[1]. May Ahura Mazda be rejoiced! May Angra Mainyu be destroyed! by those who do truly what is the foremost wish (of God [2]).
I praise well-thought, well-spoken, and well-done thoughts, words, and deeds. I embrace all good thoughts, good words, and good deeds; I reject all evil thoughts, evil words, and evil deeds.
I give sacrifice and prayer unto you, O Amesha-Speṇtas! 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 [3].
I recite the ‘Praise of Holiness [4]:’
‘Ashem Vohū: Holiness is the best of all good. Well is it for it, well is it for that holiness which is perfection of holiness!’
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura [5]; 23 For sacrifice [6], prayer, propitiation, and glorification unto [Hāvani] [7], the holy and master of holiness;
For sacrifice, prayer, propitiation, and glorification unto [Sāvanghi and Vīsya] [8], 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 [9];
Unto AHURA MAZDA, bright and glorious, be propitiation, with sacrifice, prayer, propitiation, and glorification.
Yathā ahū vairyō: The will of the Lord is the law of holiness: the riches of Vohū-Manō shall be given to him who works in this world for Mazda, and wields according to the will of Ahura the power he gave him to relieve the poor.
Zarathuśtra asked Ahura Mazda: 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
'What of the Holy Word is the strongest? What is the most victorious? What is the most glorious? What is the most effective?
‘What is the most fiend-smiting? What is the best-healing? What destroyeth best the malice of Daēvas and Men? What maketh the material world best come to the fulfilment of its wishes [10]? What freeth the material world best from the anxieties of the heart [11]?’ 24 3. Ahura Mazda answered: 'Our Name, O Spitama Zarathuśtra! who are the Amesha-Speṇtas, that is the strongest part of the Holy Word; that is the most victorious; that is the most glorious; that is the most effective;
‘That is the most fiend-smiting; that is the best-healing; that destroyeth best the malice of Daēvas 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.’
Then Zarathuśtra said: 'Reveal unto me that name of thine, O Ahura Mazda! that is the greatest, the best, the fairest, the most effective, the most fiend-smiting, the best-healing, that destroyeth best the malice of Daēvas and Men;
‘That I may afflict all Daēvas and Men; that I may afflict all Yātus and Pairikas [12]; that neither Daēvas nor Men may be able to afflict me; neither Yātus nor Pairikas.’
Ahura Mazda replied unto him: 'My name is the One of whom questions are asked [13], O holy Zarathuśtra!
'My second name is the Herd-giver [14].
'My third name is the Strong One [15].
'My fourth name is Perfect Holiness [16].
'My fifth name is All good things created by Mazda, the offspring of the holy principle. 'My sixth name is Understanding [17];
'My twelfth name is AHURA (the Lord) [18].
'My fourteenth name is He in whom there is no harm [19].
'My sixteenth name is He who makes the true account [20].
'Worship me, O Zarathuśtra, by day and by 26 night, with offerings of libations well accepted [21]. I will come unto thee for help and joy, I, Ahura Mazda; the good, holy Sraosha will come unto thee for help and joy; the waters, the plants, and the Fravashis of the holy ones will come unto thee for help and joy.
'If thou wantest, O Zarathuśtra, to destroy the malice of Daēvas and Men, of the Yātus and Pairikas, of the oppressors, of the blind and of the deaf [22], of the two-legged ruffians [23], of the two-legged Ashemaoghas [24], of the four-legged wolves;
And of the hordes with the wide front, with the many spears [25], with the straight spears, with the spears uplifted, bearing the spear of havock; then, recite thou these my names every day and every night.
'I am the Keeper [26] I am the Creator and the Maintainer [27]; I am the Discerner [28]s; I am the most beneficent Spirit.
'My name is the Āthravan [29]; my name is the most Āthravan-like of all Āthravans.
'My name is the Protector; my name is the Well-wisher; my name is the Creator; my name is the Keeper; my name is the Maintainer.
'My name is the King who rules at his will; 28 my name is the King who rules most at his will.
'My name is the liberal King [32]; my name is the most liberal King.
'My name is the good Keeper; my name is He who destroys malice; my name is He who conquers at once; my name is He who conquers everything; my name is He who has shaped everything [33].
'My name is Holiness; my name is the Great One; my name is the good Sovereign; my name is the Best of Sovereigns.
'My name is the Wise One; my name is the Wisest of the Wise; my name is He who does good for a long time.
'And he who in this material world, O Spitama Zarathuśtra! shall recite and pronounce those names of mine [34] either by day or by night; 29 17. 'He who shall pronounce them, when he rises up or when he lays him down; when he lays him down or when he rises up; when he binds on the sacred girdle [35] 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;
'That man, neither in that day nor in that night, shall be wounded by the weapons of the foe who rushes Aēshma-like [36] and is Druj-minded; not the knife, not the cross-bow, not the arrow, not the sword, not the club, not the sling-stone [37] shall reach and wound him.
'But those names shall come in to keep him from behind and to keep him in front [38], from the Druj unseen, from the female Varenya fiend [39], from the evil-doer [40] bent on mischief [41], and from that fiend who is all death, Angra Mainyu. It will be as if there were a thousand men watching over one man [42].
’ “Who is he who will smite the fiend in order to maintain thy ordinances? Teach me clearly thy 30 rules for this world and for the next, that Sraosha may come with Vohu-Manō and help whomsoever thou pleasest [43].”
'Hail to the Glory of the Kavis [44]! Hail to the Airyanem Vaējah [45]! Hail to the Saoka [46], made by Mazda! Hail to the waters of the Dāitya [47]! Hail to Ardvi [48], the undefiled well! Hail to the whole world of the holy Spirit!
'Yathā ahū vairyō: The will of the Lord . . . . [49]
'Ashem Vohū: Holiness is the best of all good. . . . [50]
'We worship the Ahuna Vairya [51]. We worship Asha-Vahiśta, most fair, undying, and beneficent [52]. We worship Strength and Prosperity and Might and Victory and Glory and Vigour [53]. We worship Ahura Mazda, bright and glorious.
'Yēnghē hātãm [54]: All those beings [55] of whom Ahura Mazda knows the goodness [56] for a sacrifice 31 [performed] in holiness, all those beings, males [57] and females [58], do we worship.
'I bless the sacrifice and the prayer unto Ahura Mazda, bright and glorious, and his strength and vigour [59]
(Bahman Yaśt [60].)
'O Zarathuśtra! keep thou for ever that man who is friendly [to me] from the foe unfriendly [to me]! Do not give up that friend unto the stroke (of the foe), unto vexations to be borne; wish no harm unto that man who would offer me a sacrifice, be it ever so great or ever so small, if it has reached unto us, the Amesha-Speṇtas.
'Here is Vohu-Manō, my creature, O Zarathuśtra! here is Asha-Vahiśta, my creature, O Zarathuśtra! here is Khśathra-Vairya, my creature, O Zarathuśtra! here is Speṇta-Ārmaiti, my creature, O Zarathuśtra! here are Haurvatāṭ and Ameretāṭ, who are the reward of the holy ones [61], when freed from their bodies, my creatures, O Zarathuśtra!
'Thou knowest this, and how it is, O holy Zarathuśtra! from my understanding and from my knowledge; namely, how the world first began [62], and how it will end [63].
'A thousand remedies, ten thousand remedies [64]!
'[We worship] the well-shapen, tall-formed Strength; Verethraghna, made by Ahura; the crushing Ascendant [65], and Speṇta-Ārmaiti.
'And with the help of Speṇta-Ārmaiti, break ye [66] asunder their [67] malice, turn their minds astray, bind their hands, make their knees quake against one another, bind their tongues [68].
‘When, O Mazda! shall the faithful smite the wicked [69]? When shall the faithful smite the Druj? When shall the faithful smite the wicked?’
Then Zarathuśtra said: 'I threw you back into the earth [70], and by the eyes of Speṇta-Ārmaiti [71] the ruffian was made powerless [72].
'We worship the powerful Gaokerena [73], made by Mazda; the powerful Gaokerena, made by Mazda.
'We worship the mountain that gives understanding, that preserves understanding [74]; [we worship it] by day and by night, with offerings of libations well-accepted [75].
'We worship that creation [of Ahura’s], Speṇta-Ārmaiti; and the holy creations of that creature and of Asha [Vahiśta], that are foremost in holiness [76].
'Here I take as lord and master [77] the greatest of all, Ahura Mazda; to smite the fiend Angra Mainyu to smite Aēśma of the wounding spear [78]; to smite the Māzainya fiends 6; to smite all the Daēvas and the Varenya fiends [79]; to increase Ahura Mazda, 34 bright and glorious; to increase the Amesha-Speṇtas; to increase the star Tiśtrya [80], the bright and glorious; to increase the faithful men; to increase all the holy creatures of the Beneficent Spirit.
'Ashem Vohū: Holiness is the best of all good. . . . [81]
'[Give] unto that man [82] brightness and glory, give him health of body, give him sturdiness of body, give him victorious strength of body, give him full welfare of wealth, give him a virtuous [83] offspring, give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones [84].
'May it come according to my blessing [85]!
'A thousand remedies, ten thousand remedies [86]! (three times.)
'We worship the well-shapen, tall-formed Strength, and Verethraghna, made by Mazda, and the crushing Ascendant [87].
'We worship Rāma Hvāstra, and Vayu who works highly and is more powerful to destroy than all other creatures. That part of thee do we worship, O Vayu, that belongs to Speṇta Mainyu. We worship the sovereign Sky, the boundless Time, and the sovereign Time of the long Period [88].
May Ahura Mazda be rejoiced [89]! . . . .
Ashem Vohū: Holiness is the best of all good [89:1] . . . .
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness [89:2] . . . .
[90]. To Ahura Mazda, bright and glorious, and to the Amesha-Speṇtas;
To Vohu-Manō; to Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures; to the heavenly Wisdom, made by Mazda, and to the Wisdom acquired through the ear, made by Mazda;
[91]. To Asha-Vahiśta, the fairest; to the much-desired Airyaman; to the instrument made by Mazda; and to the good Saoka, with eyes of love, made by Mazda and holy; 36 To Khshathra-Vairya; to the metals; to Mercy and Charity.
[92]. To the good Speṇta-Ārmaiti, and to the good Rāta, with eyes of love, made by Mazda and holy;
To Haurvatāṭ, the master; to the prosperity of the seasons and to the years, the masters of holiness;
And to Ameretāṭ, the master; to fatness and flocks; to the plenty of corn; and to the powerful Gaokerena, made by Mazda.
[93]. (At the Gāh Hāvan): To Mithra, the lord of wide pastures and to Rāma Hvāstra.
[94]. (At the Gāh Aiwisrūthrem): To the Fravashis of the faithful and to the females that bring forth flocks of males; to the prosperity of the seasons; to the well-shapen and tall-formed Strength; to Verethraghna, made by Ahura, and to the crushing Ascendant.
(At the Gāh Uśahin): To the holy, devout, fiend-smiting Sraosha, who makes the world grow; to Rashnu-Raziśta and to Arśtāṭ, who makes the world grow, who makes the world increase [94:1];
[95] We sacrifice unto Ahura Mazda, bright and glorious; 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.
[96]. 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; we sacrifice unto the metals; we sacrifice unto Mercy and Charity.
[97]. 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.
[98]. (At the Gāh Hāvan): We sacrifice unto 38 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 holy waters, made by Mazda.
[99]. (At the Gāh Aiwisrūthrem): We sacrifice unto the good, powerful, beneficent Fravashis of the faithful; we sacrifice unto the females who bring forth flocks of males; we sacrifice unto the prosperity of the seasons; we sacrifice unto the well-shapen, tall-formed Strength; we sacrifice unto Verethraghna, made by Mazda; we sacrifice unto the crushing Ascendant.
(At the Gāh Uśahin): 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.
Who is he in whose house, O Spitama Zarathuśtra! every Druj is destroyed, every Druj perishes, when he pronounces these words [102]:
[103] . . . . . . . . . ?
It is he who takes the seven Amesha-Speṇtas, 39 the all-ruling, the all-beneficent, as a shield [104] against his enemies.
We worship the Law of the worshippers of Mazda; we worship the waters coming in the shape of a horse [105], made by Mazda.
-15. He has renounced trespasses and faults, O Zarathuśtra! he has renounced all trespasses and faults [106], O Zarathuśtra! when he throws down [107] the destroyer of Vohu-Manō and his words [108], with a hundred times hundredfold, with a many times manifold preaching and smiting, and he takes away the Law of Mazda, that was carried away as a prisoner [109], from the hands of the [ungodly], who are destroyed by his strength.
Of Vohu-Manō; of Peace, whose breath is friendly [110] . . . .
Of Asha-Vahiśta, the fairest; of the much-desired Airyaman [111] . . . .
Of Khshathra-Vairya, of the metals [111:1] . .
Of the good Speṇta-Ārmaiti and of the good Rāta [112]. . . .
Of Haurvatāṭ, the master [112:1] . . . .
Of Ameretāṭ, the master [112:2] . . . .
(At the Gāh Hāvan): Of Mithra [113] . . . .
(At the Gāh Rapithwin): Of Asha-Vahiśta [113:1] . . .
(At the Gāh Uzīren): Of the high lord Apãm Napāṭ [113:2] . . . .
(At the Gāh Aiwisrūthrem): Of the Fravashis of the faithful [114] . . .
(At the Gāh Uśahin): Of the holy, devout, fiend-smiting Sraosha, who makes the world grow; of Rashnu-Raziśta and of Arśtāṭ, who makes the world grow, who makes the world increase.
Give unto that man [115] brightness and glory, give him health of body, give him sturdiness of body, give him victorious strength of body, give him full welfare of wealth, give him a virtuous offspring, give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones.
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness [117] . . . . 42 Unto Asha-Vahiśta, the fairest; unto the much-desired Airyaman, made by Mazda, and unto the good Saoka, with eyes of love, made by Mazda and holy [118];
Yathā ahū vairyō: The will of the Lord is the law of holiness [119]. . . .
Ahura Mazda spake unto Spitama Zarathuśtra, saying: 'That thou mayest increase Asha-Vahiśta, O Spitama Zarathuśtra! 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 [120]—for the sacrifice and invocation of us, the Amesha-Speṇtas [121]’ . . . .
Zarathuśtra said: 'Say unto me the right words, such as they are, O Ahura Mazda! that I may increase Asha-Vahiśta, with hymns of praise, 43 with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration,—once to abide in the shining luminous space, in the beautiful abodes,—for the sacrifice and invocation of you, the Amesha-Speṇtas.
[122]. '. . . . I proclaim Asha-Vahiśta: if I proclaim Asha-Vahiśta, then easy is the way to the abode of the other Amesha-Speṇtas [123], which Ahura Mazda keeps with Good Thoughts, which Ahura Mazda keeps with Good Words, which Ahura Mazda keeps with Good Deeds [124];
'(Easy is the way to the Garō-nmāna of Ahura Mazda): the Garō-nmāna is for the holy souls, and no one of the wicked can enter the Garō-nmāna and its bright, wide, holy ways; (no one of them can go) to Ahura Mazda.
'The Airyaman prayer [125] smites down the strength of all the creatures of Angra Mainyu, of the Yātus and Pairikas [126]. It is the greatest of spells, the best of spells, the very best of all spells; the 44 fairest of spells, the very fairest of all spells; the fearful one amongst spells, the most fearful of all spells; the firm one amongst spells, the firmest of all spells; the victorious one amongst spells, the most victorious of all spells; the healing one amongst spells, the best-healing of all spells.
'One may heal with Holiness, one may heal with the Law, one may heal with the knife, one may heal with herbs, one may heal with the Holy Word: amongst all remedies this one is the healing one that heals with the Holy Word; this one it is that will best drive away sickness from the body of the faithful: for this one is the best-healing of all remedies [127].
'Sickness fled away [before it], Death fled away; the Daēva fled away, the Daēva’s counter-work [128] fled away; the unholy Ashemaogha [129] fled away, the oppressor of men fled away.
'The brood of the Snake fled away; the brood of the Wolf fled away; the brood of the Two-legged [130] fled away. Pride fled away; Scorn fled away; Hot Fever fled away; Slander fled away; Discord fled away; the Evil Eye fled away.
'The most lying words of falsehood fled away; the Jahi [131], addicted to the Yātu, fled away; the 45 Jahi, who makes one pine [132], fled away; the wind that blows from the North [133] fled away; the wind that blows from the North vanished away.
'He it is who smites me that brood of the Snake, and who might smite those Daēvas by thousands of thousands, by ten thousands of ten thousands; he smites sickness, he smites death, he smites the Daēvas, he smites the Daēva’s counter-work, he smites the unholy Ashemaogha, he smites the oppressor of men.
'He smites the brood of the Snake; he smites the brood of the Wolf; he smites the brood of the Two-legged. He smites Pride; he smites Scorn; he smites Hot Fever; he smites Slander; he smites Discord; he smites the Evil Eye.
'He smites the most lying words of falsehood; he smites the Jahi, addicted to the Yātu; he smites the Jahi, who makes one pine. He smites the wind that blows from the North; the wind that blows from the North vanished away.
'He it is who smites me that brood of the Two-legged, and who might smite those Daēvas, by thousands of thousands, by ten thousands of ten thousands. Angra Mainyu, who is all death, the worst-lying of all Daēvas, rushed from before him
'He exclaimed, did Angra Mainyu: "Woe is me! Here is the god Asha-Vahiśta, who will smite the sickliest of all sicknesses, who will afflict the sickliest of all sicknesses; 46 ’ "He will smite the deadliest of all deaths, he will afflict the deadliest of all deaths;
’ "He will smite the most counter-working of all counter-works, he will afflict the most counter-working of all counter-works;
’ "He will smite the most oppressive of the oppressors of men, he will afflict the most oppressive of the oppressors of men.
’ "He will smite the snakiest of the Snake’s brood, he will afflict the snakiest of the Snake’s brood;
’ "He will smite the most wolfish of the Wolf’s brood, he will afflict the most wolfish of the Wolf’s brood;
’ "He will smite the worst of the two-legged brood, he will afflict the worst of the two-legged brood;
’ "He will smite the most lying words of falsehood, he will afflict the most lying words of falsehood; 47 ’ "He will smite the Jahi, addicted to the Yātu, he will afflict the Jahi, addicted to the Yātu;
’ “He will smite the wind that blows from the North, he will afflict the wind that blows from the North.”
[134]. 'The Druj will perish away, the Druj will perish; the Druj will rush, the Druj will vanish. Thou perishest away to the regions of the North, never more to give unto death the living world of the holy spirit [135].
'For his brightness and glory I will offer unto him a sacrifice worth being heard [136], namely, unto Asha-Vahiśta, the fairest, the Amesha-Speṇta. Unto Asha-Vahiśta, the fairest, the Amesha-Speṇta, we offer up the libations, the Haoma and meat [137], the baresma [138], the wisdom of the tongue [139], the holy spells [140], the speech, the deeds [141], the libations, and the rightly-spoken words.
'Yēṇhē hātãm: All those beings of whom Ahura Mazda knows the goodness [142] . . . .
'Yathā ahū vairyō: The will of the Lord is the law of holiness . . . . 48 'I bless the sacrifice and prayer and the strength and vigour of Asha-Vahiśta, the fairest; of the much-desired Airyaman, made by Mazda; and of the good Saoka, with eyes of love, made by Mazda and holy [143].
'Ashem Vohū: Holiness is the best of all good [144] . . . .
‘[Give] unto that man [145] brightness and glory, give him health of body; . . . . give him the bright, all-happy, blissful abode of the holy Ones.’
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness [146] . . . . .
Unto Haurvatāṭ, the master; unto the prosperity 49 of the seasons and unto the years, the masters of holiness [147],
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 [148].
Ahura Mazda spake unto Spitama Zarathuśtra, saying: 'I created for the faithful the help, the enjoyments, the comforts, and the pleasures of Haurvatāṭ. We unite them with him who would come up to thee as one of the Amesha-Speṇtas, as he would come to any of the Amesha-Speṇtas, Vohu-Manō, Asha-Vahiśta, Khshathra-Vairya, Speṇta-Ārmaiti, Haurvatāṭ, and Ameretāṭ.
'He who against the thousands of thousands of those Daēvas, against their ten thousands of ten thousands, against their numberless myriads would invoke the name of Haurvatāṭ, as one of the Amesha-Speṇtas, he would smite the Nasu, he would smite Haśi [149], he would smite Baśi [149:1], he would smite Saēni [149:2], he would smite Būji [149:3].
[150]. 'I proclaim the faithful man as the first [of men]; if I proclaim the faithful man as the first 50 [of men] [151], then Rashnu Raziśta [152], then every heavenly Yazata of male nature in company with the Amesha-Speṇtas will free the faithful man [153]
'From the Nasu, from Haśi, from Gaśi [154], from Saēni, from Būji; from the hordes with the wide front, from the hordes with the many spears uplifted, from the evil man who oppresses, from the wilful sinner [155], from the oppressor of men, from the Yātu, from the Pairika, from the straying way.
‘How does the way of the faithful turn and part from the way of the wicked [156]?’
Ahura Mazda answered: 'It is when a man pronouncing my spell, either reading [157] or reciting it by heart, draws the furrows [158] and hides [159] there himself, [saying]:
“I will smite thee, O Druj! whomsoever thou art, whomsoever thou art amongst the Drujes that come in an open way, whomsoever thou art amongst the Drujes that come by hidden ways, whomsoever thou art amongst the Drujes that defile by contact; whatsoever Druj thou art, I smite thee away from the Aryan countries; whatsoever Druj thou art, I bind thee; I smite thee down, O Druj! I throw thee down below, O Druj!” 51 7. 'He draws [then] three furrows [160]: I proclaim him one of the faithful; he draws six furrows [160:1]: I proclaim him one of the faithful; he draws nine furrows [160:2]: I proclaim him one of the faithful.
'The names of those (Amesha-Speṇtas) smite the men turned to Nasus [161] by the Drujes; the seed and kin of the deaf [162] are smitten, the scornful [163] are dead, as the Zaotar Zarathuśtra blows them away to woe [164], however fierce, at his will and wish, as many as he wishes.
'From the time when the sun is down he smites them with bruising blows; from the time when the sun is no longer up, he deals deadly blows on the Nasu with his club struck down, for the propitiation and glorification of the heavenly gods.
'O Zarathuśtra! let not that spell be shown to any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Āthravan to his pupil [165] in black hair, devoted to the good law, who, devoted to the good law, holy [166] and brave, stills all the Drujes [167].
'For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Haurvatāṭ, the Amesha-Speṇta. Unto Haurvatāṭ, the Amesha-Speṇta, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the 52 holy spells, the speech, the deeds, the libations, and the rightly-spoken words.
'I bless the sacrifice and prayer, and the strength and vigour of Haurvatāṭ, the master; of the prosperity of the seasons and of the years, the masters of holiness.
‘[Give] unto that man [168]’ brightness and glory, . . . . give him the bright, all happy, blissful abode of the holy Ones.’
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani]. the holy and master of holiness . . .
Unto the good Waters, made by Mazda; unto the holy water-spring ARDVI ANĀHITA; unto all waters, made by Mazda; unto all plants, made by Mazda [169],
Ahura Mazda spake unto Spitama Zarathuśtra, saying: 'Offer up a sacrifice, O Spitama Zarathuśtra! unto this spring of mine, Ardvi Sūra Anāhita, the wide-expanding [170] and health-giving, who hates the Daēvas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material world; the life-increasing [171] and holy, the herd-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country-increasing and holy;
'Who makes the seed of all males pure [172], who makes the womb of all females pure for bringing forth [173], who makes all females bring forth in safety, who puts milk into the breasts of all females in the right measure and the right duality;
'The large river, known afar, that is as large as the whole of the waters that run along the earth; that runs powerfully from the height Hukairya [174] down to the sea Vouru-Kasha [175].
'All the shores of the sea Vouru-Kasha are 55 boiling over, all the middle of it is boiling over, when she runs down there, when she streams down there, she, Ardvi Sūra Anāhita, who has a thousand cells and a thousand channels [176]: 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.
'I, Ahura Mazda, brought it down with mighty vigour, for the increase of the house, of the borough, of the town, of the country, to keep them, to maintain them, to look over them, to keep and maintain them close.
'Then Ardvi Sūra Anāhita, O Spitama Zarathuśtra! proceeded forth from the Maker Mazda. Beautiful were her white arms, thick as a horse’s shoulder or still thicker; beautiful was her . . . . [177], and thus came she, strong, with thick arms, thinking thus in her heart:
’ "Who will praise me? Who will offer me a sacrifice, with libations cleanly prepared and well-strained, together with the Haoma and meat? To whom shall I cleave, who cleaves unto me, and thinks with me, and bestows gifts upon me, and is of good will unto me? [178]"
'For her brightness and glory, I will offer her 56 a sacrifice worth being heard; I will offer up unto the holy Ardvi Sūra Anāhita a good sacrifice with an offering of libations;—thus mayest thou advise us when thou art appealed to! Mayest thou be most fully worshipped, O Ardvi Sūra Anāhita! 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.
'Yēṇhē hātãm [179]: All those beings of whom Ahura Mazda . . . .
'Offer up a sacrifice, O Spitama Zarathuśtra! unto this spring of mine, Ardvi Sūra Anāhita, the wide-expanding and health-giving, who hates the Daēvas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material world; the life-increasing and holy, the herd-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country-increasing and holy [180];
'Who drives forwards on her chariot, holding the reins of the chariot. She goes driving, on this chariot, longing for men [181] and thinking thus in her heart: “Who will praise me? Who will offer me a sacrifice, with libations cleanly prepared and well-strained, together with the Haoma and meat? To whom shall I cleave, who cleaves unto me, and thinks with me, and bestows gifts upon me, and is of good will unto me?”
'For her brightness and glory, I will offer her a sacrifice, worth being heard [182] . . . .
'Offer up a sacrifice, O Spitama Zarathuśtra! unto this spring of mine, Ardvi Sūra Anāhita [183]. . . .
'Whom four horses carry, all white, of one and the same colour, of the same blood, tall, crushing down the hates of all haters, of the Daēvas and men, of the Yātus and Pairikas, of the oppressors, of the blind and of the deaf [184].
'Strong and bright, tall and beautiful of form, who sends down by day and by night a flow of motherly [185] waters as large as the whole of the waters that run along the earth, and who runs powerfully [186].
'To her did the Maker Ahura Mazda offer up a sacrifice [187] in the Airyana Vaējah, by the good river Dāitya [188]; 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 [189].
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may bring the son of Pourushaspa, the holy Zarathuśtra, to think after my law, to speak after my law, to do after my law!”
'Ardvi Sūra Anāhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and begging that she would grant him that boon.
'To her did Haoshyangha, the Paradhāta [190], offer up a sacrifice on the enclosure [191] of the Hara [192], with a hundred male horses, a thousand oxen, and ten thousand lambs.
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may become the sovereign lord of all countries, of the Daēvas and men, of the 59 Yātus and Pairikas, of the oppressors, the blind and the deaf; and that I may smite down two thirds [193] of the Daēvas of Māzana [194] and of the fiends of Varena [195].”
Ardvi Sūra Anāhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'To her did Yima Khshaēta [196], the good shepherd, offer up a sacrifice from the height Hukairya [197], with a hundred male horses, a thousand oxen, ten thousand lambs.
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may become the sovereign lord of all countries, of the Daēvas and men, of the Yātus and Pairikas, of the oppressors, the blind and the deaf; and that I may take from the Daēvas both 60 riches and welfare, both fatness and flocks, both weal and Glory [198].”
'Ardvi Sūra Anāhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'To her did Aži Dahāka [199], the three-mouthed, offer up a sacrifice in the land of Bawri [200], with a 61 hundred male horses, a thousand oxen, and ten thousand lambs.
'He begged of her a boon, saying: “Grant me this boon, O good, most beneficent Ardvi Sūra Anāhita! that I may make all the seven Karshvares of the earth empty of men.”
'Ardvi Sūra Anāhita did not grant him that boon, although he was offering libations, giving gifts, sacrificing, and entreating her that she would grant him that boon.
'To her did Thraētaona [201], the heir [202] of the valiant Āthwya clan, offer up a sacrifice in the four-cornered Varena [203], with a hundred male horses, a thousand oxen, ten thousand lambs.
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may overcome Aži Dahāka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses [204], that most powerful, fiendish Druj, 62 that demon, baleful to the world, the strongest Druj that Angra Mainyu created against the material world, to destroy the world of the good principle [205]; and that I may deliver his two wives, Savanghavāc and Erenavāc [206], who are the fairest of body amongst women, and the most wonderful creatures in the world [207].”
Ardvi Sūra Anāhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'To her did Keresāspa [208], the manly-hearted, offer up a sacrifice behind the Vairi Pisanah [209], with a 63 hundred male horses, a thousand oxen, ten thousand lambs.
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may overcome the golden-heeled Gaṇdarewa [210], though all the shores of the sea Vouru-Kasha are boiling over; and that I may run up to the stronghold of the fiend on the wide, round earth, whose ends lie afar.”
'Ardvi Sūra Anāhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'To her did the Turanian murderer, Frangrasyan [211], offer up a sacrifice in his cave under the earth [212], with a hundred male horses, a thousand oxen, ten thousand lambs.
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may seize hold of that Glory [213], that is waving in the middle of the sea Vouru-Kasha [213:1] and 65 that belongs to the Aryan people, to those born and to those not yet born, and to the holy Zarathuśtra.”
'To her did the great, most wise Kavi Usa [214] offer up a sacrifice from Mount Erezifya [215], with a hundred male horses, a thousand oxen, ten thousand lambs.
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may become the sovereign lord of all countries, of the Daēvas and men, of the Yātus and Pairikas, of the oppressors, the blind and the deaf.”
'Ardvi Sūra Anāhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'To her did the gallant Husravah [216], he who 66 united the Aryan nations into one kingdom [217], offer up a sacrifice behind the Caēcasta lake [218], the deep lake, of salt waters [219], with a hundred male horses, a thousand oxen, ten thousand lambs.
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may become the sovereign lord of all countries, of Daēvas and men, of the Yātus and Pairikas, of the oppressors, the blind and the deaf; and that I may have the lead in front of all the teams [220] and that he may not pass through [221] the forest [222], he, the murderer [223], who now is fiercely [224] striving against me [225] on horseback [226].”
'Ardvi Sūra Anāhita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'To her did the valiant warrior Tusa [227] offer 67 worship on the back of his horse [228], begging swiftness for his teams, health for his own body, and that he might, watch with full success [229] those who hated him, smite down his foes, and destroy at one stroke his adversaries, his enemies, and those who hated him [230].
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may overcome the gallant sons of Vaēsaka [231], by the castle Khshathrō-saoka, that stands high up on the lofty, holy Kangha [232]; 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 Sūra Anāhita granted him that boon [233], as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'To her did the gallant sons of Vaēsaka offer up a sacrifice in the castle Khshathrō-saoka, that stands high up on the lofty, holy Kangha, with a hundred male horses, a thousand oxen, ten thousand lambs.
'They begged of her a boon, saying: “Grant us this, O good, most beneficent Ardvi Sūra Anāhita! that we may overcome the valiant warrior Tusa, and that we may smite of the Aryan people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads [234].”
'The old [235] Vafra Navāza worshipped her, when the strong fiend-smiter, Thraētaona, flung him up in the air in the shape of a bird, of a vulture [236].
'He went on flying, for three days and three nights, towards his own house; but he could not, he could not turn down. At the end of the third night, when the beneficent dawn came dawning up, then he prayed unto Ardvi Sūra Anāhita, saying:
’ “Ardvi Sūra Anāhita! do thou quickly hasten helpfully and bring me assistance at once. I will offer thee a thousand libations, cleanly prepared and well strained, along with Haomas and meat, by the brink of the river Rangha, if I reach alive the earth made by Ahura and my own house.”
'Ardvi Sūra Anāhita hastened unto him in the shape of a maid, fair of body, most strong, tall-formed, high-girded, pure, nobly born of a glorious race, wearing shoes up to the ankle, wearing a golden . . . . [237], and radiant [238].
'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 Sūra Anāhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, entreating that she would grant him that boon [239].]
'To her did Jāmāspa [240] offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, when he saw the army of the wicked, of the worshippers of the Daēvas, coming from afar in battle array.
'He asked of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may be as constantly victorious as any one of all the Aryans [241].”
'Ardvi Sūra Anāhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'To her did Ashavazdah, the son of 71 Pourudhākhśti [242], and Ashavazdah and Thrita, the sons of Sāyuždri [243], offer up a sacrifice, with a hundred horses, a thousand oxen, ten thousand lambs, by Apãm Napāṭ, the tall lord, the lord of the females, the bright and swift-horsed [244].
'They begged of her a boon, saying: "Grant us this, O good, most beneficent Ardvi Sūra Anāhita! that we may overcome the assemblers of the Turanian Dānus [245], Kara Asabana [246], and Vara Asabana, and the most mighty Dūraēkaēta, in the battles of this world [247].
'Ardvi Sūra Anāhita granted them that boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant them that boon.
'Vistauru, the son of Naotara [248], worshipped 72 her by the brink of the river Vītanghuhaiti [249], with well-spoken words, speaking thus:
’ “This is true, this is truly spoken, that I have smitten as many of the worshippers of the Daēvas as the hairs I bear on my head. Do thou then, O Ardvi Sūra Anāhita! leave me a dry passage, to pass over the good Vītanghuhaiti.”
'Ardvi Sūra Anāhita hastened unto him in the shape of a maid, fair of body, most strong, tall-formed, high-girded, pure, nobly born of a glorious race, wearing shoes up to the ankle, with all sorts of ornaments and radiant [250]. A part of the waters she made stand still, a part of the waters she made flow forward, and she left him a dry passage to pass over the good Vītanghuhaiti [251].
[79. 'Ardvi Sūra Anāhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon [252].]
'To her did Yōiśta, one of the Fryanas [253], 73 offer up a sacrifice with a hundred horses, a thousand oxen, ten thousand lambs on the Pedvaēpa [254] of the Rangha.
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may overcome the evil-doing Akhtya, the offspring of darkness, and that I may answer the ninety-nine hard riddles that he asks me maliciously, the evil-doing Akhtya, the offspring of darkness.”
'Ardvi Sūra Anāhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'Whom Ahura Mazda the merciful ordered thus, saying: "Come, O Ardvi Sūra Anāhita, come from those stars [255] down to the earth made by Ahura, 74 that the great lords may worship thee, the masters of the countries, and their sons.
’ "The men of strength [256] will beg of thee swift horses and supremacy of Glory.
’ "The Āthravans who read [257] and the pupils of the Āthravans will beg of thee knowledge and prosperity, the Victory made by Ahura, and the crushing Ascendant.
'Then Ardvi Sūra Anāhita came forth, O Zarathuśtra! down from those stars to the earth made by Mazda; and Ardvi Sūra Anāhita spake thus:
"O pure, holy Zarathuśtra! 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.”
'Zarathuśtra asked Ardvi Sūra Anāhita: “O Ardvi Sūra Anāhita! 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 75 he may not make thee run up into the heavens, above the sun [259]; and that the Serpent [260] may not injure thee with . . . . [261], with . . . . [262], with . . . . [263], and . . . . poisons [264].”
'Ardvi Sūra Anāhita answered: "O pure, holy Spitama! this is the sacrifice wherewith thou shalt worship me, this is the sacrifice wherewith thou shalt worship and forward me, from the time when the sun is rising to the time when the sun is setting.
’ "Of this libation of mine thou shalt drink, thou who art an Āthravan, who hast asked and learnt the revealed law, who art wise, clever, and the Word incarnate.
’ "Of this libation of mine let no foe drink, no man fever-sick, no liar, no coward, no jealous one, no woman, no faithful one who does not sing the Gāthas, no leper to be confined [265].
’ "I do not accept those libations that are drunk in my honour by the blind, by the deaf, by the wicked, by the destroyers, by the niggards, by the . . . . [266], nor any of those stamped with those characters which have no strength for the holy Word [267].
’ “Let no one drink of these my libations who is hump-backed or bulged forward; no fiend with decayed teeth [268].”
'Then Zarathuśtra asked Ardvi Sūra Anāhita “O Ardvi Sūra Anāhita! What becomes of those libations which the wicked worshippers of the Daēvas bring unto thee after the sun has set [269]?”
'Ardvi Sūra Anāhita answered: “O pure, holy Spitama Zarathuśtra! howling, clapping, hopping, and shouting [270], six hundred and a thousand Daēvas, who ought not to receive that sacrifice [271], receive those libations [272] that men bring unto me after [the sun has set] [273].”
'I will worship the height Hukairya, of the deep precipices [274], made of gold, wherefrom this mine Ardvi Sūra Anāhita leaps, from a hundred times the height of a man [275], while she is possessed of as much Glory as the whole of the waters that run along the earth, and she runs powerfully [276].
'Before whom the worshippers of Mazda 77 stand with baresma in their hands: the Hvōvas did worship her, the Naotaras did worship her [277]; the Hvōvas asked for riches, the Naotaras asked for swift horses. Quickly was Hvōva blessed with riches and full prosperity; quickly became Vīśtāspa, the Naotaride, the lord of the swiftest horses in these countries [278]
['Ardvi Sūra Anāhita granted them that boon, as they were offering up libations, giving gifts, sacrificing, and entreating that she would grant them that boon [279].]
'Who has a thousand cells and a thousand channels: the extent of each of those cells, of each of those channels, is as much as a man can ride in forty days, riding on a good horse [280]. 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.
'In each of those palaces there lies a well-laid, well-scented bed, covered with pillows, and 78 Ardvi Sūra Anāhita, O Zarathuśtra! 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 [281].
'Unto her did the holy Zarathuśtra offer up a sacrifice in the Airyana Vaējah, by the good river Dāitya; 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 [282].
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may bring the son of Aurvaṭ-aspa [283], the valiant Kavi Vīśtāspa, to think according to the law, to speak according to the law, to do according to the law [284].”
'Ardvi Sūra Anāhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'Unto her did the tall [285] Kavi Vīśtāspa [286] offer up a sacrifice behind Lake Frazdānava [287], with a hundred male horses, a thousand oxen, ten thousand lambs.
'He begged of her a boon, saying: “Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may overcome Tãthravaṇṭ, of the bad law, and Peshana, the worshipper of the Daēvas, and the wicked Arejaṭ-aspa [288], in the battles of this world!”
'Ardvi Sūra Anāhita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'Unto her did Zairi-vairi [289], who fought on horseback, offer up a sacrifice behind the river Dāitya [290], with a hundred male horses, a thousand oxen, ten thousand lambs.
'He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sūra Anāhita! that I may overcome Peshō-Cangha the corpse-burier [291], Humāyaka [292] the worshipper of the Daēvas, and the wicked Arejaṭ-aspa [293], in the battles of this world.
Ardvi Sūra Anāhita granted him that boon [294], as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
'Unto her did Arejaṭ-aspa and Vaṇdaremaini [295] 81 offer up a sacrifice by the sea Vouru-Kasha, with a hundred male horses, a thousand oxen, ten thousand lambs.
'They [296] begged of her a boon, saying: “Grant us this, O good, most beneficent Ardvi Sūra Anāhita! that we may conquer the valiant Kavi Vīśtāspa and Zairivairi who fights on horseback, and that we may smite of the Aryan people their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads.”
'Ardvi Sūra Anāhita did not grant them [297] that favour, though they were offering up libations, giving gifts, sacrificing, and entreating that she should grant them that favour.
'For whom Ahura Mazda has made four horses—the wind, the rain, the cloud, and the sleet—and thus ever [298] upon the earth it is raining, snowing, hailing, and sleeting; and whose armies are so many and numbered by nine-hundreds and thousands.
'I will worship the height Hukairya, of the 82 deep precipices, made of gold, wherefrom this mine Ardvi Sūra Anāhita leaps, from a hundred times the height of a man, while she is possessed of as much Glory as the whole of the waters that run along the earth, and she runs powerfully [299].
'She stands, the good Ardvi Sūra Anāhita, wearing a golden mantle [300], waiting for a man who shall offer her libations and prayers, and thinking thus in her heart:
’ “Who will praise me? Who will offer me a sacrifice, with libations cleanly prepared and well-strained, together with the Haoma and meat? To whom shall I cleave, who cleaves unto me, and thinks with me, and bestows gifts upon me, and is of good will unto me [301]?”
'Ardvi Sūra Anāhita, who stands carried forth in the shape of a maid, fair of body, most strong, tall-formed, high-girded, pure, nobly born of 83 a glorious race [302], wearing along her . . . . [303] a mantle fully embroidered with gold;
'Ever holding the baresma in her hand, according to the rules, she wears square golden earrings on her ears bored [304], and a golden necklace around her beautiful neck, she, the nobly born Ardvi Sūra Anāhita; and she girded her waist tightly, so that her breasts may be well-shaped, that they may be tightly pressed [305].
'Upon her head Ardvi Sūra Anāhita bound a golden crown, with a hundred stars [306], with eight rays, a fine . . . . [307], a well-made crown, in the shape of a . . . . [308], with fillets streaming down.
'She is clothed with garments of beaver [309], Ardvi Sūra Anāhita; 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.
'Here, O good, most beneficent Ardvi Sūra Anāhita! I beg of thee this favour: that I, fully blessed, may conquer large kingdoms, rich in horses [310], with high tributes, with snorting horses, sounding chariots, flashing swords, rich in aliments, with stores of food, with well-scented beds [311]; that I may have 84 at my wish the fulness of the good things of life and whatever makes a kingdom thrive [312].
'Here, O good, most beneficent Ardvi Sūra Anāhita! I beg of thee two gallant companions, one two-legged and one four-legged [313]: one two-legged, who is swift, quickly rushing, and clever in turning a chariot round in battle; and one four-legged, who can quickly turn towards either wing of the host with a wide front, towards the right wing or the left, towards the left wing or the right.
'Through the strength of this sacrifice, of this invocation, O Ardvi Sūra Anāhita! come down from those stars [314], towards the earth made by Ahura, towards the sacrificing priest, towards the full boiling [milk [315]]; come to help him who is offering up libations, giving gifts, sacrificing, and entreating that thou wouldst grant him thy favours; that all those gallant warriors may be strong, like king Vīśtāspa.
‘[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones!’
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness [316] . . . .
Unto the undying, shining, swift-horsed Sun [317];
Yathā ahū vairyō: The will of the Lord is the law of holiness [316:1]. . . .
When the light of the sun waxes warmer [318], when the brightness of the sun waxes warmer, then up 86 stand the heavenly Yazatas, by hundreds and thousands: they gather together its Glory, they make its Glory pass down, they pour its Glory upon the earth made by Ahura, for the increase of the world of holiness, for the increase of the creatures of holiness [319], for the increase of the undying, shining, swift-horsed Sun.
And when the sun rises up, then the earth, made by Ahura, becomes clean [320]; the running waters become clean, the waters of the wells become clean, the waters of the sea become clean, the standing waters become clean; all the holy creatures, the creatures of the Good Spirit, become clean.
Should not the sun rise up, then the Daēvas 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.
He who offers up a sacrifice unto the undying, shining, swift-horsed Sun—to withstand darkness, to withstand the Daēvas born of darkness, to withstand the robbers and bandits, to withstand the Yātus and Pairikas, to withstand death that creeps in unseen—offers it up to Ahura Mazda, offers it up to the Amesha-Speṇtas, offers it up to his own soul [321]. He rejoices all the heavenly and worldly Yazatas, who offers up a sacrifice unto the undying, shining, swift-horsed Sun.
I will sacrifice unto Mithra, the lord of wide 87 pastures, who has a thousand ears, ten thousand eyes.
