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one ==
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δε, Siren μον eira enter bel We wher want rere ee no
seat ree yop eae wep lipase ents ace Pree an tee eae em
re ne bepianrratenas ripe nee Bis ah hic Merah ara PN We rere
Biter te aaa Ran gee a ante ateebetege tree eae ante nee ee
patie τ τ ττα τσ meted wade ρα δ τα αν snes πο οοππ Wena diaass one »
Brio ore
Digitized by Google
Digitized by Google
Digitized by Google
THE
SACRED BOOKS OF THE EAST
[23] a
Wee?
Donvdon
HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE
7 PATERNOSTER ROW
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XXIII
AT THE CLARENDON PRESS
1883
[ Adi rights reserved ]
35.
THE ZEND-AVESTA
PART II
THE SfROZAHS, YASTS, AND NYAYIS
TRANSLATED BY
JAMES DARMESTETER
@rford
AT THE CLARENDON PRESS
1883
[Ad rights reserved]
REESE
CONTENTS.
INTRODUCTION
Preliminary Observations to the Yasts and Sirézahs.
TRANSLATIONS.
Sirézah I.
Strézah II
1.
Ormazd Yast .
(Bahman Yast)
Haptaén Yast .
Ardibehist Yast
Khordad Yast
Abén Yast
Khérshéd Yast
. Mah Yast
. Tir Yast
Gés Yast
Mihir Yast
Srésh Yast Hadhdékht
. Rashn Yast
. Farvardin Yast
. Bahram Yast.
. Ram Yast
. Din Yast
PAGE
110
264
viii CONTENTS.
XVIL Ashi Yast
XVIII. Astad Yast .
XIX. Zamydd Yast
XX. Vananl Yast ὃ
ΧΧΙῚ. Yast Fragment
XXII. Yast 3 <4
XXIII. Afrin Paighambar Zartdst
XXIV. Vistasp Yast
Preliminary Observations to the Nydyis
I. Khérshéd Nydyis
Il. Mihir Nyayis
III. Mah NyAyis
IV. Aban Nydyis . .
Υ. Atas Ny4yis
Inpex to the Translations of the Vendidad, Strézahs,
Yasts, and NyAyis .
Transliteration of Oriental Alphabets adopted for the Trans-
lations of the Sacred Books of the East
PAGE
381
INTRODUCTION.
THE present volume contains a translation of the
Sir6ézahs and Yasts, and of the Nydyis. This part of
the Avesta treats chiefly of the mythical and legendary
lore of Zoroastrianism.
For a satisfactory translation of these texts, the etymo-
logical and comparative method is generally considered as
the best or as the only possible one, on account of the
entire absence of any traditional interpretation, I have
tried, however, to reduce the sphere of etymological guess-
work to its narrowest limits, with the help of different
Pahlavi, Persian, and Sanskrit translations, which are as
yet unpublished, and have been neglected by former trans-
lators. I found such translations for the Sirézahs, for
Yasts I, VI, VII, XI, XXIII, XXIV, and for the Ny4yis?
(besides the already published translations of Yasts XXI
and XXII).
Of the remaining Yasts, which are mostly of an epical
character, there is no direct translation available; but a
close comparison of the legends in Firdausi’s Shah Namah
seems to throw some light, even as regards philological
points, on not a few obscure and important passages.
This has enabled me, I believe, to restore a few myths to
their original form, and to frame a more correct idea of
others”.
In this volume, as in the preceding one, I have to thank
Mr. West for his kind assistance in making my translation
more readable, as well as for valuable hints in the inter-
pretation of several passages.
JAMES DARMESTETER.
Paris,
13 December, 1882.
1 These translations have been edited in our Etudes Iraniennes, II, 253 seq.
(Paris, Vieweg, 1883).
? See ibidem, II, 206 seq.
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YASTS AND SIROZAHS,
Digitized by Google
Tue word yast, in Zend yésti, means properly ‘the act of wor-
shipping, the performance of the yasna; and it is often used
in Parsi tradition as synonymous with yasna. But it has also
been particularly applied to a certain number of writings in which
the several Izeds are praised and magnified. These writings are
generally of a higher poetical and epical character than the rest of
the Avesta, and are most valuable records of the old mythology
and historical legends of Iran.
The Parsis believe that formerly every Amshaspand and every
Ized had his particular Yast, but we now possess only twenty
Yasts and fragments of another’. The writings known as Yast
fragments, the Afrtn Zartust, and Vistésp Yast (printed as Yasts
XXI, XXII, XXIII, XXTV in Westergaard’s edition), are not proper
Yasts, and have no liturgical character ; they are not devoted to the
praise of any Ized.
The order in which the Yasts have been arranged by the Parsis
follows exactly the order of the Sirézah, which is the proper in-
troduction to the Yasts.
StROZAH.
’
Sirézah means ‘thirty days:’ it is the name of a prayer com-
posed of thirty invocations addressed to the several Izeds who
preside over the thirty days of the month.
There are two Sirézahs, but the only difference between them is
that the formulas in the former are shorter*, and there is also,
occasionally, some difference in the epithets, which are fuller in
the latter.
1 The Bahman Yast (see Yt. I, §§ 24 and following). Η
3 In the greater Sirézah the names of the gods invoked are
introduced with the word yazamaidé, ‘we sacrifice to;’ in the
lesser Sir6zah there is no introductory word, the word khshnao-
thra, ‘ propitiation,’ being understood, as can be seen from the
introductory formulas to the several Yasts.
[23] Β
2 YASTS AND S{ROZAHS.
In India the Sirézah is recited in honour of the dead, on the
thirtieth day after the death, on the thirtieth day of the sixth
month, on the thirtieth day of the twelfth month, and then every
year on the thirtieth day from the anniversary day (Anquetil, Zend-
Avesta, II, 315).
The correspondence between the formulas of the Sirézah and
the Yasts is as follows:
1. Ormazd. Ormazd Yast (I, 1-23).
2. Bahman. Bahman Yast (I, 24-33).
3. Ardibehest. Ardibehest Yast (II).
4. Shahrévar.
5. Sapendarmad.
6. Khordéd. Khordad Yast (IV).
4. Murdad.
8. Dai pa Adar.
9. Adar.
το. Abén. Abn Yast (V).
τι. Khorshéd. Khorshéd Yast (VI).
- 12. Mah. Mé&h Yast (VII).
13. Tir. Tir Yast (VIII).
14. Gés. Gés Yast (IX).
15. Dai pa Mihir.
16. Mihir. Mihir Yast (X).
17. Srésh. Srésh Yast (XI).
18, Rashn. Rashn Yast (XII).
19. Farvardin. Farvardin Yast (XIII).
20. Bahram. Bahram Yast (XIV).
21. Ram. Ram Yast (XV).
22. Bad,
23. Dai pa Din.
24. Din. Din Yast (XVI).
25. Ard. Ashi Yast (XVII).
26. Astad. Astid Vast (XVIII).
24. Asman.
28. Zemy4d. Zemy4d Yast (XIX).
29. Mahraspand.
30. Anéran.
The Yasts that have been lost are, therefore, those of Khsha-
thra-vairya, Spevta-Armaiti, Amereta/, Atar, Vata, Asman, Mathra-
Spemta, and Anaghra raokau. The second Yast, or Yast of the
seven Amshaspands, appears to have been no independent Yast:
it was common to all the seven Yasts devoted to the several
strézAH 1. 3
Amshaspands, and, accordingly, it is recited on the first seven days
of the month. One might suppose that it was originally a part of the
Ormazd Yast, as the Amesha-Spentas are invoked in company with
Ahura Mazda (Sir6zah 1, 8, 15, 23). There may, indeed, have been
several Yasts for one and the same formula of the Sirézah, as in
all of these formulas more than one Ized are invoked: this would
apply not only to the Yast of the seven Amshaspands, but also to
the Vanaw¢ Yast (Yast XX), which, in that case, ought to follow
the Tir Yast (see Sirézah 13).
Not every Yast, however, is devoted to the Ized whose name
it bears: thus the Ardibehest Yast is mostly devoted to Airyaman ;
the Ram-Yast and the Zemy4d-Yast are devoted to Vayu and to the
fivarend: but Airyaman, Vayu, and the Avarené are invoked in
the same Sirézah formulas as Ardibehest, R4m, and Zemyéd, and
a Yast is named from the opening name in the correspondent Sirézah
formula.
The systematic order so apparent in the Strézah pervades the
rest of the liturgy to a great extent: the enumeration of Izeds
in Yasna XVII, 12-42 (XVI, 3-6) follows exactly the order of
the Sirézah, except that it gives only the first name of each
formula; and the question may be raised whether this passage in
the Yasna is taken from the Strézah, or whether the Sfr6zah
is developed from the Yasna.
The very idea of the Strézah, that is to say the attribution
of each of the thirty days of the month to certain gods, seems
to have been borrowed from the Semites: the tablets found in
the library of Assurbanipal contain an Assyrian Sirézah, that is,
a complete list of the Assyrian gods that preside over the thirty
days of the month’.
StROZAH I.
1. Ormazd.
To Ahura Mazda, bright and glorious’, and to
the Amesha-Speftas ὃ,
1 J. Halévy, Revue des Etudes Juives, 1881, October, p. 188.
3 See Yt. I, 1-23. 8. See Yt. I.
B 2
4 YASTS AND 5150ΖΑΗΒ.
2. Bahman.
To Vohu-Mané6!; to Peace*?, whose breath is
friendly ὃ, 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 5, made by Mazda.
3. Ardibehest.
To Asha-Vahista, the fairest®; to the much-
desired Airyaman, made by Mazda’; to the instru-
ment made by Mazda®; and to the good Saoka’,
with eyes of love 19, made by Mazda and holy.
* See Yt. I, 24-33.
3 Akhsti does not so much mean Peace as the power that
secures peace; see note 4.
5 Ham-vainti, from ham-va (Yt. X, 141); possibly from van,
to strike: ‘Peace that smites.’
* Taradhatem any4is daman, interpreted: tarvinitartim
min zaki 4n dam4n pun anAshtth akar kartan (Phil. Comm.),
‘more destroying than other creatures, to make Non-peace (Ana-
khsti) powerless.’
6 Asnya khratu, the inborn intellect, intuition, contrasted with
gaosh6é-srfita khratu, the knowledge acquired by hearing and
learning. There is between the two nearly the same relation
as between the para4vidy4 and aparavidy4 in Brahmanism, the
former reaching Brahma in se (parabrahma), the latter sabda-
brahma, the word-Brahma (Brahma as taught and revealed).
The Mobeds of later times interpreted their name Magfis, Lyte,
as meaning, ‘men without ears,’ ἘΠῚ ‘pour insinuer que leur
Docteur avait puisé toute sa science dans le ciel et qu'il ne l’avait
pas apprise par l’oufe comme les autres hommes’ (Chardin,
III, 130; ed. Amsterdam).
® See Yt. III. ™ See Vend. XXII.
® The ‘golden instrument’ mentioned in Nyayis I, 8.
® A personification of the Ormazdean weal; cf. Vend. XXII,
3 [8], and Yt. XIII, 42.
© Vouru-d6ithra, kamak déisr; she is ‘the genius of the good
sir6zAH 1. 5
4. Shahrévar.
To Khshathra-vairya; to the metals'; to Mercy
and Charity.
5. Sapendarmad.
To the good Spezta-Armaiti?, and to the good
RAta 3, with eyes of love, made by Mazda and holy.
6. Khordad.
To Haurvataé*, the master; to the prosperity
of the seasons and to the years, the masters of
holiness.
y. MurdAéd.
ToAmeretaZ5, the master ; to fatness and flocks;
to the plenty of corn; and to the powerful Gaoke-
rena δ, made by Mazda.
(At the gah? HAvan): to Mithra’, the lord of
wide pastures and to Rama /7/z4stra 3,
(At the gah Rapithwin): to Asha-Vahista and
to Atar®, the son of Ahura Mazda.
eye, minéf hudasmith’ (Vend. XIX, 36 [123]), the reverse of the
evil eye (Yasna LXVII, 62 [LXVHI, 22]; cf. Etudes Iraniennes,
II, 182).
1 Vend. Introd. IV, 33; Ormazd et Ahriman, δὲ 202-206.
2 Ibid. 3 Vend. Introd. IV, 30.
* See Yt. IV. 5 See Vend. Introd. IV, 34.
5 The white Hém, or plant of immortality; see Vend. Introd.
IV, 28.
7 See Gahs. 8 See Yt. X.
® See Yt XV. Cf. Yasna I, 3 (7-9), where Mithra and Rama
are invoked in company with the genius of the Havani period
of the day.
10 The Genius of Fire. ᾿
4 Cf. Yasna I, 4 (10-12), where Asha-Vahista and Atar are
invoked in company with the genius of the Rapithwin period
of the day:
6 YASTS AND S{ROZAHS.
(At the gah Uziren): to Apim Nap§4¢}, the tall
lord, and to the water made by Mazda’.
(At the gah Aiwisrathrem): to the Fravashis ὃ
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 5, made by Ahura, and to the crushing
Ascendant 5,
(At the gah Ushahin): to the holy, devout, fiend-
smiting Sraosha’, who makes the world grow; to
Rashnu Razista*®, and to Arsté¢*, who makes the
world grow, who makes the world increase 19,
8. Dai pa Adar",
To the Maker Ahura Mazda, bright and glorious,
and to the Amesha-Spextas.
1 Literally ‘the Son of the Waters;’ he was originally the Fire
of lightning, as born in the clouds (like the Vedic Apam nap4t);
he still appears in that character, Yt. VIII, 34; he is for that
reason ‘the lord of the females’ because the waters were con-
sidered as females. (cf. Yasna XXXVIII, 1 [2]). But, as παρᾶ
means also ‘navel’ (the same words having often the two meanings
of ‘navel’ and ‘offspring ;’ cf. ndbhi in the Vedas and the Zend
nafy6, ‘offspring,’ from. nafa ‘navel’), Apim Napa/ was inter-
preted as ‘the spring of the waters, the navel of the waters,’ which
was supposed to be at the source of the Arvand (the Tigris;
Neriosengh ad Yasna I, 5 [15]); cf. Yt. V, 72.
3 Cf. Yasna I, 5 [13-15]. $ See Yt. XIII.
* Perhaps better: ‘to the flocks of Fravashis of the faithful, men
and women.’
5 The Genius of Victory; see Yt. XIV.
® Cf. Yasna I, 6 [16-19].
7 See Yt. XI and Vend. Introd. IV, 31; Farg. XVIII, 14 seq.
8 The Genius of Truth; see Yt. XII.
ὁ Truth; see Yt. XVIII. 19 Cf. Yasna I, 7 [20-23].
