To Vohu-Manō [3]; to Peace [4], whose breath is friendly [5], and who is more powerful to destroy than all other creatures [6]; to the heavenly Wisdom [7], made by Mazda; and to the Wisdom acquired through the ear [7:1], made by Mazda.
To Asha-Vahiśta, the fairest [8]; to the much-desired Airyaman, made by Mazda [9]; to the instrument made by Mazda [10]; and to the good Saoka [11], with eyes of love [12], made by Mazda and holy.
To Khshathra-vairya; to the metals [13]; to Mercy and Charity.
To the good Speṇta-Ārmaiti [14], and to the good Rāta [15], with eyes of love, made by Mazda and holy.
To Haurvatāṭ [16], the master; to the prosperity of the seasons and to the years, the masters of holiness.
To Ameretāṭ [17], the master; to fatness and flocks; to the plenty of corn; and to the powerful Gaokerena [18], made by Mazda.
(At the gāh Rapithwin): to Asha-Vahiśta and to Ātar [22], the son of Ahura Mazda [23] 6 (At the gāh Uzīren): to Apãm Napāṭ [24], the tall lord, and to the water made by Mazda [25].
(At the gāh Aiwisrūthrem): to the Fravashis [26] of the faithful, and to the females that bring forth flocks of males [27]; to the prosperity of the seasons; to the well-shapen and tall-formed Strength, to Verethraghna [28], made by Ahura, and to the crushing Ascendant [29].
(At the gāh Ushahin): to the holy, devout, fiend-smiting Sraosha [30], who makes the world grow; to Rashnu Raziśta [31], and to Arśtāṭ [32], who makes the world grow, who makes the world increase [33].
To Ātar, the son of Ahura Mazda; to the Glory and to the Weal, made by Mazda; to the Glory of the Aryas [35], made by Mazda; to the awful Glory of the Kavis [36], made by Mazda.
To Ātar, the son of Ahura Mazda; to king Husravah [37]; to the lake of Husravah [38]; to Mount Āsnavaṇṭ [39], made by Mazda; to Lake Caēcasta [40], made by Mazda; to the Glory of the Kavis, made by Mazda [41].
To Ātar, the son of Ahura Mazda; to Mount Raēvaṇṭ [42], made by Mazda; to the Glory of the Kavis, made by Mazda [43].
To Ātar, the beneficent, the warrior; the God who is a full source of Glory, the God who is a full source of healing.
To Ātar, the son of Ahura Mazda, with all Ātars [44]; to the God Nairyō-Sangha [45], who dwells in the navel of kings [46].
To the good Waters, made by Mazda; to the holy water-spring Ardvi Anāhita [47]; to all waters made by Mazda; to all plants made by Mazda.
To the undying, shining, swift-horsed Sun [48].
To the Moon that keeps in it the seed of the Bull [49]; to the only-created Bull [50]; to the Bull of many species [51].
To Tiśtrya [52], the bright and glorious star; to the powerful Satavaēsa [53], made by Mazda, who pushes waters forward; to the stars, made by Mazda, that have in them the seed of the waters, the seed of the earth, the seed of the plants [54]; to the star Vanaṇṭ [55], made by Mazda; to those stars that are seven in number, the Haptōiriṇgas [56], made by Mazda, glorious and healing.
To the body of the Cow, to the soul of the Cow, to the powerful Drvāspa [57], made by Mazda and holy.
To Mithra [56:1], the lord of wide pastures, who has a thousand ears and ten thousand eyes, a God invoked by his own name; to Rāma Hvāstra [58].
To the holy, strong Sraosha [59], who is the incarnate Word, a mighty-speared and lordly God.
To Rashnu Raziśta [60]; to Arśtāṭ [61], who makes the 10 world grow, who makes the world increase; to the true-spoken speech, that makes the world grow.
To the awful, overpowering Fravashis of the holy ones [62].
To the well-shapen, tall-formed Strength; to Verethraghna [63], made by Ahura; to the crushing Ascendant.