I will sacrifice unto the club of Mithra, the lord of wide pastures, well struck down [322] upon the skulls of the Daēvas.
I will sacrifice unto that friendship, the best of all friendships, that reigns between the moon and the sun [323].
For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the undying, shining, swift-horsed Sun. Unto the undying, shining, swift-horsed Sun we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words [324].
I bless the sacrifice and the invocation, and the strength and vigour of the undying, shining, swift-horsed Sun.
Give unto that man brightness and glory, give him health of body, . . . . give him the bright, all-happy, blissful abode of the holy Ones.
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
Unto the Moon that keeps in it the seed of the 89 Bull; unto the only-created Bull and unto the Bull [325] of many species;
Hail to Ahura Mazda! Hail to the Amesha-Speṇtas! Hail to the Moon that keeps in it the seed of the Bull [326]! Hail to thee when we look at thee! Hail to thee when thou lookest at us [327]!
For fifteen days does the moon wax [328]; for fifteen days does the moon wane. As long as her waxing, so long is the waning [329]; as long as her waning, so long is the waxing.
‘Who is there but thee [330] who makes the moon wax and wane [331]?’ 90 3. We sacrifice unto the Moon that keeps in it the seed of the Bull, the holy and master of holiness.
Here I look at the moon, here I perceive the moon; here I look at the light of the moon, here I perceive the light of the moon. The Amesha-Speṇtas stand up [332], holding its glory; the Amesha-Speṇtas stand up, pouring its glory upon the earth, made by Mazda [333].
And when the light of the moon waxes warmer, golden-hued plants grow on [334] from the earth during the spring [335].
We sacrifice unto the new moons, the full moons, and the Vīshaptathas [336].
; it has the same meaning in Vend. XVIII, 9 [23]; cf. Yt. XXII, 18.} 91 5. I will sacrifice unto the Moon, that keeps in it the seed of the Bull, the liberal, bright, glorious, water-giving [337], warmth-giving, wisdom-giving [338], wealth-giving [339], riches-giving, thoughtfulness-giving [340], weal-giving, freshness-giving [341], prosperity-giving [342], the liberal, the healing.
For its brightness and glory, I will offer unto it a sacrifice worth being heard, namely, unto the Moon that keeps in it the seed of the Bull.
Unto the Moon that keeps in it the seed of the Bull, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.
I bless the sacrifice and prayer, and the strength and vigour of the Moon, that keeps in it the seed of the Bull, and of the only-created Bull, and of the Bull of many species.
Give unto that man brightness and glory, give him health of body, . . . . give him the bright, all-happy, blissful abode of the holy Ones.
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
Unto Tiśtrya, the bright and glorious star, and unto the powerful Satavaēsa, made by Mazda, who pushes waters forward [343], 93 Be propitiation, with sacrifice, prayer, propitiation, and glorification.
Ahura Mazda spake unto Spitama Zarathuśtra, saying: 'We worship the lordship and mastership [of Tiśtrya], whereby he protects [344] the Moon, the dwelling, the food, when my glorious stars come along and impart their gifts [345] to men. I will sacrifice unto the star Tiśtrya, that gives the fields their share [of waters].
'We offer up libations unto Tiśtrya, the bright and glorious star, that gives happy dwelling and good dwelling; the white, shining, seen afar, and piercing; the health-bringing, loud-snorting [346], and high, piercing from afar with its shining, undefiled rays; and unto the waters of the wide sea, the Vanguhi of wide renown [347], and the species [348] of the Bull, made by Mazda, the awful kingly Glory, and the Fravashi of the holy Spitama Zarathuśtra.
'For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the star Tiśtrya.
'Unto Tiśtrya, the bright and glorious star, we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words [349].
'We sacrifice unto Tiśtrya, the bright and glorious star, who is the seed of the waters, powerful, tall, and strong, whose light goes afar; powerful and highly [350] working, through whom the brightness and the seed of the waters come from the high Apãm Napāṭ [351].
'We sacrifice unto Tiśtrya, the bright and glorious star; for whom long [352] flocks and herds and men, looking forward for him and deceived in their hope [353]: “When shall we see him rise up, the bright and glorious star Tiśtrya? When will the springs run with waves as thick as a horse’s size and still thicker? Or will they never come?”
'We sacrifice unto Tiśtrya, the bright and glorious star; who flies, towards the sea Vouru-Kasha [354], as swiftly as the arrow darted through the heavenly 95 space [355], which Erekhsha [356], the swift archer, the Arya amongst the Aryas whose arrow was the swiftest, shot from Mount Khshaotha to Mount Hvanvaṇṭ [357].
'For Ahura Mazda gave him assistance; so did the waters and the plants; and Mithra, the lord of wide pastures, opened a wide way unto him.
'We sacrifice unto Tiśtrya, the bright and glorious star, that afflicts the Pairikas, that vexes the Pairikas, who, in the shape of worm-stars [358], fly 96 between the earth and the heavens, in the sea Vouru-Kasha, the powerful sea, the large-sized, deep sea of salt [359] waters. He goes to its lake in the shape of a horse, in a holy shape; and down there he makes the waters boil over, and the winds flow above powerfully all around.
'Then Satavaēsa [360] makes those waters flow down to the seven Karshvares of the earth [361], and when he has arrived down there, he stands, beautiful, spreading ease and joy on the fertile countries (thinking in himself): “How shall the countries of the Aryas grow fertile?”
'We sacrifice unto Tiśtrya, the bright and glorious star, who spake unto Ahura Mazda, saying: "Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
’ "If men would worship me with a sacrifice in which I were invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, then I should have come to the faithful at the appointed time [362];
I should have come in the appointed time of my 97 beautiful, immortal life [363], should it be one night, or two nights, or fifty, or a hundred nights."
'We sacrifice unto the rains of Tiśtrya [364].
'We sacrifice unto the first star [365]; we sacrifice unto the rains of the first star.
'I will sacrifice unto the stars Haptōiriṇga [366], to oppose the Yātus and Pairikas.
'We sacrifice unto Vanaṇṭ [367], the star made by Mazda; for [368] the well-shapen strength, for the Victory, made by Ahura, for the crushing Ascendant, for the destruction of what distresses us, for the destruction of what persecutes us.
'We sacrifice unto Tiśtrya, whose eye-sight is sound [369].
'For ten nights, O Spitama Zarathuśtra! Tiśtrya, the bright and glorious star, mingles his shape 98 with light, moving in the shape of a man of fifteen years of age [370], bright, with clear eyes, tall, full of strength, strong, and clever.
'He is active as the first man [371] was; he goes on with the strength of the first man; he has the virility [372] of the first man.
[373]. 'Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of male children, a troop of male children, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”
'The next ten nights, O Spitama Zarathuśtra! the bright and glorious Tiśtrya mingles his shape with light, moving in the shape of a golden-horned bull [374].
'Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of oxen, a herd of oxen, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”
'The next ten nights, O Spitama Zarathuśtra! the bright and glorious Tiśtrya mingles his shape with light, moving in the shape of a white, beautiful horse, with golden ears and a golden caparison.
'Here he calls for people to assemble, here he asks, saying: “Who now will offer me the libations with the Haoma and the holy meat? To whom shall I give wealth of horses, a troop of horses, and the purification of his own soul? Now I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness.”
'Then, O Spitama Zarathuśtra! the bright and glorious Tiśtrya goes down to the sea Vouru-Kasha in the shape of a white, beautiful horse, with golden ears and a golden caparison [375].
'But there rushes down to meet him the Daēva Apaosha, in the shape of a dark horse, black with black ears, black with a black back, black with a black tail, stamped with brands of terror.
'They meet together, hoof against hoof, O Spitama Zarathuśtra! the bright and glorious Tiśtrya and the Daēva Apaosha. They fight together, O Spitama Zarathuśtra! for three days and three nights. And then the Daēva Apaosha proves stronger than the bright and glorious Tiśtrya, he overcomes him.
'And Tiśtrya flees from the sea Vouru-Kasha, as far as a Hāthrā’s [376] length. He cries out in woe and distress, the bright and glorious Tiśtrya: "Woe is me, O Ahura Mazda! I am in distress, O Waters and Plants! O Fate and thou, Law of the worshippers of Mazda! Men do not worship me with a 100 sacrifice in which I am invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names [377].
’ “If men had worshipped me with a sacrifice in which I had been invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, I should have taken to me the strength of ten horses, the strength of ten camels, the strength of ten bulls, the strength of ten mountains, the strength of ten rivers [378].”
'Then I, Ahura Mazda, offer up to the bright and glorious Tiśtrya 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.
[379]. 'Then, O Spitama Zarathuśtra! the bright and glorious Tiśtrya goes down to the sea Vouru-Kasha in the shape of a white, beautiful horse, with golden ears and golden caparison.
'But there rushes down to meet him the Daēva Apaosha in the shape of a dark horse, black with black ears, black with a black back, black with a black tail, stamped with brands of terror.
'They meet together, hoof against hoof, O Spitama Zarathuśtra! the bright and glorious Tiśtrya, and the Daēva Apaosha; they fight together, O Zarathuśtra! till the time of noon. Then the bright and glorious Tiśtrya proves stronger than the Daēva Apaosha, he overcomes him.
'Then he goes from the sea Vouru-Kasha as far as a Hāthra’s length: “Hail!” cries the 101 bright and glorious Tiśtrya. “Hail unto me, O Ahura Mazda! Hail unto you, O waters and plants! Hail, O Law of the worshippers of Mazda! Hail will it be unto you, O lands! The life [380] of the waters will flow down unrestrained to the big-seeded [381] cornfields, to the small-seeded [382] pasture-fields, and to the whole of the material world!”
'Then the bright and glorious Tiśtrya goes back down to the sea Vouru-Kasha, in the shape of a white, beautiful horse, with golden ears and a golden caparison [383].
'He makes the sea boil up and down; he makes the sea stream this and that way; he makes the sea flow this and that way: all the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over.
'And the bright and glorious Tiśtrya rises up from the sea Vouru-Kasha, O Spitama Zarathuśtra! the bright and glorious Satavaēsa 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 [384].
'Then the vapours push forward, in the regular shape of clouds [385]; they go following the wind, along the ways which Haoma traverses, the increaser of the world [386]. Behind him travels the mighty wind, made by Mazda, and the rain, and the cloud, and the sleet, down to the several places, down to the fields, down to the seven Karshvares of the earth.
'Apãm Napāṭ [387], O Spitama Zarathuśtra! divides the waters amongst the countries in the material world, in company with the mighty wind, the Glory, made by the waters [388], and the Fravashis of the faithful [389].
'We sacrifice unto Tiśtrya, the bright and glorious star, who from the shining east, moves along his long winding course, along the path made by the gods, along the way appointed for him the 103 watery way, at the will of Ahura Mazda, at the will of the Amesha-Speṇtas.
'We sacrifice unto Tiśtrya, the bright and glorious star, whose rising is watched by men who live on the fruits of the year, by the chiefs of deep [390] understanding [391]; by the wild beasts in the mountains, by the tame beasts that run in the plains; they watch him, as he comes up to the country for a bad year, or for a good year [392], (thinking in themselves): “How shall the Aryan countries be fertile?”
[393]. 'We sacrifice unto Tiśtrya, 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 Hvanvaṇṭ.
'Ahura Mazda gave him assistance, and the Amesha-Speṇtas and Mithra, the lord of wide pastures, pointed him the way: behind him went the 104 tall Ashiś Vanguhi [394] and Pāreṇdi [395] on her light chariot: always till, in his course, he reached Mount Hvanvaṇṭ on the shining waters [396].
'We sacrifice unto Tiśtrya, the bright and glorious star, who afflicts the Pairikas, who destroys the Pairikas, that Angra Mainyus flung to stop all the stars that have in them the seed of the waters [397].
'Tiśtrya afflicts them, he blows them away from the sea Vouru-Kasha; then the wind blows the clouds forward, bearing the waters of fertility, so that the friendly showers spread wide over, they spread helpingly and friendly over the seven Karshvares.
'We sacrifice unto Tiśtrya, the bright and glorious star, for whom long the standing waters, and the running spring-waters, the stream-waters, and the rain-waters:
’ “When will the bright and glorious Tiśtrya 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 105 pastures, even to the roots of the plants, that they may grow with a powerful growth?”
'We sacrifice unto Tiśtrya, the bright and glorious star, who washes away all things of fear [398], stunts the growth of all . . . . [399], and brings health to all these creations, being most beneficent, when he has been worshipped with a sacrifice and propitiated, rejoiced, and satisfied.
'I will sacrifice unto Tiśtrya, the bright and glorious star, whom Ahura Mazda has established as a lord and overseer above all stars [400], in the same way as he has established Zarathuśtra above men; whom neither Angra Mainyu, nor the Yātus and the Pairikas, nor the men Yātus [401] can deliver unto death, nor can all the Daēvas together prevail for his death.
'We sacrifice unto Tiśtrya, the bright and glorious star, to whom Ahura Mazda has given a thousand senses [402], and who is the most beneficent amongst the stars that have in them the seed of the waters:
'Who moves in light with the stars that have in them the seed of the waters: he, from the sea Vouru-Kasha, the powerful sea, the large-sized, deep, and salt of waters, goes to all the lakes, and to all the beautiful caves, and to all the beautiful channels [403], in the shape of a white, beautiful horse, with golden ears and a golden caparison.
'Then, O Spitama Zarathuśtra! the waters flow down from the sea Vouru-Kasha, mother-like [404], friendly, and healing: he divides them amongst these countries, being most beneficent, when he has been worshipped with a sacrifice and propitiated, rejoiced, and satisfied [405].
'We sacrifice unto Tiśtrya, the bright and glorious star, for whom long all the creatures of Speṇta-Mainyu, those that live under the ground, and those that live above the ground; those that live in the waters, and those that live on dry land; those that fly, and those that run in the plains [406]; and all those 107 that live within this boundless and endless world of the holy Spirit.
'We sacrifice unto Tiśtrya, the bright and glorious star, the healthful, wise, happy, and powerful, who is the lord of a thousand boons, and grants many boons to that man who has pleased him, whether begging or not begging for them.
'I, O Spitama Zarathuśtra! have created that star Tiśtrya as worthy of sacrifice, as worthy of prayer, as worthy of propitiation, as worthy of glorification as myself, Ahura Mazda [407];
'In order to withstand, to break asunder, to afflict, to drive back the malice of that Pairika Dužyāirya [408], whom evil-speaking [409] people call Huyāirya [410].
'Had I not created that star Tiśtrya as worthy of sacrifice, as worthy of prayer, as worthy of propitiation, as worthy of glorification as myself, Ahura Mazda;
'In order to withstand, to break asunder, to afflict, to drive back the malice of that Pairika Dužyāirya, whom evil-speaking people call Huyāirya; 108 54. 'Then all day long, all night long, that Pairika Dužyāirya would wage war against this material world of mine, wanting to extinguish its life [411], and she goes on, rushing upon and around it.
'But the bright and glorious Tiśtrya keeps that Pairika in bonds, with twofold bonds, with threefold bonds, that cannot be overcome, with bonds all over the body: it is as if there were a thousand men keeping one man in bonds, a thousand men of those who are the strongest in strength.
‘If the Aryan countries, O Spitama Zarathuśtra! would perform in honour of the bright and glorious Tiśtrya the due sacrifice and invocation, just as that sacrifice and invocation ought to be performed in the perfection of holiness; never should a hostile horde enter these Aryan countries, nor any plague, nor leprosy, nor venomous plants [412], nor the chariot of a foe, nor the uplifted spear of a foe.’
[413]. Zarathuśtra asked: ‘What is then, O Ahura Mazda! the sacrifice and invocation in honour of the bright and glorious Tiśtrya, 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 nations tie bundles of baresma for him; let the Aryan nations cook for him a head of cattle, either white, or black, or of any other colour, but all of one and the same colour.
'Let not a murderer take of these offerings, nor a whore, nor a . . . . [414] who does not sing the Gāthās, who spreads death in the world and withstands the law of Mazda, the law of Zarathuśtra.
'If a murderer take of these offerings, or a whore, or a . . . . who does not sing the Gāthās, who spreads death in the world and withstands the law of Mazda, the law of Zarathuśtra, then the bright and glorious Tiśtrya takes back his healing virtues.
'Plagues will ever pour upon the Aryan nations; hostile hordes will ever fall upon the Aryan nations; the Aryans will be smitten, by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads of myriads.
'I bless the sacrifice and prayer, and the strength and vigour of Tiśtrya, the bright and glorious star, and of the powerful Satavaēsa, made by Mazda, who pushes waters forward.
‘[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones [415].’
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, satisfaction, and glorification unto Hāvani, the holy and master of holiness.
Unto the powerful Drvāspa, made by Mazda and holy [416],
We sacrifice unto the powerful Drvāspa, made by Mazda and holy, who keeps the flocks in health, the herds in health, the grown-up [417] (cattle) in health, the young ones in health; who watches well from afar, with a wide-spread and long-continued welfare-giving friendship;
Who yokes teams of horses, who makes her chariot turn and its wheels sound, fat and glistening [418], strong, tall-formed, weal-possessing, health-giving, powerful to stand and powerful to turn for assistance to the faithful.
To her did Haoshyangha, the Paradhāta [419], offer up a sacrifice on the enclosure of the Hara, the beautiful height, made by Mazda, with a hundred male horses, a thousand oxen, and ten thousand lambs, and with an offering of libations:
‘Grant me this boon, O good, most beneficent Drvāspa! that I may overcome all the Daēvas of Māzana [420]; that I may never fear and bow through terror before the Daēvas, but that all the Daēvas may fear and bow in spite of themselves before me, that they may fear and flee down to darkness [421].’
The powerful Drvāspa, made by Mazda, the holy Drvāspa, the maintainer, granted him that boon, 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 worth being heard; I will offer her a sacrifice well performed, namely, unto the powerful 112 Drvāspa, made by Mazda and holy. We offer up libations to the powerful Drvāspa, made by Mazda and holy; we offer her the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.
Yēṇhē hātãm: All those beings of whom Ahura Mazda . . . . [422]
We offer up a sacrifice unto the powerful Drvāspa, made by Mazda and holy, who keeps the flocks in health . . . .
Who yokes teams of horses . . . . for assistance to the faithful [423].
To her did Yima Khshaēta, the good shepherd, offer up a sacrifice from the height Hukairya, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations:
'Grant me this boon, O good, most beneficent Drvāspa! that I may bring fatness and flocks down to the world created by Mazda; that I may bring immortality down to the world created by Mazda;
‘That I may take away both hunger and thirst, from the world created by Mazda; that I may take away both old age and death, from the world created by Mazda; that I may take away both hot wind and cold wind, from the world created by Mazda, for a thousand years [424].’
The powerful Drvāspa, made by Mazda, the holy Drvāspa, the maintainer, granted him that boon, 113 as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
We offer up a sacrifice unto the powerful Drvāspa, made by Mazda and holy, who keeps the flocks in health . . . .
[425]. To her did Thraētaona, the heir of the valiant Āthwya clan, offer up a sacrifice in the four-cornered Varena, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations:
‘Grant me this boon, O good, most beneficent Drvāspa! that I may overcome Aži Dahāka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Druj, that demon, baleful to the world, the strongest Druj that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavāc and Erenavāc, who are the fairest of body amongst women, and the most wonderful creatures in the world [425:1].’
The powerful Drvāspa, made by Mazda, the holy Drvāspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
We offer up a sacrifice unto the powerful Drvāspa, made by Mazda and holy, who keeps flocks in health . . . .
[426]. To her did Haoma [427] offer up a sacrifice, Haoma, the enlivening, the healing, the beautiful, the lordly, with golden eyes, upon the highest height of the Haraiti Bareza. He begged of her a boon, saying:
‘Grant me this boon, O good, most beneficent Drvāspa! that I may bind the Turanian murderer, Franghrasyan [428] that I may drag him bound, that I may bring him bound unto king Husravah, that king Husravah may kill him, behind the Caēcasta lake [429], the deep lake of salt [430] waters, to avenge the murder of his father Syāvarshāna [431], a man, and of Aghraēratha, a semi-man [432].’ 115 19. The powerful Drvāspa, made by Mazda, the holy Drvāspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would give him that boon.
We offer up a sacrifice unto the powerful Drvāspa, made by Mazda and holy, who keeps the flocks in health . . . .
[433]. To her did the gallant Husravah, he who united the Arya nations into one kingdom, offer up a sacrifice, behind the Caēcasta lake, the deep lake of salt waters, with a hundred male horses, a thousand oxen, ten thousand lambs, and an offering of libations:
‘Grant me this boon, O good, most beneficent Drvāspa! that I may kill the Turanian murderer, Franghrasyan, behind the Caēcasta lake, the deep lake of salt waters, to avenge the murder of my father Syāvarshāna, a man, and of Aghraēratha, a semi-man [434].’
The powerful Drvāspa, made by Mazda, the holy Drvāspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, 116 and entreating that she would grant him that boon.
We offer up a sacrifice unto the powerful Drvāspa, made by Mazda and holy, who keeps the flocks in health . . . .
[435]. To her did the holy Zarathuśtra offer up a sacrifice in the Airyana Vaējah, by the good river Dāitya, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations, and with the rightly-spoken words. He begged of her a boon, saying:
‘O good, most beneficent Drvāspa! grant me this boon, that I may bring the good and noble Hutaosa [436] to think according to the law, to speak according to the law, to do according to the law, that she may spread my Mazdean law and make it known, and that she may bestow beautiful praises upon my deeds.’
The strong Drvāspa, made by Mazda, the holy Drvāspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
We offer up a sacrifice unto the powerful Drvāspa, made by Mazda and holy, who keeps the flocks in health . . . .
[437]. To her did the tall Kavi Vīśtāspa offer up a sacrifice behind the waters of the river Dāitya, 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 Drvāspa! that I may put to flight Aśta-aurvaṇṭ, the son of Vīspa-thaurvō-asti, the all-afflicting, of the brazen helmet, of the brazen armour, of the thick neck, behind whom seven hundred camels . . . . [438]; that I may put to flight the Hvyaona murderer, Arejaṭ-aspa [439]; that I may put to flight Darśinika [440], the worshipper of the Daēvas;
And that I may smite Tãthravaṇṭ [441] of the bad law; that I may smite Spinjauruśka [440:1], the worshipper of the Daēvas; and that I may bring unto the good law the nations of the Varedhakas and of the Hvyaonas [442]; and that I may smite of the Hvyaona nations their fifties and their hundreds, their hundreds and their thousands, their thousands and their 118 tens of thousands, their tens of thousands and their myriads of myriads.'
The strong Drvāspa, made by Mazda, the holy Drvāspa, the maintainer, granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
For her brightness and glory, I will offer her a sacrifice worth being heard; I will offer her a sacrifice well performed, namely, unto the powerful Drvāspa, made by Mazda and holy. We offer up libations to the powerful Drvāspa, made by Mazda and holy; we offer her the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.
I bless the sacrifice and prayer, and the strength and vigour of the powerful Drvāspa, made by Mazda and holy.
[Give] unto that man brightness and glory, give him health of body, . . . . give him the bright, all-happy, blissful abode of the holy Ones.
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas, and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
Unto Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked by his own name, and unto Rama Hvāstra [443],
Ahura Mazda spake unto Spitama Zarathuśtra, saying: 'Verily, when I created Mithra, the lord of 120 wide pastures, O Spitama! I created him as worthy of sacrifice, as worthy of prayer as myself, Ahura Mazda [444].
'The ruffian who lies unto Mithra [445] brings death unto the whole country, injuring as much the faithful world as a hundred evil-doers [446] could do. Break not the contract, O Spitama! neither the one that thou hadst entered into with one of the unfaithful, nor the one that thou hadst entered into with one of the faithful who is one of thy own faith [447]. For Mithra stands for both the faithful and the unfaithful.
'The good, strong, beneficent Fravashis of the faithful give a virtuous offspring to those who lie not unto Mithra.
'For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures.
'We offer up libations unto Mithra, the lord of wide pastures, who gives a happy dwelling and a good dwelling to the Aryan nations.
'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 121 come to us for good conscience [448]! May he come to us for bliss [449]! he, the awful and overpowering, worthy of sacrifice and prayer, not to be deceived anywhere in the whole of the material world, Mithra, the lord of wide pastures.
'I will offer up libations unto him, the strong Yazata, the powerful Mithra, most beneficent to the creatures: I will apply unto him with charity [450] and prayers: I will offer up a sacrifice worth being heard unto him, Mithra, the lord of wide pastures, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations, and with the rightly-spoken words.
'Yēṇhē hātãm: All those beings of whom Ahura Mazda [451] . . . .
'We sacrifice unto Mithra, the lord of wide pastures, who is truth-speaking, a chief in assemblies, with a thousand ears, well-shapen, with ten thousand eyes, high, with full knowledge [452], strong, sleepless, and ever awake [453]; 122 8. 'To whom the chiefs of nations offer up sacrifices, as they go to the field, against havocking hosts, against enemies coming in battle array, in the strife of conflicting nations.
'On whichever side he has been worshipped first in the fulness of faith of a devoted heart, to that side turns Mithra, the lord of wide pastures, with the fiend-smiting wind, with the cursing thought of the wise [454].
'Whom the horsemen worship on the back of their horses, begging swiftness for their teams, health for their own bodies, and that they may watch with full success those who hate them, smite down their foes, and destroy at one stroke their adversaries, their enemies, and those who hate them [455].
'Who first of the heavenly gods reaches over the Hara [456], before the undying, swift-horsed sun [457]; 123 who, foremost in a golden array, takes hold of the beautiful summits, and from thence looks over the abode of the Aryans with a beneficent eye.
'Where the valiant chiefs draw up their many troops in array [458]; where the high mountains, rich in pastures and waters, yield plenty to the cattle [459]; where the deep lakes, with salt waters, stand [460]; where wide-flowing rivers swell and hurry towards Iśkata and Pouruta, Mouru and Harōyu, the Gava-Sughdha and Hvāirizem [461];
'On Arezahi and Savahi, on Fradadhafshu and Vīdadhafshu, on Vourubareśti and Vourubareśti, on this bright Karshvare of Hvaniratha [462], the abode of cattle, the dwelling of cattle, the powerful Mithra looks with a health-bringing eye;
'He who moves along all the Karshvares, a Yazata unseen, and brings glory; he who moves along all the Karshvares, a Yazata unseen, and brings sovereignty; and increases [463] strength for 124 victory to those who, with a pious intent, holily offer him libations.
'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.
'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.
'On whatever side there is one who has lied unto Mithra, on that side Mithra stands forth, angry and offended, and his wrath [464] is slow to relent [465].
'Those who lie unto Mithra, however swift they may be running, cannot overtake [466]; riding, cannot . . . . [466:1]; driving, cannot [466:2] The spear that the foe of Mithra flings, darts backwards, for the 125 number of the evil spells that the foe of Mithra works out [467].
'And even though the spear be flung well, even though it reach the body, it makes no wound, for the number of the evil spells that the foe of Mithra works out [467:1]. 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.
'Take us out of distress, take us out of distresses, O Mithra! as we have not lied unto thee. Thou bringest down terror upon the bodies of the men who lie unto Mithra; thou takest away the strength from their arms, being angry and all-powerful; thou takest the swiftness from their feet, the eye-sight from their eyes, the hearing from their ears.
'Not the wound [468] of the well-sharpened spear or of the flying arrow reaches that man to whom Mithra comes for help with all the strength of his soul, he, of the ten thousand spies, the powerful, all-seeing, undeceivable Mithra.
'Who is lordly, deep, strong, and weal-giving; a chief in assemblies, pleased with prayers [469], high, holily clever, the incarnate Word, a warrior with strong arms;
'Who breaks the skulls of the Daēvas, and is most cruel in exacting pains; the punisher of the men who lie unto Mithra, the withstander of the Pairikas; who, when not deceived, establisheth nations in supreme strength; who, when not deceived, establisheth nations in supreme victory;
'Who confounds the ways of the nation that delights in havoc, who turns away their Glory [470], takes away their strength for victory, blows them away helpless [471], and delivers them unto ten thousand strokes; he, of the ten thousand spies, the powerful, all-seeing, undeceivable Mithra.
'Who upholds the columns of the lofty house and makes its pillars [472] solid; who gives herds of oxen and male children to that house in which he has been satisfied; he breaks to pieces those in which he has been offended.
'Thou, O Mithra! art both bad and good to 127 nations; thou, O Mithra! art both bad and good to men; thou, O Mithra! keepest in thy hands both peace and trouble for nations.
'Thou makest houses large, beautiful with women, beautiful with chariots, with well-laid foundations [473], and high above their groundwork [474]; thou makest that house lofty, beautiful with women, beautiful with chariots, with well-laid foundations, and high above its groundwork, of which the master, pious and holding libations in his hand, offers thee a sacrifice, in which thou art invoked by thy own name and with the proper words.
'With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O powerful Mithra!
'With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O most beneficent Mithra!
'With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O thou undeceivable Mithra!
'Listen unto our sacrifice [475], O Mithra! Be thou pleased with our sacrifice, O Mithra! Come and sit at our sacrifice! Accept our libations! Accept them as they have been consecrated [476]! Gather them together with love and lay them in the Garō-nmāna!
'Grant us these boons which we beg of thee, O powerful god! in accordance [477] with the words of revelation, namely, riches, strength, and victory, good conscience and bliss [478], good fame and a good 128 soul; wisdom and the knowledge that gives happiness [479], the victorious strength given by Ahura, the crushing Ascendant of Asha Vahiśta, and conversation (with God) on the Holy Word [480].
'Grant that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our foes; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our enemies; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all the malice of Daēvas and Men, of the Yātus and Pairikas, of the oppressors, the blind, and the deaf [481].
'Victory-making [482], army-governing, endowed with a thousand senses [483]; power-wielding, power-possessing, and all-knowing;
'Who sets the battle a going, who stands against (armies) in battle, who, standing against (armies) in battle, breaks asunder the lines arrayed. The wings of the columns gone to battle shake, and he throws terror upon the centre of the havocking host.
'He can bring and does bring down upon them distress and fear; he throws down the heads of those who lie unto Mithra, he takes off the heads of those who lie unto Mithra.
'Sad is the abode, unpeopled with children, where abide men who lie unto Mithra, and, verily, the fiendish killer of faithful men. The grazing cow goes a sad straying way, driven along the vales [484] of the Mithradrujes: they [485] stand on the road, letting tears run over their chins [486].
'Their falcon-feathered arrows, shot from the string of the well-bent bow, fly towards the mark, and hit it not, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.
'Their spears, well whetted and sharp, their long spears fly from their hands towards the mark, and hit it not, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.
'Their swords, well thrust and striking at the heads of men, hit not the mark, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.
'Their clubs, well falling and striking at the heads of men, hit not the mark, as Mithra, the lord of wide pastures, angry, offended, and unsatisfied, comes and meets them.
'Mithra strikes fear into them; Rashnu [487] strikes a counter-fear into them [488]; the holy Sraosha blows them away from every side towards the two Yazatas, the maintainers of the world [489]. They make the ranks of the army melt away, as Mithra, the lord 130 of wide pastures, angry, offended, and unsatisfied, comes and meets them [490].
'They cry unto Mithra, the lord of wide pastures, saying: “O Mithra, thou lord of wide pastures! here are our fiery horses taking us away, as they flee from Mithra; here are our sturdy arms cut to pieces by the sword, O Mithra!”
'And then Mithra, the lord of wide pastures, throws them to the ground, killing their fifties and their hundreds, their hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads; as Mithra, the lord of wide pastures, is angry and offended.
'Whose dwelling, wide as the earth, extends over the material world, large [491], unconfined [491:1], and bright, a far-and-wide-extending abode.
'Whose eight friends [492] sit as spies for Mithra, on all the heights, at all the watching-places, observing the man who lies unto Mithra, looking at those, remembering those who have lied unto Mithra, but guarding the ways of those whose life is sought by 131 men who lie unto Mithra, and, verily, by the fiendish killers of faithful men.
'Helping and guarding, guarding behind and guarding, in front, Mithra, the lord of wide pastures, proves an undeceivable spy and watcher for the man to whom he comes to help with all the strength of his soul, he of the ten thousand spies, the powerful, all-knowing, undeceivable god.
'A god of high renown and old age [493], whom wide-hoofed horses carry against havocking hosts, against enemies coming in battle array, in the strife of conflicting nations [494].
'And when Mithra drives along towards the havocking hosts, towards the enemies coming in battle array, in the strife of the conflicting nations, then he binds the hands of those who have lied unto Mithra, he confounds their eye-sight, he takes the hearing from their ears; they can no longer move their feet; they can no longer withstand those people, those foes, when Mithra, the lord of wide pastures, bears them ill-will.
'For whom the Maker, Ahura Mazda, has 132 built up a dwelling on the Hara Berezaiti, the bright mountain around which the many (stars) revolve [495], where come neither night nor darkness, no cold wind and no hot wind, no deathful sickness, no uncleanness made by the Daēvas, and the clouds cannot reach up unto the Haraiti Bareza [496];
'A dwelling that all the Amesha-Speṇtas, 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 there rushes a wicked worker of evil, swiftly, with a swift step, Mithra, the lord of wide pastures, goes and yokes his horses to his chariot, along with the holy, powerful Sraosha and Nairyō-sangha [497], who strikes a blow that smites the army, that smites the strength of the malicious [498].
'Who, with hands lifted up, ever cries unto Ahura Mazda, saying: "I am the kind keeper of all creatures, I am the kind maintainer of all creatures; yet men worship me not with a sacrifice in which I am invoked by my own name, as they worship the other gods with sacrifices in which they are invoked by their own names.
[499]. “If men would worship me with a sacrifice 133 in which I were invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, then I would come to the faithful at the appointed time; I would come in the appointed time of my beautiful, immortal life.”
[500]. 'But the pious man, holding libations in his hands, does worship thee with a sacrifice, in which thou art invoked by thy own name, and with the proper words.
'With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O powerful Mithra!
'With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O most beneficent Mithra!
'With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations, O thou undeceivable Mithra!
'Listen unto our sacrifice, O Mithra! Be thou pleased with our sacrifice, O Mithra! Come and sit at our sacrifice! Accept our libations! Accept them as they have been consecrated! Gather them together with love and lay them in the Garō-nmāna!
'Grant us these boons which we beg of thee, O powerful god! in accordance with the words of revelation, namely, riches, strength, and victory, good conscience and bliss, good fame and a good soul; wisdom and the knowledge that gives happiness, the victorious strength given by Ahura, the crushing Ascendant of Asha-Vahiśta, and conversation (with God) on the Holy Word.
'Grant that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our foes; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all our enemies; that we, in a good spirit and high spirit, exalted in joy and a good spirit, may smite all the malice of Daēvas and Men, of the Yātus and Pairikas, of the oppressors, the blind, and the deaf.
'Whose renown is good, whose shape is good, whose glory is good; who has boons to give at his will, who has pasture-fields to give at his will; harmless to the tiller of the ground, . . . . [501], beneficent; he, of the ten thousand spies, the powerful, all-knowing, undeceivable god.
'Firm-legged [502], a watcher fully awake; valiant, a chief in assemblies; making the waters flow forward; listening to appeals; making the waters run and the plants grow up; ruling over the 135 Karshwares [503]; delivering [504]; happy [505]; undeceivable; endowed with many senses [506]; a creature of wisdom;
'Who gives neither strength nor vigour to him who has lied unto Mithra; who gives neither glory nor any boon to him who has lied unto Mithra.
'Thou takest away the strength from their arms, being angry and all-powerful; thou takest the swiftness from their feet, the eye-sight from their eyes, the hearing from their ears.
'Not the wound of the well-sharpened spear or of the flying arrow reaches that man to whom Mithra comes for help with all the strength of his soul, he, of the ten thousand spies, the powerful, all-knowing, undeceivable god [507].
'Who takes possession [508] of the beautiful, wide-expanding law, greatly and powerfully, and whose face looks over all the seven Karshvares of the earth;
'Who is swift amongst the swift, liberal amongst the liberal, strong amongst the strong, a chief of assembly amongst the chiefs of assemblies; increase-giving, fatness-giving, cattle-giving, sovereignty-giving, son-giving, cheerfulness [509]-giving, and bliss [509:1]-giving.
'With whom proceed Ashi Vanguhi, and Pāreṇdi on her light chariot [510], the awful Manly Courage, the awful kingly Glory, the awful sovereign Sky, the awful cursing thought [511] of the wise, the awful Fravashis of the faithful, and he who keeps united together the many faithful worshippers of Mazda [512].
'Who drives along on his high-wheeled chariot, made of a heavenly [513] substance, from the Karshvare of Arezahi [514] to the Karshvare of Hvaniratha, the bright one; accompanied by [515] the wheel of sovereignty [516], the Glory made by Mazda, and the Victory made by Ahura;
'Whose chariot is embraced [517] 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 [518] carry along the heavenly space [519], while the cursing thought of the wise pushes it forward;
'From whom all the Daēvas unseen and the Varenya fiends [520] flee away in fear. Oh! may we 137 never fall across the rush of the angry lord [521], who goes and rushes from a thousand sides against his foe, he, of the ten thousand spies, the powerful, all-knowing, undeceivable god.
'Before whom Verethraghna, made by Ahura, runs opposing the foes in the shape of a boar [522], a sharp-toothed he-boar, a sharp-jawed boar, that kills at one stroke, pursuing [523], wrathful, with a dripping face; strong, with iron feet, iron fore-paws [524], iron weapons, an iron tail, and iron jaws;
'Who, eagerly clinging to the fleeing foe, along with Manly Courage, smites the foe in battle, and does not think he has smitten him, nor does he consider it a blow till he has smitten away the marrow [525] and the column of life [526], the marrow [525:1] and the spring of existence.
'He cuts all the limbs to pieces, and mingles, together with the earth, the bones, hair, brains, and blood of the men who have lied unto Mithra [527].
’ “If men would worship me [528] with a sacrifice in which I were invoked by my own name, as they worship the other gods with sacrifices in which they are invoked by their own names, then I should come to the faithful at the appointed time; I should come in the appointed time of my beautiful, immortal life [529].”
'May we keep our field; may we never be exiles [530] from our field, exiles from our house, exiles from our borough, exiles from our town, exiles from our country.
'Thou dashest in pieces the malice of the malicious, the malice of the men of malice: dash thou in pieces the killers of faithful men!
'Thou hast good horses, thou hast a good chariot: thou art bringing help at every appeal, and art powerful.
'I will pray unto thee for help, with many consecrations, with good consecrations of libations; with many offerings, with good offerings of libations, that we, abiding in thee, may long inhabit a good abode, full of all the riches that can be wished for.
'Thou keepest those nations that tender a good worship to Mithra, the lord of wide pastures; thou dashest in pieces those that delight in havoc. Unto thee will I pray for help: may he come to us for help, the awful, most powerful Mithra, the worshipful and praiseworthy, the glorious lord of nations.
'Who made a dwelling for Rashnu [531], and to whom Rashnu gave all his soul for long friendship;
'Thou art a keeper and protector of the dwelling of those who lie not: thou art the maintainer of those who lie not. With thee hath Verethraghna, made by Ahura, contracted the best of all friendships [532], and thus it is how so many men who have lied unto Mithra, even privily [533], lie smitten down on the ground.
'To whom Ahura Mazda gave a thousand 140 senses [534] and ten thousand eyes to see. With those eyes and those senses, he watches the man who injures Mithra, the man who lies unto Mithra. Through those eyes and those senses, he is undeceivable, he, of the ten thousand spies, the powerful, all-knowing, undeceivable god.
'Whom the poor man, who follows the good law, when wronged and deprived of his rights, invokes for help, with hands uplifted.
'The voice of his wailing reaches up to the sky, it goes over the earth all around, it goes over 141 the seven Karshvares, whether he utters his prayer in a low tone of voice [537] or aloud.
'The cow driven astray invokes him for help [538], 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 Druj where we were driven [539]?”
'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.
'To whom the enlivening, healing, fair, lordly, golden-eyed Haoma offered up a sacrifice on the highest of the heights, on the Haraiti Bareza [540], he 142 the undefiled to one undefiled, with undefiled baresma, undefiled libations, and undefiled words;
'Whom [541] the holy Ahura Mazda has established as a priest, quick in performing the sacrifice and loud in song. He performed the sacrifice with a loud voice, as a priest quick in sacrifice and loud in song, a priest to Ahura Mazda, a priest to the Amesha-Speṇtas. His voice reached up to the sky, went over the earth all around, went over the seven Karshvares.
'Who first lifted up Haomas, in a mortar inlaid with stars and made of a heavenly substance. Ahura Mazda longed for him, the Amesha-Speṇtas longed for him, for the well-shapen body of him whom the swift-horsed sun awakes for prayer from afar [542].
'Hail to Mithra, the lord of wide pastures, who has a thousand ears and ten thousand eyes! Thou art worthy of sacrifice and prayer: mayest thou have sacrifice and prayer in the houses of men! Hail to the man who shall offer thee a sacrifice, with the holy wood in his hand, the baresma in his hand, the holy meat in his hand, the holy mortar in his hand [543], 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.
'The holy Ahura Mazda confessed that religion and so did Vohu-Manō, so did Asha-Vahiśta, so did Khshathra-Vairya, so did Speṇta-Ārmaiti, so 143 did Haurvatāṭ and Ameretāṭ; and all the Amesha-Speṇtas longed for and confessed his religion. The kind Mazda conferred upon him the mastership of the world; and [so did they [544]] who saw thee amongst all creatures the right lord and master of the world, the best cleanser of these creatures.
'So mayest thou in both worlds, mayest thou keep us in both worlds, O Mithra, lord of wide pastures! both in this material world and in the world of the spirit, from the fiend of Death, from the fiend Aēshma [545], from the fiendish hordes, that lift up the spear of havoc, and from the onsets of Aēshma, wherein the evil-doing Aēshma rushes along with Vīdōtu [546], made by the Daēvas.
'So mayest thou, O Mithra, lord of wide pastures! give swiftness to our teams, strength to our own bodies, and that we may watch with full success those who hate us, smite down our foes, and destroy at one stroke our adversaries, our enemies and those who hate us [547].
'Who goes over the earth, all her breadth over, after the setting of the sun [548], touches both ends of 144 this wide, round earth, whose ends lie afar, and surveys everything that is between the earth and the heavens,
'Swinging in his hands a club with a hundred knots, a hundred edges, that rushes forwards and fells men down; a club cast out of red brass, of strong, golden brass; the strongest of all weapons, the most victorious of all weapons [549];
'From whom Angra Mainyu, who is all death, flees away in fear; from whom Aēshma, the evildoing Peshōtanu [550], flees away in fear; from whom the long-handed Būshyãsta [551] flees away in fear; from whom all the Daēvas unseen and the Varenya fiends flee away in fear [552].
'Oh! may we never fall across the rush of Mithra, the lord of wide pastures, when in anger [553]! May Mithra, the lord of wide pastures, never smite us in his anger; he who stands up upon this earth as the strongest of all gods, the most valiant of all gods, the most energetic of all gods, the swiftest of all gods, the most fiend-smiting of all gods, he, Mithra, the lord of wide pastures [554].
'From whom all the Daēvas unseen and the Varenya fiends flee away in fear [555].
'The lord of nations, Mithra, the lord of wide pastures, drives forward at the right-hand side of this wide, round earth, whose ends lie afar.
'At his right hand drives the good, holy Sraosha; at his left hand drives the tall and strong Rashnu; on all sides around him drive the waters, the plants, and the Fravashis of the faithful.