" The day before Adar (Dai is the Persian cso, ‘ yesterday,’
which is the same word as the Sanskrit hyas, Latin heri). The
eighth, fifteenth, and twenty-third days of the month are under the
ΒΙΟΖΑΗ I. %
9. Adar.
To Atar, the son of Ahura Mazda; to the Glory
and to the Weal, made by Mazda; to the Glory of
the Aryas?, made by Mazda; to the awful Glory
of the Kavis*, made by Mazda.
To Atar, the son of Ahura Mazda; to king
Husravah*; to the lake of Husravah‘*; to Mount
Asnavant 5, made by Mazda; to Lake Xaééasta °,
made by Mazda; to the Glory of the Kavis, made
by Mazda’.
rule of Ahura and the Amesha-Spentas, like the first day ; they
have therefore no name of their own and are named from the day
that follows. The month was divided into four weeks, the first
two numbering seven days, the last two numbering eight.
1 Or better ‘the Glories of the Aryas’ (Eramdesasrizdm) : the
Glory or Hvarené (Vend. Introd. IV, 11, p. Ixiii, note 1) is
threefold, according as it illuminates the priest, the warrior, or the
husbandman. Yast XIX is devoted to the praise of the Hvarend.
? Or ‘the awful kingly glory:’ Kavi means a king, but it is
particularly used of the kings belonging to the second and most
celebrated of the two mythical dynasties of Iran. The Kavis
succeeded the Paradhata or Péshdadians, and Darius Codo-
manes was supposed to be the last of them. For an enumeration
of the principal Kavis, see Yt. XIII, 132 seq. The Hvarend alluded
to in this clause is the Hvarend of the priest; ‘it is the fire
known as Adarapra [Adar Froba]; or better Adar Farnbag:
see Etudes Traniennes, II, 84; its object is the science of the
priests; by its help priests become learned and clever’ (Sanskrit
transl. to the Atash NyAyish).
3 See Yt. V, 41, note.
* See Yt. XIX, 56.
* A mountain in Adarbaigan (Bundahis XII, 26), where king
Husravah settled the fire Gushasp.
® See Yt. V, 49.
7 The glory of the warriors, the fire known as Adar Gu shasp
or Gushnasp; with its help king Husravah destroyed the idol-
temples near Lake Kééast, and he settled it on Mount Asnavan/
(Bund. XVII, 7).
8 YASTS AND S{ROZAHS.
To Atar, the son of Ahura Mazda; to Mount
Raévant!, made by Mazda; to the Glory of the
Kavis, made by Mazda *.
To Atar, the beneficent, the warrior; the God
who is a full source of Glory, the God who is a full
source of healing.
To Atar, the son of Ahura Mazda, with all Atars*;
to the God Nairyé-Sangha‘, who dwells in the
navel of kings 5.
το. Aban.
To the good Waters, made by Mazda; to the
holy water-spring Ardvi Andhita*; to all waters
made by Mazda ; to all plants made by Mazda.
11. Khorshéd.
To the undying, shining, swift-horsed Sun’.
12. Mah.
To the Moon that keeps in it the seed of the
Bull®; to the only-created Bull®; to the Bull of
many species!
ΤᾺ mountain in Khorasan on which the Burzin fire is settled
(Bund. XII, 18).
2 ¢The fire known as AdaraburagAmihira [Adar Burzin Mihir] ;
its object is the science of husbandry.’ King Gustdsp established
it on Mount Raévanf (Bund. XVII, 8).
* All sorts of fires. See another classification, Yasna XVII,
11 [63-67] and Bundahis XVII, τ.
* See Vend. XXII, 7.
° The fire Nairyé-sangha, as the messenger of Ahura, burns
hereditarily in the bosom of his earthly representative, the king.
5 See Yt. V. 7 See Yt. VI.
* See Yt. VII and Vend. XXI, τ, text and note.
° Aévé-data gaus; see Vend. |. 1. and Bundahis IV.
Ὁ Pouru-saredha gaus: the couple born of the seed of the
stR6zAH 1. 9
13. Tir.
To Τιρίγγα 1, the bright and glorious star; to the
powerful Satavaésa?, made by Mazda, who pushes
waters forward; to the stars, made by Mazda, that
have in them the seed of the waters, the seed of the
earth, the seed of the plants*; to the star Vanawé,
made by Mazda; to those stars that are seven in
number, the Haptdirizgas*, made by Mazda, glorious
and healing.
14. Gés.
To the body of the Cow, to the soul of the Cow,
to the powerful Drvaspa ὅ, made by Mazda and holy.
15. Dai pa Mihir.
To the Maker Ahura Mazda, bright and glorious,
and to the Amesha-Speztas.
16. Mihir.
To Mithra‘, the lord of wide pastures, who has
a thousand ears and ten thousand eyes, a God
invoked by his own name; to Rama //v4stra’.
17. Srdésh.,
To the holy, strong Sraosha&, who is the incar-
nate Word, a mighty-speared and lordly God.
18. Rashn.
To Rashnu Razista®; to Arsta¢!°, who makes the’
only-created Bull, and from which arose two hundred and eighty
species (Bund. XI, 3).
See Yt. VIII. 2 See Yt. VIII, 9.
5. See Yt. XII, 29-31. 4 See Yt. VIII, r2.
5 See Yt. IX. 5 See Yt. X.
7 See Yt. XV. 8. See Yt. XI.
9
See Yt. XII. 10 See Yt. XVIII.
10 YASTS AND S{ROZAHS.
world grow, who makes the world increase; to the
true-spoken speech, that makes the world grow.
19. Farvardin.
To the awful, overpowering Fravashis of the
holy ones}.
20. Bahram.
To the well-shapen, tall-formed Strength; to
Verethraghna*, made by Ahura; to the crush-
ing Ascendant.
21. Ram.
To Rama f/vastra*; to Vayu ®, who works
highly * and is more powerful to destroy than all
other creatures: to that part of thee, O Vayu, that
belongs to Spezta-Mainyu®; to the sovereign Sky,
to the Boundless Time δ, to the sovereign Time of
the long Period ",
22. BAd.
To the bounteous Wind, that blows below, above,
before, and behind; to the manly Courage.
23. Dai pa Din.
To the Maker, Ahura Mazda, bright and glorious;
to the Amesha-Spextas,
24. Din.
To the most right Kista’, made by Mazda and
holy; to the good Law? of the worshippers of
Mazda.
1 See Yt. XIII. τ 3. See Yt. XIV.
5 See Yt. XV. * Powerfully.
® See Yt. XV, 1.
§ See Vend. Introd. IV, 39 and Ixxxii, 1. |
7 See Yt. XVI.
stROZAH 1. 11
25. Ard,
To Ashi Vanguhi!; to the good Kisti?; to
the good Erethe*; to the good Rasista/*; to the
Weal and Glory, made by Mazda; to Parendi*, of
the light chariot; to the Glory of the Aryas made
by Mazda; to the kingly Glory made by Mazda;
to that Glory that cannot be forcibly seized 5, made
by Mazda; to the Glory of Zarathustra, made by
Mazda.
26. Astad.
To Arst&¢", who makes the world grow; to
Mount Ushi-darena*, made by Mazda, the seat of
holy happiness.
27. AsmAn.
To the high, powerful Heavens; to the bright,
all-happy, blissful abode of the holy ones.
28. Zemyad?®.
To the bounteous Earth; to these places, to these
fields ; to Mount Ushi-darena *, made by Mazda, the
seat of holy happiness; to all the mountains made
by Mazda, that are seats of holy happiness, of full
happiness; to the kingly Glory made by Mazda;
1 See Yt. XVII.
3. Religious knowledge, wisdom (farganak ; nirvanagz4nam).
5 Thought (Aittam). * Thoughtfulness (Aittasthiti).
5 The keeper of treasures; cf. Vend. Introd. IV, 30.
4 Ahkvaretem Avarend: ‘the Avarend of the priests: that it
cannot be forcibly seized means that one must take possession of
it through virtue and righteous exertion’ (Neriosengh and Pahl.
Comm. to Yasna I and IV, 14 [42]).
7 See Yt. XVIII. 8 See Yt. I, 31, text and note.
® See Yt. XIX,
12 YASTS AND SIROZAHS.
to that Glory that cannot be forcibly seized', made
by Mazda.
29. Mahraspand.
To the holy, righteousness-performing Mathra
Spezta’; to the Law opposed to the Daévas, the
Law of Zarathustra; to the long-traditional teach-
ing ὃ; to the good Law of the worshippers of Mazda ;
to the Devotion to the Mathra. Spexta; to the
understanding that keeps‘ the Law of the worship-
pers of Mazda; to the knowledge of the Mathra
Spezta; to the heavenly Wisdom made by Mazda;
to the Wisdom acquired through the ear® and
made by Mazda.
30. AnérAn.
To the eternal® and sovereign luminous space’;
to the bright Garé-nm4na 8; to the sovereign place
of eternal Weal®; to the Xinvat-bridge™, made by
Mazda; to the tall lord Apim Nap4¢" and to the
water made by Mazda; to Haoma?’, of holy birth ;
to the pious and good Blessing ; to the awful cursing
thought of the wise *; to all the holy Gods of the
See p. 11, note 6. 3 The Holy Word.
8 Daregha upayana: the Genius of Teaching (sixdm adresya-
rapivim; Yasna I, 12 [40]).
* In memory. 5 See above, § 2.
_ © Or boundless (anaghra; the Parsi anéran).
7 Or Infinite Light; see Vend. Introd. p. Ixxxii and Bund. I, 2.
8 The abode of Ahura Mazda; see Vend. XIX, 32.
® See Vend. XIX, 36, note 1.
10 See Vend. XIX, 29, note 3.
1 See Sirézah II, 7, note.
2 See Vend. Introd. IV, 28.
18 «The blessing (4friti) is twofold: one by thought, one by
words; the blessing by words is the more powerful; the curse
5 ΚΟόΖΑῊ II. 12
heavenly world and of the material one; to the
awful, overpowering Fravashis of the faithful, to
the Fravashis of the first men of the law, to the
Fravashis of the next-of-kin1; to every God invoked
by his own name 3.
SIROZAH II.
1. Ormazd.
We sacrifice unto the bright and glorious Ahura
Mazda; we sacrifice unto the Amesha-Spentas, the
all-ruling, the all-beneficent.
2. Bahman.
We sacrifice unto Vohu-Mané, the Amesha-
Spezta; we sacrifice unto Peace, whose breath is
friendly, and who is more powerful to destroy than
all other creatures. We sacrifice unto the heavenly
Wisdom, made by Mazda; we sacrifice unto the
Wisdom acquired through the ear, made by Mazda.
3. Ardibehest.
We sacrifice unto Asha-Vahista, the fairest, the
Amesha-Spenta; we sacrifice unto the much-desired
Airyaman ; we sacrifice unto the instrument made
by Mazda; we sacrifice unto the good Saoka, with
eyes of love, made by Mazda and holy.
(upamana) in thought is the more powerful’ (Neriosengh ad
Yasna I, 15[44]). Upamana is the same as the Vedic manyu.
1 See Yt. XIII, o.
2 In contradistinction to general invocations.
14 YASTS AND SfROZAHS.
4. Shahrévar.
We sacrifice unto Khshathra-Vairya, the Ame-
sha-Spezta ; we sacrifice unto the metals; we sacri-
fice unto Mercy and Charity.
5. Sapendarmad.
We sacrifice unto the good Spevta Armaiti;
we sacrifice unto the good RAta, with eyes of love,
made by Mazda and holy.
6. Khordad.
We sacrifice unto Haurvata7¢, the Amesha-
Spezta; we sacrifice unto the prosperity of the
seasons. We sacrifice unto the years, the holy and
masters of holiness.
7. Murdad.
We sacrifice unto Ameretaé, the Amesha-Spexta ;
we sacrifice unto fatness and flocks; we sacrifice unto
the plenty of corn; we sacrifice unto the powerful
Gaokerena, made by Mazda.
(At the gah Havan): We sacrifice unto Mithra,
the lord of wide pastures; we sacrifice unto Rama
fTvastra.
(At the gah Rapithwin): We sacrifice unto Asha-
Vahista and unto Atar, the son of Ahura Mazda.
(At the gah Uztren): We sacrifice unto Apim
Napaé, the swift-horsed, the tall and shining lord,
the lord of the females ; we sacrifice unto the water
made by Mazda and holy.
(At the géh Aiwisrfithrem) : We sacrifice unto the
good, powerful, beneficent Fravashis of the holy
ones; we sacrifice unto the females that bring forth
flocks of males; we sacrifice unto the thrift of the
stR6ZAH IL 15
seasons ; we sacrifice unto the well-shapen and tall-
formed Strength; we sacrifice unto Verethraghna,
made by Mazda; we sacrifice unto the crushing
Ascendant.
(At the gah Ushahin): We sacrifice unto the holy,
tall-formed, fiend-smiting Sraosha, who makes the
world grow, the holy and master of holiness; we
sacrifice unto Rashnu Razista; we sacrifice unto
Arst4t, who makes the world grow, who makes the
world increase.
8. Dai pa Adar.
We sacrifice unto the Maker Ahura Mazda, the
bright and glorious ; we sacrifice unto the Amesha-
Spextas, the all-ruling, the all-beneficent.
9. Adar.
We sacrifice unto Atar, the son of Ahura Mazda ;
we sacrifice unto the Glory, made by Mazda; we
sacrifice unto the Weal, made by Mazda; we sacri-
fice unto the Glory of the Aryas, made by Mazda;
we sacrifice unto the awful Glory of the Kavis, made
by Mazda.
We sacrifice unto Atar, the son of Ahura Mazda; ἡ
we sacrifice unto king Husravah; we sacrifice unto
the lake of Husravah; we sacrifice unto Mount As-
navawt, made by Mazda; we sacrifice unto Lake
᾿ Kaékasta, made by Mazda; we sacrifice unto the
awful Glory of the Kavis, made by Mazda.
We sacrifice unto Atar, the son of Ahura Mazda:
we sacrifice unto Mount Raévazé, made by Mazda;
we sacrifice unto the awful Glory of the Kavis,
made by Mazda.
We sacrifice unto Atar, the son of Ahura Mazda;
we sacrifice unto Atar, the beneficent, the warrior.
16 YASTS AND SIROZAHS.
We sacrifice unto that God, who is a full source of
glory. We sacrifice unto that God, who is a full
source of healing.
We sacrifice unto Atar, the son of Ahura Mazda;
we sacrifice unto all Fires; we sacrifice unto the
God, Nairyé-Sangha, who dwells in the navel of
kings.
το. AbAn.
We sacrifice unto the good Waters, made by
Mazda and holy; we sacrifice unto the holy water-
spring Ardvi Andhita ; we sacrifice unto all waters,
made by Mazda and holy; we sacrifice unto all
plants, made by Mazda and holy.
11. Khorshéd.
We sacrifice unto the bright, undying, shining,
swift-horsed Sun.
12. M4h.
We sacrifice unto the Moon that keeps in it the
seed of the Bull. We sacrifice unto the Soul and
Fravashi of the only-created Bull; we sacrifice unto
the Soul and Fravashi of the Bull of many species.