To Rāma Hvāstra [64]; to Vayu [64:1], who works highly [65] and is more powerful to destroy than all other creatures: to that part of thee, O Vayu, that belongs to Speṇta-Mainyu [66]; to the sovereign Sky, to the Boundless Time [67], to the sovereign Time of the long Period s.
To the most right Cista [68], made by Mazda and holy; to the good Law [68:1] of the worshippers of Mazda.
To Ashi Vanguhi [69]; to the good Cisti [70]; to the good Erethe [71]; to the good Rasãstāṭ [72]; to the Weal and Glory, made by Mazda; to Pāreṇdi [73], of the light chariot; to the Glory of the Aryas made by Mazda; to the kingly Glory made. by Mazda; to that Glory that cannot be forcibly seized [74], made by Mazda; to the Glory of Zarathuśtra, made by Mazda.
To Arśtāṭ [75], who makes the world grow; to Mount Ushi-darena [76], made by Mazda, the seat of holy happiness.
To the bounteous Earth; to these places, to these fields; to Mount Ushi-darena [76:1], made by Mazda, the seat of holy happiness; to all the mountains made by Mazda, that are seats of holy happiness, of full happiness; to the kingly Glory made by Mazda; 12 to that Glory that cannot be forcibly seized [78], made by Mazda.
To the holy, righteousness-performing Mãthra Speṇta [79]; to the Law opposed to the Daēvas, the Law of Zarathuśtra; to the long-traditional teaching [80]; to the good Law of the worshippers of Mazda; to the Devotion to the Mãthra Speṇta; to the understanding that keeps [81] the Law of the worshippers of Mazda; to the knowledge of the Mãthra Speṇta; to the heavenly Wisdom made by Mazda; to the Wisdom acquired through the ear [82] and made by Mazda.
To the eternal [83] and sovereign luminous space [84]; to the bright Garō-nmāna [85]; to the sovereign place of eternal Weal [86]; to the Cinvaṭ-bridge [87], made by Mazda; to the tall lord Apãm Napāṭ [88] and to the water made by Mazda; to Haoma [89], of holy birth; to the pious and good Blessing; to the awful cursing thought of the wise [90]; to all the holy Gods of the 13 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 [91]; to every God invoked by his own name [92].
We sacrifice unto the bright and glorious Ahura Mazda; we sacrifice unto the Amesha-Speṇtas, the all-ruling, the all-beneficent.
We sacrifice unto Vohu-Manō, the Amesha-Speṇta; we sacrifice unto Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures. We sacrifice unto the heavenly Wisdom, made by Mazda; we sacrifice unto the Wisdom acquired through the ear, made by Mazda.
We sacrifice unto Asha-Vahiśta, the fairest, the Amesha-Speṇta; we sacrifice unto the much-desired Airyaman; we sacrifice unto the instrument made by Mazda; we sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy.
We sacrifice unto Khshathra-Vairya, the Amesha-Speṇta; we sacrifice unto the metals; we sacrifice unto Mercy and Charity.
We sacrifice unto the good Speṇta Ārmaiti; we sacrifice unto the good Rāta, with eyes of love, made by Mazda and holy.
We sacrifice unto Haurvatāṭ, the Amesha-Speṇta; we sacrifice unto the prosperity of the seasons. We sacrifice unto the years, the holy and masters of holiness.
We sacrifice unto Ameretāṭ, the Amesha-Speṇta; we sacrifice unto fatness and flocks; we sacrifice unto the plenty of corn; we sacrifice unto the powerful Gaokerena, made by Mazda.
(At the gāh Hāvan): We sacrifice unto Mithra, the lord of wide pastures; we sacrifice unto Rāma Hvāstra.
(At the gāh Uzīren): We sacrifice unto Apãm Napāṭ, the swift-horsed, the tall and shining lord, the lord of the females; we sacrifice unto the water made by Mazda and holy.
(At the gāh Aiwisrūthrem): 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 15 seasons; we sacrifice unto the well-shapen and tall-formed Strength; we sacrifice unto Verethraghna, made by Mazda; we sacrifice unto the crushing Ascendant.