'In his might, he ever brings to them falcon-feathered arrows, and, when driving, he himself comes there, where are nations, enemy to Mithra, he, first and foremost, strikes blows with his club on the horse and his rider; he throws fear and fright upon the horse and his rider.
'The warrior of the white horse, of the sharp spear, the long spear, the quick arrows; foreseeing and clever;
'Whom Ahura Mazda has established to maintain and look over all this moving [556] world, and who maintains and looks over all this moving world; who, never sleeping, wakefully guards the creation of Mazda; who, never sleeping, wakefully maintains the creation of Mazda.
'Whose long arms, strong with Mithra-strength, encompass what he seizes in the easternmost river [557] and what he beats with the westernmost river [558], what is by the Sanaka [559] of the Rangha and what is by the boundary of the earth [560].
'The man without glory [561], led astray from the right way, grieves in his heart; the man without glory thinks thus in himself: “That careless Mithra does not see all the evil that is done, nor all the lies that are told.”
’ "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; 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;
’ "Should the heavenly wisdom [562] in the earthly man be a hundred times greater, it would not rise so high as the heavenly. wisdom in the heavenly Mithra;
’ “And thus, should the ears of the earthly man hear a hundred times better, he would not hear so well as the heavenly Mithra, whose ear hears well, who has a thousand senses, and sees every man that tells a lie.”
'Mithra stands up in his strength, he drives in the awfulness of royalty, and sends from his eyes beautiful looks that shine from afar, (saying):
’ "Who will offer me a sacrifice? Who will lie unto me? Who thinks me a god worthy of a good sacrifice? Who thinks me worthy only of a bad sacrifice? To whom shall I, in my might, impart brightness and glory? To whom bodily health? To whom shall I, in my might, impart riches and full weal? Whom shall I bless by raising him a virtuous [563] offspring?
’ “To whom shall I give in return, without his thinking of it, the awful sovereignty, beautifully arrayed, with many armies, and most perfect; the sovereignty of an all-powerful tyrant, who fells down heads, valiant, smiting, and unsmitten; who orders chastisement to be done and his order is done at once, which he has ordered in his anger?”
'O Mithra! when thou art offended and not satisfied, he [564] soothes thy mind, and makes Mithra satisfied.
’ "To whom shall I, in my might, impart sickness and death? To whom shall I impart poverty and sterility [565]? Of whom shall I at one stroke cut off the offspring?
’ “From whom shall I take away, without his thinking of it, the awful sovereignty, beautifully arrayed, with many armies, and most perfect; the sovereignty of an all-powerful tyrant, who fells down heads, valiant, smiting, and unsmitten; who orders chastisement to be done and his order is done at once, which he has ordered in his anger?”
'O Mithra! while thou art satisfied and not angry, he moves thy heart to anger [566], and makes Mithra unsatisfied.
A warrior with a silver helm [567], a golden cuirass [567:1], who kills with the poniard, strong, valiant, lord of the borough. Bright are the ways of Mithra, by which he goes towards the country, when, wishing well, he turns its plains and vales to pasture grounds,
'May Mithra and Ahura [568], the high gods, come to us for help, when the poniard lifts up its voice 149 aloud [569], when the nostrils of the horses quiver, when the poniards . . . . [570], when the strings of the bows whistle and shoot sharp arrows; then the brood of those whose libations are hated fall smitten to the ground, with their hair torn off.
'So mayest thou, O Mithra, lord of wide pastures! give swiftness to our teams, strength to our own bodies, and that we may watch with full success those who hate us, smite down our foes, and destroy at one stroke our adversaries, our enemies, and those who hate us [571].
'O Mithra, lord of wide pastures! thou master of the house, of the borough, of the town, of the country, thou Zarathuśtrōtema [572]!
'Mithra is twentyfold [573] between two friends or two relations;
'Mithra is thirtyfold between two men of the same group [574];
'Mithra is fortyfold between two partners [575]; 150 'Mithra is fiftyfold between wife and husband [576];
'Mithra is a thousandfold between two nations [577];
'Mithra is ten thousandfold when connected with the Law of Mazda [578], and then he will be every day [579] of victorious strength [580].
'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 [581]!
'Let the worshipper of Mazda sacrifice unto thee [582] with small cattle, with black cattle, with flying birds, gliding forward on wings.
‘To Mithra all the faithful worshippers of Mazda must give strength and energy with offered and proffered Haomas, which the Zaotar proffers unto him and gives in sacrifice [583]. Let the faithful man drink of the libations cleanly prepared, which if he does, if he offers them unto Mithra, the lord of wide pastures, Mithra will be pleased with him and without anger.’
Zarathuśtra asked him: ‘O Ahura Mazda! how shall the faithful man drink the libations cleanly prepared, which if he does and he offers them unto Mithra, the lord of wide pastures, Mithra will be pleased with him and without anger?’
Ahura Mazda answered: 'Let them wash their bodies three days and three nights; let them undergo thirty strokes [584] for the sacrifice and prayer unto Mithra, the lord of wide pastures. Let them wash their bodies two days and two nights; let them undergo twenty strokes for the sacrifice and prayer unto Mithra, the lord of wide pastures. Let no 152 man drink of these libations who does not know the staota yēsnya [585]: Vīspē ratavō [586].
'To whom Ahura Mazda offered up a sacrifice in the shining Garō-nmāna [587].
'With his arms lifted up towards Immortality [588], Mithra, the lord of wide pastures, drives forward from the shining Garō-nmāna, in a beautiful chariot that drives on, ever-swift, adorned with all sorts of ornaments, and made of gold.
'Four stallions draw that chariot, all of the same white colour, living on heavenly food [589] and undying. The hoofs of their fore-feet are shod with gold, the hoofs of their hind-feet are shod with silver; all are yoked to the same pole, and wear the yoke [590] and the cross-beams of the yoke [590:1], fastened with hooks [590:2] of Khshathra vairya [591] to a beautiful . . . . [592]
'At his right hand drives Rashnu-Raziśta [593], the most beneficent and most well-shapen.
'At his left hand drives the most upright Cista [594], the holy one, bearing libations in her hands, clothed with white clothes, and white herself; and the cursing thought [595] of the Law of Mazda.
'Close by him drives the strong cursing thought [595:1] of the wise man, opposing foes in the shape of a boar, a sharp-toothed he-boar, a sharp-jawed boar, that kills at one stroke, pursuing, wrathful, with a dripping face [596], strong and swift to run, and rushing all around [597].
'Behind him drives Ātar [598], all in a blaze, and the awful kingly Glory.
'On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand bows well-made, with a string of cowgut; they go through the heavenly space [599], they fall through the heavenly space upon the skulls of the Daēvas.
'On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand vulture-feathered arrows, with a golden mouth [600], with a horn shaft, with a brass tail, and well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daēvas.
'On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand spears well-made and sharp-piercing. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daēvas.
'On a side of the chariot of Mithra, the lord of 154 wide pastures, stand a thousand steel-hammers, two-edged, well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daēvas.
'On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand swords, two-edged and well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daēvas.
'On a side of the chariot of Mithra, the lord of wide pastures, stand a thousand maces of iron, well-made. They go through the heavenly space, they fall through the heavenly space upon the skulls of the Daēvas.
'On a side of the chariot of Mithra, the lord of wide pastures, stands a beautiful well-falling club, with a hundred knots, a hundred edges, that rushes forward and fells men down; a club cast out of red brass, of strong, golden brass; the strongest of all weapons, the most victorious of all weapons [601]. It goes through the heavenly space [602], it falls through the heavenly space upon the skulls of the Daēvas.
'After he has smitten the Daēvas, after he has smitten down the men who lied unto Mithra, Mithra, the lord of wide pastures, drives forward through Arezahē and Savahē, through Fradadhafshu and Vīdadhafshu, through Vourubareśti and Vourujareśti, through this our Karshvare, the bright Hvaniratha [603].
'Angra Mainyu, who is all death, flees away in fear; Aēshma, the evil-doing Peshotanu, flees 155 away in fear; the long-handed Būshyãsta flees away in fear; all the Daēvas unseen and the Varenya fiends flee 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 all gods, the most fiend-smiting of all gods, he, Mithra, the lord of wide pastures [604].
'For whom white stallions, yoked to his chariot, draw it, on one golden wheel, with a full shining axle.
'If Mithra takes his libations to his own dwelling [605], “Happy that man, I think,”—said Ahura Mazda,—"O holy Zarathuśtra! for whom a holy priest, as pious as any in the world [606], who is the Word incarnate, offers up a sacrifice unto Mithra with bundles of baresma and with the [proper] words.
’ "When Mithra’s boons will come to him, as he follows God’s teaching, and thinks according to God’s teaching.
’ “Woe to that man, I think,”—said Ahura Mazda,— 156 “O holy Zarathuśtra! for whom an unholy priest, not pious [607], who is not the Word incarnate, stands behind the baresma, however full may be the bundles of baresma he ties, however long may be the sacrifice he performs.”
'He does not delight Ahura Mazda, nor the other Amesha-Speṇtas, nor Mithra, the lord of wide pastures, he who thus scorns Mazda, and the other Amesha-Speṇtas, and Mithra, the lord of wide pastures, and the Law, and Rashnu, and Arśtāṭ, who makes the world grow, who makes the world increase.
'I will offer up a sacrifice unto the good Mithra, O Spitama! unto the strong, heavenly god, who is foremost, highly merciful, and peerless; whose house is above [608], a stout and strong warrior;
'Victorious and armed with a well-fashioned weapon, watchful in darkness and undeceivable. He is the stoutest of the stoutest, he is the strongest of the strongest, he is the most intelligent of the gods, he is victorious and endowed with Glory: he, of the ten thousand eyes, of the ten thousand spies, the powerful, all-knowing, undeceivable god.
'Who, with his manifold knowledge, powerfully increases the creation of Speṇta Mainyu, and is a well-created and most great Yazata, self-shining like the moon, when he makes his own body shine;
'Whose face is flashing with light like the face of the star Tiśtrya [609]; whose chariot is embraced by that goddess who is foremost amongst those who have no deceit in them [610], O Spitama! who is fairer than any creature in the world, and full of light to shine. I will worship that chariot, wrought by the Maker, Ahura Mazda, inlaid with stars and made of a heavenly substance; (the chariot) of Mithra, who has ten thousand spies, the powerful, all-knowing, undeceivable god.
'We sacrifice unto Mithra, the lord of wide pastures, who is truth-speaking, a chief in assemblies, with a thousand ears, well-shapen, with a thousand eyes, high, with full knowledge, strong, sleepless, and ever awake.
'We sacrifice unto the Mithra around countries [611];
'We sacrifice unto the Mithra within countries; 158 'We sacrifice unto the Mithra in this country [612];
'We sacrifice unto the Mithra before countries [613];
'We sacrifice unto Mithra and Ahura, the two great, imperishable, holy gods [614]; and unto the stars, and the moon, and the sun, with the trees that yield up baresma [615]. We sacrifice unto Mithra, the lord of all countries.
'For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures.
'I bless the sacrifice and prayer, and the strength and vigour of Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata invoked by his own name; and that of Rāma Hvāstra [616].
‘[Give] unto that man [617] brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones!’
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness.
Good prayer, excellent prayer to the worlds [618], O Zarathuśtra!
This it is that takes away the friendship of the fiend and fiends, of the he-fiend and of the she-fiend; it turns away in giddiness their eyes, minds, ears [619], hands, feet, mouths, and tongues [620]; as good prayer, without deceit and without harm, is Manly Courage [621], and turns away the Druj [622].
The holy Sraosha, the best protector of the poor, is fiend-smiting; he is the best smiter of the Druj.
The faithful one who pronounces most words of blessing is the most victorious in victory; the Mãthra Speṇta takes best the unseen Druj away. The Ahuna Vairya [623] is the best fiend-smiter among all spells; the word of truth is the fighter [624] that is the best of all fiend-smiters.
The Law of the worshippers of Mazda is the truest giver of all the good things, of all those that are the offspring of the good principle; and so is the Law of Zarathuśtra.
And he who should pronounce that word [625], O Zarathuśtra! either a man or a woman, with a mind all intent on holiness, with words all intent on 161 holiness, with deeds all intent on holiness, when he is in fear either of high waters or of the darkness of a rainy night;
Or in the meeting together of the faithful, or the rushing together of the worshippers of the Daēvas [626];
Whether on the road [627] or in the law [628] he has to fear, not in that day nor in that night shall the tormenting fiend, who wants to torment him, prevail to throw upon him the look of his evil eye, and the malice of the thief [629] who carries off cattle shall not reach him.
Pronounce then that word, O Zarathuśtra! that word to be spoken [630], when thou fall upon the idolaters [631] and thieves and Daēvas rushing together. Then the malice of the wicked worshippers of the Daēvas, of the Yātus and their followers, of the Pairikas and their followers, will be affrighted and rush away. Down are the Daēvas! Down are the Daēva-worshippers, and they take back their mouths from biting [632].
And therefore we take around us the holy-natured Sraosha, the holy, the fiend-smiter, as one does with shepherds’ dogs; therefore we sacrifice unto the holy-natured Sraosha, the holy, the fiend-smiter, with good thoughts, good words, and good deeds.
[633]. For his brightness and glory, for his strength and victorious power, for his offering sacrifices unto the gods [634], I will offer him a sacrifice worth being heard. I will offer up libations unto the holy Sraosha, unto the great Ashi Vanguhi [635], and unto Nairyō-sangha [636], the tall-formed.
We worship the holy Sraosha; we worship the great master, Ahura Mazda, who is supreme in holiness, who is the foremost to do deeds of holiness.
We worship all the words [637] of Zarathuśtra, and all the good deeds, those done and those to be done.
_ [638]. We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;_
Who strikes the evil-doing [639] man, who strikes the evil-doing woman; who smites the fiendish 163 Druj, and is most strong and world-destroying; who maintains and looks over all this moving [640] world;
Who, never sleeping, wakefully guards the creation of Mazda; who, never sleeping, wakefully maintains the creation of Mazda; who protects all the material world with his club uplifted, from the hour when the sun is down;
Who never more did enjoy sleep from the time when the two Spirits made the world, namely, the good Spirit and the evil One; who every day, every night, fights with the Māzainya Daēvas.
He bows not for fear and fright before the Daēvas: before him all the Daēvas bow for fear and fright reluctantly, and rush away to darkness [641].
For his brightness and glory, for his strength and victorious power . . . . [642]
We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;
Who with peace and friendship [643] watches the Druj and the most beneficent Spirit: so that the Amesha-Speṇtas may go along the seven Karshvares of the earth [644]; who is the teacher of the 164 Law [645]: he himself was taught it by Ahura Mazda, the holy One.
We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;
Whom the holy Ahura Mazda has created to withstand Aēshma, the fiend of the wounding spear; we sacrifice unto Peace, whose breath is friendly, and unto the two withstanders of sin and guilt [646],
The friends of Rashnu Raziśta [647];
The friends of Arśtāṭ [648], who makes the world grow, who makes the world increase, who makes the world prosper;
The friends of Ashi Vanguhi [649];
The friends of the good Cisti [650];
The friends of ourselves, the Saoshyaṇṭs [652], the two-footed part of the holy creation;
We sacrifice unto the holy, tall-formed, fiend-smiting Sraosha, who makes the world increase, the holy and master of holiness;
The first [Sraosha], the next, the middle, and the highest; with the first sacrifice, with the next, with the middle, and with the highest [653]. We sacrifice unto all [the moments] [654] of the holy and strong Sraosha, who is the incarnate Word;
The strong Sraosha, of the manly courage, the warrior of the strong arms, who breaks the skulls of the Daēvas; who smites with heavy blows [655] and is strong to smite; the holy Sraosha, who smites 166 with heavy blows; we sacrifice unto the crushing Ascendant of both the holy Sraosha and Arśti [656].
We sacrifice for all the houses protected by Sraosha, where the holy Sraosha is dear and friendly treated and satisfied, as well as the faithful man [657], rich in good thoughts, rich in good words, rich in good deeds.
We sacrifice unto the body of Arśtāṭ, who makes the world grow, who makes the world increase, who makes the world prosper;
We sacrifice unto the bodies of the Amesha-Speṇtas; 167 We sacrifice unto the bodies of ourselves, the Saoshyaṇṭs, the two-footed part of the holy creation;
We sacrifice unto the bodies of all the beings of the holy world [658].
I bless the sacrifice and prayer, the strength and vigour of the holy, strong Sraosha, who is the incarnate Word, a mighty-speared and lordly god.
[Give] unto that man [659] brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones!
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness.
Unto Rashnu Raziśta; unto Arśtāṭ, who makes the world grow, who makes the world increase; unto the true-spoken speech, that makes the world grow [660]; 169 Be propitiation, with sacrifice, prayer, propitiation, and glorification.
The holy (Zarathuśtra) asked him [661]: 'O holy Ahura Mazda! I ask thee; answer me with words of truth, thou who knowest the truth. Thou art undeceivable, thou hast an undeceivable understanding; thou art undeceivable, as thou knowest everything.
'What of the Holy Word is created true? what is created progress-making? what is fit to discern? what is healthful? what is wise? what is happy and more powerful to destroy than all other creatures [662]?
‘The most glorious Holy Word (itself), this is what in the Holy Word is created true, what is created progress making, what is fit to discern, what is healthful, wise, and happy, what is more powerful to destroy than all other creatures.’
Ahura Mazda said: 'Bind up a three-twigged baresma against the way of the sun. [Address] unto me, Ahura Mazda, these words: “We invoke, we bless [Ahura] [663]; I invoke the friendship [of Ahura] towards this var [664] prepared, towards the fire and the baresma, towards the full boiling [milk [665]], towards the var [664:1] of oil and the sap [666] of the plants.” 170 4. 'Then I, Ahura Mazda, shall come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants;
'Along with the fiend-smiting Wind, along with the cursing thought of the wise [667], along with the kingly Glory, along with Saoka [668], made by Mazda.
'We invoke, we bless Rashnu, the strong; I invoke his friendship towards this var [669] prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants.
'Then Rashnu the tall, the strong, will come for help unto thee, towards this var prepared, towards the fire and the baresma, towards the full boiling [milk], towards the var of oil and the sap of the plants:
'Along with the fiend-smiting Wind, along with the cursing thought of the wise, along with the kingly Glory, along with Saoka, made by Mazda.
'O thou, holy Rashnu! O most true Rashnu! most beneficent Rashnu! most knowing Rashnu! most discerning Rashnu! most fore-knowing Rashnu! most far-seeing Rashnu! Rashnu, the 171 best doer of justice [670]! Rashnu, the best smiter of thieves;
'The uninjured, the best killer, smiter, destroyer of thieves and bandits! in whatever part of the world thou art watching the doings [671] of men and making the account . . . . [672].
'Whether thou, O holy Rashnu! art in the Karshvare Arezahi [673], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared [674] . . . . in whatever part of the world thou art.
'Whether thou, O holy Rashnu! art in the Karshvare Savahi [673:1], we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.
'Whether thou, O holy Rashnu! art in the Karshvare Fradadhafshu [673:2], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.
'Whether thou, O holy Rashnu! art in the 172 Karshvare Vīdadhafshu [675], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.
'Whether thou, O holy Rashn! art in the Karshvare Vouru-bareśti [675:1], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.
'Whether thou, O holy Rashnu! art in the Karshvare Vouru-bareśti [675:2], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.
'Whether thou, O holy Rashnu! art in this Karshvare, the bright Hvaniratha [675:3], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.
'Whether thou, O holy Rashnu! art in the sea Vouru-Kasha [676], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . . in whatever part of the world thou art.
'Whether thou, O holy Rashnu! art on the tree of the eagle [677], that stands in the middle of the sea Vouru-Kasha, that is called the tree of good remedies, the tree of powerful remedies, the tree of all remedies, and on which rest the seeds of all plants; we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art on the Aodhas [678] of the Rangha, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art on the Sanaka [679] of the Rangha, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art at one of the angles of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art at the boundary of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in any place of this earth, we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art on the Hara Berezaiti, the bright mountain around which the many (stars) revolve, where come neither night nor darkness, no cold wind and no hot wind, no deathful sickness, no uncleanness made by the Daēvas, and the clouds cannot reach up unto the Haraiti Bareza [680]; we invoke, we bless Rashnu. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art upon the highest Hukairya, of the deep precipices [681], made of gold, wherefrom this river of mine, Ardvi Sūra Anāhita, 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 . . . .
'Whether thou, O holy Rashnu! art upon the Taēra of the height Haraiti, around which the stars, the moon, and the sun revolve [682], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in the star Vanaṇṭ [683], made by Mazda, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in the bright and glorious star Tiśtrya [684], we invoke, we bless Rashnu, the strong. I invoke his friendship towards the var prepared . . . .
'Whether thou, O holy Rashnu! art in the group of the Haptōiriṇga stars [684:1], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in those stars that have the seed of the waters in them [685], we 176 invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in those stars that have the seed of the earth in them [686], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in those stars that have the seed of the plants in them [686:1], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in the stars that belong to the Good Spirit [687], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in the moon which has the seed of the Bull in it [688], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in the swift-horsed sun, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in the sovereign endless Light, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in the bright, all-happy, blissful abode of the holy Ones, we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art in the shining Garō-demāna [689], we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'Whether thou, O holy Rashnu! art . . . . [690] we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared . . . .
'For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . . 178 'Yēṇhē hātãm: All those beings of whom Ahura Mazda. . . .
'I bless the sacrifice and prayer, and the strength and vigour of Rashnu Raziśta; of Arśtāṭ, who makes the world grow, who makes the world increase; and of the true-spoken speech that makes the world grow.
‘[Give] unto that man [691] brightness and glory, give him health of body, . . . . give him the bright, all-happy, blissful abode of the holy Ones.’
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness.
Unto the awful, overpowering Fravashis of the faithful; unto the Fravashis of the men of the primitive law [692]; unto the Fravashis of the next-of-kin,
Ahura Mazda spake unto Spitama Zarathuśtra, saying: 'Do thou proclaim, O pure Zarathuśtra! the vigour and strength, the glory, the help and the joy that are in the Fravashis of the faithful, the awful and overpowering Fravashis; do thou tell how they come to help me, how they bring assistance unto me, the awful Fravashis of the faithful [693].
'Through their brightness and glory, O Zarathuśtra! I maintain that sky, there above, shining and seen afar, and encompassing this earth all around.
'It looks like a palace, that stands built of a 181 heavenly substance [694], firmly established, with ends that lie afar, shining in its body of ruby over the three-thirds (of the earth) [695]; it is like a garment inlaid with stars, made of a heavenly substance, that Mazda puts on, along with Mithra and Rashnu and Speṇta-Ārmaiti, and on no side can the eye perceive the end of it.
'Through their brightness and glory, O Zarathuśtra! I maintain Ardvi Sara Anāhita, the wide-expanding and health-giving, who hates the Daēvas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material world; the life-increasing and holy, the flocks-increasing and holy, the fold-increasing and holy, the wealth-increasing and holy, the country-increasing and holy [696];
[697]. '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 large river, known afar, that is as large as the whole of all the waters that run along the earth; that runs powerfully from the height Hukairya down to the sea Vouru-Kasha.
'All the shores of the sea Vouru-Kasha are boiling over, all the middle of it is boiling over, 182 when she runs down there, when she streams down there, she, Ardvi Sūra Anāhita, who has a thousand cells and a thousand channels; the extent of each of those cells, of each of those channels, is as much as a man can ride in forty days, riding on a good horse.
'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 [698].
'Through their brightness and glory, O Zarathuśtra! I maintain the wide earth made by Ahura, the large and broad earth, that bears so much that is fine, that bears all the bodily world, the live and the dead, and the high mountains, rich in pastures and waters;
'Upon which run the many streams and rivers; upon which the many kinds of plants grow up from the ground, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals [699], and to help the faithful.
'Through their brightness and glory, O Zarathuśtra! I maintain in the womb the child that has been conceived, so that it does not die from the 183 assaults of Vīdōtu [700], and I develop in it [701] the bones, the hair, the . . . . [702], the entrails, the feet, and the sexual organs.
'Had not the awful Fravashis of the faithful given help unto me, those animals and men of mine, of which there are such excellent kinds, would not subsist; strength would belong to the Druj, the dominion would belong to the Druj, the material world would belong to the Druj.
'Between the earth and the sky the immaterial creatures would be harassed by the Druj; between the earth and the sky the immaterial creatures would be smitten by the Druj; and never afterwards would Angra-Mainyu give way to the blows of Speṇta-Mainyu.
'Through their brightness and glory the waters run and flow forward from the never-failing springs; through their brightness and glory the plants grow up from the earth, by the never-failing springs; through their brightness and glory the winds blow, driving down the clouds towards the never-failing springs.
'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.
'Through their brightness and glory a man is born who is a chief in assemblies and meetings [703], who listens well [704] to the (holy) words, whom Wisdom 184 holds dear [705], and who returns a victor from discussions with Gaotema, the heretic [706].
'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.
'The most powerful amongst the Fravashis of the faithful, O Spitama! are those of the men of the primitive law [707] or those of the Saoshyaṇṭs [708] not yet born, who are to restore the world. Of the Others, the Fravashis of the living faithful are more powerful, O Zarathuśtra! than those of the dead, O Spitama!
'And the man who in life shall treat the Fravashis of the faithful well, will become a ruler of the country with full power, and a chief most strong; so shall any man of you become, who shall treat Mithra well, the lord of wide pastures, and Arśtāṭ, who makes the world grow, who makes the world increase.
‘Thus do I proclaim unto thee, O pure Spitama! the vigour and strength, the glory, the help, and the joy that are in the Fravashis of the faithful, 185 the awful and overpowering Fravashis; and how they come to help me, how they bring assistance unto me, the awful Fravashis of the faithful [709].’
Ahura Mazda spake unto Spitama Zarathuśtra, saying: 'If in this material world, O Spitama Zarathuśtra! thou happenest to come upon frightful roads, full of dangers and fears, O Zarathuśtra! and thou fearest for thyself, then do thou recite these words, then proclaim these fiend-smiting words, O Zarathuśtra!
’ "I praise, I invoke, I meditate upon, and we sacrifice unto the good, strong, beneficent Fravashis of the faithful. We worship the Fravashis of the masters of the houses, those of the lords of the boroughs, those of the lords of the towns, those of the lords of the countries, those of the Zarathuśtrōtemas [710]; 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 [711], and most friendly the Fravashis of the friendly nations;
’ "Who maintain the sky, who maintain the waters, who maintain the earth, who maintain the cattle, who maintain in the womb the child that has been conceived, so that it does not die from the assaults of Vīdōtu, and develop in it the bones, the hair, the . . . ., the entrails, the feet, and the sexual organs [712];
’ "Who are much-bringing, who move with 186 awfulness, well-moving, swiftly moving, quickly moving, who move when invoked; who are to be invoked in the conquest of good, who are to be invoked in fights against foes, who are to be invoked in battles;
’ "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 [713];
’ “Who turn to that side where are faithful men, most devoted to holiness, and where is the greatest piety [714], where the faithful man is rejoiced [715], and where the faithful man is not ill-treated [716].” ’
We worship the good, strong, beneficent Fravashis of the faithful, who are the mightiest of drivers, the lightest of those driving forwards, the slowest of the retiring [717], the safest [717:1] of all bridges, the least-erring [717:2] of all weapons and arms [718], and who never turn their backs [719].
At once, wherever they come, we worship them, the good ones, the excellent ones, the good, the strong, the beneficent Fravashis of the faithful. They are to be invoked when the bundles of baresma are tied; they are to be invoked in fights against foes, in battles [720], and there where gallant men strive to conquer foes.
Mazda invoked them for help, when he fixed the sky and the waters and the earth and the plants; when Speṇta-Mainyu fixed the sky, when he fixed the waters, when the earth, when the cattle, when the plants, when the child conceived in the womb, so that it should not die from the assaults of Vīdōtu, and developed in it the bones, the hair, the . . . ., the entrails, the feet, and the sexual organs [721].
Speṇta-Mainyu maintained the sky, and they sustained it from below, they, the strong Fravashis, who sit in silence, gazing with sharp looks; whose eyes and ears are powerful, who bring long joy, high and high-girded; well-moving and moving afar, loud-snorting [722], possessing riches and a high renown.
We worship the good, strong, beneficent Fravashis of the faithful; whose friendship is good, and who know how to benefit; whose friendship lasts long; who like to stay in the abode where they are not harmed by its dwellers; who are good, beautiful afar [723], health-giving, of high renown, conquering in battle, and who never do harm first.
We worship the good, strong, beneficent Fravashis of the faithful; whose will is dreadful unto those who vex them; powerfully working and most beneficent; who in battle break the dread arms of their foes and haters.
We worship the good, strong, beneficent Fravashis of the faithful; liberal, valiant, and full of strength, not to be seized by thought, welfare-giving, kind, and health-giving, following with Ashi’s remedies, as far as the earth extends, as the rivers stretch, as the sun rises [724].
We worship the good, strong, beneficent Fravashis of the faithful, who gallantly and bravely fight, causing havoc, wounding [725], breaking to pieces all the malice of the malicious, Daēvas and men, and smiting powerfully in battle, at their wish and will.
You kindly deliver the Victory made by Ahura, and the crushing Ascendant, most beneficently, to those countries where you, the good ones, unharmed and rejoiced, unoppressed and unoffended, have been held worthy of sacrifice and prayer, and proceed the way of your wish.
We worship the good, strong, beneficent Fravashis of the faithful, of high renown, smiting in battle, most strong, shield-bearing and harmless to those who are true, whom both the pursuing and the fleeing invoke for help: the pursuer invokes 189 them for a swift race, and for a swift race does the fleer invoke them;
Who turn to that side where are faithful men, most devoted to holiness, and where is the greatest piety, where the faithful man is rejoiced, and where the faithful man is not ill-treated [726].
We worship the good, strong, beneficent Fravashis of the faithful, who form many battalions, girded with weapons [727], lifting up spears, and full of sheen; who in fearful battles come rushing along where the gallant heroes [728] go and assail the Dānus [729].
There you destroy the victorious strength of the Turanian Dānus; there you destroy the malice of the Turanian Dānus; through you the chiefs [730] are of high intellect [731] and most successful; they, the gallant heroes the gallant Saoshyaṇṭs [732], the gallant conquerors of the offspring of the Dānus chiefs of myriads, who wound with stones [733].
We worship the good, strong, beneficent Fravashis of the faithful, who rout the two wings of an army standing in battle array, who make the centre swerve, and swiftly pursue onwards, to help the faithful and to distress the doers of evil deeds.
We worship the good, strong, beneficent 190 Fravashis of the faithful; awful, overpowering, and victorious, smiting in battle, sorely wounding, blowing away (the foes), moving along to and fro, of good renown, fair of body, godly of soul, and holy; who give victory to their invoker, who give boons to their lover, who give health to the sick man [734];
Who give good glory to him who worships them with a sacrifice, as that man did worship them, the holy Zarathuśtra, the chief of the material world, the head of the two-footed race, in whatever struggle he had to enter, in whatever distress he did fear;
Who, when well invoked, enjoy bliss in the heavens; who, when well invoked, come forward from the heavens, who are the heads [735] of that sky above, possessing the well-shapen Strength, the Victory made by Ahura, the crushing Ascendant, and Welfare [736], the wealth-bringing, boon-bringing, holy, well fed, worthy of sacrifice and prayer in the perfection of holiness.
They shed Satavaēsa [737] between the earth and the sky, him to whom the waters belong [738], 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 [739], and to help the faithful [740].
Satavaēsa comes down and flows between the earth and the sky, he to whom the waters belong, who listens to appeals and makes the waters and the plants grow up, fair, radiant, and full of 191 light, to nourish animals and men, to nourish the Aryan nations, to nourish the five kinds of animals, and to help the faithful.
We worship the good, strong, beneficent Fravashis of the faithful; with helms of brass, with weapons of brass, with armour [741] of brass; who struggle in the fights for victory in garments of light, arraying the battles and bringing them forwards, to kill thousands of Daēvas.
When the wind blows from behind them [742] and brings their breath unto men,
Then men know where blows the breath of victory: and they pay pious homage unto the good, strong, beneficent Fravashis of the faithful, with their hearts prepared and their arms uplifted.
Whichever side they have been first worshipped in the fulness of faith of a devoted heart [743], to that side turn the awful Fravashis of the faithful, along with Mithra and Rashnu and the awful cursing thought [744] of the wise and the victorious wind.
And those nations are smitten at one stroke by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads of myriads, against which turn the awful Fravashis of the faithful, along with Mithra and Rashnu, and the awful cursing thought of the wise and the victorious wind.
We worship the good, strong, beneficent Fravashis of the faithful, who come and go through the borough at the time of the Hamaspathmaēdha [745]; they go along there for ten nights, asking thus [746]:
‘Who will praise us? Who will offer us a sacrifice? Who will meditate upon us? Who will bless us [747]? Who will receive us with meat and clothes in his hand [748] and with a prayer worthy of bliss [749]? Of which of us will the name be taken for invocation [750]? Of which of you will the soul be worshipped by you with a sacrifice [751]? To whom will this gift of ours be given, that he may have never-failing food for ever and ever?’
And the man who offers them up a sacrifice, 193 with meat and clothes in his hand, with a prayer worthy of bliss, the awful Fravashis of the faithful, satisfied, unharmed, and unoffended, bless thus:
‘May there be in this house flocks of animals and men! May there be a swift horse and a solid chariot! May there be a man who knows how to praise God [752] and rule in an assembly, who will offer us sacrifices with meat and clothes in his hand, and with a prayer worthy of bliss [753].’
We worship the good, strong, beneficent Fravashis of the faithful, who show beautiful paths to the waters, made by Mazda, which had stood before for a long time in the same place without flowing [754]:
And now they flow along the path made by Mazda, along the way made by the gods, the watery way appointed to them, at the wish of Ahura Mazda, at the wish of the Amesha-Speṇtas.
We worship the good, strong, beneficent Fravashis of the faithful, who show a beautiful growth to the fertile [755] plants, which had stood before for a long time in the same place without growing:
And now they grow up along the path made 194 by Mazda, along the way made by the gods, in the time appointed to them, at the wish of Ahura Mazda, at the wish of the Amesha-Speṇtas.
We worship the good, strong, beneficent Fravashis of the faithful, who showed their paths to the stars, the moon, the sun, and the endless lights, that had stood before for a long time in the same place, without moving forwards, through the oppression of the Daēvas and the assaults of the Daēvas [756].
And now they move around in their far-revolving circle for ever, till they come to the time of the good restoration of the world.
We worship the good, strong, beneficent Fravashis of the faithful, who watch over the bright sea Vouru-Kasha [757], to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.
We worship the good, strong, beneficent Fravashis of the faithful, who watch over the stars Haptōiriṇga [758], to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.
We worship the good, strong, beneficent Fravashis of the faithful, who watch over the body 195 of Keresāspa, the son of Sāma [759], the club-bearer with plaited hair, to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.
We worship the good, strong, beneficent Fravashis of the faithful, who watch over the seed of the holy Zarathuśtra [760], to the number of ninety thousand, and nine thousand, and nine hundred, and ninety-nine.
We worship the good, strong, beneficent Fravashis of the faithful, who fight at the right hand of the reigning lord, if he rejoices the faithful [761] and if the awful Fravashis of the faithful are not hurt by him, if they are rejoiced by him, unharmed and unoffended.
We worship the good, strong, beneficent Fravashis of the faithful, who are greater, who are 196 stronger, who are swifter, who are more powerful, who are more victorious, who are more healing, who are more effective than can be expressed by words; who run by tens of thousands into the midst of the Myazdas.
And when the waters come up from the sea Vouru-Kasha, O Spitama Zarathuśtra! along with the Glory made by Mazda [762], then forwards come the awful Fravashis of the faithful, many and many hundreds, many and many thousands, many and many tens of thousands,
Seeking water for their own kindred, for their own borough, for their own town, for their own country, and saying thus: ‘May our own country have a good store and full joy!’
They fight in the battles that are fought in their own place and land, each according to the place and house where he dwelt (of yore) [763]: they look like a gallant warrior who, girded up and watchful, fights for the hoard he has treasured up.
And those of them who win bring waters to their own kindred, to their own borough, to their own town, to their own country, saying thus: ‘May my country grow and increase!’
And when the all-powerful sovereign of a country has been surprised by his foes and haters, he invokes them, the awful Fravashis of the faithful.
And they come to his help, if they have not been hurt by him, if they have been rejoiced by him, if they have not been harmed nor offended, the awful Fravashis of the faithful: they come flying unto him, it seems as if they were well-winged birds.
They come in as a weapon and as a shield, to keep him behind and to keep him in front, from the Druj 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 [764];
So that neither the sword well-thrust, neither the club well-falling, nor the arrow well-shot, nor the spear well-darted, nor the stones flung from the arm shall destroy him.
They come on this side, they come on that side, never resting, the good, powerful, beneficent Fravashis of the faithful, asking for help thus: ‘Who will praise us? Who will offer us a sacrifice? Who will meditate upon us? Who will bless us? Who will receive us with meat and clothes in his hand and with a prayer worthy of bliss? Of which of us will the name be taken for invocation? Of which of you will the soul be worshipped by you with a sacrifice? To whom will that gift of ours be given, that he may have never-failing food for ever and ever [765]?’
We worship the perception [766]; we worship the intellect; we worship the conscience; we worship those of the Saoshyaṇṭs [767];
We worship the souls; those of the tame animals; those of the wild animals; those of the animals that live in the waters; those of the animals that live under the ground; those of the flying ones; those of the running ones; those of the grazing ones [768].
We worship their Fravashis [769].
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 [770].
When Angra Mainyu broke into the creation of the good holiness, then came in across Vohū Manō and Ātar [771].
They destroyed the malice of the fiend Angra Mainyu, so that the waters did not stop flowing nor did the plants stop growing; but at once the most beneficent waters of the creator and 199 ruler, Ahura Mazda, flowed forward and his plants went on growing.
We worship the waters by their names [772];
We worship the plants by their names [773];
Of all those ancient Fravashis, we worship the Fravashi of Ahura Mazda; who is the greatest, the best, the fairest, the most solid, the wisest, the finest of body and supreme in holiness [774];
Whose soul is the Mãthra Speṇta, who is white, shining, seen afar; and we worship the beautiful forms, the active forms wherewith he clothes the Amesha-Speṇtas; we worship the swift-horsed sun.
We worship the good, strong, beneficent Fravashis of the Amesha-Speṇtas, the bright ones, 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 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 200 commander is the same, namely, the Maker, Ahura Mazda;
Who see one another’s soul thinking of good thoughts, thinking of good words, thinking of good deeds, thinking of Garō-nmāna, and whose ways [775] are shining as they go down towards the libations [776].
We worship the good, strong, beneficent Fravashis: that of the most rejoicing [777] fire, the beneficent and assembly-making [778]; and that of the holy, strong Sraosha [779], who is the incarnate Word, a mighty-speared and lordly god; and that of Nairyō-sangha [780].
And that of Rashnu Raziśta [781];
That of Mithra [782], the lord of wide pastures;
That of the Mãthra-Speṇta [783];
That of the Bull [784];
That of the living man [785];
That of the holy creation [786].
We worship the Fravashi of Gaya Maretan [787], 201 who first listened unto the thought and teaching of Ahura Mazda; of whom Ahura formed the race of the Aryan nations, the seed of the Aryan nations.
Who first thought what is good, who first spoke what is good, who first did what is good; who was the first Priest, the first Warrior, the first Plougher of the ground [788]; who first knew and first taught; who first possessed [789] and first took possession of the Bull [790], of Holiness [791], of the Word, the obedience to the Word, and dominion, and all the good things made by Mazda, that are the offspring of the good Principle;
Who was the first Priest, the first Warrior, the first Plougher of the ground; who first took the turning of the wheel [792] from the hands of the Daēva and of the cold-hearted man; who first in the material world pronounced the praise of Asha [793], thus bringing the Daēvas to naught, and confessed himself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas, and obeys the laws of Ahura.
Who first in the material world said the word that destroys the Daēvas, the law of Ahura; who first in the material world proclaimed the word that destroys the Daēvas, the law of Ahura; who 202 first in the material world declared all the creation of the Daēvas unworthy of sacrifice and prayer; who was strong, giving all the good things of life, the first bearer of the Law amongst the nations;
In whom was heard the whole Mãthra, the word of holiness; who was the lord and master of the world [794], the praiser of the most great, most good and most fair Asha [795]; who had a revelation of the Law, that most excellent of all beings;
For whom the Amesha-Speṇtas 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;
In whose birth and growth the waters and the plants rejoiced; in whose birth and growth the waters and the plants grew; in whose birth and growth all the creatures of the good creations cried out, Hail [796]!
'Hail to us! for he is born, the Āthravan, Spitama Zarathuśtra. Zarathuśtra will offer us sacrifices with libations and bundles of baresma; and there will the good Law of the worshippers of Mazda come and spread through all the seven Karshvares of the earth.
‘There will Mithra, the lord of wide pastures, increase all the excellences of our countries, and allay their troubles; there will the powerful Apãm-Napāṭ [797] increase all the excellences of our countries, and allay their troubles.’ 203 We worship the piety and Fravashi of Maidhyō-māungha, the son of Arāsti [798], who first listened unto the word and teaching of Zarathuśtra.
We worship the Fravashi of the holy Asmō-hvanvaṇṭ [799];
We worship the Fravashi of the holy Parshaṭ-gāuś [800], the son of Frāta;
We worship the Fravashi of the holy Saēna, the son of Ahūm-stuṭ [801], who first appeared upon this earth with a hundred pupils [802].
We worship the Fravashi of the holy Hvare-cithra, the son of Zarathuśtra [803].
We worship the Fravashi of the holy Thrimithwaṇṭ, the son of Spitāma [804].
We worship the Fravashi of the holy king Vīśtāspa [805]; the gallant one, who was the incarnate 205 Word, the mighty-speared, and lordly one; who, driving the Druj [806] before him, sought wide room for the holy religion; who, driving the Druj [806:1] before him, made wide room for the holy religion, who made himself the arm and support of this law of Ahura, of this law of Zarathuśtra.
Who took her [807], standing bound [808], from the hands of the Hunus [809], 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 [809:1].
We worship the Fravashi of the holy Zairivairi [810];
We worship the Fravashi of the holy Būji-sravah [811].
We worship the Fravashi of the holy Vistauru [812], the son of Naotara.
We worship the Fravashi of the holy Fraś-hãm-vareta [813];
We worship the Fravashi of the holy Ātare-cithra; 207 We worship the Fravashi of the holy Ātare-hvarenah;
We worship the Fravashi of the holy and gallant Speṇtō-dāta [814].
We worship the Fravashi of the holy Bastavairi [815];
We worship the Fravashi of the holy Kavārazem [816].
We worship the Fravashi of the holy Frashaośtra [817], the son of Hvōva;
We worship the Fravashi of the holy Jāmāspa [818], the son of Hvōva; 208 We worship the Fravashi of the holy Avāraośtri [819].
We worship the Fravashi of the holy Hanghaurvāungh, the son of Jāmāspa [820];
To withstand evil dreams, to withstand evil visions, to withstand evil . . . . [821], to withstand the evil Pairikas.
We worship the Fravashi of the holy Mãthravāka, the son of Sīmaēži, the Aēthrapati, the Hamidhpati [822], who was able to smite down most of the evil, unfaithful Ashemaoghas, that shout the hymns [823], and acknowledge no lord and no master [824], the dreadful ones whose Fravashis are to be broken [825]; to withstand the evil done by the faithful [826].
We worship the Fravashi of the holy Ashastu, the son of Maidhyō-māungha [827].