13. Tir.
We sacrifice unto Tistrya, the bright and glorious
star ; we sacrifice unto the powerful Satavaésa, made
by Mazda, who pushes waters forward; we sacrifice
unto all the Stars that have in them the seed of the
waters; we sacrifice unto all the Stars that have in
them the seed of the earth; we sacrifice unto all the
Stars that have in them the seeds of the plants; we
sacrifice unto the Star Vanazt, made by Mazda;
we sacrifice unto those stars that are seven in num-
ber, the Haptdirizgas, made by Mazda, glorious and
healing; in order to oppose the YAtus and Pairikas,
stROzAH 11. 17
14. Gés.
We sacrifice unto the soul of the bounteous Cow;
we sacrifice unto the powerful Drvadspa, made by
Mazda and holy.
15. Dai pa Mihir.
We sacrifice unto the Maker Ahura Mazda, the
bright and glorious; we sacrifice unto the Amesha-
Speztas, the all-ruling, the all-beneficent.
16. Mihir.
We sacrifice unto Mithra, the lord of wide pas-
tures, who has a thousand ears and ten thousand
eyes, a God invoked by his own name; we sacrifice
unto Rama //vastra.
17. Srésh.
We sacrifice unto the holy, tall-formed, fiend-
smiting, world-increasing Sraosha, holy and master
of holiness. .
18. Rashn.
We sacrifice unto Rashnu Razista; we sacrifice
unto Arsta¢, who makes the world grow, who makes
the world increase ; we sacrifice unto the true-spoken
speech that makes the world grow.
19. Farvardin.
We sacrifice unto the good, strong, beneficent
Fravashis of the holy ones.
20. Bahram.
We sacrifice unto the well-shapen, tall-formed
Strength ; we sacrifice unto Verethraghna, made by
Ahura; we sacrifice unto the crushing Ascendant.
[23] ς
18 YASTS AND SIROZAHS.
21. Ram.
We sacrifice unto Rama A/vastra; we sacrifice
unto the holy Vayu; we sacrifice unto Vayu, who
works highly and is more powerful to destroy than
all other creatures. Unto that part of thee do we
sacrifice, O Vayu, that belongs to Spezta-Mainyu.
We sacrifice unto the sovereign Sky; we sacrifice
-unto the Boundless Time; we sacrifice unto the
sovereign Time of the long Period.
22. Bad.
We sacrifice unto the beneficent, bounteous Wind;
we sacrifice unto the wind that blows below; we
sacrifice unto the wind that blows above; we sacri-
fice unto the wind that blows before; we sacrifice
unto the wind that blows behind. We sacrifice unto
the manly Courage.
23. Dai pa Din.
We sacrifice unto the Maker Ahura Mazda, the
bright and glorious; we sacrifice unto the Amesha-
Spextas.
24. Din.
We sacrifice unto the most right Kista, made by
Mazda and holy ; we sacrifice unto the good Law of
the worshippers of Mazda.
25. Ard.
We sacrifice unto Ashi Vanguhi, the bright,
high, strong, tall-formed, and merciful; we sacrifice
unto the Glory made by Mazda; we sacrifice unto
the Weal made by Mazda. We sacrifice unto
Parendiy, of the light chariot ; we sacrifice unto the
Glory of the Aryas, made by Mazda; we sacrifice
ΒΙΚΟΖΑΗ IL. 19
unto the awful kingly Glory, made by Mazda; we
sacrifice unto that awful Glory, that cannot be
forcibly seized, made by Mazda; we sacrifice unto
the Glory of Zarathustra, made by Mazda.
26. Astad.
We sacrifice unto ArstA4¢, who makes the world
grow ; we sacrifice unto Mount Ushi-darena, made by
Mazda, a God of holy happiness.
27. AsmAn.
We sacrifice unto the shining Heavens; we sacri-
fice unto the bright, all-happy, blissful abode of the
holy ones.
28. Zemyé4d.
We sacrifice unto the Earth, a beneficent God;
we sacrifice unto these places, unto these fields; we
sacrifice unto Mount Ushi-darena, made by Mazda, a
God of loly happiness; we sacrifice unto all the
mountains, that are seats of holy happiness, of full
happiness, made by Mazda, the holy and masters of
holiness ; we sacrifice unto the awful kingly Glory,
made by Mazda ; we sacrifice unto the awful Glory
that cannot be forcibly seized, made by Mazda.
29. Mahraspand.
We sacrifice unto the Mathra Spexta, of high
glory; we sacrifice unto the Law opposed to the
Daé€évas ; we sacrifice unto the Law of Zarathustra ; we
sacrifice unto the long-traditional teaching ; we sacri-
fice unto the good Law of the worshippers of Mazda ;
we sacrifice unto the Devotion to the Mathra Spezta ;
we sacrifice unto the understanding that keeps the
Law of the worshippers of Mazda; we sacrifice unto
Cc 2
20 YASTS AND SIROZAUS.
the knowledge of the Mathra Spezta; we sacrifice
unto the heavenly Wisdom, made by Mazda; we
sacrifice unto the Wisdom acquired through the.
ear and made by Mazda.
30. Anéran.
We sacrifice unto the eternal and sovereign lumi-
nous space; we sacrifice unto the bright Garé-
nmana; we sacrifice unto the sovereign place of
eternal Weal; we sacrifice unto the Kinva¢-bridge,
made by Mazda; we sacrifice unto Apim Napa¢, the
swift-horsed, the high and shining lord, who has
many wives; and we sacrifice unto the water, made
by Mazda and holy; we sacrifice unto the golden
and tall Haoma; we sacrifice unto the enlivening
Haoma, who makes the world grow; we sacrifice
unto Haoma, who keeps death far away; we sacri-
fice unto the pious and good Blessing ; we sacrifice
unto the awful, powerful, cursing thought of the wise,
a God; we sacrifice unto all the holy Gods of the
heavenly world; we sacrifice unto all the holy Gods
of the material world.
I praise, I invoke, I meditate upon, and we sacri-
fice unto the good, strong, beneficent Fravashis of
the holy ones?.
1 Cf, Yasna XXVI, 1.
ORMAZD YAST. 21
I. ORMAZD YAST.
The Ormazd Yast, properly so called, ends with § 23. The rest
of the Yast, from § 24 to the end, is wanting in several manu-
scripts, and is supposed by the Parsis to be a fragment of the
Bahman Yast.
The Ormazd Yast is exclusively devoted to an enumeration of
the names of Ahura and to a laudation of their virtues and efficacy:
the recitation of these names is the best defence against all dangers.
§§ 1-6. The names of Ahura Mazda are the most powerful
part of the Holy Word.
§§ 7-8. The twenty names of Ahura Mazda are enumerated.
δὲ 9-11. Efficacy of these names,
§§ 12-15. Another list of names.
δὲ 16-19. Efficacy of Ahura’s names.
δὲ 20-23. Sundry formulas of invocation.
As may be seen from this summary, the subject has been treated
twice over, first in §§ 1-11, and then in §§ 12-19; yet it does not
appear that this Yast was formed out of two independent treatises,
and it is more likely that the vague and indefinite enumeration in
§§ 12-15, which interrupts so clumsily the train of ideas, is due
either to an interpolation or simply to the literary deficiency of the
writer himself.
The Ormazd Yast is recited every day at the Havan G&h, after
the morning prayer (Anquetil, Zend-Avesta, II, 143): it is well
also to recite it when going to sleep and when changing one’s
residence (§ 17).
Speculations on the mystical powers of God’s names have always
been common among Orientals. The number of these names
went on increasing: Dast@r Néshfrvan wrote on the ror names of
God; Dastir Marzbén on his 125 names. With the Musulmans,
Allah had roor names. On the names of God among the Jews,
see Zeitschrift der Deutschen Morgenlandischen Gesellschaft,
XXXV, pp. 162, 532.
We have three native translations of this Yast; one in Pahlavi
(East India Office, XII, 39, and St. Petersburg, XCIX, 39; edited
by Carl Salemann), one in Persian (East India Office, XXII, 43),
and one in Sanskrit (Paris, fonds Burnouf, V, 66); the last two
edited in our Etudes Iraniennes, II, 255).
22 YASTS AND StROZAHS.
The second part of the Yast, the so-called Bahman Yast frag-
ment, is in a state of the utmost corruption. It is difficult to trace
any connection in the ideas, yet §§ 28, 29, 30 seem to point rather
clearly to the final struggle between Ormazd and Ahriman and to
the annihilation of the Daévas, and, thereby, some connection is
established between this fragment and the Pahlavi Bahman Yast},
which deals with the same subject. If that correspondence be real,
ὃ 26 might refer to the beginning of the Pahlavi Bahman Yast, in
which Zarathustra is shown by Ahura the times to come and the
end of the world.
Of this fragment we have only a bad Pahlavi translation in the
St. Petersburg manuscript mentioned above.
0% May Ahura Mazda be rejoiced! May Angra Mainyu be
destroyed! by those who do truly what is the foremost wish (of
God 8).
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-Spemtas! 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 *,
Ι recite the ‘ Praise of Holiness °:’
‘Ashem Vohf: 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 Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura °;
1 Translated by West (Pahlavi Texts, I).
2 The formulas of this section serve as an introduction to all
Yasts. .
5 The last clause of this sentence is imitated from Yasna XLVI
[XLV], 19: ‘he who does truly in holiness what was the foremost
wish of Zarathustra’ (that is, what he ordered most earnestly ;
Pahl. Comm.).
* ‘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].
5 The Ashem Voh§, one of the holiest and most frequently
recited prayers.
6 The Fravaradné or profession of faith of the ΩΣ
(Yasna I, 23 [65-68]).
ORMAZD YAST. 23
For sacrifice!, prayer, propitiation, and glorification unto [H4-
vani]?, the holy and master of holiness
For sacrifice, prayer, propitiation, and glorification unto [Savan-
ghi and Visya]°, the holy and masters-of holiness ;
For sacrifice, prayer, propitiation, and glorification unto the
Masters of the days, of the periods of the day, of the months, οὗ
the seasons, and of the years 4;
Unto Anura Mazpa, bright and glorious, be
propitiation, with sacrifice, prayer, propitiation, and
glorification.
Yatha ahfi vairyé: The will of the Lord is the law of holiness :
the riches of Vohfi-Mané 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.
1. Zarathustra asked Ahura Mazda: “Ὁ Ahira
Mazda, most beneficent Spirit, Maker of the material
world, thou Holy One!
‘What of the Holy Word is the strongest ? What
is the most victorious ? What is the most glorious ?
What is the most effective ? ;
2. ‘What is the most fiend-smiting ? What is the
best-healing ἢ What destroyeth best the malice of
Daévas and Men? What maketh the material
world best come to the fulfilment of its wishes ?
What freeth the material world best from the
anxieties of the heart® ?’
1 He shows himself a Zoroastrian by-offering sacrifice... .
2 The actual Gah during which the Yast is being recited must
be mentioned here. Havani is the first Gah (see Gahs).
5 The Genii who co-operate with Havani, his hamk4ars; for
each Gah the names of its proper hamk4rs should be mentioned
(see Gahs).
* See Vendidad VIII, 19, text and notes.
® Pun minishn it bara πὶ αἰτίη, mandm frarfn (Phl. tr.);
manasas asti prapakatara (Sansk. tr.); τί ol,» (Pers. tr.).
6 Pun akha ft bara mfshitartm: pim(i) u mandém f aparfin
24 YASTS AND S{ROZAHS.
3. Ahura Mazda answered: ‘Our Name, O Spi-
tama Zarathustra! who are the Amesha-Spextas,
that is the strongest part of the Holy Word; that
is the most victorious; that is the most glorious ;
that is the most effective ;
4. ‘That is the most fiend-smiting; that is the best-
healing ; that destroyeth best the malice of Daévas
and Men; that maketh the material world best come
to the fulfilment of its wishes; that freeth the material
world best from the anxieties of the heart.’
5. Then Zarathustra said: ‘ Reveal unto me that
name of thine, OQ 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 Daévas and Men;
6. ‘That I may afflict all Daévas and Men; that
I may afflict all Yatus and Pairikas’; that neither
Daévas nor Men may be able to afflict me; neither
Y4tus nor Pairikas.’
7. Ahura Mazda replied unto him: ‘My name is
the One of whom questions are asked?, O
holy Zarathustra !
‘My second name is the Herd-giver’.
‘My third name is the Strong One*
(Phl. tr.); vitarkazdm asti moshakatara (Sansk. tr.); wd Le
ὦν] Spee rm. ΕΝ 59 (Pers. tr.).
1 See Vendfdad, Introd. IV, 20-25.
® As the revealer of the law, which is generally expounded by
a process of questions from Zarathustra and answers from Ahura.
The revelation itself is called spemt6 frasna, ‘ the holy questions’
(Vendidad XXII, 19).
5 «That is, I give herds of men and cattle’ (Phl. tr.).
4 ‘Strong, that is, I have strength for the works of the law’
(Phl. tr.); the Sanskrit translation has, ‘ powerful, that is, I have
power to create.’
ORMAZD YAST. 25
‘My fourth name is Perfect Holiness}.
‘My fifth name is All good things created by
Mazda, the offspring of the holy principle.
‘My sixth name is Understanding?;
‘My seventh name is the One with under-
standing.
‘My eighth name is Knowledge;
‘My ninth name is the One with Knowledge.
8. ‘My tenth name is Weal;
‘My eleventh name is He who produces weal.
‘My twelfth name is Auura (the Lord)’.
‘My thirteenth name is the most Beneficent.
‘My fourteenth name is He in whom there
is no harm‘.
‘My fifteenth name is the unconquerable One.
‘My sixteenth name is He who makes the true
account §,
‘My seventeenth name is the All-seeing One.
‘My eighteenth name is the healing One.
‘My nineteenth name is the Creator.
‘My twentieth name is Mazpa (the All-knowing
One).
9. ‘Worship me, O Zarathustra, by day and by
1 Asha-Vahista, which is the name of the second Amesha-
Spezta 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.
5 «Tt 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.).
5 «That is, 1 make the account of good works and sins’ (Phi.
tr.); prakafam gaanakaras kila puszyapapayos sahkhyam aham
karomi (Sansk. tr.). Cf. Yasna XXXII, 6, b.
26 YASTS AND SiROZAHS,
night, with offerings of libations well accepted’.
I will come unto thee for help and joy, I, Ahura
Mazda; the good, holy Sraosha will come unto thee
for help and joy; the waters, the plants, and the
Fravashis of the holy ones will come unto thee for
help and joy.
10. ‘If thou wantest, O Zarathustra, to destroy the
malice of Daévas and Men, of the YAtus and Pai-
rikas, of the oppressors, of the blind and of the
deaf *, of the two-legged ruffians ἢ, of the two-legged
Ashemaoghas *, of the four-legged wolves ;
11. ‘And of the hordes with the wide front, with
the many spears, with the straight spears, with the
spears uplifted, bearing the spear of havock; then,
recite thou these my names every day and every
night.
