I confess myself a Mazda-worshipper, and of Zarathustra’s order, a foe of the Daēvas, devoted to the lore of the Lord, for the holy Hāvani [1:1], the regulator of the ritual order (and its lord in its turn), for its sacrifice, homage, propitiation, and praise; (and I confess myself) for Sāvanghi and for Vīsya, the holy lords of the ritual order, for their sacrifice, homage, 368 propitiation, and praise, and for that of the Asnya, the day-lords of the days during daylight, and of the days in their length, for the Māhya, month-lords, and the Yāirya, year-lords, and for those of the especial seasons, and for the worship, homage, propitiation, and praise of that lofty lord who is the Ritual Righteousness (itself); yea, for the worship, homage, propitiation, and praise of the lords of the days, months, years, and seasons—for those lords of the ritual order who are of all the greatest, who are the regulators of the ritual at the time of Hāvani.
To Maidhyō-zaremya [2], the lord [or to Maidhyō-shema [2:1], the lord, or to Paitiśhahya [2:2], the lord, or to Ayāthrima [2:3], Maidhyāirya [2:4], or Hamaspathmaēdhaya], be propitiation, homage, and praise.
O ye Mazdayasnians who are here present! offer ye [3] this ritual service, and present ye the Myazda which is that of the Maidhyō-zaremaya, taking a piece of sound flesh from a choice beast, with a full flow of milk.
If ye are able to do this, (well); if ye are unable to do it, ye may take then (a portion) of some liquor of equal value, it matters not which it is, and have it consumed as it is proper; and so be ye discreet from your obedience, most correctly faithful in your speech, most saintly from your sanctity, best ordered in your exercise of power, least straitened by oppressions, heart-easy with rejoicings, most merciful of givers, most helpful to the poor, fulfilling most the ritual, the blest and longed-for Asha, (coy?) riches woman-minded (?) bringing (as reward). If ye can do this 369 and with vigour, (well); (5) if not, bring wood to the Ratu’s house. It matters not what kind, so it be well cut, and very dry, and in loads of fitting size. If that is possible, (well); if not, then let a man bring wood to the Ratu’s dwelling, and heap it up as high as the ear, or to reach the fore-shoulder, or with the fore-arm measure, (or at least as high as the end of the hanging hand). If that is possible, (well); (6) but if it has not been possible, then let the worshipper (with the mind’s offering) ascribe the power to him who rules the best, Ahura, (saying [4]): Wherefore for this cause verily we offer and ascribe the Sovereign Power to Ahura Mazda, who rules the best, and to Righteousness (the ritual and moral Order), and we complete our sacrifice to them. Thus is the Myazda offered with the well-timed prayer for blessings.
In case that a man does not give of the first Myazda which is that of the Maidhyō-zaremaya, O Spitama Zarathuśtra! the Ratu that has the right to that Myazda, and who has this person under his guidance, expels [5] that (false) disciple who has not his Myazda with him, as a man that does not worship, from the midst of the Mazda-worshippers. 8. In the case that a man does not give of the second Myazda, O Spitama Zarathuśtra! which is that of the Maidhyō-shema, then let [5:1] the Ratu to whom the Myazda should come, and who has the person under his guidance, expel that disciple, since he comes without his Myazda, as he would a man who refuses to recite his vows, from among the number of the Mazda-worshippers. 370 9. In the case that a man does not give of the third Myazda, O Spitama Zarathuśtra! which is that of Paitiśhahya, then let the Ratu who ought to receive that Myazda, and who has had the person under his guidance, expel that disciple which brings no Myazda, as a detected [6] reprobate, from among the number of the Mazdayasnians. 10. In case that a man does not offer of the fourth Myazda, O Spitama Zarathuśtra! which is that of the Ayāthrima, let the Ratu who ought to receive that Myazda, and who has the person under his guidance, expel that disciple, since he brings no Myazda, as a refuse [7] beast from among the number of the Mazdayasnians. 11. In the case that a man does not give of the fifth Myazda, which is that of the Maidhyāirya, then let the Ratu to whom that Myazda belongs as a perquisite, and who has that person under his guidance, expel him, since he brings no Myazda, as an alien [8], from among the number of the Mazdayasnians. 12. In case that a man does not give of the sixth Myazda, which is that of the Hamaspathmaēdhaya, O Spitama Zarathuśtra! let the Ratu to whom that Myazda belongs as a perquisite, and who has this person under his discipline to learn him the lore of Ahura, expel him, (as ignorant) since he brings no Myazda, from among the number of the Mazdayasnians. 13. And let him decry him afterwards without hesitation [9], and drive [10] him out; and let that Ratu lay upon him afterwards 371 the expiating deeds without reserve; and in accordance with these rules, let the disciple treat the Ratu. (Let him beware of failure to bring his Myazda, or if he fails let the disciple bear, as is befitting, what is due.) A blessing is Righteousness (called) the Best, it is weal, it is weal for this (man) when toward Righteousness Best there is right. 14. I bless with my prayer the royal Province-chiefs (who are faithful worshippers) of Ahura Mazda, the resplendent, the glorious, (beseeching) for superior strength for them, and for more important victory, and more influential rule, and desiring for them further authoritative power, and helpful support, and long duration to their reign, and the prolonged vitality of their frames, and health. 15. And I pray in my benediction for strength well-shaped and stately of growth, and which smites victoriously, Ahura-made, and crushing, and for an ascendency abundantly subduing all who are filled with furious hate, assaulting the evil-minded enemies, and destroying, as if at once, the deadly, godless [11] foes.