We worship the Fravashi of the holy and gallant Karesna [828], the son of Zbaurvaṇṭ; who was the incarnate Word, mighty-speared and lordly;
In whose house did walk the good, beautiful, shining Ashi Vanguhi, in the shape of a maid fair of body, most strong, tall-formed, high-up girded, pure, nobly born of a glorious seed [829]; who, rushing to the battle, knew how to make room for himself with his own arms; who, rushing to the battle, knew how to fight the foe with his own arms [830].
We worship the Fravashi of the holy and good Arshya; Arshya, the chief in assemblies, the most energetic of the worshippers of Mazda.
We worship the Fravashi of the holy Amru [831];
We worship the Fravashi of the holy Camru [831:1].
We worship the Fravashi of the holy Ashāvanghu, the son of Bivaṇdangha [832];
We worship the Fravashi of the holy Jarō-danghu, the son of Pairiśtīra [832:1]; 211 We worship the Fravashi of the holy Neremyazdana, the son of Āthwyōza.
We worship the Fravashi of the holy ASTVAṬ-ERETA [833].
We worship the Fravashi of the holy and gallant Hãm-baretar vanghvãm [834].
We worship the Fravashi of the holy Staotar-Vahiśtahē-Ashyēhē [835].
We worship the Fravashi of the holy Ayōasti, the son of Pouru-dhākhśti [836];
We worship the Fravashi of the holy Vohv-asti, the son of Pouru-dhākhśti; 212 We worship the Fravashi of the holy Gayadhāsti, the son of Pouru-dhākhśti;
We worship the Fravashi of the holy Asha-vazdah, the son of Pouru-dhākhśti [837];
We worship the Fravashi of the holy Khshathrō-cinah, the son of Khshvōiwrāspa [838].
We worship the Fravashis of the holy Ashavazdah and Thrita, the sons of Sāyuždri [839].
We worship the Fravashi of the holy Arejanghaṇṭ, the Turanian [840].
We worship the Fravashi of the holy Ashaskyaothna, the son of Gayadhāsti [841].
We worship the Fravashi of the holy Gaēvani, the son of Vohu-nemah [842].
We worship the Fravashis [843] of the holy Zrayah and Speṇtō-khratu.
We worship the Fravashi of the holy Vahmaēdāta, the son of Mãthravāka [844].
We worship the Fravashi of the holy ASTVAṬ-ERETA [845].
We worship the Fravashi of the holy Ukhshan, the son of the great Vīdi-sravah, known afar [846].
We worship the Fravashi of the holy one whose name is Ashem-yē_Nhē-vereza; 216 We worship the Fravashi of the holy one whose name is Ashem-yahmāi-uśtā [847].
We worship the Fravashi of the holy Yōiśta [848], of the Fryāna house.
We worship the Fravashi of the holy Usmānara, the son of Paēshatah Paitisrīra [849], to withstand the evil done by one’s kindred [850].
We worship the Fravashi of the holy Spiti [851], the son of Uspãsnu;
We worship the Fravashi of the holy Erezrāspa, the son of Uspãsnu [852].
We worship the Fravashi of the holy Raocas-caēshman [853];
We worship the Fravashi of the holy Hvare-caēshman [853:1].
We worship the Fravashi of the holy Hvaspa [854];
We worship the Fravashi of the holy Cathwaraspa [855].
We worship the Fravashi of the holy Frārāzi, the son of Tūra [856].
We worship the Fravashi of the holy Aēta, the son of Māyu; 218 We worship the Fravashi of the holy Yaētuś-gāu, the son of Vyātana.
We worship the Fravashis [857] of the holy Hvareza and Aṇkasa.
We worship the Fravashi of the holy Thriṭ, the son of Aēvo-saredha-fyaēśta, a Tanya man of the Tanya land.
We worship the Fravashi of the holy Tīrō-nakathwa, of the Uspaēśta-Saēna house [858].
We worship the Fravashi of the holy Utayuti Viṭ-kavi, the son of Zighri, of the Saēna house [858:1];
We worship the Fravashi of the holy Frōhakafra, the son of Merezīshmya, of the Saēna house [858:2].
We worship the Fravashis [859] of the holy Asha-nemah and Vīdaṭ-gāu, of this country.
We worship the Fravashis [859:1] of the holy Parishaṭ-gāu and Dāzgara-gāu, of the Apakhshīra country.
We worship the Fravashi of the holy Hufravākhś, of the Kahrkana house [858:3].
We worship the Fravashi of the holy Akayadha, of the Pīdha house [858:4].
We worship the Fravashi of the holy Jāmāspa, the younger [860].
We worship the Fravashi of the holy Maidhyō-māungha, the younger [861].
We worship the Fravashi of the holy Urvataṭ-nara, the younger [862].
We worship the Fravashi of the holy Frādaṭ-hvarenah; 220 We worship the Fravashi of the holy Varedaṭ-hvarenah;
We worship the Fravashi of the holy Vouru-savah [863];
We worship the Fravashi of the holy Ukhshyaṭ-ereta [864];
We worship the Fravashi of the holy Ukhshyaṭ-nemah [865];
We worship the Fravashi of the holy ASTVAṬ-ERETA [866];
Whose name will be the victorious SAOSHYAṆṬ and whose name will be Astvaṭ-ereta. He will be SAOSHYAṆṬ (the Beneficent One), because he will benefit the whole bodily world; he will be ASTVAṬ-ERETA (he who makes the bodily creatures 221 rise up), because as a bodily creature and as a living creature he will stand against the destruction of the bodily creatures, to withstand the Druj of the two-footed brood, to withstand the evil done by the faithful [867].
We worship the Fravashi of the holy Yima [868], the son of Vīvanghaṇṭ; the valiant Yima, who had flocks at his wish [869]; to stand against the oppression caused by the Daēvas, against the drought that destroys pastures, and against death that creeps unseen [870].
We worship the Fravashi of the holy Thraētaona, of the Āthwya house [871]; to stand against itch, hot fever, humours, cold fever, and incontinency [872], to stand against the evil done by the Serpent [873].
We worship the Fravashi of the holy Aoshnara, the son of Pouru-jīra [874].
We worship the Fravashi of the holy Uzava, the son of Tūmāspa [875].
We worship the Fravashi of the holy Aghraēratha, the demi-man [876].
We worship the Fravashi of the holy Manuś-cithra, the son of Airyu [877].
We worship the Fravashi of the holy king Kavāta [878];
We worship the Fravashi of the holy king Aipivanghu [879];
We worship the Fravashi of the holy king Usadhan [880];
We worship the Fravashi of the holy king Arshan [880:1];
We worship the Fravashi of the holy king Pisanah [880:2];
We worship the Fravashi of the holy king Byārshan [880:3];
We worship the Fravashi of the holy king Syāvarshan [881];
We worship the Fravashi of the holy king Husravah [881:1];
For the well-shapened Strength [882], for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of 223 the law, for the unconquerable power of the law; for the extermination of the enemies at one stroke;
And for the vigour of health, for the Glory made by Mazda, for the health of the body, and for a good, virtuous offspring, wise, chief in assemblies, bright, and clear-eyed, that frees [their father] from the pangs [of hell], of good intellect; and for that part in the blessed world that falls to wisdom and to those who do not follow impiety;
For a dominion full of splendour, for a long, long life, and for all boons and remedies; to withstand the Yātus and Pairikas, the oppressors, the blind, and the deaf; to withstand the evil done by oppressors [883].
We worship the Fravashi of the holy Keresāspa [884], the Sāma [885], the club-bearer with plaited hair; to withstand the dreadful arm and the hordes with the wide battle array, with the many spears, with the straight spears, with the spears uplifted, bearing the spears of havoc; to withstand the dreadful brigand who works destruction [886], the man-slayer who has no mercy; to withstand the evil done by the brigand.
We worship the Fravashi of the holy Ākhrūra [887], the son of Husravah;
To withstand the wicked one that deceives his friend and the niggard that causes the destruction of the world [888].
To withstand the Māzainya Daēvas and the Varenya fiends; to withstand the evil done by the Daēvas [889].
We worship the Fravashi of the holy Fradhākhśti, the son of the jar [890],
To withstand Aēshma, the fiend of the wounding spear, and the Daēvas that grow through Aēshma; to withstand the evil done by Aēshma.
We worship the Fravashi of the holy Hvōvi [891].
We worship the Fravashi of the holy Pouru-cista [892].
We worship the Fravashi of the holy Hutaosa [893];
We worship the Fravashi of the holy Huma [894].
We worship the Fravashi of the holy Freni, the wife of Usenemah [895];
We worship the Fravashi of the holy Freni, the wife of the son of Frāyazaṇta [896];
We worship the Fravashi of the holy Freni, the wife of the son of Khshōiwrāspa [897];
We worship the Fravashi of the holy Freni, the wife of Gayadhāsti [898].
We worship the Fravashi of the holy Asabani, the wife of Pourudhākhśti [899].
We worship the Fravashi of the holy Ukhshyeiṇti, the wife of Staotar-Vahiśtahē-Ashyēhē [900].
We worship the Fravashi of the holy maid Srūtaṭ-fedhri [901].
We worship the Fravashi of the holy maid Vanghu-fedhri [902];
We worship the Fravashi of the holy maid Eredaṭ-fedhri [903], who is called Vīspa-taurvairi. She is Vīspa-taurvairi (the all-destroying) because she will bring him forth, who will destroy the malice of Daēvas and men, to withstand the evil done by the Jahi [904].
We worship the Fravashis of the holy men in the Turanian countries [905];
We worship the Fravashis of the holy men in the Sairimyan countries [906]; 227 We worship the Fravashis of the holy women in the Sairimyan countries.
We worship the Fravashis of the holy men in the Sāini countries [907];
We worship the Fravashis of the holy men in the Dāhi countries [908];
We worship all the good, awful, beneficent Fravashis of the faithful, from Gaya Maretan down to the victorious Saoshyaṇṭ [909]. May the Fravashis of the faithful come quickly to us! May they come to our help!
They protect us when in distress with manifest assistance, with the assistance of Ahura Mazda and of the holy, powerful Sraosha, and with the Mãthra-Speṇta, the all-knowing, who hates the Daēvas with a mighty hate, a friend of Ahura Mazda, whom Zarathuśtra worshipped so greatly in the material world.
May the good waters and the plants and 228 the Fravashis of the faithful abide down here! May you be rejoiced and well received in this house! Here are the Āthravans of the countries [910], thinking of good holiness. Our hands are lifted up for asking help, and for offering a sacrifice unto you, O most beneficent Fravashis!
We worship the Fravashis of all the holy men and holy women whose souls are worthy of sacrifice [911], whose Fravashis are worthy of invocation.
We worship the Fravashis of all the holy men and holy women, our sacrificing to whom makes us good in the eyes of Ahura Mazda: of all of those we have heard that Zarathuśtra is the first and best, as a follower of Ahura and as a performer of the law.
We worship the spirit, conscience, perception, soul, and Fravashi [912] of men of the primitive law [913], of the first who listened to the teaching (of Ahura), holy men and holy women, who struggled for holiness [914]; we worship the spirit, conscience, perception, soul, and Fravashi of our next-of-kin, holy men and holy women, who struggled for holiness [914:1].
We worship the men of the primitive law who will be in these houses, boroughs, towns, and countries;
We worship the men of the primitive law who have been in these houses, boroughs, towns, and countries;
We worship the men of the primitive law 229 in all houses, boroughs, towns, and countries, who obtained these houses, who obtained these boroughs, who obtained these towns, who obtained these countries, who obtained holiness, who obtained the Mãthra, who obtained the [blessedness of the] soul, who obtained all the perfections of goodness.
We worship Zarathuśtra, the lord and master of all the material world, the man of the primitive law; the wisest of all beings, the best-ruling of all beings, the brightest of all beings, the most glorious of all beings, the most worthy of sacrifice amongst all beings, the most worthy of prayer amongst all beings, the most worthy of propitiation amongst all beings, the most worthy of glorification amongst all beings, whom we call well-desired and worthy of sacrifice and prayer as much as any being can be, in the perfection of his holiness.
We worship those good things that stand between (the earth and the heavens) and that are worthy of sacrifice and prayer and are to be worshipped by the faithful man.
We worship the souls of the wild beasts and of the tame [915].
We worship the souls of the holy men and women, born at any time, whose consciences struggle, or will struggle, or have struggled, for the good.
We worship the spirit, conscience, perception, soul, and Fravashi of the holy men and holy women who struggle, will struggle, or have struggled, and teach the Law, and who have struggled for holiness.
The Fravashis of the faithful, awful and overpowering, awful and victorious; the Fravashis of the men of the primitive law; the Fravashis of the next-of-kin; may these Fravashis come satisfied into this house; may they walk satisfied through this house!
May they, being satisfied, bless this house with the presence of the kind Ashi Vanguhi! May they leave this house satisfied! May they carry back from here hymns and worship to the Maker, Ahura Mazda, and the Amesha-Speṇtas! May they not leave this house of us, the worshippers of Mazda, complaining!
I bless the sacrifice and prayer, and the strength and vigour of the awful, overpowering Fravashis of the faithful; of the Fravashis of the men of the primitive law; of the Fravashis of the next-of-kin.
[Give] unto that man [916] brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
Unto Verethraghna, made by Mazda, and unto the crushing Ascendant [917];
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Verethraghna, made by Ahura, came to him first, running in the shape of a strong, beautiful wind, made by Mazda; he bore the good Glory, made by Mazda, the Glory made by Mazda, that is both health and strength.
Then he, who is the strongest [918], said unto him [919]: 'I am the strongest in strength; I am the most victorious in victory; I am the most glorious in Glory; I am the most favouring in favour; I am the best giver of welfare; I am the best-healing in health-giving.
'And I shall destroy the malice of all the malicious, the malice of Daēvas and men, of the Yātus and Pairikas, of the oppressors, the blind, and the deaf.
'For his brightness and glory, I will offer unto him a sacrifice worth being heard; namely, unto Verethraghna, made by Ahura. We worship Verethraghna, made by Ahura, with an offering of libations, according to the primitive ordinances of Ahura; with the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words.
‘We sacrifice unto Verethraghna, made by Ahura.’ 233 Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Verethraghna, made by Ahura, came to him the second time, running in the shape of a beautiful bull, with yellow ears and golden horns; upon whose horns floated the well-shapen Strength, and Victory, beautiful of form, made by Ahura: thus did he come, bearing the good Glory, made by Mazda, the Glory made by Mazda, that is both health and strength.
Then he, who is the strongest, said unto him: 'I am the strongest in strength . . . [920]
'And I shall destroy the malice of all malicious . . . . [921]’
For his brightness and glory, I will offer unto him a sacrifice worth being heard . . . . [922]
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
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, 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.
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Verethraghna, made by Ahura, came to him the fourth time, running in the shape of a burden-bearing [923] camel, sharp-toothed [924], swift . . . . [925], stamping forwards, long-haired, and living in the abodes of men [926];
Who of all males in rut shows greatest strength and greatest fire, when he goes to his females. Of all females those are best kept whom a burden-bearing camel keeps, who has thick forelegs and large humps, . . . . [927], quick-eyed, long-headed, bright, tall, and strong;
Whose piercing look goes afar . . . . [928], even in the dark of the night; who throws white foam 235 along his mouth; well-kneed, well-footed, standing with the countenance of an all-powerful master:
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Verethraghna, made by Ahura, came to him the fifth time, running in the shape of a boar, opposing the foes, a sharp-toothed he-boar, a sharp-jawed boar, that kills at one stroke, pursuing, wrathful, with a dripping face [929], strong, and swift to run, and rushing all around [930]. Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by Mazda. . . .
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathuśtra!’ 236 17. Verethraghna, made by Ahura, came to him the sixth time, running in the shape of a beautiful youth of fifteen, shining, clear-eyed, thin-heeled.
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Verethraghna, made by Ahura, came to him the seventh time, running in the shape of a raven that . . . . [931] below and . . . . [931:1] above, and that is the swiftest of all birds, the lightest of the flying creatures.
He alone of living things,—he or none,—overtakes the flight of an arrow, however well it has been shot. He flies up joyfully at the first break of dawn, wishing the night to be no more, wishing the dawn, that has not yet come, to come [932].
He grazes the hidden ways [933] of the mountains, he grazes the tops of the mountains, he grazes the depths of the vales, he grazes the summit [934] of the trees, listening to the voices of the birds.
Thus did Verethraghna come, bearing the good Glory made by Mazda [935], the Glory made by Mazda . . . .
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Verethraghna, made by Ahura, came to him the eighth time, running in the shape of a wild, beautiful ram, with horns bent round [936].
Thus did Verethraghna come, bearing the good Glory made by Mazda [937], the Glory made by Mazda . . . .
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Ahura Mazda answered: ‘It is Verethraghna, made by Ahura, O Spitama Zarathuśtra!’ 238 25. Verethraghna, made by Ahura, came to him the ninth time, running in the shape of a beautiful, fighting buck, with sharp horns.
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Verethraghna, made by Ahura, came to him the tenth time, running in the shape of a man, bright and beautiful, made by Mazda: he held a sword with a golden blade, inlaid with all sorts of ornaments.
We sacrifice unto Verethraghna, made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has a free way.
Unto him did the holy Zarathuśtra offer up a sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering.
Verethraghna, made by Ahura, gave him the 239 fountains of manliness [938], 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 [939], that lives beneath the waters and can measure [940] a rippling of the water, not thicker than a hair, in the Rangha whose ends lie afar, whose depth is a thousand times the height of a man [941].
We sacrifice unto Verethraghna, made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has a free way.
Unto him did the holy Zarathuśtra offer up a sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering.
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 [942] and through the rain, can perceive a horse’s hair lying on the ground and knows whether it is from the head or from the tail [943].
We sacrifice unto Verethraghna, made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has a free way.
Unto him did the holy Zarathuśtra sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing, and victorious answering.
Verethraghna, made by Ahura, gave him the fountains of virility, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the vulture with a golden collar [944], that, from as far as nine districts, can perceive a piece of flesh not thicker than the fist, giving just as much light as a needle gives, as the point of a needle gives [945].
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
‘If I have a curse thrown upon me, a spell told upon me by the many men who hate me, what is the remedy for it?’
Ahura Mazda answered: Take thou a feather of that bird with . . . . [946] feathers, the Vāreṇjana, O Spitama Zarathuśtra! With that feather thou shalt rub thy own body [947], with that feather thou shalt curse back thy enemies.
'If a man holds a bone of that strong bird, or a feather of that strong bird, no one can smite or turn to flight that fortunate man. The feather of that bird of birds brings him help; it brings unto him the homage of men, it maintains in him his glory.
'Then the sovereign, the lord of countries, will no longer kill his [948] hundreds, though he is a killer of men; the . . . . [949] will not kill at one stroke; he alone smites and goes forwards.
'All tremble before him who holds the feather, they tremble therefore before me; all my enemies tremble before me and fear my strength and victorious force and the fierceness established in my body.
'He [950] carries the chariot of the lords; he carries the chariots of the lordly ones, the chariots of the sovereigns. He carried the chariot of Kavi 242 Usa [951]; upon his wings runs the male horse [952], runs the burden-bearing camel, runs the water of the river.
'Him rode the gallant Thraētaona, who smote Aži Dahāka, the three-mouthed, the three-headed, the six-eyed, who had a thousand senses; that most powerful, fiendish Druj, that demon, baleful to the world, the strongest Druj that Angra Mainyu created against the material world, to destroy the world of the good principle [953].
'Verethraghna confounds the glory of this house with its wealth in cattle. He is like that great bird, the Saēna [954]; he is like the big clouds, full of water, that beat the mountains.
Zarathuśtra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
‘Where is it that we must invoke the name of Verethraghna, made by Ahura? Where is it that 243 we must praise him? That we must humbly praise him?’
Ahura Mazda answered: 'When armies meet together in full array, O Spitama Zarathuśtra! (asking) which of the two is the party that conquers and is not crushed, that smites and is not smitten;
'Do thou throw [955] four feathers [956] in the way. Whichever of the two will first worship the well-shapen Strength, and Verethraghna, beautiful of form, made by Mazda, on his side will victory stand.
'I will bless Strength and Victory, the two keepers, the two good keepers, the two maintainers; the two who . . . . [957], the two who . . . . [957:1], the two who . . . . [957:2]; the two who forgive, the two who strike off, the two who forget [958].
‘O Zarathuśtra! let not that spell be shown to any one, except by the father to his son, or by the brother to his brother from the same womb, or by the Āthravan to his pupil [959]. These are words that are awful and powerful, awful and assembly-ruling, awful and victorious, awful and healing; these are words that save the head that was lost and chant away the uplifted weapon.’
We sacrifice to Verethraghna, made by Ahura: who goes along the armies arrayed, and goes here 244 and there asking, along with Mithra and Rashnu: 'Who is it who lies unto Mithra? Who is it who thrusts [his oath] against Rashnu [960]? To whom shall I, in my might, impart illness and death [961]?
[962]. Ahura Mazda said: ‘If men sacrifice unto Verethraghna, made by Ahura, if the due sacrifice and prayer is offered unto him just as it ought to be performed in the perfection of holiness, never will a hostile horde enter the Aryan countries, nor any plague, nor leprosy, nor venomous plants, nor the chariot of a foe, nor the uplifted spear of a foe.’
[963]. Zarathuśtra asked: ‘What is then, O Ahura Mazda! the sacrifice and invocation in honour of Verethraghna, made by Ahura, as it ought to be performed in the perfection of holiness?’
Ahura Mazda answered: 'Let the Aryan nations bring libations unto him; let the Aryan nations tie bundles of baresma for him; let the Aryan nations cook for him a head of cattle, either white, or black, or of any other colour, but all of one and the same colour.
'Let not a murderer take of those offerings, nor a whore, nor a . . . ., who does not sing the Gāthās, who spreads death in the world and withstands the law of Mazda, the law of Zarathuśtra.
'If a murderer take of those offerings, or a whore, or a . . . ., who does not sing the Gāthās, then Verethraghna, made by Ahura, takes back his healing virtues.
‘Plagues will ever pour upon the Aryan nations; hostile hordes will ever fall upon the Aryan nations; the Aryans will be smitten by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads of myriads.’
There Verethraghna, made by Ahura, proclaimed thus: 'The Soul of the Bull [964], the wise creature, does not receive from man due sacrifice and prayer; for now the Daēvas and the worshippers of the Daēvas make blood flow and spill it like water;
'For now the . . . . [965] Daēvas and the worshippers of the Daēvas bring to the fire the plant that is called Haperesi, the wood that is called Nemeṭka [966];
‘(Therefore) when the . . . . [965:1] Daēvas and the worshippers of the Daēvas bow their backs, bend their waists, and arrange all their limbs [967], they think they will smite and smite not, they think they will kill and kill not; and then the . . . Daēvas and the worshippers of the Daēvas have their minds confounded and their eyes made giddy [968].’
I offer up Haoma, who saves one’s head [969]; I offer up the victorious Haoma; I offer him up, the good protector; I offer up Haoma, who is a protector to my body, as a man who shall drink [970] of him shall win and prevail [971] over his enemies in battle;
That I may smite this army, that I may smite down this army, that I may cut in pieces this army that is coming behind me.
The prince and his son and his sons who are chiefs of myriads [972] offer him up a bright . . . . [973] [saying]: ‘He is strong, and Victorious is his name; he is victorious, arid Strong is his name;’
That I may be as constantly victorious as any one of all the Aryans [974]; that I may smite this army, that I may smite down this army, that I may cut in pieces this army that is coming behind me.
In the ox is our strength, in the ox is our need [975]; in the ox is our speech, in the ox is our victory; in the ox is our food, in the ox is our clothing; in the ox is tillage, that makes food grow for us.
Who breaks the columns asunder, who cuts the columns to pieces, who wounds the columns, who makes the columns shake; who comes and breaks the columns asunder, who comes and cuts the columns to pieces, who comes and wounds the columns, who comes and makes the columns shake, both of Daēvas and men, of the Yātus and Pairikas, of the oppressors, the blind, and the deaf.
When Verethraghna, made by Ahura, binds the hands, confounds the eye-sight, takes the hearing 248 from the ears of the Mithradrujes [976] marching in columns, allied by cities, they can no longer move their feet, they can no longer withstand.
I bless the sacrifice and prayer, and the strength and vigour of Verethraghna, made by Mazda; and of the crushing Ascendant.
[Give] unto that man [977] brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas, and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
Unto Rāma Hvāstra, unto Vayu who works highly and is more powerful to afflict than all other creatures [978],
I will sacrifice to the Waters and to Him who divides them [979]. I will sacrifice to Peace, whose breath is friendly, and to Weal, both of them.
To this Vayu do we sacrifice, this Vayu do we invoke, for this house, for the master of this house, and for the man here who is offering libations and giving gifts. To this excellent God do we sacrifice, that he may accept our meat and our prayers, and grant us in return to crush our enemies at one stroke.
[980]. To him did the Maker, Ahura Mazda, offer up a sacrifice in the Airyana Vaējah 1, on a golden throne, under golden beams [981] and a golden canopy, with bundles of baresma and offerings of full-boiling [milk] [982].
He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly [983], that I may smite the creation of Angra Mainyu, and that nobody may smite this creation of the Good Spirit!’
To this part of thee do we sacrifice, O Vayu! that belongs to Speṇta Mainyu [984].
For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the awful Vayu, who works highly. We offer up a sacrifice unto the awful Vayu, who works highly, with the libations, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the 251 holy spells, the words, the deeds, the libations, and the well-spoken words.
To this Vayu do we sacrifice, this Vayu do we invoke . . . . [985]
To him did Haoshyangha, the Paradhāta, offer up a sacrifice on the Taēra of the Hara, bound with iron [986], on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offering of full-boiling [milk].
He begged of him a boon, saying: ‘Grant me, O Vayu! who dost work highly, that I may smite two-thirds of the Daēvas of Māzana and of the fiends of Varena [987].’
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda [988], did pursue it.
To him did Takhma Urupa [989], the well-armed [990], offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may conquer all Daēvas and men, all the Yātus 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.’
Vayu, who works highly, granted him that boon [991], as the Maker, Ahura Mazda, did pursue it.
Unto him did the bright Yima, the good shepherd, 253 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].
He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may become the most glorious of the men born to behold the sun: that I may make in my reign both animals and men undying, waters and plants undrying, and the food for eating creatures never-failing [992].’
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 Daēvas [993].
Unto him did the three-mouthed Aži Dahāka offer up a sacrifice in his accursed palace of Kviriṇta [994], 254 on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may make all the seven Karshvares of the earth empty of men [995].’
In vain did he sacrifice, in vain did he beg, in vain did he invoke, in vain did he give gifts, in vain did he bring libations; Vayu did not grant him that boon.
Unto him did Thraētaona, the heir of the valiant Āthwya clan, offer up a sacrifice in the four-cornered Varena, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may overcome Aži Dahāka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Druj, that 255 demon baleful to the world, the strongest Drum that Angra Mainyu created against the material world, to destroy the world of the good principle; and that I may deliver his two wives, Savanghavāc and Erenavāc, who are the fairest of body amongst women, and the most wonderful creatures in the world [996].’
To him did the manly-hearted Keresāspa [997] offer up a sacrifice by the Gudha [998], a channel of the Rangha, made by Mazda, upon a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
He begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may succeed in avenging my brother Urvākhshaya [999], that I may smite Hitāspa and yoke him to my chariot.’
The Gaṇdarewa, who lives beneath the waters, 256 is the son of Ahura in the deep, he is the only master of the deep [1000].
To him did Aurvasāra [1001], the lord of the country, offer up a sacrifice, towards the White Forest [1002], by the White Forest, on the border of the White Forest, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
He begged of him a boon, saying: 'Grant me this, O Vayu! who dost work highly, that the gallant Husravah, he who unites the Aryan nations into one kingdom [1003], may not smite us; that I may flee from king Husravah [1004]; . . . .
‘That king Husravah and all the Aryans in the Forest may smite him [1005].’
To him did Hutaosa, she of the many brothers [1006], of the Naotara house [1007], offer up a sacrifice, on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk.
She begged of him a boon, saying: ‘Grant me this, O Vayu! who dost work highly, that I may be dear and loved and well-received in the house of king Vīśtāspa.’
To him did [1008] the maids, whom no man had known, offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of boiling milk.
They begged of him a boon, saying: ‘Grant us this, O Vayu! who dost work highly, that we may find a husband, young and beautiful of body, who will treat us well, all life long, and give us offspring; a wise, learned, ready-tongued husband.’
We sacrifice to that Vayu that belongs to the Good Spirit [1009], the bright and glorious Vayu.
My name is Vayu, O holy Zarathuśtra! My name is Vayu, because I go through (vyēmi) the two worlds [1010], the one which the Good Spirit has 259 made and the one which the Evil Spirit has made.
My name is the Overtaker (apaēta), O holy Zarathuśtra! My name is the Overtaker, because I can overtake the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made.
My name is the All-smiting, O holy Zarathuśtra! My name is the All-smiting, because I can smite the creatures of both worlds, the one that the Good Spirit has made and the one that the Evil Spirit has made.
My name is the Worker of Good, O holy Zarathuśtra! My name is the Worker of Good, because I work the good of the Maker, Ahura Mazda, and of the Amesha-Speṇtas [1011].
My name is . . . . [1012]
My name is . . . . [1013]
My name is the Burning; my name is the Quick of intelligence [1014].
My name is Deliverance; my name is Welfare [1015].
My name is the Burrows; my name is He who destroys the burrows [1016]; my name is He who spits upon the burrows [1017].
Invoke these names of mine, O holy Zarathuśtra! in the midst of the havocking hordes, in the midst of the columns moving forwards, in the strife of the conflicting nations.
Invoke these names of mine, O holy Zarathuśtra! when the all-powerful tyrant of a country falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee [1018] of thy wealth, to rob thee of thy health.
Invoke these names of mine, O holy Zarathuśtra! when the unholy Ashemaogha falls upon thee, rushes upon thee, deals wounds upon thee, or hurls his chariot against thee, to rob thee of thy strength, to rob thee of thy wealth, to rob thee of thy health.
Invoke these names of mine, O holy Zarathuśtra! when a man stands in bonds, when a man is being thrown into bonds, or when a man is being dragged in bonds: thus the prisoners flee from the hands of those who carry them, they flee away out of the prison [1019].
O thou Vayu! who strikest fear upon all men and horses, who in all creatures workest against the Daēvas, both into the lowest places and into those a thousand times deep dost thou enter with equal power [1020].
‘With what manner of sacrifice shall I worship thee? With what manner of sacrifice shall I forward and worship thee? With what manner of sacrifice will be achieved thy adoration, O great Vayu! thou who art high-up girded, firm, swift-moving, high-footed, wide-breasted, wide-thighed, with untrembling eyes, as powerful in sovereignty as any absolute sovereign in the world?’ 262 55. 'Take thou a baresma, O holy Zarathuśtra! turn it upwards or downwards, according as it is full day or dawning; upwards during the day, downwards at the dawn [1021].
‘If thou makest me worshipped with a sacrifice, then I shall say unto thee with my own voice things of health, made by Mazda and full of glory, so that Angra Mainyu may never do harm unto thee, nor the Yātus, nor those addicted to the works of the Yātu, whether Daēvas or men.’
For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the awful Vayu, who works highly . . . .
I bless the sacrifice and invocation unto, and the 263 strength and vigour of Rāma Hvāstra, and Vayu, who works highly, more powerful to afflict than all the other creatures: this part of thee that belongs to the Good Spirit.
[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
We sacrifice to the most right Cista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda, the supplier of good 265 stores, who runs quickly to the goal and frees one best from dangers [1022], who brings libations, who is holy, clever, and renowned, speedy to work and quick of work; who goes quickly and cleanses well; the good Law of the worshippers of Mazda;
To whom Zarathuśtra did sacrifice, saying: 'Rise up from thy seat, come forward from the Abode [1023], thou most right Cista, made by Mazda and holy. If thou art before me, stay for me; if thou art behind me, overtake me.
‘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!’
For her brightness and glory, I will offer unto her a sacrifice worth being heard, namely, unto the most right Cista, made by Mazda and holy. I will offer up a sacrifice unto the most right Cista, made by Mazda and holy, with the libations, with the Haoma and meat, with the baresma, with the wisdom of the tongue, with the holy spells, with the words and deeds, with the libations, with the well-spoken words.
We sacrifice to the most right Cista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . . [1024] 266 6. To whom Zarathuśtra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,
That the most right Cista, made by Mazda and holy, would give him the swiftness of the feet, the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the Kara fish, that lives beneath the waters, and can measure a rippling of the waters not thicker than a hair, in the Rangha, whose ends lie afar and whose depth is a thousand times the height of a man [1025].
We sacrifice to the most right Cista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .
To whom Zarathuśtra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,
That the most right Cista, made by Mazda and holy, would give him the swiftness of the feet, the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the male horse, that, in the dark of the night, through the rain, the snow, the hail, or the sleet, from as far as nine districts, can perceive a horse’s hair, mingled with the earth, and knows whether it is from the head or from the tail [1026].
We sacrifice to the most right Cista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .
To whom Zarathuśtra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,
That the most right Cista, made by Mazda and holy, would give him the swiftness of the feet, the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the vulture with a golden collar, that, from as far as nine districts, can perceive a piece of flesh, not thicker than a fist, giving just as much light as a needle gives, as the point of a needle gives [1027].
We sacrifice to the most right Cista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .
To whom the holy Hvōvi [1028] did sacrifice with full knowledge, wishing that the holy Zarathuśtra would give her his good narcotic [1029], that she might 268 think according to the law, speak according to the law, and do according to the law.
We sacrifice to the most right Cista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .
To whom the Āthravans, sent afar [1030], did sacrifice [1031], wishing a good memory to preach the law, and wishing strength for their own body.
We sacrifice to the most right Cista, made by Mazda and holy: we sacrifice to the good Law of the worshippers of Mazda . . . .
To whom the king of the country, the lord of the country does sacrifice, wishing peace for his country, wishing strength for his own body.
I bless the sacrifice and prayer, and the strength 269 and vigour of the most right Cista, made by Mazda and holy, and of the good Law of the worshippers of Mazda.
[Give] unto that man brightness and glory, . . . . give him long, long life, give him the bright, all-happy, blissful abode of the holy Ones.
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
Unto the Glory of the Aryans, made by Mazda, Be propitiation, with sacrifice, prayer, propitiation, and glorification.
Ahura Mazda spake unto Spitama Zarathuśtra, saying: 'I made the Aryan Glory, rich in food, rich in flocks, rich in wealth [1032], rich in Glory; provided with full store of intelligence, with full store of money, to withstand Need, and to withstand enemies.
'It destroys Angra Mainyu, who is all death: it destroys Aēshma, the fiend of the wounding spear [1033]; it destroys the yellow Būshyãsta [1034]; it destroys the contagion [1035] of Aēkha [1036]; it destroys the fiend of death, Apaosha [1037]; it destroys the non-Aryan nations.
'And I made the great Ashi Vanguhi; she comes in, amid the family; she comes in, inside the fine royal palace [1038].
'Let Ashi, with fulness of welfare, follow the man who gladdens the faithful with his gifts [1039]! she comes in, inside his family; she comes in, inside his fine royal palace.
'With all sorts of flocks, with all victory, with all intelligence, with all Glory, the great Ashi Vanguhi puts one foot [1040] inside his family; she comes in, inside his fine royal palace.
'Horses multiply a thousandfold, flocks multiply a thousandfold; and so does his virtuous offspring, (as) the bright, glorious star Tiśtrya moves on equally [1041], and so does the strong wind made by Mazda, and so does the Glory of the Aryas.
'And they bring increase on the tops of all mountains, down the depths of all vales; they bring increase to all the growing plants [1042], the fair, the golden-hued. And they bring (away) [1043] the contagion 285 of Aēkha, they bring (away) the fiend of death, Apaosha.
'Hail to the bright and glorious star Tiśtrya! Hail to the strong wind, made by Mazda! Hail to the Glory of the Aryas!
'We worship the rightly-spoken Words [1044], fiend-smiting and healing.
'We worship the Mãthra Speṇta and the Law of Mazda, and (piety) that delights in Haoma [1045]. We worship the Glory of the Aryas.
'I bless the sacrifice and prayer, and the strength and vigour of the Glory of the Aryas, made by Mazda.
‘[Give] unto that man [1046] brightness and glory, . . give him the bright, all-happy, blissful abode of the holy Ones.’
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
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 [1047], 287 Be propitiation, with sacrifice, prayer, propitiation, and glorification.
The first mountain that rose up out of the earth, O Spitama Zarathuśtra! was the Haraiti Barez [1048]. That mountain stretches all along the shores of the land washed by waters [1049] towards the east.
The second mountain was Mount Zeredhō, outside [1050] Mount Manusha [1051]: this mountain too stretches all along the shores of the land washed by waters towards the east.
The sixth was Mount Erezura [1054].
The seventh was Mount Bumya [1055].
The eighth was Mount Raoidhita [1056].
The twelfth was Mount Vāiti-gaēsa [1057].
And Mount Ādarana, Mount Bayana, Mount Iśkata Upairi-saēna [1058], with the . . . . [1059] snows; the two Hamaṇkuna mountains, the eight Vasna mountains, the eight powerful Frāvaṇku, the four Vidhvana summits;
Mount Aēzakha, Mount Maēnakha, Mount Vākhedrakaē, Mount Asaya, Mount Tudhaskaē, Mount Iśavaē, Mount Draoshiśvāu, Mount Sāirivāu, Mount Nanghuśmāu, Mount Kakahyu, Mount Aṇtare-Kangha [1060];
Mount Sicidava [1061], Mount Ahuna, Mount Raēmana, Mount Asha-stembana, Mount Urunyō-vāidhkaē, Mount Āsnavaṇṭ [1062], Mount Ushaoma, Mount Uśta-hvarenah, Mount Syāmaka [1063], Mount Vafrayāu, Mount Vourusha; 289 6. Amongst which stand Mount Jatara, Mount Adhutavau, Mount Spitavarena, Mount Speṇtō-dāta [1064], Mount Kadrva-aspa [1065], Mount Kaoirisa [1066], Mount Taēra [1067], Mount Barō-srayana, Mount Barana, Mount Frāpayāu, Mount Udrya, and Mount Raēvaṇṭ [1068], and all those heights to which men have given the name of mount,
To the number of two thousand mountains, and two hundred and forty and four [1069], O Spitama Zarathuśtra!
For its brightness and glory, I will offer it a sacrifice worth being heard, namely, unto the awful kingly Glory. Unto the awful kingly Glory we offer up the libations, the Haoma and meat, the baresma, the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly-spoken words [1070].
Yēṇhē hātãm: All those beings of whom Ahura Mazda [1070:1] . . . .
We sacrifice unto the awful kingly Glory, made by Mazda; most conquering, highly working, that possesses health, wisdom, and happiness, and is more powerful to destroy than all other creatures; 290 10. That belongs to Ahura Mazda, as (through it) Ahura Mazda made the creatures, many and good, many and fair, many and wonderful, many and prosperous, many and bright;
[1071]. So that they may restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;
When the creation will grow deathless,—the prosperous creation of the Good Spirit,—and the Druj shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord [1072].
We sacrifice unto the awful kingly Glory, made by Mazda . . . . [1073]
[1074]. That belongs to the Amesha-Speṇtas, the bright ones, whose looks perform their wish, tall, quickly coming to do, strong, lordly, who are undecaying and holy;
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.
Who see one another’s soul thinking of good thoughts, thinking of good words, thinking of good deeds, thinking of Garō-nmāna, and whose ways are shining as they go down to the libations;
Who are the makers and governors, the shapers and overseers, the keepers and preservers of these creations of Ahura Mazda.
[1075]. It is they who shall restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;
When the creation will grow deathless,—the prosperous creation of the Good Spirit,—and the Druj shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord.
That belongs to the gods in the heavens and to those in the material world, and to the blessed ones, born or not yet born, who are to perform the restoration of the world [1076].
[1077]. It is they who shall restore the world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and 292 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 the creation will grow deathless,—the prosperous creation of the Good Spirit,—and the Druj shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord.
That clave unto Haoshyangha, the Paradhāta, for a long time [1078], when he ruled over the seven Karshvares of the earth, over the Daēvas and men, over the Yātus and the Pairikas, over the oppressors, the blind, and the deaf, he who smote two-thirds of the Daēvas of Māzana and of the Varenya fiends [1079].
That clave unto Takhma Urupa, the well-armed, while he ruled over the seven Karshvares of the earth, over the Daēvas and men, the Yātus and Pairikas, the oppressors, the blind, and the deaf;
When he conquered all Daēvas and men, all the Yātus and Pairikas, and rode Angra Mainyu, 293 turned into the shape of a horse, all around the earth from one end to the other, for thirty years [1080].
That clave unto the bright Yima, the good shepherd, for a long time [1081], while he ruled over the seven Karshvares of the earth, over the Daēvas and men, the Yātus and Pairikas, the oppressors, the blind, and the deaf;
He who took from the Daēvas both riches and welfare, both fatness and flocks, both weal and Glory [1082];
In whose reign both aliments [1083] were never failing for feeding creatures, flocks and men were undying, waters and plants were undrying;
In whose reign there was neither cold wind nor hot wind, neither old age nor death, nor envy made by the Daēvas [1084], in the times before his lie, before he began to have delight in words of falsehood and untruth.
But when he began to find delight in words of falsehood and untruth [1085], the Glory was seen to flee away from him in the shape of a bird. When his Glory had disappeared, then the great [1086] Yima 294 Khshaēta the good shepherd, trembled and was in sorrow before his foes [1087]; he was confounded, and laid him down on the ground.
The first time [1088] when the Glory departed from the bright Yima, the Glory went from Yima, the son of Vīvanghaṇṭ, in the shape of a Vāraghna bird [1089].
Then Mithra seized that Glory, Mithra, the lord of wide pastures, whose ear is quick to hear, who has a thousand senses. We sacrifice unto Mithra, the lord of all countries, whom Ahura Mazda has created the most glorious of all the gods in the heavens.
The second time when the Glory departed from the bright Yima, the Glory went from Yima, the son of Vīvanghaṇṭ, in the shape of a Vāraghna bird.
Then Thraētaona seized that Glory, he, the heir of the valiant Āthwya clan, who was the most victorious of all victorious men next to Zarathuśtra;
Who smote Aži Dahāka, the three-mouthed, the three-headed, the six-eyed, who had a thousand senses, that most powerful, fiendish Druj; that demon baleful to the world, the strongest Druj that Angra Mainyu created against the material world, to destroy the world of the good principle [1090].
The third time when the Glory departed from the bright Yima, that Glory went from Yima, the son of Vīvanghaṇṭ, in the shape of a Vāraghna bird. Then the manly-hearted Keresāspa [1091] seized that Glory; he who was the sturdiest of the men of strength, next to Zarathuśtra, for his manly courage.
