unto Mithra

Who

is it

who

Rashnu l ? To whom shall 2 ? I, in my might, impart illness and death 3 If men sacrifice unto Ahura Mazda said 48 made by Ahura, if the due sacrifice Verethraghna, and prayer is offered unto him just as it ought to thrusts [his oath] against

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/ What is then, O Ahura 49 *. Zarathurtra asked 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 nations cook for

Aryan

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 G4th&s, who spreads death in the world and withstands the law of Mazda, the law of Zara.

thurtra. '

If a

52.

murderer take of those offerings, or a who does not sing the Gath&s,

whore, or a . . then Verethraghna, .

made by Ahura,

takes back his

healing virtues. 1 8

Against truth.

;

cf.

VIII, 56.

Yt X, 108 seq. 49-53=Yt VHI,

Cfl

57-6!.

BAHRAM

YAST.

245

53. 'Plagues will ever pour upon the Aryan nations ; hostile hordes will ever fall upon the Aryan

nations ; the Aryans will be smitten

their fifties

hundreds and their by thousands, by their thousands and their tens of thousands, by their tens of thousands and their

and

their hundreds,

myriads of myriads.

their

There Verethraghna, made by Ahura, proclaimed thus: 'The Soul of the Bull 1 the wise creature, does not receive from man due sacrifice and prayer; for now the Da6vas and the worshippers of the DaSvas make blood flow and spill it 54.

like water

55.

;

'For now the

a .

Da6vas and the wor-

shippers of the Dafivas bring to the fire the plant that is called Haperesi, the wood that is called

Neme/ka 8

;

2 . Da6vas and the (Therefore) when the . worshippers of the Da6vas bow their backs, bend *

56.

and arrange all their limbs 4 they think they will smite and smite not, they think they will kill and kill not and then the . a Da6vas and the worshippers of the Dagvas have their minds confounded and their eyes made giddy 5.' their waists,

;

. .

For his brightness and glory, I will offer unto -worth being heard ....

him a

GdjftrinorDnspa; seeYtlX. The destruction being is an injury to Drv&pa. * 8

Vyimbura. The Haperesi and

sacrifice

of any living

the

Neme/ka are

probably some species fire as it

forbidden to put green wood in the kills it, and injures the Genius of Water at the same time. * In order to strike.

of green wood;

The

it is

general meaning of the last four clauses

impious are defeated.

that the

YASTS AND

246

XVIII.

We sacrifice to Verethraghna, made by Ahura.

57.

offer

up the

up Haoma, who saves

protector

man who 3

win and prevail 58. That smite down

army that For

;

offer

up Haoma, who

I offer

;

body, as a

Haoma

victorious

head l

one's

I offer

;

him up, the good a protector to

shall drink

him

over his enemies in battle

;

smite this army, that

may

shall

may

army, that I may cut in pieces this coming behind me.

this

and

his brightness

glory, I will offer unto

him a

sacrifice

worth being heard ....

XIX.

We sacrifice to Verethraghna, made by Ahura.

59.

The prince and

his son

and

his sons

of myriads* offer him up a bright He is strong, and Victorious is his 1

who are chiefs 6

[saying]:

name

he is and Strong is his name 60. That I may be as constantly victorious as any one of all the Aryans that I may smite this army, ;

victorious,

;

that

may

pieces this For

down

smite

army

his brightness

that and

army, that I may cut in coming behind me.

this

glory, I will offer unto

him a

sacrifice

worth being heard .... 1

Sairi-baoghem; c

Nivazaiti;

literally,

46.

swallow

(? fr6t

6 bun

burtan, Vend.

8 [26]). s 6

Literally, overtake. ?

Asdnem sighftirS.

* 6

Cf. Yt.

V, 85.

Cf. Yt.

V, 69.

BAHR&M

VAST.

247

XX.

We sacrifice to Verethraghna, made by Ahura.

6 1.

Yathd

ahft vairy6

The

will

of the Lord

the

law of

holiness ....

In the ox in the

the ox

For

our strength, in the ox is our need l ; our speech, in the ox is our victory in

;

our food, in the ox is our clothing ; in the tillage, that makes food grow for us. and

his brightness

glory, I will offer unto

him a

sacrifice

worth being heard ....

XXI.

We sacrifice to Verethraghna, made by Ahura;

62.

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

who comes and wounds

the columns, the columns shake, both of Dafivas and men, of the Ydtus and Pairikas, of the oppressors, the blind, and the deaf. pieces,

who comes and makes

For

his brightness

and

glory, I will offer unto

him a

sacrifice

worth being heard ....

XXII. 63.

We sacrifice to Verethraghna, made by Ahura.

When

Verethraghna, made by Ahura, binds the hands, confounds the eye-sight, takes the hearing 1 is

our

From Yasna X, 20

(62), where, instead of the words, in the ox ' strength (amem), in the ox is our need/ the text has, in the

is his

him

his

need, in the ox

need (water and

calves)/ (Pahl.

tr.).

our need/ meaning, 'when we give he gives us our need (milk and

grass),

YASTS AND

248

from the ears of the Mithradru^es 1 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

worth being heard ---64. YathS. ah ft vairyd

The

will

unto him a

of the Lord

sacrifice

the law of

holiness ....

and prayer, and the strength and vigour of Verethraghna, made by Mazda and I

bless the sacrifice

;

of the crushing Ascendant.

Ashem Vohft

Holiness

the best of

all

good ....

man 3

brightness and glory, .... give bright, all-happy, blissful abode of the holy Ones.

[Give] unto that

See

Who

p. 120., note 2. shall offer

sacrifice to

Verethraghna.

him

the

RAM

XV.

YA5T.

249

RAM YA6T.

This Yarf bears the name of

Rma

ZMstra, the Genius who month (Strdzah, 21), and is

presides over the 2ist day of the devoted to his Hamk&r, Vayu.

Regarding Bima ZTz/lftra, the Genius that gives good abodes and good pastures, and his connection with Vayu, see Vend. Introd. IV, and Etudes Iramennes, II, 187. This Yart 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 ( n), Yima ( 15), A*i Dahika ( 19), ThraStaona ( 23), Keresaspa ( 27), Aurvasara ( 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). :

o. May Ahura Mazda be rejoiced! .... Ashem Vohu Holiness is the best of all good .... :

I confess myself a worshipper of Mazda, a follower of Zarathurtra, one who hates the DaSvas, and obeys the laws of Ahura ;

For sacrifice,

prayer, propitiation,

and glorification unto [H&vani],

the holy and master of holiness ....

Unto R4ma Zfofistra, unto Vayu who works highly and is more powerful to afflict than all other creatures 1

from me, for

propitiation

sacrifice, prayer, propitiation,

and

glorification.

Yath& ahu vairyd: The

will

of the Lord

the law

holiness .... I. i.

I will sacrifice

divides

them and

is friendly,

to the

Waters and

I will sacrifice

to Peace,

Him who

whose breath

Weal, both of them.

Cf. Slr6zah I, *i.

ApSm NapaV (Yt.

VIII, 34) or Tirtrya (Yt. VIII, i).

VASTS AND slR6ZAHS.

250

this

Vayu do we

sacrifice, this

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,

he may accept our meat and our prayers, and grant us in return to crush our enemies at one that

stroke. 2

To him

did the Maker, Ahura Mazda, offer a sacrifice in the Airyana Vafifah 1 on a golden 1

2 throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling 8 .

[milk]

of him a boon, saying : Grant me dost work highly 4 that I may who this, Vayu! smite the creation of Angra Mainyu, and that nobody

He begged

may

smite this creation of the

Good

Spirit

Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it 4.

We sacrifice

Vayu, who works

this part of

to the holy

Vayu we :

sacrifice to

highly.

thee do

sacrifice,

Vayu

6 belongs to Spe^ta Mainyu . For his brightness and glory, I will offer unto

that

him

worth being heard, namely, unto the awful who works highly. We offer up a sacriVayu, fice unto the awful Vayu, who works highly, with sacrifice

the libations, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the

1 8

Cf. Yt.

V, 17.

Cf. p. 169, note g. 5 As Vayu, the atmosphere,

a *

FraspaV, Persian See p. 10, note 4.

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).

VAST.

251

holy spells, the words, the deeds, the libations, and the well-spoken words. hatam

All those beings of

whom Ahura Mazda

....

II. I will sacrifice

divides

Waters and

to the

Him who

them ....

this

Vayu do we

sacrifice, this

invoke

To him

did Haoshyangha, the Paradhita, offer up a sacrifice on the Tara of the Kara, bound with iron 2 on a golden throne, under golden beams and 7.

a golden canopy, with bundles of baresma and

offer-

ing of full-boiling [milk]. 8. He begged of him a boon, saying Vayu who dost work highly, that

smite

two-thirds of the

Grant me,

may

Davas of M&ana and of the fiends

of Varena 3 .'

Vayu, who works highly, granted him that 4 boon, as the Maker, Ahura Mazda , did pursue it 9.

We sacrifice For

to the holy

his brightness

and

Vayu .... glory, I will offer unto

him a

sacrifice

worth being heard ....

III.

10. I will sacrifice to the

Waters and to

Him who

divides them ....

this

Vayu do we

sacrifice, this

Vayu do we

invoke

The

V, 21, p. 58, note 2. Introduced from 4 into this and

Cf.

rest as in clause i.

the one relating to A*i

DaMka

(

21).

Cf. Yt. all

V, 21-23.

similar clauses, except

YASTS AND

252

To him

ii.

did

Takhma Urupa 1

the well-armed 2,

up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk], Grant me 1 2. He begged of him a boon, saying I may that O who dost work this, highly, Vayu! conquer all Dadvas and men, all the Y4tus 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 3 as the Maker, Ahura Mazda, did pursue it. offer

sacrifice to the

holy

For

his brightness

and

Vayu .... glory, I will offer unto

him a

sacrifice

worth being heard ....

IV. 14. I will sacrifice to

divides

the Waters and to

them .... Vayu do we

this

sacrifice, this

Him who

Vayu do we

invoke .... 15.

Unto him did the bright Yima, the good shep-

1 Takhma Urupa (in later legend TahmMf) 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

TahmMf was 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 Tahhim the

seciet

of her husband's power, and

swallowed up by his horse.

mMf (see MinokhiredXXVII, 32;

Ravfiet apud Spiegel, Einleitung in die traditionelie Literatur, pp. 317 seq.j Orxnazd et Ahriman, 137 seqJ cf. above, p. 60, note i). *

Azinavaw/

zaSnahva*/: he kept that epithet in later traZfnavend, 'quod cognomen viram significat armis probe instructum' (Hamza Ispahensis, p. 20, tr. or

dition:

Gottwaldt).

told Yt.

XIX,

29.

YAST.

253

herd, 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]. 1 6. He Grant me begged of him a boon, saying c

who

dost

work

highly, that I may become the most glorious of the men born to behold the sun : that I may make in reign both animals this,

Vayu

and men undying, waters and plants undrying, and the food for eating creatures never-failing V 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 Da&vas \

Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it. 17.

We sacrifice

to the holy

For his brightness and worth being heard ....

Vayu .... glory, I will offer unto

him a

sacrifice

V. 1 8.

divides

will sacrifice to the

Waters and to

Him who

them ....

this

Vayu do we

sacrifice, this

Vayu do we

invoke .... 19.

offer

1 * 8

Unto him did the three-mouthed A#i DahSka

3 up a sacrifice in his accursed palace of Kviriwta

Cf.

Yasna IX, 4-5 (11-20) and Yt. XIX, 31 seq. is interpolated from Yasna IX, g (17-19).

This passage '

his accursed palace of the Stork (upa kvirwrtem dusitem). Dah&ka/ says Hamza (p. 32 in the text, p. 22 in the transla-

Or,

AjEfi

' 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 Dis ( Lrjj gll^)> the fortress of the Stork; the inhabitants called it Dis Het (oj* U-JA)/ Kuleng Df s was in Zend Kvirita daza and Dis Het is nothing else than Dusita. One may doubt

tion),

VASTS AND

254

on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].

Grant me begged of him a boon, saying this, O Vayu! who dost work highly, that I may make all the seven Karshvares of the earth empty

20.

men V

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

21. In vain did

sacrifice, in

;

boon. For

his brightness

and

glory, I will offer unto

him a

sacrifice

worth being heard ....

VI. 22. I will sacrifice to the

divides

them .... Vayu do we

this

Waters and to

sacrifice, this

Him who

Vayu do we

invoke ....

Unto him did ThraStaona, the heir of the valiant Athwya clan, offer up a sacrifice in the 23.

four-cornered Varena, on a golden throne, under

golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk]. Grant me 24. He begged of him a boon, saying '

this,

Vayu! who dost work

overcome

highly, that I

may

Asi

Dahfika, the three-mouthed, the the threerheaded, six-eyed, who has a thousand senses, that most powerful, fiendish Dru^, that

whether Kviriwta

Kuleng, a

stork

In the Sh^h see 1

the

Ndmah

name of a

any case

is called

tudes Iraniennes, II, 211). Cf. Yt. V, 30 seq.

place or the Zend form of was a palace in Bawri (Babylon). Dteukht (dus-ukhta for dus-ita ;

RAM

demon

VAST.

255

Dru^ that

baleful to the world, the strongest

Angra Mainyu created against the material world, to destroy the world of the good principle ; and that I two wives, Savanghav& and Erenav&, who are the fairest of body amongst women, and the most wonderful creatures in the world V 25. Vayu, who works highly, granted him that

may

deliver his

boon, as the Maker, Ahura Mazda, did pursue it

We sacrifice

to the holy

For his brightness and worth being heard ....

Vayu .... him a

glory, I will offer unto

sacrifice

VII. 26. I will sacrifice to the

divides

them .... Vayu do we

this

Waters and

sacrifice, this

Him who

Vayu do we

invoke ....

To him

3 did the manly-hearted Keres&spa 3 offer up a sacrifice by the Gudha , a channel of the Rangha, made by Mazda, upon a golden throne, under

27.

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

ceed in avenging

dost work highly, that I may suc4 my brother Urvikhshaya that I ,

smite Hitispa and yoke him to

may The Gawdarewa, who 1 8

Yt.V, 34; IX, 14; Cf. Yt. V, 37 seq.

An unknown

Sima had two

XVn,

affluent

lives

chariot/

beneath the waters,

34.

of the Rangha (Tigris).

Keres&pa, a warrior, and Urvdkhshaya, a judge and law-giver (Yasna IX, TO [29 seq.]). We have no further details about Urvikhshaya's legend than that he was killed by * Hit&pa, the golden-crowned' (cf. Yt. XIX, 41), and avenged by Keres&spa.

sons,

VASTS AND the son of Ahura in the deep, he master of the deep *.

the only

Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it. 29.

We sacrifice to the holy Vayu .... glory, I will offer unto

For his brightness and worth being heard ....

him a

sacrifice

VIII. 30. I will sacrifice to the

divides

Waters and

Him who

them ....

this

Vayu do we

sacrifice, this

Vayu do we

invoke ....

To him did Aurvas&ra

3 ,

the lord of the country,

3 sacrifice, towards the White Forest by the White Forest, on the border of the White Forest, on a golden throne, under golden beams and a golden

up a

offer

canopy, with bundles of baresma and offerings of full-boiling [milk].

He begged of him

a boon, saying Grant me dost that who the O work this, Vayu gallant highly, Husravah, he who unites the Aryan nations into one 4 kingdom may not smite us that I may flee from 6 king Husravah 32.

;

disconnected allusion to the struggle of Keresspa with the On the words (Yt. V, 38, text and notes ; XIX, 41).

Gawdarewa

'the son of Ahura 8

No is

alluded to in

known 8

Yt V,

Spa6tini,r razura

does not appear to have been

called

'the

chief of forests' (Bund.

Bahrnan Yart (HI, 9), it was the battle between Aigsp and Gfctitsp.

According to the

16). seat of the last

Cf.

50.

to FirdausL

XXIV, *

Ormazd et Ahriman, p. 213, note i. made of Aurvasfira in the Avesta, unless

cf.

other mention

and

decisive

V, 49; IX, 21.

Cf.

Yt V,

go.

RAM

VAST.

257

That king Husravah and all the Aryans in the may smite him V 33. Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it. Forest

sacrifice to the

holy

For his brightness and worth being heard ....

Vayu ....

glory, I will offer unto

him a

sacrifice

IX. 34. I will sacrifice to the

divides

Waters and

Him who

them ....

this

Vayu do we

sacrifice, this

Vayu do we

invoke ....

To him

Hutaosa, she of the many brothers of the Naotara house 3 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 35.

did

Vayu! who dost work highly, that I may be dear and loved and well-received in the house of

this,

king Vlrtfispa/ 37. Vayu, who works highly, granted her that boon, as the Maker, Ahura Mazda, did pursue it. We sacrifice to the holy Vayu .... For

his brightness

worth being heard

and

glory, I will offer unto

him a

sacrifice

* .

X. 38. I will sacrifice to the

divides

Waters and to

Him who

them ....

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. 8 * See p. 77, note i. See Yt. IX, 26. -

[23]

AND

VAtfTS

258

Vayu do we

this

Vayu do we

sacrifice, this

invoke ....

To him

39.

did 1 the maids,

whom no man had

offer up a sacrifice on a golden throne, under and a golden canopy, with bundles of beams golden

known,

baresma and

offerings of boiling milk.

Grant They begged of him a boon, saying 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 off'

40.

a wise, learned, ready-tongued husband.' 41. Vayu, who works highly, granted them that boon, as die Maker, Ahura Mazda, did pursue it.

spring

;

sacrifice to the

holy

Vayu ....

For

his brightness

and

glory, I will offer unto

worth being heard

him a

sacrifice

....

XI. 42. I will sacrifice to the

them .... this Vayu do we

Waters and to

Him who

divides

sacrifice, this

Vayu do we

invoke ....

We Good 43.

name

sacrifice to that

Vayu that belongs to the the bright and glorious Vayu. name is Vayu, holy Zarathu^tra 2

Spirit

Vayu, because I go through (vySmi) the two worlds 3 the one which the Good Spirit has is

may be

doubted whether the allusion here

marriage en masse, following tSspa, or *

whether the aorist

To him do

the maids

a legend of

meaning:

who have known no man .... They beg

of him a boon, saying.../ * Cf. 5, note 5. 8

is to

the marriage of Hutaosa with Virused with an indicative

Cf. Yt.

XVI,

17.

An attempt to an etymological explanation of the name 53-

Vayu.

VAST.

made and the one which

the

259 Evil

Spirit

has

made. the Overtaker (apadta), O holy My name is the Overtaker, because I can overtake the creatures of both worlds, the one

name

Zarathutfra!

Good Spirit has made and the one that the Evil Spirit has made. 44. My name is the All-smiting, Oholy Zarathortra!

that the

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.

Worker of Good, O holy Zarathe Worker of Good, because My work the good of the Maker, Ahura Mazda, and of

name

the

name

thurtra!

the Amesha-Spe^tas 1

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 (/7aren6). 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. ;

;

is their

agent and instrument.

S 2

YASTS AND

26O

My name is He that crushes at one stroke. .* My name is is He that works name My against the Da6vas. My name is ... 47. My name is He that prevails over malice my .

;

name

re-unites

;

that destroys malice. is He that unites ; my

my name

name

of intelligence 3

He that separates. my name is

the Burning

name

;

that

the Quick

My name is Deliverance my name is Welfare 4 My name is the Burrow 6 my name is He who 6 destroys the burrows my name is He who spits .

;

6 upon the burrows

name

My Sharpness of spear; my name is of the sharp spear. name is Length of spear my name is He of

48.

;

the long spear.

name is Piercingness of spear of the piercing spear. My name is the Glorious my name

;

my name

;

the Over-

glorious.

Invoke these names of mine,

holy Zara-

thurtra! in the midst of the havocking hordes, in the midst of the columns moving forwards, in the strife

of the conflicting nations.

Ainiva

> (?).

Keredhama (?).

Doubtful; bao^a, cf.j^..

Reading sudhu. Geredha is the burrow of an Ahrimanian creature (see Vend. HI, 10 [33] VII, 24 [61]) : Vayu, in that half of him that belongs 5

;

to the Evil Spirit, is the seat (the burrow) of Ahriman; but with his better half, he straggles against the fiend and destroys him. 6

Cf.Yt.I,

16.

26l

VAST.

Invoke these names of mine,

50.

thurtra falls

holy Zarawhen the all-powerful tyrant of a country

upon

thee, rushes

upon thee, deals wounds upon

thee, or hurls his chariot against thee, to of thy wealth, to rob thee of thy health.

Invoke these names of mine,

51.

thu^tra!

when the unholy Ashemaogha

rob thee 1

holy Zarafalls

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.

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 52.

dragged in bonds thus the prisoners flee from the hands of those who carry them, they flee away out :

of the prison 3.

thou Vayu! who strikest fear upon all men and horses, who in all creatures workest against the 53.

Davas, both into the lowest places and into those a thousand times deep dost thou enter with equal 8 power 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 thou will be achieved thy adoration, O great Vayu .

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?'

Literally, coveting. 9

The

*Cf.

translation of this clause is doubtful; the text is corrupt

4 2.

VASTS AND

262

'Take thou a baresma,

55.

holy Zarathurtra

turn it upwards or downwards, according as it is full day or dawning; upwards during the day, down-

wards at the dawn 1 ' If thou makest me worshipped with a sacri56. I shall say unto thee with my own voice then fice, things of health, made by Mazda and full of glory, so that Angra Mainyu may never do harm unto thee, nor the Ydtus, nor those addicted to the works of the .

whether DaSvas or men/ 57. We sacrifice unto thee, O great Vayu! sacrifice unto thee, O strong Vayu YaLtu,

We sacrifice unto Vayu, the greatest of the great we

;

unto Vayu, the strongest of the strong. sacrifice unto Vayu, of the golden helm.

sacrifice

We 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. this part of thee do

belongs to the

Good

we sacrifice,

O Vayu

that

Spirit

For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the awful Vayu, who works highly

....

58. Yatha* ahfi vairyd:

holiness

The

will of the

Lord

the law of

....

bless the sacrifice 1

and invocation unto, and the

fitudes Iraniennes, II,

no.

RAM strength and vigour of

works

Good

263

Rama #i/dstra, and Vayu, who

more powerful

highly,

other creatures

the

VAST.

afflict

than

this part of thee that

all

the

belongs to

Spirit.

Ashem Vohft

Holiness

man

the best of all

good ....

brightness and glory, .... give blissful abode of the holy Ones. bright, all-happy,

[Give] unto that

him the

YA5TS AND

264

DlN YAST.

XVI.

day of the month (Sfrdzah 24) invoked in company with Jfista, and Yart, though it bears the name of DaSna, is consecrated These two Genii are, however, very closely 2, 7).

Din (DaSna)

presides over the 24th

and gives it her name ; she in fact this

to -ffista (

connected in their nature, as Da&na

is the impersonation of the or Religion, and j&Tista is religious knowledge, the knowledge of what leads to bliss (farginak, nin$a#uia ; the same as JTisti).

Zoroastrian

Law

The description of JSTistais rather pallid, and does not rise above She was not worabstractions (see, however, Mihir Yart, 126). shipped by the old epic heroes as Anihita was, but by Zarathurtra his wife, because she must have been, from her very name and nature, a goddess of Zoroastrian origin and growth.

and

0. May Ahura Mazda be rejoiced .... Ashem Vohu: Holiness is the best of all good .... I

I confess myself a worshipper of Mazda, a follower of Zarathurtra, one who hates the Davas and obeys the laws of Ahura ; For sacrifice, prayer, propitiation, and glorification unto [Hdvani],

the holy and master of holiness

....

the most right -Sista, made by Mazda and and to the good Law of the worshippers of holy, Mazda, Be propitiation from me, for sacrifice, prayer, propitiation, and glorification. Yathft ahu vairyd: holiness

The

will

of the Lord

the law of

....

the most right .fiTista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda, the supplier of good 1.

sacrifice to

D!N VAST. stores,

who runs

265

quickly to the goal and frees one

best from dangers 1 ,

who

brings libations,

who

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 ;

;

To whom

Zarathurtra did

saying: 'Rise up from thy seat, come forward from the Abode 2 thou most right -ffista, made by Mazda and sacrifice,

If thou art before me, stay for

holy. art behind me, overtake me.

;

thou

'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!' 3.

For her brightness and

glory, I will offer unto worth being heard, namely, unto the most right JTista., made by Mazda and holy. I will offer up a sacrifice unto the most right Aista, made by Mazda and holy, with the libations, with the 4.

her a

sacrifice

Haoma and dom of the

meat, with the baresma, with the wistongue, with the holy spells, with the

words and deeds, with the spoken words.

libations,

with the well-

Y6h6 hitSm: All those beings of whom Ahura Mazda .... II. 5.

We sacrifice to the most right

Mazda and

the worshippers 1 2

we of Mazda

holy:

Reading nimarezijta;

The heavenly abode, The rest as in i.

ATista,

made by

sacrifice to the good

Law

8 .

cf.

vimarezijtem,

the Gardthm&n.

I, 2.

266 6.

YA5TS AND SiR6ZAHS.

To whom

Zarathurtra did sacrifice for right-

eousness of thought, for righteousness of speech, for righteousness of deed, and for this boon, 7. That the most right .ffista, made by Mazda 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

and

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 1 . For her brightness and worth being heard

glory, I will offer unto her

sacrifice

.... III.

We sacrifice to

Mazda and

the most right ^Tista, made by to the good Law of

holy: we sacrifice the worshippers of Mazda .

To whom Zarathturtra did sacrifice for righteous-

ness of thought, for righteousness of speech, for righteousness of deed, and for this boon, 10. That the most right ATista, 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 of the male

eye-sight horse, that, in the dark of the night, through the rain, the snow, the hail, or the sleet, from as far as nine

can perceive a horse's the earth, and knows whether it from the tail 2 districts,

mingled with from the head or

hair, is

Yt.

XIV,

29.

C Yt XIV,

31.

D!N Y&ST. For her brightness and worth being heard

267

glory, I will offer unto her a sacrifice

.... IV.

11.

sacrifice to the

by Mazda and holy

most right

we sacrifice to of Mazda .... :

uSTista,

the good

made

Law

of the worshippers 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 ^Tista, 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 giving just as much light as a needle gives, as the point of a needle gives 1

fist,

For her brightness and worth being heard

glory, I will offer unto

her a sacrifice

.... V.

14.

We sacrifice to the most right .Arista, made by

Mazda and holy : we sacrifice to the good Law of the worshippers of Mazda .... a did sacrifice with 15. To whom the holy Hv6vi knowledge, wishing that the holy Zarathortra would give her his good narcotic 3 that she might full

1 9

Cf. Yt.

XIV,

33. the so-called

Zarathurtra's wife.