(At the gāh 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 Raziśta; we sacrifice unto Arśtāṭ, who makes the world grow, who makes the world increase.
We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Speṇtas, the all-ruling, the all-beneficent.
We sacrifice unto Ātar, the son of Ahura Mazda; we sacrifice unto the Glory, made by Mazda; we sacrifice unto the Weal, made by Mazda; we sacrifice unto the Glory of the Aryas, made by Mazda; we sacrifice unto the awful Glory of the Kavis, made by Mazda.
We sacrifice unto Ātar, the son of Ahura Mazda; we sacrifice unto king Husravah; we sacrifice unto the lake of Husravah; we sacrifice unto Mount Āsnavaṇṭ, made by Mazda; we sacrifice unto Lake Caēcasta, made by Mazda; we sacrifice unto the awful Glory of the Kavis, made by Mazda.
We sacrifice unto Ātar, the son of Ahura Mazda; we sacrifice unto Mount Raēvaṇṭ, made by Mazda; we sacrifice unto the awful Glory of the Kavis, made by Mazda.
We sacrifice unto Ātar, the son of Ahura Mazda; we sacrifice unto Ātar, the beneficent, the warrior. 16 We sacrifice unto that God, who is a full source of glory. We sacrifice. unto that God, who is a full source of healing.
We sacrifice unto Ātar, the son of Ahura Mazda; we sacrifice unto all Fires; we sacrifice unto the God, Nairyō-Sangha, who dwells in the navel of kings.
We sacrifice unto the good Waters, made by Mazda and holy; we sacrifice unto the holy water-spring Ardvi Anāhita; we sacrifice unto all waters, made by Mazda and holy; we sacrifice unto all plants, made by Mazda and holy.
We sacrifice unto the Moon that keeps in it the seed of the Bull. We sacrifice unto the Soul and Fravashi of the only-created Bull; we sacrifice unto the Soul and Fravashi of the Bull of many species.
We sacrifice unto Tiśtrya, the bright and glorious star; we sacrifice unto the powerful Satavaēsa, made by Mazda, who pushes waters forward; we sacrifice unto all the Stars that have in them the seed of the waters; we sacrifice unto all the Stars that have in them the seed of the earth; we sacrifice unto all the Stars that have in them the seeds of the plants; we sacrifice unto the Star Vanaṇṭ, made by Mazda; we sacrifice unto those stars that are seven in number, the Haptōiriṇgas, made by Mazda, glorious and healing; in order to oppose the Yātus and Pairikas.
We sacrifice unto the soul of the bounteous Cow; we sacrifice unto the powerful Drvāspa, made by Mazda and holy.
We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Speṇtas, the all-ruling, the all-beneficent.
We sacrifice unto Mithra, the lord of wide pastures, who has a thousand ears and ten thousand eyes, a God invoked by his own name; we sacrifice unto Rāma Hvāstra.
We sacrifice unto the holy, tall-formed, fiend-smiting, world-increasing Sraosha, holy and master of holiness.
We sacrifice unto Rashnu Raziśta; we sacrifice unto Arśtāṭ, who makes the world grow, who makes the world increase; we sacrifice unto the true-spoken speech that makes the world grow.
We sacrifice unto the well-shapen, tall-formed Strength; we sacrifice unto Verethraghna, made by Ahura; we sacrifice unto the crushing Ascendant.
We sacrifice unto Rāma Hvāstra; we sacrifice unto the holy Vayu; we sacrifice unto Vayu, who works highly and is more powerful to destroy than all other creatures. Unto that part of thee do we sacrifice, O Vayu, that belongs to Speṇta-Mainyu. 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, bounteous Wind; we sacrifice unto the wind that blows below; we sacrifice unto the wind that blows above; we sacrifice unto the wind that blows before; we sacrifice unto the wind that blows behind. We sacrifice unto the manly Courage.
We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Speṇtas.
We sacrifice unto the most right Cista, made by Mazda and holy; we sacrifice unto the good Law of the worshippers of Mazda.