? Yasé-bereta: praptena danena; 55.03 sl.
3 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 Yazd-
gard ITI (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).
5 Or murderers (mairya); according to the Parsis highway-
men (ῳ; sl,).
* The heretics. Casuists distinguish three kinds of Ashemaogha:
the deceiver (friftar), the self-willed (Κη δὲ déshak), and the
deceived (friftak). 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 Dastfir (a spiritual guide) for
direction; the third is one who has been led astray by another.
* Drafsa means also banner: the Persian (45,9, derived from
drafsa, has preserved the two meanings. The Sanskrit translation
has sastra, the Persian has ch.
ORMAZD YAST. 27
12. ‘I am the Keeper?; I am the Creator and
the Maintainer?; I am the Discerner?; I am
the most beneficent Spirit.
‘My name is the bestower of health; my name
is the best bestower of health.
‘My name is the Athravan‘; my name is the
most Athravan-like of all Athravans.
‘My name is Ahura (the Lord).
‘My name is Mazdau (the all-knowing).
‘My name is the Holy; my name is the most
Holy.
‘My name is the Glorious; my name is the
most Glorious.
‘My name is the Full-seeing; my name is
the Fullest-seeing.
‘My name is the Far-seeing; my name is the
Farthest-seeing.
13. ‘My name is the Protector; my name is the
Well-wisher; my name is the Creator; my name
is the Keeper; my name is the Maintainer.
‘My name is the Discerner; my name is the
Best Discerner.
‘My name is the Prosperity-producer®; my
name is the Wotd of Prosperity®.
‘My name is the King who rules at his will;
“Ἱ keep the creation’ (Phl. tr.).
‘T 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. Fstsé-mathré 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 fsfsa,
fsQmazé, ‘thriving, causing to thrive,’ which aptly express its
contents.
a an em (ὁ wm
28 YASTS AND S{ROZAHS.
my name is the King who rules most at his
will.
‘My name is the liberal King’; my name is the
most liberal King.
14. ‘My name is He who does not deceive; my
name is He who is not deceived.
‘My name is the good Keeper; my name is He
who destroys malice; my name is He who con-
quers at once; my name is He who conquers
everything; my name is He who has shaped
everything *
‘My name is All weal; my name is Full weal;
my name is the Master of weal.
15. ‘My name is He who can benefit at his
wish; my name is He who can best benefit at
his wish.
‘My name is the Beneficent One; my name is
the Energetic One; my name is the most Bene-
ficent.
‘My name is Holiness; my name is the Great
One; my name is the good Sovereign; my name
is the Best of Sovereigns.
‘My name is the Wise One; my name is the
Wisest of the Wise; my name is He who does
good for a long time.
16. ‘These are my names.
‘And he who in this material world, O Spitama
Zarathustra! shall recite and pronounce those names
of mine? either by day or by night ;
1 Nama, translated 4p4t, and interpreted Khutai rat. The
Sanskrit translator has misread 4zat for 4p4t, and translated
svatantra, independent.
? The commentator observes orthodoxly, ‘everything good.’
5 That is to say, who will recite this Yast.
ORMAZD YAST. 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? or when he unbinds the sacred girdle;
_when he goes out of his dwelling-place, or when he
goes out of his town, or when he goes out of his
country and comes into another country;
18. ‘That man, neither in that day nor in that
night, shall be wounded by the weapons of the foe
who rushes Aéshma-like? and is Drug-minded ; not
the knife, not the cross-bow, not the arrow, not the
sword, not the club, not the sling-stone® shall reach
and wound him.
1g. ‘But those names shall come in to keep him
from behind and to keep him in front‘, from the
Drug unseen, from the female Varenya fiend ὅ, 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 8,
20. ‘“ Who is he who will smite the fiend in order
to maintain thy ordinances? Teach me clearly thy
1 The aiwydonghanem or késti (see Vendid4d XVIII,
Pp. 191, note 4).
2 Or ‘with anger.’
5. Akavé, £akavd, ishavé, kareta, vazra, translated kartari,
kakra, sara, sastrika, vagra.
* Min akhar u Ift_fin (Phl. tr.); pr¢sh¢ha[ta]s purataska
(Sansk. tr.).
5 Interpreted as the demon of lust and envy. Cf. Vendidad,
Introd. IV, 23.
5“ Kayadha, translated kastar (Phl.), ‘the impairer;’ kadar-
thaka (Sansk.), ‘he who holds for nothing, who makes slight of.’
7 Doubtful. The Phl. tr. has ‘who i popais living creatures,’ etc.
® Cf. Yt. XIII, 71.
30 YASTS AND SfiROZAHS.
rules for this world and for the next, that Sraosha
may come with Vohu-Mané and help whomsoever
thou pleasest?.”
21. ‘Hail to the Glory of the Kavis?! Hail to the
Airyanem Vaégah*! Hail to the Saoka‘, made by
Mazda! Hail to the waters of the Déitya®! Hail
to Ardvi®, the undefiled well! Hail to the whole
world of the holy Spirit!
‘Yath4 aha vairyé: The will of the Lord....”
‘Ashem Vohfi: Holiness is the best of all
good....
22. ‘We worship the Ahuna Vairya®. We worship
Asha-Vahista, most fair, undying, and beneficent 19.
We worship Strength and Prosperity and Might and
Victory and Glory and Vigour". We worship Ahura
Mazda, bright and glorious.
‘Yénghé hatéim: All those beings of whom
Ahura Mazda knows the goodness" for a sacrifice
1 From Yasna XLIV, 16; cf. Vendidad VIII, 20.
2 See Sirézah I, 9, p. 7, note 2.
5 Tran Vég; see Vendidad, p. 3.
4 Saoka; see Sirézah I, 3.
5 See Vendidad, p. 5, note 2.
5 Ardvi Sfra Andhita, the great goddess of the waters; see
Yt. Ν.
7 See above, p. 23. ® See above, p. 22.
9 The prayer yathé ahfi vairyé, known as Ahuna vairya
(Honover), from the first words in it: ahi vairyé. See above,
p- 23.
© Or ‘the fairest Amesha-Spenta ;’ cf. Vend. Introd. IV, 7.
" Impersonated as gods, to obtain from them the benefits of
which they are the impersonations.
12 A formula found at the end of most chapters of the. Yasna and
imitated from Yasna LI [L], 22.
18 The Amesha-Spentas (Pahl. Comm. ad Yasna XXVII, fin.).
1 The benefits of which they dispose, and which they impart as
rewards to the righteous.
ORMAZD YAST. 31
[performed] in holiness, all those beings, males! and
females *, do we worship.
23. ‘Yatha ahd vairyé: The will of the Lord is
the law of holiness....
‘I bless the sacrifice and the prayer unto Ahura
Mazda, bright and glorious, and his strength and
vigour 3,’
(Bahman Yast*.)
24. ‘O Zarathustra! keep thou for ever that man
who is friendly [to me] from the foe unfriendly [to
me]! Do not give up that friend unto the stroke
(of the foe), unto vexations to be borne; wish no
harm unto that man who would offer me a sacrifice,
be it ever so great or ever so small, if it has reached
unto us, the Amesha-Spentas.
25. ‘Here is Vohu-Mané, my creature, O Zara-
thustra! here is Asha-Vahista, my creature, O Zara-
thustra! here is Khsathra-Vairya, my creature, O
Zarathustra! here is Speta-Armaiti, my creature,
O Zarathustra! here are Haurvaté¢ and Ameretéé,
who are the reward of the holy ones*, when freed
from their bodies, my creatures, O Zarathustra!
26. ‘Thou knowest this, and how it is, O holy
Zarathustra! from my understanding and from my
knowledge; namely, how the world first began °,
and how it will end’.
1 The first three.
2 The last three, whose names are feminine.
8 Which he will impart in return to his worshippers.
* See above, p. 21.
5 As the Genii who preside over plants and waters, they are
very likely entrusted with the care of feeding the righteous in
Paradise. Cf. Yt. XXII, 18.
6 From Yasna XXVIII, 12. 7 Cf. Yasna XXX, 4.
22 YASTS AND SIiROZAHS.
‘A thousand remedies, ten thousand remedies !!
‘A thousand remedies, ten thousand remedies !
‘A thousand remedies, ten thousand remedies!
27. ‘[We worship] the well-shapen, tall-formed
Strength ; Verethraghna, made by Ahura ; the crush-
ing Ascendant?, and Spewta-Armaiti.
28. ‘And with the help of Spewta-Armaiti, break
γε ὃ asunder their* malice, turn their minds astray,
bind their hands, make their knees quake against one
another, bind their tongues ὅ,
‘When, O Mazda! shall the faithful smite the
wicked *? When shall the faithful smite the Drug ?
When shall the faithful smite the wicked ?’
29. Then Zarathustra said: ‘I threw you back
into the earth %, and by the eyes of Speta-Armaiti ®
the ruffian was Shade powerless ὃ.
30. ‘We worship the powerful Gaokerena!, made
by Mazda ; the powerful Gaokerena, made by Mazda.
31. ‘We worship the memory of Ahura Mazda, to
keep the Holy Word.
‘We worship the understanding of Ahura Mazda,
to study the Holy Word.
‘We worship the tongue of Ahura Mazda, to speak
forth the Holy Word.
1 Yasna LXVIII, 15 (LXVII, 50). ® See Sirézah I, 20.
® Refers probably to the Izeds mentioned in the preceding
paragraph.
* Of the foes alluded to § 24. δ᾽ Derezvan; see Yt. XI, 2.
* Cf. Yasna XLVIII [XLVII], 2
ΤΊ follow the reading zamerena, which is followed by the
Pahlavi translation too. In the Yasna IX, 1g (46) Zarathustra is
said to have obliged the Daévas to hide themselves in the earth.
5 Cf. Yt. XIX, 94. ® Cf. Vend. IX, 12-13.
10 See Sirézah I, 7.
ORMAZD YAST. 23
‘We worship the mountain that gives under-
standing, that preserves understanding’; [we worship
it] by day and by night, with offerings of libations
well-accepted *.
32. ‘We worship that creation [of Ahura’s], Spezta-
maiti; and the holy creations of that creature and
of Asha [Vahista], that are foremost in holiness *.
‘Here I take as lord and master‘ the greatest of
all, Ahura Mazda ; to smite the fiend Angra Mainyu;
to smite Aésma of the wounding spear®; to smite
the MaAzainya fiends*; to smite all the Daévas and
the Varenya fiends*; to increase Ahura Mazda,
1 That mount is called in later literature Mount Osd4st4r (the
Pahlavi translation of ushi-darena, the keeper of understanding).
According to the Bundahis (XII, 15), it stands in Seistan. High
mountains, being nearer heaven, are apt to become in the spirit of
mythology the seat of heavenly beings or treasures. It was on the
top of a mountain that Ahura revealed the law (see Vd. XXII, 19
(53]); the first man and king, Gayomarth, ruled on a mountain
and was called Gar-shah, the king of the mountain. When the
Kayanian family failed, the Iranians went to Mount Alborz and
found there Kai Kob4d waiting for his fate.
2 The order of the text differs in one series of manuscripts, in
which it begins with § 31; then comes § 29 with the following
additional words :
‘A thousand remedies, ten thousand remedies! (three times ;
cf. above, § 26.)
We worship the Fravashi of the man whose name is Asmé-
Avanvan/; then I will worship the Fravashis of the other
holy ones who were strong of faith’ (Yt. XXII, 37).
Asm6-Avanvan/ was one of the first followers of Zarathustra, and with
his name begins the enumeration of the Fravashis (Yt. XIII, 96).
Then follows ὃ 30, and then again ὃ 31 with the Ashem Voh4;
and then the additional passage, ‘We worship....,’ is repeated
twice.
8 Vispérad XIX, 2.
* As ahu and ratu, that is, as temporal chief and spiritual guide.
5 See Vend. Introd. IV, 22. © Ibid. 23.
[23] D
4 YASTS AND S{ROZAHS,
bright and glorious; to increase the Amesha-Spextas;
to increase the star Tistrya’, the bright and glorious ;
to increase the faithful men ; to increase all the holy
creatures of the Beneficent Spirit.
‘Ashem Νομὰ; Holiness is the best of all
good... .?
33. ‘[Give] unto that man ® brightness and glory,
give him health of body, give him sturdiness of body,
give him victorious strength of body, give him full
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 δ.
‘May it come according to my blessing ®!
‘A thousand remedies, ten thousand remedies?!
(three times.) ἧ
‘Come to me for help, O Mazda!
‘We worship the well-shapen, tall-formed Strength,
and Verethraghna, made by Mazda, and the crushing
Ascendant 8,
‘We worship Rama //vastra, 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 Spexta Mainyu. We wor-
ship the sovereign Sky, the boundless Time, and
the sovereign Time of the long Period 3.
‘Ashem Voht: Holiness is the best of all
good....’
1 See Yast VIII, 2 As above, p. 22.
> 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
asacrifice....
4 Susila (Sansk. tr. ad Yasna LXI, 13).
δ᾽ This clause serves as a conclusion to all Yasts.
* From Yasna LXVIII, 20 (LXVII, 52).
7 Cf. above, ὃ 26. 8 Cf. Sirézah I, 20. ® Ibid. 21.
HAPTAN YAST. 35
Il. HAPTAN YAST.
The Yast of the seven Amshaspands is recited on the first seven
days of the week, that is to say, on the days consecrated to the
Amesha-Spestas. In fact it is nothing more than an extract from
the Sirézahs, being composed of the first seven formulas in their
two forms: §§ 1-5=Sirézah I, 1-7; §§ 6-10=Sirézah 11, 1-7.
Then come four sections which -are the original part of the Yast
(§§ 11-15).
o. May Ahura Mazda be rejoiced'!....
Ashem VohQ: Holiness is the best of all good'....
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura ;
For sacrifice, prayer, propitiation, and glorification unto [HAvani],
the holy arid master of holiness?....
I,
1%, To Ahura Mazda, bright and glorious, and
to the Amesha-Spextas ;
To Vohu-Mané6; 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 ;
23, To Asha-Vahista, the fairest; to the much-
desired Airyaman; to the instrument made by
Mazda; and to the good Saoka, with eyes of love,
made by Mazda and holy;
3 The rest as above, Yt. I, o. 2 Sirézah I, 1-2.
8. Sirézah I, 3-4.
D2
46 YASTS AND SiROZAHS.
To Khshathra-Vairya; to the metals; to Mercy
and Charity.
3. To the good Spexta-Armaiti, and to the
good Ἀβδία, with eyes of love, made by Mazda and
holy ;
To Haurvataé, the master; to the prosperity
of the seasons and to the years, the masters of
holiness ;
And to Ameretaé, the master; to fatness and
flocks; to the plenty of corn; and to the powerful
Gaokerena, made by Mazda.