Bangha; Bang of Zoroaster (Vend. XV, 14 What Phi. must have been its virtue may be gathered tr.). [44]; from the legends of G&rt&sp and Aid& VlrSf, who are said to have been transported in soul to the heavens, and to have had the higher

YASTS AND

268

think according to the law, speak according to the law, and do according to the law. unto her glory, I will offer

For her brightness and

sacrifice

....

worth being heard

VI. 1 6.

sacrifice to

the most right ^Tista, made the good Law

by Mazda and holy we sacrifice to of the worshippers of Mazda .... :

1 the Athravans, sent afar did sacri2 fice wishing a good memory to preach the law, and wishing strength for their own body.

17.

To whom

I will offer unto her

For her brightness and glory, worth being heard

sacrifice

....

VII. 1

We sacrifice to the

right .ASsta, made by sacrifice to the good Law of

most

Mazda and holy: we 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 For her brightness and

body.

glory, I will offer unto her a sacrifice

worth being heard .... 20. Yathfi ahft vairyft: holiness

own

The

will

of the Lord

the law of

....

bless the sacrifice

and

prayer,

and the strength

mysteries revealed to them, on drinking from a cup prepared by the prophet (Zardtwt Nftmah), or from a cup of Gftrt&sp-bang

(Arda Virff, 1

II, 29).

The itinerant priests, the ancestors of the modern Or better, do sacrifice; cf. Yt. XIV, 39.

dervishes.

D!N YAOT.

269

and vigour of the most right Jftsta, made by Mazda and holy, and of the good Law of the worshippers of Mazda.

AshemVohu:

Holiness

the best of all

good

....

[Give] unto that man brightness and glory, .... give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones.

YAOTS AND

270

ASHI VAST.

XVII. Ashi Vanguhi

is a feminine impersonation good Ashi same time, the source of all the good of piety , and she is, s She is described, thereand riches that are connected with piety fore, as a goddess of Fortune and Wealth, and is invoked in com-

the

at the

pany with Predi, the goddess of Treasures (Stidzah 25). She appears in the latter character in the first part of the Yajt 15-21). She is 1-14); she praises and loves Zarathurtra ( ( *otthipped by Hactfyangha ( 26), Yima ( 28), Thra&aona ( 33), Haoma ( 37), Husravah ( 41), Zaiathurtia ( 45), and Vfrt&spa * She rejects the offerings of all sterile people (old men, ( 49) courtezans,

and

53-61).

children,

We sacrifice

high, tall-formed,

Ashi Vanguhi, who is shining, well worthy of sacrifice, with a

loud-sounding chariot, strong, welfare-giving, healing, with fulness of intellect 6 and powerful ; 2. The daughter of Ahura Mazda, the sister of ,

the Amesha-Spewtas, 1

In Parsi Ardijvang or

who endows Ard (Ardw from

all

the

Sao-

Artij, the Persian

form of Ashw); she presides over the 25th day of the month;

cf.

Sfrdzah 25. 9

Ashi

not the feminine adjective of Asha, as the i was ashi is ar-ti, and means bhakti, piety (Neriosengh). is

originally short (genitive ashdij, not ashyou); 9

The

xm, 4

so-called

Ashfs remedies (ash6w ha&haza;

This enumeration

the same as in the

G6s Yart

17, 21, 26, 29). 9

cf.

Yt.

32).

Perethu-vfra;

see Etudes Iraniennes, II, 183.

(

3, 8, 14,

ASHI YAST.

271

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

shyaw/s

invokes her from

afar,

and worships her with

offerings

of libations. 2

For her brightness and

glory, I will offer her worth being heard I will offer up unto Ashi Vanguhi a good sacrifice with an offering of We sacrifice unto Ashi Vanguhi with libations.

sacrifice

;

with the Haoma and meat, with the with the wisdom of the tongue, with the baresma, holy spells, with the words, with the deeds, with

the libations

;

the libations, and with the rightly-spoken words. Y&nh& All those beings of whom Ahura

htSm

Mazda .... II.

Ashi Vanguhi, who is shining, high, tall4. well of formed, sacrifice, with a loud-sounding chariot, strong, worthy welfare-giving, healing, with fulness of intellect, and powerful. 5.

sacrifice to

Homage

unto Haoma, and unto the MSthra

and unto the holy

Zarathu-rtra

3 ,

unto Haoma, because all other drinks are attended with A6shma 4 the fiend of the wound-

Homage

ing spear but the drinking of Haoma is attended with Asha and with Ashi Vanguhi herself 5 :

Ashi

is fair;

Ashi

far-piercing with her rays. 1

The allies

of Saoshyaa/,

who

radiant with joy; she

Ashi gives good Glory are to be active in the restoration

of the world to eternal life (frashd-kereti),' Cf p. 165, note i. 7 Ashi gives them the 'intelligence of life (frasha khratu), through

which they

will

be enabled to perform

10.

Cf. Yt.

The Da&va of anger.

[31]

drinking

seq.).

Haoma

their task.

The Holy Word. is

an act of

religion

(cf.

Yasna XI, 12

YASTS AND

272

thou dost follow, O Ashi Full of perfumes is the house in which the good, l powerful Ashi Vanguhi puts her ---- feet, for long

unto those

men whom

friendship.

Those men whom thou dost

attend,

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 2 well-scented where the beds are spread and ;

of all the other riches that

full

Happy

the

man whom

attend me, thou rich in

may be wished

thou dost attend all sorts

for.

do thou

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

me, thou rich in strong

thou attend

sorts of desirable things

all

and

thou dost attend, O Ashi Vanhave that beds stand well-spread, well-adorned, guhi well-made, provided with cushions and with feet inlaid with gold, Happy the man whom thou dost Do thou attend me, thou rich in all sorts attend 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 s themselves, . . with square bored ear-rings and a necklace of gold : When will our lord come ?

The men whom

when shall we enjoy 1 8

Agairimaiti*.

PAftkupasmanau.

in our bodies the joys of love

Cf. Yt.

V, 130.

ASHI VAST.

man whom

the

Happy

attend me, thou rich in

and strong

273

thou dost attend Do thou of desirable things !

all sorts

The men whom thou

11.

Vanguhi

dost attend, have daughters that sit .... *

their waist, beautiful fingers

;

they are as

on can wish. attend!

fair

Happy

thou attend me, thou rich in

Vanguhi

have horses

of shape as those who look the man whom thou dost all

sorts

The men whom thou !

thin

their body, long are their

of desirable things and strong 12.

;

Ashi

O Ashi and loud-neighing

dost attend,

swift

;

they drive the chariot lightly, they take it to the battle 2 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

and strong

all sorts

of desirable things

dost attend, O Ashi have Vanguhi! large-humped, burden-bearing camels, flying from the ground or fighting with holy fieri-

The men whom thou

13.

Happy the man whom thou dost attend! thou attend me, thou rich in all sorts of desirable

ness 8

things and strong 14.

The men whom thou

dost attend,

Ashi

have hoards of silver and gold brought far distant regions; and garments of from together make. splendid Happy the man whom thou dost Do thou attend me, thou rich in all sorts attend

Vanguhi

of desirable things and strong 1

igara6-paidhua. [23]

Doubtful.

Cf.

Yt XIV, n.

VASTS AND

274

turn thy not turn thy look from me art wellthou Ashi! O towards me, great mercy 1 thou art seed made and of a noble ; sovereign at

15.

thou art Glory in a bodily form. Thy father is Ahura Mazda, the greatest of

thy wish 16.

;

gods, the best of all gods ; thy mother is Armaiti 8 Spe#ta ; thy brothers are Sraosha a god of Asha, all

and Rashnu a tall and strong, and Mithra 4 the lord of wide pastures, who has ten thousand spies and a thousand ears thy sister is the Law of the worshippers of Mazda. ,

;

1 7.

eous

5 ,

Praised of the gods, unoffended by the rightthe great Ashi Vanguhi stood up on her

thus speaking invoke me, whose voice chariot,

that invoked

all 1

And

Who

me most ?

who

art thou

dost

ear the sweetest

said aloud: 'I

Spitama Zara-

of mortals, recited the praise of the excellent Asha 7 and offered up sacrifice unto

thujtra,

who,

first

Ahura Mazda and the Amesha-Spetas

in whose 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 ;

birth

;

of the good creation cried out, Hail 8 19. 'In whose birth and growth Angra Mainyu rushed away from this wide, round earth, whose !

and he, the evil-doing Angra Mainyu, death, said: "All the gods together

ends

lie afar,

who

is all

Born from the gods ; cf. Yt. XXII, 9. SeeYt.XI. See Yt. X. e Or, doing no harm to the righteous.' Zarathujtra. Cf. Yt. XIII, 93.

See Yt. XII.

The Ahuna Vairya.

ASHI VAST.

275

have not been able to smite me down in spite of myself, and Zarathurtra alone can reach me in spite of myself. " 20. smites

with the

Ahuna

Vairya, as

* he strong a weapon as a stone big as a house burns me with Asha-Vahirta, as if it were melting brass 2 He makes it better for me that I should ;

leave this earth, he, Spitama Zarathustra, the only one who can daunt me." '

And

21.

'Come

the great Ashi Vanguhi exclaimed: nearer unto me, thou pure, holy Spitama!

lean against my chariot Spitama Zarathurtra

' 1

came nearer unto

leant against her chariot. 22. And she caressed

her,

him with the left arm and arm and the left, thus

the right, with the right *

speaking

Thou

art well-shapen,

art beautiful,

O Spitama

Zarathurtra

thou

strong are thy legs

and

long are thy arms Glory is given to thy body and 8 long cheerfulness to thy soul, as sure as I proclaim it unto thee/ :

III.

sacrifice to Ashi Vanguhi, who is shining, high, tallwell formed, worthy of sacrifice, with a loud-sounding chariot, strong, welfare-giving, healing, with fulness of intellect and

23*.

powerful.

her did Haoshyangha, the Paradh&ta, sacrifice, upon the enclosure of the Kara, the beautiful height, made by Mazda. Grant 25. He begged of her a boon, saying: 24*.

offer

up a

1 -

Cf.

Vend. XIX, 4

Bliss after death.

For

24-26,

cf.

(13)*

Yt IX,

3-6.

T 2

Cf.

Yt-HL i.

YASTS AND sfR6ZAHS.

276

this,

come fear

all

great Ashi Vanguhi that I the PaSvas of Mizana that I !

;

and bow through

that

the

all

DaSvas, but in spite of

terror before the

Davas may

may overmay never

and bow

fear

themselves before me, that they down to darkness/

fear

may

and

flee

The

great Ashi Vanguhi ran and came to his Haoshyangha, the Paradhdta, obtained that

26.

side:

boon. For her brightness and

glory, I will offer her

sacrifice

....

IV.

27.

sacrifice to

Ashi Vanguhi,

who

shining, high

....

and powerful

28 \

her offer

shepherd,

did

up a

Yima KhshaSta, sacrifice

from

the

good

the height

Hukairya.

Grant me begged of her a boon, saying Ashi I that O this, may bring fatness great Vanguhi and flocks down to the world created by Mazda that 29.

;

may

bring immortality

down

to the world created

by Mazda 30. 'That ;

I may take away both hunger and the from world created by Mazda; that I thirst, take both old away may 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 Khsha&a,

the good shepherd, obtained

that boon. For her brightness and 1

For

glory, I will offer her a sacrifice

28-31,

cf.

IX,

8-n.

....

ASHI VAST.

277

32.

sacrifice to

Ashi Vanguhi, who

shining, high

....

and powerful.

33 \

her did Thradtaona, the heir of the valiant Athwya clan, offer up a sacrifice in the fourcornered Varena.

He begged

Grant me I Ashi that this, great may overcome Vanguhi Azi Dahika, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most 34.

of her a boon, saying

powerful, fiendish Dru/, 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 ;

Savanghav& and Erenav&6, who are the of body amongst women, and the most wonderful creatures in the world/

wives,

fairest

The

great Ashi Vanguhi ran and came to his side. Thrafetaona, the heir of the valiant Athwya obtained that boon. clan, 35.

For her brightness and

glory, I will offer her

sacrifice

....

VI. 36.

sacrifice to

Ashi Yanguhi,

who

shining, high

....

and powerful.

2 .

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. 1

Cf.YtV,

For

3 4;IX,i 4 ;XV,2 4 . cf. Yt. IX, 17-19.

37-39,

YASTS AND

278

begged of her a boon, saying Grant me that I may bind the this, O great Ashi Vanguhi 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

38.

the jfiTa&iasta lake, the deep lake of salt waters, to avenge the murder of his father Sy&varshina, a

man, and of Aghra&ratha, a semi-man/ 39. The great Ashi Vanguhi ran and came to his

Haoma, the

side.

beautiful,

enlivening,

the

healing,

the lordly, with golden eyes,

the

obtained

that boon. For her brightness and

glory, I will offer her

sacrifice

....

VII. 40.

sacrifice to

Ashi Vanguhi, who

shining, high

....

and powerful.

l .

her did the gallant Husravah, he

who

Aryan nations into one kingdom, offer up a sacrifice, behind the A'a&Sasta lake, the deep lake of salt waters. united the

Grant me begged of her a boon, saying this, O great Ashi Vanguhi! that I may kill the Turanian murderer, Franghrasyan, behind the -&Ta642.

asta lake, the deep lake of salt waters, to avenge my father Sy&varshna, a man, and of

the murder of

AghraSratha, a semi-man/ 43. side.

The great Ashi Vanguhi ran and came to his The gallant Husravah, he who united the Aryan

nations into one kingdom, obtained that boon. For her brightness and

glory, I will offer her

sacrifice

being heard 1

For

41-43,

cf.

Yt. IX, 21-23.

worth

ASHI VAST.

279

VIII.

44.

sacrifice to

Ashi Vanguhi, who

shining, high

....

and powerful.

sacrifice in

her did the holy Zarathustra offer up a the Airyana Va^ah, by the good river

DSitya, 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 that I may bring the great Ashi Vanguhi and noble Hutaosa to think according to the '

this,

good

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

upon

may bestow

beautiful praises

deeds/

47. The great Ashi Vanguhi ran and came to his side : the holy Zarathustra obtained that boon. For her brightness and

glory, I will offer her

sacrifice

worth

being heard ....

IX.

48.

sacrifice to

Ashi Vanguhi, who

is shining,

high ....

and powerful. 49.

sacrifice

50.

her did the

tall

Kavi Vtrt&spa

offer

up a

behind the waters of the river Diitya.

He begged of her a boon,

saying

Grant

great Ashi Vanguhi that I may put to flight the son of Vlsp6-thaurv6-asti, the all-afflicting, of the brazen helmet, of the brazen this,

A^ta-aurva/

armour, of the thick neck, behind 1

For

45-47,

cf.

whom

IX, 25-27.

seven

YASTS AND

28O

hundred camels ----

;

that

may

put to flight the

that ./Tz/yaona murderer, Are/a/-aspa; of the flight Darcinika, the worshipper c

51.

And

that I

may

smite

may put

Da6vas TSthrava^of the bad ;

law; that I may smite Spin/aunwka, the worshipper of the Da6vas and that I may bring unto the good law the nations of the Varedhakas and of the ;

and that I may smite of the -fifoyaona nations their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their

//iyaonas

;

myriads of myriads/

The

great Ashi Vanguhi ran and came to his the tall Kavi Vlrt&spa obtained that boon.

52.

side

For her brightness and

glory, I will offer her

sacrifice

worth

being heard ....

x. 33.

sacrifice to

Ashi Vanguhi,

who

shining, high

....

and powerful.

And

54.

the great Ashi Vanguhi said

c :

None

those libations will be accepted by me, which are sent to me either by a man whose seed is dried out 1 ,

who produces untimely issues 2 or by girls who have known no

the courtezan

by by young

man 8 1

When

taras

boys,

4 ,

the Turanians and the swift-horsed Nao-

clapping their hands, ran after me,

See Vend.

Ill,

20 [63], note.

procuring abortion.

She

Cf. Yt. V, 98.

refuses the offerings of all barren beings, 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

likely

Vfct&pa

himself,

whom

the

preceding chapter

28l

ASHI VAST. '

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

55.

;

Turanians and the swift-horsed Naotaras, clapping their hands, were running after me.

Even

56.

hid myself under the throat of a

of hundredfold energy

ram

then again young boys, and discovered me, even

who had known no man,

girls

while the Turanians and the swift-horsed Naotaras, 1

clapping their hands, were running after me. 57. The first wailing of the great Ashi Vanguhi

her wailing about the courtezan who destroys her fruit Stand thou not near her, sit thou not on her is

bed

heavens

What ?

shall I

Shall

do ?

Shall

go back

sink into the earth

to the

The second

58. 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

to the heavens

This

59.

Vanguhi

What ?

shall I

Shall

go back

Shall I sink into the earth

the third wailing of the great Ashi This is the worst deed that men and is

tyrants do, namely,

have been barren

when they deprive

for a long time, of

maids, that

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

fair

and wise

Ashi, go not bade to the heavens, sink not into the

[

4^-52] and the

last

but one clause of the Yart refer).

She

tried

way practised by Ulysses in the Cyclops' cavern; both were pursuing the animal that bore her, though they knew parties not what it bore, till children discovered her. to flee in the

VASTS AND SIZARS.

282

Stay here and walk inside the

earth!

fine

kingly

palace/ 61.

shall

shall worship

worship thee with such a

sacrifice,

and forward thee with such a

as Vfotispa offered unto thee, behind 1

D&tya

The Zoatar

With

baresma before him. worship thee

shall I

shall I worship

up a loud

lifted

and forward

sacrifice

the river voice, with

that sort of sacrifice

With

that sort of sacrifice

and wise

fair

thee,

Ashi? For her brightness and

glory,

I will offer her a sacrifice worth

heard .... being 62.

YathS

holiness

ahfi vairyd:

The

will

of the Lord

the law of

....

I bless

the sacrifice and prayer, and the strength

and vigour of Ashi Vanguhi

;

of the good

jffisti

;

the good Ereth*; of the good RasSsti/; of the 8 Glory and Weal, made by Mazda

Ashem Vohfl [Give]

unto that

Holiness

man

the best of all

brightness and

good ____

glory, give

body, .... give him the bright, all-happy,

blissful

him

health of

abode of the

holy Ones.

>Cf.Sli6zah,25.

-VAST.

283

XVIII. A.STAD YA.ST. is

Truthfulness: she

invoked in company with the

Genius of Truth, RashnuRazirta(Sir6zah, 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 Yarf is wholly devoted to the 77z>aren6, and thus is hardly distinguishable from the Zamy&d Yart, as Mount

Ushi-darena

the actual seat of the Zfrarend (Yt.

31, text

and

note; cf. Yt. XIX, 66). Whence comes this particular connection of ArjtaV with Mount Ushi-darena is uncertain, unless it alludes to the fact that the possession of the .foarend can be secured only ' through truthfulness : as soon as Yima began to find delight in

words of falsehood and untruth/ the ^Taren6 flew away from him

(Yt XIX, 0.

34).

May Ahura Mazda

Ashem Vohft

be rejoiced

the best of

all good .... a worshipper of Mazda, a follower of Zarathurfra, one who hates the DaSvas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Havani], :

Holiness

I confessmyself

the holy and master of holiness ....

Unto the Glory of the Aryans, made by Mazda, Be propitiation, with sacrifice, prayer, propitiation, and glorification. Yathd

ahft vairyd;

The

will

of the Lord

the law of

holiness ....

Ahura Mazda spake unto Spitama I made the Aryan Glory, rich saying 1.

in flocks, rich in wealth

rich in Glory

;

Zarathurtra, in food, rich

provided with

store of intelligence, with full store of money, to withstand Need, and to withstand enemies. full

it.

gives food, flocks,

and wealth to those who get possessed

YASTS AND sfRdZAHS.

284

Angra Mainyu, who is all death destroys Ashma, the fiend of the wounding spear '

It destroys

]

;

2 it destroys the destroys the yellow BushySsta 3 4 it destroys the fiend of death, A6kha of contagion 5 Apaosha ; it destroys the non-Aryan nations.

;

And

comes

made

the great Ashi Vanguhi ; she amid the family ; she comes in, inside the

in,

fine royal palace *

8 .

Let Ashi, with fulness of welfare, follow the 7 she gladdens the faithful with his gifts

man who comes

inside his family

in,

;

she comes

inside his

in,

fine royal palace.

'With

all sorts

intelligence, with

of flocks, with all victory, with all Glory, the great Ashi Vanguhi

all

8 puts one foot inside his family

;

she comes

in,

inside

his fine royal palace. '

Horses multiply a thousandfold, flocks multiand so does his virtuous offply a thousandfold 5.

;

spring, (as)

the bright, glorious star Tirtrya moves and so does the strong wind made by

on equally 9 Mazda, and so does the Glory of the Aryas. 6. And they bring increase on the tops of ,

mountains, down the depths of all increase to

the growing plants

all

golden-hued.

vales

And

they bring (away)

10 ,

;

all

they bring fair, the

the

the contagion

See Vendfddd, Introd. IV, 22. Ibid. Introd. ?

IV, 24. daSva or a disease.

Doubtful. *

See Yt. VIII, 22.

See Yt. XVII.

Who gives Even one

alms to the poor Mazdayasnians. foot

(?),

when she

stays not there 'for long friend-

ship 9

(Yt.

XVII,

6).

that the rain

Cf.

falls

VIII, 29.

in due time (Yt. VIII, n). Cf.

AflTAD YAtfT.

285

of A6kha, they bring (away) the fiend of death,

Apaosha. '

Hail to the bright and glorious star TLrtrya Hail to the strong wind, made by Mazda Hail to !

the Glory of the Aryas

'Yath&

ahft vairy6:

The

Lord

will of the

the law of

holiness ....

'Ashem c

Vohft: Holiness

We worship the

'We

good ....

the best of all

Ahuna

Vairya.

worship Asha-Vahirta, the

fairest

worship the rightly-spoken

Words

Amesha

Spe#ta.

'We

1 ,

fiend-

smiting and healing. 'We worship the healing, well-spoken Words, the fiend-smiting. 1

We worship the

Mazda, and

(piety) that delights in

Haoma 2

We worship the Glory of the Aryas.

Ygghg Mtam

MSthra Spewta and the Law of

All those beings of whom

'Yathi ah ft vairyfi: The

bless the sacrifice

and

will

Ahura Mazda ....

of the

prayer,

Lord

the law of

and the strength

and vigour of the Glory of the Aryas, made by Mazda. '

Ashem

'[Give]

Vohfi : Holiness

unto that

man 3

good .... .... give him abode of the holy Ones/ is the

best of

all

brightness and glory,

the bright, all-happy, blissful

Arshukhdha vad,

Haomainem; Who shall have sacrificed to the Aryan Glory.

the words conformable to the

see fitudes Iraniennes, II, 148,

rites.

286

YAtfTS

SIR6ZAHS.

ZAMYAD YA6T.

XIX.

AND

This Yart, inscribed to the Genius of the Earth, is devoted to description of the mountains and the kingly Glory (kavaSm

#aren6), which are invoked, together with the Earth, in the corresponding formula of the Sfrdzah ( 28) : there is no Yart devoted to the Earth itself. The rest of are simply enumerated ( 1-8). devoted to the praise of the Zfearen6, or, more preto that of those who possessed it, whose powers or feats

The mountains the Yajt cisely,

The list begins with Ahura Mazda ( 10), and closes with Saoshyaw/ ( 89) ; that is to say, it begins with the beginning of the world, and closes with its end It includes the Ameshaare described.

Spewtas (

(

15),

31), Mithra

Haoshyangha 35),

(

26),

Thragtaona

Takhma Urupa

28),

(

36), Keres&spa

(

Yima

38), the

kings of the Kaianyan dynasty ( 66-72)1 Kavi Husravah ( 74), Zarathujtra ( 79), Vfctspa ( 84). The unsuccessful efforts of take of it are described at length to possession Fianghrasyan (

S6-6 4 ). This Yaft

ould serve as a short history of the Iranian monarchy,

Nmah.

an abridged Shah

May Ahuia Mazda be

Ashem Vohti

rejoiced

Holiness

the best of all

good ....

I confess myself a worshipper of Mazda, a follower of Zarathurtra, one who hates the Dafivas and obeys the laws of Ahura;

For

and glorification unto and master of holiness ....

sacrifice, prayer, propitiation,

the holy

[Hftvani],

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 \ 1

Sirdzah

28.

ZAMYAD YAOT.

Be and

287

propitiation, with sacrifice, prayer, propitiation,

glorification.

Yathi ahu vairyS: The holiness

Trill

of the Lord

the law of

.... I.

The

mountain that rose up out of the was the Haraiti earth, O Spitama Zarathustra Barez 1 . That mountain stretches all along the shores of the land washed by waters 2 towards 1.

first

the east.

The 8

second mountain was Mount Zeredhd, out-

Mount Manusha 4

mountain too stretches all along the shores of the land washed by waters towards the east. side

From

there

Ushi-darena 6

grew

Mount

this

up Mount Ushi-dh0u 6 and Mount Erezifya ,

Fraorepa.

The The The 1

was Mount Erezura 7 seventh was Mount Bumya 8 9 eighth was Mount Raoidhita sixth

The same

as the

Hara

Berezaiti, the later

Albdrz;

see

p. 58, note 3. 2 8

The

Caspian sea. Doubtful: pirewtarem aredhd; possibly beyond. According to the Bundahir, Manusha is another

Mount Zeredhd was born

(XII,

2).

It is the

name of mountain on which Minfofhar

(ibid. 10).

Mount Arzur

The mountain that

gives understanding, that preserves undersee p. 33, note i. the later Mountdjd&Jt&r; standing/ 6 See p. 65, note 2.

XII, 8;

cf.

'is

a summit at the gate of

Vend. IE, 7 (23)

Bum

;

XK,

hell'

(Bundahfr

140).

The Arzur of BundamV XII, 2, which 'is in the direction of Arfim' (Asia Minor, Bundahij XII, 16). 9 The Rdyijn-dmandmountain of Bundahfr XII, 27 ; its name, 8

288

YAtfTS

AND

The ninth was Mount Mazisisvau. The tenth was Mount A^tare-danghu. The eleventh was Mount Erezisha. The twelfth was Mount Vaiti-gagsa 1 3. And Mount Adarana, Mount Bayana, Mount .

8 I^kata Upairi-safina 2 with the snows; the two Hamawkuna mountains, the eight Vasna .

mountains, the eight powerful

Frva#ku,

the four

Vidhvana summits; Mount Afezakha, Mount Ma6nakha, Mount Vakhedraka6, Mount Asaya, Mount TudhaskaS, Mount I,?ava6, Mount Draoslmvû, Mount Sirivau, Mount Nanghu,rm0u, Mount Kakahyu, Mount A^tare-Kangha 4 Siîdava 6 Mount Ahuna, Mount 5. Mount Ra6mana, Mount Asha-stembana, Mount Uru6 ny6-v4idhka6, Mount Asnava^/ Mount Ushaoma, Mount U^ta-ârenah, Mount Sydmaka 7 Mount Vafray au, Mount Vourusha; 4.

;

means

the mountain

^which vegetation has

grown*

(ibid. tr.