And I pray in my blessing that he (the province-governor) may conquer in victorious battles every malicious foe, and each malignant, profane in thoughts, and words, and actions, (17) that he may indeed be constantly victorious in his own religious thoughts. and words, and deeds, and unvarying in the smiting of every foe, and of every Daēva-worshipper, and that he may, as he proceeds [12], be well rewarded, and of good repute, possessing a far-foreseeing preparation of the soul. 18. And I pray with blessings thus: Live thou long and blessed be 372 thou, ‘hail’ to thee; live for the aid of holy men, and for the crushing of the evil; and I pray for Heaven (for thee) the best world of the saints, shining, all glorious. And thus may it happen as I pray— [13]. 19. And I bless in my prayer the sacrifice, and homage, and the strength, and swiftness of the day-lords during daylight, and of the lords of the days in their length, of the month-lords, and the year-lords, and of the lords of the seasons [14] (in their course), and for the worship, homage, propitiation, and praise of the lofty lord who is the Righteous Ritual itself, and of those lords of the ritual who are of all the greatest, and who are the lords of the ritual at the time of Hāvani, for Maidhyō-zaremaya the lord, [(or) for Maidhyō-shema the lord, (or) for Paitiśhahya [14:1] the lord, or for Ayāthrima, Maidhyāirya, or Hamaspathmaēdhaya [14:2]+ 3]
As the Ahū is (revered and) to be chosen, so (is) the Ratu (one who rules) from the Righteous Order, a creator of mental goodness, and of life’s actions done for Ahura, and the Kingdom (is) to Mazda, which to the poor may offer a nurturer.
I confess myself a Mazda-worshipper—for the praise of Ahura Mazda, the resplendent, the glorious, and of the Bountiful Immortals, for the bountiful and 373 holy Gāthas which rule in the ritual order. (Propitiation and praise be) to the Gātha Ahunavaiti, and to the Gātha Uśtavaiti, to the Gātha Speṇtā-mainyu, and to the Gātha Vohu-khshathra, and to the Gātha Vahiśtōiśti. 2. Propitiation to the Fravashis of the saints, the mighty, overwhelming, even to those of the saints of yore, who held the primeval faith (the Gāthic faith), and to those of the next of kin.
We sacrifice to Ahura Mazda, the resplendent, the glorious; and we sacrifice to the Amesha Speṇta who rule aright, and who dispose (of all aright). And we sacrifice to the bounteous and holy Gāthas, which rule (as the first) in the ritual order.
We sacrifice to the Gātha Ahunavaiti, the holy, as it rules in the ritual order; and we sacrifice to the Gātha Uśtavaiti, the holy, as it rules in the ritual order; and we sacrifice to the Gātha Speṇtā-mainyu, the holy, as it rules in the ritual order; and we sacrifice to the Gātha Vohu-khshathra, the holy, as it rules in the ritual order; and we sacrifice to the Gātha Vahiśtōiśti, the holy, as it rules in the ritual order. 4 = Yt. XIII, 49-52 [16].