We sacrifice unto Ashi Vanguhi, the bright, high, strong, tall-formed, and merciful; we sacrifice unto the Glory made by Mazda; we sacrifice unto the Weal made by Mazda. We sacrifice unto Pāreṇdi, of the light chariot; we sacrifice unto the Glory of the Aryas, made by Mazda; we sacrifice 19 unto the awful kingly Glory, made by Mazda; we sacrifice unto that awful Glory, that cannot be forcibly seized, made by Mazda; we sacrifice unto the Glory of Zarathuśtra, made by Mazda.
We sacrifice unto Arśtāṭ, who makes the world grow; we sacrifice unto Mount Ushi-darena, made by Mazda, a God of holy happiness.
We sacrifice unto the shining Heavens; we sacrifice unto the bright, all-happy, blissful abode of the holy ones.
We sacrifice unto the Earth, a beneficent God; we sacrifice unto these places, unto these fields; we sacrifice unto Mount Ushi-darena, made by Mazda, a God of holy happiness; we sacrifice unto all the mountains, that are seats of holy happiness, of full happiness, made by Mazda, the holy and masters of holiness; we sacrifice unto the awful kingly Glory, made by Mazda; we sacrifice unto the awful Glory that cannot be forcibly seized, made by Mazda.
We sacrifice unto the Mãthra Speṇta, of high glory; we sacrifice unto the Law opposed to the Daēvas; we sacrifice unto the Law of Zarathuśtra; we sacrifice unto the long-traditional teaching; we sacrifice unto the good Law of the worshippers of Mazda; we sacrifice unto the Devotion to the Mãthra Speṇta; we sacrifice unto the understanding that keeps the Law of the worshippers of Mazda; we sacrifice unto 20 the knowledge of the Mãthra Speṇta; we sacrifice unto the heavenly Wisdom, made by Mazda; we sacrifice unto the Wisdom acquired through the ear and made by Mazda.
We sacrifice unto the eternal and sovereign luminous space; we sacrifice unto the bright Garō-nmāna; we sacrifice unto the sovereign place of eternal Weal; we sacrifice unto the Cinvaṭ-bridge, made by Mazda; we sacrifice unto Apãm Napāṭ, the swift-horsed, the high and shining lord, who has many wives; and we sacrifice unto the water, made by Mazda and holy; we sacrifice unto the golden and tall Haoma; we sacrifice unto the enlivening Haoma, who makes the world grow; we sacrifice unto Haoma, who keeps death far away; we sacrifice unto the pious and good Blessing; we sacrifice unto the awful, powerful, cursing thought of the wise, a God; we sacrifice unto all the holy Gods of the heavenly world; we sacrifice unto all the holy Gods of the material world.
I praise, I invoke, I meditate upon, and we sacrifice unto the good, strong, beneficent Fravashis of the holy ones [93].