West). 1

The BSdghgs mountain near Herfit, u-^U Or Mount Irkata ("rugged"), belonging to the Upairi-sa6na The Upairi-sa6na ridge or AparsSn ridge is the mounridge.' a

tain of Persia,

and

its

beginning

Seistin

and

its

end in

Susiana* (Bund. XII, 9). 8

? KSsd-tafedhra ; possibly the name of a mountain; Mount KLs6-tafedhra Vafra.

See

*Siidv, a mountain among those which

p. 67, note 4.

are

Kangde*'

(Bund. XII, 2, tr. West). See p. 7, note 5. 7

The Mount SiySk-dmand

Vafar-6mand

('the black mountain )

and Mount

('the snowy mountain') of Bundahij XII, 22, which are said to have grown out of the Apirs6n ridge and to

extend towards China.

ZAMYAD VAST.

289

6. Amongst which stand Mount atara, Mount Adhutav0u, Mount Spitavarena, Mount Spe^tddita 1 Mount Kadrva-aspa 2 Mount Kaoirisa 3 Mount Ta6ra 4 Mount Bard-srayana, Mount Barana, Mount Fr4pay#u, Mount Udrya, and Mount Ra6va#/ 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 6 Zarathurtra

Spitama

For

its brightness and glory, I will offer it a 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

sacrifice

words 7

Y6wh6 hitSm Mazda

All those beings of

whom Ahura

.... II.

We sacrifice unto the awful kingly Glory, made

by Mazda; most conquering, highly working,

that

wisdom, and happiness, and

possesses health, more powerful to destroy than 1

The Spendyd

all

other creatures ;

mountain, near Mount RSvand (Bundahi?

XII, 23). 8

The K6ndrsp

Bund. XII, 3

mountain, by the town of

Tus

(in

Khorasan,

24).

The K6iras mountain in frftn-V^ (Bund. Cf. Yt. XV, 7, and p. 58, note 2.

XII, 25).

See p. 8, notes i and 2. 'The other mountains have grown out of Albur*, 2244 mountains' (Bund. XII, 2). 8

See notes to Yt. [23]

Ill,

(p. 47).

number

YASTS AND

That belongs to Ahura Mazda, as (through it) Ahura Mazda made the creatures, many and good, many and fair, many and wonderful, many and prosio.

many and

perous, will

bright

that they

;

may

(thenceforth) never

restore the world, which

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 ;

When

12.

the creation will

shall

Dnjf fold

kill

brood

Lord 2

deathless,

the

Good

and the Spirit, perish, though she may rush on every the holy beings; she and her hundred-

prosperous creation of the side to

grow

shall

perish, as

the will of the

13.

For

14.

brightness and glory, I will offer

its

a sacrifice ....

III.

Mazda

sacrifice

unto

the

awful

kingly

Glory,

made by

8 .

That belongs to the Amesha-Spe#tas, the bright ones, whose looks perform their wish, tall, quickly coming to do, strong, lordly, who are undecaying and holy 1 6. 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. 15*.

;

n-i2=

above,

19-20, 23-24, 89-90. 9.

Doubtful.

i5-i7=Yt. XIII, 82-84.

ZAMY&D YAST.

29!

Who

see one another's soul thinking of good thoughts, thinking of good words, thinking of good deeds, thinking of Gard-nmfina, and whose ways are 1

shining as they go down to the libations ; 1 8. Who are the makers and governors,

the

shapers and overseers, the keepers and preservers of these creations of Ahura Mazda. l

It is

they

who

shall restore the world,

which

(thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the

will

dead will rise, when life and immortality and the world will be restored at its wish

will

come,

;

When

the creation will grow deathless, the prosperous creation of the Good Spirit, and the Drug" shall perish, though she may rush on. every 20.

side to fold

kill

brood

For

its

the holy beings

she and her hundred-

;

shall perish, as it is the will of the

brightness and

glory, I will offer

Lord.

a sacrifice ....

IV. 21.

sacrifice

unto the

awful

kingly

Glory,

made by

Mazda ....

That belongs

to the gods in the heavens and to those in the material world, and to the blessed 22.

ones, born or not yet born, restoration of the world 2 . B

who

are to perform the

who

shall restore the world, which never grow old and never die, never decaying and never rotting, ever living and

It is

they

will (thenceforth)

* 8

lp-20= 11-12. The Saoshyawft; see 2'3-24=

19-20.

p. 165,

note

YASTS AND

2Q2

ever increasing, and master of

its

when the

wish,

dead will rise, when life and immortality and the world will be restored at its wish

will

come,

;

When

the creation will grow deathless, the prosperous creation of the Good Spirit, and the Dru- shall perish, though she may rush on every 24.

side to kill the holy beings she and her hundredbrood shall perish, as it is the will of the Lord. ;

fold

For

its

and

brightness

glory, I will offer

sacrifice

----

23.

sacrifice

unto

the

awful

kingly

Glory,

made by

That clave unto Haoshyangha, the Paradhita, a long time 1 when he ruled over the seven Karshvares of the earth, over the DaSvas and men, over the YAtus and the Pairikas, over the oppressors, 26.

for

the blind, and the deaf; he who smote two-thirds of 2 the Dafivas of M4zana and of the Varenya fiends .

For

its

brightness

and

glory, I will offer

sacrifice

VI. 27.

sacrifice

unto

the awful

kingly

Mazda 28.

Glory,

made by

That clave unto Takhma Urupa, the

well-

armed, while he ruled over the seven Karshvares of the earth, over the Da&vas and men, the Yatus and Pairikas, the oppressors, the blind, and the deaf; 29. When he conquered all Dafivas and men, all the Yitus and Pairikas, and rode Angra Mainyu, 1

For

forty years, according to the

thirty years, according to Firdausi. 9

See Yt. V, 22.

Bundahu-

(XXXIV,

4); for

ZAMYAD VAST.

293

turned into the shape of a horse, all around the earth from one end to the other, for thirty years l . For

its

30.

brightness and glory, I will offer

....

sacrifice

VII. sacrifice

unto

the

awful

kingly Glory,

made

Mazda .... 31.

That clave unto the bright Yima, the good

2 shepherd, for a long time while he ruled over the seven Karshvares of the earth, over the Dafivas and ,

men, the Y&tus and Pairikas, the oppressors, the blind, and the deaf ;

32.

and

He who

took from the Dafevas both riches

welfare, both fatness

Glory

and

flocks,

both weal and

8 ;

In whose reign both aliments 4 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 Dadvas 6 in the times before his lie, before he began to have delight in words of false,

hood and untruth. 34. But when he began to find delight in words of falsehood and untruth 6 the Glory was seen to When flee away from him in the shape of a bird. 7 his Glory had disappeared, then the great Yima ,

Cf. Yt.

For

XXXIV,

XV,

six

12,

and

notes.

hundred and sixteen years and

six

months (Bundahir

4).

See Yt. V, 26, text and note. Food and drink.

He pretended to be a god (Firdausi). Doubtful: fraSjta.

Cf. Yt.

XV,

16.

YAOTS AND stu6ZAHS.

294

Khsha6ta, the good shepherd, trembled and was in sorrow before his foes 1 he was confounded, and ;

him down on the ground. 2 35. The first time when the Glory departed from

laid

the bright Yima, the Glory went from Yima, the son 5 of Vivanghaw/, in the shape of a Viraghna bird Then Mithra seized that Glory, Mithra, the lord .

of wide pastures, whose ear is quick to hear, who sacrifice unto Mithra, has a thousand senses.

the lord of

all countries,

whom Ahura Mazda

created the most glorious of heavens.

all

has

the gods in the

36. The second time when the Glory departed from the bright Yima, the Glory went from Yima, the son of Vlvanghaw/, in the shape of a Vlraghna bird.

Then Thrataona seized that Glory, he, the heir Athwya dan, who was the most victorious of all victorious men next to Zarathujtra of the valiant

;

Who

smote A#i Dahfika, the three-mouthed, 37. the three-headed, the six-eyed, who had a thousand senses,

demon Angra

most powerful,

that

fiendish

Druf, that

baleful to the world, the strongest Dri^* that Mainyu created against the material world,

to destroy the world of the

Asi Dahika and his

The

good

principle

followers.

described as departing three times, because it is Glory threefold, according as it belongs to the king considered as a priest,

Mihr 8

(Yt. *

a husbandman. In that threefold character Adar FroM, Adar Gushasp, and JUar Burzhi

warrior, or

it is identical

with

(p. 7, notes).

raven, one of the incarnations of the Genius of Victory

XIV, 18-21 Cf. Yt.

;

V, 34.

cf. ibid.

35).

ZAMY^D VAST.

The

38.

third time

when

295

the Glory departed from

the bright Yima, that Glory went from Yima, the son of Vtvangha^/, in the shape of a Vdraghna bird.

Then Glory;

the manly-hearted Keres^spa 1 seized that he who was the sturdiest of the men of

strength, next to Zarathurtra, for his

manly courage. For Manly Courage clave unto him. We worship Manly Courage, firm of foot, unsleeping, quick to rise, and fully awake, that clave unto 39.

Keresdspa

;

Who

40.

killed

the snake

Srvara, the

horse-

devouring, men-devouring, yellow, poisonous snake, over which yellow poison flowed a thumb's breadth

Upon him Keresispa was

thick.

cooking his food at the time of noon, the fiend felt

a brass vessel he rushed from heaLt, and stood upon his feet under the brass vessel and upset the boiling water the manly-hearted KeresS-spa fell back affrighted 2 in

the

;

Who

the golden-heeled Ga^darewa, that was rushing with open jaws, eager to destroy the living world of the good principle 8 41.

killed

;

Who

killed the

brood of Pathana,

all

the nine

4 ;

See V, 37 (pp. 62-63, and notes); XIII, 136; XV, 27. Yasna IX, (34-39). This tale belongs to the widespread cyclus of the island-whale (a whale whose back is mistaken 8

Cf.

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; Baba*

See Yt. V, 38.

Known

in the

Baihr,

5).

Minokhired (XXVII, 50) as 'the wolf Kap6<T Mr. West suggests), 'which they also call

(perhaps 'the blue wolf/ as

Those nine sons of Pathana were nine highwaymen (the Pathana seems to have that meaning): their defeat is word very ' told by Keres&spa in a Pahlavi RMyat as follows : I have slain the highwaymen who were so big in body that, when they were Pihan.'

YAtfTS

296

AND SIR6ZAHS.

and the brood of Nivika, and the brood of Dlrtayana

;

Who

the golden-crowned Hitispa 1 and 2 and Pitaona, attended Vareshava, the son of killed

Dna

Pairikas

by many

Who killed

42.

courage, who was

;

Arezd-shamana, him of the manly strong, well-beloved

tically rushing, fully

Who

43.

age

hail,

falling

energe6

back

;

killed

I am an infant still, I am not yet of ever grow of age, I shall make the earth a shall make the heavens a chariot

around :

awake, never

Snividhaka, him who killed with the stone-handed thus did he exclaim to

his nails, all

if I I

wheel,

;

bring down the Good Spirit from the Gar6-nm&na I shall make the Evil Spirit

I shall

44.

; shining rush up from the dreary Hell.

They

will carry

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,

the hills

and they were smitten on the legs by me; they fell, and on the earth were shattered by them' (West, Pahlavi

Texts, II, 376). Keres&spa's Fravashi, accordingly, is invoked against thieves (Yt. XIII, 136). Perhaps the assimilation of the

wolf Kap6tf with Prfian Minokhired. 1

The murderer

XV,

merely a guess of the author of the

of Keres&pa's

brother,

Urvakhshaya (Yt.

28).

Doubtful: dSnayana. Vfiresha 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, LI. 378), and whose destruction was one of the feats of KeresSspa, 3

Like the Pairika

KnS thaiti, who clave to KeresSspa

(Vend. *

[36]).

Doubtful: frSzujtem.

The

corrupt.

rest

of the sentence

obscure, and the text seems to be

ZAMYlD VAST.

297

both the Good Spirit and the Evil One,

chariot,

unless the manly-hearted Keres&spa

The

kill

me.'

manly-hearted Keres&spa killed him, his his spirit vanished \

life

went away, For

brightness and glory, I will offer

its

sacrifice

....

VIII. 45. seized

We 2 ,

46.

unto the awful Glory, that cannot be forcibly

sacrifice

made by Mazda ....

For which the Good

Spirit

and the Evil One

did struggle with one another for that Glory that cannot be forcibly seized 2 they flung each of them :

their darts

most

The Good

swift.

Spirit flung

dart,

and so did Vohu-

Mand, and Asha-Vahista and Atar, the son of Ahura Mazda. The Evil Spirit flung a dart, and so did Akem-

Mand 4 and A&shma ,

of the wounding spear, and

A*i Dahdka and Spityura, he who sawed Yima in twain 6 . 1

Sndvidhaka reminds one vividly of the Titanic Otus and

Ephialtes (Odyssea XI, 308): c

Had they to manhood grown, Such were they youths Almighty Jove had trembled on his throne: But ere the harvest of the beard began 1

bristle

His

shafts

The

When

the chin,

Apollo

aim'd.'

and promise man, (Pope.)

sacerdotal Glory; see p.

note

6, cf.

63.

had departed from Yima. Bad Thought, the demoniac counterpart of Vohu-Man6 (Vend. it

Introd. IV, 34). c B Spftur Spityura was a brother of Yima's (Bund. XXXI, 3 : was he who, with Dahftk, 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 Barm&yun and Katdyun to Feridun, or

YASTS AND sia&ZAHS.

298 47.

Then forward came Atar \

the son of

Ahura

I want to seize Mazda, thinking thus in his heart that Glory that cannot be forcibly seized/ But A-sri Dahaka, the three-mouthed, he of the evil law, rushed on his back, thinking of extinguishing it :

48. Here give it up Ahura Mazda: if thou

seizest that

Atar, son of Glory that

shall rush

cannot be forcibly seized,

so that thou mayest never

made by Ahura and

upon

thee,

blaze on the earth

protect the world of the

good

principle.'

And

Atar took back his hands, as the instinct of prevailed, so much had Kz\ affrighted him. 49. Then Asi, the three-mouthed, he of the evil

life

I law, rushed forward, thinking thus in his heart : want to seize that Glory that cannot be forcibly 1

seized.

But Atar, the son of Ahura Mazda, advanced behind him, speaking in these words There give it up to me 2 thou three-mouthed 50. Azi Dah&ka. If thou seizest that Glory that cannot :

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 AsH took back his hands, as the instinct of life

prevailed, so

51.

much had Atar

That Glory

swells

affrighted him. and goes to the sea

Shagad to Rustam. Firdausi does not mention him, and makes DahSk himself saw (remshfd. 1 Adar Frobfi (the Glory of the Priest) is meant here: 'when they sawed Yim, Adar Frobfc saved his Glory from the hand of Dahdk' (Bund. XVII, 5 ; Etudes Iraniennes, II, 70, 84). 8

Doubtful

ZAMYAD VAST.

299

Vouru-Kasha. The swift-horsed Son of the Waters l seizes it at once this is the wish of the Son of the :

I want to seize that Waters, the swift-horsed that be cannot Glory forcibly seized, down to the :

bottom of the sea Vouru-Kasha,

in the

bottom of

the deep rivers/

52.

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 2 a god who lives ;

beneath waters, and whose ear is the quickest to hear when he is worshipped. thus said 53. 'And whosoever of you, O men/

'O holy

Ahura Mazda,

Zarathortra!

shall seize

he has the shall whosoever long for gifts die illumination of knowledge, he has the gifts of an Athravan whosoever shall long^ for fulness of knowledge, he has the gifts of an Athravan that Glory that cannot be forcibly seized, 8

of an Athravan

;

And

unto him, giving him 54. full welfare, holding a shield before him, powerful, rich of cattle and garments and Victory will cleave '

Riches

will cleave

;

unto him, day after day; and likewise Strength, Attended by that that smites more than a year.

he will conquer the havocking attended by that Victory, he will conquer who hate him/

Victory,

For

its

brightness

Apam NapaV; An allusion to

Ahriman,

glory, I will offer

see p. 6, note

sacrifice

....

old myths on the igneous origin of life (Orrnazd

78).

Doubtful.

that

and

hordes; those

all

Glory

the one that belongs to the Athravan.

YA5TS AND

300

IX. 55.

seized,

sacrifice

unto the awful Glory, that cannot be forcibly

made by Mazda ....

Which the Turanian

56.

tried to seize in the sea

ruffian

Frangrasyan

Vouru-Kasha.

stripped himself naked, wishing to seize that Glory that belongs to the Aryan nations, born and unborn, and x But the Glory escaped, to the holy Zarathurtra .

the Glory fled away, the Glory changed its seat, and an arm of the sea Vouru-Kasha was produced, 2 namely, that lake that is called Lake Husravah s Then the most crafty Turanian Frangrasyan 57 .

rushed out of the sea Vouru-Kasha,

Spitama

Zarathurtra!

.* I . . thinking evil thoughts: have not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathurtra. '

58.

Then

I will defile all

corn and liquors 6 as to ,

greatness, goodness, and fairness/ 'Ahura Mazda will come against

eager to create

new

thee,

ever

creatures */

Then the most crafty Turanian Frangrasyan rushed down into the sea Vouru-Kasha, O Spitama Zarathurtra

See Etudes Iraniennes, II, 227 ; cf. 82. 'Lake Husru is within fifty leagues (parasang) of Lake JST&ast* (Lake Urumiah, Bund. XXII, 8, tr. West). 3

Cf.

60, 63.

Itha itha yathana

ahm&L

TarshuaA khshudraa, translated dhnyni (SansL tr. to AMgin Gdhambar, AMsyab 12). with having laid Iran waste by

(Hamzah *

This looks

filling

was charged away rivers

or conducting

34 ; cf. Bund. XXI, an answer to Afiisyfib's

Ispahensis, p.

madhtini/fca

6).

threats.

ZAMY^D VAST.

59.

3OI

second time he stripped himself naked,

wishing to seize that Glory that belongs to the Aryan nations, born and unborn, and to the holy

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 Vanghazd^u 1 60 2 Then the most crafty Turanian Frangrasyan Zarathurtra.

rushed out of the sea Vouru-Kasha,

Spitama 8

I have thoughts not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the

Zarathurtra

thinking evil

holy Zarathustra. 6 1. Then I will defile '

greatness, goodness,

'Ahura Mazda

and

all

. .

corn and liquors, as to

fairness/

will

come

against thee, ever

eager to create new creatures/ Then the most crafty Turanian

Frangrasyan

rushed down into the sea Vouru-Kasha. third time he stripped himself naked, 62. wishing to seize the Glory that belongs to the

born and unborn, and to the holy But the Glory escaped, the Glory fled Zarathurtra. the Glory changed its seat, and an arm was away, in the sea Vouru-Kasha, namely, the water produced

Aryan

nations,

that

called Aw#-dfinva.

Then the most crafty Turanian Frangrasyan 63 rushed out of the sea Vouru-Kasha, O Spitama 4

Zarathurtra

thinking evil thoughts

' :

....

have

The

Itha itha yathana ahm&i avatha itha yathana ahm&i.

Itha itha yathana ahm&i avatha itha yathana ahmii dvoya itha

Cf.

situation of that lake

not stated.

Cf.

57, 63.

S7 ,6o.

yathana ahmdi.

VASTS AND

3O2

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 Zarathu-rtra. !

For

its

brightness

and

glory, I will offer

a sacrifice ....

63. seized,

sacrifice

unto the awful Glory that cannot be forcibly

made by Mazda ....

That cleaves unto him 1 who grows up there, where lies Lake Kasava 2 along with the Ha6tuma#^ 3 river; there where stands Mount Ushidhau 4 66.

surrounded by waters, that run from the mountain. 5 67. It 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,

and

glorious,

away 68.

all

flows and swells unto him, bright

making the white

plagues. there

And

That

to say,

grow, smiting

comes with him a

there comes with 1

8 .

him a

to any one

horse's strength, camel's strength, there

who

....

The Kavis

Lake Kasava was supposed KaySn race' (Bund. XXI, 7). The Kavis

or Kings home of

of Iran are meant :

to be 'the

the

are enumerated in

the following clauses (

71 seq.). present Zarah or Hamun sea in Seistan.

The The Helmend (^Errf/AavSpo?; cf. Vend. I, 14). 4 The seat of the jfi&arend; see p. 33, note i, p. 287, note 5, and Introduction to Yt XVHI. B The water of the rivers in which the Glory lies, and in the 9

midst of which the Kavi has been nourished. 6

Varemij.

ZAMYD

YAST.

303

ccmes with him a man's strength, there comes with him the kingly Glory and there is in him, O holy :

Zarathujtra

much of

extinguish at once all die 69.

And

Glory as might

kingly

non-Aryan nations.

then (through

it)

living creatures

may

keep away hunger and death, living creatures (may 1 Such is the kingly keep away) cold and heat the of the Glory, keeper Aryan nations and of the 2 five kinds of animals made to help the faithful and the Law of the worshippers of Mazda. .

For

its

and

brightness

glory, I will offer

sacrifice

....

XL 70.

sacrifice

unto the

awful

kingly

Glory,

made by

Mazda ....

That clave unto Kavi Kav&ta, and unto Kavi Aipivdhu, and unto Kavi Usadha, and unto Kavi Arshan, and unto Kavi Pisina, and unto Kavi 3 Byfirshan, and unto Kavi Syvarshan 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 71.

;

powerful kings. For

its

brightness and glory, I will offer

sacrifice

....

XII. 73.

sacrifice

unto

the

awful

kingly Glory,

made by -

Mazda ....

74 *. That clave unto Kavi Husravah for the wellshapen 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 1

Doubtful.

H-76=Yt.

See

p. 182,

note

XIII, 133-136-

See

XIII,

132.

YASTS AND sfR6ZAHS.

3O4

unconquerable power of the law for the extermination of the enemies at one stroke ;

;

And

75.

made by

for the vigour of health, for the Glory Mazda, for the health of the body, and for

a good, virtuous offspring, wise, chief in assemblies,

and

bright,

clear-eyed, that frees [their father] from [of hell], of good intellect ; and for that

the pangs part in the blessed world that to those

who do

And

76.

long, long

for

life,

falls

not follow impiety

wisdom and

;

a dominion full of splendour, for a and for all boons and remedies ;

Husravah [had the lead] all along the long race, and he could not pass through the forest, he 1 the murderer, who was fiercely striving against him on horseback the lord Kavi Husravah prevailed over all; he put in bonds Frangrasyan and Keresavazda 2 to avenge the murder of his father Sy&varshina, a man, and of Aghra&ratha, a 77.

that king

;

semi-man 3 For

its

brightness

and

glory. I will offer

sacrifice

XIII. 78.

79.

sacrifice

unto

the

awful

That clave unto the holy

kingly

Glory,

made by

Zarathustra, so that

he thought according to the Law, spake according 1

AurvasSra; see

Yt XV,

32;

cf.

Yt. V, 50 (where the words

along the long race have been omitted in the translation). The words have the lead here have been supplied from Yt. V, all

the text here has two words, tSm keresem, of which both and the meaning are doubtful.

the reading 2

the Karstvaz of Firdausi, the brother of the murderer of SyivarshSna : he was put to death Husravah in company with his brother (Etudes Iraniennes,

Keresavazda,

AMsyab and by II,

227). 8

See

p. 114, note 7.

ZAMYAD VAST.

305

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

Da6vas rushed away

;

at his

sight the (demoniac) malices were extinguished at his sight the ainis l drew back their ways from the ;

mortals and, lamenting 2 and wailing, laid violent hands on the Daevas.

And

that one prayer, the Ahuna Vairya, which the holy Zarathurtra sang and repeated four times, with a song that waxed louder and louder, drove 81.

back all the DaSvas beneath the earth, and took off from them sacrifice and prayer 3 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 Zaratlmrtra *. But that Glory 5 to of hidden inlets the and sea there those escaped 8 6 7 two made my will roll on they entered my will, as it was my wish, Ahura Mazda's, and as it was the wish of the Law of Mazda. .

;

For

its

brightness and glory, I will offer

See Vend.

XX,

sacrifice

....

10.

Perhaps: and left off injuring.

Doubtful.

Da6vas

lamenting and wailing the

Cf. Yt. XIII, 90.

See above, Zajrathujtai 7

Meaning

56-64.

and Vfrt&spa

my law.

(?);

cf.

Cf.

g6, 59, 62.

84-87. 8

Cf. Yt. XIII, 89, note 5.

YASTS AND

3O6

XIV.

83.

unto

sacrifice

the

awful

kingly

Glory,

made by

Mazda ....

That clave unto king Vlrtispa, 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 DaSvas to retire. 2 l Who, driving the Dng* before him sought 85 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 84.

;

law of Ahura, of this law of ZarathuJtra 86. Who took her, standing bound, from the hands

this

;

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.

The

87.

valiant

king

conquered

Vlstispa

all

enemies, TSthrava^ of the evil law, Peshana, the worshipper of the Da6vas, and the fiendish wicked 8 Arega/-aspa and the other wicked ./Tzqraonas .

For

its

88.

brightness

and glory, I

will offer it

a sacrifice ....

xv. unto

sacrifice

the

awful

kingly

Glory,

made by

Mazda .... 89*.

That

will

cleave unto the victorious Sao-

and his helpers 6 when he ,

* *

shall restore the

85-86=Yt. XIII, 99-100.

with his spear pushed forwards

Cf. Yt.

see p. 205, note *

V, 109.

Seep. 117, note

;

8 9-9 o=

11-12.

ZAMYAD VAST.

307

world, which will (thenceforth) never

grow old and

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 the 90. When the creation will grow deathless,

never

;

Good Spirit, and the though she may rush on every

prosperous creation of the Dri^- shall perish, side to

she and her hundredis the will of the Lord.

the holy beings fold brood shall perish, as it For

its

kill

and

brightness

;

glory, I will offer

sacrifice

....

XVI. 91.

sacrifice

unto

awful

the

kingly Glory,

made by

Mazda .... 92.

When

Astva/*ereta

shall rise

up from Lake

a friend of Ahura Mazda, a son of Vlspa*, knowing the victorious knowledge. It was that Glory that Thrafitaona bore with him when Azi Dahka was killed * 93. That Frangrasyan, the Turanian, bore when Dnrau 6 was killed, when the Bull was killed 6 That king Husravah bore when Frangrasyan, the 7 Turanian, was killed

KSsava

taurvairi

;

Saoshyaa/;

cf.

Yt. XIII, 129.

Cf.

4 8 See Yt. XIII, 142. Cf. Or 'the demon/ 36. This line is in contradiction with what we know of the Frangra-

66 and Vend. XIX, 5

(18).

syan legend, unless the text is corrupt and the name of Frangrasyan Yet it has been introduced here by mistake (for Keres&spa?). allude to brighter sides, unknown to us, of the Turanian hero : the Bull (gauj) may be his brother Aghrafiratha, the Bull-man (Gdpatish&h) ; see p. 114, note 7.

may

See

77-

YASTS AND

308

That king Vtrt&spa

when he

bore,

victoriously

maintained Holiness against the host of the fiends and took off the Drug- from the world of the good principle \

He 2

with the eye of intelligence 8 shall look down upon all the creatures of the Pa&is 4 her of the evil seed he shall look upon the whole living 94.

world with the eye of plenty, and his look shall deliver to immortality the whole of the living creatures.