42. (At the Gah HAvan): To Mithra, the lord of
wide pastures and to Rama //vastra.
(At the Gah Rapithwin): To Asha-Vahista and
to Atar, the son of Ahura Mazda.
(At the Gah Uziren): To Apém Napéé, the tall
lord, and to water, made by Mazda.
5%, (At the Gah Aiwisrithrem) : 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 Vere-
thraghna, made by Ahura, and to the crushing
Ascendant.
(At the Gah Usahin): To the holy, devout, fiend-
smiting Sraosha, who makes the world grow; to
Rashnu-Razista and to Arsta¢, who makes the world
grow, who makes the world increase ὃ;
- Be propitiation, with sacrifice, prayer, propitiation,
and glorification !
Yatha ahd vairyé: The will of the Lord is the
law of holiness ....
1 Sirézah I, 5-7. 3 Sirézah I, ἡ.
5 Strézah I, 7.
HAPTAN YAST. 27
II.
6'. We sacrifice unto Ahura Mazda, bright and
glorious ; we sacrifice unto the Amesha-Speztas, the
all-ruling, the all-beneficent.
We sacrifice unto Vohu-Mané, the Amesha-
Spezta; 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.
77, We sacrifice unto Asha-Vahista, the fairest,
the Amesha-Spexta; 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 sacri-
fice unto the metals; we sacrifice unto Mercy and
Charity.
8°. We sacrifice unto the good Speata-Armaiti;
we sacrifice unto the good Rata, with eyes of love,
made by Mazda and holy.
We sacrifice unto Haurvatd¢, the Amesha-
Spezta; we sacrifice unto the prosperity of the
seasons; we sacrifice unto the years, the holy and
masters of holiness.
We sacrifice unto Ameret4é, the Amesha-Spezta ;
we sacrifice unto fatness and flocks ; we sacrifice unto
the plenty of corn; we sacrifice unto the powerful
Gaokerena, made by Mazda.
9*. (At the Gah HAavan): We sacrifice unto
1 Sirézah 11, 1-2. 3 Sirézah II, 3-4.
3 Sirézah II, 5-7. 5
38 YASTS AND SIROZAHS.
Mithra, the lord of wide pastures; we sacrifice unto
Rama //vastra.
(At the Gah Rapithwin): We sacrifice unto Asha-
Vahista and Atar, the son of Ahura Mazda.
(At the Gah Uziren): We sacrifice unto Αρᾶπι
Nap, the swift-horsed, the tall and shining lord,
the lord of the females; we sacrifice unto the holy
waters, made by Mazda.
101, (At the Gah Aiwisrithrem): 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 Gah Usahin): We sacrifice unto the holy,
tall-formed, fiend-smiting Sraosha, who makes the
world grow, the holy and master of holiness; we
sacrifice unto Rashnu-Razista; we sacrifice unto
Arst4t, who makes the world grow, who makes the
world increase
ΠῚ.
11. Let the YAatus be crushed, O Zarathustra 5!
both Daévas and men,
Who is he in whose house, O Spitama Zara-
thustra! every Drug is destroyed, every Drug
perishes, when he pronounces these words:
Tein eines at
13. Itis he who takes the seven Amesha-Spextas,
1 Strézah II, 7. 2 Or: Let Zarathustra crush the Yatus.
8 The YAtus are either demons or men: the man-Y4tu is the
sorcerer, the wizard. Cf. Yt. VIII, 44.
* Doubtful. 5 Tam unable to make anything of this section.
HAPTAN YAST. 39
the all-ruling, the all-beneficent, as a shield’ against
his enemies,
We worship the Law‘of the worshippers of Mazda;
weworship the waters coming in the shape of a horse?,
made by Mazda.
14-15. He has renounced trespasses and faults,
O Zarathustra! he has renounced all trespasses and
faults?,O Zarathustra! when he throws down‘ the
destroyer of Vohu-Mané and his words, 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 pri-
soner®, from the hands of the [ungodly], who are
destroyed by his strength.
Ashem Voht: Holiness is the best of all
good....
16. Yatha ahd vairyé: The will of the Lord is
the law of holiness... ..
I bless the sacrifice and the prayer, the strength
and vigour
Of Ahura Mazda, bright and glorious, and of the
Amesha-Spentas ;
Of Vohu-Manéd; of Peace, whose breath is
friendly”...
1 Doubtful. ᾿ 2 See Yt. VIII, 5, 42; cf. § 20.
7 Atare-vitaremaiby4 .... Vvimrao/; cf. Ataraish ....vi sarem
mruyé (Yasna XII, 4 [XIII, 16]): atareman seems to be a sin
by commission, vitareman a sin by omission.
* Doubtful (fraspavares: frasp4 is generally translated rami-
tfintan).
5 Doubtful.
® Cf. Yt. XIII, 100; XIX, 86; fravasnim is the reverse of
uzvazhaé (1.1).
7 The rest as above, § 1.
40 YASTS AND SIROZAHS.
Of Asha-Vahista, the fairest; of the much-desired
Airyaman!....
Of Khshathra-Vairya, of the metals? .
Of the good ἡ aa and of the good
RAta ?
Of Hausa? the master?..
Of Ameret4/, the master?....
(At the Gah HAvan): Of Mithra?.
(At the Gah Rapithwin): Of Ashia:Vahista 3
(At the Gah Uziren): Of the high lord Apam
Napaé®..
(At the G4h Aiwisrfithrem): Of the Fravashis of
the faithful#....
(At the Gah Usahin),: Of the holy, devout, fiend-
smiting Sraosha, who, makes the world grow; of
Rashnu-Razista and of Arst4¢, who makes.the world
grow, who makes. the world increase.
Ashem Vohf:. Holiness is the best of all good....
Give unto. that man® brightness and glory, give him, health of
body, give him sturdiness of body, give him victorious strength of
body, give him full 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.
1. The rest as above, ὃ 2. * The rest, as above, ὃ 3.
8 The rest,as above, ὃ 4. * The rest as above, § 5.
5 Who shall offer a sacrifice to the. Amshaspands,
ARDIBEHIST YAST. 41
Ill. ARDIBEHIST?! YAST.
This Yast is for a great part devoted to the praise of the Air-
yaman prayer, which is described as driving away all the diseases
and plagues that have been brought upon the world by Angra
Mainyu; and when the writer passes from the glorification of
Airyaman to that of Asha-Vahista, which is put into the mouth
of Angra Mainyu himself (§§ 13 seq.), he makes him speak of Asha-
Vahista just in the same way, and ascribe him just the same powers,
as he himself has done with regard to Airyaman. This is owing
to the fact of Airyaman being invoked in company with Asha-
Vahista in the second formula of the Strézah?.
The powers ascribed to Asha-Vahista have their origin in the
twofold nature of that Amesha-Spezta, who being, in his abstract
character, the impersonation of the highest element in Mazdeism,
Divine Order and Holiness’, and in his concrete character, the
genius who presides over the mightiest of physical elements, Fire‘,
is one of the most powerful and dreaded opponents of Angra
Mainyu®. On the other hand, Airyaman is the genius to whom.
Ahura Mazda applied to heal the nine, and ninety, and nine hundred
and nine thousand diseases created by Angra Mainyu *.
This Yast is recited every day at the Gahs Havan, Rapithwin,
and Aiwisrfithrem (Anquetil).
o. May Ahura Mazda be rejoiced! ....
Ashem Vohft: Holiness is the best of all good....
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura ;
For sacrifice, prayer, propitiation, and glorification unto [H4vani],
the holy and master of holiness™....
Ὁ Ard-f-behist is the Parsi form for Asha vahista, ard being
derived from arta, the Persian form corresponding to. the Zend
asha.
* See Sirézah I, 3, and below the introductory formula.
5 See Vend. Introd. IV, 30. * Ibid. 33.
5 See Yt. XVII, 18. 4 Fargard XXII and Introd.
7 As above, Yt. I, ο.
42 YASTS AND S{ROZAHS.
Unto Asha-Vahista, the fairest; unto the much-
desired Airyaman, made by Mazda, and unto the
good Saoka, with eyes of love, made by Mazda and
holy?;
Be propitiation, with sacrifice, prayer, propitiation, and glori-
fication.
Yatha aha vairyé: The will of the Lord is the law of holi-
ness?....
Ι,
1. Ahura Mazda spake unto Spitama Zarathustra,
saying: ‘That thou mayest increase Asha-Vahista,
O Spitama Zarathustra! with hymns of praise, with
performance of the office, with invocations, holy
words, sacrifice, blessings, and adoration—once to
abide in the shining luminous space, in the beautiful
abodes *—for the sacrifice and invocation of us, the
Amesha-Spemtas®’ ... .
2. Zarathustra said: ‘Say unto me the right
words, such as they are, O Ahura Mazda! that I
may increase Asha-Vahista, with hymns of praise,
1 Sirézah I, 3.
3. Several manuscripts add here the full invocation of the greater
Sirézah :
‘We sacrifice unto Asha-Vahista, the fairest, the Amesha-
Sperta ;
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.’
5 The Garé-nm4anem or Paradise; see Yasna XVI, 7 [XVII,
42], Phi. tr.
* The principal clause appears to be wanting, unless Zarathustra
is supposed to interrupt Ahura. One might also understand the
sentence in an optative sense: ‘ Mayest thou increase... .’
ARDIBEHIST YAST. 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-Spentas,
31. ‘.... I proclaim Asha-Vahista: if I pro-
claim Asha-Vahista, then easy is the way to the
abode of the other Amesha-Spextas*, which Ahura
Mazda keeps with Good Thoughts, which Ahura
Mazda keeps with Good Words, which Ahura Mazda
keeps with Good Deeds 3;
4. ‘(Easy is the way to the Garé-nmana of Ahura
Mazda): the Garé-nmana is for the holy souls, and
no one of the wicked can enter the Garé-nm4na and
its bright, wide, holy ways; (no one of eons can go)
to Ahura Mazda.
II.
5. ‘The Airyaman prayer‘ smites down the
strength of all the creatures of Angra Mainyu, of the
Y4tus and Pairikas®. It is the greatest of spells,
the best of spells, the very best of all spells; the
1 Here again it seems as if a paragraph had been lost: ‘ Ahura
Mazda answered: Proclaim thou Asha-Vahista ; if thou proclaimest
Asha-Vahista....—Then Zarathustra replied: I proclaim Asha-
Vahista....
3 The Garéthm4n.
5 An allusion to the three Paradises of Humat, Hakht, Hvarst
through which the souls of the blessed pass to Gardthman (Yt.
XXII, 15).
4 The prayer known as Airyama-ishy6; see Vendidad XXI,
11-12,
5 See Vend. Introd. IV, 20-21.
44 YASTS AND SIROZAHS.
fairest of spells, the very fairest of all spells; the
fearful one amongst spells, the most fearful of all
spells; the firm one amongst spells, the firmest of
all spells; the victorious one amongst spells, the
most victorious of all spells; the healing one
amongst spells, the best-healing of all spells.
6. ‘One may heal with Holiness, one may heal
with the Law, one may heal with the knife, one may
heal with herbs, one may heal with the Holy Word:
amongst all remedies this one is the healing one
that heals with the Holy Word; this one it is that
will best drive away sickness from the body of the
faithful: for this one is the best-healing of all
remedies '.
7. ‘Sickness fled away [before it], Death fled
away; the Daéva fled away, the Daéva’s counter-
work? fled away; the unholy Ashemaogha?’ fled
away, the oppressor of men fled away.
8. ‘The brood of the Snake fled away; the brood
of the Wolf fled away ; the brood of the Two-legged+
fled away. Pride fled away; Scorn fled away; Hot
Fever fled away; Slander fled away; Discord fled
away ; the Evil Eye fled away.
9. ‘The most lying words of falsehood fled away;
the Gahi®, addicted to the Y4tu, fled away; the
1 Cf. Vendidad VII, 44 (118). That Airyaman made use of
the Holy Word (of spells) to cure diseases appears from Vend.
XXII, 6 seq.
3 Paitydra: every work of Ahura was opposed and spoiled by
a counter-work of Angra Mainyu. Cf. Bundahis I, 23 seq.;
III, 13 seq.; Vend. 1; see Ormazd et Ahriman, δὲ 195 seq.
5 See Yt. I, 10 and note 4.
“ The Ahrimanian creatures belonging to mankind, the Mair-
yas and Ashemaoghas (Yt. I, το).
5 The courtezan ; cf. Vend. XXI, 17 (35), and Introd. IV, 25.
ARDIBEHIST YAST. 45
Gahi, who makes one pine’, fled away; the wind that
blows from the North? fled away; the wind that
blows from the North vanished away.
to. ‘He it is who smites me that brood of the
Snake, and who might smite those Daévas by thou-
sands of thousands, by ten thousands of ten thou-
sands; he smites sickness, he smites death, he smites
the Daévas, he smites the Daéva’s counter-work,
he smites the unholy Ashemaogha, he smites the
oppressor of men.
11. ‘He smites the brood of the Snake; he smites
the brood of the Wolf; he smites the brood of the
Two-legged. He smites Pride; he smites Scorn ; he
smites Hot Fever; he smites Slander; he smites
Discord; he smites the Evil Eye.
12. ‘He smites the most lying words of falsehood;
he smites the Gahi, addicted to the Yatu; he smites
the Gahi, who makes one pine. He smites the
wind that blows from the North; the wind that
blows from the North vanished away.
13. ‘He it is who smites me that brood of the
Two-legged, and who might smite those Daévas, by
thousands of thousands, by ten thousands of ten
thousands, Angra Mainyu, who is all death, the
worst-lying of all Daévas, rushed from before him :
14. ‘He exclaimed, did Angra Mainyu: “ Woe is
me! Here is the god Asha-Vahista, who will smite
the sickliest of all sicknesses, who will afflict the
sickliest of all sicknesses ;
* 1 The Zend is Kahvaredhaini, a synonym of which, Kah-
varedha, 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).
3 From the country of hell; cf. Vend, VII, 2; XIX, 1; Yt.
XXII, 25.
46 YASTS AND SIiROZAHS,
‘“ He will smite the deadliest of all deaths, he will
afflict the deadliest of all deaths ;
‘“ He will smite the most fiendish of all fiends, he
will afflict the most fiendish of all fiends;
‘“ He will smite the most counter-working of all
counter-works, he will afflict the most counter-
working of all counter-works ;
‘“He will smite the unholy Ashemaogha, he will
afflict the unholy Ashemaogha ;
‘“He will smite the most oppressive of the
oppressors of men, he will afflict the most oppres-
sive of the oppressors of men.