I confess myself a Mazda-worshipper, of Zarathuśtra’s order, a foe to the Daēvas, devoted to the lore of the Lord, for Rapithwina, the holy lord of the ritual order, for sacrifice, homage, propitiation, and praise, and for Frādaṭ-fshu [18] and Zaṇtuma [19], 374 the holy lord(s) of the ritual order. 2. And to Ahura Mazda, the resplendent, the glorious, and to the Bountiful Immortals, be propitiation, and to Asha Vahiśta (who is Righteousness the Best), and to the Fire, Ahura Mazda’s son, and to all the holy Yazads, heavenly and earthly, and to the Fravashis of the saints, the mighty and overwhelming—.
For thus did Ahura Mazda speak to Spitama Zarathuśtra the word which was spoken for the ritual time of the Rapithwina, (saying): Ask us, O holy Zarathuśtra [20], what are Thy questions to be asked of us [21], for Thy question is as that mighty one when Thy ruler speaks his mighty wish [20:1]. 4. Then Zarathustra asked Ahura Mazda: O Ahura Mazda, most bountiful [22] creator of the material worlds and holy! what does that man acquire, what does he merit, what reward shall there be for that man (5) who shall recite the Rapithwina office with the Rapithwina prayer for blessing, and who shall sacrifice with [23] the Rapithwina office with hands (well) washed, and with (well) washed mortars, with the Baresman spread, and with Haoma high uplifted, and with fire brightly flaming, with Ahuna-vairya loud intoned, with Haoma-moistened tongue, and with a body Mãthra-bound? 6. And Ahura Mazda answered him: As the wind from the southern quarter, O Spitama! causes the entire material world to advance and to increase, and as it will bless it [24], rejoice it, and cause it to progress [25], such a like reward does such a man receive, (7) who 375 recites the Rapithwina-ratu with the Rapithwina blessing, and sacrifices with [26] it with (well) washed hands, and mortars, with Baresman spread, and Haoma lifted, with fire brightly flaming, and with Ahuna-vairya loud intoned, and with Haoma-moistened tongue, and a body Mãthra-bound! 8. Thus hath Ahura Mazda declared to Spitama Zarathuśtra the word which (should be) spoken at the Rapithwina time. 9, 10. (See Ā. I, 14-19.)
The name of the season at the time present, when the text is recited, is to be used. ↩︎ ↩︎ ↩︎ ↩︎ ↩︎
Bring ye, O these Mazdayasnians! ↩︎
Or, ‘because we offer.’ ↩︎
Not ‘renders him (detected) among the Mazdayasnians;’ compare for form aṇtarē-mrūyē; see also fra-dasti and fra-perenaoiti; also the present may be used for the imperative. ↩︎ ↩︎
Possibly ‘having a breast burnt by the ordeal,’ and so ‘detected;’ or ‘hot-breasted, vehement’ (?); comp. uras. ↩︎
It may be ‘(his) excluded beast,’ or ‘his stray beast’ (?). ↩︎
Or, possibly, ‘he is rejected when offering himself as arrived from the settlements’ (?). ↩︎
‘Without recoiling.’ ↩︎
Syazdayōiṭ. ↩︎
Unfriendly and untrue; ‘*avratyá.’ ↩︎
Recall yōi zazeṇtē vanghāu sravahī. ↩︎
See Y. XXXV, 2. The Ahuna follows. ↩︎
The name varies with the season in which the sacrifice is made. ↩︎ ↩︎ ↩︎
Recited during the days called after the Gāthas, the last five of the year. A long period of time must have elapsed since the Gāthas were composed, as they probably were not originally ‘five,’ and yet seem to have been only remembered as such. ↩︎ ↩︎
Verses 5, 6 = Ā. I, 14-18; for verse 6, see verses 1, 2; also see Ā. I, 19. ↩︎
To be recited on the third day (Ardibahiśt) of the first month (Fravardin). ↩︎ ↩︎
A genius who furthered cattle. ↩︎
The genius of the Zaṇtu, presiding over this Gāh Rapithvin. ↩︎
Ahmāi; see Y. XLIII, 10 with ehmā. ↩︎
Insert ‘spirit.’ ↩︎
Or, ‘to.’ ↩︎
Saoshyatica; or can saoshyaṇti be a locative absolute, preserving a fuller form? ↩︎
Or, ‘causes it to enter into helpful joy’ (?). ↩︎
Or, ‘to.’ ↩︎