And

there shall his friends 6

come

forward, are fiend-smiting, well-thinking, well-speaking, well-doing, following the good law, and whose tongues have never uttered 95.

the friends of Astva/-ereta,

who

a word of falsehood. Before them shall A&shma of the wounding spear, who has no Glory, bow and flee he shall smite the most wicked Dm/; her of the evil seed, born of ;

darkness.

Akem-Mand 8

96.

smite him

Word

smites, but

Vohu-Man6

shall

Word

of falsehood smites, but the of truth shall smite it. Haurvati* and Ame;

the

reti^ 7 shall smite both

hunger and

thirst:

Haur-

vat&? and Amereti^ shall smite the evil hunger and the evil thirst The evil-doing Angra Mainyu bows

and

flees,

For

becoming powerless.

brightness and glory, I will offer it a sacrifice .... Yatha* ahft vairyfi : The will of the Lord is the law of 97. its

....

holiness

Cf.

A name of the Dn#.

84.

See

The

IV, 34>

Cf.

Saoshyaw/. 8

See

Yt I,

p. 220,

28.

note

p. 297, note 4.

Genii of the waters and of the plants

(cf.

Vend. Introd.

ZAMYAD VAST.

309

and prayer, and the strength and vigour of Mount Ushi-darena, made by Mazda, the seat of holy happiness of the kingly bless the sacrifice

;

of the Glory Glory, made by Mazda be forcibly seized, made by Mazda 1 ;

that cannot

As hem Vohft:

Holiness

the best of all

man 9

good ....

brightness and glory, .... give bright, all-happy, blissful abode of the holy Ones.

[Give] unto that

Cf.

Who

sacrifices to

him

the kingly Gloiy.

the

YASTS AND

310

XX. VANA-/VT VAST. is

This Yart ought to follow immediately after the Ttr Yart, as it derived from the same Sfrdzah formula ; the one in which Tir-

13). trya is invoked along with Vanaw/ and Hapt6iriga (Sfrdzah, a mere supplement to that Yart. On Vanaw/, see p. 97, note 6.

It is

May Ahura Mazda be

Ashem Vohu:

Holiness

rejoiced I . . . . is the best of all

good ....

I confess myself a worshipper of Mazda, a follower of Zarathutfra, one who hates the Dafivas and obeys the laws of Ahura;

For

sacrifice, prayer, propitiation,

the holy

and master of holiness

and glorification unto [Hivani],

....

Unto the star Vanaw^, made by Mazda, Be propitiation, with sacrifice, prayer, propitiation, and

glorification.

Yatha* ahft vairy6:

The

will

of the Lord

the law of

unto the star Vanatf, made by Mazda, the holy and master of holiness. I will sacrifice unto Vana#, strong, invoked by i.

his

sacrifice

own name 1

healing, in order to withstand the

accursed and most foul Khrafstras

abominable Angra Mainyu. 2. Yathft ahfi The will vairyd holiness .... :

of the most

of the Lord

the law of

the sacrifice and prayer, and the strength and vigour of the star Vana^, made by Mazda. I bless

Ashem Vohft: [Give] unto that

Holiness is the best of all good .... man 3 brightness and glory, .... give him the

bright, all-happy, blissful

abode of the holy Ones.

Seep. 13, note 2. reptiles and other Ahrimanian creatures (Vend!dftd, Introd. V, n) which are destroyed by the rain (Bund. VII, 2

The

Who

7).

sacrifices

Vana/.

VAST FRAGMENT.

311

XXI AND XXII. YAST FRAGMENTS. These two Yarts or Yart fragments are known among the Parsis as the Hadhdkht Nask, though their context does not correspond to any part of the descnption of that Nask as given in the Din-

A Pahlavi translation

kart (West, Pahlavi Texts, I, 224, note 8). of these Yajts has been edited by Haug and

Ard VMf,

269

West (The Book of

seq.).

XXI.

YAST FRAGMENT.

Yart XXI is a eulogy of the Ash em Vohft prayer, the value of which rises higher and higher, according as the circumstances under which it is being recited are of greater importance.

Zarathurtra asked

Ahura Mazda: 'O Ahura Spirit, Maker of the mate-

Mazda, most beneficent world, thou Holy One

rial '

What

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:

Holiness \ '

'It is the praise

Spitama Zarathurtra

He who

recites the praise of Holiness \ in the 3. 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, ;

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

he praises

all

the pronouncing of that formula, the Vairya, increases strength and victory in

Zarathurtra

Ahuna

one's soul

and

piety. 1

Asha:

the

Ashem Vohft.

YASTS AND

312 '

For that only

recital

of the praise of Holiness

is worth a hundred khshnaothras of the beings of Holiness \ when delivered while going to sleep, a thousand when delivered after eating, ten thousand

when when

delivered during cohabitation, or any delivered in departing this life.

'What

and

the one recital of the praise of worth ten others in greatness, good-

Holiness that ness,

fairness

Ahura Mazda answered:

number

'It is that one,

holy Zarathurtra that a man delivers when eating the gifts of Haurvatfi/ and AmeretA/ 2 at the same !

time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds/

'What

the one recital

Holiness that ness, goodness,

and

praise of

fairness ?

Ahura Mazda answered:

of the

worth a hundred others in great-

It is that one,

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

Holiness that

the one recital of the praise of worth a thousand others in great'

ness, goodness, and fairness ? 11. Ahura Mazda answered: 'It

holy Zarathu^tra 1

that a

man

delivers

that one,

when

starting

hundred times the formula: 'Be propitiation (khshnaounto N ---- , the holy and master of holiness (cf. p. i, note '

thra) 2

Eating or drinking (see Vendidad, Introd. IV, 33).

2).

VAST FRAGMENT.

313

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/

up from

his

'What

Holiness that

12.

ness, goodness, 13.

the one recital of the praise of worth ten thousand others in great-

and

fairness

Ahura Mazda answered:

holy Zarathustra

that a

man

'It is that one,

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. 1

14.

'What

Holiness

that

Zfoaniratha

1 ,

the one recital of the praise of

with

worth

Karshvare of ours,

this

its cattle

and

its chariots,

without '

its men, in greatness, goodness, and fairness ? 15. Ahura Mazda answered: 'It is that one,

holy Zarathustra moments of his

that a

man

delivers in the last

same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.' 1

'What

Holiness that

is is

life,

at the

the one recital of the praise of 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

evil thoughts, evil words, 1 *

See p. 123, note g. In a conversion, or in the

man and

delivers to renounce

evil

deeds

recital of the penitential prayers.

YASTS AND

314

YAvST XXII. This Yart is a description of the fate that attends the soul of the 19-3?) a^* 1-18) and the soul of the wicked ( righteous ( or sidds ; cf. sadis three first the death. nights (the They spend

Commentaire du Vended, XIII, 55) amongst the highest enjoyments or pains ; they are then met by their own conscience in the 1 shape of a beautiful heavenly maiden (or a fiendish old woman ), and are brought in four steps up to heaven or down to hell, through the three paradises of Good-Thought, Good- Word, and GoodDeed, or the three hells of Evil-Thought, Evil- Word, and Evil-

Deed : and

and glorified by Ahura, or rebuked and fed with ambrosia or poison. Mainyu, Angra by developments are to be found in Yart XXIV, 53-65 ;

there they are praised

insulted

Similar

Ard Vfrf XVII ; Minokhired

II,

123-194.

Zarathustra asked

Mazda, most beneficent world, thou '

Ahura Mazda: *O Ahura Spirit, Maker of the material

Holy One!

When

one of the faithful departs does his soul abide on that night ? Ahura Mazda answered

this

life,

where

'It takes its seat near the head, singing the

U Jtavaiti "

Happy

is he,

and proclaiming happiness happy the man, whoever he be, to

G&tha

whom Ahura Mazda " of his wishes On !

much

gives the full accomplishment that night his soul tastes 8 as

of pleasure as the whole of the living world

can taste/ 1

See

The name

usta : line

p. 319, note i.

of the second Gdtha, which begins with the word

the words in the text,

(Ysuma

XLH,

i).

Literally, sees, perceives.

Happy the man ....,' are its opening

VAST

'On

XXII.

315

the second night where does his soul

abide?' 4.

Ahura Mazda answered

It takes its seat

near

the head, singing the U^tavaiti Gdtha and pro" claiming happiness Happy is he, happy the man, :

whoever he

whom Ahura Mazda gives the full " of his wishes On that night his

be, to

accomplishment soul tastes as

much

of pleasure as the whole of the

living world can taste/

'On

the third night where does his soul

abide?' 6.

Ahura Mazda answered

' :

takes

its

seat

near the head, singing the Ustavaiti GcLtha and "

proclaiming happiness

Happy

he,

happy the

whom Ahura Mazda gives " On that accomplishment of his wishes

man, whoever he be, to the

full

night his soul tastes as much of pleasure as the whole of the living world can taste.' the end l 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 7.

a wind were blowing from the region of the south, from the regions of the south, a sweetscented wind, sweeter-scented than any other wind

seems as

in the world.

And

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 sweetestscented 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, tall8.

Thraojta:

in Pahlavi iQis man.

YA5TS AND

316

formed, high-standing, thick-breasted, beautiful of 1 of the size of a body, noble, of a glorious seed ,

in her fifteenth year, as fair as the fairest things in the world.

maid

And

10.

the soul of the faithful one addressed

'What maid

her, asking:

maid

fairest

And

11.

art thou,

have ever seen

art the

own

she, being his

who

conscience, answers

O thou youth of good thoughts, good words, and good deeds, of good religion, I am thy own

him

conscience c

Everybody did love thee for that

greatness, goodness, fairness, sweet-scentedness, victorious strength

and freedom from sorrow,

which thou

dost

appear to me; 12.

'And so

thou,

youth of good thoughts,

good words, and good deeds, of good

religion didst for that greatness, goodness, fairness, sweetscentedness, victorious strength, and freedom from

love

sorrow, in which I appear to thee. 13.

'When thou wouldst

see a

man making

deri-

and deeds of idolatry, or rejecting (the poor) and shutting his door 4 then thou wouldst sit singing the G&thas and worshipping the good waters and 6 Atar, the son of Ahura Mazda, and rejoicing the faithful that would come from near or from afar. sion

Of holy things. Doubt&L The Pahkvi commentary has

8 <

That

to say, from the gods

(Pahl.

Comm.). the following gloss

He would not give his friends what they begged for. 4 To the poor: Urvard- stray a: urvar bab&&

Comm.) iighshin retem baresma). :

With alms

babft bari asrftnast (star, to Cf. Yt. XXIV, 37, $9.

to the

tie,

kart (Pahl.

as in frasta-

poor Mazdayasnians(ash6-dd).

VAST

XXII.

317

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 14. 'I

;

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 1 Paradise;

'The second

man made, Paradise 1

The

step that the soul of the faithful

Good-Word 2

the

;

third step that the soul of the faithful

made, placed him '

him

placed

in the

Good-Deed

man

Paradise;

The

fourth step that the soul of the faithful made, placed him in the Endless Lights

man

Then one

of the

faithful,

before him, asked him, saying : depart this life, thou holy man?

who had departed '

How 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 ? And Ahura Mazda

17.

answered: 'Ask him not

what thou askest him, who has

3 *

just

gone the dreary

The so-called Hftmat Paradise (cf. Yt, The so-called Hftkht Paradise. The so-called Hvarsht Paradise. The seat of the Gardthmfin.

III, 3).

YASTS AND siR6ZAHS.

318 way,

full

of fear

and

where the body and the

distress,

soul part from one another. 1 8. [Let him eat] of the food brought to him, of the oil of Zaremaya 1 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,

and

well-principled

obedient to her husband, after she has departed this life/ II.

19. Zarathustra

asked Ahura Mazda:

Mazda, most beneficent

Spirit,

Maker of the

Ahura

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

Kima 3

near the

skull, singing the Zarathurtra

Gdtha,

and

sits

holy

To what land shall I To whom shall I go with 1

On that

turn,

Ahura Mazda

praying

much of suffering

night his soul tastes as

as the whole of the living world can taste. 21. 'On the second night, where does his soul

abide?' 22.

Ahura Mazda answered

near the 1

skull, singing the

Zaremaya

the spring:

the

c :

Kima

word

rushes and sits

Gdtha,

translated oil

holy

(raoghna,

1 might perhaps be belter translated 'butter; the milk made in the middle of spring was said to be the best (Vis-

Persian

p&ad 1, 2 ; Pahl. Comm. cf. D&hstan XXXI, 14). 8 The Gdtha of lamenting, beginning with the word KSm (KSm nem zSm To what land shall I turn ? ') Yasna XLVI (XLV). ;

;

VAST

XXII.

319

To what land shall To whom shall I go with

Zarathurtra

Mazda ?

I turn,

Ahura >f

praying

that night his soul tastes as much of suffering as the whole of the living world can taste/ *

'On

23.

the third night, where does his soul

abide?'

Ahura Mazda answered

24.

rushes and sits

singing the Kima Gtha, O holy To what land shall I turn, O Ahura To whom shall I go with praying ? "

near the

skull,

Zarathustra

Mazda ? '

* :

that night his soul tastes as much of suffering 7 as the whole of the living world can taste.

25.

thurtra

the end of the third night, holy Zarawhen the dawn appears, it seems to the

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 soul of the faithless one as

if it

he were inhaling that wind with the nostrils, and he thinks Whence does that wind blow, the foulestscented wind that I ever inhaled with my nostrils 1 ? as

here

A :

9-14 is to be supplied development similar to that in Vtrf and the Minokhired the soul of the wicked

in the Arda*

met by a horrid old woman, who is his own conscience: 'And 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 is

in that wind he

stinking '(cf.

9).

' wicked soul spoke thus : Who art thou ? than whom I never saw any one of the creatures of Aftharmazd and Akhannan

Then

that

more stinking' (cf. 10). him she spoke thus : 'I am thy bad

uglier, or filthier or

evil thoughts,

evil

actions,

youth of

words, of evil deeds, of evil religion

YASTS

320 33.

The

AND

sfR&ZAHS.

step that the soul of the wicked laid him in the Evil-Thought Hell ; first

man made 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

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,

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 !

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 Dr6n 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 1 have been tremulous, I am made more tremulous through thee ; though I

settled in the northern region of the

settled further north

through thee; through these

demons, I evil

thoughts,

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.

through these

evil

14).

'Afterwards that soul of the wicked advanced the first footstep on Dfish-htimat (the place of evil thoughts), &c.' (The Book of Ardi Vtiif, XVII, 12-27, as translated by Haug).

YAOT

XXII.

world into the undecaying one

321

How

long did thy

suffering last

Angra Mainyu, the

35.

lying one, said:

'Ask

askest him, who has just gone the dreary way, full of fear and distress, where the body and the soul part from one another.

him not what thou

Let him eat of the food brought unto him, of poison and poisonous stench l this is the food, after he has perished, for the youth of evil thoughts, evil words, evil deeds, evil religion after he has 36.

perished

;

this is the food for the fiendish

rich in evil thoughts, evil words, evil religion, ill-principled,

and

woman,

evil

deeds,

and disobedient

to her

husband. '

worship the Fravashi of the holy man, whose name is Asm6-Az/anva/ s then I will worship the Fravashis of the other holy Ones who were

;

strong of faith

2 .

worship the

memory

Ahura Mazda,

keep the Holy Word.

We worship the understanding

to study the

'We

worship the tongue of Ahura Masda, to

speak forth the

'We

of Ahura Mazda,

Holy Word. Holy Word.

worship the mountain that gives

under*

standing, that preserves understanding ; [we worship

Cf.

Yasna XXXI, 20

'He who would

deceive the holy One, to

afterwards (will be) a long weeping in the dark place, bad food and words of insult. wicked this is the place down which

him

conscience will bring you through your own deeds. 37^3 9 39-4> 41-42 are separate fragments.

your own 2 8

One of the

first disciples Cf. p. 33, note 2.

of Zoroaster;

cf.

Yt. XIII, 96.

VASTS AND siR6ZAHS.

322

by day and by

it]

night, with offerings of libations

well-accepted \ 2

O Maker how do

the souls of the dead, the Fravashis of the holy Ones, manifest 8 themselves 4 ? 40. Ahura Mazda answered: 'They manifest

themselves from goodness of of mind

and excellence

spirit

41 bird

the dawning of the dawn 7 that that bird Karet6-dSsu hears the

Then towards

Parddar* 8

voice of the Fire.

A Pahlavi translation of the

MS. 8

following two fragments is found in 33, Pans, Supplement Persan (edited in JJtudes Iraniennes, II).

^"ithra (Paris MS p. 255). 'How do they manifest their assistance?' (Pahl.

tr.

ibid.)

;

that

to say, when do they assist their relations and countrymen? (see Yt. XIII, 49 seq.) 5 When men are instinct with good spirit and good thought.

The

Pahlavi translation of this fragment has here

14-16 of

the Atash Nyfiyw, then 18-19 of Vendldad XVIII. the whole passage is to be restored as follows :

Therefore

Atar looks at the hands of

all

those '

the friend bring to his friend And if that passer-by brings

of baresma holily tied thus:

May herds In the

first

who pass by

(Atash N.

him wood .

* :

What does

14.)

holily brought, or bundles

then Atar

....

will bless

him

of oxen grow for thee .... (Atash N. 15-16). part of the night, Fire, the son of Ahura Mazda, calls

the master of the house for help, saying: 'Upl arise, thou master of the house

(Vend. XVIII,

18-19). '

Then towards

the

dawning of the dawn

Cf. Vend.

XVffl, 23.

'He who

has knowledge

made/

' .

(see the text).

'He who has the knowname Pard-

ledge of what is made' (kartak dftnishn); his other darc is 'He who foresees/ 9

Here again a

large passage is omitted:

can only partly be

YA-ST XXII.

Here the fiendish

42.

323

BftshySsta, the long-handed,

rushes from the region of the north, from the regions of the north, speaking thus, lying thus: *

Sleep on,

on and

O men

Sleep on,

sinners

Sleep

live in sin/

supplied from the Pahlavi translation; the words in brackets refer Zend texts lost to us :

'Then he

O men

flaps his

wings and

lifts

his voice, saying:

Arise,

[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 I

aloud the 1

five

Here the

Pahlavi

holy

G&has

of Spitama Zarathiutra."]

fiendish BftshySsta

translation

has:

'Never

things,

good thoughts, good words,

XVIII,

25).

v a

(see the text). for the three

care

good

deeds'

Then

the

excellent

(cf.

Vend.

YASTS AND

324

PAIGHAMBAR ZARAND VtoASP YAST.

XXIII-XXIV. AFRlN

God taught the Zendivasta to Zartusht a sublime work .... God said to Zartusht, "Go and before Sh4h Gushtdsp read this book, that he may come into the faith .... keep all my counsel and repeat

word by word

Shh

Gushtdsp Zartusht, in obedience to God, went to the court of Gushtdsp: 'He came forward and called down a blessing on the ShdhV Then he e read to him the Zanddvasta and said : Learn its statutes and walk it

its laws, your abode shall be in 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 pros-

therein.

your desire

the paradise of heaven.

towards

But

perous condition. At the last you shall descend into hell, if you hear not the counsel of the Almighty*.' These lines of the Zartusht-Namah are a summary of the following

The first, entitled The blessing of the prophet Zartfl rt/ contains the words of blessing addressed by Zarathmtra when appearing before the king. These words seem to have followed two

YaJts.

similar blessing

Yart

XXIV

pronounced by G&m&spa *, the prime minister of

contains the exhortations of the prophet to the

long to follow and closely adhere to the

Law

of Mazda.

It is

counterpart to the XlXth Fargard of the Vendtdftd, as Zarathurtra plays here the same part to Virtspa as Ahura does there to Zarattowtra.

The

is,

therefore,

a summary of the Law, of the duties

Zartusht-Namah, translated by E. B. Eastwick, in Wilson's

Parsi Religion, p. 495. *

Ibid. p. 499-

See

See above,

Ibid, p, 501.

XXIII, ; whether AnquetiTs statement to that effect (Zend-Avesta II, 623) rests on independent tradition or only on the text of our Yart is not dear. 2

p. 70, note t.

PAIGHAMBAR

ZARTfisT.

325

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 Yart arises from the fact that many passages enforces

are incomplete quotations from the Vendfdftd, or allusions 1 , which, when supplied, help a good deal to

to statements therein relieve this

For

Yart from

its

apparent state of utter incoherence.

was able to avail myself of a Pahlavi transwhich a of lation, 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 this translation I

divided than the text in Westergaard's edition

Yart XXIII was originally no independent Yart, being nothing more than the beginning of Yaj t XXIV, detached from it, with

some

slight alterations

inversions.

AFRlN PAIGHAMBAR ZARTtOT.

XXIII.

and

a pious man, who speaks words of

blessing.

appearest unto me full of Glory/ And Zarathiwtra spake unto king Vlrt&spa, saylord of the country man ing 'I bless thee, c

Thou

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

'Mayest thou have a son like G&mispa, and he bless thee as (Gimlspa blessed) VttfAspa may 2.

(the lord) of the country 1

For

The

8 !

28, 30, 31, 39, &c. various readings in Mr. West's manuscript are indicated the letter W. in the notes.

instance,

See the introduction to

this Yart

and Yt. XXIV,

3, text

and note.

YASTS AND

326

Mayest thou be most beneficent, like Mazda 1 Mayest thou be fiend-smiting, like Thra&taona * Mayest thou be strong, like Gmspa. 'Mayest thou be well-armed, like Takhma-

Urupa

8 !

Mayest thou be glorious, like Yima Khsha6ta, the good shepherd! Mayest thou be instructed with a thousand 4 senses, like Azi Dahika, of the evil law 'Mayest thou be awful and most strong, like *

Keres&spa '

6 !

Mayest thou be a wise chief of assemblies, like 6

Urv&khshaya Mayest thou be beautiful of body and without 7 fault, like Syivarshina 4. Mayest thou be rich in catde, like an Athwya!

nide

8 !

9 'Mayest thou be rich in horses, like Pouror-aspa Mayest thou be holy, like Zarathiwtra Spitama Mayest thou be able to reach the Rangha, whose shores lie afar, as Vafra Navdza was 10 Mayest thou be beloved by the gods and reve!

renced by 1

* 6

Cf. Yt.

men u

Cf.

V, 33 .

Cf.Yt.XV, n. Cf.Yt.V, 29. 7

See Yt. XV, 28.

One belonging

V, 68*

Cf.Yt.V,

37.

See

note

p. 64,

to the

Athwya family, of which Thra&aona was of them bore names that show them to have

a member. All been rich in cattle: Pftr-tdra, S6k-t6r4, B6r-t6r, &c. ( one with abundant oxen, with useful oxen, with the brown ox, &c./ Bundahir, c

tr.

West, 9

(

He who 10

XXXI,

note

8).

Pounu-aspa was the father of Zarathurtra. possesses Cf. Yt. V, 61.

many horses,'

His name means,

TroAv-wnros.

n C

Yt.

XXIV,

AFR!N PAIGHAMBAR ZARTflsr.

327

ten sons be born of

In three of you them mayest thou be an Athravan! In three of them mayest thou be a warrior! In three of them 2 And may mayest thou be a tiller of the ground one be like thyself, O Vistdspa 8 6. Mayest thou be swift-horsed, like the Sun Mayest thou be resplendent, like the moon

'May

Mayest thou be hot-burning, like fire Mayest thou have piercing rays, like Mithra 'Mayest thou be tall-formed and victorious, !

the devout Sraosha*!

'Mayest thou

Rashnu

a law of

truth,

foes,

5 !

Mayest thou be a conqueror of thy 6 Verethraghna made by Ahura Mayest thou have fulness of welfare, !

RSma

Mayest thou be freed from sickness and death, 8 like king Husravah !

'Then the

blessing goes for the bright, 9 happy, blissful abode of the holy Ones . 'May it happen unto thee according to 8.

blessing c

all-

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. Of Vfrtispa and his Cf. Yt. XXIV, 4Cf. Yt XI. Cf.Yt.

XIV.

Kai Khosrav went

He 10

wife Hutaosa. 8

Cf. Yt. XII, Introduction.

CYt.XV.

XXXV,

alive to Paradise (Firdausi).

closes his blessing by wishing 2 (4-5)-

Yasna

Sirdzah,

him

bliss in

heaven.

'YathS holiness

The

ahfi vairyd:

will

of the Lord

the law of

....

'Ash em Vohft 1

AND

YAtfTS

328

good ---and glory, .... give him the brightness abode of the holy Ones/

Holiness

that [Give] unto

the best of all

man

bright, all-happy, blissful

XXIV. VlSXASP YAST. I.

a pious man, who speaks words of T. blessing/ thus said Zarathustra to the young king '

thee 8] life,

'She 2 appears to

of Glory, [I bless young king Vlrtispa with the living of a good life, of an exalted

Virtftspa . Zarathitrtra

of a long

full

life.

May thy men live long May May sons be born unto thee !

thy women live long of thy own body *

5 Mayestthou thyself be holy, like Zarathiutra Mayest thou be rich in cattle, like an Athwya-

2. 1

nide'! c

Mayest thou be rich in horses, like Pouru^-aspa 8 Mayest thou have a good share of bliss like king Husravah Mayest thou have strength to reach the Rangha, whose way lies afar, as Vafra Nav&za did 9 7

Literally,

young king V!rt&spa!

(or,

Vtaispa!) * The law of Mazda (Pahl.). 8 Understood in &fri-va>60u (who speaks 4 Cf. Yt. XXIII, i. 9

Khay*uj (=naf>man) 8.

Immortality

Yt. XXIII,

ahlftylh 9

belongs to

See p. 326, note (cf.

7).

Cf. Yt.

XXIII,

son,

king

blessing).

2 (W.). *

See

has

patmntk, amargfg (PahlA

O my

p. 326, note 9.

ashem merez6=

VAST. '

May ten sons be

as Athravans

the ground 4 that he

may

happiness '

8 ,

three as

one of them be

May

three

tillers

of 6

G&mfispa bless thee with great and ever greater ,

6 !

Mayest thou be freed from sickness and death,

like Pesh6-tanu '

born of thy own body l

three as warriors

329

7 .

Mayest thou have piercing rays, like Mithra Mayest thou be warm, like the moon

8 Mayest thou be resplendent, like fire 'Mayest thou be long-lived, as long-lived as an old man can be 9 !

5. 'And when thou hast fulfilled a duration of a thousand years, [mayest thou obtain] the bright, allhappy, blissful abode of the holy Ones !

3 8

Ashem

Cf.

Vohft

YtAXXIII,

Holiness

the best of

all

good ....