For Manly Courage clave unto him. We worship Manly Courage, firm or foot, unsleeping, quick to rise, and fully awake, that clave unto Keresāspa;
Who killed the snake Srvara, the horse-devouring, men-devouring, yellow, poisonous snake, over which yellow poison flowed a thumb’s breadth thick. Upon him Keresāspa was cooking his food in a brass vessel: at the time of noon, the fiend felt the heat, and stood upon his feet: he rushed from under the brass vessel and upset the boiling water: the manly-hearted Keresāspa fell back affrighted [1092];
Who killed the golden-heeled Gaṇdarewa, that was rushing with open jaws, eager to destroy the living world of the good principle [1093];
Who killed the brood of Pathana, all the nine [1094]; 296 and the brood of Nivika, and the brood of Dāśtayana;
Who killed the golden-crowned Hitāspa [1095], and Vareshava, the son of Dāna [1096], and Pitaona, attended by many Pairikas [1097];
Who killed Arezō-shamana, him of the manly courage, who was strong, well-beloved [1098], hail, energetically rushing, fully awake, never falling back. . . . [1099];
Who killed Snāvidhaka, him who killed with his nails, the stone-handed: thus did he exclaim to all around: 'I am an infant still, I am not yet of age: if I ever grow of age, I shall make the earth a wheel, I shall make the heavens a chariot;
‘I shall bring down the Good Spirit from the shining Garō-nmāna; I shall make the Evil Spirit rush up from the dreary Hell. They will carry my 297 chariot, both the Good Spirit and the Evil One, unless the manly-hearted Keresāspa kill me.’
The manly-hearted Keresāspa killed him, his life went away, his spirit vanished [1100].
We sacrifice unto the awful Glory, that cannot be forcibly seized [1101], made by Mazda . . . .
For which the Good Spirit and the Evil One did struggle with one another [1102]: for that Glory that cannot be forcibly seized [1101:1] they flung each of them. their darts most swift.
The Good Spirit flung a dart, and so did Vohu-Manō, and Asha-Vahiśta and Ātar, the son of Ahura Mazda.
The Evil Spirit flung a dart, and so did Akem-Manō [1103], and Aēshma of the wounding spear, and Aži Dahāka and Spityura, he who sawed Yima in twain [1104].
Then forward came Ātar [1105], the son of Ahura Mazda, thinking thus in his heart: ‘I want to seize that Glory that cannot be forcibly seized.’
But Aži Dahāka, the three-mouthed, he of the evil law, rushed on his back, thinking of extinguishing it:
‘Here give it up to me [1106], O Ātar, son of Ahura Mazda: if thou seizest that Glory that cannot be forcibly seized, I shall rush upon thee, so that thou mayest never more blaze on the earth made by Ahura and protect the world of the good principle.’
Then Aži, the three-mouthed, he of the evil law, rushed forward, thinking thus in his heart: ‘I want to seize that Glory that cannot be forcibly seized.’
‘There give it up to me [1106:1], thou three-mouthed Aži Dahāka. If thou seizest that Glory that cannot be forcibly seized, then I will enter thy hinder part, I will blaze up in thy jaws, so that thou mayest never more rush upon the earth made by Mazda and destroy the world of the good principle.’
That Glory swells up and goes to the sea 299 Vouru-Kasha. The swift-horsed Son of the Waters [1107] seizes it at once: this is the wish of the Son of the Waters, the swift-horsed: ‘I want to seize that Glory that cannot be forcibly seized, down to the bottom of the sea Vouru-Kasha, in the bottom of the deep rivers.’
We sacrifice unto the Son of the Waters, the swift-horsed, the tall and shining lord, the lord of females; the male god, who helps one at his appeal; who made man, who shaped man [1108], a god who lives beneath waters, and whose ear is the quickest to hear when he is worshipped.
‘And whosoever of you, O men,’—thus said Ahura Mazda,—'O holy Zarathuśtra! shall seize that Glory that cannot be forcibly seized, he has the gifts [1109] of an Āthravan [1110]; whosoever shall long for the illumination of knowledge, he has the gifts of an Āthravan; whosoever shall long for fulness of knowledge, he has the gifts of an Āthravan;
‘And Riches will cleave unto him, giving him full welfare, holding a shield before him, powerful, rich of cattle and garments; and Victory will cleave unto him, day after day; and likewise Strength, that smites more than a year. Attended by that Victory, he will conquer the havocking hordes; attended by that Victory, he will conquer all those who hate him.’
Which the Turanian ruffian Frangrasyan tried to seize in the sea Vouru-Kasha. He stripped himself naked, wishing to seize that Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathuśtra [1111]. But the Glory escaped, the Glory fled away, the Glory changed its seat, and an arm of the sea Vouru-Kasha was produced, namely, that lake that is called Lake Husravah [1112].
[1113]. Then the most crafty Turanian Frangrasyan rushed out of the sea Vouru-Kasha, O Spitama Zarathuśtra! thinking evil thoughts: '. . . . [1114] I have not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathuśtra.
‘Then I will defile all corn and liquors [1115], as to greatness, goodness, and fairness.’
—‘Ahura Mazda will come against thee, ever eager to create new creatures [1116].’
Then the most crafty Turanian Frangrasyan rushed down into the sea Vouru-Kasha, O Spitama Zarathuśtra!
A second time he stripped himself naked, wishing to seize that Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathuśtra. 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 Vanghazdāu [1117].
[1118]. Then the most crafty Turanian Frangrasyan rushed out of the sea Vouru-Kasha, O Spitama Zarathuśtra! thinking evil thoughts: '. . . . [1119] I have not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathuśtra.
A third time he stripped himself naked, wishing to seize the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathuśtra. But the Glory escaped, the Glory fled away, the Glory changed its seat, and an arm was produced in the sea Vouru-Kasha, namely, the water that is called Awž-dānva.
[1120]. Then the most crafty Turanian Frangrasyan rushed out of the sea Vouru-Kasha, O Spitama Zarathuśtra! thinking evil thoughts: ‘. . . . [1121] I have 302 not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathuśtra!’
He was not able to seize the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathuśtra.
That cleaves unto him [1122] who grows up there, where lies Lake Kãsava [1123], along with the Haētumaṇṭ [1124] river; there where stands Mount Ushidhāu [1125], surrounded by waters, that run from the mountain.
It [1126] runs unto him, it flows and swells unto him, bringing good pastures and fine horses, bringing plenty, full of glory; with beauty and weal; powerful and friendly, rich of pastures, prolific and golden. It runs unto him, it flows and swells unto him, bright and glorious, making the white . . . . [1127] grow, smiting away all plagues.
And there comes with him a horse’s strength, there comes with him a camel’s strength, there 303 comes with him a man’s strength, there comes with him the kingly Glory: and there is in him, O holy Zarathuśtra! so much of kingly Glory as might extinguish at once all the non-Aryan nations.
And then (through it) living creatures may keep away [1128] hunger and death, living creatures (may keep away) cold and heat [1128:1]. Such is the kingly Glory, the keeper of the Aryan nations and of the five kinds of animals [1129], made to help the faithful and the Law of the worshippers of Mazda.
That clave unto Kavi Kavāta, and unto Kavi Aipivōhu, and unto Kavi Usadha, and unto Kavi Arshan, and unto Kavi Pisina, and unto Kavi Byārshan, and unto Kavi Syāvarshan [1130];
So that they were all of them brave, all of them strong, all of them healthful, all of them wise, all of them happy in their wishes, all of them powerful kings.
[1131]. That clave unto Kavi Husravah for the well-shapen Strength, for the Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of the law, for the 304 unconquerable power of the law; for the extermination of the enemies at one stroke;
And for the vigour of health, for the Glory made by Mazda, for the health of the body, and for a good, virtuous offspring, wise, chief in assemblies, bright, and clear-eyed, that frees [their father] from the pangs [of hell], of good intellect; and for that part in the blessed world that falls to wisdom and to those who do not follow impiety;
So that king Husravah [had the lead] all along the long race, and he could not pass through the forest, he [1132], the murderer, who was fiercely striving against him on horseback; the lord Kavi Husravah prevailed over all; he put in bonds Frangrasyan and Keresavazda [1133], to avenge the murder of his father Syāvarshāna, a man, and of Aghraēratha, a semi-man [1134].
That clave unto the holy Zarathuśtra, so that he thought according to the Law, spake according 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.
At his sight the Daēvas rushed away; at his sight the (demoniac) malices were extinguished; at his sight the Jainis [1135] drew back their ways from the mortals and, lamenting [1136] and wailing, laid violent hands on the Daēvas.
And that one prayer, the Ahuna Vairya, which the holy Zarathuśtra sang and repeated four times, with a song that waxed louder and louder, drove back all the Daēvas beneath the earth, and took off from them sacrifice and prayer [1137].
It was it, the Glory of Zarathuśtra, 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 Zarathuśtra [1138]. But that Glory escaped to hidden inlets of the sea [1139]; and there those two [1140] made my will [1141] roll on [1142]; they entered my will, as it was my wish, Ahura Mazda’s, and as it was the wish of the Law of Mazda.
That clave unto king Vīśtāspa, 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 Daēvas to retire.
[1143]. Who, driving the Druj before him [1144], sought wide room for the holy religion; who, driving the Druj before him, made wide room for the holy religion; who made himself the arm and support of this law of Ahura, of this law of Zarathuśtra;
Who took her, standing bound, from the hands of the Hunus, and established her to sit in the middle [of the world], high ruling, never falling back, holy, nourished with plenty of cattle and pastures, blessed with plenty of cattle and pastures.
The valiant king Vīśtāspa conquered all enemies, Tãthravaṇṭ of the evil law, Peshana, the worshipper of the Daēvas, and the fiendish wicked Arejaṭ-aspa and the other wicked Hvyaonas [1145].
[1146]. That will cleave unto the victorious Saoshyaṇṭ and his helpers [1147], when he shall restore the 307 world, which will (thenceforth) never grow old and never die, never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality will come, and the world will be restored at its wish;
When the creation will grow deathless,—the prosperous creation of the Good Spirit,—and the Druj shall perish, though she may rush on every side to kill the holy beings; she and her hundredfold brood shall perish, as it is the will of the Lord.
When Astvaṭ-ereta [1148] shall rise up from Lake Kãsava [1149], a friend of Ahura Mazda, a son of Vīspa-taurvairi [1150], knowing the victorious knowledge.
It was that Glory that Thraētaona bore with him when Aži Dahāka was killed [1151];
That king Husravah bore when Frangrasyan, the Turanian, was killed [1154]; 308 That king Vīśtāspa bore, when he victoriously maintained Holiness against the host of the fiends and took off the Drub from the world of the good principle [1155].
He [1156], with the eye of intelligence [1157], shall look down upon all the creatures of the Paēśiś [1158], her of the evil seed: he shall look upon the whole living world with the eye of plenty, and his look shall deliver to immortality the whole of the living creatures.
And there shall his friends [1159] come forward, the friends of Astvaṭ-ereta, who are fiend-smiting, well-thinking, well-speaking, well-doing, following the good law, and whose tongues have never uttered a word of falsehood.
Before them shall Aēshma of the wounding spear, who has no Glory, bow and flee; he shall smite the most wicked Druj, her of the evil seed, born of darkness.
Akem-Manō [1160] smites, but Vohu-Manō shall smite him; the Word of falsehood smites, but the Word of truth shall smite it. Haurvatāṭ and Ameretāṭ [1161] shall smite both hunger and thirst: Haurvatāṭ and Ameretāṭ shall smite the evil hunger and the evil thirst. The evil-doing Angra Mainyu bows and flees, becoming powerless.
I bless the sacrifice and prayer, and the strength and vigour of Mount Ushi-darena, made by Mazda, the seat of holy happiness; of the kingly Glory, made by Mazda; of the Glory that cannot be forcibly seized, made by Mazda [1162].
[Give] unto that man [1163] brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.
I confess myself a worshipper of Mazda, a follower of Zarathuśtra, one who hates the Daēvas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hāvani], the holy and master of holiness . . . .
I will sacrifice unto Vanaṇṭ, strong, invoked by his own name [1164], healing, in order to withstand the accursed and most foul Khrafstras [1165] of the most abominable Angra Mainyu.
[Give] unto that man [1166] brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.
These two Yaśts or Yaśt fragments are known among the Parsis as the Hādhōkht Nask, though their context does not correspond to any part of the description of that Nask as given in the Dīn-kart (West, Pahlavi Texts, I, 224, note 8). A Pahlavi translation of these Yaśts has been edited by Haug and West (The Book of Ardā Vīrāf, p. 269 seq.).
Zarathuśtra asked Ahura Mazda: 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
What is the only word in which is contained the glorification of all good things, of all the things that are the offspring of the good principle?’
Ahura Mazda answered: 'It is the praise of Holiness [1167], O Spitama Zarathuśtra!
'He who recites the praise of Holiness [1167:1], in the fulness of faith and with a devoted heart, praises me, Ahura Mazda; he praises the waters, he praises the earth, he praises the cattle, he praises the plants, he praises all good things made by Mazda, all the things that are the offspring of the good principle.
'For the reciting of that word of truth, O Zarathuśtra! the pronouncing of that formula, the Ahuna Vairya, increases strength and victory in one’s soul and piety.
‘For that only recital of the praise of Holiness is worth a hundred khshnaothras of the beings of Holiness [1168], when delivered while going to sleep, a thousand when delivered after eating, ten thousand when delivered during cohabitation, or any number when delivered in departing this life.’
'What is the one recital of the praise of Holiness that is worth ten others in greatness, goodness, and fairness?
Ahura Mazda answered: ‘It is that one, O holy Zarathuśtra! that a man delivers when eating the gifts of Haurvatāṭ and Ameretāṭ [1169], at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’
‘What is the one recital of the praise of Holiness that is worth a hundred others in greatness, goodness, and fairness?’
Ahura Mazda answered: ‘It is that one, O holy Zarathuśtra! 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.’
‘What is the one recital of the praise of Holiness that is worth a thousand others in greatness, goodness, and fairness?’
Ahura Mazda answered: ‘It is that one, O holy Zarathuśtra! that a man delivers when starting 313 up from his bed or going to sleep again, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’
‘What is the one recital of the praise of Holiness that is worth ten thousand others in greatness, goodness, and fairness?’
Ahura Mazda answered: ‘It is that one, O holy Zarathuśtra! that a man delivers when waking up and rising from sleep, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’
‘What is the one recital of the praise of Holiness that is worth this Karshvare of ours, Hvaniratha [1170], with its cattle and its chariots, without its men, in greatness, goodness, and fairness?’
Ahura Mazda answered: ‘It is that one, O holy Zarathuśtra! that a man delivers in the last moments of his life, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.’
‘What is the one recital of the praise of Holiness that is worth all that is between the earth and the heavens, and this earth, and that luminous space, and all the good things made by Mazda, that are the offspring of the good principle in greatness, goodness, and fairness?’
Ahura Mazda answered: ‘It is that one, O holy Zarathuśtra! that a man delivers to renounce evil thoughts, evil words, and evil deeds [1171].’
Zarathuśtra asked Ahura Mazda: 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
‘It takes its seat near the head, singing the Uśtavaiti Gātha [1172] and proclaiming happiness: “Happy is he, happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes!” On that night his soul tastes [1173] as much of pleasure as the whole of the living world can taste.’ 315 3. —'On the second night where does his soul abide?
Ahura Mazda answered: ‘It takes its seat near the head, singing the Uśtavaiti Gātha and proclaiming happiness: “Happy is he, happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes!” On that night his soul tastes as much of pleasure as the whole of the living world can taste.’
Ahura Mazda answered: ‘It takes its seat near the head, singing the Uśtavaiti Gātha and proclaiming happiness: “Happy is he, happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes!” On that night his soul tastes as much of pleasure as the whole of the living world can taste.’
At the end [1174] of the third night, when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst plants and scents: it seems as if a wind were blowing from the region of the south, from the regions of the south, a sweet-scented wind, sweeter-scented than any other wind in the world.
And it seems to the soul of the faithful one as if he were inhaling that wind with the nostrils, and he thinks: 'Whence does that wind blow, the sweetest-scented wind I ever inhaled with my nostrils?
And it seems to him as if his own conscience were advancing to him in that wind, in the shape of a maiden fair, bright, white-armed, strong, tall-formed, 316 high-standing, thick-breasted, beautiful of body, noble, of a glorious seed [1175], of the size of a maid in her fifteenth year, as fair as the fairest things in the world.
And the soul of the faithful one addressed her, asking: ‘What maid art thou, who art the fairest maid I have ever seen?’
And she, being his own conscience, answers him: 'O thou youth of good thoughts, good words, and good deeds, of good religion, I am thy own conscience!
'Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength and freedom from sorrow, in which thou dost appear to me;
'And so thou, O youth of good thoughts, good words, and good deeds, of good religion! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee.
'When thou wouldst see a man making derision [1176] and deeds of idolatry, or rejecting [1177] (the poor) and shutting his door [1178], then thou wouldst sit singing the Gāthas and worshipping the good waters and Ātar, the son of Ahura Mazda, and rejoicing [1179] the faithful that would come from near or from afar.
'I was lovely and thou madest me still lovelier; I was fair and thou madest me still fairer; I was desirable and thou madest me still more desirable; I was sitting in a forward place and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda.
'The first step that the soul of the faithful man made, placed him in the Good-Thought [1180] Paradise;
'The second step that the soul of the faithful man made, placed him in the Good-Word [1181] Paradise;
'The third step that the soul of the faithful man made, placed him in the Good-Deed [1182] Paradise;
‘The fourth step that the soul of the faithful man made, placed him in the Endless Lights [1183].’
Then one of the faithful, who had departed before him, asked him, saying: ‘How didst thou depart this life, thou holy man? How didst thou come, thou holy man! from the abodes full of cattle and full of the wishes and enjoyments of love? From the material world into the world of the spirit? From the decaying world into the undecaying one? How long did thy felicity last?’
And Ahura Mazda answered: 'Ask him not what thou askest him, who has just gone the dreary 318 way, full of fear and distress, where the body and the soul part from one another.
‘[Let him eat] of the food brought to him, of the oil of Zaremaya [1184]: this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled and obedient to her husband, after she has departed this life.’
Zarathuśtra asked Ahura Mazda: 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
Ahura Mazda answered: 'It rushes and sits near the skull, singing the Kima [1185] Gātha, O holy Zarathuśtra!
Ahura Mazda answered: 'It rushes and sits near the skull, singing the Kima Gātha, O holy 319 Zarathuśtra! “To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?”
Ahura Mazda answered: 'It rushes and sits near the skull, singing the Kima Gātha, O holy Zarathuśtra! “To what land shall I turn, O Ahura Mazda? To whom shall I go with praying?”
At the end of the third night, O holy Zarathuśtra! when the dawn appears, it seems to the soul of the faithless one as if it were brought amidst snow and stench, and as if a wind were blowing from the region of the north, from the regions of the north, a foul-scented wind, the foulest-scented of all the winds in the world.
-32. And it seems to the soul of the wicked man as if he were inhaling that wind with the nostrils, and he thinks: ‘Whence does that wind blow, the foulest-scented wind that I ever inhaled with my nostrils [1186]?’ 320 33. The first step that the soul of the wicked man made laid him in the Evil-Thought Hell;
Then one of the wicked who departed before him addressed him, saying: ‘How didst thou perish, O wicked man? How didst thou come, O fiend! from the abodes full of cattle and full of the wishes and enjoyments of love? From the material world into the world of the Spirit? From the decaying 321 world into the undecaying one? How long did thy suffering last?’
Angra Mainyu, the lying one, said: 'Ask him not what thou askest him, who has just gone the dreary way, full of fear and distress, where the body and the soul part from one another.
'Let him eat of the food brought unto him, of poison and poisonous stench [1187]: this is the food, after he has perished, for the youth of evil thoughts, evil words, evil deeds, evil religion after he has perished; this is the food for the fiendish woman, rich in evil thoughts, evil words, and evil deeds, evil religion, ill-principled, and disobedient to her husband.
[1188]. 'We worship the Fravashi of the holy man, whose name is Asmō-hvanvaṇṭ [1189]; then I will worship the Fravashis of the other holy Ones who were strong of faith [1190].
[1188:1]. 'We worship the memory of Ahura Mazda, to keep the Holy Word.
'We worship the mountain that gives understanding, that preserves understanding; [we worship 322 it] by day and by night, with offerings of libations well-accepted [1191].
[1192]. ‘O Maker! how do the souls of the dead, the Fravashis of the holy Ones, manifest [1193] themselves [1194]?’
Ahura Mazda answered: ‘They manifest themselves from goodness of spirit and excellence of mind [1195].’
[1196]. Then towards the dawning of the dawn [1197], that bird Parōdarś [1198], that bird Karetō-dãsu [1199] hears the voice of the Fire.
Here the fiendish Būshyãsta, the long-handed, rushes from the region of the north, from the regions of the north, speaking thus, lying thus: ‘Sleep on, O men! Sleep on, O sinners! Sleep on and live in sin.’
'God taught the Zendávasta to Zartusht—a sublime work . . . . God said to Zartusht, “Go and before Sháh Gushtásp read this book, that he may come into the faith . . . . keep all my counsel and repeat it word by word to Sháh Gushtásp [1200].” ’
Zartusht, in obedience to God, went to the court of Gushtásp: ‘He came forward and called down a blessing on the Shāh [1201].’ Then he read to him the Zandávasta and said: ‘Learn its statutes and walk therein. If your desire is towards its laws, your abode shall be in the paradise of heaven. But if you turn away from its commandments, you shall bring down your crowned head to the dust. Your God will be displeased with you, and will overthrow your prosperous condition. At the last you shall descend into hell, if you hear not the counsel of the Almighty [1202].’
These lines of the Zartusht-Namah are a summary of the following two Yaśts. The first, entitled ‘The blessing of the prophet Zartūśt,’ contains the words of blessing addressed by Zarathuśtra when appearing before the king. These words seem to have followed a similar blessing pronounced by Jāmāspa [1203], the prime minister of Vīśtāspa [1204].
Yaśt XXIV contains the exhortations of the prophet to the king to follow and closely adhere to the Law of Mazda. It is a counterpart to the XIXth Fargard of the Vendīdād, as Zarathuśtra plays here the same part to Vīśtāspa as Ahura does there to Zarathuśtra. It is, therefore, a summary of the Law, of the duties it 325 enforces and of the rewards it promises. This accounts for the strange disconnection apparent in it, which makes it a crux interpretum, as, besides the very corrupt state of the text, the chief difficulty of this Yaśt arises from the fact that many passages in it are incomplete quotations from the Vendīdād, or allusions to statements therein [1205], which, when supplied, help a good deal to relieve this Yaśt from its apparent state of utter incoherence.
For this translation I was able to avail myself of a Pahlavi translation, of which a copy was kindly lent to me by Mr. West. That translation is apparently of late date and often manifestly wrong; yet it was very useful to me in several passages, besides its giving a Zend text generally more correct and more correctly divided than the text in Westergaard’s edition [1206].
Yaśt XXIII was originally no independent Yaśt, being nothing more than the beginning of Yaśt XXIV, detached from it, with one slight alterations and inversions.
And Zarathuśtra spake unto king Vīśtāspa, saying: 'I bless thee, O man! O lord of the country! with the living of a good life, of an exalted life, of a long life. May thy men live long! May thy women live long! May sons be born unto thee of thy own body!
'Mayest thou have a son like Jāmāspa, and may he bless thee as (Jāmāspa blessed) Vīśtāspa (the lord) of the country [1207]!
'Mayest thou be fiend-smiting, like Thraētaona [1208]!
'Mayest thou be strong, like Jāmāspa [1209]!
'Mayest thou be well-armed, like Takhma-Urupa [1210]!
'Mayest thou be instructed with a thousand senses, like Aži Dahāka, of the evil law [1211]!
'Mayest thou be awful and most strong, like Keresāspa [1212]!
'Mayest thou be a wise chief of assemblies, like Urvākhshaya [1213]!
'Mayest thou be beautiful of body and without fault, like Syāvarshāna [1214]!
'Mayest thou be rich in cattle, like an Āthwyanide [1215]!
'Mayest thou be rich in horses, like Pouruś-aspa [1216]!
'Mayest thou be able to reach the Rangha, whose shores lie afar, as Vafra Navāza was [1217]!
'Mayest thou be beloved by the gods and reverenced by men [1218]!
'May ten sons be born of you [1219]! In three of them mayest thou be an Āthravan! In three of them mayest thou be a warrior! In three of them mayest thou be a tiller of the ground [1220]! And may one be like thyself, O Vīśtāspa!
'Mayest thou be swift-horsed, like the Sun [1221]!
'Mayest thou be tall-formed and victorious, like the devout Sraosha [1222]!
'Mayest thou follow a law of truth, like Rashnu [1223]!
'Mayest thou be a conqueror of thy foes, like Verethraghna [1224], made by Ahura!
'Mayest thou have fulness of welfare, like Rāma Hvāstra [1225]!
'Mayest thou be freed from sickness and death, like king Husravah [1226]!
'Then the blessing goes for the bright, all-happy, blissful abode of the holy Ones [1227].
’ [1228] 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.
‘[Give] unto that man brightness and glory, . . . . give him the bright, all-happy, blissful abode of the holy Ones.’
‘I am a pious man, who speaks words of blessing,’ thus said Zarathuśtra to the young king Vīśtāspa [1229].—‘She [1230] appears to me full of Glory, O Zarathuśtra!’—'O young king Vīśtāspa! [I bless thee [1231]] 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 [1232]!
'Mayest thou thyself [1233] be holy, like Zarathuśtra!
'Mayest thou be rich in cattle, like an Āthwyanide [1234]!
'Mayest thou be rich in horses, like Pouruś-aspa [1235]!
'Mayest thou have a good share of bliss [1236], like king Husravah!
'Mayest thou have strength to reach the Rangha, whose way lies afar, as Vafra Navāza did [1237].
'May ten sons be born of thy own body [1238]! three as Āthravans [1239], three as warriors [1240], three as tillers of the ground [1241]! May one of them be like Jāmāspa [1242], that he may bless thee with great and ever greater happiness [1243]!
'Mayest thou be freed from sickness and death, like Peshō-tanu [1244].
'Mayest thou be [1245] resplendent, like fire!
'Mayest thou be long-lived, as long-lived as an old man can be [1246]!
'And when thou hast fulfilled a duration of a thousand years, [mayest thou obtain] the bright, all-happy, blissful abode of the holy Ones!
[1247]. ‘Give [1248] him strength and victory! Give him welfare in cattle and bread [1249]!’ thus said Zarathuśtra to the young king Vīśtāspa! 'Give him a great number [1250] of male children, praisers [1251] [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.
Zarathuśtra addressed him, saying: 'O young king Vīśtāspa! May their greatness become manifest as it is called for!
Pāreṇdi [1254], of the light chariot, follows: 'Mayest thou [1255] become manifest unto him, the young king Vīśtāspa!
‘May plenty dwell in this house, standing upon high columns and rich in food [1256]! Thou wilt never 331 offer and give bad food to a priest: for a priest must be to thee like the brightest [1257] offspring of thy own blood.’
‘He who supports the Law of the worshippers of Mazda, as a brother or as a friend, he who treats her friendly in any way, looks to keep off want of food from her [1258].’
The holy Zarathuśtra preached that law to Frashaośtra [1259] and Jāmāspa: ‘May ye practise holiness and thrive, O young Frashaośtra (and Jāmāspa)!’
Thus said Ahura Mazda unto the holy Zarathuśtra, and thus again did Zarathuśtra say unto the young king Vīśtāspa: 'Have no bad priests or unfriendly priests; for bad priests or unfriendly priests will bring about much harm, and, though thou wish to sacrifice, it will be to the Amesha-Speṇtas as if no sacrifice had been offered [1260].
'When I teach thee, that thou mayest do the same to thy son [1261], O Vīśtāspa! receive thou well that teaching; that will make thee rich in children and rich in milk; rich in seed, in fat, in milk [1262].
'Thus do we announce unto thee, Ahura Mazda, and Sraosha, and Ashi, and the Law of the worshippers of Mazda, with the whole of all her hymns, with the whole of all her deeds, with the whole of her performances; the Law of Mazda, who obtains her wishes, who makes the world grow, who listens to the songs and rejoices the faithful man at his wish; who protects the faithful man, who maintains the faithful man;
'From whom come the knowledge of holiness and the increase in holiness of the world of the holy Principle, and without whom [1263] no faithful man [1264] can know holiness.
'To thee [1265] come every Hāvanan, every Ātare-vakhsha, every Frabaretar, every Ābereṭ, every Āsnātar, every Rathwiśkar, every Sraoshā-varez [1266];
'Every priest, every warrior, every husbandman; every master of a house, every lord of a borough, every lord of a town, every lord of a province;
'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 [1267]; every itinerant priest; every mistress of a house; every wandering priest, obedient to the Law.
'To thee come all the performers [1268] (of holiness), all the masters of holiness, who, to the 333 number of three and thirty [1269], stand next to Hāvani, being masters of holiness.
'May they be fully protected [1270] in thee, O young king Vīśtāspa! While thou smitest thy adversaries, thy foes, those who hate thee, a hundred times a hundred for a hundred [1271], a thousand times a thousand for a thousand, ten thousand times ten thousand for ten thousand, myriads of myriads for a myriad.
‘O Maker of the good world! Ahura Mazda, I worship thee with a sacrifice, I worship and forward thee with a sacrifice, I worship this creation of Ahura Mazda.’
[1272]. The young king Vīśtāspa asked Zarathuśtra: ‘With what manner of sacrifice shall I worship, with what manner of sacrifice shall I worship and forward this creation of Ahura Mazda?’
'Go towards that tree that is beautiful, high-growing, and mighty amongst the high-growing trees, and say thou these words: “Hail to thee! O good, holy tree, made by Mazda! Ashem Vohū!”
'Let the faithful man cut off twigs of baresma, either one, or two, or three: let him bind them and 334 tie them up according to the rites, being bound and unbound according to the rites.
‘The smallest twig of Haoma, pounded according to the rules, the smallest twig prepared for sacrifice, gives royalty to the man (who does it).’
[1273]. Zarathuśtra said: 'O young king Vīśtāspa!
'Invoke Ahura Mazda, who is full of Glory, Ahura Mazda, and the sovereign Heaven, the boundless Time, and Vayu who works highly.
'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 Druj and watch with full success those who hate thee; smite down thy foes, and destroy at one stroke thy adversaries, thy enemies, and those who hate thee [1274].
'Proclaim thou those prayers: they will cleanse thy body from deeds of lust [1275], O young king Vīśtāspa!
'I will worship thee, O Fire, son of Ahura Mazda, who art a valiant warrior. He falls upon the fiend Kuṇda [1276], who is drunken without drinking, upon the men of the Druj, the slothful ones [1277], the wicked Daēva-worshippers, who live in sin.
'He [1278] trembles at the way [1279] made by Time and open both to the wicked and to the righteous.
'Reciting the whole collection of the Staota Yēsnya [1282] prayers brings one up all the way to the blessed Garō-nmāna, the palace beautifully made. That indeed is the way.
‘That man does not follow the way of the Law, O Zarathuśtra [1283]! who commits the Baodhō-(varśta) crime [1284] with a damsel and an old woman [1285],’ said Zarathuśtra to the young king Vīśtāspa.
'Let him [1286] praise the Law, O Spitama Zarathuśtra! and long for it and embrace the whole of the Law, as an excellent horse turns back from the wrong way and goes along the right one, smiting the many Drujes [1287].
'Go forward with praises, go forward the way of the good Mazdean law and of all those who walk in her ways, men and women.
'He who wishes to seize the heavenly reward [1288], will seize it by giving gifts to him who holds up (the Law) to us [1289] in this world here below [1290] . . .
'Let him [1291] give (the Law) to him who is unfriendly to her, that he may become friendly.
'Wash thy hands with water, not with gōmēz [1292], and let thy son, who will be born of thy wife [1293], do the same.
'Thus thy thought will be powerful to smite him [1294], who is not so [1295]; thy speech will be powerful to smite him, who is not so; thy deed will be powerful to smite him.
’ “Hear me! Forgive me [1296]!”—We, the Amesha-Speṇtas, will come and show thee, O Zarathuśtra! the way to that world [1297], to long glory in the spiritual world, to long happiness of the soul in Paradise;
'To bliss and Paradise, to the Garō-nmāna of Ahura Mazda, beautifully made and fully adorned, 337 when his soul goes out of his body through the will of fate, when I, Ahura Mazda, when I, Ahura Mazda, gently show him his way as he asks for it.
'They [1298] will impart to thee full brightness and Glory.
Zarathuśtra said: 'Let him who is unfriendly to her become a follower of the Law of Mazda, such as we proclaim it.
'Proclaim thou ever (unto the poor): “Ever mayest thou wait here for the refuse that is brought unto thee, brought by those who have profusion of wealth [1301]!” Thus the Druj will not fall upon thee and throw thee away; thou wilt wield kingly power there [1302].
'The Law of Mazda will not deliver thee unto pain [1303]. Thou art entreated (for charity) by the whole of the living world, and she [1304] is ever standing at thy door in the person of thy brethren in the faith: beggars are ever standing at the door of the stranger, amongst those who beg for bread.
'Ever will that bread be burning coal upon thy head [1305].
Zarathuśtra addressed Vīśtāspa, saying: 'O young king Vīśtāspa! The Law of Mazda, O my son! will give thy offspring the victorious strength that destroys the fiends.
'Let no thought of Angra Mainyu ever infect thee, so that thou shouldst indulge in evil lusts, make derision and idolatry, and shut (to the poor) the door of thy house [1308].
[1309]. 'Ātar thus blesses the man who brings incense to him, being pleased with him and not angry, and fed as he required: “May herds of oxen grow for thee, and increase of sons! May fate and its decrees bring thee the boons thou wishest for! Therefore do thou invoke and praise (me) excellently in this glorious world! That I may have unceasing food, full of the glory of Mazda [1310] and with which I am well pleased.”
'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 Garō-nmāna of Ahura Mazda. He will [1311] first 339 enter there. Therefore do thou pronounce these prayers.
‘Converse ye with the Amesha-Speṇtas,’ said Zarathuśtra unto the young king Vīśtāspa, and with the devout Sraosha, and Nairyō-sangha, the tall-formed, and Ātar, the son of Ahura Mazda, and the well-desired kingly Glory.
'Men with lustful deeds address the body [1312]; but thou, all the night long, address the heavenly Wisdom [1313]; but thou, all night long, call for the Wisdom that will keep thee awake.
'Of these men may the lordship [1314] belong to the wisest of all beings, O Zarathuśtra! May their lord belong to the wisest, O Zarathuśtra! Let him show them the way of holiness, let him show them at once the way thereto, which the Law of the worshippers of Mazda enters victoriously. Thus the soul of man, in the joy of perfect holiness, walks over the bridge, known afar, the powerful Cinvaṭ-bridge [1315], the well-kept, and kept by virtue.
'How the worlds were arranged was said to thee first, O Zarathuśtra! Zarathuśtra said it again to the young king Vīśtāspa; therefore do thou [1316] praise him [1317] who keeps and maintains the moon and the sun.
Thus said Angra Mainyu, he who has no Glory in him, who is full of death: 'This is an unbeliever, let us throw him down below; this is a liar, or a traitor to his relatives, and like a mad dog who wounds cattle and men; but the dog who inflicts wounds pays for it as for wilful murder [1318].
'The first time he shall smite a faithful man, the first time he shall wound a faithful man, he shall pay for it as for wilful murder.
'Mayest thou receive [1319], O holy young king Vīśtāspa! (a house) with a hundred . . . . [1320], ten thousand large windows, ten thousand small windows, all the year long [1321], O holy Vīśtāspa! never growing old, never dying, never decaying, never rotting, giving plenty of meat, plenty of food, plenty of clothes to the other worshippers of Mazda.
'May all boons be bestowed upon thee, as I proclaim it unto thee! May the Amesha-Speṇtas impart to thee their brightness and glory and plenty [1322]! May they give him quick and swift horses and good sons, strong, great in all things, powerful to sing the hymns.
'He wields his power according to the wish of Ahura Mazda, the Good Spirit, and for the destruction of the Evil Spirit, whichever of two men goes quicker to perform a sacrifice (to Ahura); but if he chooses to perform the sacrifice and prayer to us not in the right way, he does not wield the right power, he will not reign [1323].
'He will receive bad treatment in the next world, though he has been the sovereign of a country, with good horses to ride and good chariots to drive. Give royalty to that man, O Zarathuśtra! who gives royalty unto thee with good will [1324].
[1325]. 'Thou shalt keep away the evil by this holy spell: “Of thee [O child!] I will cleanse the birth and growth; of thee [O woman!] I will make the body and the strength pure; I make thee a woman rich in children and rich in milk; a woman rich in seed, in milk, and in offspring. For thee I shall make springs run and flow towards the pastures that will give food to the child.”
'Do not deliver me [1326] into the hands of the fiend [1327]; if the fiend take hold of me, then fever with loss of all joy will dry up the milk of the good Speṇta-Ārmaiti [1328]. The fiend is powerful to distress, and to dry up the milk of the woman who indulges in lust and of all females.
'The perfume of fire, pleasant to the Maker, 342 Ahura Mazda, takes them [1329] away from afar; . . . . [1330]; and all those that harm the creation of the Good Spirit are destroyed [1331];
'Whom Mithra, and Rashnu Raziśta, and the Law of the worshippers of Mazda wish to be taken far away, longing for a man who is eager to perform and does perform the ceremonies he has been taught; . . . [1332]
'The words of the Vahiśtōiśti [1334] Gātha are to be sung: “Happy is he, O holy Vīśtāspa! happy the man, whoever he be, to whom Ahura Mazda gives the full accomplishment of his wishes.”
‘Where does his soul abide on that night [1335]?’
Ahura Mazda answered: 'O my son, Frashaośtra! It takes its seat near the head, singing the Uśtavaiti Gātha and proclaiming happiness: “Happy is he, happy the man whoever he be!”
'On the first night, his soul sits in Good Words [1336]; 343 on the second night, it sits in Good Deeds; on the third night, it goes along the ways (to Garō-nmāna).
'At the end of the third night, O my son, Frashaośtra! when the dawn appears, it seems to the soul of the faithful one as if it were brought amidst plants [and scents: it seems as if a wind were blowing from the region of the south, from the regions of the south] [1337], a sweet-scented wind, sweeter-scented than any other wind in the world, and it seems to his soul as if he were inhaling that wind with the nose, and it asks, saying: “Whence does that wind blow, the sweetest-scented wind I ever inhaled with my nose?”
'And it seems to him as if his own conscience were advancing to him in that wind, in the shape of a maiden fair, bright, white-armed, strong, tall-formed, high-standing, thick-breasted, beautiful of body, noble, of a glorious seed, of the size of a maid in her fifteenth year, as fair as the fairest things in the world.
'And the soul of the faithful one addressed her, asking: “What maid art thou, who art the fairest maid I have ever seen?”
'And she, being his own conscience, answers him: "O thou youth, of good thoughts, good words, and good deeds, of good religion! I am thy own conscience.
’ "Everybody did love thee for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which thou 344 dost appear to me; [and so thou, O youth of good thoughts, good words, and good deeds, of good religion! didst love me for that greatness, goodness, fairness, sweet-scentedness, victorious strength, and freedom from sorrow, in which I appear to thee.
’ "When thou wouldst see a man [1338]] making derision and deeds of idolatry, or rejecting (the poor) and shutting (his door), then, thou wouldst sit, singing the Gāthas, and worshipping the good waters, and Ātar, the son of Ahura Mazda, and rejoicing the faithful that would come from near or from afar.
’ “I was lovely, and thou madest me still lovelier; I was fair, and thou madest me still fairer; I was desirable, and thou madest me still more desirable; I was sitting in a forward place, and thou madest me sit in the foremost place, through this good thought, through this good speech, through this good deed of thine; and so henceforth men worship me for my having long sacrificed unto and conversed with Ahura Mazda.”
'The first step that the soul of the faithful man made, placed him in the Good-Thought Paradise; the second step that the soul of the faithful man made, placed him in the Good-Word Paradise; the third step that the soul of the faithful man made, placed him in the Good-Deed Paradise; the fourth step that the soul of the faithful man made, placed him in the Endless Light.
'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, 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 way, full of fear and distress, when the body and the soul part from one another.
‘[Let him eat] of the food brought to him, of the oil of Zaremaya: this is the food for the youth of good thoughts, of good words, of good deeds, of good religion, after he has departed this life; this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled, and obedient to her husband, after she has departed this life.’
Spitama Zarathuśtra said to the young king Vīśtāspa: 'To what land shall I turn, O Ahura Mazda? To whom shall I go with praying [1339]?