15. ‘“He will smite the snakiest of the Snake’s
brood, he will afflict the snakiest of the Snake’s
brood ;
‘“ He will smite the most wolfish of the Wolf's
brood, he will afflict the most wolfish of the Wolf’s
brood ;
‘“He will smite the worst of the two-legged
brood, he will afflict the worst of the two-legged
brood ;
‘“ He will smite Pride, he will afflict Pride ;
‘“ He will smite Scorn, he will afflict Scorn ;
‘“He will smite the hottest of hot fevers, he
will afflict the hottest of hot fevers;
‘“ He will smite the most slanderous of slanders,
he will afflict the most slanderous of slanders ;
‘“ He will smite the most discordant of discords,
he will afflict the most discordant of discords ;
‘“ He will smite the worst of the Evil Eye, he will.
afflict the worst of the Evil Eye.
16. ‘“He will smite the most lying words of
falsehood, he will afflict the most lying words of
falsehood ;
ARDIBEHIST YAST. 47
‘“ He will smite the Gahi, addicted to the YA4tu,
he will afflict the Gahi, addicted to the YAtu;
‘“ He will smite the Gahi, who makes one pine,
he will afflict the Gahi, who makes one pine;
‘“ He will smite the wind that blows from the
North, he will afflict the wind that blows from the
North.”
171, ‘The Drug will perish away, the Drug will
perish ; the Drug will rush, the Drug will vanish.
Thou perishest away to the regions of the North,
never more to give unto death the living world of
the holy spirit 3,
18. ‘For his brightness and glory I will offer unto him a sacrifice
worth being heard’, namely, unto Asha-Vahista, the fairest,
the Amesha-Spezta. Unto Asha-Vahista, the fairest, the Amesha-
Spenta, we offer up the libations, the Haoma and meat‘, the
baresma 5, the wisdom of the tongue 5, the holy spells’, the speech,
the deeds ®, the libations, and the rightly-spoken words.
‘Yénhé hatam: All those beings of whom Ahura Mazda knows
the goodness®....
19. ‘Yatha ah vairyé: The will of the Lord is the law of
holiness ....
1 One set of manuscripts insert: ‘He will smite the wind that
blows against the North, he will afflict the wind that blows against
the North; the wind that blows against the North [will perish].’
This is most likely an interpolation, as the wind that blows against
the North (if this is the right meaning of aparé apdkhtara, as
opposed to pourvé apakhtara) blows against Angra Mainyu.
3 Cf. Vendidad VIII, 21.
® That is to say, worth being accepted: cf. Yt. X, 32; the Parsis
translate, ‘a sacrifice heard [from the lips of the Dastdrs]’ (τ ὦ
viper yl 2 3) wp East India Office, XXV, 42).
* The Haoma and Myazda. 5 See Vend. III, 1, note 2.
6 Hizvé danghah: huzvan danakih (Phl. tr.) means ‘the
right formulas.’
7 «The Avesta’ (Phl. tr.).
8 The several operations of the sacrifice.
» As above, Yt. I, 22.
48 YASTS AND SiROZAHS.
‘I bless the sacrifice and prayer and the strength
and vigour of Asha-Vahista, the fairest; of the much-
desired Airyaman, made by Mazda; and of the good
Saoka, with eyes of love, made by Mazda and
holy ".
‘Ashem Vohfa: Holiness is the best of all good?....
‘[Give] unto that man® brightness and glory, give him health
of body; .... give him the bright, all-happy, blissful abode of the
holy Ones.’
IV. KHORDAD YAST.
Only the first two sections of this Yast refer to its nominal
object, Haurvatas, the Genius of Health and Waters (Vend. Introd.
IV, 7, 33). The rest of the Yast refers to the performance of the
Bareshnfim ceremony as being the test of the true Zoroastrian.
As the Bareshnim purification was performed by Airyaman to
drive away the myriads of diseases created by Angra Mainyu ¢, its
laudation is not quite unaptly inserted in a Yast devoted to the
Genius of Health.
The Khordad Yast can be recited at any time. It is better to
recite it during the Gah Usahin, on the day Khord4d (Anquetil).
The text is corrupt.
o. May Ahura Mazda be rejoiced!....
Ashem Vohfi: Holiness is the best of all good....
I confess myself a worshipper of Mazda, a follower of Zara~-
thustra, one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [H4vani],
the holy and master of holiness®....
Unto Haurvataé, the master ; unto the prosperity
1 Cf. Strézah I, 2. * As above, p. 22.
3 Who shall offer a sacrifice to Asha-Vahista; cf. Yt. I, 33
and notes.
* Vend. XXII, 20 [54].
δ As above, p. 22 and notes.
KHORDAD YAST. 49
of the seasons and unto the years, the masters of
holiness },
Be propitiation, with sacrifice, prayer, propitiation, and glori-
fication.
Yatha ahfi vairyéd: The will of the Lord is the law of
holiness. ...
We sacrifice unto Haurvat4, the Amesha-Spenta ;
we sacrifice unto the prosperity of the seasons; we
sacrifice unto the years, the holy and masters of
holiness 2.
1. Ahura Mazda spake unto Spitama Zarathustra,
saying: ‘I created for the faithful the help, the
enjoyments, the comforts, and the pleasures of
Haurvatéé. We unite them with him who would
come up to thee as one of the Amesha-Spexztas,
as he would come to any of the Amesha-Spez-
tas, Vohu-Manéd, Asha-Vahista, Khshathra-Vairya,
Speata-Armaiti, Haurvat4¢, and Ameretéé.
2. ‘He who against the thousands of thousands
of those Daévas, against their ten thousands of ten
thousands, against their numberless myriads would
invoke the name of Haurvatdé, as one of the
Amesha-Spextas, he would smite the Nasu, he would
smite Hasi*®, he would smite Basi?, he would smite
Saéni?, he would smite Bagi’.
3%. 51 proclaim the faithful man as the first [of
men]; if I proclaim the faithful man as the first
1 Strézah I, 6. 3 Strézah II, 6.
5 Names of Daévas. According to the Parsi translator of the
Dinkart (vol. ii, p. 65), Hasi is ‘he who makes sceptical ;’ Basi is
‘he who gives rise to the barking disease;’ Saéni is ‘he who causes
harm ;’ Bfgi is ‘he who preys upon,’
* The translation of this paragraph is quite conjectural.
[23] E
50 YASTS AND S{ROZAHS.
[of men]', then Rashnu Razista?, then every heavenly
Yazata of male nature in company with the Amesha-
Spextas will free the faithful man ὃ
4. ‘From the Nasu, from Hasi, from Gasi*, from
Saéni, from Bagi; 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 §,
from the oppressor of men, from the Y4tu, from the
Pairika, from the straying way.
5. ‘ How does the way of the faithful turn and
part from the way of the wicked ®?’
Ahura Mazda answered: ‘It is when a man pro-
nouncing my spell, either reading’ or reciting it by
heart, draws the furrows 8 and hides® there himself,
[saying]:
6. “1 will smite thee,O Drug! whomsoever thou
art, whomsoever thou art amongst the Druges that
come in an open way, whomsoever thou art amongst
the Druges that come by hidden ways, whomsoever
thou art amongst the Druges that defile by contact ;
whatsoever Drug thou art, I smite thee away from
the Aryan countries; whatsoever Drug thou art, I
bind thee; I smite thee down, O Drug! I throw
thee down below, O Drug!”
1 If I am one of the faithful.
2 The Genius of Truth, Yt. XII.
5 Will free me as one of the faithful.
4 Sic; cf. § 2. |
® Stardi; cf. Etudes Iraniennes, II, 135.
* How is the wicked known from the faithful one?
7 Mardo: Phi. édsmérit, Sansk. adhyeti; safarQnit, posha-
yati (pustakayati? Yasna XIX, 6 [9]).
§ The furrows for the Bareshnfim purification (Vend. IX).
® Doubtful: gaozaiti; read yaozdaiti (? he cleanses).
KHORDAD YAST. 51
7. ‘He draws [then] three furrows!: I proclaim
him one of the faithful; he draws six furrows?: I
proclaim him one of the faithful; he draws nine
furrows!: I proclaim him one of the faithful.
8. ‘The names of those (Amesha-Spevtas) smite
the men turned to Nasus? by the Druges; the seed
and kin of the deaf* are smitten, the scornful ὁ are
dead, as the Zaotar Zarathustra blows them away to
woe, however fierce, at his will and wish, as many
as he wishes.
9. ‘From the time when the sun is down he
smites them with bruising blows; from the time
when the sun is no longer up, he deals deadly blows
on the Nasu with his club struck down, for the
propitiation and glorification of the heavenly gods.
10, ‘O Zarathustra! let not that spell be shown
to any one, except by the father to his son, or by
the brother to his brother from the same womb,
or by the Athravan to his pupil® in black hair,
devoted to the good law, who, devoted to the good
law, holy’ and brave, stills all the Druges °.
11. ‘For his brightness and glory, I will offer unto him a sacrifice
worth being heard, namely, unto Haurvatas, the Amesha-Spenta.
Unto Haurvatas, the Amesha-Spezta, we offer up the libations,
the Haoma and meat, the baresma, the wisdom of the tongue, the
* To perform the Bareshnim; cf. Vend. XXII, 20 [54].
5. Reading nasfim kereta; cf. nasu-kereta (Vend, VI, 26
[67]).
5 See above, p. 26, note 2.
4 Saoka; cf. Yt. XXII, 13.
δ Duzava/: both the reading and the meaning are doubtful.
Mr. West suggests, ‘sends to hell’ (reading duzanghva/ or
dusangha/).
4 Doubtful. 7 Reading ashava instead of asé ava,
® Cf. Yt. XIV, 46.
E 2
52 YASTS AND Sf{ROZAHS.
holy spells, the speech, the deeds, the libations, and the rightly-
spoken words.
12. ‘Yatha ahi vairy6: The will of the Lord is the law of
holiness... . .
‘I bless the sacrifice and prayer, and the strength and vigour
of Haurvatay, the master ; of the prosperity of the seasons and of
the years, the masters of holiness.
‘Ashem Vohfi: Holiness is the best of all good... .
‘[Give] unto that man? brightness and glory, .... give him the
bright, all happy, blissful abode of the holy Ones.’
v. ABAN YAST.
The Ab4n Yast (or Yast of the Waters) is devoted to the great
goddess of the waters, the celebrated Ardvi Sfra Andhita, the
᾿Αναῖτις Of the Greeks. Ardvi Sira Andhita (‘the high, powerful,
undefiled ’) is the heavenly spring from which all waters on the earth
flow down ; her fountains are on the top of the mythical mountain,
the Hukairya, in the star region. Her descent from the heavens
is described in §§ 85 seq.; it reminds one of the Indian legend of
the celestial Ganga.
This Yast contains much valuable information about the his-
torical legends of Iran, as it enumerates the several heroes who
worshipped Ardvi Sfra and asked for her help. First of all is
Ahura himself (§ 16); then came Haoshyangha (§ 21), Yima (§ 25),
Azi Dahaka (ὃ 29), Thraétaona (ὃ 33), Keresdspa (δ 37), Fran-
ghrasyan (δ 41), Kava Usa (ὃ 45), Husravah (ὃ 49), Tusa (ὃ 53),
Vaésaka’s sons (ὃ 57), Vafra Navaza (ὃ 61), Gamaspa (ὃ 68),
Ashavazdah, the son of Pourudhakhsti, and Ashavazdah and Thrita,
the sons of Sdyuzdri (δ 72), Vistauru (§ 76), Ydista (§ 81); the
Hvévas and the Naotaras (δ 98), Zarathustra ($103), Kava Vis-
taspa (ὃ 107), Zairivairi (δ 112), Arega/-aspa and Vandaremaini
(§ 116).
This enumeration is interrupted by a description of the descent
of Ardvi Sfra from the heavens (δὲ 85-89), and of certain rules for
her sacrifice given by herself to Zarathustra (§§ 90-97). This in-
terruption may have been intentional, as it takes place just when
1 Who shall have sacrificed to Haurvatas
ABAN YAST. 53
the course of the enumeration brings us to the times of Zarathustra
and of the institution of the new religion.
The Yast is opened with a laudation of the benefits bestowed by
Ardvi Sfira’(§§ 1-16), and it closes with a description of her gar-
ments and apparel.
The first record of the worship of Ardvi Sdra is in a cuneiform
inscription by Artaxerxes Mnemon (404-361), in which her name
is corrupted into Anahata. Artaxerxes Mnemon appears to have
been an eager promoter of her worship, as he is said ‘to: have first
erected the statues of Venus-Andhita (᾿Αφροδίτης, ᾿Αναΐτιδος) in
Babylon, Suza, and Ecbatana, and to have taught her worship to
the Persians, the Bactrians, and the people of Damas and Sardes’
(Clemens Alexandrinus, Protrept..5, on the authority of Berosus ;
about 260 B.c.). My friend M. Halévy suggests to me that the
detailed and circumstantial description of Anahita’s appearance and
costume (in δὲ 126-131) shows that the writer must have described
her from a consecrated type of statuary.
The principal data of the Greek writers on And@hita will be
found in Windischmann’s Essay (Die persische Anahita oder
Anaitis, 1856). One must be cautious in the use of the Greek
sources, as the Greeks, with the eclectic turn of their mind, were
inclined to confound under the name of Anéhita all the great
female deities of Asia Minor, and her name became a common
appellation for the Aphrodites as well as for the Artemides of the
East.
o. May Ahura Mazda be rejoiced!....
Ashem Vohf: Holiness is the best of all good....
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura ;
For sacrifice, prayer, propitiation, and glorification unto [H4vanil,
the holy and master of holiness ....
Unto the good Waters, made by Mazda; unto the
holy water-spring ARpvi ANAHITA; unto all waters,
made by Mazda; unto all plants, made by Mazda},
Be propitiation, with sacrifice, prayer, propitiation,
and glorification.
Yatha ahfi vairyé: The will of the Lord is the law of holi-
ness.... :
1 Strézah I, ro.
54 YASTS AND SiROZAHS.
Ι.
1. Ahura Mazda spake unto Spitama Zarathustra,
saying: ‘ Offer up a sacrifice, O Spitama Zarathustra !
unto this spring of mine, Ardvi Stra Andhita, the
wide-expanding! and health-giving, who hates the
Daévas 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 ;
2. ‘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 into the breasts of all females in the
right measure and the right quality ;
3. ‘ The large river, known afar, that is as large as
the whole of the waters that run along the earth ;
that runs powerfully from the height Hukairya®
down to the sea Vouru-Kasha‘*.
4. ‘All the shores of the sea Vouru-Kasha are
1 «As she comes down to all places’ (Phi. tr. ad Yasna LXV, 1
[LXVI, 2]).
* Adhu, translated gan; ‘she makes life longer’ (Aspendiarji).
Perhaps 4dhu will be better translated springs, rivers (reading
gy instead of gan; cf. Yt. VIII, 29).
5 «Pure and sound, without blood and filth’ (Phl. tr.).
* ‘So that it may conceive again’ (Phl. tr.).