'Like Atuzpftt, the son of MShraspand' (Pahl. Comm.). 'Like Spendd&t (Isfendyar), the son of Gfotsp' (ibid.). '

Like Zav' (Uzava;

Zav

nrbes et castella, quae Afras-

siab 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). 5 6

pal,

Cf. Yt.

XXIII,

has the same text as Yt. XXIII, a

which

yatha dangheor

interpreted airin pataj obd^nit ^igiux

Vi^s-

Gdmdsp

kart

madam

matipat Gfot&sp. Peshdtanu was a son of Vlrt&spa : Zarathurtra made him drink of a certain sort of milk, and 'he forgot death.' He is one of the 7

seven immortals, and reigns in Eangdez (Zartusht-Namah and

Bundahu XXIX, 5). 8 Bavihi (W.). 9

Doubtful.

though the text

zarnumatd

The is

Pahlavi translation follows Yt. XXIII, 4, same as in Westergaard (only bav&i and

the

instead of bav&hi,

zaranumatd).

YASTS AND siR6ZAHS.

330

II.

Give him Give 2 him strength and victory 3 thus said Zarathurtra welfare in cattle and bread Give him a great to the young king Vtrtspa number* of male children, praisers 5 [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 c

help. '

gods of full Glory, ye gods of

king Vlst&spa as

it is c

May

called for

their greatness

healing,

O young become manifest

Zarathustra addressed him, saying !

full

your greatness become manifest

let

man

Waters, impart and give your Glory to the who offers you a sacrifice !

'This

the boon

we beg

(for thee)

of Ashi

Vanguhi of Rita with eyes of love/ 8 of the light chariot, follows * Mayest 9. P4redi thou 9 become manifest unto him, the young king ,

Vtrtaspa!

'May

plenty dwell in this house, standing upon rich in food 10 Thou wilt never

high columns and

For

The

J?zr&thrd-nahhn: isdnih lahmik. Paourvat&tem: kebad farzand.

6-7,

prayer

M&h Nyiyk,

cf.

StdhyanSm: kebad

See Yt. XVI. See p. u, note

8 10

xo-ii.

addressed to Waters.

stdyttdr. *

See Vend. Introd. IV, 30.

Pfire^dL

Plenty will reign in thy house,

priest.

thou

wilt

liberal to the

VESTAS? VAST.

331

and give bad food to a priest for a priest must be to thee like the brightest l offspring of thy offer

own

blood/

10. Zarathurtra

spake unto him

young king

He who

supports the Law of the worshippers of a brother or as a friend, he who treats as Mazda, '

her friendly in any way, looks to keep off want of food from her V ii. The holy Zarathortra preached that law to Frashaortra 8 and Gm4spa May ye practise holiness and thrive, young Frashao^tra (and '

12.

Thus

said

Ahura Mazda unto the holy Zara-

and thus again did Zarathustra say unto the young king Vtrtfispa: 'Have no bad priests or unfriendly priests; for bad priests or unfriendly

thurtra,

about much harm, and, though

priests will bring

thou wish to

sacrifice,

be to the Ameshahad been offered 4

Spe^tas as if no sacrifice c Ashem Vohft Holiness is

will

the best of

all

good ....

III. c

When

teach thee, that thou mayest do the same to thy son 6 Vlst&spa! receive thou well that teaching that will make thee rich in children 13.

;

and 1 2 3

rich in milk

;

rich in seed, in fat, in

milk 6

RaSvatam a (not rashvatatn a) belongs to 9 (W.). W. has,hanairS va&m aiwi vaina/(va6m=Sansk. vayas?). See Yt. XIII, 103. Frashaojtra and Gdrndspa were brothers. Vend. XVIII, 1-13. Perhaps, 'Be not bad to the priests !

Cf.

For he who

not unfriendly to the priest 1

he who is unfriendly B Doubtful

to the priest

bad to the

priest,

Cf.

Vend. XXI, 6-7.

YASTS AND

332

'Thus do we announce unto thee, Ahura Mazda, and Sraosha, and Ashi, and the Law of the 14.

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 ;

man at his who maintains

to the songs and rejoices the faithful

wish

who

;

the faithful

protects the faithful man,

man

;

'From whom come

the knowledge of holiness and the increase in holiness of the world of the 15.

holy Principle, and without can know holiness. thee 8

'To

whom 1 no

man 2

faithful

come every Hivanan, every Atare-

vakhsha, every

every Abere/, every 4 Asn&tar, every RathwLrikar, every SraosM-varez Frabaretar,

;

Every priest, every warrior, every husbandman every master of a house, every lord of a borough, 1 6.

;

every lord of a town, every lord of a province 1 7. 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 5 ; every itinerant priest;

every mistress of a house obedient to the Law. 1 8.

ness),

all

the

priest,

the performers 6 (of holiof holiness, who, to the

all

masters

W. has srashyswtem. To the Law. seven priests engaged in the sacrifice (VendtdSd, p. 64, 8

Saoshyatem.

The

note

i).

The

0a6tv6datha (Vend.

Pahlavi Texts, 6

come

thee

every wandering

Doubtful.

'To

;

II,

389

Introd. p. xlv, note 7

seq.).

Thdtuj: karkartar(Pahl.).

;

see West,

VAST.

number of three and

333

thirty \ stand next to

Hivani,

being masters of holiness.

'May they be

19*

young king

Vtetfispa

in thee, protected While thou smitest thy ad-

fully

versaries, thy foes, those who hate thee, a hundred times a hundred for a hundred 8 a thousand times ,

a thousand for a thousand, ten thousand times ten thousand for ten thousand, myriads of myriads for a myriad. '

20. it

Proclaim thou that word, as

unto thee

did proclaim

*O Maker

of the good world!

Ahura Mazda,

worship thee with a sacrifice, I worship and forward thee with a sacrifice, I worship this creation I

Ahura Mazda.'

21*. The young king Vlrtdspa asked Zarathurtra With what manner of sacrifice shall I worship, with :

what manner of sacrifice this creation of

worship and forward

shall I

Ahura Mazda ?

22. Zarathurtra answered: 'We will make it known unto thee, O young king Vtrt&spa 'Go towards that tree that is beautiful, high!

growing, and mighty amongst the high-growing trees, <( Hail to thee! and say thou these words good,

holy

tree, '

23.

Let the

faithful

man

either one, or two, or three

Sec Yasna

ThrStdtemd

kills

Ashem Vohti!"

made by Mazda!

cut off twigs of baresma, :

let

him bind them and

(33).

19 (W.). belongs to a hundred times a hundred of them, while they

hundred of his people. 4 For this clause and the following two, text and notes.

cf.

Vend. XIX, 17

kill

seq.,

YA5TS AND

334

them up according to the rites, being bound and unbound according to the rites. The smallest twig of Haoma, pounded according

tie

to the rules, the smallest twig prepared for sacrifice, gives royalty to the man (who does it)/

Ashem

Vohti

Holiness

the best of

good ....

all

IV. 24*. Zarathustra said

young king Vtetispa 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. 1

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 Dru^ and watch with full success those who hate thee smite down thy foes, and destroy at one stroke thy adver2 saries, thy enemies, and those who hate thee ;

Proclaim thou those prayers they will cleanse 3 thy body from deeds of lust O young king Vlrt&spa 26.

will

Fire, son of Ahura

worship thee, Mazda, who art a valiant warrior. He falls upon the fiend Ku#da 4 who is drunken without drinking, ,

upon the men of the Druf the ,

slothful

wicked Dafeva-worshippers, who live in 1 8

Cf.

Vend. XIX,

read

jkyaothna

sin.

Cf. Yt.

13.

Paourvd vasta jaota

ones 6 the

(cf.

V, 6340), as in

Vend. XVI, 14 (paourvd-vasna skynothna). * Cf. Vend. XI, 9 and Bundahij XXVIII, 42. 5

the

Cf.

Vend. XIX, 41 ; better: see Bund. XXXI, 6).

Dru^ ?

on the Dn^ask&V

(the sons of

VAST.

'He 1

27.

trembles at the

335 3

way

made by Time

and open both to the wicked and to the righteous. 8 * They tremble at the perfume of his soul as a sheep does on which a wolf is falling. '

Reciting the whole collection of the Staota 6 Y6snya prayers brings one up all the way to the 28.

Gar6-nmna, the palace That indeed is the way.

blessed

Zarathiirtra

crime

made.

That man does not follow the way of the Law,

29.

beautifully

6 !

who commits

the Baodh6-(varrta)

with a damsel and an old woman 8 / said

Zarathustra to the young king Vtrtispa. Let him 9 praise the Law, Spitama Zarathustra

and long

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

Drills 30.

for

'Go forward with

praises,

go forward the

way of the good Mazdean law and of walk in her ways, men and women. The dead man. The JTinvaAbridge (Vend. XIX, The fiends (Vend. XIX, 33). See page 152, note

The

those

who

29). *

The

soul of the righteous.

Pahlavi has, 'the

r&s yakhstinft). Wilful murder (Vend.

all

of Zarathurtra' (14 Zartfthrtfg

way

p. 84,

procure miscarriage (see

note

i).

Vend. XV, 12-14).

sinner.

'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 10

way; so thou, turn back thy horse turn him to the the

Law

way of the Law

(Pahl.

Comm.).

to the right way ; that is to say, Mazda ; that is to say, receive

YA&TS AND stRdZAHS.

336

'He who will seize it

(the

Law)

wishes to seize the heavenly reward 1 , by giving gifts to him who holds up

to us

in this

world here below

'Let him* give (the Law)

31.

may become

unfriendly to her, that he

8 .

him who

friendly.

'Wash thy hands with water, not with gdmfez 5 and let thy son, who will be born of thy wife do ,

the same.

Thus thy thought will be powerful to smite him 7 who is not so 8 thy speech will be powerful to smite *

;

who

him, smite him. "

not so; thy deed will be powerful to

Hear me

"We,

9 the AmeForgive me will come and show thee, O Zarasha-Spewtas, 10 to long glory in thurtra! the way to that world '

32.

the spiritual world, to long happiness of the soul in Paradise ;

33.

'To

Ahura Mazda, 1

and Paradise,

bliss

to the

made and

beautifully

Gar6-nmna of fully

adorned,

Bliss, eternal life.

Yd nd .... nidrd anghg lanman dhi bar 4 dSshtSr (PahL). Na6dha vanghS paiti ujta vangh6 buyi/; saoshySs :

dfa verethraga. reconcile

wishes weal for his himself,

I cannot

make anything

them with the Fahlavi

own

he does not

himself.

(Make

person ; that

The

ikithful

This

39).

The

water

last.

Doubtful

current/

The

last three

Zend

a longer passage.

man 7

Bareshntim purification (Vend. VIII,

washes himself with g6mfez

The

sinner.

recites the prayer Sraotst

XXXIII, n).

satisfied

man.

allusion to the

unclean

when he

when, being

people and wishes comfort for of Mazda current, till the time when)

the victorious S6shydsh will make words appear to be abridged from 8

is to say,

satisfy other

Law

the

of these words, nor

translation: 'It is not fair

first

Friendly to the

m6, mere*dta

The

world above.

and with

Law.

(Yasna

VAST.

when

his soul goes out of his

337

body through the

will

when

Ahura Mazda, when I, Ahura I, him his way as he asks for it. show Mazda, gently Ashem Voh & Holiness is the best of all good ....

of fate, '

V. '

They

34.

will

impart to thee

brightness and

full

Glory.

'They and good

'He

him 2 quick 8 and

will give

swift horses,

sons.

wishes to go to the Law, the young king

Vlrtdspa.'

Zarathustra said

' :

Let him who

her become a follower of the

unfriendly to of Mazda, such

Law

proclaim it. " Ever Proclaim thou ever (unto the poor) 35. mayest thou wait here for the refuse that is brought unto thee, brought by those who have profusion of '

wealth*!"

Thus

the Dru^will not fall upon thee thou wilt wield kingly power ;

and throw thee away there 5

36.

pain

6 .

The Law of Mazda will not deliver thee unto Thou art entreated (for charity) by the

whole of the living world, and she 7

ever standing at thy door in the person of thy brethren in the faith beggars are ever standing at the door of the is

stranger,

amongst those who beg

for bread.

The Amesha-Spetas

To Virtspa.

Vend. Ill, 29. If he practises charity he will be a king even in Gar6thm&n. Aspahfi, from a-spa (no comfort, an&sftnfh tangfh, Pahl.

* 6

Cf.

Comm.}. *

The Law.

(see

46). 8

HathwadhJa:

Pahl. tiztt.

YA5TS AND stRdZAHS.

338 1

Ever head 1

will that

bread be burning coal upon thy

The good,

2 holy R&ta ,

made by Mazda, goes and

nurses thy bright offspring 37. ZarathuJtra addressed VirtAspa, saying

young king VtrtSspa

The Law

of"

Mazda,

' :

O my

thy offspring the victorious strength that destroys the fiends.

son

will give

'Let no thought of Angra Mainyu ever infect thee, so that thou shouldst indulge in evil lusts,

make

and idolatry, and shut (to the poor) the door of thy house 4 6 Atar thus blesses the man who brings in38 cense 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) excelThat I may have lently in this glorious world! full of the glory of Mazda 6 and with unceasing food, 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 Gard-nmina of Ahura Mazda. He will 7 first derision

Hvarishni dagh pun rdwmanf lak yahvfinSt (Fahl. Comm.).

Charity. * If thou art charitable, thy children will thrive. * See Yt. XXH, 13. Vend.

JSTflarnamazdau (W.).

He who

formula

XVHI,

27.

will pronounce all prayers and hymns: the found in the Abdn Nyfyir, 8.

full

VAST.

enter there.

339

Therefore do thou pronounce these

prayers.

'Ashem Vohft:

Holiness

the best of all

good ....

VI. '

40.

Converse ye with the Amesha-Spe^tas/ said

Zarathostra unto the young king Vfrtispa, 'and with the devout Sraosha, and Nairyd-sangha, the tall-formed, and Atar, the son of Ahura Mazda, and

the well-desired kingly Glory. 1 41. 'Men with lustful deeds address the body ; but thou, all the night long, address the heavenly Wis-

dom 2

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.

Of these men may the lordship 3 belong to the 42. wisest of all beings, O Zarathurtra May their lord '

Zarathuytra Let him show belong to the wisest, them the way of holiness, let him show them at once

the of

way thereto, which the Law of the worshippers Mazda enters victoriously. Thus the soul of

joy of perfect holiness, walks over the bridge, known afar, the powerful -Xinva/- bridge*, the well-kept, and kept by virtue. How the worlds were arranged was said to 43. in the

man,

thee

first,

to the

praise

Zarathurtra

Zarathurtra said therefore

again,

do thou 6

young king Vtrt&spa; him 8 who keeps and maintains the moon

and the

sun.

Cf.

The supervision and Thou Vfctftspa.

* Cf.

26. care.

Z 2

Vend. IV, 45 ; XVIII, 6. 4 See 27. 6 Ahura Mazda.

YAtfTS

340 1

He who

placed him

has

AND

friendship for the Law, below to suffer/

little

down

have

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 \ 44.

Thus

said

;

The

first

for

time he shall smite a faithful man, the time he shall wound a faithful man, he shall pay

first

as for wilful murder.

'AshexnVohft: Holiness

the best of

all

good

....

VII. 2 O holy young king 'Mayest thou receive 3 Vlrtispa (a house) with a hundred .... ten thousand large windows, ten thousand small windows,

45.

O holy Vlrtispa! never growing never old, dying, never decaying, never rotting, giving plenty of meat, plenty of food, plenty of

all

the year long 4

clothes to the other worshippers of '

46.

May

proclaim

all

Mazda.

boons be bestowed upon thee, as

unto thee!

May

the Amesha-Spe^tas

6 impart to thee their brightness and glory and plenty May they give him quick and swift horses and good sons, strong, great in all things, powerful to sing the !

hymns. 1

See Vend. XIII, 31.

In Paradise ; see Vend XVIII, 28, text and Sat ay &re: that stands a hundred years XVIH, 28 has 'with a hundred columns.'

note.

Uninjured by the changes of temperature.

Cf.34.

(?).

The Vend.

VAST. '

47.

341

Ahura

wields his power according to the wish Mazda, the Good Spirit, and for the de-

struction 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 1 power, he will not reign . He will receive bad treatment in the next 48. c

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

Thou

"Of

spell:

shalt

thee

will

good

2 .

keep away the

evil

this

holy

child!] I will cleanse the birth of thee [O woman !] I will make the

and growth body and the strength pure I make thee a woman rich in children and rich in milk a woman rich in For thee I shall seed, in milk, and in offspring. make springs run and flow towards the pastures that ;

;

give food to the child/' Do not deliver me 4 into the hands of the 50.

will

the fiend take hold of me, then fever with loss of all joy will dry up the milk of the good fiend

;

Spe#ta-Armaiti

6 .

The

fiend is powerful to distress,

and to dry up the milk of the woman who indulges and of all females. 51. 'The perfume of fire, pleasant to the Maker,

in lust

In Paradise (PahL Comm.).

Doubtful.

The Law.

That is to say, let not impiety prevail If impiety prevails, the earth will grow

XVIII,

64).

Vend. XXI, 6-7.

barren

(cf.

Vend.

VASTS AND

342

Ahura Mazda, and

those that

all

them 1 away from afar ---- 2 harm the creation of the Good

takes

;

8 Spirit are destroyed ; Mithra, and Rashnu Razfcta, and the 52. Law of the worshippers of Mazda wish to be taken far

Whom

away, longing for a man who is eager to perform and .* does perform the ceremonies he has been taught; .

'Ashem Vohft:

Holiness

the best of

VIII '

53.

The words

be sung : Happy is he, man, whoever he be, to 1

....

good

of the VahLrtdim 6 Githa are to

the

all

O holy Vtrt&spa

happy the

whom Ahura Mazda

accomplishment of his wishes." Where does his soul abide on that night

gives

full

54.

Ahura Mazda answered

my son, Frashao-

It takes its seat near the head, singing the Ujtavaiti Githa and proclaiming happiness: "Happy " is he, happy the man whoever he be!

tfra!

1 2

the

first night,

his soul sits in

Good Words 8

The demons (see Vend. VIII, 80). Ndi/ ta/ paiti vohu man 6 katha sfsraya ayaa.

Pahlavi

Commentary has

That

to say,

good

will

;

The

happen to

thee through the good will of Atar (fire)/ 8 Te^inashanya (W.; read ta&a nashanya?); 4igh harvaspfn bSshltaran min spfn&k mtndi ddm&n Mt apStdk avfn yahvfintt

(PahL Comm.). 4

Yatha ya/ tfi fravaoHmi (fravao^ima, W.) puthrd bereW.)bakhedhrii (trans-

thya"/ sairimananSm (sairi mananSm, lated as hakhedhri: ddstih,

friendship).

This chapter is borrowed, though slightly altered, from Yt. XXII. 6 Read ujtavaiti (? cf. 54 and Yt. XXII, 2): the Vahutfiijti G&tha is the fifth and last G&tha. 7

On the night

Not

in the

of his departing.

Good-Word

Paradise, to which he will

later

VAST.

on the second third night,

night,

it sits

Frashaostra

Good Deeds

goes along the ways

'At the end of the

55.

343

when

the

(to

;

Gard-nmAna).

third night,

dawn appears, it seems

soul of the faithful one as

on the son,

to the

were brought amidst plants [and scents it seems as if a wind were blowing from the region of the south, from the regions if it

of the south] 1 a sweet-scented wind, sweeter-scented than any other wind in the world, and it seems to his ,

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 soul as

nose

? *

56.

And

seems to him as

his

own

conscience

were advancing to him in that wind, in the shape of a maiden fair, bright, white-armed, strong, tallformed, 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.

'And

57.

the soul of the faithful one addressed "

her, asking

maid

What maid art thou, who art the fairest

have ever seen ?"

I '

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 goodness, strength,

(

fairness,

(cf.

sweet-scentedness,

and freedom from sorrow,

61), but in the thought

words

for that greatness,

Yt XXII,

and

delightful

2).

Supplied from Yt. XXII, 7.

victorious

which thou

remembrance of

his

good

YASTS AND

344

youth of good [and so thou, of good thoughts, good words, and good deeds, that greatness, goodness, religion didst love me for dost appear to

;

fairness, sweet-scentedness, victorious strength,

and

freedom from sorrow, in which I appear to thee. 1 59. '"When thou wouldst see a man ] making

and deeds of idolatry, or rejecting (the poor) and shutting (his door), then, thou wouldst the good sit, singing the Githas, and worshipping Ahura of the son and Mazda, and Atar, waters, or rejoicing the faithful that would come from near derision

from

afar,

60.

'"I was lovely, and thou madest me still I was fair, and thou madest me still fairer ;

lovelier I

was

;

and thou madest me still more was sitting in a forward place, and thou

desirable,

desirable

madest

;

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."

'The

step that the soul of the faithful made, placed him in the Good-Thought Paradise; the second step that the soul of the 61.

first

man

faithful

man made,

Paradise ;

placed him in the Good-Word 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, '

Fiom

Yt.

XXII, 12-13.

VAST.

345

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 ?

And Ahura Mazda

answered : Ask him not what thou askest him, who has just gone the dreary 63.

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, obedient

well-principled, and to her husband, after she has departed

this life/

Spitama Zarathurtra said to the young king Vtrt&spa: 'To what land shall I turn, O Ahura 65.

Mazda ?

To whom

Ashem Vohft 1

This

part of

clause,

l go with praying best of all good ....

shall I

Holiness

the

taken from Yt. XXII, 20, shows that the second ( 19-36), describing the fate of the Tricked,

XXH

should be inserted here.

NYAYIS.

NY AY IS. A Ny&yij is properly a begging prayer, as opposed to Sitiiyij, 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 Every layman over eight years old is bound to recite the NyayLf : he recites it standing and girded with his Kdstf. The Sun NyiyLr is recited three times a day, at the rising of the sun (Gh Hvan), at noon (Gh Rapitvin), and at three o'clock in the afternoon (GS,h Uztren). The Mithra Nyayu is recited with the Sun Ny&yfc, as Mithra follows the sun in its course (see Fire.

Yt.X, I3 ).

The Moon Nyyu is recited three times a month first, at the when it begins to be seen second, when it is at the full ; third, when it is on the wane. The Waters Ny&yir and the Fire Ny&yir are recited every day, when one finds oneself in the proximity of those elements. The :

time

;

(see Vend p. 168, y). recited especially on the days over the Izads invoked preside; that is to say, on the Kh6rsh&/,

Fire Ny&yij

The which

first

recited with the

four

Pendm on

Nyiyw must be

Abn

Mihir, Mali, and days (the eleventh, sixteenth, twelfth, and tenth days of the month) l .

I. i.

KH6RSH&0 NYAYI

[Hail unto the Sun, the" swift-horsed J

Ahura Mazda be 1 8

rejoiced

Anquetil, Zend-Avesta II, pp. 6, 22, 565-566. This clause is wanting in most manuscripts.

May

350 Hail unto thee, O Ahura Mazda, in the threefold 1 way [Hail unto thee] before all other creatures !

Hail unto you, O Amesha-Spe#tas, you of one accord with the Sun

who

are

all

May

this prayer

come unto Ahura Mazda

come unto the Amesha-Spe#tas unto the Fravashis of the holy Ones

May May it come May it come !

unto the Sovereign Vayu of the long Period 2 2. [Hail unto the Sun, the swift-horsed !]

May Ahura Mazda be rejoiced I May Angra Mainyu be destroyed! by those who do truly what is the foremost wish (of God). I recite the

Praise of Holiness

and well-done thoughts, I all and deeds. embrace words, good thoughts, good words, and good deeds; I reject all evil thoughts, evil words, and evil deeds*. 3. I praise well-thought, well-spoken,

Ameshagive sacrifice and prayer unto you, of with the fulness even my thoughts, of Spe#tas I

my deeds, and my own life.

my words, of unto you even I

recite the

well

it,

is it

Praise of Holiness 3

'Ashem Vohu

Holiness

for that holiness

Hail to Ahura

heart

give

' :

the best of all good. Well is it for ' * is perfection of holiness I

which

Mazda

Hail to the Amesha-Spetas 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!

HailtoGaya 1

6 !

In thought, speech, and deed (Pers. and Sansk.

transl.).

Vayu, as being the same with Fate (Vend. Introd. IV, came identified with Time. 8

The Ashem Vohu.

5= Yasna LXVIH

Gaya Maretan,

the

(22-23 [LXVII, 58-67]).

first

man.

17),

See p, 22.

be-

351 Hail to the Fravashi of the holy Spitama Zarathujtra

Hail to the whole of the holy creation that was, or will be

is,

May grow in health of body through Vohu-Mand, I

Khshathra, and Asha, and come to that luminous space, to that highest of all high things \ when the world, O Spe#ta Mainyu has come to an end !

Ashem 6.

Vohfi: Holiness

We sacrifice

the best of

all

good

unto the bright, undying, shining,

swift-horsed Sun.

who

tures,

unto Mithra, the lord of wide pastruth-speaking, a chief in assemblies,

sacrifice is

with a thousand ears, well-shapen, with ten thousand eyes, high, with full knowledge, strong, sleepless,

and ever awake 2 7.

sacrifice

unto Mithra, the lord of

whom Ahura Mazda made

tries,

all

coun-

the most glorious

the gods in the world unseen 3 may Mithra and Ahura, the two great gods, to us for help

all

So come

unto the bright, undying, shining, swift-horsed Sun. 8.

sacrifice

sound

sacrifice

unto

Tirtrya,

whose sight

sacrifice

rains of Tirtrya

unto Tirtrya

;

sacrifice

unto the

6 .

We sacrifice unto Tirtrya, bright and glorious. We sacrifice unto the star Vana/^ made 8

Mazda. 1

a 6

The sun

' :

May my soul arrive at the sun-region (Pahl. transl.) * In heaven. See Yt VIII, 12, note 7.

Yt. X, 7. See Yt. VIII, ia, note 2.

See Yt.

XX.

352

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 JKista. made *,

by Mazda and

holy.

unto the good Law of the worshippers of Mazda. 2 sacrifice unto the way of content sacrifice

We sacrifice unto the golden instrument We sacrifice unto Mount Saoka^ta, made 3

Mazda 8 9.

sacrifice

unto

all

the holy gods of the

world unseen.

sacrifice

unto

all

the holy gods of the mate-

world.

rial

We sacrifice unto our own soul. We sacrifice unto our own Fravashi. We sacrifice unto the good, strong,

beneficent

Fravashis of the holy Ones. sacrifice unto the bright, undying, shining, swift-horsed Sun.

10.

I confess myself a worshipper of Mazda, a follower of

Zarathiutra

....

See Yt. XVI.

On Mount

Or, of pleasure.

Saokaata there

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.).

MIHIR NYYIS.

Unto the

353

bright, undying, shining, swift-horsed

Sun; Be

propitiation, with sacrifice, prayer, propitiation,

fication

and

glori-

l .