See Yt. I, 1-23. ↩︎
See Yt. II. ↩︎
See Yt. I, 24-33. ↩︎
Ākhśti does not so much mean Peace as the power that secures peace; see note 4. ↩︎
Hãm-vaiṇti, from hãm-vā (Yt. X, 141); possibly from van, to strike: ‘Peace that smites.’ ↩︎
Taradhātem anyāiś dāmãn, interpreted: tarvīnītārtūm min zakī ān dāmān pun anāshtīh akár kartan (Phl. Comm.), ‘more destroying than other creatures, to make Non-peace (Anākhśti) powerless.’ ↩︎
Āsnya khratu, the inborn intellect, intuition, contrasted with gaoshō-srūta khratu, the knowledge acquired by hearing and learning. There is between the two nearly the same relation as between the parāvidyā and aparāvidyā in Brahmanism, the former reaching Brahma in se (parabrahma), the latter śabdabrahma, the word-Brahma (Brahma as taught and revealed). The Mobeds of later times interpreted their name Magūś, مجوس, as meaning, ‘men without ears,’ ماگوش, ‘pour insinuer que leur Docteur avait puisé toute sa science dans le ciel et qu’il ne l’avait pas apprise par l’ouïe comme les autres hommes’ (Chardin, III, 130; ed. Amsterdam). ↩︎ ↩︎
See Yt. III. ↩︎
See Vend. XXII. ↩︎
The ‘golden instrument’ mentioned in Nyāyiś I, 8. ↩︎
A personification of the Ormazdean weal; cf. Vend. XXII, 3 [8], and Yt. XIII, 42. ↩︎
Vouru-dōithra, kāmak dōisr; she is ‘the genius of the good 5 eye, mīnōī hucaśmīh’ (Vend. XIX, 36 [523]), the reverse of the evil eye (Yasna LXVII, 62 [LXVIII, 22]; cf. Études Iraniennes, II, 182). ↩︎
Vend. Introd. IV, 33; Ormazd et Ahriman, §§ 202-206. ↩︎
Ibid. ↩︎
Vend. Introd. IV, 30. ↩︎
See Yt. IV. ↩︎
See Vend. Introd. IV, 34. ↩︎
The white Hōm, or plant of immortality; see Vend. Introd. IV, 28. ↩︎
See Gāhs. ↩︎
See Yt. X. ↩︎
See Yt. XV. Cf. Yasna I, 3 (7-9), where Mithra and Rāma are invoked in company with the genius of the Hāvani period of the day. ↩︎
The Genius of Fire. ↩︎
Cf. Yasna I, 4 (10-12), where Asha-Vahiśta and Ātar are invoked in company with the genius of the Rapithwin period of the day. ↩︎
Literally ‘the Son of the Waters;’ he was originally the Fire of lightning, as born in the clouds (like the Vedic Apām napāt); he still appears in that character, Yt. VIII, 34; he is for that reason ‘the lord of the females’ because the waters were considered as females (cf. Yasna XXXVIII, 1 [2]). But, as napāṭ means also ‘navel’ (the same words having often the two meanings of navel’ and offspring;’ cf. nābhi in the Vedas and the Zend nāfyō, ‘offspring,’ from nāfa ‘navel’), Apãm Napāṭ was interpreted as ‘the spring of the waters, the navel of the waters,’ which was supposed to be at the source of the Arvand (the Tigris; Neriosengh ad Yasna I, 5 [15]); cf. Yt. V, 72. ↩︎
Cf. Yasna I, 5 [13-15]. ↩︎
See Yt. XIII. ↩︎
Perhaps better: ‘to the flocks of Fravashis of the faithful, men and women.’ ↩︎
The Genius of Victory; see Yt. XIV. ↩︎
Cf. Yasna I, 6 [16-19]. ↩︎
See Yt. XI and Vend. Introd. IV, 31; Farg. XVIII, 14 seq. ↩︎
The Genius of Truth; see Yt. XII. ↩︎
Truth; see Yt. XVIII. ↩︎
Cf. Yasna I, 7 [20-23]. ↩︎
The day before Ādar (Dai is the Persian (دی, ‘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 7 rule of Ahura and the Amesha-Speṇtas, like the first day; they have therefore no name of their own and are named from the day that follows. The month was divided into four weeks, the first two numbering seven days, the last two numbering eight. ↩︎