The formulas of this section serve as an introduction to all Yaśts. ↩︎
The last clause of this sentence is imitated from Yasna XLVI [XLV], 19: ‘he who does truly in holiness what was the foremost wish of Zarathuśtra’ (that is, what he ordered most earnestly; Pahl. Comm.). ↩︎
‘If I must give up my life for the sake of my soul, I give it up’ (Pahl. Comm.). The two sentences, ‘I praise . . . .,’ ‘I give unto you . . . .,’ are taken from Yasna XI, 17, 18 [XII]. ↩︎
The Ashem Vohū, one of the holiest and most frequently recited prayers. ↩︎
The Fravarānē or profession of faith of the Zoroastrian (Yasna L 23 [65-68]). ↩︎
He shows himself a Zoroastrian by offering sacrifice . . . . ↩︎
The actual Gāh during which the Yaśt is being recited must be mentioned here. Hāvani is the first Gāh (see Gāhs). ↩︎
The Genii who co-operate with Hāvani, his hamkārs; for each Gāh the names of its proper hamkārs should be mentioned (see Gāh s). ↩︎
See Vendīdād VIII, 19, text and notes. ↩︎
Pun mīnishn īt barā matārtūm, mandūm frārūn (Phl. tr.); manasas asti prāpakatarā (Sansk. tr.); (Pers. tr.). ↩︎
Pun akhū it barā mūshītārtūm: pīm(ī) u mandūm ī apārūn 24 (Phl. tr.); vitarkāṇām asti mūshakatarā (Sansk. tr.); (Pers. tr.). ↩︎
See Vendīdād, Introd. IV, 20-21. ↩︎
As the revealer of the law, which is generally expounded by a process of questions from Zarathuśtra and answers from Ahura. The revelation itself is called speṇtō frasna, the holy questions’ (Vendīdād XXII, 19). ↩︎
‘That is, I give herds of men and cattle’ (Phl. tr.). ↩︎
‘Strong, that is, I have strength for the works of the law’ (Phl. tr.); the Sanskrit translation has, ‘powerful, that is, I have power to create.’ ↩︎
Asha-Vahiśta, which is the name of the second Amesha-Speṇta too. The commentary has: ‘That is, my own being is all holiness.’ ↩︎
Literally: ‘My sixth name is that I am Understanding.’ The same construction is used with regard to the eighth, the tenth, and the nineteenth names. ↩︎
‘It follows from this passage that a man is not fit to be a king, unless he possesses twelve virtues’ (Phl. tr.). ↩︎
‘Some say: I keep harm from man’ (Phl. tr.). ↩︎
‘That is, I make the account of good works and sins’ (Phl. tr.); prakaṭam gaṇanākaras kila puṇyapāpayos saṅkhyām aham karomi (Sansk. tr.). Cf. Yasna XXXII, 6, b. ↩︎
Yasō-bereta: prāptena dānena; ↩︎
The Kavis and the Karapans, the blind and the deaf, are those ‘who cannot see nor hear anything of God.’ Those terms were current in the theological language of the Sassanian times to designate the unbelievers. An edict, promulgated by king Yazdgard III (fifth century A.C.) to make Zoroastrism the state religion in Armenia, had the following words: ‘You must know that any man who does not follow the religion of Mazda is deaf, blind, and deceived by Ahriman’s devs’ (Elisaeus, The War of Vartan). ↩︎
Or murderers (mairya); according to the Parsis highwaymen ( ). ↩︎
The heretics. Casuists distinguish three kinds of Ashemaogha: the deceiver (frīftār), the self-willed (khōt dōshak), and the deceived (frīftak). The first and worst is one who knowingly leads people astray, making forbidden what is lawful, and lawful what is forbidden; the second is one who follows his own will and reason, instead of applying to a Dastūr (a spiritual guide) for direction; the third is one who has been led astray by another. ↩︎
Drafśa means also banner: the Persian , derived from drafśa, has preserved the two meanings. The Sanskrit translation has śastra, the Persian has . ↩︎
‘I keep the creation’ (Phl. tr.). ↩︎
‘I created the world and I maintain it’ (ibid.). ↩︎
I can know what is useful and what is hurtful’ (ibid.). ↩︎
‘The priest.’ ↩︎
‘I impart increase to the righteous’ (Phl. tr.). ↩︎
Doubtful. Fśūśō-mãthrō 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 fśūśa, fśūmaṇṭ, ‘thriving, causing to thrive,’ which aptly express its contents. ↩︎
Nāma, translated āpāt, and interpreted Khutāi rāt. The Sanskrit translator has misread āzāt for āpāt, and translated svatantra, independent. ↩︎
The commentator observes orthodoxly, ‘everything good.’ ↩︎
That is to say, who will recite this Yaśt. ↩︎
The aiwyāonghanem or kōsti (see Vendīdād XVIII, p. 191, note 4). ↩︎
Or ‘with anger.’ ↩︎
Akavō, cakavō, ishavō, kareta, vazra, translated kartari, cakra, śara, śastrikā, vajra. ↩︎
Min akhar u lūīn (Phl. tr.); pṛshṭha[ta]s purataśca (Sansk. tr.). ↩︎
Interpreted as the demon of lust and envy. Cf. Vendīdād, Introd. IV, 23. ↩︎
Kayadha, translated kāstār (Phl.), ‘the impairer;’ kadarthaka (Sansk.), ‘he who holds for nothing, who makes slight of.’ ↩︎
Doubtful. The Phl. tr. has ‘who impairs living creatures,’ etc. ↩︎
Cf. Yt. XIII, 71. ↩︎
From Yasna XLIV, 16; cf. Vendīdād VIII, 20. ↩︎
Irān Vēj; see Vendīdād, p. 3. ↩︎
Saoka; see Sīrōzah I, 3. ↩︎
See Vendīdād, p. 5, note 2. ↩︎
Ardvi Sūra Anāhita, the great goddess of the waters; see Yt. V. ↩︎
See above, . ↩︎
See above, . ↩︎
The prayer yathā ahū vairyō, known as Ahuna vairya (Honover), from the first words in it: ahū vairyō. See above, . ↩︎
Or ‘the fairest Amesha-Speṇta;’ cf. Vend. Introd. IV, 7. ↩︎
Impersonated as gods, to obtain from them the benefits of which they are the impersonations. ↩︎
A formula found at the end of most chapters of the Yasna and imitated from Yasna LI [L], 22. ↩︎
The Amesha-Speṇtas (Pahl. Comm. ad Yasna XXVII, fin.). ↩︎
The benefits of which they dispose, and which they impart as rewards to the righteous. ↩︎
The first three. ↩︎
The last three, whose names are feminine. ↩︎
Which he will impart in return to his worshippers. ↩︎
See above, . ↩︎
As the Genii who preside over plants and waters, they are very likely entrusted with the care of feeding the righteous in Paradise. Cf. Yt. XXII, 18. ↩︎
From Yasna XXVIII, 12. ↩︎
Cf. Yasna XXX, 4. ↩︎
Yasna LXVIII, 15 (LXVII, 50). ↩︎
See Sīrōzah I, 20. ↩︎
Refers probably to the Izeds mentioned in the preceding paragraph. ↩︎
Of the foes alluded to § 24. ↩︎
Derezvan; see Yt. XI, 2. ↩︎
Cf. Yasna XLVIII [XLVII], 2. ↩︎
I follow the reading zamerena, which is followed by the Pahlavi translation too. In the Yasna IX, 15 (46) Zarathuśtra is said to have obliged the Daēvas to hide themselves in the earth. ↩︎
Cf. Yt. XIX, 94. ↩︎
Cf. Vend. IX, 12-13. ↩︎
See Sīrōzah I, 7. ↩︎
That mount is called in later literature Mount Ōśdāśtār (the Pahlavi translation of ushi-darena, the keeper of understanding). According to the Bundahiś (XII, 15), it stands in Seistan. High mountains, being nearer heaven, are apt to become in the spirit of mythology the seat of heavenly beings or treasures. It was on the top of a mountain that Ahura revealed the law (see Vd. XXII, 19 [531); the first man and king, Gayomarth, ruled on a mountain and was called Gar-shāh, the king of the mountain. When the Kayanian family failed, the Iranians went to Mount Alborz and found there Kai Kobād waiting for his fate. ↩︎
The order of the text differs in one series of manuscripts, in which it begins with § 31; then comes § 29 with the following additional words:
'A thousand remedies, ten thousand remedies! (three times; cf. above, § 26.)
We worship the Fravashi of the man whose name is Asmō-hvanvaṇṭ; then I will worship the Fravashis of the other holy ones who were strong of faith’ (Yt. XXII, 37).
Asmō-hvanvaṇṭ was one of the first followers of Zarathuśtra, and with his name begins the enumeration of the Fravashis (Yt. XIII, 96).
Then follows § 30, and then again § 31 with the Ashem Vohū: and then the additional passage, ‘We worship . . . .,’ is repeated twice. ↩︎
Vispērad XIX, 2. ↩︎
As ahu and ratu, that is, as temporal chief and spiritual guide. ↩︎
See Vend. Introd. IV, 22. ↩︎
Ibid. 23. ↩︎
See Yaśt VIII. ↩︎
As above, . ↩︎
Who shall offer thee a sacrifice. This paragraph is taken from Yasna LXVIII, 11 (LXVII, 32), where it is addressed to the Waters: ‘Ye, good waters, give unto that man who will offer you a sacrifice . . . .’ ↩︎
Suśīla (Sansk. tr. ad Yasna LXI, 13). ↩︎
This clause serves as a conclusion to all Yaśts. ↩︎
From Yasna LXVIII, 20 (LXVII, 52). ↩︎
Cf. above, § 26. ↩︎
Cf. Sīrōzah I, 90 ↩︎
Ibid. 21. ↩︎
Sīrōzah I, 1-2. ↩︎
Sīrōzah I, 3-4. ↩︎
Sīrōzah I, 5-7. ↩︎
Sīrōzah I, 7. ↩︎
Sīrōzah II, 1-2. ↩︎
Sīrōzah II, 3-4. ↩︎
Sīrōzah II, 5-7. ↩︎
Sīrōzah II, 7. ↩︎
Sīrōzah II, 7. ↩︎
Or: Let Zarathuśtra crush the Yātus. ↩︎
The Yātus are either demons or men: the man-Yātu is the sorcerer, the wizard. Cf. Yt. VIII, 44. ↩︎
Doubtful. ↩︎
I am unable to make anything of this section. ↩︎
Doubtful. ↩︎
See Yt. VIII, 5, 42; cf. § 20. ↩︎
Ātare-vītaremaibyā . . . . vīmraoṭ; cf. ātarāish . . . . vī sarem mruyē (Yasna XII, 4 [XIII, 16]): ātareman seems to be a sin by commission, vītareman a sin by omission. ↩︎
Doubtful (fraspāvareś: fraspā is generally translated ramītūntan). ↩︎
Doubtful. ↩︎
Cf. Yt. XIII, too; XIX, 86; fravaśnãm is the reverse of uzvazhaṭ (1.1.). ↩︎
The rest as above, § 1. ↩︎
The rest as above, § 5. ↩︎
Who shall offer a sacrifice to the Amshaspands. ↩︎
Ard-ī-behiśt is the Parsi form for Asha vahiśta, ard being derived from arta, the Persian form corresponding to the Zend asha. ↩︎
As above, Yt. I, 0. ↩︎
Sīrōzah I, 3. ↩︎
Several manuscripts add here the full invocation of the greater Sīrōzah:
‘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.’ ↩︎
The Garō-nmānem or Paradise; see Yasna XVI, 7 [XVII, 42], Phl. tr. ↩︎
The principal clause appears to be wanting, unless Zarathuśtra is supposed to interrupt Ahura. One might also understand the sentence in an optative sense: ‘Mayest thou increase . . .’ ↩︎
Here again it seems as if a paragraph had been lost: ‘Ahura Mazda answered: Proclaim thou Asha-Vahiśta; if thou proclaimest Asha-Vahiśta . . . .—Then Zarathuśtra replied: I proclaim Asha-Vahiśta . . .’ ↩︎
The Garōthmān. ↩︎
An allusion to the three Paradises of Humat, Hūkht, Hvarśt, through which the souls of the blessed pass to Garōthmān (Yt. XXII, 15). ↩︎
The prayer known as Airyama-ishyō; see Vendīdād XXI, 11-12. ↩︎
See Vend. Introd. IV, 20-21. ↩︎
Cf. Vendīdād VII, 44 (118). That Airyaman made use of the Holy Word (of spells) to cure diseases appears from Vend. XXII, 6 seq. ↩︎
Paityāra: every work of Ahura was opposed and spoiled by a counter-work of Angra Mainyu. Cf. Bundahiś I, 23 seq.; III, 23 seq.; Vend. I; see Ormazd et Ahriman, §§ 195 seq. ↩︎
See Yt. I, 10 and note 4. ↩︎
The Ahrimanian creatures belonging to mankind, the Mairyas and Ashemaoghas (Yt. I, 10). ↩︎
The courtezan; cf. Vend. XXI, 27 (35), and Introd. IV, 25. ↩︎
The Zend is Kahvaredhaini, a synonym of which, Kahvaredha, Yasna LXI, 2 [LX, 7], is translated impairer of Glory, which means very likely: he who makes one ‘dwindle, peak, and pine’ (cf. Vend. XVIII, 62-64). ↩︎
From the country of hell; cf. Vend. VII, 2; XIX, 1; Yt. XXII, 25. ↩︎
One set of manuscripts insert: ‘He will smite the wind that blows against the North, he will afflict the wind that blows against the North; the wind that blows against the North [will perish].’ This is most likely an interpolation, as the wind that blows against the North (if this is the right meaning of aparō apākhtara, as opposed to pourvō apākhtara) blows against Angra Mainyu. ↩︎
Cf. Vendīdād VIII, 21. ↩︎
That is to say, worth being accepted: cf. Yt. X, 32; the Parsis translate, ‘a sacrifice heard [from the lips of the Dastūrs]’ ( ; East India Office, XXV, 42). ↩︎
The Haoma and Myazda. ↩︎
See Vend. III, 1, note 2. ↩︎
Hizvō danghah: huzvān dānākīh (Phl. tr.) means ‘the right formulas.’ ↩︎
‘The Avesta’ (Phl. tr.). ↩︎
The several operations of the sacrifice. ↩︎
As above, Yt. I, 22. ↩︎
Cf. Sīrōzah I, 2. ↩︎
Who shall offer a sacrifice to Asha-Vahiśta; cf. Yt. I, 33 and notes. ↩︎
Sīrōzah I, 6. ↩︎
Sīrōzah II, 6. ↩︎
Names of Daēvas. According to the Parsi translator of the Dīnkart (vol. ii, p. 65), Haśi is ‘he who makes sceptical;’ Baśi is ‘he who gives rise to the barking disease;’ Saēni is ‘he who causes harm;’ Būji is ‘he who preys upon.’ ↩︎ ↩︎ ↩︎ ↩︎
The translation of this paragraph is quite conjectural. ↩︎
If I am one of the faithful. ↩︎
The Genius of Truth, Yt. XII. ↩︎
Will free me as one of the faithful. ↩︎
Sic; cf. § 2. ↩︎
Starāi; cf. Études Iraniennes, II, 135. ↩︎
How is the wicked known from the faithful one? ↩︎
Marāo: Phl. ōśmōrīt, Sansk. adhyeti; safarūnīt, poshayati (pustakayati? Yasna XIX, 6 [9]). ↩︎
The furrows for the Bareshnūm purification (Vend. IX). ↩︎
Doubtful: gaozaiti; read yaozdāiti (? he cleanses). ↩︎
Reading nasūm kereta; cf. nasu-kereta (Vend. VII, 26 [67]). ↩︎
Saoca; cf. Yt. XXII, 13. ↩︎
Dužavāṭ: both the reading and the meaning are doubtful. Mr. West suggests, ‘sends to hell’ (reading dužanghvāṭ or dužanghaṭ). ↩︎
Doubtful. ↩︎
Reading ashava instead of asō ava. ↩︎
Cf. Yt. XIV, 46. ↩︎
Who shall have sacrificed to Haurvatāṭ. ↩︎
Sīrōzah I, 10. ↩︎
‘As she comes down to all places’ (Phl. tr. ad Yasna LXV, 1 [LXVI, 2]). ↩︎
Ādhu, translated jān; ‘she makes life longer’ (Aspendiārji). Perhaps ādhu will be better translated springs, rivers (reading jūy instead of jān; cf. Yt. VIII, 29). ↩︎
‘Pure and sound, without blood and filth’ (Phl. tr.). ↩︎
‘So that it may conceive again’ (Phl. tr.). ↩︎
‘Hūgar the lofty is that from which the water of Arēdvīvsūr leaps down the height of a thousand men’ (Bundahiś XII, 5, tr. West); cf. infra, §§ 96, 121, 126; Yt. XIII, 24. The Hukairya is mentioned again § 25 and Yt. IX, 8; Yt. X, 88; Yt. XV, 15; Yt. XVII, 28. It appears to be situated in the west (Bundahiś XXIV, 17; II, 7; Minokhired XLIV, 12). ↩︎
The earth-surrounding Ocean; cf. Vendīdād V, 15 (49) seq., text and notes. ↩︎
See the description § 101 seq. ↩︎
Zaośa or zuśa, an ἅπαξ λεγόμενον, seems to designate a part of the body; cf. § 126. ↩︎
Cf. §§ 11, 124. ↩︎
As above, p. 30; § 9 is repeated at the end of every chapter. ↩︎
§ 10 = § 2. ↩︎
Viz. for their worshipping; cf. Yasna XXIII, 2 [5], paitiśmareñti = Phl. hūmītīnīt, they hope, they expect. Cf. § 123. ↩︎
As above, § 9. ↩︎
As above, § 10. ↩︎
Doubtful; cf. Yt. VIII, 47. ↩︎
Cf. above, § 3. ↩︎
Cf. Vend. Introd. IV, 9, 40. This is the heavenly prototype of the Mazdean sacrifice as it was later shown to men by Zarathuśtra; cf. § 101. ↩︎
Cf. Yt. I, 4 and notes. ↩︎
Cf. Yt. III, 18. ↩︎
Haoshyangha was the first king of the Paradhāta (Pēshdādyan) dynasty (cf. above, p. 7, note 2, and Bundahiś XXXI, 1). It is related in Firdausi’s Shāh Nāmah that he was the grandson of Gayomarth, the first man and king, and the son of Syāmak; that his father having been killed by the black Dīv, he encountered him at the head of an army of lions, tigers, birds, and Paris, and destroyed him; he then succeeded his grandfather, and reigned supreme over the seven Keshvars of the earth. ↩︎
Doubtful: upabda = upabanda, as thribda (Yt. VIII, 55) = thribanda; it appears from Yt. XV, 7 that the place meant here is the Taēra which is said in the Bundahiś (V, 7) to be surrounded by the Albōrz (the Hara). ↩︎
The Hara berezaiti or Albōrz, in Māzandarān, south of the Caspian Sea, was supposed to surround the earth; cf. Yt. X, 56. ↩︎
A formula frequently used, not only in the Avesta, but also in the Shāh Nāmah. ↩︎
The Daēvas in Māzandarān. Māzandarān was held a place of resort for demons and sorcerers, and was in the Iranian legend nearly the same as Ceylon is in the Rāmāyaṇa. The Damāvand mountain, to which Aži Dahāka was bound, is the southern boundary of Māzandarān. ↩︎
See Vend. Introd. IV, 23; cf. this Yaśt, § 33. ↩︎
Yima Khshaēta (Jemshīd), as an earthly king, ruled over the world for a thousand years, while he made immortality reign in it (Yt. IX, 8; XV, 15; cf. Vendīdād II, Introd.). ↩︎
See above, § 3. ↩︎
After his brother Takhma Urupa, who reigned before him, had been killed and devoured by Angra Mainyu (Yt. IV, 11, note). ↩︎
When Yima began to sin and lost the Hvarenō (Glory), he was overthrown by Aži Dahāka (Zohāk), who seized the power and reigned in his place for a thousand years (cf. Yt. XIX, 33 seq.).
Aži Dahāka, literally ‘the fiendish snake,’ was first a mythical personage; he was the ‘snake’ of the storm-cloud, and a counterpart of the Vedic Ahi or Vṛtra. He appears still in that character in Yaśt XIX seq., where he is described struggling for the Hvarenō against Ātar (Fire), in the sea Vourukasha (Vendīdād, Introd. IV, 38; cf. this Yaśt, § 90). His struggle with Yima Khshaēta bore at first the same mythological character, ‘the shining Yima’ being originally, like the Vedic Yama, a solar hero: when Yima was turned into an earthly king, Aži underwent the same fate. In the Shāh Nāmah he is described as a man with two snakes springing from his shoulders: they grew there through a kiss of Ahriman’s. For the myths referring to Aži, see Ormazd et Ahriman, §§ 91-95. ↩︎
Babylon (cf. Yt. XV, 19). The usurper Aži, being a non-Aryan, was identified with the hereditary foe, the Chaldæans: the name of Babylon united in it, at the same time, a dim historical record of the old Assyrian oppression, then shaken off and forgotten, and an actual expression of the national antipathy of the Iranians for their Semitic neighbours in Chaldæa. After the conquest of Persia by the Musulmans, Aži was turned at last into an Arab. The original seat of the Aži myths was on the southern coast of the Caspian Sea (Études Iraniennes, II, 210). ↩︎
Thraētaona (Ferīdūn), son of Āthwya, conquered Aži and bound him to Mount Damāvand, where he is to stay till the end of the world, when he shall be let loose and then killed by Keresāspa (Vendīdād, Introd. IV, 12, 18; Bauman Yaśt III, 55 seq.; Bund. XXIX, 8 seq.). ↩︎
Vīsō-puthra = Pahlavi barbītā (see Études Iraniennes, II, 139). ↩︎
Cf. Vend. I, 18 and Introd. IV, 12. Modern tradition supposes Varena to have been the region of Ghilan (very likely on account of its proximity to Māzandarān and Mount Damavand). ↩︎
See Yt. X, 82, note. ↩︎
Cf. Yt. XIX, 37. ↩︎
The two daughters of Yima, who had been ravished by Aži: they are called in the Shāh Nāmah Shahrināz and Arnavāz (see Études Iraniennes, II, 213, Savanghavāc et Erenavāc). Thraētaona delivered them, and then married them; he had a son, Airyu, from Arnavāz, and two sons from Shahrināz, Tura and Sairima; Airyu, Tura, and Sairima became the kings of Irān, Tūrān, and Rūm. ↩︎
Cf. Yt. IX, 14; XV, 24; XVII, 34. ↩︎
Keresāspa (Garshāsp), one of the greatest heroes in the Avestean romance, although Firdausi has all but passed him over in silence. See his feats, Yt. XIX, 38 seq.; cf. Yt. V, 2 7 seq.; Yasna IX, 10 (29); Vend. I, 10 (36). ↩︎
The Piśīn valley, south of Cabool. It was in the land of Cabool that the Keresāspa legend had its rise, or at least it was localised there. It is in the plain near the Piśīn valley that Keresāspa lies asleep, till the end of the world comes (see Yt. XIII, 61, note). ↩︎
A Parsi poem, of a very late date, gives further details about Gaṇdarewa. It was a monster who lived ‘in the sea, on the mountain, and in the valley;’ he was called Pāshnah zarah, because the sea did not go above his heel (a misinterpretation of his Avestean epithet zairi pāshna, golden-heeled, the Zend zairi being mistaken for the Persian zarah , sea); his head would rise to the sun and rub the sky; he could swallow up twelve men at once. Keresāspa fought him for nine days and nine nights together; he drew him at last from the bottom of the sea and smashed his head with his club: when he fell on the ground, many countries were spoiled by his fall (Spiegel, Die traditionnelle Literatur der Parsen, P. 339, and West, Pahlavi Texts, II, pp. 369 seq.).
In the Vedic mythology the Gandharva is the keeper of Soma, and is described now as a god, now as a fiend, according as he is a heavenly Soma-priest or a jealous possessor who grudges it to man. What was the original form of the myth in Mazdeism is not clear. In the Shāh Nāmah he appears as the minister of Aži Dahāka. Cf. Yt. XV, 27 seq., and Ormazd et Ahriman, pp. 99, note 5; 215, note 1. ↩︎
Frangrasyan (Afrāsyāb) was king of Tūrān for two hundred years. The perpetual struggle between Irān and Tūrān, which lasts to this day, was represented in the legend by the deadly and endless wars between Afrāsyāb and the Iranian kings from Minocihr down to Kai Khosrav (Kavi Husravah). The chief cause of the feud was the murder of Syāvakhsh (Syāvarshāna) by Afrāsyāb; Syāvakhsh, son of Kai Kaus (Kava Usa), having been exiled by his father, at the instigation of his mother-in-law, took refuge with Afrāsyāb, who received him with honour, and gave him his daughter in marriage: but the fortune of Syāvakhsh raised the jealousy of Afrāsyāb’s brother, Karsīvaz (Keresavazda), who by means of calumnious accusations extorted from Afrāsyāb an order for putting him to death (see Yt. XIX, 77). Syāvakhsh was revenged by his son, Kai Khosrav, the grandson of Afrāsyāb (Yt. IX, 22). ↩︎ ↩︎ ↩︎
Haṇkanē: Firdausi speaks of a cave on the top of a mountain, near Barda (on the frontier of Adarbaijān), where Afrāsyāb, when defeated, took refuge, and was discovered by Kai Khosrav; that cave was called ‘the cave of Afrāsyāb’ (hang i Afrāsiāb; Shāh Nāmah, IV, 196). In an older form of the legend, that cave was a palace built under-ground, with walls of iron and a hundred columns: its height was a thousand times a man’s size (Aogemaidē, § 61; cf. Bund. XII, 20: see etudes Iraniennes, II, 225, Le Hang d’Afrāsyāb). ↩︎ ↩︎
Kavi Usa (Kai Kaus), the son of Kavi Kavāta (Kai Kobād) and the father of Syāvakhsh (see , note [211:1]), was the second king of the Kayanian dynasty. ↩︎
Mount Erezifya has been supposed to be the same as the Sariphi Montes in Ptolemaeus, which stretch between Margiana and Ariana (Burnouf, Commentaire sur le Yasna, p. 436). ↩︎
Doubtful. ↩︎
A lake in Adarbaijān, with salt water: fish cannot live in it (Bundahiś XXII, 2). It is the same as Lake Urumiah. Its name is miswritten in Firdausi (Khanjast for Kējast, for ). ↩︎
Doubtful; see Études Iraniennes, II, uruyāpa, p. 179. ↩︎
In pursuing his adversary. ↩︎
Doubtful (cf. Yt. XV, 32). ↩︎
The White Forest (ibid.). ↩︎
Aurvasāra (ibid.). ↩︎
Doubtful. ↩︎
Trying to flee and escape. ↩︎
Possibly, ‘vieing in horses’ (for the swiftness of the race): cf. Yt. XIX, 77. ↩︎
Tusa, in the Shāh Nāmah Tus; one of the most celebrated Pahlavans of Kai Khosrav; he was the son of king Naotara. (Nōdar). ↩︎
He offers not a full sacrifice, being on horseback. ↩︎
Not to be taken by surprise. ↩︎
Cf. Yt. X, II, 94, 114. ↩︎
Vaēsaka was the head of the Vīsah family, whose foremost member was Pīrān Vīsah, the clever and upright minister of Afrāsyāb, the Turanian Nestor; but his counsels were despised for the common ruin, and himself perished with all his sons in the war against Irān. ↩︎
Kangha was a town founded by Syāvarshāna, during his exile, in a part of the land of Khvārizm, which is described as an earthly paradise. This city was built on the top of a high mountain (Aṇtare-Kangha, Yt. XIX, 4). The Khshathrō-saoka castle is called in the Shāh Nāmah Kang dež, ‘the fortress of Kangha;’ and, possibly, Khshathrō-saoka is a mere epithet of dvarem, ‘the castle of kingly welfare.’ ↩︎
According to the Shāh Nāmah, Kang dež was stormed by Kai Khosrav himself. ↩︎
Cf. §§ 53-54. ↩︎
Doubtful (pourvō); perhaps ‘the man of the primitive faith’ (the paoiryō-ṭkaēsha; cf. Yt. XIII, 0, note): the sacrifice he offers is quite a Zoroastrian one (cf. §§ 17, 104, and note 2 to the latter). ↩︎ ↩︎
An allusion is made here to a myth, belonging to the Thraētaona cyclus, of which no other trace is found in the Avesta (except in Yt. XXIII, 4). It referred most likely to the time when 69 Thraētaona, on his march to Bawri, the capital of Aži (cf. § 29), arrived at the Tigris (the Rangha); an angel then came and taught him magic to enable him to baffle the sortileges of Aži (Shah Nāmah). We have in this passage an instance of his talents as a wizard, and one which helps us to understand why Thraētaona is considered as the inventor of magic, and his name is invoked in spells and incantations (Hamzah Ispahanensis, p. 101; Anquetil, II, pp. 135 seq.). Cf. Yt. XIV, 40 and note. ↩︎
Urvīkhśna, a word of doubtful meaning. ↩︎
Cf. Yt. V, 78, 126. ↩︎
This clause is no doubt spurious here. ↩︎
Jāmāspa, the prime minister of Vīśtāspa (Kai Gūśtāsp), appears here in the character of a warrior, though generally he is described as a sage and a prophet (Yasna XLIX [XLVIII], 9; LI [L], 8; Zardūśt Nāmah; yet cf. Yt. XXIII, 2). The Shāh Nāmah has an episode which recalls this one, although very different in its spirit, and more in accordance with the general character of Jāmāspa. At the moment when the two armies meet together, Gūśtāsp asks Jāmāsp to reveal to him the issue of the encounter: Jāmāsp obeys reluctantly, as the issue is to be fatal to the Iranians. Jāmāsp belonged to the Hvōva family. ↩︎
Or, ‘as all the rest of the Aryans together.’ ↩︎
Cf. Yt. XIII, 112. Ashavazdah, the son of Pourudhākhśti, is one of the immortals who will come forth to help Saoshyaṇṭ in the final struggle (Bundahiś XXIX, 6; Yt. XIX, 95). ↩︎
Cf. Yt. XIII, 113. ↩︎
A Turanian tribe, Yt. XIII, 37-38. ↩︎
Asabana is very likely an epithet; possibly, ‘who kills with a stone’ (asan-ban); the sling was, as it seems, the favourite weapon of the Dānus (Yt. XIII, 38). ↩︎
This section is the only fragment left of the legend of Ashavazdah, which must have been an important one, since Ashavazdah is one of the immortals (Yt. XIX, 95). ↩︎
Cf. Yt. XIII, 102. Vistauru, being the son of Naotara, is the brother of Tusa, which identifies him with the Gustahm ( ) in the Shāh Nāmah: Nōdar had two sons, Tus and Gustahm. ↩︎
A river not mentioned elsewhere. ↩︎
Cf. §§ 64, 226. ↩︎
Firdausi has no mention of this episode. ↩︎
Spurious. ↩︎
This legend is fully told in the Pahlavi tale of Gōśti Fryān (edited and translated by West): a sorcerer, named Akht, comes with an immense army to the city of the enigma-expounders, threatening to make it a beaten track for elephants, if his enigmas are not solved. A Mazdayasnian, named Gōśti Fryān, guesses the 73 thirty-three riddles proposed by Akht; then, in his turn, he proposes him three riddles which the sorcerer is unable to guess, and, in the end, he destroys him by the strength of a Nīrang. Cf. Yt. XIII, 220. This tale, which belongs to the same widespread cycle as the myth of Oedipus and the Germanic legend of the Wartburg battle, is found in the Zarathuśtra legend too (Vendīdād XIX, 4). ↩︎
Perhaps an affluent of the Rangha (cf. Yt. XIII, 29, 29; XV, 27). ↩︎
Between the earth and the region of infinite light there are three intermediate regions, the star region, the moon region, and the sun region. The star region is the nearest to the earth, and the sun region is the remotest from it. Ardvi Sūra has her seat in the star region (Yasna LXV [LXIV], 1; Phl. tr.); cf. Yt. V, 132. ↩︎ ↩︎
The warriors. ↩︎
To teach. ↩︎
When the beds of the rivers are dry, the cause is that Ardvi Sūra sends up her waters to the higher heavens (to the sun region) instead of sending them down to the earth (cf. , note [255:1]). ↩︎
The serpent, Aži, is here Aži in his original naturalistic character, the storm-fiend (cf. Vend. Introd. IV, 38 and this Yaśt, § 29, note). The uncleanness and unhealthiness of the rivers are ascribed to his poison. ↩︎
Arethna, an ἅπαξ λεγόμενον. ↩︎
Vawžaka, idem. ↩︎
Varenva, idem. ↩︎
Varenva poisons. ↩︎
Cf. Vend. II, 29. ↩︎
? Ranghāu. ↩︎
Which incapacitate one for religious works. ↩︎
Cf. Vend. II, 29. ↩︎
Cf. Vend. VII, 79 and note 2; cf. above, § 91. ↩︎
For joy. The translations of those several words are not certain. ↩︎
Doubtful. ↩︎
Perhaps, those cups (yamāu). ↩︎
Filled up from § 94. ↩︎
The text here has vīspō-vahmem, ‘worthy of all prayer;’ the reading vīspō-vaēmem from Yt. XII, 24 seems to be better. ↩︎
Cf. §§ 102, 121. ↩︎
Cf. §§ 4, 102, 121. ↩︎
The Hvōva or Hvōgva family plays as great a part in the religious legend, as the Naotara family in the heroic one. Two of the Hvōvas, Frashaośtra and Jāmāspa, were among the first disciples of Zarathuśtra and the prophet married Frashaośtra’s daughter, Hvōgvi (cf. Yt. XIII, 139). For the Naotaras, see above, §§ 53, 76. According to the Bundahiś, Vīśtāspa did not belong to the Naotara family (XXXI, 28): perhaps he was considered a Naotaride on account of his wife Hutaosa, who was one (Yt. XV, 35). ↩︎
His very name means ‘He who has many horses.’ ↩︎
Spurious. ↩︎
Cf. § 4. ↩︎
Cf. § 96. ↩︎
Cf. § 17. It is to be noticed that only Ahura and Zarathuśtra (and perhaps Vafra Navāza; see , note [235:1]) offer the pure Zoroastrian sacrifice. ↩︎
Called Lōhrāsp in Parsi tradition. ↩︎
Cf. § 18. The conversion of Vīśtāspa by Zarathuśtra is the turning-point in the earthly history of Mazdeism, as the conversion of Zarathuśtra by Ahura himself is in its heavenly history. Cf. Yt. XXIV and IX, 26. ↩︎
Berezaidhi, translated buland (Yasna LVII, 11 [LVI, 5, 2]). ↩︎
See Yt. XIII, 99; V, 98, 105. ↩︎
A lake in Seistan (Bundahiś XXII, 5); from that lake will rise Hōshēdar Bāmī (Ukhshyaṭ-ereta), the first of the three sons of Zarathuśtra, not yet born (Bahman Yaśt III, 13; cf. Yt. XIII, 98). ↩︎
Of these three, Arejaṭ-aspa alone is known to Firdausi; he is the celebrated Arjāsp, who waged a deadly war against Gūśtāsp to suppress the new religion: he stormed Balkh, slaughtered Lōhrāsp and Zartūśt (Zarathuśtra), and was at last defeated and killed by Gūśtāsp’s son, Isfendyār. He is the Afrāsyāb of the Zoroastrian period. In the Avesta he is not called a Turanian (Tura), but a Hvyaona; see Yt. IX, 30. ↩︎ ↩︎
Zarīr in Firdausi, the brother of Vīśtāspa; cf. Yt. V, 117; XIII, 101. ↩︎
The Araxes (Vendīdād I, 3). ↩︎
Doubtful (cf. Vend. III, 36 seq.). ↩︎
This is perhaps an epithet to Peshō-Kangha, ‘the most malicious.’ ↩︎
If we may trust the Shāh Nāmah, she did not grant her favour to the last, as Zarīr was killed by one of the generals of Arjāsp, Bīdirafsh. ↩︎
A brother of Arjāsp’s: his name is slightly altered in Firdausi (Andarīmān miswritten for Vandarīmān, for .); see Études Iraniennes, p. 228). ↩︎
The text has the singular here and in the rest of the sentence: the names of the two brothers form a sort of singular dvandva; cf. Franghrasyanem Keresavazdem (Yt. XIX, 77); Ashavazdanghō Thritahē (Yt. XIII, 113; and same Yaśt, 115), and in the present passage Vīśtāspō Zairivairiś (see Études Iraniennes, II, 229). ↩︎
Both were killed by Isfendyār (Shāh Nāmah). ↩︎
Mīśti translated hamēśak, sadā (Yt. VII, 4). ↩︎
§ 121 = §§ 96, 102. ↩︎
Paitidāna, a mantle, a tunic (Vend. XIV, 9 [28]). ↩︎
See §§ 8, 11. ↩︎
Cf. §§. 64, 78. ↩︎
Zaośa; cf. § 7, note 2. ↩︎
Doubtful (sispemna, from ). ↩︎
Doubtful. ↩︎
Gems. ↩︎
? Anupōithwaitim. ↩︎
? Ratha; the usual meaning of ratha is ‘a chariot;’ perhaps the round shape of the chest of a chariot is meant. ↩︎
Possibly otter, Vend. XIV. ↩︎
Doubtful. ↩︎
Cf. Yt. XVII, 7. ↩︎
The translation of the last clause is doubtful. ↩︎
A good horse and a good driver. ↩︎
Cf. §§ 85, 88. ↩︎
Aspendiārji ad Vend. XIX, 40 [133] ↩︎
Sīrōzah I, 11. ↩︎
‘That is to say, rises up’ (Phl. tr.). ↩︎
Literally ‘of the body of holiness,’ that is to say, of the bodily creatures that incorporate holiness. ↩︎
‘From the uncleanness that the Daēvas mix with the earth during the night’ (Phl. tr.). ↩︎
As he benefits them and himself thereby. ↩︎
Hunivikhtem: suniyuktam (Sansk. tr.); (Pers. tr.). ↩︎
As they succeed one another in regular order. ↩︎
Cf. Yt. III, 18. ↩︎
Sīrōzah I, 12. ↩︎
See Vend. XXI, 1, text and note. ↩︎
When the moon allows itself to be perceived. ↩︎
The Pahlavi translation has the following interesting details: ‘For fifteen days they take good deeds from the earthly creatures and the rewards for virtue from the heavens; for fifteen days they make the rewards pass to the earth and the good deeds pass to the heavens.’ The moon is thus a sort of moral clearing-house between earth and heaven. ↩︎
According to the Parsis this waning does not refer to the moon, but to the constellations that help it in the struggle against the planets, which are supposed to belong to the Ahrimanian world (see Ormazd et Ahriman, §§ 223-226): ‘while it waxes—namely, the moon—they wane,—namely, those that are opposed to the planets, to the bad stars; for instance, Haftōiring, Vanaṇḍ, Tiśtar, Satvēs; . . . . while it wanes—namely, the moon—they wax, that is to say, they are strong for doing good.’ Thus the moon and the stars relieve each other in the battle against Ahriman. ↩︎
Ahura. ↩︎
Quoted from Yasna XLIV [XLIII], 3. ↩︎
As soon as the moon appears. ↩︎
Cf. Yt. VI, 2. ↩︎
Miśti, meaning sadā, cf. mi-śāci. ↩︎
Zaremaēm, meaning vasantamāse, 09001 ↩︎
New moon and full moon are not used here in the English meaning: the month was divided into six parts, of five days each (the Norse fimt or five days’ week; see Vigfusson, Icelandic Dictionary, s. v.): the first five days (pancak fartūm) formed the new moon or aṇtare-māungha, literally ‘the moon within;’ the next five days (pancak datīgar) formed the perenō-māungha, literally ‘the moon full,’ which in fact partly answered to our first quarter; the next five days (pancak sitīgar), belonging to the full moon, were called the Vīshaptatha; no mention is made of the last three pancak, forming the second half of the month. It may be they were not mentioned, as belonging to the waning period, when the powers of the moon are suffering an eclipse. Cf. Neriosengh to Yasna I, (23.) ↩︎
Or possessing: giving may be replaced by possessing in this word as in the following. ↩︎
Varecanghaṇtem: dānāk (Phl.); jñānitaram (Sansk.). ↩︎
Khśtāvaṇtem: lakshmīvantam (Sansk.). ↩︎
Yaokhśtivaṇtem, ‘pondering on what good is to be done’ (vicāryavantam kāryanyāyānām; ). ↩︎
Zairimyāvaṇtem: haritavarṇavantam, kila pṛthivī(m) sārdratarām karoti (Sansk.). ↩︎
Vohvāvaṇtern: uttamasam.iddhimantam (Sansk.). ↩︎
Sīrōzah I, 13. ↩︎
Doubtful. ↩︎
The rain. ↩︎
In his disguise as a horse; § 18. ↩︎
See Vend., pp. 3, 5, note 2. ↩︎
Nãma; see Études Iraniennes, II, 124. ↩︎
Powerfully. ↩︎
Or, ‘through whom the beauty of the waters comes from Bereza, and their seed from Apãm Napāṭ.’ Bereza, the high, the tall, an epithet of Apãm Napāṭ, became one of his names (Ized Bōrj; cf. § 34); for Apãm Napāṭ, see above, p. 6, note 1. ↩︎ ↩︎
Paitiśmareṇti; cf. Yt. V, 123. ↩︎
Or better, ‘in their looking.’ ↩︎
Mainivasāu = mainyu-asāu (meaning pun mīnōī jīvākīh, svargasthānam, Yasna LVII, 27 [LVI, 11, 3]). ↩︎
Erekhsha khshviwi-ishuś, in Pahlavi Ariś Shīvātīr (see Études Iraniennes, II, 220), or ‘Ariś of the swift arrow,’ was the best archer in the Iranian army. When Minocihr and Afrāsyab determined to make peace and to fix the boundary between Irān and Tūrān, ‘it was stipulated that Ariś should ascend Mount Damāvand, and from thence discharge an arrow towards the east; and that the place in which the arrow fell should form the boundary between the two kingdoms. Ariś thereupon ascended the mountain, and discharged towards the east an arrow, the flight of which continued from the dawn of day until noon, when it fell on the banks of the Jihūn (the Oxus),’ (Mirkhond, History of the Early Kings of Persia, trans. by David Shea, p. 175; cf. Noeldeke, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 1881, p. 445.) ↩︎
Mount Khshaotha seems to be the same as Mount Damāvand (see preceding note); Mount Hvanvaṇṭ may be the same as Mount Bāmīān, from which the Balkh river springs, as according to Tabari (trans. by Noeldeke, l. l.), Ariś’ arrow stopped at the Balkh river (an affluent of the Oxus). But it may be that the limits given refer to the course of Tiśtrya; cf. § 38, text and note. ↩︎
Doubtful. Shooting stars are alluded to. Mr. Geiger remarks that there is a swarm of shooting stars falling every year just at the time when Tiśtrya, in the European climate, is supposed to be most active, on the 10th of August. ↩︎
Satavaēsa is said to be the leader of the western stars (to be read southern stars, Bund. II, 7), and has in its protection the seas of the southern quarter (ibid. XIII, 12); the Satavaēsa sea is the Persian gulf. ↩︎
This seems to be an allusion to the tide in the Arabian sea (the sea Vouru-Kasha) and in the gulf of Oman, which, being a southern sea, is under the control of Satavaēsa (cf. preceding note and Vend. V, 18, note 1). ↩︎
At the right time of the year when rain is expected. ↩︎
Cf. §§ 23-24 and Yt. X, 54-55, 74. ↩︎
As Tiśtrya is the producer of the rain: Tiśtryēnyasca = Tistaratārakasya vṛshṭim; (Khorshēḍ Nyāyiś 8, Sansk. tr.). ↩︎
Haptōiriṇga (Ursa Major) is the leader of the stars in the north (Bund. II, 7). It is ‘entrusted with the gate and passage of hell, to keep back those of the nine, and ninety, and nine hundred, and nine thousand and nine myriad demons, and demonesses, and fairies (Pairikas) and sorcerers (Yātus) who are in opposition to the celestial sphere and constellations’ (Minokhired XLIX, 15; tr. by Vest). ↩︎
Vanaṇṭ is the leader of the stars in the south (read west; Bund. II, 7). Cf. Yt. XX. ↩︎
To obtain . . . . This invocation is brought about by the very name of Vanaṇṭ, which means ‘who smites, who overcomes.’ The peculiar office of Vanaṇṭ is to keep the passes and gates of Mount Albōrz, around which the sun, the moon, and the stars revolve, and to prevent the Paris and Daēvas from cutting off and breaking the road of the sun (Minokhired XLIX, 12). ↩︎
‘I sacrifice to Tiśtar for (= to obtain) the soundness of the sight’ (Khorshēḍ Nyāyiś 8, Pahl. tr.). ↩︎
The age of fifteen is the paradisiacal age in the Avesta (Yasna IX, 5 [18]). ↩︎
Gayō maratan. But the translation is doubtful; possibly ‘as a first-rate man is.’ ↩︎
Doubtful; cf. erezi, Yt. XIV, 29. ↩︎
Cf. Yt. V, 8. ↩︎
Cf. Vend. XIX, 37 (123). ↩︎
‘Tiśtar was converted into three forms, the form of a man and the form of a horse and the form of a bull. . . . as the astrologers say that every constellation has three forms’ (Bund. VII, 4; tr. West). Tiśtrya promises his worshippers children (§ 15), oxen (§ 17), or horses (§ 19), according as he appears in the form of a man (§ 13), of a bull (§ 16), or of a horse (§ 18). ↩︎
A mile (Bundahiś XXVI, 1; tr. West, note 1). ↩︎
Cf. § 10 and Yt. X, 54 seq., 74. ↩︎
Cf. Vend. Introd. IV, 27. ↩︎
§§ 26-27 = §§ 20-21. ↩︎
Adhavō; possibly ‘the streams;’ cf. Yt. V, 1, note 2. A month in the ancient Persian calendar, supposed to correspond to September-October, was called ādukani, which might, on that hypothesis, mean ‘(the month) that makes streams spring up.’ ↩︎
Of which the representative is wheat (Bundahiś XXIV, 19.). ↩︎
Of which the representative is the summer vetch (ibid. 21). ↩︎
Cf. §18. ↩︎
‘The Aūsindōm mountain is that which, being of ruby, of the substance of the sky, is in the midst of the wide-formed ocean (the sea Vouru-Kasha),’ (Bund. XII, 6; tr. West). Mount Aūsindōm 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 102 Aūharmazd acquire health from it, and it dispels the dryness of the atmosphere’ (ibid. XIII, 5). ↩︎
Doubtful. ↩︎
Haoma opens the way for the waters from heaven, as being the foremost element in sacrifice (cf. § 24). For the same reason the Bundahiś numbers Vohu-Manō, ‘Good Mind,’ amongst the cooperators of Tiśtrya. ↩︎
Or better, ‘seated in the waters;’ see Yt. XIX, 56 seq. and Yt. XIII, 65. ↩︎
The Fravashis are active in the world struggle; cf. Yt. XIII, 43. ‘Co-operators with Tīśtar were Vohūman and the angel Hōm, with the assistance of the angel Būrj (the same as Apãm Napāṭ; see , note [351:1]) and the righteous guardian spirits in orderly arrangement’ (Bundahiś VII, 3, tr. West). ↩︎
Doubtful. ↩︎
The chiefs of the state. ↩︎
For good or bad harvest. ↩︎
§ 37 = § 6. ↩︎
See Yt. XVII. ↩︎
Doubtful. Mount Hvanvaṇṭ, being situated in the sea Vouru-Kasha (as appears from Tiśtrya travelling towards that sea, § 38), seems to be the same with Mount Aūsindōm (§ 32). ↩︎
Cf. above, § 8. ↩︎
Simāu, meaning sahmgūn, bhayamkara (Yasna IX, 38 [93]). ↩︎
? Važdriś. ↩︎
In the Bundahiś it is especially the leader of the eastern stars; but the Minokhired calls it the first star (XLIX, 5; cf. above, § 12). ↩︎ ↩︎
See Yt. X, 82, note. ↩︎
Those of Ardvi Sara Anāhita; cf. Yt. V, 4, 101. ↩︎
Cf. Yt. V, 15. ↩︎
Cf. § 43. ↩︎
See Yt. XIII, 10, note; cf. Vispērad I, 1, and Bundahiś XXIV, tr. West, note 1. ↩︎
Cf. Yt. X, 1. ↩︎
Bad year, that is to say, sterility, drought. Darius, the son of Hystaspes, also deprecates Dužyāirya in one of his inscriptions: ‘May Ahura Mazda keep this country from the hostile host, from sterility (duśiyāra), from lying (disloyalty): may never the foreigner enter this country, nor the hostile host, nor sterility, nor lying’ (Persepolis, H, 15). ↩︎
People who object to rain and are fond of fine weather (?). ↩︎
Good year. ↩︎
Reading ava[-derenãm]; cf. Vend. XVIII, 18 [45]. ↩︎
Kapasti is properly the colocynthis or bitter-apple:
‘Occidet et serpens, et fallax herba veneni Occidet.’ (Ecl. IV, 24, 25.) ↩︎
§ 57-61 = Yt. XIV, 49-53; cf. Yt. V, 89 seq. ↩︎
? Ashaovō. ↩︎
Cf. Yt. I, 33. ↩︎
Sīrōzah I, 14. ↩︎
Doubtful; possibly ‘the friend in health, the child in health.’ ↩︎
Doubtful. ↩︎
To hell. ↩︎
§ 7 = §§ 1-2. ↩︎
§§ 8-10 = Yt. XVII, 28-30; cf. Yasna IX, 4 [10-20]; Yt. V, 25-27. ↩︎
§§ 17-19 = Yt. XVII, 37-38. ↩︎
Cf. Yasna XI, 7 [20-21]. The destruction of the fiends, being one of the principal effects of sacrifice, is ascribed to Haoma as the most powerful element in the sacrifice. In the Shāh Nāmah, the god Haoma has been turned into a hermit who, living near the cave in which Afrāsyāb had taken refuge (see above, Yt. V, 41), overhears his lamentations, takes him by surprise, binds him, and delivers him into the hands of Khosrav (Études Iraniennes, II, 227). ↩︎
Doubtful (narava, as opposed to nara). Aghraēratha (Aghrērath) was a brother of Afrāsyāb’s; he was a righteous man, and Afrāsyāb killed him for his having saved the Iranian king Minocihr with his army, when captive in the Padashkhvār mountains (Bundahiś XXXI, 21). Yet he is still living as an immortal in the land of Saukavastān, under the name of Gōpatshāh (the king of the bulls); ‘from foot to mid-body he is a bull, and from mid-body to 115 the top he is a man; at all times he stays on the sea-shore, and always performs the worship of God, and always pours holy-water into the sea’ (Minokhired LXII, 31 seq., tr. West; Bund. XXIX, 5); according to Bund. XXXI, 20, Aghrērath was not Gōpatshāh, he was his father. Cf. Yt. XIX, 93. ↩︎ ↩︎
§§ 21-22 = Yt. XVII, 41-42. ↩︎
§§ 25-26 = XVII, 44-45; cf. Yt. V, 104. ↩︎
Hutaosa was the wife of king Vīśtāspa; cf. Yt. XV, 37. ↩︎
§§ 29-31-Yt. XVII, 49-51. ↩︎
? Jainyāvaraṭ. ↩︎
Mentioned Yt. V, 109 and XIX, 87. ↩︎
The Hvyaonas seem to have been the Chionitae, a bellicose tribe, near the land of Gilan, often at war with the first Sassanides (Amm. Marcellinus XVII, 5). The name of the Varedhakas reminds one of the Vertae who are mentioned once in company with the Chionitae (ibid. XIX, 1); but their geographical situation is not ascertained. In any case the proximity of the Dāitya (§ 29) shows that both people must have inhabited the western coast of the Caspian sea. ↩︎
Sīrōzah I, 16. ↩︎
Cf. Yt. VIII, 50. ↩︎
The Mithradruj: one might also translate ‘who breaks the contract,’ as mithra, as a common noun, means ‘a contract.’ ↩︎
Kayadhas; cf. Yt. I, 19. ↩︎
Cf. Ardā Viraf, chap. lii. ↩︎
Cheerfulness at the head of the Cinvaṭ bridge (Yasna LXII, 6 [LXI, 17]; cf. Vend. XVIII, 6). ↩︎ ↩︎
Vaṇta, ‘assistance, that is, making jādangōi’ (Yasna LXII [LXI], 1; jādangōi is making a collection for the poor (Études Iraniennes, II, 155). ↩︎
Perethu-vaēdhayana: sampūrṇavittāram kāryanyāyānam (Khorshēḍ Nyāyiś 6). ↩︎
Jaghāurvāung hem: this word, strangely enough, is generally translated ‘who has most strong arms’ (balishṭhabhujam); jagāuru is translated in the same way. ↩︎
Cf. Yt. V, 53; X, 94. ↩︎
Mount Albōrz, whence the sun rises; see § 50. ↩︎
Mithra is closely connected with the sun, but not yet identical with it, as he became in later times ( , the sun; Deo invicto Soli Mithrae). ↩︎
In the flat countries. ↩︎
In the mountainous parts of Iran. ↩︎
In the lake regions (Seistan, Farsistan, Ādarbaijān). ↩︎
In the country of the large rivers in the East. Mouru is Marv (Margiana), with the Murghāb river (the Margus); Harōyu is the Herat country, with the Harērūd; Gava-Sughdha and Hvārizm are Sogdiana and Khvārizm, with the Oxus. The situation of Iśkata and Pouruta is not clear: one might think of Alexander eschata on the Iaxartes and the Paretacene country between the Oxus and the Iaxartes. ↩︎
The earth is divided into seven Karshvares, separated from one another by seas and mountains impassable to men. Arezahi and Savahi are the western and the eastern Karshvare; Fradadhafshu and Vīdadhafshu are in the south; Vourubareśti and Vourujareśti are in the north; Hvaniratha is the central Karshvare. Hvaniratha is the only Karshvare inhabited by man (Bundahiś XI, 3). ↩︎ ↩︎ ↩︎
Doubtful. ↩︎
Mainyu, in the meaning of the Sanskrit manyu (?). ↩︎
Doubtful; aspacaṭ: cf. to be late. ↩︎
Apayēiṇti, frastanvaiṇti, framanyēiṇtē: these are three technical words for the movements of the three classes of soldiers, footmen, horsemen, and chariot-men; the last two words are probably synonymous with the first, but the exact shades of meaning are not known. Mr. West suggests, cannot outrun, outride, outdrive him. ↩︎ ↩︎ ↩︎
The sacramental words of the contract, by their not being kept, turn to evil spells against the contract: breaker. ↩︎ ↩︎
Doubtful: śanamayō, or śanamaoyō; read shanmaoyō (?), from shan, Sansk. kshan. ↩︎
Vahmō-sendah; cf. Vispērad VIII (IX, 1), Phl. tr. ↩︎
Their Hvarenō. ↩︎
Doubtful. ↩︎
Ãithya; cf. Lat. antae (Brugmann). ↩︎
Doubtful. ↩︎
Doubtful. ↩︎
Cf. Yt. III, 18. ↩︎
By the proper prayers (yaśtāu). ↩︎
Doubtful. ↩︎
Cf. §5. ↩︎
Spiritual happiness, bliss. ↩︎
Vend. XVIII, 51 [III]. ↩︎
Doubtful (reading arenaṭ-jaēsha?). ↩︎
See § 82, note. ↩︎
Doubtful. ↩︎
The cattle. ↩︎
The meaning is, that the cattle of the Mithradrujes do not thrive, and that their pasture-fields are waste. ↩︎
See Yt. XII. ↩︎
As they flee from Mithra, they fall into the hands of Rashnu. ↩︎
Thrātāra; one might feel inclined to read thrāstāra, ‘the fear-striking;’ cf. § 36. ↩︎
Cf. §§ 99-101. ↩︎
Doubtful. The number eight has probably an astronomical signification, each of the eight rātis of Mithra occupying one of the eight points of the compass. ↩︎
Doubtful. ↩︎
Cf. § 8. ↩︎
Bundahiś V, 3 seq.; cf. Yt. XII, 13, and Yt. X, 13. ↩︎
Sīrōzah I, 9, notes 4 and 5. ↩︎
Doubtful (māyaoś). ↩︎
Cf. Yt. VIII, II, 24, and Yt. X, 74. ↩︎
§§ 56-59 = §§ 30-34. ↩︎
The text is corrupt (vasō-yaonāi inatãm?). ↩︎
Eredhwō-zaṇgem: sudṛḍhagaṅghatā, kila kārye yad pādābhyām yujyate kartum vyavasāyī śaktaśca (Yasna LXII, 5 [LXI, 23]). ↩︎
Karśō-rāzanghem: kēśvar vīrāi (Pahl. tr. ibid.). ↩︎
From Ahriman; cf. Yasna XXIX, 6 (vyāna = vicāriśn, viśuddhatā.) ↩︎
Yaokhśtivaṇṭ: kāmakōmand (possessing whatever he wishes for, Vend. XX, 1 [3]). ↩︎
See Yt. X, 82, note. ↩︎
From Yt. X, 23-24. ↩︎
Cf. Yasna XLIII, 7: vyānayā: amat vandīnīt, yat gṛhṇāti. ↩︎
Cf. Yt. VIII, 38. ↩︎
Mithra himself (?). ↩︎
Or ‘invisible.’ ↩︎
The western Karshvare (see above, , note [462:1]); this seems to refer to the career of Mithra during the night; cf. § 95. ↩︎
And rolling upon it. ↩︎
Cf. Yt. XIII, 89, note. ↩︎
And uplifted. ↩︎
Doubtful. ↩︎
See Vend. Introd. IV, 23. ↩︎
Cf. § 98. ↩︎
See Yt. XIV, 15; cf. Yt. X, 127. ↩︎
Anupōithwa; cf. pōithwa (Vend. XIV [114]) = rāniniśn. ↩︎
Literally, hands. ↩︎
The spine. ↩︎
Cf. § 80. ↩︎
They have worshipped him and he has consequently overcome the Mithradrujes; this accounts for the word rejoicing. ↩︎
Cf. Yt. X, 55. ↩︎
Iric; cf. linquo. ↩︎
The Genius of Truth (Yt. XII); Mithra gives a dwelling to the truthful man in the same way as he destroys the dwelling of the liar (§ 80). ↩︎
Cf. § 70. ↩︎
Aipi vithiśi; Vedic api vyathis (VIII, 45, 29). ↩︎
Yaokhśti, the root of Persian nyōśidan, Pahlavi niyōkhśītan, to hear; one might be inclined to translate ‘a thousand ears,’ or ‘a thousand hearings;’ but the meaning of the word must have been rather more general, as Neriosengh translates it (praṇidhi, IX, 8 [25]). ↩︎
Dvācina? ↩︎
Pithē: mṛtyu (Yasna LIII [LII], 6). ↩︎
Vācem, the so-called vāj. ↩︎
Most manuscripts have added here, from the preceding clauses, ‘with hands uplifted!’ ↩︎
An allusion to a myth in which Mithra was described as an Indra delivering the cows carried away by a Vṛtra: Firmicus Maternus called him abactorem boum (De Errore Profan. Relig. V); Commodianus compares him with Cacus:
‘Vrtebatque boves alienos semper in antris Sicut et Cacus Vulcani filius ille.’