Ashem

is the best of all good .... unto the Ahurian waters 2, the waters of Ahura, with excellent libations, with finest libations, with libations piously

[We

Vohfi : Holiness

sacrifice]

strained *.

Ashem Vohfi

: Holiness is the best of all good .... unto that man brightness and glory, give him health of [Give] body, .... give him the bright, all-happy, blissful abode of the holy Ones.

MIHIR NYAYLS

II.

Hail unto thee,

i*.

Ahura Mazda,

in the threefold

[Hail unto thee] before all other creatures I Hail unto you, Amesha-Spetas, who are

all

wayl

of you of one

accord with the Sunl

May this prayer come unto Ahura Mazda May it come unto the Amesha-Spewtas May it come unto the Fravashis of the holy it come unto the sovereign Vayu of the Ones long Period May I

May Ahura Mazda

be rejoiced

....

3. I praise well-thought, well-spoken,

words, and deeds

and prayer unto you, Hail to Ahura Mazda! ....

4. I give sacrifice 5.

and well-done thoughts,

....

O Axnesha-Spewtas

....

May I grow in health of body through Vohu-Man6, Khshathra, and Asha, and come to that luminous space, to that highest of all Speta Mainyu, has come to an end 1 high things, when the world, 66

pastures,

unto Mithra, the lord of wide truth-speaking, a chief in assemblies,

sacrifice

who

with a thousand ears, well-shapen, with ten thousand 1

The whole of the Kh6rsh&/ Yart

Rivers considered as Ahura's wives

inserted here. (cf.

Ormazd

32). 8

From Yasna LXVIH, 10 (LXVII, 1-5. i-S=Kh6rsh&*Nyyk, 6-7=Kh6rsh6<f Nyiyw, [23]

6-7.

30)

;

cf.

p. 34.

Ahriman,

354

and

eyes, high, with full knowledge, strong, sleepless,

ever awake.

sacrifice

countries,

whom

glorious of

So may come to us

unto Mithra, the lord of all Ahura Mazda made the most

the heavenly gods. Mithra and Ahura, the two great gods, all

for help!

sacrifice

unto the undying, shining, swift-

horsed Sun. 8

We sacrifice unto Tirtrya, whose sight is sound .... We sacrifice unto all the holy gods of the world unseen ----

I confess myself a worshipper of Mazda, a follower of

Zarathiwtra

3 .

....

pastures,

unto Mithra, the lord of wide truth-speaking, a chief in assemblies,

sacrifice

who

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 yield baresma. of all countries.

sun, with the trees that sacrifice unto Mithra, the lord

* For his brightness and glory, I will offer unto him a sacri13 worth being heard ....

fice

8~9=KhdrsheW

Nydyij,

11-12=: Yt X, I44-U5-

Yt. X, o.

8-9. *

i3-i5=Yt X,

4-6-

NYAvis.

355

We offer up 14.

libations unto Mithra .... he come to us for helpl May he come to us May

15. I will offer

....

powerful Mithra

YSh6 htam

All those beings of whom Ahura will of the Lord

ahu vairy6: The

16*. Yatha-

for easel ....

libations unto him, the strong Yazata, the

Mazda .... is

the law of

....

holiness

and prayer, and the strength and vigour of

I bless the sacrifice

....

Mithra

Ashem Vohu

Holiness

the best of

all

....

good

man

brightness and glory, .... give bright, all-happy, blissful abode of the holy Ones.

[Give] unto that

Hail to Ahura

Hail to the Amesha-Speatas I

Hail

Hail to thee that keeps in it the seed of the Bull look at thee I Hail to thee when thou lookest at us 1

Unto

Mazda

Moon

when we 2

the

MAH

III.

to the

him

the

Moon

the only-created Bull

that keeps in

the seed of the Bull; unto

and unto the Bull of many

species;

propitiation .... 3. Hail to Ahura Mazda .... does the moon wax ? 4.

How does the moon

How

Bull 6.

We sacrifice .

unto the

Moon

the light of the

wane ?

. .

the seed of the

moon waxes wanner ....

Moon .... glory ....

For its brightness and Yatha* ahu vairyd: The

holiness

And when

7. I will sacrifice unto the

that keeps in

will of the

Lord

the law 'of

....

Give us welio 4 Give us strength and victory Give us a great number fare in cattle and in bread !

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. 1

Yt.

X, 146.

lo-n

;

cf.

Yt.

i=Mdh Yart, XXIV,

6-8.

A a 2

2-9=M&h Yart.

356

n. Ye gods of

full

ye gods

Glory,

healing, let your greatness become your assistance become manifest as soon as

manifest

full

let

you are

called for! and ye, Waters, manifest your Glory, and impart it to the man who offers you a sacrifice.

Ashem Vohft

Holiness

the best of

all

good ....

brightness and glory, .... give bright, all-happy, blissful abode of the holy Ones.

[Give] unto that

man

him the

ABAN

iv.

I. May Ahura Mazda be rejoiced Unto the good Waters, made by Mazda unto the holy water-spring ARDVI ANAHITA unto all waters, made by Mazda unto all plants, made by Mazda, Be propitiation 1 .... !

;

up a

Ahura Mazda spake unto Spitama

Spitama Zarathiwtra Ardvi Sfira AnShita .... sacrifice,

'Who makes

'The

unto

the seed of all males pure,

of all females pure for bringing forth 4.

(

Zarathurtra, saying

large river,

known

this

Offer

spring of mine,

who makes

the

womb

....

afar, that is as large

as the whole of

the waters that run along the earth .... c All the shores of the sea Vouru-Kasha are boiling over, all the 5. middle of it is boiling over, when she runs down there ....

'From

this river

of mine alone flow

all

the waters that spread

over the seven Karshvares;

all

Ahura Mazda, brought

down with mighty

vigour, for the increase of the house, of the borough,

of the town, of the country 8 8. He from whom she will hear the staota .

y6snya 1

4 ;

he from

As Aban Yart, Cf. AbSn Yart,

whom

she

will

hear the

Ahuna

2 -6=Aban Yajt,

See above, p. 152, note

1-5. i.

357

whom whom

1 he from vairya vahi^ta 2 he by ;

;

made pure

she

hear the

will

Asha-

the good waters will be

with the words of the holy hymns 3 he will enter first the Gar6-nm4na of Ahura Mazda ;

she will give him the boons asked for *. 6 For her brightness and glory, I will offer her 9 *

worth being heard;

sacrifice

sacrifice well-performed.

when thou

most '

fully

will offer

her a

Thus mayest thou advise Mayest thou be

art appealed to!

worshipped.

sacrifice

unto the holy Ardvi Sftra Andhita with libations. the holy and master of holi-

We sacrifice unto Ardvi Sftra AnShita,

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. 'YSfthg hatam: All those beings of whom Ahura Mazda 10. 'YathS, ahft v airy 6: The will of the Lord is the law of

ness, with

holiness

....

I bless the sacrifice

[Give] unto that

and prayer, the holy water-spring Anihita.

man

bright, all-happy, blissful

V. i

strength

8 .

the strength

and vigour of

brightness and glory, .... give

Ahura!

give

perfect piety

May Ahura Mazda be

rejoiced

The Yatha ahii vairyd prayer. The Ashem Vohft prayer. Cf. Yt. XXII, 2, and Yt. XXIV, 39. Cf. Abftn Yarf,

19, 23, 27, 33, 39, 47* &c-

i- 3 =Yasna XXXIII, 12-14. me from Ahriman' (Pahl Comm.)*

'Deliver

Ormazd

him the

abode of the holy Ones.'

A.TAS

Take me out 7, .

and

Yarf, o.

and

358 Hail unto thee, O Fire, son of Ahura Mazda, thou beneficent and most great Yazata!

Ashem Vohft:

Holiness

the best of all good

I confess myself a worshipper of

For

sacrifice, prayer, propitiation,

Unto 2

and

....

glorification

Ahura Mazda; unto thee

Atar, the son of

Atar, son of

....

Mazda ....

Ahura Mazda

Unto

5 Atar, 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

Atar, the son of

Husravah

;

Ahura Mazda

unto the lake of Husravah

;

tinto

king unto Mount ;

Asnava#*, made by Mazda; unto Lake ^fa^asta, made by Mazda ; unto the Glory of the Kavis, made

by Mazda. 6. Unto Atar, the son of Ahura Mazda; unto Mount Ra6va/, made by Mazda; unto the Glory of the Kavis, made by Mazda. Unto Atar, the son of Ahura Mazda. Unto Atar, the beneficent, the warrior; the God

who

is a full source of Glory, the God who is a source of healing. Unto Atar, the son of Ahura Mazda, with all

full

Atars; unto the God Nairyd-sangha, the navel of kings ; Be

who

dwells in

propitiation, with sacrifice, prayer, propitiation,

and

glori-

fication.

YathS ahft vairyd: The ....

will

of the Lord

the law of

holiness

7 1

bless the sacrifice

Ormazd

and

Yart, o.

f-i6=:Yasna LXII, i-io (LXI).

tion in Etudes Iraniennes, II.

invocation,

and the

Cf. Siidzah,

See the Sanskrit transla-

ATAS NYAYI&

good

359

offering, the beneficent offering, the offering

assistance offered unto thee,

Mazda

Ahura

Atar, son of

Thou

worthy of

art

sacrifice

and invocation; and the invoca-

mayest thou receive the sacrifice tion in the houses of men. Well may it be unto the man who ever worships

holding the sacred wood in his hand, the baresma in his hand, the meat in his hand, the mortar x in his hand. thee with a

sacrifice,

2 Mayest thou have the right wood! Mayest thou have the right incense! Mayest thou have 8 the right food Mayest thou have the right fuel Mayest thou be full-grown for protecting (this

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 in this house thou increase Even house Mayest

house)

a long time, till the powerful restoration of the world, till the time of the good, powerful restoration for

of the world 10.

Give me,

Ahura Mazda!

Atar, son of

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 * 1

8 8

;

The mortar for pounding the Haoxna. In quality and quantity. UpasaySni: what is added to keep up the

fire

when

lighted

(Pers. transL). *

note

The gaosbd-srfita khratu and i).

the

isna khratu

(see p. 7,

360

And

then the manly courage,

11. Firm-footed, unsleeping, (sleeping only) for a third of the day and of the night, quick to rise

part

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

that

intellect,

may

increase

house,

my country, my empire. borough, my Give me, O Atar, son of Ahura Mazda! however unworthy I am *, now and for ever, a seat in

town,

12.

the bright, all-happy, blissful abode of the holy Ones.

May

obtain the

and long cheerfulness

2 good reward, a good renown

for

soul

son of Ahura Mazda, lifts up his those for whom he cooks their evening

13. Atar, the

voice to

all

meal and their morning meal 4. From wishes a good offering, a beneficent offering of assistance, O Spitama 14. Atar looks at the hands of '

What who

those he

offering,

all those who pass does the friend bring to his friend ?

What

does he

who comes and goes

stays motionless

bring to him

We sacrifice unto Atar, And

all

the valiant warrior 6 .

the passer-by brings him wood holily brought, or bundles of baresma holily tied up, or 15.

mfe afrasflfunghau angha/: y&

abhfit ayogyalfi (Sansk.

transl.). 8

Here.

Khshafnfm,

Above. sflirim (fitudes

Iranknnes,

II, 161).

Atar.

'Bodily he

infirm (armftjt, motionless); spiritually

warrior* (Pahl. Conim.).

ATAS NvAyi?.

361

1 twigs of Hadhinafepata then Atar, the son of Ahura Mazda, well pleased with him and not angry, and ,

fed as required, will thus bless

him

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 '

1 6.

life/

thy

This

the blessing which Atar speaks unto

him

who

brings him dry wood, well-examined by the the day, well-cleansed with godly intent 2 of light .

17.

YathS, ah ft vairy6: The

will

of the Lord

is the

law of

holiness .... I bless the sacrifice

Atar, the son of Ahura

Ashem Vohu: 1

prayer,

Mazda s

Holiness

We gladden

Ahura

shows

and

and the strength and vigour of .

the best of

by our

all

good ....

virtue thy mighty Fire,

thy most quick and powerful Fire, who 4 to him who has ever com-

his assistance

forted him, but delights in taking vengeance with his hands on the man who has harmed him.

See Vend. p. 94, note r. Vend. XVIII, 26-27.

Cf.

From Yasna XXXIV,

'In the var nfrang

(Pahl.

Comm.),

ordeal; see above, p. 170, note 3.

that is to say, in the fire

INDEX TO THE VOLUME

IV;

AND TO THE

StRdZAHS, YASTS,

VOLUME

AND XXIII.

INDEX TO VOLS. The

references in small

Vendidad

Roman

those preceded

;

AND

XXIII.

numerals are to the Introduction to the

II are to this

volume

;

the others are

to the Vendidad,

Aal, fairy, page xciii. n 4. AblnNyayu, II, 356-357. Abln Yait, II, 52-84.

Abartl, xxx. n i. Aberef, priest, 63, 64. n

Aghragiatha, man, Ixxvi

II, 114, ; 115, 222, 278, 304, 307. n 6. Agriculture, 28.

i, 78,

;

II,

Ahriman, demon, xliv, Ixx, Ixxi, lxxvi,xcii, 59.U4, 99. n i ; II, 26.

Abortion, 175. Adar, god, II,

2, 176. n 2, 352. n i, See Angra Mainyu. Ahfim-stfc, man, II, 203. Ahuna, man, II, 288.

See Atar.

7, 15.

Adarana, II, 288. Adaraprl, fire, II, Froba.

See Adar

Ahuna

Vairya, prayer, Ixix, Ixxviii, no, 139, 206. n 5 J II, 3 J serves as a weapon, II, 275.

Ahura Mazda,

xxxvii.

Adartfe&n, Iand,l. n 2 ; II, 123. n Adar Burzin Mihr, fire, II, 8. n

207

Iviii,

Ixi

208

4 (his

;

Fra-

creations),

vashi):II, 3,6,9,10,13,15.5 21-34 (Ormazd Yajt) ; 57 (sacrifices to Ardvi SQraAnahita) ; 86,

Gushasp.

;

(his

116,119,138,142,151,152,154, 155, 156, 157, 162,164, 169, 180,

199,201,227,228,230,231,232 to vayu), ; 250 (sacrifices 274,317, 351, &C.

seq.

mount, II, 289.

_ t.

Auurami, month, II, 101. n x. ASkha, demon, II, 284, 285.

A&shma, demon, Ixvii, 136, 141. n 142, 143, 218

;

II, 33, 143, 154,

164,224,271,284,297,308. A&ta, man, II, 217. ASvo-saredha-fyaejta, man, II, 218. ASzakha, mount, II, 288.

Afrlsyab, man, II, 64. n 2, 67. n

2, 300.

4, 95. n a.

5, 304.

See Frangrasyan. II, 324-328.

Agastya, man, II, 224. Agerepta, 39, 40, 41,

Airyanem vae^-ah, 2, 5, 1 3, 30, 57, 78,

Ajryu,

II, 62.

n6,

15,

279.

2, 222, 226.

n 2, Irfin

20.

See

Aiwutoarenah, man, II, 214. Akatasha, demon, 136, 2x8.

Aftfgin, xxx.

Afrm Paighambar,

Ahuranis, 140. n 2. Ainyava, II, 217, 218. See Apvh. Ajpivanghu, II, 222, 303. Aipivdhu, II, 303. Afrte-rSsp A&pdstnin, II, 216. n 6. Airyaxnan, 140, 222, 228, 229, 230-

235 ; II, 4, 13, 35, 37, 41, 42, 43-45,48.

Aethrapaiti, 45.

2, 114.

god,

294. n 2. Adar Farnbag, fire, II, 7. n 2. Adar Frobl, fire, II, 204. n 2, 298. n i. See Adarapri Adar Gushasp, fire, 1 1, 294. n 2. See

98,

Adarbld Mahraspanda'n, man, xxxiii,

2, 135.

260.

Akayadha, man, II, 219. Akem Mano, demon, Ixxii 308.

;

II,

297,

INDEX TO VOLS. IV AND

366

XXIII.

Apakhshira, land, II, 219. Nap&#, god, II, 6, 12,

Akhnangha, man, II, 217. Akhrfira, man, II, 223.

ApSm

Akhjti, genius, II, 4, 13, 35, 37, 39, &c. See Peace.

14, 20, 36, 38, 39, 7i, 94, 102, 202. Apaosha, demon, Ixiu ; II, 92, 99,

Akht, sorcerer, II, 72. n 5. Akhtya, sorcerer, II, 73. Alb6rz, mount, 325 II, 97. n

Aparavidyi, II, 4. n 5. Aparsln, land, II, 288. n

100, 284, 285. 6, 122.

;

287. n i, 289. Hara Berezaiti.

See

Alexander eschata, land, II, 123. n 4. Ambrosia, II, 152. n 5. Ameretaf, god, lx,lxxi ; II, 5, 31, 36, 37,40,49*143,308,312. Amesha-Spewtas, gods, lix,lxxi, 207, 209; 11,3,6, 9i ', 13,15,34, 35-40 (Haftin Yajt), 43, 49, 86, 90,103, 132, 142, 143- nil 156, 163, 164,166, 193, 194, 199, 202, 230, 290, 291, 336, 339? 34o> 350. Amru, bird, II, 210.

Amuyamna,

Arabian sea,

*ApaxTos,

II, 146. n 10.

Aras, river, xlix,

Arlsti, man, II, 203. n i. Aravaojtra, man, II, 218.

Araxes, river,

Ard, goddess, Vanguhi.

Ardashtr, king, xxxv

See Ashi

II, 237.

;

II, 237. n 3. 166. n 2 ; II, 267.

Ardavan, king, xxxv Viraf,

II, 270.

man,

;

II, 53.

II,

Ana*hita,goddess,lv.

195. n

See Ardvi Stira.

'AwuTOjgoddess,!!, 53. Anaperetha, c. Anashavan, Ixxiv.

Ardibehlrt, god. See Asha Vahijta. Ardijvang, goddess, II, 270. n i. See Ashi Vanguhi.

Ardvi Sfira Anabita, goddess, 78 ; It,8,i6, 3o,52-84,io6.U2,i74>

Anastareta, genius, II, 164.

Anlrin, genius,

Apollo, II, 236. n 2. Ara, man, II, 211.

Ardi

n *r

genius, II, 164.

AnahW, goddess,

SeeAipi-

vanghu.

Alexander, man, xxxii.

Anahata, goddess,

Apfvh,king,II,222.n4.

181, 182, 356.

(his counter-creations), 2 4, 142-

Aredur, 39, 41. Aredvi, measure, 16. Are^anghan/, man, II, 212. Aregaona, man, II, 214.

143 (expelled), 204-207 (tempts Zaratmutra), 217*218 (in despair), 228, 229, 230 (creates

Are^af-aspa, man, II, 79, 80, 117, See Ar^asp. 289. Arezahi, region, 216 ; II, 123, 136,

II, 12, 20, 85.

Anghuyu, 11,215. Angra Mainyu, demon,

Ivi,

Ixii,

; II, 29, 33, 44, 105, 113, 144, 150, 154, 198, 242 5 250

Anr

wicked in

Anne'sht, 64.

Animals, Ixxiii

hell), 338, 340. ; five classes of, II, 182.

Ankata, mount, II, 218. Anquetil Duperron, xiv. Aiztare-danghu, mount, II, 288. Afltare-kangha, mount, II, 67. 288.

Anthesterion, month, II, 192. Ants, 167.

Aodhas, II, 173. Aoighimatastira, man, II, 218. Aoshnara, man, II, 321.

Apagadha, 224.

II, 213. II, 206.

Arezva, man, Ar^isp, man,

Arij, king, II, 222.

man,

shtvatir,

256.

See Arshan.

II, 95.

i, 62.

n 5. II, 62. n 2.

II, 222.

Amaviz, woman,

4, 128.

Armui. king, 5,

296.

II,

Armgsht-gah, xciv, 27. 64.

Arza*h.

Arezd-shamana, man, Arezura, demon, 24.

of Vayu belongs to him) ; 252, 292 (turned to a horse), 255 , 274 (dismayed by the birth, of Zarathu-rtra), 284, 308, 310 ; 317 (mocks the souls of the (a part

See

154, 171.

diseases)

Arsacides, xxxiii.

Arshan, king, II, a 12 a, 303. Arshya, man, II, 209. Arjtk, genius, II, 6, 9, 15, 17, 19, 36, 38, 156, 166, 168, 178, 184, 283285 (Akad Yajt), Anti, genius, II, 166.

man,

II, 210.

IM>EX TO VOLS. IV AND Artaxerxes, xliv, Iv ; II, 53. Arflm, country, II, 287. n

Asnatar,

See

RUm. n

3, 9.

Aryaman, 229. Aryans, II, 68, 70, 81, 108, 109, 120, 123, 182, 190, 191, 201, 226, 244, II, 210.

2, 220.

mount, II, 287. n 7. Arzfir Mm, mount, II, 287. n 8. Asabana, man. See Kara Asabana, Vara Asabana,

Arztir,

woman,

II, 225.

II, 6,

15, 36, 38, "8, 1 33>i88, 189, &c. Asha, hue. Ashihura, man, II, 212. n 2. Ashaneroah, man, II, 219. AshasairySs, man, II, 213. Ashasaredha, man, II, 213. Ashasavdh, man, II, 214. Ashlshagaha^-8 JEfoawdaAan, II, 210. 2.

Asha-rkyaothna, man, II, 212. Asha-stembana, mount, II, 288. II, 209.

Asha Vahijta, god, Ix,

Ixxii,

207

II,

;

i, 35,

3<5, 37, 38> 40, 41-48 (ArdibehLrt Yajt), 49, 128, 133, 142,

375,285,297,351Ashavanghu, man, II, 210. Ashavazdah, son of Fourudhakhjtl,

212.

Ashavazdah, son of Sayusdri,

II, 7, 15, 288, 358.

192, 224 2, 261.

Ajtld Yart, Ajti,

measure, 159. 87.

1 68.

Astvaf-ereta, man, II, 2 n, 215, 220, 307, 308.

Asura, Iviii, Ixxv. Atare, god, Ixii, kv, 180 '5,

i*,

;

II, 5, 8,

153, 198, 297,

38,

3<5,

357-36i (AtajNyayij). 339, - J 344, ighu, man, II, 207. :a, man, II, 206. Atare-iwarenah, man, II, 207. Atare-^ithra, man, II, 206. Atare-pata, man, II, 206. Atare-savah, man, II, 207. Atare-vakhsha, pnest, 63, 64. n

II, 26, 45, 46,

xlviii.

184.

See Adar-

*n.

II, 329.

man,

Aurvascira,

II,

256.

Aurva/-aspa, king, II, 78, 205. n 5. See Ldhrasp. Ausind6m, nver, II, 101. n 5, 104. n 3. See Us-hfadu.

Avahya, man,

II,

217.

Ashd-raoah, man, II, 204. Ashd-urvatha, man, II, 214. Ashfi-zurta, bird, 188. n 2.

Aviraojtri,

n Asmin, 11,85.

Avesta,

man,

II, 208.

Avaregou, man, II, 218. Avarethrabah, man, II, 209.

lii.

word, xxx. II, 33.

See

Urvata/-nara.

Avaoirlrta, 39, 40.

See

irbad.

Ashd-paoirya, man, II, 214.

man,

78,

326, 328.

Atirvata*/-nar, man, 1 1, 204. n i.

5, 219.

79 ? II, 333. Atare-vanu, man, II, 206. Atare-zaatu, man, II, 207. Athenians, xcviii ; II, 192. n i. Athravan, pnest, li, 98 ; II, 74, 228, a68, 299. Athwya family, II, 6z, 113, 221, 254,

2, Ixxiv, 47, 60,

18,104, 136, 157. n 2, 162, 1*4, 188, 209, 230, 270-282 (Ashi Yajt a84 ' 33 )'

anvaa/, 203, 320.

II, 279.

283-285.

II,

Ast6-vtd6tu, demon, Ixvin, 46, 51,

II, 71,

Ashem-yahmai-Ufta, man, II, 216. Ashem-y#h-raoou, man, II, 215. Ashi Vanguhi, goddess, Ixx ; II, xr,

Asfclepios, 85.

214.

II, 3.

man,

Ajta-aurvaftf,

opatene, land, "R

A i.a

II,

Assaults, xcvi, 39-44.

man, ;

ci.

Asp8-padh6-makhjti, man,

212.

Ashemaogha, xL n

;

4, 5, 13, 14, 30, 3*1 33.

II, 70, 71.

78, 79

Ajtra mairya, 190.

vanvaf, man, II, 203. Asaya, man, II, 288. Ascendant (Uparataf), genius,

Ashastu, man,

Aspahe* ajtra, xcvi. n 3. Aspendyarji's translation,

Astra,

Asan

priest, 63, 64.

Assy nan SSrdzah,

257.

Arzah, region,

367

II. 332.

Asnavawf, mount,

Arvastani Rfim, land,

Asabani,

XXIII.

Zand

Meaning of the See AbajtS. and

Avasta.

Awz-danva,

lake, II, 301.

INDEX TO VOLS. IV AND

368

XXIII.

Ayehi, demon, 228.

Bohlen (P. de),

Aydasti, man, II, an. Ayflta, man, II, 215. Azata, man, II, 209.

B6i,

Azerekhsh,

Borrowing, 34. n

n 4;

n 4,

Buddhists, Ixv, 2, 9,

Ixii,

II, 60, 61, 68.

2, 113, 195-

Ha,25i.

253, 254, 294, 297, 307, 32*.

See Dahk. Babylon, land, II, 60. n 3, 253- n 3* n 3. Bactra, land, 2, 6. n 4 ; II, 204. Bactria (Zoroaster in), xlvii. Bad. woman, II, 226. n i.

Bid, day,

BadgbeMand, II,288.ni.

Ixxxix, 60.

fire,

62.

112-116.

See Verethraghna. Bahrain Vast, II, 231-248. Bakhdhi, land, 2, 6. Banrfan, land, II, 95. n 3. Bang of Zoroaster and GuVtasp, 267. n 3.

Baodhd-varjta, 84. n

154, 175-

;

336. II, 64.

Baremna, man,

II,

man, II, 207. demon, II, 49.

Bastavairi,

Bathing forbidden, xc. Baongha, man, II, 218. Bawri, land, II, 60, 68. n 3. Bayana, mount, II, 288. Berezimu, man, II, 211. Berezvaf, man, II, 215, 218. Berezy-arrti, man, II, 206. Bfdirafsh. man, II, 80. n 6.

Bitch

(killing a),

173

;

how

175-180.

Bivadangha, man,

II,

210.

Bodily punishments, xcix.

Btfci,

demon,

184.

II, 49,

B%i-sravah, man, II, 205.

B%ra, man,

II, 209.

demon, 141, 142. Bfiidhisa, demon, 141, 142. Bfiiti, demon, 204, 218. BCiidhi,

Bull,

224; 11,8,16,89, 245.

Burial, xlv.