5 ‘Hfgar the lofty is that from which the water of Arédvivsfr
leaps down the height of a thousand men’ (Bundahis XII, 5, tr.
West); cf. infra, δὲ 96, 121, 126; Yt. XIII, 24. The Hukairya is
mentioned again ὃ 25 and Yt. IX, 8; Yt. X, 88; Yt. XV, 15;
Yt. XVII, 28. It appears to be situated in the west (Bundahis
XXIV, 17; Il, 7; Minokhired XLIV, 12).
5 The earth-surrounding Ocean; cf. Vendidad V, 15 (49) seq.,
text and notes.
ABAN YAST. 55
boiling over, all the middle of it is boiling over, when
she runs down there, when she streams down there,
she, Ardvi Stra Andhita, 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.
5. ‘From this river of mine alone flow all the
waters that spread all over the seven Karshvares ;
this river of mine alone goes on bringing waters,
both in summer and in winter. This river of mine
purifies the seed in males, the womb in females, the
milk in females’ breasts.
6. ‘I, Ahura Mazda, brought it down with mighty
vigour, for the increase of the house, of the borough,
of the town, of the country, to keep them, to main-
tain them, to look over them, to keep and maintain
them close.
7. ‘Then Ardvi Sara Andhita, O Spitama Zara-
thustra! proceeded forth from the Maker Mazda.
Beautiful were her white arms, thick as a horse’s
shoulder or still thicker; beautiful was her ... . 2,
and thus came she, strong, with thick arms, thinking
thus in her heart:
8. ‘“ Who will praise me? Who will offer me a
sacrifice, with libations cleanly prepared and well-
strained, together with the Haoma and meat? To
whom shall I cleave, who cleaves unto me, and
thinks with me, and bestows gifts upon me, and is
of good will unto me?”
9. ‘For her brightness and glory, I will offer her
1 See the description ὃ ro1 seq.
2 Zaosa or zusa, an ἅπαξ λεγόμενον, seems to designate a part
of the body; cf. § 126.
5 Cf. δὲ 11, 124.
56 YASTS AND S{ROZAHS.
a sacrifice worth being heard; I will offer up unto
the holy Ardvi Stra Andhita 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 Sara Andhita! 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..
‘Yénhé hatim?: All those beings of whom
Ahura Mazda....
Il.
10. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring
of mine, Ardvi Sra An4hita, the wide-expanding and health-giving,
who hates the Daévas and obeys the laws of Ahura, who is worthy
of sacrifice in the material world, worthy of prayer in the mate-
rial 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?;
11. ‘Who drives forwards on her chariot, holding
the reins of the chariot. She goes, driving, on this
chariot, longing for men® 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‘... ..
* As above, p. 30; ὃ 9 is repeated at the end of every chapter.
5. §10=§ 2.
® Viz. for their worshipping ; cf. Yasna XXIII, 2 [5], paitisma-
refti=Phl. hQmitinft, they hope, they expect. Cf ὃ 123.
‘ As above, ὃ 9.
ABAN YAST. 57
Ill.
12. ‘Offer up a sacrifice,O Spitama Zarathustra ! unto this spring
of mine, Ardvi SQra Anahita'....
13. ‘Whom four horses carry, all white, of one
and the same colour, of the same blood, tall, crush-
ing down the hates of all haters, of the Daévas and
men, of the Yatus and Pairikas, of the oppressors,
of the blind and of the deaf?.
‘For her brightness and glory, I will offer her a sacrifice... .
IV.
14. ‘Offer up a sacrifice, O Spitama Zarathustra ! unto this spring
of mine, Ardvi Sra Anahita....
15. ‘Strong and bright, tall and beautiful of form,
who sends down by day and by night a flow of
motherly® waters as large as the whole of the waters
that run along the earth, and who runs powerfully +.
‘For her brightness and glory, I will ‘offer her a sacrifice... .
V.
16. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring
of mine, Ardvi Sra Anahita....
17. ‘To her did the Maker Ahura Mazda offer up
a sacrifice’ in the Airyana Vaégah, by the good river
Daitya®; 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’.
* As above, § 10. 3 Cf. p. 26, note 2.
8. Doubtful; cf. Yt. VIII, 47. * Cf. above, ὃ 3.
5 Cf. Vend. Introd. IV, 9, 40. This is the heavenly prototype of
the Mazdean sacrifice as it was later shown to men by Zara-
thustra; cf. ὃ τοι.
* Cf. Yt. I, 4 and notes. 7 Cf Yt. III, 18.
58 YASTS AND SIROZAHS.
18. ‘He begged of her a boon, saying: “ Grant
me this, O good, most beneficent Ardvi Sara Andhita !
that I may bring the son of Pourushaspa, the holy
Zarathustra, to think after my law, to speak after my
law, to do after my law!”
1g. ‘Ardvi Sara Andhita granted him that boon,
as he was offering libations, giving gifts, sacrificing,
and begging that she would grant him that boon.
‘For her brightness and glory, I will offer her a sacrifice ....
VI.
20. ‘Offer up a sacrifice, O Spitama Zarathustra ! unto this spring
of mine, Ardvi Sdra Andhita....
21. ‘To her did Haoshyangha, the ParadhAta},
offer up a sacrifice on the enclosure? of the Hara§,
with a hundred male horses, a thousand oxen, and
ten ees lambs.
‘He begged of her a boon, saying: “Grant
me vine O good, most beneficent Ardvi Sfra Ané-
hita! that I may become the sovereign lord of
all countries, of the Daévas and men, of the
1 Haoshyangha was the first king of the Paradhata (Pésh-
dadyan) dynasty (cf. above, p. 7, note 2, and Bundahis XXXI, 1).
It is related in Firdausi’s Shah Namah that he was the grand-
son of Gayomarth, the first man and king, and the son of Syamak ;
_ that his father having been killed by the black Div, 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.
3 Doubtful: upabda=upabanda, as thribda (Yt. VIII, 55)=
thribanda; it appears from Yt. XV, 7 that the place meant here
is the Taéra which is said in the Bundahis (V, 7) to be surrounded
by the Albérz (the Hara).
3 The Hara berezaiti or Albérz, in MAzandar4n, south of the
Caspian Sea, was supposed to surround the earth; cf. Yt. X, 56.
ABAN YAST. 59
YAtus and Pairikas, of the oppressors, the blind and
the deaf; and that I may smite down two thirds!
of the Daévas of Mazana? and of the fiends of
Varena’,”
23. ‘Ardvi Sara Andhita 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 ....
VII.
24. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this
spring of mine, Ardvi Sfra Andhita....
25. ‘To her did Yima Khshaéta‘, the good shep-
herd, offer up a sacrifice from the height Hukairya’,
with a hundred male horses, a thousand oxen, ten
thousand lambs.
26. ‘He begged of her a boon, saying: “Grant
me this, O good, most beneficent Ardvi Sara Ané-
hita! that I may become the sovereign lord of all
countries, of the Daévas and men, of the YAtus
and Pairikas, of the oppressors, the blind and the
deaf; and that I may take from the Daévas both
2 A formula frequently used, not only in the Avesta, but also in
the Shah Namah. :
2 The Daévas in Mazandaran. Mazandaran was held a place
of resort for demons and sorcerers, and was in the Iranian legend
nearly the same as Ceylon is in the Ramayaza. The Damavand
mountain, to which Azi Dahaka was bound, is the southern
boundary of M4zandaran.
5 See Vend. Introd. IV, 23; cf. this Yast, § 33.
“ Yima Khshaéta (Gemshid), as an earthly king, ruled over
the world for a thousand years, while he made immortality reign
in it (Yt. IX, 8; XV, 1g; cf. Vendidad II, Introd.).
5 See above, ὃ 3.
60 YASTS AND SIROZAHS.
riches and welfare, both fatness and flocks, both weal
and Glory?.”
27. ‘Ardvi Stra Andhita 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... .
Vil.
28. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this
spring of mine, Ardvi SGra Andhita....
29. ‘To her did Azi Dahaka?, the three-mouthed,
offer up a sacrifice in the land of Bawri’, with a
1 After his brother Takhma Urupa, who reigned before him, had
been killed and devoured by Angra Mainyu (Yt. IV, 11, note).
2 When Yima began to sin and lost the Hvarené (Glory), he was
overthrown by Azi Dahaka (Zohak), who seized the power and
reigned in his place for a thousand years (cf. Yt. XIX, 33 seq.).
Azi Dahdaka, literally ‘the fiendish snake,’ was first a mythical
personage ; he was the ‘snake’ of the storm-cloud, and a counter-
part of the Vedic Ahi or Vrztra. He appears still in that
character in Yast XIX seq., where he is described struggling
for the Hvaren6 against Atar (Fire), in the sea Vourukasha
(Vendidad, Introd. IV, 38; cf. this Yast, ὃ 90). His struggle
with Yima Khshaéta bore at first the same mythological character,
‘the shining Yima’ being originally, like the Vedic Yama, a solar
hero: when Yima was turned into an earthly king, Azi underwent
the same fate. In the Shah Namah 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 Agi, see
Ormazd et Ahriman, §§ 91-95.
5. Babylon (cf. Yt. XV,19). The usurper Azi, being a non-Aryan,
was identified with the hereditary foe, the Chaldeans: 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 Chaldza. After the conquest of
Persia by the Musulmans, Azi was turned at last into an Arab.
The original seat of the Azi myths was on the southern coast
of the Caspian Sea (Etudes Iraniennes, II, 210).
ABAN YAST. 61
hundred male horses, a thousand oxen, and ten
thousand lambs.
30. ‘He begged of her a boon, saying: “ Grant
me this boon, O good, most beneficent Ardvi Stra
Anéhita ! that I may make all the seven Karshvares
of the earth empty of men.”
31. ‘Ardvi Sara Andhita did not grant him that
boon, although he was offering libations, giving gifts,
sacrificing, and entreating her that she would grant
him that boon.
‘For her brightness and glory, I will offer her a sacrifice. ...
IX.
32. ‘Offer up a sacrifice, O Spitama Zarathustra! unto Ardvi
Sfra Andhita....
33. ‘To her did Thraétaona!, the heir? of the
valiant Athwya clan, offer up a sacrifice in the four-
cornered Varena?, with a hundred male horses, a
thousand oxen, ten thousand lambs.
34. ‘He begged of her a boon, saying: “Grant
me this, O good, most beneficent Ardvi Sara Ané-
hita! that I may overcome Azi Dahaka, the three-
mouthed, the three-headed, the six-eyed, who has a
thousand senses‘, that most powerful, fiendish Drug,
1 Thraétaona (Ferfdtin), son of Athwya, conquered Azi and
bound him to Mount Damévand, where he is to stay till the end of
the world, when he shall be let loose and then killed by Keresdspa
(Vendidad, Introd. lV, 12, 18; Bahman Yast III, 55 seq.; Bund.
XXIX, 8 seq.).
3 Visé-puthra=Pahlavi barbita (see Etudes Iraniennes, II,
139).
8 Cf. Vend. I, 18 and Introd. IV, 12. Modern tradition sup-
poses Varena to have been the region of Ghilan (very likely on
account of its proximity to Mazandaran and Mount Damavand).
* See Yt. X, 82, note.
62 YASTS AND SfROZAHS.
that demon, baleful to the world, the strongest
Drug that Angra Mainyu created against the mate-
rial world, to destroy the world of the good prin-
ciple’; and that I may deliver his two wives,
Savanghavaé and Erenava#*, who are the fairest
of body amongst women, and the most wonderful
creatures in the world δ,"
35. ‘Ardvi Sfra Andhita 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... .
Χ.
36. ‘Offer up a sacrifice, O Spitama Zarathustra! unto Ardvi
Sfira Andhita....
37. ‘To her did Keres4spa *, the manly-hearted,
offer up a sacrifice behind the Vairi Pisanah δ, with a
1 Cf. Yt. XIX, 37.
2 The two daughters of Yima, who had been ravished by Azi:
they are called in the Shah Namah Shahrinaz and Arnavaz
(see Etudes Iraniennes, II, 213, Savanghavaé et Erenav4é).
Thraétaona delivered them, and then married them; he had a son,
Airyu, from Arnavaz, and two sons from Shahrin4z, Tura and
Sairima; Airyu, Tura, and Sairima became the kings of Iran, Tir4n,
and Rim. ~
5 Cf. Yt. IX, 14; XV, 24; XVII, 34.
4 Kereséspa (Garshasp), one of the greatest heroes in the
Avestean romance, although Firdausi has all but passed him over
in silence. See his feats, Yt. XIX, 38 seq.; cf. Yt. V, 27 seq.;
Yasna IX, τὸ (29); Vend. I, 10 (36).
5 The Pisin valley, south of Cabool. It was in the land of
Cabool that the Keresdspa legend had its rise, or at least it was
localised there. It is in the plain near the Pisin valley that
Keresdspa lies asleep, till the end of the world comes (see Yt,
XIII, 61, note).
ABAN YAST. 63
hundred male horses, a thousand oxen, ten thousand
lambs.
38. ‘He begged of her a boon, saying: “Grant me
this, O good, most beneficent Ardvi Sira Anéhita !
that I may overcome the golden-heeled Gazdarewa’,
though all the shores of the sea Vouru-Kasha are
boiling over; and that I may run up to the strong-
hold of the fiend on the wide, round earth, whose
ends lie afar.”
39. ‘Ardvi Stra Andhita granted him that boon,
as he was offering libations, giving gifts, sacri-
ficing, and entreating that she would grant him that
boon.
‘For her brightness and glory, I will offer her a sacrifice .
1 A Parsi poem, of a very late date, gives further details about
Gandarewa. It was a monster who lived ‘in the sea, on the moun-
tain, and in the valley ;’ he was called Pashnah zarah, because the
sea did not go above his heel (a misinterpretation of his Avestean
epithet zairi pashna, golden-heeled, the Zend zairi being mis-
taken for the Persian zarah s,;, sea); his head would rise to the
sun and rub the sky; he could swallow up twelve men at once.
KeresAspa 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,
Ῥ- 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 Shah Namah he appears as the minister of
Azi Dahaka. Cf. Yt. XV, 27 seq., and Ormazd et Ahriman, pp. 99,
note §3 215, note 1.
64 YASTS AND SiROZAHS.,
XI.
40. ‘ Offer up a sacrifice, O Spitama Zarathustra! unto this spring
of mine, Ardvi ϑῦγα Andhita....
41. ‘To her did the Turanian murderer, Frangra-
syan!, offer up a sacrifice in his cave under the
earth?, with a hundred male horses, a thousand
oxen, ten thousand lambs.