(Apud Windischmann, Mithra, p. 64.) ↩︎
Haoma; cf. Yasna IX, 26 181]. ↩︎
For the morning service in the Gāh Uśahīn. ↩︎
Cf. Vend. III, 1. ↩︎
The Amesha-Speṇtas. ↩︎
See Vend. Introd. IV, 22. ↩︎
See ibid. ↩︎
See Yt. V, 53; X, 11, 114; V, 53. ↩︎
It should seem as if Mithra was supposed to retrace his steps during the night. The Hindus supposed that the sun had a bright face and a dark one, and that during the night it returned from the west to the east with its dark face turned towards the earth. ↩︎
Cf. § 132. ↩︎
See Vend. Introd. V, 19. ↩︎
See ibid. IV, 24. ↩︎
Cf. § 69. ↩︎
Cf. Yt. X, 69. ↩︎
§§ 97-98 = §§ 234-135. ↩︎
Cf. § 97. ↩︎
Fravōiś; Parsi tradition translates large: frāz (tr. Phl.), buland (Asp., Yasna LVII, 15 [LVI, 7, 3]). ↩︎
The Sind. ↩︎
The Rangha or Tigris. The words āgeurvayēiti and nighnē, ‘he seizes, he beats,’ are the words used of the priest laying the Haoma in the mortar and pounding it with the pestle (Yasna, X, 2 [4-5]). The Sind and the Rangha are thus compared with the two parts of the Hāvana, the land between is the Haoma, and Mithra’s arms are the arms of the priest. ↩︎
Sanakē, an ἅπαξ λεγόμενον; opposed to the aodhas of the Rangha, Yt. XII, 19. ↩︎
The Arabian sea (?). Cf. Yt. XII, 21. ↩︎
Who has not a ray of the celestial light: here, the man of little faith. ↩︎
He who offers thee a good sacrifice; cf. § 108. ↩︎
Doubtful. ↩︎
He who offers thee a bad sacrifice. ↩︎
See Vend. Introd. IV, 8. ↩︎
When it clashes with another. ↩︎
Kahvãn. ↩︎
See Yt. V, 53; X, 11, 94. ↩︎
The chief of the sacerdotal order, the so-called Maubedānmaused. ↩︎
Or ‘the contract is twentyfold . . . .,’ that is, twenty times more strictly binding than between any two strangers. This passage is one of the most important of the Avesta, as a short account of the social constitution and morals of Zoroastrian Iran. ↩︎
Of the same gild (svapaṅkti, ap. Neriosengh). ↩︎
Hadha-gaētha, co-proprietors of a gaētha (a rural estate). ↩︎
Doubtful. ↩︎
A fair recognition of the jus gentium. ↩︎
The contract between the faithful and the Law, the covenant (?). ↩︎
Reading [h]amahē ayãn. ↩︎
The last clause is doubtful; the text is corrupt. ↩︎
Prayer follows Mithra in his career, rising and setting with him. ↩︎
Mithra. ↩︎
The translation of this sentence is conjectural. ↩︎
Thirty strokes with the Sraoshō-carana (upāzana; see Vend. Introd. V, 59); it is an expiation (ākayayaṇta) which purges them from their sins and makes them fit for offering a sacrifice to Mithra. One may find in this passage the origin of the painful trials through which the adepts of the Mithriac mysteries had to go before being admitted to initiation (οὐκ ἂν οὖν εἰς αὐτὸν δυνήσαιτό τις τελεσθῆναι, εἰ μὴ διά τινων βαθμῶν παρελθὼν τῶν κοάσεων δείξει ἑαυτὸν ὅσιον καὶ ἀπαθῆ. Suidas s. v., ap. Windischmann, über Mithra, 68 seq.). ↩︎
The sutūd yēśt; the last chapters of the Yasna, from LVIII [LVII] to end, according to Anquetil (Zend-Avesta I, 2, 232). ↩︎
The first words of the Vispērad. ↩︎
Paradise. ↩︎
Towards the abode of the Immortals. ↩︎
Fed with ambrosia (ἀμβρόσιον εἶδαρ) like Poseidon’s steeds (Il. XIII, 35; cf. Ovid, Metam. IV, 274). ↩︎
Metal. See Vend. Introd. IV, 33. ↩︎
Upairispāta. ↩︎
See Yt. XII. ↩︎
See Yt. XVI. ↩︎
Cf. Yt. X, 70. ↩︎
Or better, rushing before (pāiri-vāza; cf. the translations of pairi-dahvyu, Yt. X, 744 and pairi-vāra, Yt. I, 19). Cf. Yt. XIV, 75. ↩︎
The Genius of Fire. ↩︎
A golden point. ↩︎
Cf. Yt. X, 96. ↩︎
The text has, they go . . . . ↩︎
§§ 134-135 = § 97-98. ↩︎
Cf. Yt. X, 32. ↩︎
Doubtful. Possibly, ‘of a pious conscience.’ ↩︎
An unqualified priest; cf. Vend. IX, 47-57; XVIII, 1 seq. ↩︎
Or, ‘whose house is great.’ ↩︎
See Yt. VIII. ↩︎
Ashi Vanguhi (?); cf. § 68. ↩︎
Who watches around countries: aiwidahvyūm is translated (Pers. tr. of Mihir Nyāyiś). ↩︎
Ādahvyūm: ; cf. Yasna XXVI, 9 [28]. ↩︎
Pairidahvyūm: . ↩︎
Cf. Vend. Introd. IV, 8. ↩︎
Cf. Vend. p. 22, note 2. ↩︎
Cf. Sīrōzah I, 16. ↩︎
Who sacrifices to Mithra. ↩︎
‘Has been taught to the world, namely, the Law’ (Pahl. Comm.). ↩︎
Doubtful. ↩︎
Derezvã: Pahl. hūzvān; cf. Yt. I, 28. ↩︎
Is the same with it, is as powerful. ↩︎
Doubtful (vārethrem dāreśtā . . . . zak drūj vartī dāśtārtūm). ↩︎
Or, ‘is the best of all fiend-smiters in battle.’ ↩︎
This chapter (Pahl. Comm.). ↩︎
Different words are used, as usual, to express the same conflict, according as it refers to the faithful or to the idolaters. ↩︎
Aipi-ayanãm: madam rās. ↩︎
Arethyanãm: dādistān (from aretha, meaning dīnā, dādistān). ↩︎
Gadha: nṛśaṃsa (Neriosengh); the Pahlavi has , a Saka, a Scythe. ↩︎
The praise of Sraosha. ↩︎
Keresasca: krasīāk; cf. Neriosengh ad Yasna IX, 24 [75]; that name was in the later periods applied to Christians, as if keresa were the name of Christ; cf. Bahman Yaśt II, 19; III, 2. ↩︎
Doubtful. ↩︎
§§ 8-9 = Yasna LVII, 3-4 [LVI, 1, 6-12]. ↩︎
See Vend. Introd. IV, 31. ↩︎
See Yt. XVII. ↩︎
See Vend. XXII, 7 [22] and Sīrōzah I, 9. ↩︎
The words of the law. ↩︎
§§ 10-13 = Yasna LVII, 15-18 [LVI, 7]. ↩︎
Cf. Yt. I, 19. ↩︎
To hell. ↩︎
As above, §§ 8-9. ↩︎
To the creation of Ormazd. ↩︎
Doubtful. The Yasna has: ‘Through whose strength, victorious power, wisdom, and knowledge the Amesha-Speṇtas go (avãn; Phl. sātūnand) along the seven Karshvares of the earth’ (LVII, 23 [LVI, 10, 2]). ↩︎
He teaches the law to the three saviours to come, Oshēdar Bāmī, Oshēdar Māh, and Soshyōs (Yasna LVII, 24 [LVI, 10, 2]; Phl. tr.). ↩︎
Pareśtasca mravayāosca, to be corrected, according to various readings, into staretasca mavayāosca or something like it; the two genii here alluded to are Anāstareta and Amuyamna, Sinlessness and Innocence, who are invoked in company with Akhśti hamvaiñti in Vispērad VIII, 4. ↩︎
See Yt. XII. ↩︎
See Yt. XVII. ↩︎
See Vend. XIX, 39. ↩︎
See ibid. ↩︎
See Yt. XVI, 1. ↩︎
The faithful, as helping through their good deeds in the work of final restoration, to be performed by Saoshyaṇṭ (cf. Yt. XIII, 17). ↩︎
The first sacrifice is the Yasna sacrifice; the next (literally, superior) is the Vispērad; the middle sacrifice is the Hādhōkht [and] ēvak hōmāst; the highest sacrifice is the Dvāzdah hōmāst (Pahl. Comm.). Sraosha is called the first, next, middle, and highest, accordingly as he presides over one or the other of those sacrifices. For a definition of the ēvak hōmāst and Dvāzdah hōmāst, see West, Pahlavi Texts, I, 212, note 5. ↩︎
Vīspãn, translated harvisp zamān. ↩︎
Literally, the smiter who smites with smitings. ↩︎
The same as Arśtāṭ. Cf. Yasna LVII, 34-35 [LVI, 13, 3-7]. ↩︎
He receives alms (the ashō-dād). ↩︎
Cf. §§ 16-17. ↩︎
Who sacrifices to Sraosha. ↩︎
Sīrōzah I, 18. ↩︎
Ahura Mazda. ↩︎
Cf. Yt. I, 1 seq. ↩︎
The text is apparently corrupt and has literally, ‘We invoke, we bless me, Ahura Mazda.’ ↩︎ ↩︎
Possibly, waters; cf. Yt. V, 132 and Vend. IV, 46 [128], 54 [154] seq. ↩︎
Literally, the fat. ↩︎
See Vend. XXII, 3. ↩︎
Varō; this seems to be the Var nīrang or ordeal which is alluded to in several passages of the Avesta; cf. Afrīgān I, 9; Yasna XXXI, 3 b (see Pahl. Comm.; cf. Comm. ad XXXI V, 4 a); cf. Vend. IV, 46, 55. According to the Dīnkart, there were thirty-three kinds of var ordeals (Haug, Ardā Vīrāf, p. 245); the most common was to pour melted copper upon the breast of the man whose truth was to be tested: if he went off uninjured, he was considered to have spoken the truth. Cf. Vend. Introd. III, 9. ↩︎
Arethamaṭ-bairishta: aretha is dīnā, dādistān (law, justice). ↩︎
Keśa = kartārī (Pahl. Comm. ad Vend. XXI, 3 [14]). ↩︎
I cannot make anything of the rest of the sentence hadhanā tanasuś; cf. § 38. ↩︎ ↩︎
The rest as in §§ 5-8. ↩︎
The Saēna, in later mythology the Sīnamrū or Sīmūrgh; his ‘resting-place is on the tree which is Jaḍ-bēsh (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 Chañmrōsh for ever sits in that vicinity; and his work is this, that he collects that seed which sheds from the tree of all seeds, which is Jaḍ-bēsh, and conveys it there where Tishtar seizes the water, so that Tishtar may seize the water with that seed of all kinds, and may rain it on the world with the rain’ (Minokhirad LXII, 37; tr. West). ↩︎
By the floods (? Vend. I, 26); it has probably a geographical meaning; cf. the following paragraph; perhaps the marshy country at the mouth of the Tigris. ↩︎
Cf. Yt. X, 104; aodhas and sanaka may refer to the southern and northern basin of the Tigris. ↩︎
Cf. Yt. X, 50. ↩︎
Reading vīspō-vaēmem; cf. Yt. V, 96, note 7. ↩︎
See Bund. V, 3 seq.; cf. Yt. X, 13, 50. ↩︎
Cf. Yt. XX and Yt. VIII, 12. ↩︎
‘The star of water essence is for the increase of water; and the star of earth essence, for the increase of earth; and the star of tree essence, for the increase of trees; and the star of cattle essence, 176 for the increase of cattle; and the essence of water, and earth, and trees, and cattle is created for the increase of man’ (Minokhirad XLIX, 7, tr. West). ↩︎
Excluding the planets which belong to Ahriman (Minokhirad VIII, 19; Bund. III, 25; V, 1). ↩︎
The highest heaven, the abode of Ormazd. ↩︎
Who shall have worshipped Rashnu. ↩︎
The so-called paoiryō-ṭkaēsha: the primitive law is what ‘is considered as the true Mazdayasnian religion in all ages, both before and after the time of Zaratūśt’ (West, Pahlavi Texts, I, 242, note 1); cf. § 150. ↩︎ ↩︎ ↩︎
Cf. § 19. ↩︎
Reading mainyu-tāśtō; cf. Yt. X, 90,143, and in this very paragraph vanghanem mainyu-tāśtem. ↩︎
A division of the earth different from and older than the division into seven Karshvares; cf. Yasna XI, 7 [21]; this division was derived by analogy from the tripartite division of the universe (earth, atmosphere, and heaven). ↩︎
Yt. V, 1. ↩︎
§§ 5-8 = Yt. V, 2-5. ↩︎
§§ 4-8 = Yt. V, 1-5. ↩︎
There are five classes of animals: those living in waters (upāpa), those living under the ground (upasma = upa-zema), the flying ones (fraptarjat), the running ones (ravascarant), the grazing ones (cangranghāc); Vispērad I, 1 seq.; Yt. XIII, 74. The representatives of those several classes are the kar māhī fish, the ermine, the karśipt, the hare, and the ass-goat (Pahl. Comm. ad Visp. l. l.). ↩︎ ↩︎
See Vend. IV, 40 [137]. ↩︎
Doubtful. ↩︎
? Derewda. ↩︎
A ποιμὴν λαῶν. ↩︎
Who learns well, who has the gaoshō-srūta khratu. ↩︎
Or, ‘who wishes for wisdom’ (lore; khratukāta = khratucinah). ↩︎
Yō nāidhyanghō gaotemahē parō ayāu parśtōiṭ avāiti. 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. Nāidhyanghō means a heretic, an Ashemaogha (see Pahl. Comm. ad Yasna XXXIV, 8). ↩︎
Cf. § 1. ↩︎
See Yt. X, 115, note. ↩︎
See § 143, text and note. ↩︎
See § 11. ↩︎
Cf. § 40. ↩︎
Fréritāu: cf. fréreti = farnāmiśn, ādeśa (Yasna VIII, 2 [4]). ↩︎
With alms (ashō-dād). ↩︎
Cf. § 36. ↩︎
Defensive arms. ↩︎
To flee. ↩︎
Cf. § 23. ↩︎
Cf. §§ 11, 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.’ ↩︎
All the beneficent powers hidden in the earth, in the waters, and in the sun, and which Ashi Vanguhi (Yt. XVII) imparts to man. ↩︎
Doubtful: urvaēnaitīś. ↩︎
Cf. § 25. ↩︎
Yāstō-zayāu. ↩︎
Doubtful. ↩︎
Yt. V, 72. ↩︎
Doubtful. ↩︎
Hvīra; see Études Iraniennes, II, 183. ↩︎
Doubtful (asabana). ↩︎
Cf. § 24 ↩︎
‘The chief creatures;’ cf. Gāh II, 8. ↩︎
Saoka; cf. Sīrōzah I, 3, note. ↩︎
Cf. Yt. VIII, 9, and 34, note. ↩︎
Taṭ-āpem. ↩︎
Cf. § 10. ↩︎
Doubtful. ↩︎
Literally, blows them within. ↩︎
Cf. Yt. X, 9. ↩︎
The sixth and last Gāhambār (see Āfrīgān Gāhambār), or the last ten days of the year (10th-20th March), including the last five days of the last month, Sapendārmad, and the five complementary days. These last ten days should be spent in deeds of charity, religious banquets (jaśan), and ceremonies in memory of the dead. It was also at the approach of the spring that the Romans and the Athenians used to offer annual sacrifices to the dead; the Romans in February ‘qui tunc extremus anni mensis erat’ (Cicero, De Legibus, II, 21), the Athenians on the third day of the Anthesterion feast (in the same month). The souls of the dead were supposed to partake of the new life then beginning to circulate through nature, that had also been dead during the long months of winter. ↩︎
Perhaps: asking for help, thus. ↩︎
Frīnāṭ: who will pronounce the Āfrīn? ↩︎
To be given in alms to poor Mazdayasnians (ashō-dād). ↩︎
Asha-nasa: that makes him reach the condition of one of the blessed (ahlāyīh arzānīk, Vend. XVIII, 6 [17]): the Sanskrit translation has, ‘that is to say, that makes him worthy of a great reward.’ ↩︎
As in the invocations from § 87 to the end. ↩︎
An allusion to the formula: ‘I sacrifice to the Fravashi of my own soul,’ Yasna XXIII, 4 [6]. ↩︎
Stāhyō: stutikaro (Sansk. tr.; cf. Ātash Nyāyiś, 10). ↩︎
§§ 49-52 are a part of the so-called Āfrīgān Dahmān (a prayer recited in honour of the dead); a Sanskrit translation of that Āfrīgān has been published by Burnouf in his Études zendes. ↩︎
In winter. ↩︎
Doubtful. The word is hvawrīra, which Aspendiārji makes synonymous with hvāpara, kind, merciful (Vispērad XXI [XXIV], 1). ↩︎
Bundahiś VI, 3. ↩︎
To keep the white Hōm there from the evil beings that try to destroy it (Minokhirad LXII, 28). ↩︎
Keresāspa lies asleep in the plain of Pēśyānsāi; ‘the glory (far) of heaven stands over him for the purpose that, when Až-i-Dahāk becomes unfettered, he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to him’ (Bundahiś XXIX, 8; tr. West). ↩︎
‘Zaratūśt went near unto Hvōv (Hvōgvi, his wife) three times, and each time the seed went to the ground; the angel Nēryōsang received the brilliance and strength of that seed, delivered it with care to the angel Anāhīḍ, and in time will blend it with a mother’ (Bundahiś XXXII, 8). A maid, Eredaṭ-fedhri, bathing in Lake Kãsava, will conceive by that seed and bring forth the Saviour Saoshyaṇṭ; his two fore-runners, Ukhshyaṭ-ereta and Ukhshyaṭ-nemah, will be born in the same way of Srūtaṭ-fedhri and Vanghu-fedhri (Yt. XIII, 141-142). ↩︎ ↩︎ ↩︎
With alms. ↩︎
Cf. Yt. XIX, 56 seq.; VIII, 34. ↩︎
Cf. Yt. I, 19. ↩︎
Cf. § 50. ↩︎
Āsna = āzana (?). ↩︎
Cf. Yt. XIII, 10. ↩︎
There seems to be in this paragraph a distinction of five faculties of the soul, āsna, mana, daēna, urvan, fravashi. The usual classification, as given in this Yaśt, § 149, and in later Parsism (Spiegel, Die traditionelle Literatur der Parsen, p. 172), is: ahu, spirit of life (?); daēna, conscience; baodhō, perception; urvan, the soul; fravashi. ↩︎ ↩︎
The Fravashis, ‘on war horses and spear in hand, were around the sky . . . . and no passage was found by the evil spirit, who rushed back’ (Bund. VI, 3-4; tr. West). ↩︎
Cf. Ormazd et Ahriman, § 107. ↩︎
That is to say, after their different kinds (described in Yasna XXXVIII, 3, 5 [7-9, 13-14]; LXVIII, 8 [LXVII, 15]; and Bund. XXI). ↩︎
After their kinds (Bund. XXVII). ↩︎
Cf. Yasna I, 1. ↩︎
The Vedic devayāna. ↩︎
Cf. Yt. XIX, 15, 17. ↩︎
Urvāziśta. As a proper name Urvāziśta is the name of the fire in plants (Yasna XVII, 11 [65], and Bund. XVII, 1). ↩︎
At the hearth and the altar. ↩︎
See Yt. XI. ↩︎
See Vend. XXII, 7. ↩︎
See Yt. XII. ↩︎
See Yt. X. ↩︎
The Holy Word. ↩︎
See Sīrōzah I, 12. ↩︎
Of mankind; possibly, of Gaya (Maretan). ↩︎
Doubtful. ↩︎
The first man. On the myths of Gaya Maretan, see Ormazd et Ahriman, §§ 129-135. ↩︎
As having established those three classes. His three earthly sons, Isaṭ-vāstra, Urvataṭ-nara, and Hvare-cithra (§ 98), were the chiefs of the three classes. Cf. Vend. Introd. III, 15, note 3. ↩︎
Doubtful. ↩︎
Cf. Yasna XXIX, 8. ↩︎
The divine Order, Asha. ↩︎
The wheel of sovereignty (?); cf. Yt. X, 67; this expression smacks of Buddhism. ↩︎
Who first pronounced the Ashem Vohū; cf. Yt. XXI. ↩︎
Material lord and spiritual master. ↩︎
The reciter of the Ashem Vohū. ↩︎
Cf. Vend. XIX, 46 [143]. ↩︎
See Sīrōzah I, 9, note. ↩︎
Maidhyō-māungha was the cousin and first disciple of Zarathuśtra; Zarathuśtra’s father, Pourushaspa, and Ārāsti were brothers (Bund. XXXII, 3); cf. Yasna LI [L], 19. ↩︎
Another Parśaṭ-gāuś is mentioned § 126. ↩︎
Possibly, ‘the holy falcon, praiser of the lord;’ thus the Law was brought to the Var of Yima by the bird Karśipta (Vend. II, 42), who recites the Avesta in the language of birds (Bund. XIX, 16): the Saēna-bird (Sīmurgh) became in later literature a mythical incarnation of Supreme wisdom (see the Mantik uttair and Dabistān I, 55). ↩︎
Who was the first regular teacher, the first aēthrapaiti. ↩︎
‘By Zaratūśt were begotten three sons and three daughters; one son was Isaḍvāstar, one Aūrvataḍ-nar, and one Khūrshēḍ-cīhar; as Isaḍvāstar was chief of the priests he became the Mōbad of Mōbads, and passed away in the hundredth year of the religion; Aūrvataḍ-nar was an agriculturist, and the chief of the enclosure formed by Yim, which is below the earth (see Vend. II, 43 [141]); Khūrshēḍ-cīhar was a warrior, commander of the army of Pēshyōtanū, son of Viśtāsp (see Yt. XXIV, 4), and dwells in Kangdež; and of the three daughters the name of one was Frēn, of one Srīt, and of one Pōrucīst (see Yt. XIII, 139). Aūrvataḍ-nar and Khūrshēḍ-cīhar were from a serving (cakar) wife, the rest were from a privileged (pāḍakhshah) wife’ (Bund. XXXII, 5-6; tr. West). ↩︎ ↩︎
According to Anquetil, ‘the threefold seed of Spitama Zarathuśtra;’ cf. above, § 62. ↩︎
The king of Bactra, the champion of Zoroastrism; cf. Yt. V, 98,108. ↩︎
Druja paurvaṇca, possibly, ‘with the spear pushed forwards’ (reading druca). ↩︎ ↩︎
Daēna, the religion. ↩︎
Cf. Yt. II, 15. ↩︎
A generic name of the people called elsewhere Varedhakas (Yt. IX, 31; XVII, 51) or Hvyaonas (ibid. and XIX, 87). The Hunus have been compared with the Hunni; but it is not certain that this is a proper name; it may be a disparaging denomination, meaning the brood (hunu = Sansk. sūnu; cf. Yt. X, 113). ↩︎ ↩︎
Zarīr, the brother of Vīśtāspa and son of Aurvaṭ-aspa (see Yt. V, 112). The ten following seem to be the names of the other sons of Aurvaṭ-aspa (Bund. XXXI, 29). ↩︎
Possibly the same with Pāt-Khosrav, a brother to Vīśtāspa in the Yāḍkār-ī Zarīrān, as Mr. West informs me. ↩︎
Gustahm, the son of Nodar; see Yt. V, 76. Strangely enough, Tusa is not mentioned here, unless he is the same with one of the preceding names: possibly the words ‘the son of Naotara’ (Naotairyāna) refer to all the four. ↩︎
Possibly Frashīdvard (misspelt from a Pahlavi form Fraśānvard (?); the Yāḍkār-ī Zarīrān, as Mr. West informs me, has and ). Frashīdvard was a son of Guśtāsp: he was killed by one of Arjāsp’s heroes and avenged by his brother Isfendyār (Speñtō-dāta). The following names would belong to his brothers: most of them contain the word Ātar, in honour of the newly-adopted worship of fire. ↩︎
Isfendyār, the heroic son of Gūśtāsp, killed by Rustem. ↩︎
In the Yāḍkār-ī Zarīrān, according to Mr. West, Bastvar, the son of Zairivairi, whose death he avenges on his murderer Vīdrafś. This makes Bastavairi identical with the Nastūr of Firdausi (read Bastūr ). ↩︎
Kavārazem is the Gurezm of later tradition ( ), ‘the jealous brother of Isfendyār, whom he slandered to his father and caused to be thrown into prison’ (Burhān qāti’h). Firdausi (IV, 432) has only that he was a relation to Gūśtāsp: . See Études Iraniennes, II, 230. ↩︎
Who gave his daughter, Hvōvi, in marriage to Zarathuśtra (Yasna L [XLIX], 4, 17). ↩︎
See Yt. V, 68. ↩︎
Another brother to Frashaośtra (?). ↩︎
The son of Jāmāsp in the Shāh Nāmah is called Girāmī and Garāmīk-karḍ in the Yāḍkār-ī Zarīrān. ↩︎
? Aoiwra. ↩︎
Aēthrapati, in Parsi hērbad, a priest, whose special function is to teach; his pupils were called aēthrya. Aēthrapati meant literally ‘the master of the hearth’ (cf. hērkodah, fire-temple). Hamidhpati is literally ‘the master of the sacrificial log.’ ↩︎
Doubtful. ↩︎
No temporal lord (ahu) and no spiritual master (ratu). ↩︎
Doubtful (avascasta-fravashinãm). ↩︎
The evil done by Zoroastrians. This Mãthravāka (‘Proclaimer 209 of the Holy Word’) was apparently a great doctor and confounder of heresies. ↩︎
See above, § 95. ↩︎
Possibly the eponym of that great Kāren family, which played so great a part in the history of the Sassanian times, and traced its origin to the time of Gūśtāsp (Noeldeke, Geschichte der Perser zur Zeit der Sasaniden, p. 437). ↩︎
Cf. Yt. V, 64. ↩︎
Cf. Yt. XIII, 99. ↩︎
Amru and Camru are apparently the two mythical birds mentioned above under the names of Sīn-amru (the Amru-falcon) and Cãmrōś (p. 173, note 1). ↩︎ ↩︎
Mr. West compares Ashāvanghu, the son of Bivaṇdangha, and Jarōdanghu, the son of Pairiśtīra, with the two high-priests of the Karshvares of Arezahi and Savahi, whose names are, in the 211 Bundahiś, Ashāshagahaḍ-ē Hvaṇdcān and Hoazarōdathhri-ē Parēśtyarō (Bund. XXIX, 1, notes 4 and 5). ↩︎ ↩︎
Saoshyaṇṭ; cf. §§ 117, 128. ↩︎
Possibly, ‘the holy Hãm-baretar vanghvãm, the son of Takhma.’ His name means, ‘the gatherer of good things.’ ↩︎
This name means, ‘the praiser of excellent holiness’ (the reciter of the Ashem Vohū). ↩︎
See preceding paragraph. ↩︎
One of the seven immortals, rulers in Hvaniratha; cf. Yt. V, 72, text and notes, and Yt. XIII, 120, 124. ↩︎
See preceding paragraph. ↩︎
See Yt. V, 72. The text has ‘the Fravashi;’ cf. Yt. V, 116, note, and Yt. XIII, 115. ↩︎ ↩︎
Cf. Yt. XIII, 143. Possibly, the son of Tūra. ↩︎
Cf. § 112. ↩︎
There are two men of this name; one is the son of Katu (§ 114), the other is the son of Avāraośtri (§ 104). ↩︎
The text has ‘the Fravashi;’ cf. preceding page, note [839:1]. ↩︎
See § 105. ↩︎
Saoshyaṇṭ; cf. §§ 110, 128. ↩︎
Perhaps, Ukhshan, the conqueror of glory, known afar, son of Berezvaṇṭ. ↩︎
One of the immortals, rulers in Hvaniratha: he is said to belong to the Fryāna family (Dādistān XC, 3); he resides in the district of the river Nāīvtāk (Bund. XXIX, 5). ↩︎
See Yt. V, 81. ↩︎
Paitisrīra is perhaps an epithet (most beautiful?), added to distinguish Paēshatah from the hero mentioned in § 115. ↩︎
An allusion to some legend of domestic feud of which Paēshatah was the hero. ↩︎
The high-priest of the Fradadhafshu Karshvare (Spītoīḍ-i Aūspōsīnān; Bund. XXIX, 1; tr. West, note 6). ↩︎
The high-priest of the Vīdadhafshu Karshvare (Aīrīž-rāsp Aūspōsīnān; see ibid., note 7). ↩︎
Probably the same with Huvāsp, the high-priest in the Vourubareśti Karshvare (Bund. XXIX, 1; tr. West, note 8). ↩︎
Possibly the same with the high-priest in the Vouru-jareśti karshvare, Cakhravāk (ibid., note 9). Cakhravāk is the generic name of the bird Karshipta (Pahl. Comm. ad II, 42 [139]); it must stand here by mistake for Cahārāsp. ↩︎
Or, ‘the Turanian;’ cf. § 113. ↩︎
The text has ‘the Fravashi;’ cf. §§ 113, 127. ↩︎
Different from Jāmāspa, the son of Hvōva (§ 103). ↩︎
Different from Maidhyō-māungha, the son of Arāsti (§ 95). ↩︎
Different from. Urvataṭ-nara, the son of Zarathuśtra (§ 98). ↩︎
The six foremost helpers of Saoshyaṇṭ, each in one of the six Karshvares: ‘It is said that in the fifty-seven years, which are the period of the raising of the dead, Rōshanō-cashm in Arzāh, Khūr-cashm in Savāh, Frādaḍ-gadman (Frādaṭ-hvarenō, Increaser of Glory) in Fradaḍāfsh, Vāredaḍ-gadman (Varedaṭ-hvarenō, Multiplier of Glory) in Vīdaḍāfsh, Kāmak-vakhshiśn (Vouru-nemō, Prayer-loving) in Vōrūbarśt, and Kāmak-sūḍ (Vouru-savō, Weal-loving) in Vōrū-jarśt, while Sōshāns in the illustrious and pure Khvanīras is connected with them, are immortal. The completely good sense, perfect hearing, and full glory of those seven producers of the renovation are so miraculous that they converse from region unto region, every one together with the six others’ (Dādistān XXXVI, 5-6; tr. West). ↩︎
The first brother and forerunner to Saoshyaṇṭ, the Oshedar māh of later tradition (see above, , note [763:1]; cf. § 141, note). ↩︎
The second brother and forerunner to Saoshyaṇṭ, the Oshedar bāmī of later tradition (ibid.; cf. § 142, note). ↩︎
Saoshyaṇṭ; cf. following paragraph and §§ 110; 117. ↩︎
He will suppress both the destructive power of the men of the Druj (idolaters and the like) and the errors of Mazdayasnians (?). ↩︎
Vouru-vãthwa; cf. Études Iraniennes, II, 182. ↩︎
As he made waters and trees undrying, cattle and men undying. ↩︎
As the inventor of medicine; see Vend. XX, Introd. ↩︎
Disease, being a poison, comes from the Serpent; see ibid. ↩︎
Or ‘Aoshnara, full of wisdom;’ cf. Yt. XXIII, 2, and West, Pahlavi Texts, II, 171, note 3. ↩︎
Called in the Shah Nāmah Zab, son of Tahmāsp, who appears to have been a son of Nodar (Bund. XXXI, 23). ↩︎
Airyu, the youngest of the three sons of Thraētaona (seep. 61, note i), was killed by his brothers and avenged by his son Manuś-cithra, who succeeded Thraētaona. ↩︎
Kavāta, Kai Qobād in the Shāh Nāmah, an adoptive son to Uzava, according to Bund. XXXI, 24. ↩︎
Kaī-Apīveh in the Bundahiś; he was the son of Kai Qobād. ↩︎
Usadhan, Arshan, Pisanah, and Byārshan were the four sons of Aipivanghu; they are called in Firdausi Kai Kaus, Kai Arish, Kai Pashīn, and Kai Armin. Kai Kaus alone came to the throne. ↩︎ ↩︎ ↩︎ ↩︎
To become possessed of Strength, Victory, &c., as Husravah did. ↩︎
See Yt. V, 37; XV, 27; XIX, 38. ↩︎
Belonging to the Sāma family (Yasna IX, 10). ↩︎
Like the nine highwaymen killed by Keresāspa, Yt. XIX, 41. ↩︎
Not mentioned in the Shāh Nāmah; Khosrav was succeeded by a distant relation, Lōhrasp. ↩︎
An allusion to the lost legend of Ākhrūra; see, however, West, Pahlavi Texts, II, 375. ↩︎
See Yt. V, 21-23. ↩︎
Khumbya, one of the immortals in Hvaniratha; he resides in the Pēśyānsaī plain: ‘he is Hvembya for this reason, because they brought him up in a hvemb (jar) for fear of Khashm’ (Bund. XXIX, 5). He answers pretty well to the Agastya and Vasishṭha of the Vedic legend (see Ormazd et Ahriman, § 177). ↩︎
One of the three wives of Zarathuśtra, the daughter of Frashaośtra; she is the supposed mother of Saoshyaṇṭ and his brothers (see , note [760:1]). ↩︎
The three daughters of Zarathuśtra and sisters to Isaḍvāstar (see , note [803:1]). ↩︎
Vīśtāspa’s wife; see Yt. IX, 26, and XVII, 46. ↩︎
Vīśtāspa’s daughter, Humāi, in the Shah Nāmah. ↩︎
See § 113. ↩︎
Of Frenah or Garō-vanghu, § 113. ↩︎
Of Khshathrō-cinah, § 112. ↩︎
See § 112. ↩︎
See § 111. ↩︎
Ibid. ↩︎
Ukhshyaṭ-ereta’s mother (see above, § 126); the Saddar Bundahiś (Études Iraniennes, II, 209) calls her Bad, from the last part of her name (fedhri for padhri, and states that, bathing in Lake Kãsava, she will become pregnant from the seed of Zarathuśtra, that is preserved there (see above, , note [760:2]), and she will bring forth a son, Oshedar bāmī. ↩︎
Ukhshyaṭ-nemah’s mother, called Vah Bad in the Saddar; she will conceive in the same way as Srūtaṭ-fedhri. ↩︎
Saoshyaṇṭ’s mother. ↩︎
Cf. Vend. XIX, 5, and Introd. IV, 39-40. ↩︎
Gōgōśasp (a commentator to the Avesta) says, ‘There are holy men in all religions, as appears from the words tūiryanãm dahvyunãm [We worship the Fravashis of the holy men in the Turanian countries],’ (Pahl. Comm. ad Vend. III, end; and Vend. V, 38 [122]); cf. above, §§ 113, 123. ↩︎
The countries inherited by Sairima (Seim), the third son of 227 Thraētaona, as Turan and Iran were inherited by Tūra and Airyu. Selm’s heritage was Rūm, that is to say, Europa and Western Asia. ↩︎
China (Bund. XV, 29). ↩︎
Perhaps the Dahae (Pliny VI, 17; Aeneis VIII, 728) or Δάαι (Strabo), called Ta-hia by Chinese geographers, on the south of the Oxus. ↩︎
From the first man to the last. ↩︎
Itinerant priests are received here. ↩︎
Doubtful. ↩︎
Daitika, Persian ; Neriosengh has ‘that go by herds,’ paṅkticārin. Aidyu; the Pahlavi translation has ayyār, ‘that are of help’ (domesticated?); Neriosengh has misread it as suvār and translated açvacārin. The expression daitika aidyu answers to the Persian , meaning all sorts of animals (see Études Iraniennes, II, 150). ↩︎
Who shall worship the Fravashis. ↩︎
Sīrōzah I, 20. ↩︎
Verethraghna. ↩︎
Zarathuśtra. ↩︎
As above, § 3. ↩︎
As above, § 4. ↩︎
As above, § 5. ↩︎
Doubtful (vadharōiś). ↩︎
Doubtful (dadãsōiś). ↩︎
? Urvatō; cf. § 19. ↩︎
Tame, domesticated. ↩︎
? Smarśnō. ↩︎
? Haitahē. ↩︎
Cf. Yt. X, 70. ↩︎
Or better, rushing before. Cf. Yt. X, 127. ↩︎
The raven was sacred to Apollo. The priests of the sun in Persia are said to have been named ravens (Porphyrius). Cf. Georgica I, 45. ↩︎
Reading vīgātavō. ↩︎
Doubtful. ↩︎
The royal Glory is described flying in the shape of a raven, Yt. XIX, 35. ↩︎
Doubtful. ↩︎
While Ardashīr, the founder of the Sasanian dynasty, was flying from Ardavān, a beautiful wild ram ran after him and overtook him, and Ardavān understood from this that the kingly Glory had left him and had passed over to his rival (Shāh Nāmah, Ardashīr; Kār Nāmakī Artachshīr, tr. Noeldeke, p. 45). ↩︎
Erezi, Pahl. gond (Old Zand-Pahlavi Dictionary, p. 11) ↩︎
See Vendīdād XIX, 42. ↩︎
Possibly, perceive. ↩︎
Cf. Yt. XVI, 7, and Bundahiś XVIII, 6: ‘those fish . . . . know the scratch of a needle’s point (or better hole) by which the water shall increase, or by which it is diminishing’ (tr. West). ↩︎
Avakhshaityāu, the night before hu-vakhsha (before the time when the light begins to grow; midnight). ↩︎
Cf. Yt. XVI, 10, and Bundahiś XIX, 32: ‘Regarding the Arab 240 horse, they say that if, in a dark night, a single hair occurs on the ground, he sees it’ (tr. West). ↩︎
Possibly the Gypaetus, the vautour doré. ↩︎