Burnouf,

xxiii.

Bfishygsta,

demon,

141,

Ixvii,

142,

Caspian sea, II, 117. n 6. Cerdo, man, xli. n 5. Ceylon, land, II, 59- n 2. Chafimrdsh, bird, II, 173- n r China, land, II, 227. n i, 288. n 7. Chinon (G. Du), xiu, 167. n 1-3. Christianity,

xli.

Cleanser, false, 131. Cleanser's fees, 129. Clothesofthe unclean woman, 63-64 ; thrown on the dead, 65 ; defiled

dead, 77 ; how cleansed, 78-79. Clouds destroy diseases, 224.

by the

Cock. See Parddaw. Commodianus quoted,

217.

Baresma, 32. n 2, 191. n t, 209. Barmayfin, man, II, 297. n 5. Bard-srayana, mount, II, 289. Baji,

Christians, II, 161.

Barana, mount, II, 289. Barashn(hn,xciv.n 7,26.n i,63.n i, 119-129, 183, n i, 210. n 4 ; II,

Barda, land,

Chionitae, people, II, 117* II,

Banga, 175. 335-

Caboul, land, II, 62. n 5. Carrier alone, 26.

BahrSm, god.

193 5 II, 154, 284, 287, 323. Bylrshan, prince, II, 222. n 5, 303.

II, 92.

Ba&hatastfra, man, II, 218* Bahman, day, II, 88. Bahman, god. See Vohu-mand. Bahman Yart, II, 22, 31-34.

Bahrain

*, i

Brisson, xin.

A*i Dahaka, demon, 206.

B6r-t6ra, man, II, 326.

xlix.

Azi, demon, Ixv, 194.

75.

xxii.

genius, II, 94-

treated,

II, 141.

Contracts, xcv, 35-39, 45.

Corpse, eating, 79, 80. Corpses exposed, xci, 52. n 5, 74. Courage, genius, II, zo, 18. Cow, formula to cleanse the, 140. Croesus,

li.

Curse, II, 12. n 13, 153. Cyclops, II, 280. n 4. Cyrus* dream, 13. n i ; introduces Magism to Persia, li.

Dalnd-vazah, man, II, 214. DaSvas, Ixxx, 30, 102, 205; II, 32, 110,126,153,154,161,163,188, 62 > 292> If

^ a *tV Daivd-/bu, man, II, 204. Dahae, people,

II, 227.

INDEX TO VOLS. IV AND Dahak, demon, II, 298.111. SeeA*i Dahaka. D&hi countries. II. 227. Dai, II, 6. n n. Diitfk river, 5. n 2, n

XXIII.

369

59, 141, 160, 163, 183, 197, 205, 221, 290, 2 9 I, 292, 306, 307, 335skln, demon, II, 334. n 5.

demon,

Ixvii, Ixxii, Ixxiv.

Dfcitya river, 15, 204 ; II, 30, 57, 78, 80, 1 1 6, 117, 279, 282.

Drvaspa, genius,

Dftityti-gatu, xc, 113-116.

Dram,

Daiwi, demon, 218.

Dualism,

Dakhmas, xc,24, 26, 52, 73-74, 86-88, 94- n 3. Damlvand, mount, 2 ; 1 1,59,61,95^ 2. Dna, man, II, 296. Danghu-fridhah, man, II, 214. Danghu-srfita, man, II, 214. Danus, men, II, 71, 189. Dlrayaf-ratha, man, II, 210. Dare^a nver, xlix, 205, 207. Danus, II, 107. Darrinika, man, II, 117, 280. Dashtimista'n, xciv. n 3, 180-183. DcLrtstghm, man, II, 218. Dajtayana, man, II, 296. Dltem, Ixxviii. n 3. Daungha, man, II, 204. Dawiimashi, man, II, 217. Dizgaragau, man, II, 219. Dazgaraspa, man, II, 209.

Dfiraeka&ta, man, II, 71. Diish-hdmat Hell, II, 317. n i. Duzaka, animal, 152. Dusyihrya, II, 107, 108. Dvara^/s, Ixvii, 205. Dvizdah hSmist, II, 165. n 2.

Dead

Erekhsha, man, II, 95, 103. Erenava^, woman, 11,62, 113, 255,227.

Eredhwa, man,

;

Medicine, Thra&taona. Dis Het, place, II, 253. n 3. Dijti, measure, 187. Dusukht, II, 254. Dog, 58, 180; described, 151-172, 161-163; praised, 163; how fed, 173; offences to, 153-155; mad, 159-160; yellow-eared, See Sagdid, Vangh&Ixxxviii.

Zainmyan-

Erethf, genius, II, u, 18, 282. Erezifya, mount, II, 65, 287. Erezisha, mount, II, 288. Eiezrlspa, man, II, 216. Erezura, mount, II, 287. Erezvanl-danghu, man, II, 218.

Erskine, xxii. ErviMv8pos, 8.

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. Farvardin Yajt, II, 179. FeridQn,

n 3 ; II, s8.n i, n 2, n 4, 63. n i, 64. n 2, 66. n 2, n IT, 67. n 4, n 5, n 6, 68. n 3, 71. n 7, So. n i, 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 a,

Firdausi quoted, 167. 60.

Drqg, demon, Ixxxvi, 24 her paramours, 196-200, 217 ; II, 29, 47, ;

03]

i, Ivi, Ixxi.

II, 215.

II, 297. n Fimbul winter, n.

See Drdn.

Draoshijviu, mount, II, 288. Dritha, man, II, 210. Dregvaaf, demon, Ixvii. Dried corpse, 103. Diiwi, demon, 218.

EredaMedhn, woman,II,i 95^2,2 2 6.

;

II, 319.

II, 307. xliii, xliv.

Ephialtes, II, 297. n i. Epic (the Persian), Iv.

Din Yajt, II, 264-269. Dmkart, xxxii II, i59-n 3, 170. n 3. Diseases created by Ahriman, xciii, 230 cured by Thrrta, 219-223 ; by Airyaman, 233-235. See

Drdn ceremony,

110-118,

66-67; Yarftothe, 11,286. Elements (worship of), liv. Ehsaeusonthe Fire-worship, 50. n

Deva, Ixxx.

Draona, 56.

II, 9, 17,

Earth, worship of the, xci. n 3 ; genius of the, II, n, 19; what pleases and what grieves her, 21-33; formulas to purify her, 140 ; how long unclean from the dead,

matter, c, 49, 50.

para, Vohunazga, gura, Drafra, II, 26. n 5.

245.

2, 62.

INDEX TO VOLS. IV AND

370 253.

297. Fire,

its

n 3> 292. n n 5i 327. n 8. 80,

purified, 135

168.

no, ;

its

how den 7 how ;

;

ranocuity, 51

;

son of Ahura Mazda, II, 322. n 5. 6 II, 349, 35^-3 iForest of the holy questions, 234. Formulas to cleanse a house, fire,

FireNyayw,

water, &c., 133-138, 139-14Frabiretar, pnest, 63, 64. n i, 78, 79, 332-

Fiida^-gadman, man,

Frogs, Ahrimanian creatures, 59. n4, 167.

punty, xx, Ixxxix

filed, 9,

293.

XXIII.

II, 220.

Fradadhafshu, region, 216

II, 123,

;

154, 171, 216. n 5, 320. n i. Fradaf-jfoarenah, man, II, 219. Fiidaf-nara, man, II, 217.

Fr6hakafra, man, II, 219. Frya, man, II, 211, 215. 216. FrySna, family, II, 71, FjQja-mathra, II, 27. Funerals, 26, 94-97. for purification, 122

Furrows

Gadha, 224. GaSvani, man,

II, 213.

Ga*h, xxx.

Gihamblr, II, 192. n i. Grodarewa, demon, II, 63, 217, 255, 256.

293.

II, 218.

Gaoma^, man,

224.

II, 211.

Gaopi-vanghu, man,

Gaotema, man, II, 184. Gar6-demana, II, 177. See Gardnmana and Gardthmln.

Frifcya, II, 213.

Franghadh, woman,

II,

Gaokerena,plant,lxix,2i9,22i;

Fradhakluti, the son of the jar, II,

Fradhidhaya, II, 203. Fri&thra, II, 218.

II,

;

50, 51-

II, 225.

Frangrasyan, man, II, 64, 114, 115, 223. n i, 278, 300-302, 304, 305, 307. See Afrasyib. Fr&nya, man, II, 204.

Gard-nmina, 214, 215, 225 ; II, 43, 127,133,152,200,291,335,33^

Fraoraortra, II, 2x7.

Garshah, II, 33.

Fraorepa, mount, II, 287. FrSpayau, mount, II, 289.

Garjta, man, Gan, demon,

Gathas,

Fririzi, man, II, 217. Fraser, xiv.

Fraj-ham-vareta, man, II, 206. Frashaortra, man, II, 77. n i, 2071 208, 224. n 3, 331, 342, 343Frashavakhsha, man, II, 210. Frashidvard, man, II, 206. n 2. Frashdkareta, man, II, 206.

58.

II, 288.

2x5

;

II, 6, 10,

13, 14, 17, 20, 26, 3 3 .n 2, 36, 38,

102,120,136,145,322,350,352. Frayaodha, man, II, 209. Frflya^ratha, man, II, 210. Frayazaata, man, II, 212, 225. Frazdfcaava, lake, II, 79. FrSn, woman, II, 204. n i.

FrSnah, man,

See

an, 11,217.

n n

2 II, 2 2 5.

4, 337.

218.

II, 50.

215.

200, 227. 20.

n 4;

II, 33.

Ghilan, land, II, 61. n 3, 117. Ghnana, 175. Ghosel, xcv. Giiimi, man, II, 208. n 2.

Glory (kwgly),

II, 7,

8, *i, 15, 18,

i3 6 , 153,156, 170,232

;

praised,

280-309. (Aryan), 216. Gdg&rasp, man, II, 226. n 5.

G6mlz, IXXX.TI, Ixxxviii. Good-Thought Paradise,

II, 317.

Word Paradise, II, 3 1 7) 342. n 8. Deed

II, 212.

,Fni, woman, iII,224 ;

II,

Gaydmar^, man,

Frava, man, II, 214. i,

liii,

II, 317.

Gaumita, man, Iv. n i. Gluri, man, II, 215. Gavayan, man, II, 203. Gayadhlsti, man, II, 212, 225. Gaya,man,II,35o. See Gaya Maretan and Gaydmanf. Gaya Maretan, man, Ixxviii; II, 98.

Frasptte, 175. FrasrGtaYa, man, II, 216. Fiita, man, II, 203. FratSra, man, II, 218.

Frva*ku, mount, Fravashis, Ixxiv. n

356.

Gardthmin,

Paradise, II, 317. n 2 ; II, 114.

GdpatishUb, man, 20.

7, 307.

INDEX TO VOLS. IV AND G6j, genius, II, (G8j Yajt).

110-118

9, 17, 88,

XXIII.

Hapta Hindu, Hapt8iriga,

G8jti Frysin, II, 72. n

371

II, 9, 16, 97, 175, 194.

GSjfirfin, genius, II, 245.

Gotama, man, II, 184. n 2. Gravaratu, man, II, 217. Greeks on Magism, xii. Gudha, river (?), II, 255. Gurezm, man, II, 207. n 3. See Kav&razem. Gushasp (fire), II, 7. n 5. Gushnasp (fire), II, 7. n 5. Gustahm, II, 71. n 7, 206. n i. Gujtasp, man, II, 8. n 2, 70. n i, 207. n 3, 256. n 3, 267. n 3. See

bSsh, II, 173. n i. Gaghrfidh, woman, II, 225. Gahi, demon, Ixvii, 200, 224, 228 H, 45, 47, 226. Garni, demon, 222, 223, 224, 228.

HaraBerezaiti, mount, 213,225,226, 227,228; 11,58, 122,132,150, 174, 251, 275Harahvaiti, nver, 2. Haraiti Bareza, mount, II, 1x4, 132, 141, 174, 175, 277, 287. Haredhaspa, man, II, 214. Hargrfid, river, II, 123. n 4. HarSyu, river, 2, 7 ; II, 123. Harfit, nver, 7. n 10.

Haryispotokhm tree, 54. n Haji, demon, II, 49, 50.

Hathra, measure, 156. Haurvata^, genius, IxXjIxxi; 11,5, 14, 3 1, 37, 40, 48-52 (Khordad Yajt),

Gad

93, 143, 308, 312. ;

HEvanan, priest, 63, 64. n TT *

78, 79

;

332 '

77. n i, 329. n 6. Gimaspa,man, II, 70,

Havani. 23. n a. Hawk,lxxiii. Head, people without a, 9. n 8. Heaven, 207, 208; II, n, 19.

GamshSd, man, 10. See Yima. Ganara, man, II, 213. Gar6-danghu, man, II, 210.

Hell, 24. n x, 75. n 2, 204. n 2, 2x8 ; II, 320. Hell's dog, Ixxxvii. Helmend, nver, 8.n 2 ; II, 302. n 3.

Gim$sp, man, xxxviii;

II, 70.

207, 208, 219, 325, a* 6 , 328, 33i-

See

Gard-vanghu, II, 212. Gatara, mount, II, 289. GMn, river, II, 95. n 2. Glrti, man, II, 212.

Habaspa, man, II, 206. Hadhanalpata, 94. n x, 166 ; II, 361. Hldhdkht Svak hdmdst, II, 165. n 2.

Hadhdkht Nask, xxxi HaStuman*, nver,

II, 159, 311.

;

2, 8,

216

Haftoiring, II, 89. n 5.

;

II,

302.

See Haptdi-

Highwaymen,

how

xix.

Hitdspa, man, II, 255, 296. Hoazarddathhri-@ Par8jtyar6, man. II, 2x0. n 2. Holy word, 208. SeeMathraSpe*ta.

H8m,

ringa.

Ha&tumafflf.

Herat, land, II, 123. n 4, 288. Heresy, 172. Heretics. See Ashemaogha. Hermippus, xlii. Herodotus, xliv, lix, 169.

59.

See Haoma. n 2. See Ahuna

disposed of, 186. Uamankuna, mount, II, 288.

Honover,

HamaspaflnaSdha, II, 192. Ham-beretar vanghvam, man,

Horapollo, II, 240. n 2. House, formula to purify a, 139. Hutravikhs, man, II, 219. Hugtfu, man, II, 2x5. Hukairya, mount, II, 52, 54, 76, 81,

Hair,

Vairya. II,

211.

Hamtin,

sea, II, 302.

Hana, 27. 208. Hanghauryaungh, man, II, Haoma, lii. n z, Ixix, 23. n i, 72 ;

II,

12,20,47,102, 114, 141, 146. n 246, 271,

77,

Haoshyangha, king,

II, 214.

II, 58,

224, 251,

275, 292.

Haperesi wood,

xi2, 174, 181, 253. Paradise, II, 3x7. Hu^ithra, 11,225.

Hukht

Huraa, woman,

3".

Haomd-varenah, man,

Ixix, 98.

II, 245.

II,

224.

Humii, woman, II, 224. n Huxnat Paradise, II, 3x7. Humlyaka, people, II, 80. Hunnj, II, 205. n 4.

INDEX TO VOLS. IV AND

372 Hunus, people,

IjavaS,

II, 205.

Husravah, king, 11,65, 114, 115,222, 223, 256, 257,278, 303, 3>7,

328,338.

37,

Hutaosa, woman,

II, 77-

n i, 279, 327. 217. n i. Huytirya, II, 107. Huyazata, man, II, 214. 1-foadhata, man, II, 215. 224, 257, 258.

Kahrkana family,

Kamak,

mount, Ifoaredhi,

II, 225.

Hvare-^airman, man,

II, 95, 103, 104.

lfc;are-ithra,

154,

313. II, 214. i,

woman, man,

II, 218, 219. n 2 ; II, 201.

21.

204.

ffaarend, hui, 286-309.

Ixiii.

n i;

II, 283,

See Glory.

man, II, 218. Hvarsht Paradise, II, 317. Hvaspa, II, 217. Ifoembya, man, II, 224. n

woman, Ixxix. woman, II, 195. n

See Gerdo.

II, 322. See Kara. 59. n 4.

203.

217.

Ixxviii,

II,

;

lix. n 4, 207, 216; II, 134, 141, 142, I54> i*3> 181. n 2, 182, 254, 292, 293. Karsivaz, man, II, 64. n x, 305. n 2.

Indra, a demon, Ixxii, Ixxx, 135, 2 18 II, 141. n 3.

;

Indus, river, 3. Inexpiable crimes, c. Infanticide, II, 335. Iran, land, II, 123. n 2. Ir&nvg-,land,xlix,5.n4; II, 289^3. Isa^ vaster, man, 21. n 2 ; II, 204. n i, 4.

Isa/-vistra, man, II, 201. n i, 204. Isfendyir, 220. n 2 ; II, 79. n 4, 8 r, 2,

241.

329.

Ishuj^athakhto,lxviiL

man,

II, 71.

Karshvares,

Ivii.

Isvaf,

See

"3,

laxartes, river, II, 123.

Karshiptan, bird,

i, 117,

Indo-Iraman elements inMazdeism,

206.

II, 26.

Kar maM,

xiv.

Karetd-dasu,

Hvdvi, woman, II, 207, 224, 267.

224.

Kapul, land, 2. Kara, fish, 217; II, 239, 266. Kar mSht.

Kardftn.

JiFw6va, family, II, 77, 207.

Hyde,

Kapasti, 141. Kapdf, wolf, II, 295.

Klren, man, II, 209. Karesna, man, II, 209.

n i. Kamak-vakhshLrn, man, II, 220. n i. Kang dea, land, II, 67, 68, 204. n i, 288. n 5, 329. n 7. Kanuka, woman, II, 225. Kaomsa, mount, II, 289.

Karapan,

jEfoogvi,

.ffuyaona, people, II, 79. 205. a 4, 280.

220.

Kara Asabana, man,

Jfcrareza,

JFfoov,

II, 219.

bird, II, 296,

Klmak-su^, man,

4, 123, 136,

II, 289.

Kafoaredha,demon,lxix; II, 45. n K&fougi, demon, 228. Kakahyu, mount, II, 288. KalasySk Jii. n i. See Krasiak.

xlv.

n Hvanvznt, man,

Kahrkatls, bird, 193.

land, II, 123. ffoakhshathra, man, 214. lix.

responsibility, 36.

Kadrva-aspa, mount, KaSva, man, II, 217.

II,

171, 216.

Ixviii.

116,

JMinzem,

/foamratha,

Ithye^d, demon,

II, 207, 208.

Hujkyaothna, man,

foatvadatha,

II, 988.

ones (William), xvJoint

Husrfi, lake, II, 300.

Huvasp, man,

mount,

Lrkata, land, II, 123, 288,

SeeKhosrav. 7, 15, 300- * *> 358.

lake, II, See Husrfi.

XXIII.

II, 203.

See Keresavazda. Kasava, lake, Ixxix, 206 226.

II, 195.

;

302, 307.

Kasupatu, man, II, 211. Kasvi, 218. Kata,

II, 218.

Kat3,yim, II, 297. n 5. Katu, man, II, 213. Kaus, king, II, 222. n

242.

See lisa, Usadha. Kavanda, demon, 141. Kavirazem, man, II, 207.

See Gu-

rezin*

Kavita, king,

II, 65.

222, 303.

See Qpbad. Kavis, heretics, II, 26.

INDEX TO VOLS. IV AND Kavis, kings, II, 2 1 3, 2 1 5, 218. See Aipiv8hu, Apfvfch, AHJ, Arntin,

Arshan, Byarshan, Husravah, Kavata, Kaus, Khosrav, Pashtn, Qpbad, Syavakhsh, Sylvarshana, Usa, Usadha.

Kavadha,

Kayin

Ixix.

race, II, 302.

Keresani, man,

In.

62, 195, 223, 255, 256.

See

304.

II,

61.

KarsSvaz.

Khashm, demon, II, 224. n 2. See Alshma. Khnathaiti, demon, Ixvi, 7, 205 ; II, 296. n 3. Khnenta, land,

114. 327.

n n

222.

2, 8.

;

11,349-

II, 253.

15, 66, 114,

II,

115, 278, 300. n 2. Fakhra, land, 2, 9. ^akhravik, bird, II, 217.

.Kakhshni,

man,

II, 213*

JTamru, bird, II, 210. jfethwamrfita, 134. JS^athwaraspa,

man,

II, 217.

jmva*-bridge, Ixxxviii, 152, 190, 212213, 215; II, 12., 20, 121. n i,

339.

18, 153, 164, 166, 216, 264-269, 352. Xisti, genius, 216; II, u, 18, 164, 1 66, 282. jEista, genius, II, 10,

67.

223.

See Husravah.

Khosrav Andshfrva'n, king,

i.n 4

Kuleng Dis, place, II, 253. n Kuda, demon, 217 ; II, 334. Kundi, demon, 141, 142. Kuftdiza, demon, 141, 142.

335-

Khorda Avasta, xxx. Khordld. See Haurvati/. Khordad Yart, II, 48-52. Kh6rsh&*Yajt, II, 87. Khosrav, king, II, 64. n i,

373

Krasiik, II, 161. n 6. Kr/sinu, man, lii. n i.

lake,

II, 205. Keresaspa, man, Ixv, Ixxvi, 2,

295-297,307. Keresavazda, man,

KostJ,i8 9 .n3,

Kvirata, place,

Keresaokhshan, man,

ni,

XXIII.

xxxiii.

Law of Mazda,

II, 10, 12, 18, 19, 39,

35-

153, 160, 164, 274, Libations unclean, 93.

Light

(endless), Ixxxii

II, 177, 3*7,

Khrafstra,lxxin, 5.113,75,76, 11,310.

Khrafstraghna, 168.

Khratu asna, gaoshd-sruta, II, 4, 13, _. 35,37Khru, demon, 141, 142. Khruighni, demon, 141, 142. Khshaotha, mount, II, 95, 103. Khshathra vairya, genius, Ix, Ixxii,

207, 220

;

II, 5, 14, 34, 36, 37,

49, 95, 103, 14*, 35*-

Khshathrd-^hnah, man, II, 212. KhshathrO-saoka, II, 67, 68. Khshvdiwraspa, man, II, 211, 212.

man, II, 211. Khumbya, man, Ixxvi ; II, 224. n See ffoembya. Kh-rtlvainya,

II, 220.

KhfirsW-$har,

II,

220.

123.

See

JEfoaniratha.

Khvarizem, land,

II,

KimaGatha, 11,318. Kirman, land,

Sanih,

Kleuker,

II, 204.

Khvaniras, region,

Kissahi

223.

Malnakha, mount, II, 288. Magi as a Median tribe, xlvi, Magism xxxiv. n 3, liv, Magophonia, 1. MagOr, II, 4. n 5. Mah&badian, 102. n

MahYart,

xxxvii.

xvii.

Kdirls, river, II, 289.

Kdndrlsp, mountain,

II,

289.

xlvii.

II, 88-91.

Mahraspand,man,II,329.n a ; genius : see

Mathra Spewta.

Maid, at the

225.

Khfir-ashm,

Ldhrasp, man, II, 78. See Aurvaf-aspa.

mva*-bridge. 213. biyd-maxmgha, man, i II, 203 209 ; 2 II, 219.

Malkojln, rain, 16. n i. Man, formulas to purify, 140.

Manes, II, 179. Mani's heresy, xxxviii. Manichees, xxxix. xl. Manusha, mount, II, 287. ManQj->tfhar, man, II, 287. n Manuj-Mhra, man, II, 222. Marcellmus, xlvi. Marcion, xli. n 5. Maretan, man. See Gaya. Margiana, land, II, 123. n 4.

INDEX TO VOLS. IV AND

374 Margus, Maruts,

river, II, 123. Ixxvii.

Maryland,

II,

(Mah Mountain

123.114.

Maubedan Maubed,

Mouru, 6,

230, 231

;

II, 149.

Mayava,man, II, 217. Mazana,Dae*vasof,lxvii.n2, 137, 188 ; II, 33, no, 163, 224, 251, 276. Mazda. See Ahura Mazda. Mazdak, man, xxxvi, xli. n 2. Mazdeism, evolution of, Ixxxi. MSzdravangha, man, II, 215. MazifLrvflU, mount, II, 288. Measures. See Aredvi. Ajti, Dijti, Hathra, Vibazu, Vftara,

Vitasti,

Yqgy&tl

Meiners, xvi.

intercourse with, 173,

184, 185, 202.

Merezfjbmya, man, II, 219. Merezu, man, 217. Microcosm, 187. n 2. Mihir Nyayi/, II, 349, 353-355Mihir Yaxt, II, 119-158. Mmo/Khr, man, xlvii ; II, 95. n

119-158 (Mmir Yajt), 23, 87, II, 5, 9, 14, 17>3*,38, 39,86,87,95,166,181, 184,191, 200,202,244,274, 327, 329, 34*i 35o> 351 J seizes the glory ot Yima,II,294; God of contracts, 48 ; Mihir NyayLr, II, 353-355,

n 4, 208;

II, 148, 158, 351,

Mitihradruges, 48. n 2 ; II, 120. 129, 138. n i, 248. mysteries, II. 151.

Mitra-Varua, Ix. Mi*a, land, II, 2x8. Moghu-*bu, lii.

Mfiidhi,

land, 2, 6; II, 123. demon, 141, 142.

Murghab, river, Myazda, Ixix.

II, 123.

Naglfar, 186. n 3. Nails, xcii, 187. NairyO-sangha, god, Ixx, 214, 231233; II, 8, 16, 132, 162, 339, See Neryosengh. 358. NSfotik, river, II, 216. n i.

Nanirlsti, man, II, 213.

Nanghurnuzu, mount,

II, 288.

Naotara, family, II, 66. n n, 71, 77, 206 ; Naotaras, II, 257 ; pursue

See Nodar.

Ashi, II, 280-281.

Nastfir,

man,

207.

II,

Nasu, demon, 26

contagion

of, 75, 76-77, 57-60, 70, 71, 72, 80, 103-110, 205; expelled, 122129, 143 ; II, 49, 50, 51. Naunghaitya, demon, Ixxii, 135, 218.

Nemetka wood,

114.117. Mithra, genius, created by Ahura, Ixi ; his attributes, Ixi ni ; coequal to Ahura, Ix ; praised, II,

Mithnac

19; enumerated,

Nasatyas, Ixxxi. 4-

Menstruation, xciii; caused by Dae*vas,i83.SeeMenstruous woman. Menstruous woman, treatment of a,

Mithra and Ahura,

Naptya, man, II, 206. NaraVansa, god, Ixx, 231. n Nasa-burner, in.

Media, seat of Magism, xlvi. Medicine, 83*86.

;

Nabinazdirfa, 36. n

xlvii.

181-183

287-289.

11,12,19,160,164,166,200,285. Mathravaka, man, II, 208, 213,

Ixxiii.

88-91

Yart), 355 (MahNySyij). of the holy questions, 234.