Or better the Glories of the Aryas’ (Eramdeśaśrīṇām): the Glory or Hvarenō (Vend. Introd. IV, II, p. lxiii, note 1) is threefold, according as it illuminates the priest, the warrior, or the husbandman. Yaśt XIX is devoted to the praise of the Hvarenō. ↩︎
Or ‘the awful kingly glory:’ Kavi means a king, but it is particularly used of the kings belonging to the second and most celebrated of the two mythical dynasties of Iran. The Kavis succeeded the Paradhāta or Pēshdādians, and Darius Codomanes was supposed to be the last of them. For an enumeration of the principal Kavis, see Yt. XIII, 132 seq. The Hvarenō alluded to in this clause is the Hvarenō of the priest; ‘it is the fire known as Ādaraprā [Ādar Frobā]; or better Ādar Farnbag: see Études Iraniennes, II, 84; its object is the science of the priests; by its help priests become learned and clever’ (Sanskrit transl. to the Ātash Nyāyish). ↩︎
See Yt. V, 41, note. ↩︎
See Yt. XIX, 56. ↩︎
A mountain in Adarbaijān (Bundahiś XII, 26), where king Husravah settled the fire Gushasp. ↩︎
See Yt. V, 49. ↩︎
The glory of the warriors, the fire known as Ādar Gushasp or Gushnasp; with its help king Husravah destroyed the idol-temples near Lake Cēcast, and he settled it on Mount Āsnavaṇṭ (Bund. XVII, 7). ↩︎
A mountain in Khorāsān on which the Burzīn fire is settled (Bund. XII, 18). ↩︎
‘The fire known as Ādaraburajāmihira [Ādar Burzīn Mihir]; its object is the science of husbandry.’ King Guśtāsp established it on Mount Raēvaṇṭ (Bund. XVII, 8). ↩︎
All sorts of fires. See another classification, Yasna XVII, II [63-67] and Bundahiś XVII, 1. ↩︎
See Vend. XXII, 7. ↩︎
The fire Nairyō-sangha, as the messenger of Ahura, burns hereditarily in the bosom of his earthly representative, the king. ↩︎
See Yt. V. ↩︎
See Yt. VI. ↩︎
See Yt. VII and Vend. XXI, I, text and note. ↩︎
Aēvō-dāta gāuś; see Vend. l. l. and Bundahiś IV. ↩︎
Pouru-saredha gāuś: the couple born of the seed of the 9 only-created Bull, and from which arose two hundred and eighty species (Bund. XI, 3). ↩︎
See Yt. VIII. ↩︎
See Yt. VIII, 9. ↩︎
See Yt. XII, 29-31. ↩︎
See Yt. VIII, 12. ↩︎
See Yt. IX. ↩︎
See Yt. XV. ↩︎
See Yt. XI. ↩︎
See Yt. XII. ↩︎
See Yt. XVIII. ↩︎
See Yt. XIII. ↩︎
See Yt. XIV. ↩︎
Powerfully. ↩︎
See Yt. XV, 1. ↩︎
See Vend. Introd. IV, 39 and lxxxii, 1. ↩︎
See Yt. XVII. ↩︎
Religious knowledge, wisdom (farjānak; nirvānajṇānam). ↩︎
Thought (cittam). ↩︎
Thoughtfulness (cittasthiti). ↩︎
The keeper of treasures; cf. Vend. Introd. IV, 30. ↩︎
Ahvaretem hvarenō: ‘the hvarenō of the priests: that it cannot be forcibly seized means that one must take possession of it through virtue and righteous exertion’ (Neriosengh and Pahl. Comm. to Yasna I and IV, 14 [42]). ↩︎ ↩︎
See Yt. XVIII. ↩︎
See Yt. XIX. ↩︎
The Holy Word. ↩︎
Daregha upayana: the Genius of Teaching (śixām adṛśyarūpiṇīm; Yasna I, 12 [401). ↩︎
In memory. ↩︎
See above, § 2. ↩︎
Or boundless (anaghra; the Parsi anērān). ↩︎
Or Infinite Light; see Vend. Introd. p. lxxxii and Bund. I. 2. ↩︎
The abode of Ahura Mazda; see Vend. XIX, 32. ↩︎
See Vend. XIX, 36, note 1. ↩︎
See Vend. XIX, 29, note 3. ↩︎
See Sīrōzah II, 7, note. ↩︎
See Vend. Introd. IV, 28. ↩︎
‘The blessing (āfriti) is twofold: one by thought, one by words; the blessing by words is the more powerful; the curse 13 (upamana) in thought is the more powerful’ (Neriosengh ad Yasna I, 15 [44]). Upamana is the same as the Vedic manyu. ↩︎
See Yt. XIII, 0. ↩︎
In contradistinction to general invocations. ↩︎
Cf. Yasna XXVI, 1. ↩︎