‘Even from his highest flight, he (the vulture) sees when flesh the size of a fist is on the ground’ (Bund. XIX, 31; tr. West). Cf. Horapollo (I, 11). ↩︎
Peshō-parena. The Vāreṇjana is the same bird as the Vāraghna, the raven. ↩︎
The feather of the Vāreṇjana plays here the same part as the Sīmurgh’s feather in the Shāh Nāmah. When Rūdābah’s flank was opened to bring forth Rustem, her wound was healed by rubbing it with a Sīmurgh’s feather; Rustem, wounded to death by Isfendyār, was cured in the same manner. ↩︎ ↩︎
Of him who holds that feather. ↩︎
? Vaēsaēpa. ↩︎
That bird. ↩︎
Kai Kaus; when he tried to ascend to heaven on a throne carried by eagles (Journal Asiatique, 1881, I, 513). ↩︎
A metaphor to express the swiftness of the wind, of the camel, and of the rivers. ↩︎
Cf. Yt. V, 34. ↩︎
Doubtful. ↩︎
Or an arrow feathered with four Vāreṇjana’s feathers. ↩︎
Āmarezen, cf. ; vīmarezen, cf. Yt. I, 2; fra marezen, cf. . ↩︎
Cf. Yt. IV, 10. ↩︎
Against truth. ↩︎
Cf. Yt. X, 108 seq. ↩︎
§ 48; cf. Yt. VIII, 56. ↩︎
§§ 49-53 = Yt. VIII, 57-61. ↩︎
Gōśūrūn or Drvāspa; see Yt. IX. The destruction of any living being is an injury to Drvāspa. ↩︎
The Haperesi and the Nemeṭka are probably some species of green wood; it is forbidden to put green wood in the fire as it kills it, and injures the Genius of Water at the same time. ↩︎
In order to strike. ↩︎
The general meaning of the last four clauses is that the impious are defeated. ↩︎
? Sāiri-baoghem; cf. § 46. ↩︎
Nivazaiti; literally, swallow (? frōt ō bun burtan, Vend. V, 8 [26]). ↩︎
Literally, overtake. ↩︎
Cf. Yt. V, 85. ↩︎
? Asānem sighūirē. ↩︎
Cf. Yt. V, 69. ↩︎
From Yasna X, 20 (62), where, instead of the words, ‘in the ox is our strength (amem), in the ox is our need,’ the text has, ‘in the ox is his need, in the ox is our need,’ meaning, ‘when we give him his need (water and grass), he gives us our need (milk and calves),’ (Pahl. tr.). ↩︎
Who shall offer a sacrifice to Verethraghna. ↩︎
Cf. Sīrōzah I, 22. ↩︎
Apãm Napāṭ (Yt. VIII, 34) or Tiśtrya (Yt. VIII, 1). ↩︎
Cf. Yt. V, 17. ↩︎
Fraspāṭ, Persian . ↩︎
As Vayu, the atmosphere, is the place in which the conflict of the two principles takes place, one part of him belongs to the Evil Spirit (see Vend. Introd. IV, 17). ↩︎
The rest as in clause 1. ↩︎
Cf. Yt. V, 21-23. ↩︎
Introduced from § 4 into this and all similar clauses, except the one relating to Aži Dahāka (§ 21). ↩︎
Takhma Urupa (in later legend Tahmūrāf) was a brother to Yima. He reigned for thirty years and rode Ahriman, turned into a horse. But at last his wife, deceived by Ahriman, revealed to him the secret of her husband’s power, and Tahmūrāf was swallowed up by his horse. But Yima managed to take back his brother’s body from the body of Ahriman and recovered thereby the arts and civilisation which had disappeared along with Tahmūrāf (see Minokhired XXVII, 32; Ravāet apud Spiegel, Einleitung in die traditionelle Literatur, pp. 317 seq.; Ormazd et Ahriman, § 137 seq.; cf. above, p. 60, note 1). ↩︎
Azinavaṇṭ or zaēnahvaṇṭ: he kept that epithet in later tradition: Zīnavend, ‘quod cognomen virum significat armis probe instructum’ (Hamza Ispahensis, p. 20, tr. Gottwaldt). ↩︎
As told Yt. XIX, 29. ↩︎
Cf. Yasna IX, 4-5 (11-20) and Yt. XIX, 31 seq. ↩︎
This passage is interpolated from Yasna IX, 5 (17-10. ↩︎
Or, ‘his accursed palace of the Stork’ (upa kviriṇtem duzitem). ‘Aži Dahāka,’ says Hamza (p. 32 in the text, p. 22 in the translation), ‘used to live in Babylon (cf. Yt. V, 29), where he had built a palace in the form of a stork; he called it Kuleng Dīs ( ), the fortress of the Stork; the inhabitants called it Dis Het ( ).’ Kuleng Dīs was in Zend Kviriṇta daēza and Dis Het is nothing else than Dužita. One may doubt 254 whether Kviriṇta is the name of a place or the Zend form of Kuleng, a stork: in any case it was a palace in Bawri (Babylon). In the Shah Nāmah it is called Dižukht (duž-ukhta for duž-ita; see Études Iraniennes, II, 211). ↩︎
Cf. Yt. V, 30 seq. ↩︎
Yt. V, 34; IX, 14; XVII, 34. ↩︎
Cf. Yt. V, 37 seq. ↩︎
An unknown affluent of the Rangha (Tigris). ↩︎
Sāma had two sons, Keresāspa, a warrior, and Urvākhshaya, a judge and law-giver (Yasna IX, 10 [29 seq.]). We have no further details about Urvākhshaya’s legend than that he was killed by ‘Hitāspa, the golden-crowned’ (cf. Yt. XIX, 4I), and avenged by Keresāspa. ↩︎
A disconnected allusion to the struggle of Keresāspa with the Gaṇdarewa (Yt. V, 38, text and notes; XIX, 41). On the words ‘the son of Ahura . . . .’ cf. Ormazd et Ahriman, p. 215, note 1. ↩︎
No other mention is made of Aurvasāra in the Avesta, unless he is alluded to in Yt. V, 50. He does not appear to have been. known to Firdausi. ↩︎
Spaētiniś razūra is called ‘the chief of forests’ (Bund. XXIV, 16). According to the Bahman Yaśt (III, 9), it was the seat of the last and decisive battle between Arjāsp and Gūśtāsp. ↩︎
Cf. Yt. V, 49; IX, 21. ↩︎
Cf. Yt. V, 50. ↩︎
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. ↩︎
See Yt. IX, 26. ↩︎
It may be doubted whether the allusion here is to a legend of marriage en masse, following the marriage of Hutaosa with Vīśtāspa, or whether the aorist is used with an indicative meaning: ‘To him do the maids who have known no man . . . . They beg of him a boon, saying . . . .’ Cf. Yt. XVI, 17. ↩︎
Cf. § 5, note 5. ↩︎
An attempt to an etymological explanation of the name Vayu. Cf. § 53. ↩︎
He is their agent and instrument. ↩︎
Āiniva (?). ↩︎
Keredhariśa (?). ↩︎
Doubtful; baoca, cf. . ↩︎
Reading sudhiś. ↩︎
Geredha is the burrow of an Ahrimanian creature (see Vend. III, to [33]; VII, 24 [60: Vayu, in that half of him that belongs to the Evil Spirit, is the seat (the burrow) of Ahriman; but with his better half, he struggles against the fiend and destroys him. ↩︎
Cf. Yt. I, 11, 16. ↩︎
Literally, coveting. ↩︎
The translation of this clause is doubtful; the text is corrupt. ↩︎
Cf. § 42. ↩︎
Études Iraniennes, II, 110. ↩︎
Reading nimareziśta; cf. vīmareziśtem, Yt. I, 2. ↩︎
The heavenly abode, the Garōthmān. ↩︎
The rest as in § 1. ↩︎
Cf. Yt. XIV, 29. ↩︎
Cf. Yt. XIV, 31. ↩︎
Cf. Yt. XIV, 33. ↩︎
Zarathuśtra’s wife. ↩︎
Bangha; the so-called Bang of Zoroaster (Vend. XV, 14 [44]; Phl. tr.). What must have been its virtue may be gathered from the legends of Gūśtāsp and Ardā Vīrāf, who are said to have been transported in soul to the heavens, and to have had the higher 268 mysteries revealed to them, on drinking from a cup prepared by the prophet (Zarduśt Nāmah), or from a cup of Gūśtāsp-bang (Ardā Vīrāf, II, 29). ↩︎
The itinerant priests, the ancestors of the modern dervishes. ↩︎
Or better, do sacrifice; cf. Yt. XIV, 39. ↩︎
As it gives food, flocks, and wealth to those who get possessed of it. ↩︎
See Vendīdād, Introd. IV, 22. ↩︎
Ibid. Introd. IV, 24. ↩︎
Doubtful. ↩︎
? A daēva or a disease. ↩︎
See Yt. VIII, 22. ↩︎
See Yt. XVII. ↩︎
Who gives alms to the poor Mazdayasnians. ↩︎
Even one foot (?), when she stays not there ‘for long friendship’ (Yt. XVII, 6). ↩︎
So that the rain falls in due time (Yt. VIII, 11). ↩︎
Cf. Yt. VIII, 29. ↩︎
Cf. § 2. ↩︎
Arshukhdha vacō, the words conformable to the rites. ↩︎
Haomacinem; see Études Iraniennes, II, 148. ↩︎
Who shall have sacrificed to the Aryan Glory. ↩︎
Sīrōzah I, 28. ↩︎
The same as the Hara Berezaiti, the later Albōrz; see p. 58, note 3. ↩︎
The Caspian sea. ↩︎
Doubtful: pāreṇtarem aredhō; possibly beyond. ↩︎
According to the Bundahiś, Manusha is another name of Mount Zeredhō (XII, 2). It is the mountain on which Mānūścīhar was born (ibid. 10). ↩︎
‘The mountain that gives understanding, that preserves understanding,’ the later Mount Ōśdāśtār; see p. 33, note 1. ↩︎ ↩︎
Mount Arzūr ‘is a summit at the gate of hell’ (Bundahiś XII, 8; cf. Vend. III, 7 (23); XIX, 140). ↩︎
The Arzūr Būm of Bundahiś XII, 2, which ‘is in the direction of Arūm’ (Asia Minor, Bundahiś XII, 16). ↩︎
The Rōyiśn-ōmand mountain of Bundahiś XII, 27; its name 288 means ‘the mountain on which vegetation has grown’ (ibid. tr. West). ↩︎
The Bādghēs mountain near Herāt, . ↩︎
Or ‘Mount Iśkata (“rugged”), belonging to the Upairi-saēna ridge.’ The Upairi-saēna ridge or Aparsēn ridge is ‘the mountain of Persia, and its beginning is in Seistān and its end in Susiana’ (Bund. XII, 9). ↩︎
? Kãsō-tafedhra; possibly the name of a mountain; Mount Kãsō-tafedhra Vafra. ↩︎
‘Sicidāv, a mountain among those which are in Kangdež’ (Bund. XII, 2, tr. West). ↩︎
The Mount Siyāk-ōmand (‘the black mountain’) and Mount Vafar-ōmand (‘the snowy mountain’) of Bundahiś XII, 22, which are said to have grown out of the Apārsēn ridge and to extend towards China. ↩︎
The Spendyād mountain, near Mount Rēvand (Bundahiś XII, 23). ↩︎
The Kōndrāsp mountain, by the town of Tūs (in Khorasan, Bund. XII, 24). ↩︎
The Kōīrās mountain in Īrān-Vēj (Bund. XII, 25). ↩︎
‘The other mountains have grown out of Albūrž, in number 2244 mountains’ (Bund. XII, 2). ↩︎
§§ 11-12 = §§ 19-20, 23-24, 89-90. ↩︎
Doubtful. ↩︎
As above, § 9. ↩︎
§§ 15-17 = Yt. XIII, 82-84. ↩︎
§§ 19-20 = §§ 11-12. ↩︎
§§ 23-24 = §§ 19-20. ↩︎
For forty years, according to the Bundahiś (XXXIV, 4); for thirty years, according to Firdausi. ↩︎
See Yt. V, 22. ↩︎
Cf. Yt. XV, 12, and notes. ↩︎
For six hundred and sixteen years and six months (Bundahiś XXXIV, 4). ↩︎
See Yt. V, 26, text and note. ↩︎
Food and drink. ↩︎
Cf. Yt. XV, 16. ↩︎
He pretended to be a god (Firdausi). ↩︎
Doubtful: fraēśta. ↩︎
Aži Dahāka and his followers. ↩︎
The Glory is described as departing three times, because it is threefold, according as it belongs to the king considered as a priest, a warrior, or a husbandman. In that threefold character it is identical with Ādar Frobā, Ādar Gushasp, and Ādar Būrzīn Mihr (p. 7, notes). ↩︎
A raven, one of the incarnations of the Genius of Victory (Yt. XIV, 18-21; cf. ibid. § 35). ↩︎
Cf. Yt. V, 34. ↩︎
Cf. Yasna IX, II (34-39). This tale belongs to the widespread cyclus of the island-whale (a whale whose back is mistaken by sailors for an island; they land upon it, cook their food there, and the monster. awaked by the heat, flies off and carries them away: see Arabian Nights, Seventy-first Night; Babā Bathrā, 5). ↩︎
See Yt. V, 38. ↩︎
Known in the Minokhired (XXVII, 50) as ‘the wolf Kapōḍ’ (perhaps ‘the blue wolf,’ as Mr. West suggests), ‘which they also call Pehan.’ Those nine sons of Pathana were nine highwaymen (the very word Pathana seems to have that meaning): their defeat is told by Keresāspa in a Pahlavi Rivāyat as follows: ‘I have slain the highwaymen who were so big in body that, when they were 296 walking, people considered in this way, that “below them are the stars and moon, and below them moves the sun at dawn, and the water of the sea reaches up to their knees.” And I reached up to their legs, and they were smitten on the legs by me; they fell, and the hills on the earth were shattered by them’ (West, Pahlavi Texts, II, 376). Keresāspa’s Fravashi, accordingly, is invoked against thieves (Yt. XIII, 136). Perhaps the assimilation of the wolf Kapōḍ with Pehan is merely a guess of the author of the Minokhired. ↩︎
The murderer of Keresāspa’s brother, Urvākhshaya (Yt. XV, 28). ↩︎
Doubtful: dānayana. Vāresha is the Pahlavi name of a bird of prey (Bund. XIV, 30), which might induce us to identify Vareshava with the gigantic bird Kamak, ‘which overshadowed the earth and kept off the rain till the rivers dried up’ (West, l.l. 378), and whose destruction was one of the feats of Keresāspa. ↩︎
Like the Pairika Knãthaiti, who clave to Keresāspa (Vend. I, 10 [36]). ↩︎
Doubtful: frāzuśtem. ↩︎
The rest of the sentence is obscure, and the text seems to be corrupt. ↩︎
Snāvidhaka reminds one vividly of the Titanic Otus and Ephialtes (Odyssea XI, 308):
‘Such were they youths! Had they to manhood grown, Almighty Jove had trembled on his throne: But ere the harvest of the beard began To bristle on the chin, and promise man, His shafts Apollo aim’d.’ (Pope.) ↩︎
When it had departed from Yima. ↩︎
Bad Thought, the demoniac counterpart of Vohu-Manō (Vend. Introd. IV, 34). ↩︎ ↩︎
Spityura was a brother of Yima’s (Bund. XXXI, 3: ‘Spītūr was he who, with Dahāk, 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 Barmāyūn and Katāyūn to Ferīdūn, or 298 Shagād to Rustam. Firdausi does not mention him, and makes Dahāk himself saw Jemshīd. ↩︎
Ādar Frobā (the Glory of the Priest) is meant here: ‘when they sawed Yim, Ādar Frobā saved his Glory from the hand of Dahāk’ (Bund. XVII, 5; Études Iraniennes, II, 70, 84). ↩︎
An allusion to old myths on the igneous origin of life (Ormazd et Ahriman, § 78). ↩︎
Doubtful. ↩︎
As that Glory is the one that belongs to the Āthravan. ↩︎
See Études Iraniennes, II, 227; cf. § 82. ↩︎
Lake Husru is within fifty leagues (parasang) of Lake Cēcast’ (Lake Urumiah, Bund. XXII, 8, tr. West). ↩︎
Cf. §§ 60, 63. ↩︎
Itha itha yathana ahmāi. ↩︎
Tarshuca khshudraca, translated dhānyāni madhūnica (Sansk. tr. to Āfrīgān Gāhambār, § 12). Afrāsyāb was charged with having laid Iran waste by filling up or conducting away rivers (Hamzah Ispahensis, p. 34; cf. Bund. XXI, 6). ↩︎
This looks like an answer to Afrāsyāb’s threats. ↩︎
The situation of that lake is not stated. ↩︎
Cf. § 57, 63. ↩︎
Itha itha yathana ahmāi avatha itha yathana ahmāi. ↩︎
Cf. §§ 57, 60. ↩︎
Itha itha yathana ahmāi avatha itha yathana ahmāi āvoya itha yathana ahmāi. ↩︎
That is to say, to any one who . . . . The Kavis or Kings of Iran are meant: Lake Kãsava was supposed to be ‘the home of the Kayān race’ (Bund. XXI, 7). The Kavis are enumerated in the following clauses (§§ 71 seq.). ↩︎
The present Zarah or Hamūn sea in Seistan. ↩︎
The Helmend (Ἐτύμανδρος; cf. Vend. I, 14). ↩︎
The seat of the Hvarenō; see p. 33, note 1, , note [1052:1], and Introduction to Yt. XVIII. ↩︎
The water of the rivers in which the Glory lies, and in the midst of which the Kavi has been nourished. ↩︎
? Varemiś. ↩︎
See Yt. XIII, § 132. ↩︎
§§ 74-76 = Yt. XIII, 133-135. ↩︎
Aurvasāra; see Yt. XV, 32; cf. Yt. V, 50 (where the words all along the long race have been omitted in the translation). The words have the lead here have been supplied from Yt. V, 50: the text here has two words, tãm keresem, of which both the reading and the meaning are doubtful. ↩︎
Keresavazda, the Karsīvaz of Firdausi, the brother of Afrāsyāb and the murderer of Syāvarshāna: he was put to death by Husravah in company with his brother (Études Iraniennes, II, 227). ↩︎
See Vend. XX, 10. ↩︎
Doubtful. Perhaps: and lamenting and wailing the Daēvas left off injuring. ↩︎
Cf. Yt. XIII, 90. ↩︎
See above, §§ 56-64. ↩︎
Cf. §§ 56, 59, 62. ↩︎
Zarathuśtra and Vīśtāspa (?); cf. §§ 84-87. ↩︎
Meaning my law. ↩︎
Cf. Yt. XIII, 89, note 5. ↩︎
§§ 85-86 = Yt. XIII, 99-100. ↩︎
Cf. Yt. V, 109. ↩︎
§§ 89-90 = §§ 11-12. ↩︎
Saoshyaṇṭ; cf. Yt. XIII, 129. ↩︎
Cf. §66 and Vend. XIX, 5 (18). ↩︎
See Yt. XIII, 142. ↩︎
Cf. § 36. ↩︎
Or ‘the demon.’ ↩︎
This line is in contradiction with what we know of the Frangrasyan legend, unless the text is corrupt and the name of Frangrasyan has been introduced here by mistake (for Keresāspa?). Yet it may allude to brighter sides, unknown to us, of the Turanian hero: the Bull (gāuś) may be his brother Aghraēratha, the Bull-man (Gōpatishāh); see p. 114, note 7. ↩︎
See § 77. ↩︎
Cf. § 84. ↩︎
Saoshyaṇṭ. ↩︎
Cf. Yt. I, 28. ↩︎
A name of the Druj. ↩︎
The Genii of the waters and of the plants (cf. Vend. Introd. IV, 34). ↩︎
Cf. § 0. ↩︎
Who sacrifices to the kingly Glory. ↩︎
The reptiles and other Ahrimanian creatures (Vendīdād, Introd. V, 11) which are destroyed by the rain (Bund. VII, 7). ↩︎
Who sacrifices to Vanaṇṭ. ↩︎
A hundred times the formula: ‘Be propitiation (khshnaothra) unto N. . . ., the holy and master of holiness’ (cf. p. 1, note 2). ↩︎
Eating or drinking (see Vendīdād, Introd. IV, 33). ↩︎
In a conversion, or in the recital of the penitential prayers. ↩︎
The name of the second Gātha, which begins with the word uśta: the words in the text, ‘Happy the man . . . .,’ are its opening line (Yaśna XLII, 1). ↩︎
Literally, sees, perceives. ↩︎
Thraośta: in Pahlavi rōiśman. ↩︎
‘That is to say, from the gods’ (Pahl. Comm.). ↩︎
Of holy things. ↩︎
Doubtful. The Pahlavi commentary has the following gloss: ‘He would not give his friends what they begged for.’ ↩︎
To the poor:—Urvarō-straya: urvar babāic kart (Pahl. Comm.): āighshān babā barā asrūnast (star, to tie, as in frastaretem baresma). Cf. Yt. XXIV, 37, 59. ↩︎
With alms to the poor Mazdayasnians (ashō-dād). ↩︎
The so-called Hūmat Paradise (cf. Yt. III, 3). ↩︎
The so-called Hūkht Paradise. ↩︎
The so-called Hvarsht Paradise. ↩︎
The seat of the Garōthmān. ↩︎
Zaremaya is the spring: the word translated oil (raoghna, Persian ) might perhaps be better translated ‘butter;’ the milk made in the middle of spring was said to be the best (Vispērad I, 2; Pahl. Comm.; cf. Dādistān XXXI, 14). ↩︎
The Gātha of lamenting, beginning with the word Kãm (Kãm nemē zãm: ‘To what land shall I turn?’); Yasna XLVI (XLV). ↩︎
A development similar to that in §§ 9-14 is to be supplied here: in the Ardā Vīrāf and the Minokhired the soul of the wicked is met by a horrid old woman, who is his own conscience: ‘And in that wind he saw his own religion and deeds, as a profligate woman, naked, decayed, gaping, bandy-legged, lean-hipped, and unlimitedly spotted, so that spot was joined to spot, like the most hideous noxious creatures (khrafstar), most filthy and most stinking’ (cf. § 9).
Then that wicked soul spoke thus: ‘Who art thou? than whom I never saw any one of the creatures of Aūharmazd and Akharman uglier, or filthier or more stinking’ (cf. § 10).
To him she spoke thus: 'I am thy bad actions, O youth of evil thoughts, of evil words, of evil deeds, of evil religion! It 320 is on account of thy will and actions that I am hideous and vile, iniquitous and diseased, rotten and foul-smelling, unfortunate and distressed, as appears to thee (cf. §§ 11-12).
'When thou sawest any one who performed the Yazishn and Drōn ceremonies, and praise and prayer and the service of God, and preserved and protected water and fire, cattle and trees, and other good creations, thou practisedst the will of Akharman and the demons, and improper actions. And when thou sawest one who provided hospitable reception, and gave something deservedly in gifts and charity, for the advantage of the good and worthy who came from far, and who were from near, thou wast avaricious, and shuttedst up thy door (cf. § 13).
'And though I have been unholy (that is, I have been considered bad), I am made more unholy through thee; and though I have been frightful, I am made more frightful through thee; though I have been tremulous, I am made more tremulous through thee; though I am settled in the northern region of the demons, I am settled further north through thee; through these evil thoughts, through these evil words, and through these evil deeds, which thou practisedst. They curse me, a long time, in the long execration and evil communion of the Evil Spirit (cf. § 14).
‘Afterwards that soul of the wicked advanced the first footstep on Dūsh-hūmat (the place of evil thoughts), &c.’ (The Book of Ardā Vīrāf, XVII, 12-27, as translated by Haug). ↩︎ ↩︎
Cf. Yasna XXXI, 20: ‘He who would deceive the holy One, to him afterwards (will be) a long weeping in the dark place, bad food and words of insult. O wicked! this is the place down which your own conscience will bring you through your own deeds.’ ↩︎
One of the first disciples of Zoroaster; cf. Yt. XIII, 96. ↩︎
§ 38 = Yt. I, 31. ↩︎
A Pahlavi translation of the following two fragments is found in MS. 33, Paris, Supplément Persan (edited in Études Iraniennes, II). ↩︎
Cithra (Paris MS. p. 255). ↩︎
‘How do they manifest their assistance?’ (Pahl. tr. ibid.); that is to say, when do they assist their relations and countrymen? (see Yt. XIII, 49 seq.) ↩︎
When men are instinct with good spirit and good thought. ↩︎
The Pahlavi translation of this fragment has here §§ 14-16 of the Ātash Nyāyiś, then §§ 18-19 of Vendīdād XVIII. Therefore the whole passage is to be restored as follows:
Ātar looks at the hands of all those who pass by: ‘What does the friend bring to his friend . . . .?’ (Ātash N. 14.)
And if that passer-by brings him wood holily brought, or bundles of baresma holily tied up . . . ., then Ātar . . . . will bless him thus:
May herds of oxen grow for thee . . . . (Ātash N. 15-16).
In the first part of the night, Fire, the son of Ahura Mazda, calls the master of the house for help, saying:
‘Up! arise, thou master of the house . . . .’ (Vend. XVIII, 18-19).
‘Then towards the dawning of the dawn . . . .’ (see the text). ↩︎
Cf. Vend. XVIII, 23. ↩︎
‘He who has knowledge made,’ or ‘He who has the knowledge of what is made’ (kartak dānishn); his other name Parōdarś is ‘He who foresees.’ ↩︎
Here again a large passage is omitted: it can only partly be 323 supplied from the Pahlavi translation; the words in brackets refer to Zend texts lost to us:
'Then he flaps his wings and lifts up his voice, saying: “Arise, O men! [and also women, grown-up people, and children, &c . . . . Put on well your girdle and shirt, wash your hands, put your girdle around your body, go and give food to the cattle and recite aloud the five holy Gāthas of Spitama Zarathuśtra.”]
‘Here the fiendish Būshyãsta . . . .’ (see the text). Then the Pahlavi translation has: ‘Never care for the three excellent things, good thoughts, good words, good deeds’ (cf. Vend. XVIII, 25). ↩︎
The Zartusht-Namah, translated by E. B. Eastwick, in Wilson’s Parsi Religion, p. 495. ↩︎
Ibid. p. 499. ↩︎
Ibid. p. 501. ↩︎
See Yt. XXIII, 2; whether Anquetil’s statement to that effect (Zend-Avesta II, 623) rests on independent tradition or only on the text of our Yaśt is not clear. ↩︎
For instance, §§ 28, 30, 31, 39, &c. ↩︎
The various readings in Mr. West’s manuscript are indicated by the letter W. in the notes. ↩︎
See the introduction to this Yaśt and Yt. XXIV, 3, text and note. ↩︎
Cf. Yt. V, 33. ↩︎
Cf. Yt. V, 68 ↩︎
Cf. Yt. XV, 11. ↩︎
Cf. Yt. V,29. ↩︎
Cf. Yt. V, 37. ↩︎
See Yt. XV, 28. ↩︎
One belonging to the Āthwya family, of which Thraētaona was a member. All of them bore names that show them to have been rich in cattle: Pūr-tōrā, Sōk-tōrā, Bōr-tōrā, &c. (‘one with abundant oxen, with useful oxen, with the brown ox, &c.,’ Bundahiś, tr. West, XXXI, 7, note 8). ↩︎
Pouruś-aspa was the father of Zarathuśtra. His name means, ‘He who possesses many horses,’ πολύ-ιππος. ↩︎
Cf. Yt. V, 61. ↩︎
Cf. Yt. XXIV, 4. ↩︎
Of Vīśtāspa and his wife Hutaosa. ↩︎
Cf. Yt. XXIV, 4. ↩︎
Cf. Sīrōzah, § 11. ↩︎
Cf. Yt. XI. ↩︎
Cf. Yt. XII, Introduction. ↩︎
Cf. Yt. XIV. ↩︎
Cf. Yt. XV. ↩︎
Kai Khosrav went alive to Paradise (Firdausi). ↩︎
He closes his blessing by wishing him bliss in heaven. ↩︎
Yasna XXXV, 2 (4-5). ↩︎
Literally, O young king Vīśtāspa! (or, O my son, king Vīśtāspa!) ↩︎
The law of Mazda (Pahl.). ↩︎
Understood in āfri-vacāu (who speaks blessing). ↩︎
Cf. Yt. XXIII, I. ↩︎
Khayeuś (= nafśman) belongs to § 2 (W.). ↩︎
Immortality (cf. Yt. XXIII, 7). W. has ashem merezō = ahlāyīh patmānīk, amargīg (Pahl.). ↩︎
Cf. Yt. XXIII, 4. ↩︎
Cf. Yt. XXIII, 5. ↩︎
‘Like Āturpāt, the son of Māhraspand’ (Pahl. Comm.). ↩︎
‘Like Spenddāt (Isfendyār), the son of Gūśtāsp’ (ibid.). ↩︎
‘Like Zav’ (Uzava; ‘Zav . . . . urbes et castella, quae Afrassiab deleverat, refici jussis, aperuit fluvios, quos ille operuerat, . . . . agros denuo coluit, qui in optimam, qua antehac floruerant, conditionem redierunt,’ Hamzah Ispahensis, p. 24 of the Gottwaldt translation). ↩︎
Cf. Yt. XXIII, 2. ↩︎
W. has the same text as Yt. XXIII, 2: yatha dangheuś Vīśtaspāi, which is interpreted āfrīn pataś obdūnāt cigūn Jāmāsp kart madam matāpat Gūśtāsp. ↩︎
Peshōtanu was a son of Vīśtāspa: Zarathuśtra made him drink of a certain sort of milk, and ‘he forgot death.’ He is one of the seven immortals, and reigns in Kangdež (Zartusht-Namah and Bundahiś XXIX, 5). ↩︎
Bavāhi (W.). ↩︎
Doubtful. The Pahlavi translation follows Yt. XXIII, 4, though the text is the same as in Westergaard (only bavāi and zarnumatō instead of bavāhi, zaranumatō). ↩︎
For §§ 6-7, cf. Māh Nyāyiś, 10-11. ↩︎
The prayer is addressed to Waters. ↩︎
Hvāthrō-nahīm: āsānīh lahmāk. ↩︎
Paourvatātem: kebad farzand. ↩︎
Stāhyanãm: kebad stāyītār. ↩︎
See Yt. XVI. ↩︎
See Vend. Introd. IV, 30. ↩︎
Pāreṇdi. ↩︎
Plenty will reign in thy house, if thou wilt be liberal to the priest. ↩︎
Raēvatãm ca (not rashvatãm ca) belongs to § 9 (W.). ↩︎
W. has, hanairē vaēm aiwi vainaṭ (vaēm = Sansk. vayas?). ↩︎
See Yt. XIII, 103. Frashaośtra and Jāmāspa were brothers. ↩︎
Cf. Vend. XVIII, 1-23. Perhaps, ‘Be not bad to the priests! Be not unfriendly to the priest! For he who is bad to the priest, he who is unfriendly to the priest . . . .’ ↩︎
Doubtful. ↩︎
Cf. Vend. XXI, 6-7. ↩︎
Doubtful. ↩︎
Saoshyaṇtem. W. has srashyaṇtem. ↩︎
To the Law. ↩︎
The seven priests engaged in the sacrifice (Vendīdād, p. 64, note 1). ↩︎
The hvaētvōdatha (Vend. Introd. p. xlv, note 7; see West, Pahlavi Texts, II, 389 seq.). ↩︎
Thātuś: kār kartār (Pahl.). ↩︎
See Yasna I, 10 (33). ↩︎
Thrātōtemō belongs to § 19 (W.). ↩︎
He kills a hundred times a hundred of them, while they kill a hundred of his people. ↩︎
For this clause and the following two, cf. Vend. XIX, 17 seq., text and notes. ↩︎
Cf. Vend. XIX, 13. ↩︎
Cf. Yt. V, 53. ↩︎
Paourvō vasta śaota: read śkyaothna (cf. § 40), as in Vend. XVI, 14 (paourvō-vasna śkynothna). ↩︎
Cf. Vend. XI, 9 and Bundahiś XXVIII, 42. ↩︎
Cf. Vend. XIX, 41; better: ‘on the Drujaskān’ (the sons of the Druj? see Bund. XXXI, 6). ↩︎
The dead man. ↩︎
The Cinvaṭ-bridge (Vend. XIX, 29). ↩︎
The fiends (Vend. XIX, 33). ↩︎
The soul of the righteous. ↩︎
The Pahlavi has, ‘the way of Zarathuśtra’ (lā Zartūhśtīg rās yakhsūnīt). ↩︎
Wilful murder (Vend. p. 84, note 1). ↩︎
To procure miscarriage (see Vend. XV, 12-14). ↩︎
The 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 way; so thou, turn back thy horse to the right way; that is to say, turn him to the way of the Law of Mazda; that is to say, receive the Law’ (Pahl. Comm.). ↩︎
Bliss, eternal life. ↩︎
Yō nō . . . . nidārō anghē: lanman dīn bar ā dāshtār (Pahl.). ↩︎
Naēdhca vanghē paiti uśta vanghō buyāṭ; saoshyãs dīś verethraga. I cannot make anything of these words, nor reconcile them with the Pahlavi translation: ‘It is not fair when he wishes weal for his own person; that is to say, when, being satisfied himself, he does not satisfy other people and wishes comfort for himself. (Make the Law of Mazda current, till the time when) the victorious Sōshyōsh will make it current.’ The last three Zend words appear to be abridged from a longer passage. ↩︎
The faithful man. ↩︎
This is an allusion to the Bareshnūm purification (Vend. VIII, 39). The unclean man washes himself with gōmēz first and with water last. ↩︎
Doubtful. ↩︎
The sinner. ↩︎
Friendly to the Law. ↩︎
He recites the prayer Sraotā mē, mereždāta mē (Yasna XXXIII, 11). ↩︎
The world above. ↩︎
The Amesha-Speṇtas (see § 46). ↩︎
To Vīśtāspa. ↩︎
Hathwadhca: Pahl. tīzci. ↩︎
Cf. Vend. III, 29. ↩︎
If he practises charity he will be a king even in Garōthmān. ↩︎
Aspahē, from a-spa (no comfort, anāsānīh tangīh, Pahl. Comm.). ↩︎
The Law. ↩︎
Hvarishnī dāgh pun rōiśmanī lak yahvūnāt (Pahl. Comm.). ↩︎
Charity. ↩︎
If thou art charitable, thy children will thrive. ↩︎
See Yt. XXII, 13. ↩︎
Cf. Vend. XVIII, 27. ↩︎
Hvarnamazdāu (W.). ↩︎
He who will pronounce all prayers and hymns: the full formula is found in the Ābān Nyāyiś, § 8. ↩︎
Cf. § 26. ↩︎
Cf. Vend. IV, 45; XVIII, 6. ↩︎
The supervision and care. ↩︎
See § 27. ↩︎
Thou Vīśtāspa. ↩︎
Ahura Mazda. ↩︎
See Vend. XIII, 31. ↩︎
In Paradise; see Vend XVIII, 28, text and note. ↩︎
Satayāre: that stands a hundred years (?). The Vend. XVIII, 28 has ‘with a hundred columns.’ ↩︎
Uninjured by the changes of temperature. ↩︎
Cf. § 34. ↩︎
In Paradise (Pahl. Comm.). ↩︎
Doubtful. ↩︎
Cf. Vend. XXI, 6-7. ↩︎
The Law. ↩︎
That is to say, let not impiety prevail. ↩︎
If impiety prevails, the earth will grow barren (cf. Vend. XVIII, 64). ↩︎
The demons (see Vend. VIII, So). ↩︎
Nōiṭ taṭ paiti vohu manō katha sīsraya ayaca. The Pahlavi Commentary has: ‘That is to say, good will happen to thee through the good will of Ātar (fire).’ ↩︎
Te cinashanya (W.;—read taēca nashanya?); āigh harvaspīn bēshītārān min spīnāk mīnōi dāmān lvīt apētāk avīn yahvūnīt (Pahl. Comm.). ↩︎
Yatha yaṭ tē fravaocāmi (fravaocāma, W.) puthrō berethyāṭ sairimananãm (sairi mananãm, W.) bakhedhrāi (translated as hakhedhrāi: dōstīh, friendship). ↩︎
This chapter is borrowed, though slightly altered, from Yt. XXII. ↩︎
Read uśtavaiti (?cf. § 54 and Yt. XXII, 2): the Vahiśtōiśti Gātha is the fifth and last Gātha. ↩︎
On the night of his departing. ↩︎
Not in the Good-Word Paradise, to which he will go later (§ 61), but in the thought and delightful remembrance of his good words (cf. Yt. XXII, 2). ↩︎
Supplied from Yt. XXII, 7. ↩︎
From Yt. XXII, 12-13. ↩︎
This clause, taken from Yt. XXII, 20, shows that the second part of Yt. XXII (§§ 19-36), describing the fate of the wicked, should be inserted here. ↩︎