Mountains,

Materaus, II, 141. n 3. MathraSpewta, Ixxviii. n

Melek Taus,

16, 176,

Moon,fl26-227; 11,8,

Masan, land, 2. Masmoghan, xlviii.

Maubeds,

XXIII.

;

II, 245.

Nemfivanghu, man, II, 210. Neo-Platomcians, xiii. Neremyazdana, man, II, 211. Neryosengh, II, 195. n 2. SeeNairySsangha. Nikolaus, li. Nirang, 63. Nicra/a, 6.

Nis&ya, land, 2, 6. Nivika, man, II, 296. Nodar, man, II, 206. See Naotara.

221.

9.,,

Nosks,xxxii; 11,159. SeeHadhdkht. Nfi zldt, 119.

Ny4yir,xxx; 11,349-361, Oath, formula of, 48. Oedipus, II, 72. n 5.

;

false, 46.

Ormazd, II, 177. n i. See Ahura Mazda. 6shdashtar, mount, II, 33. n i, 287. n 5. See Ushi-darena. UshSdar Blmt, man, II, 79. n 3, 164. n i, 220. n 3, 226. n i.

INDEX TO VOLS. IV AND II, 164.

220. n 2.

Otus, II, 297. n i. Oxus, nver, 3 ; II, 123.

227.11 2.

Oshgdar Mah,

Fadashkhvargar mountains, 2

;

II,

XXIII.

375

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 inter-

course with a menstruous woman, 184-185, 202 for killing a Vanghlpara dog, 153 ; any ;

PaSsanghanu, man, II, 225. PaSshata, man, II, 203.

for smiting a dog,

dog, 165-169 ; I53-I55 ;abitch pregnant,i 80;

Paeshatah, man, II, 213. Paeshatah Paitisrira, man, II, 216.

demon, II, 309. Painkas, demons, Ixvi, ri2, 142, 222, 223,228; 11,26,43,50,57,59, Paejij,

for sodomy, m.n i; for sowing or watering the ground unclean, 67 ior throwing clothes ;

on the dead, 99-100.

66, 86, 95, 97, 104, 105, 128,134,

Penitence,

161, 223, 232, 247, 252, 296.

Penom,

See Khnathaiti, Dusyairya. Pairirta-khshudra, 27. Painjtira, man, II, 210. Paitidratha, man, II, 210. Paitba, demon, 218. Paitivangha, man, II, 210. Paityarjvaaf, man, II, 210. Paoiry6-*kasha, II, 68. n 2, 180. n Paradhata, man, 220. n 3 ; II, 7. n

168.

See Patet. n 7.

Perethu-afzem, man, II, 219. Perethu-arjti, man, II, 206.

Persian inscriptions, xxv. religion, kv.

Peshana, man, II, 79. Peshdadians, men, II, 58. Paradhata.

II, 80.

Pesh6tanu, Ixxvi, xcvi, 39, 4 o, 41, 42,

Par6danr, bird, 193, 194; II, 322.

Parddasma, man, II, 218. Parshata, man, II, 217. Parshaf-gauj, man, II, 203, 219.

56.

See

Peshd-angha, man,

43, 44, 49, 50, *i

Patet, c, 32. n

58, 251.

Parsis, xi. Pashfin (Kai), prince, II, 222.

Paradise, 213; II, 317, 344Paravidyi, II, 4. n 5. PErendi, genius, Ixx ; II, 1 1, 18, 104, 136, 330. Paretacene, land, II, 123. n 4. See Painkas. Pari.

Pathana, man, II, 293. Ptt-Khosrav, man, II, 205. n 6. Paulo de St. Barthelemy, xxi. Pausanias,

c, 32.

xciii,

xlii.

91, 103, 144, 154, 172-174prince, II, 329.

67, 68, 74, 157, 160,

PSshyinsii, land, 2 ; II, 195. n 224. n 2. Peshydtanfi, prince, II, 204. n i. Physicians, 83-86. Pidha family, II, 219. Phin Vteah, man, II, 67. n 4. Pisanah, lake, II, 62. prince, II, 222, 303. Pijfa, valley, II, 62.

Pirkyaothna, man, II, 207. Pitaona, man, II, 296. Pitr/s, Ixxiv.

;

II, 179*

Planets, II, 92, 176. n 2. Plmy, 9. n8; II, 227. n i.

Payanghr8-makhjti, man, II, 214. Pizinah, man, II, 214. Peace, II, 164, 249. See Akhrti. Peacock, Ixxxiii. n 4.

Plutarchus, xlvii ; II, 92. Pollution, xoo-ioi, 198. Poseidon, II, 152. n 5. Pouru-bangha, man, II, 218.

Privaepa, II, 73. Pihan, man, II, 293. n 4* Penalties, in the Vendidad, xcviii ; ior a woman unclean dnnking water, 91 ; for breach of con-

221. Pouru-^ra, man, II, Pouru-lista, man, II, 204. n i, 224. Pourushaspa, man, 205, 206, 218 ;

tract,

matter,

for burning dead in; for burying a ;

corpse, 31 ; for defiling fire or water, 80-8 1 ; a river or trees, 8; the ground, 67-69; for

Pourudh&khjti,

II, 70, 211, 212, 225.

II, 58, 203. n i, 325, 3*8. Pourorti, man, II, 213. Pouruta, land, II, 123. Priest, wandering, 157. n i, 162.

unworthy, 189. Priesthood,

xlvii.

;

INDEX TO VOLS. IV AND

376

Rlvand, mount, 289. n

Proclus, sin.

Prodicus, xm, xlii. n i. Pfiitikasea,53, 54Puramdhi, goddess, Ixx. Purification, of clothes, 77-79> 209. n 8; corpse-bearers, 96; cow, 92; earth, 86; Haoma, 72; house, 93-94 J fi re 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. SeeBarashnto, Ghosel, St-shfi. Pfir-t8ra,

man,

Purusha,

II, 88.

II, 326.

222.

II,

II, 192.

Romer, xxv. n. R6shan6-&jm, man,

II, 220.

II, 287. II, 241. n 2.

RoyishnBmand, mount,

Rfidabah, woman, Rum, country, II, 226. Arfim.

Rustam, man,

II, 241.

See

297.

Mazdean, Ixviii ; to Ahura Mazda, 209 ; to Ashi Vanguhi,

Sacrifice,

II,

275-280

;

280-282

its rules,

;

See

how cleansed,

Sacy (S. de), xix. Sadhanah, man, II, 214.

n 4; II, 314. See Sid8s. SaSna, bird, II, 203, 219, 242. Salni, demon, II, 49, 50. Sagdtd, Ixxxvi, 26. n 2, 75, 97, "7-

Sadis, 87.

Ra&nana, mount,

II, 288.

Ralva**, mount, II, 2, 8. land, xlyii.

Ragha, land,

Rama Hvlstra,

15, 289, 356.

See Rai.

genius, Ixiv, 23

;

II,

5,9,14*17,18,34,36,38,119, 158, 249, 263, 327.

Ram day, II, 88. Ram Tart, II, 249. Rangha, river,

Romans on Manes,

Sacnficial implements, 60.

Kavata.

Rai,

Richardson, xvi. Rivers, Seven, 9.

to Ardvi Sfira Anihita.

Purity, Ixxxv, 55.

Qobad, king,

XXIII.

;

Siini countries, II, 227. Sairima, II, 62. n 2, 226.

255, 326, 328. Raoidhita, mount, II, 287.

countries, II, 226, 227. SainvflU, mount, II, 288. Saka, II, z6i. n 4.

Slma, man,

II, 69, 73, 146, 173,

Sainmyan

223, 255.

II, 195,

Sanaka, II, 146, 173. Saoka, genius, 215, 230, 231 13,

3<>,

;

II, 4,

35, 37, 48, 1 60.

Raoas->&ajman, man, II, 216, 219. Raosdya, country, II, 218.

Saokanta, mount, Saoshyarf, man,

Rapitvin, II, 159.

II,

352.

Ixvii,

Ixxix,

205;

;

11,165,167,184,189,195^2, 197, 21 1. n i, 220, 224. n 3, 226. n 3, 227, 270, 306. See Sdshyds. Srana, 221. n i. Sardar, 166. n 5. Sariphi, II, 65. n 2.

II, 6, 9, 15, 17, 36, 38, 40, 129,

Satava&sa, star, II, 9, 16, 92, 96, 190.

145, 152, 156, 1*4, 1*6, 168-178, 181, 191, 200, 244, 274, 283, 337, 342.

Satve^s, star, II, 89.

Rasa,

Rasastaf, genius, II,

18, 282.

Rashidaddin, xliii. Rashn Ya/t, II, 168-178.

Rashnu, genius,lxi, xcix, 48, 87. n 4 139,

Rask,

xxii.

Raspi.

See Rathwirkare.

Saukavastan, land,

II, 114.

Saungha, man, II, 218. Sauru, demon, Ixviii, Ixxii, Ixxxi, 135,218; 11,123,136,154,171.

Rlstare-vaghaatf, man, II, 209. Rata, genius, Ixx, 209 ; II, 5, I4 , 36, 37, 40, 330, 338.

Savahi, region, II, 210.

SavanghaviU, woman,

II, 62,

Rathwukare,priest,64,78,795 n, Ratu, pnest, 56, 91. Rava*/, man, II, 2x7. Raven, an incarnation of Victory,

Siyugdri, man, II, 71, 212. Scythes, II, 161. n 4. Scythian theory of Magism, Ivi. Seistan, land, II, 123. n 3, 288. n 2.

33 2.

236

;

of Glory, 394.

II,

216. 113,

355, 277-

Selm, man.

See Sainma.

INDEX TO VOLS. IV AND

xlui.

377

Spityura, man, II, 297. Sraosha, genius, Ixx, 87.

Seoses, man, xlv.

Shadow,

XXIII.

194,

S liaeta. 175*

208,216,217; 11,6,15,25,30,

Shagad, man, II, 297. n 5. Shahrinaz, II, 62. n 2. Shahnvar, II, 85. See Khshathra

38, 40, 129, 132, 145, 159-167 (Sr8sh YajtJ, 200, 227, 274, 327,

II, xxxiii, xxxvii.

Shapur

Shtz, land, xlvii, xlix. SeeSadis. Sid8s, II, 314. Stfidava, II, 288.

Si&dav, II, 288. n Stmaesi, II, 208.

151.

Shnfirgh, II, 173. n i, 203. n 4, 241. n 2. See Sinamrti and Salna.

Smamrii,54.n2 Smd, II, 146. n

II, 2.

;

i73.ni,2io.ni.

Soma,

18.

221.

Sozomenos,

Staota ysnya, II, 335. Star region, II, 73. n 2.

Stars, Ixxiv, 227; II, 9, 16, 89. 92, 176. Stipi,

220.

212;

II,

226;

II, 51, 241, 341.

Spendirmad, genius, II, 192. n i. Spend-dit, man, II, 329. n 3. Spengaghra, demon, Ixiii, 217. Speqgaurujka, man, II, 117, 280. Spesta, man, II, 217. Spetfta Armaiti, genius, Ix, Ixix, Ixxii, 13, 15, 20. n 4, 3 1, i TO, 207, 208;

11,5,14,31,32,33-1*1,36,37, 40, 49, 142, x8i| 274, 340.

Spewta Mainyu,

man, II, 217. 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 Yajt),i 7 7,349(SunN>iyu).

Space, luminous, Ixxxii; II, 12, 20. Spells,

II, 213.

Stivaaf,

Soul's fate after death, 314-321, 342-345. xlvi.

man,

225.

159-167.

Staotar vahutahe ashylhl, II, 211,

II,

See

Srvara, II, 293.

S8shy6s, II, 164.

169.

Srfita/-spadha,

Smerdis, xlvi. Snaoya, man, II, 203. Snlvidhaka, man, II, 296-297. Sodomy, 101-102.

Solomon,

Si tita?-fedhri,woman, II,i95.n 2,226.

Strdzah, xxx ; II, 1-20. Si-shti, 117. n 2. SkaTayaf-ratha, II, 210. Slavonian fire-worship, 168.

Sravah, 217. Srtraokhshan, man, II, 205. Sriravanghu, man, II, 215. Srit, woman, II, 204. n i. Sr6sh, 20. n 2 ; II, 9, 17. Sraosha.

Sr6sh Yajt Hadh6kht,

Singular dvandva, II, 81. Sinus, II, 82.

S6k-t6ra, II, 326.

332, 339-

Sraosha-varez, 56, 64, 78, 79, 91, 192; 11,332. Sraoshfi-jfeirana, xhv. n 3, 56. n 2,

vairya.

II, 10, 18, 34,

157,

man, II, 215. Susiana, land, II, 288. n 2. Sutfid Y&t, II, 152. n i. Syik-dmand, mount, II, 288. Sfiroyazata,

Syfcnak, man, II, 58.

Syimaka, mount,

fl, 288. II, 64.

Syivakhsh, prince,

222.

See Syavarshna.

Sylvarsha'na, prince, II, 67.

n 5,

1 14,

115,222,278,303-304,326. See Syivakhsh. Syavaspi, man, II, 213.

183, 187, 297, 35i. Spejgtd-da'ta, man, II, 207, 289. Speatd-khratu, man, II, 213.

Sabdabrahma,

Sphinx, 205. n 2. Spiritual weapons, 206.

Ta&ra, mount, II, 58, 175, 251, 289. Ta-hia, people, II, 227. n 2.

man, II, 204. Spitavarena, mount, II, 289. Spiti, man, II, 216. Spitdkf-i AfispdsSnin, II, 216.

man,

II, 297.

Tahmihif, prince, II, 252. n Tahmurath. prince, Ixxxii.

Spita'ma,

Spitfir,

II, 4.

prince, II, 60. 204, 252, 292, 326.

Takhma-Urupa,

TantfQhr, xcvi.

INDEX TO VOLS. IV AND "anuperetha, xcvi. "anya, land, II, 218. fathravawf, man, II, 79, 117, 280. fauru, demon, Ixxu, 135,218; 11,213.

fheopomp,

xliii.

kills

Fhraetaona,

Azi, xxiv, Ixni,

9; II,6l,63, 113, 321, 222. n

226.

242, 254, 277, 294, 307, 326 ; as a physician, 219. Thrimithvafff, man, II, 204. Thrijamrtita, 134. Thrfe, man, II, 218. 6,

Thrita, man, 219-223

See

II, 2 12.

;

Abhavazdah.

Thnti, woman,

II, 224.

Tigris, river, 3

II, 146.

n Time,

;

n 2,

173.

as the first principle, Ixxxh

sovereign, II, 10, 18, 34, 352 boundless, 207, 208.

;

Tir6-nakathwa, man, Ixiii,

""*

54.

92-109 (Tfr Yaxt), 157, 173- n

175, 284, 285, 351, 354Tfeyarjti, man, II, 206.

66.

Traitana, man, Ixiii. Tree of the eagle, II,

173.

2i2.n

n u,

71.

;

217,

and

19, 33.

283, 285, 287, 309-

Ushi-dhau, mount, II, 287, 302. mount, II, 101. See AH-

Uspaljta-sa&ia family, II, 219. Uspasnu, man, U, 216 Urta-warenah, man, II, 288. Ujta*zata, man, II, 214. Ujtra, man, II, 214.

UjtOnavand, land,

xlviii.

II, 215.

Va&ereta, land, 2, 7. VaSsaka, man, II, 67, 68. Vafra NavSza, man, II, 68, 78. n

326, 328.

See

Vafray/iu, mount, II, 288. Vafrdmand, mount, II, 288.

Vagereza, man, IL 213.

Tusa,man,II,66,68,2o6.ni,28o.n4. Tujnamaiti, woman, IL 225. Tychsen, xviii.

Udrya, mount, II, 289. Ukhshan, man, II, 215. Ukhsrtyaf-ereta, man, II, 79, 195. n 2, 220, 226. n i. Ukhshya/-nemah, man, 220, 226.

Vadhfe, woman, II, 225. Vagdhayangha, II, 210.

Turanians, II, 67, 71, 189, 226 Naotaras, II, 280-281. Tus, a city, 7, n 6. 66.

Ushi-darena, mount, II,

Uzya, man,

TflmSspa, man, II, 221.

man, II, Tusa.

Usenemab, man, U, 212, 225. Ushaoma, mount, II, 288.

Utayuti-Vi/kavi, man, II, 219. Uzava,king, II,22i,222.n 3, 329^4.

Tnta Aptya, man, Ixiii, 219. Tudhaska, mount, II, 288. n

216, 222, 303.

II,

Ujtavaiti, II, 225, 314.

Tortoise, to be killed, 167. Traditional teaching, II, 12, 19, 165,

Tfira, man, II, 62. 226. n 6.

Urvisni, 94. n i. Urvata#-nara, man, 21 ; II, 201, 204, 219. Usa, king, II, 65, 242. n i.

smd6m.

Ixviii, Ixxiv,

-si.*"***

II, 255, 326.

Usminara, man, II, 203, 215. Usnaka, man, II, 214.

II, 219.

92-109.

II,

Tirtrya, star,

Urva, land, 2. Urvakhshaya, man, Urvartn, 190. n i.

Us-hiffdu,

Tiridates, prince, xxxiv.

Ttr Yarf,

Unlawful unions, 174-175.

Upaman, duration of the, 145-151. Uriidhayaf, woman, II, 225. Urfidhu, man, U, 212. Urumiah, lake, II, 66. n 2, 300. n 2. Urunyd-vidhka, mount, II, 288.

Usadhan, king, See Kaus.

Timotheus, xh. n

XXIIT.

Ukhshy8ti, woman, Ulysses, II, 280.

II, 195.

II, 225.

Vah Bad, woman, II,

226. n 2. See Vanghu-tedhn. VahmaSdita, man, II, 213. Vai, the two, Ixv, Vliti-gaSsa, mount, II, 288. VtkhedhrakaS, mount, II, 288. Valkash, man, xxxiii, xxxiv, xxxv.

Vanand,star,II,89.ns. SeeVana#. Vanatf, star, II, 9, 16, 97. n 6, 175, 3io, 351. Vanara, man, II, 205.

Vaadaremaim, man,

II, 80.

INDEX TO VOLS. IV AND Vangh&para, 152. Vanghazdau, II, 301. Vanghu-dhata, man, II, 215. Vanghu-fedhri, woman, II, 195. n

Vtsadha, man, II, 210. Visah, man, II, 67. n 4. Vishaptatha, II,. 90. Vispa-taun airi, woman,

225, 226,

II,

307.

Vanguhi DSitya, river, xhx, ps.n 3, n 5. Var NSrang, II, 169, 170. n 3.

Vara (Yima's), 16-21. Vara Asabana, man, II, Varakasa, man, II, 212. Varasio, 210.

71.

Varaza, man, II, 203, 205.

II, 220.

Vareda^-gadman,

Varedaf-Avarenah, man, II, 220. Varedhakas, people, II, 117, 205. n 4, 280. Ixiii,

a, 9,

113;

See Varenya.

II, 254.

Viren^ana, bird,

II, 241.

Varenya Da&vas,lxvii, 136; 11,29,33, 59,136,144,154,197,234,251.

Viresha, bird, II, 296. Vareshava, II, 296. Vareshnu, II, 208.

Varesmapa, man,

VlrtSspa, man, II, 70. n i, 77, 78, 79, 8 r, 117, 204, 205. n 5,224. n 5, n 6, 257, 258. n i, 280. n 4, sacrifices to Asm, II, ; to Ahura, II, 282. Vijtasp Yart, II, 328-345. Vistauru, man, II, 71, 206. Vijve deva, 102. n i.

306, 308

measure, 187. Vivanghat,man, 10, n, 13

Iviii.

10,18,34,334; ;

207, 208

his

;

names, 249-

his Yart, II,

See Vai.

Vlyu, god, Ixiv. Vas&spa, man, II, 206.

Vazuta (fire), Veh, nver, 3.

Ixiv,

6, 10, 15,

!7, 32,

139,327;

Y1.XIV

3<$,

215

;

II.

38, 137,

(231-248);

his incarnations, 232-238. Vertae, people, II, 117. n 6.

Vibazu, measure, 120. Vidadifsh, region, II, 220. n i. Vidadhafebu, region, II, 123, 154, 171, 216.

V?da*-gou, man, II, 219. II, 288.

man, II, 215. VSdotu, demon, II, 143, 183. YSrlspa, man, II, 209. Vldi-sravab,

142, 198,

Vohu-nemah, man, II, 208, 213. Vohu-peresa, man, II, 218. Vohu-raoah, man, II, 204, 212. Vohu-iutra, man, II, 217. II, 213. Vohv-asti, man, II, 203, 211. Vologeses, king. See Valkash. Vouru-barejti, region, 216; II, 123, 154, 171, 217. n i, 220. n i.

Vehrkina, land, 2, 7. Vendidad, contents, IxxxiiL

Vidhvana, mount,

218, 297, 308, 351 ; door-keeper of Paradise, 213 ; his riches, 204 ; righteous man , 209 ; clothes, 210. Vohunazga, dog, 153, 156, 157, 161.

Vohu-vazdah,

Ixni, 216.

Verethraghna, genius,

II, 217,

Viyarjti, man, II, 206. Vohu-mand, god, Ix, Ixxii, 46, 207, 209; II, 4, 13, 30, 31, 35, 37, 39, 49, 88, 102.

Vasna, man, II, 188.

258-260

;

Vizare/a,demon,lxvui. n 7, 87. n4,2i 2.

II, 204, 219.

Varuna, god, xxix,

Ixiv, 87.

VJtanguhaiti, river, II, 72. Vitira, measure (?), 171. Vitasti,

II, 213.

Vasishfc&a, II, 224.

Vaya, 51. Vayu, genius,

;

221, 293, 294, 295.

Varesm6-raoah, man, Var^emkard, 16. n 4. Varjni, man, II, 213.

263.

Vispa-taurvashi, woman, II, 225. VJsperad, xxx; II, 165. n 2. Vfep6-dagva, 102. n r. Vtsp6-thaurv8-asti, man, II, 279. Visrfita, man, 217. Visrutara, man, II, 218.

279

Varena, land, Ivm,

II,

379

226.

II,

XXIII.

Vouru-barejti, region, 216; II, 123, 154, 171, 217. n 1,220. n i.

Vouru-Kasha,sea, Ixiii, 53, 54, 59. n4, 214,225, 226,227; II, 54, 63, IOI I0 3, <S4, 8r, 94, 9*j 99, "<>, 104, 106, 172, 173, 181, 194, 196.

Vouru-nemah, man, II, 220. Vouru-savah, man, II, 220. Vourusha, man, II, 288. Vrx'tra, demon, II, 141. n 3. Vntrahan, Ixiv. VySmbura, demon, II, 245. n Vyarjvaf, man, II, 210. Vyltana, man, II, 218.

INDEX TO VOLS. TV AND Walking without Kostf,

War implements, Wartburg

Zairyas, man, II, 213. II, 286-309.

199.

169.

n 5. SeeAban

battle, II, 72.

Water, 50, 53; II,8,i6. and Ardvi Sfira,

Zamyld Yart, Zand Avasta, xxx

xv; xxv; contents, age, xxxviu ; revealed to authenticity,

;

Zarathujtra, 204-2 18

meaning of the word, xxx. n

White Forest, II, 256. Wind, II, 18, 19, 353.

Zaada, demon,

Winter, disposal of the dead

in, 52.

Zanda

ravin, 132.

165.

Wolf, born of dogs, 161.

Woman,

Zarah

acquired, II,

12, 20.

delivered, xcu, 89-91.

Xanthus, on the Avesta,

Yldkart Zariran,

xii.

208.

xxiv, Ixxv, 12.

Yaqfit, xlviii.

Yasna, II, 165. n 2. Yajts,II,2i-345.

;

II, 23, 30,

112, 199, 200,

222,223,228; 11,26,38,43,50, 57, 59*

86, 97, 105,

;

8, 134,

201

II,

;

his

265-267,

279 (see Zartusht and Zoroastnan) ; reveals the Law, II, 324 ;

205; 11,11,19,300;

Fravashi, II, 351 ; his sons, 21. n 2 ; II, 204 ; his seed, II, 195 ; tempted, 204-207; leader of

men,

Yatha ami vairyd, 128 39, &c.

78, 79-

218

sacrifices, II, 74, 78,

his Glory,

founds the Law,

II, 205, 206.

Yatus, demons, Ixvi,

destroys theDalvas,! 1 , 304-305 ;

Ya&ur-gflu, man, II, 218. Ya^ata, Ixxx.

Yama, man,

sea, II, 302.

Zarathurtra's birth, xhx,

xcii.

Ixix, 199, 200.

Zaosha, man, II, 218. Zaotar, pnest, 63, 64. n Zaothra, Ixix.

menstruous,

to Vfe-

;

tlspa, II, 324. language, xxxvi.

NyayLr, II, 349, 356-357.

Wisdom, heavenly or

its

interpretation,

formula to cleanse, 140.

Weasel, 59. n

XXIII.

II, 105 ; ratumthe Yima his narcotic, II, 267 ; ;

Var, 3i

converseswiLhAshi, 11,274-275 ; with Ahura Mazda, II, 31, 32,

38,58,119,151,155, 162,207. 4, 224. n 3, n 4, 227, 228, 229,

161, 223, 232, 247, 253, 262.

Yazata, Ixxii, Ixxx, 86, 96, 100. Yazdgard's edict, xli; II, 26, 2. Yazishn, II, 319. n i. Yim'svar, II, 204, n i. Y ima, man, Ixxv, 7; legends of, 12-21, 216; II,59,6o.n 2, 112,221,252, 253, 276, 283 ; his Glory, 293 ; lost, 297; his lie, 297; sawed in

See Gamshgd.

twain, 297. Yfibta,

man,

II, 72, 216.

Yi^gy&ti, measure, 156. Yfikhtaspa, man, II, 212. Yukhtavairi, man, II, 205. YfLrta,

man,

II, 215.

See Uzava. II, 22 r n 9. ZSdmarg, 52, 95. n i. Zairi, demon, Ixxii, 135, 218. ZairiA", woman, II, 224. Zab, king,

Zammyangura, animal, Zamta, man, II, 204,

153.

Zairivain, pnnce, II, 80, 81, 205.

Zarathortr6tema, II, 149, 185. Zarazdata, man, II, 213.

Zaremaya, month,

II, 318.

Zarfr, prince, II, 80.

See

205.

Zairivairi.

Zartusht's sacrifice in Iran

Zarvindid, man, xli. n Zaurura, 27. Zaurva, man, 218. Zav, king, II, 329. n 4. Uzava.

Ve& xlix.

See Zab and

Zavan, man, II, 218. Zbaurvanf, man, II, 209. Zeredhd, mount, II, 287* Zervan, Ixxxii. n i. Zighri, man, II, 219. Zohak, demon, Ixv.

Zoroaster's Aoyt'o, li ; apocrypha, xiii, xhi. n i ; legend, Ixxvi. Zoroastrian sacrifice, II, 57. n 5, 68.

2, 78.

Zrayah,

II, 213.

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