42. ‘He begged of her a boon, saying: “ Grant
me this, O good, most beneficent Ardvi Sra Ana-
hita! that I may seize hold of that Glory 5, that is
waving in the middle of the sea Vouru-Kasha ὃ and
1 Frangrasyan (Afrasyab) was king of Tfran for two hundred
years. The perpetual struggle between Iran and Tfran, which
lasts to this day, was represented in the legend by the deadly and
endless wars between Afrasy4b and the Iranian kings from Mino-
kihr down to Kai Khosrav (Kavi Husravah). The chief cause of
the feud was the murder of Syavakhsh (SyAvarsh4na) by Afrasyab ;
Syavakhsh, son of Kai Kaus (Kava Usa), having been exiled by
his father, at the instigation of his mother-in-law, took refuge
with Afrasyab, who received him with honour, and gave him his
daughter in marriage: but the fortune of Sydvakhsh raised the
jealousy of Afrasyab’s brother, Karsivaz (Keresavazda}, who by
means of calumnious accusations extorted from Afrasyéb an
order for putting him to death (see Yt. XIX, 77). Sydvakhsh
was revenged by his son, Kai Khosrav, the grandson of Afrasy4b
(Yt. IX, 22).
3 Hankané: Firdausi speaks of a cave on the top of ἃ moun-
tain, near Barda (on the frontier of Adarbaigan), where Afrasy4b,
when defeated, took refuge, and was discovered by Kai Khosrav ;
that cave was called ‘the cave of Afrasy4b’ (hang i Afrasidb; Shah
Namah, 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 (Aoge-
maidé, ὃ 61; cf. Bund. ΧΙ], 20: see Etudes Iraniennes, II, 225,
Le Hang d’Afrasy4b).
* Yt. XIX, 56 seq.
ABAN YAST. 65
that belongs to the Aryan people, to those born and
to those not yet born, and to the holy Zarathustra.”
43. ‘Ardvi Sfra Anahita did not grant him that
boon.
‘For her brightness and glory, I will offer her a sacrifice ....
ΧΙ].
_ 44. ‘Offer up a sacrifice, Ο Spitama Zarathustra! unto this spring
of mine, Ardvi Sdra Anahita....
45. ‘To her did the great, most wise Kavi Usa?
offer up a sacrifice from Mount Erezifya?, with a
hundred male horses, a thousand oxen, ten thousand
lambs.
46. ‘He begged of her a boon, saying: “Grant
me, this, O good, most beneficent Ardvi Stra An4-
hita! that I may become the sovereign lord of all
countries, of the Daévas and men, of the YAtus and
Pairikas, of the oppressors, the blind and the deaf.”
47. ‘Ardvi Sra Andhita 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 ....
XIII.
48. ‘Offer up a sacrifice,O Spitama Zarathustra! unto this spring
of mine, Ardvi Sfira Anadh.ta....
49. ‘To her did the gallant Husravah 5, he who
* Kavi Usa (Kai Kaus), the son of Kavi Kavata (Kai Kob&d)
and the father of Syavakhsh (see p. 64, note 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).
® Kai Khosrav; cf. p. 64, notes 1 and 2.
[23] F
66 YASTS AND 51Κ6ΖΑΗΒ.
united the Aryan nations into one kingdom |, offer
up a sacrifice behind the Kaééasta lake 2, the deep
lake, of salt waters *, with a hundred male horses, a
thousand oxen, ten thousand lambs.
50. ‘He begged of her a boon, saying: “Grant me
this, O good, most beneficent Ardvi Sara Andhita!
that I may become the sovereign lord of all coun-
tries, of Daévas and men, of the YAtus and Pairikas,
of the oppressors, the blind and the deaf; and that
I may have the lead in front of all the teams * and
that he may not pass through δ the forest δ, he, the
murderer’, who now is fiercely® striving against me °
on horseback 1."
51. ‘Ardvi Sara Andhita 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. ...
XIV.
52. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring
of mine, Ardvi Sffra Anahita....
53. ‘To her did the valiant warrior Tusa" offer
1 Doubtful.
* A lake in Adarbaig4n, with salt water: fish cannot live in it
(Bundahis XXII, 2). It is the same as Lake Urumiah. Its name
is miswritten in Firdausi (Khangast for Kégast, cu=*> for
8 Doubtful; see Etudes Iraniennes, II, uruy4pa, p- 179.
4 In pursuing his adversary. 5 Doubtful (cf. Yt. XV, 32).
® The White Forest (ibid.). Τ᾽ Aurvasara (ibid.).
® Doubtful. ® Trying to flee and escape.
10. Possibly, ‘vieing in horses’ (for the swiftness of the race):
cf. Yt. XIX, 77.
4 Tusa, in the Shah N4mah Tus; one of the most celebrated
Pahlavans of Kai Khosrav; he was the son of king Naotara
(Nédar).
ABAN YAST. 67
worship on the back of his horse, begging swift-
ness for his teams, health for his own body, and
that he might watch with full success? those who
hated him, smite down his foes, and destroy at one
stroke his adversaries, his enemies, and those who
hated him 8.
54. ‘He begged of her a boon, saying: “Grant me
this, O good, most beneficent Ardvi Sfra Andhita!
that I may overcome the gallant sons of Vaésaka‘,
by the castle Khshathré-saoka, that stands high up
on the lofty, holy Kangha®; that I may smite of the
Turanian people their fifties and their hundreds,
their hundreds and their thousands, their thousands
and their tens of thousands, their tens of thousands
and their myriads of myriads.”
55. ‘Ardvi Sra Andhita 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 . .
1 He offers not a full sacrifice, being on horseback,
2 Not to be taken by surprise.
5 Cf. Yt. X, 11, 94, 114.
* Vaésaka was the head of the Visah family, whose foremost
member was Pirdin Visah, the clever and upright minister of
Afrasyab, the Turanian Nestor; but his counsels were despised
for the common ruin, and himself perished with all his sons in the
war against Iran.
5 Kangha was a town founded by Syavarsh4na, during his
exile, in a part of the land of Khv4rizm, which is described as
an earthly paradise. This city was built on the top of a high
mountain (Amtare-Kangha, Yt. XIX, 4). The Khshathré-saoka
castle is called in the Shah Namah Kang deg, ‘the fortress of
Kangha ;’ and, possibly, Khshathré-saoka is a mere epithet of
dvarem, ‘the castle of kingly welfare.’
6 According to the Shah Namah, Kang deg was stormed by
Kai Khosrav himself.
F 2
68 YASTS AND SiROZAHS.
XV.
56. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring
of mine, Ardvi Sfra Andhita....
57. ‘To her did the gallant sons of Vaésaka offer
up a sacrifice in the castle Khshathré-saoka, that
stands high up on the lofty, holy Kangha, with a
hundred male horses, a thousand oxen, ten thousand
lambs.
58. ‘They begged of her a boon, saying: “Grant
us this, O good, most beneficent Ardvi Sdra Ané-
hita! 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 1.”
59. ‘Ardvi Sara Andhita did not grant them that
boon.
‘For her brightness and glory, I will offer her a sacrifice ....
XVI.
60. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this spring
of mine, Ardvi Sfra An4hita....
61. ‘The old? Vafra Navaza worshipped her, when
the strong fiend-smiter, Thraétaona, flung him up in
the air in the shape of a bird, of a vulture *.
* Cf. §§ 53-54.
? Doubtful (pourvd); perhaps ‘the man of the primitive faith’
(the paoiryé-/kaésha; 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
Thraétaona cyclus, of which no other trace is found in the Avesta
(except in Yt. XXIII, 4). It referred most likely to the time when
σ΄ ABAN VAST. 69
62. ‘He went on flying, for three days and three
nights, towards his own house; but he could not, he
could not turn down. At the end of the third night,
when the beneficent dawn came dawning up, then he
prayed unto Ardvi Sfra Andhita, saying :
63. ‘“Ardvi Sdra Andhita! do thou quickly hasten
helpfully and bring me assistance at once. I will
offer thee a thousand libations, cleanly prepared and
well strained, along with Haomas and meat, by the
brink of the river Rangha, if I reach alive the earth
made by Ahura and my own house.”
64. ‘Ardvi Sara Andhita 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. . . .1, and radiant 3.
65. ‘She seized him by the arm: quickly was it
done, nor was it long till, speeding, he arrived at the
earth made by Mazda and at his own house, safe,
unhurt, unwounded, just as he was before.
[66. ‘Ardvi Sra Andhita granted him that boon, as
he was offering up libations, giving gifts, sacrificing,
entreating that she would grant him that boon®.]
‘For her brightness and glory, I will offer her a sacrifice. ...
Thraétaona, on his march to Bawri, the capital of Azi (cf. § 29),
arrived at the Tigris (the Rangha); an angel then came and taught
him magic to enable him to baffle the sortileges of Azi (Shah
Namah). We have in this passage an instance of his talents as
a wizard, and one which helps us to understand why Thraétaona
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.
1 Urvikhsna, a word of doubtful meaning.
2 Cf. Yt. V, 78, 126.
5 This clause is no doubt spurious here.
70 YASTS AND S{ROZAHS. δ
XVII.
67. ‘ Offer up a sacrifice, O Spitama Zarathustra ! unto this spring
of mine, Ardvi SQra Andhita....
68. ‘To her did GamAspa! 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 Daévas, coming from afar in
battle array.
69. ‘He asked of her a boon, saying: “Grant me
this, O good, most beneficent Ardvi Sfira Andhita !
that I may be as constantly victorious as any one of
all the Aryans 3."
70. ‘Ardvi Stra Andhita granted him that boon,
as he was offering up libations, giving gifts, sacri-
ficing, and entreating that she would grant him that
boon.
‘For her brightness and glory, I will offer her a sacrifice ....
XVIII.
71. ‘ Offer up a sacrifice,O Spitama Zarathustra! unto this spring
of mine, Ardvi Sfira Andhita....
72. ‘To her did Ashavazdah, the son of Pouru-
1 GamAspa, the prime minister of Vistéspa (Kai Gfstdsp),
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; Zardfist Namah; yet cf. Yt. XXIII, 2). The Shah
Namah has an episode which recalls this one, although very
different in its spirit, and more in accordance with the general
character of GamAspa. At the moment when the two armies meet
together, Gfistasp asks Gamasp to reveal to him the issue of the
encounter: GAm4sp obeys reluctantly, as the issue is to be fatal
to the Iranians. G&masp belonged to the Hvéva family,
* Or, ‘as all the rest of the Aryans together,’
Α
ABAN YAST. "1
dhakhsti!, and Ashavazdah and Thrita, the sons of
S4yuzdri’, offer up a sacrifice, with a hundred horses,
a thousand oxen, ten thousand lambs, by Ap&im
Nap4é, the tall lord, the lord of the females, the
bright and swift-horsed 3,
73. ‘They begged of her a boon, saying: “ Grant
us this, O good, most beneficent Ardvi Sfra
Anéhita! that we may overcome the assemblers of
the Turanian Danus‘, Kara Asabana5, and Vara
Asabana, and the most mighty Ddraékaéta, in the
battles of this world 4.
74. ‘Ardvi Sra Andhita granted them that
boon, as they were offering up libations, giving gifts,
sacrificing, and entreating that she would grant
them that boon.
‘For her brightness and glory, I will offer her a sacrifice... .
XIX.
75. © Offer up a sacrifice, O Spitama Zarathustra! unto this spring
of mine, Ardvi Sfra Andhita....
76. ‘Vistauru, the son of Naotara’, worshipped
1 Cf. Yt. XIII, 112. Ashavazdah, the son of Pourudh4khsti,
is one of the immortals who will come forth to help Saoshyan# in
the final struggle (Bundahis XXIX, 6; Yt. XIX, 95).
2 Cf. Yt. XIII, 113. 5. Cf. above, p. 6, note 1.
4 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 Danus (Yt. XIII, 38).
4 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).
Τ Cf. Yt. XIII, roz. Vistauru, being the son of Naotara, is the
brother of Tusa, which identifies him with the Gustahm (.42.J )
in the Shah Namah: Nédar had two sons, Tus and Gustahm.
72 YASTS AND StrOzAHS.
her by the brink of the river Vitanghuhaiti', with
well-spoken words, speaking thus :
77. ‘“This is true, this is truly spoken, that I
have smitten as many of the worshippers of the
Daévas as the hairs I bear on my head. Do thou
then, O Ardvi Stra Andhita! leave me a dry pas-
sage, to pass over the good Vitanghuhaiti.”
78. ‘Ardvi Sara Andhita 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? . 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 Vitanghuhaiti ὅ,
[79. ‘Ardvi Sara Andhita granted him that boon,
as he was offering up libations, giving gifts, sacri-
ficing, and entreating that she would grant him that
boon 4.]
‘For her brightness and glory, I will offer her a sacrifice... .
XX.
80. ‘ Offer up a sacrifice, O Spitama Zarathustra | unto this spring
of mine, Ardvi Sfra Andhita....
81. ‘To her did Yéista, one of the Fryanas >,
* A river not mentioned elsewhere.
* Ch §§ 64, 126.
5 Firdausi has no mention of this episode.
* Spurious.
5 This legend is fully told in the Pahlavi tale of Gésti Fryan
(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 Gésti Fry4n, guesses the
ABAN YAST. 73
offer up a sacrifice with a hundred horses, a thou-
sand oxen, ten thousand lambs on the Pedvaépa! of
the Rangha.
82. ‘He begged of her a boon, saying: “Grant
me this, O good, most beneficent Ardvi Sdra Ané-
hita! that I may overcome the evil-doing Akhtya,
the offspring of darkness, and that I may answer the.
‘ninety-nine hard riddles that he asks me maliciously,
the evil-doing Akhtya, the offspring of darkness.”
"83. ‘Ardvi Sdra Andhita granted him that boon,
as he was offering up libations, giving gifts, sacri-
ficing, and entreating that she would grant him that
boon.
‘For her brightness and glory, I will offer her a sacrifice. ...
ΧΧΙ.
84. ‘ Offer up a sacrifice, Ο Spitama Zarathustra ! unto this spring
of mine, Ardvi Sara Andhita....
85. ‘Whom Ahura Mazda the merciful ordered
thus, saying: “Come, O Ardvi Sfra Andhita, come
from those stars? down to the earth made by Ahura,
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 Nitrang.
Cf. Yt. XIII, 120. This tale, which belongs to the same wide-
spread cycle as the myth of Oedipus and the Germanic legend of
the Wartburg battle, is found in the Zarathustra legend too
(Vendidad XIX, 4).
* Perhaps an affluent of the Rangha (cf. Yt. XIII, 19, 19; 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 Sfra has
her seat in the star region (Yasna LXV [LXIV], 1; Phi. τ);
cf. Yt. V, 132.
74 YASTS AND SiR6ZAHS.
that the great lords may worship thee, the masters
of the countries, and their sons.
86. ‘“ The men of strength? will beg of thee swift
horses and supremacy of Glory.
‘“ The Athravans who read ? and the pupils of the
Athravans will beg of thee knowledge and _pros-
perity, the Victory made by Ahura, and the crushing
Ascendant.
87. ‘“The maids of barren womb®, longing for
a lord ὃ, will beg of thee a strong husband ;
‘Women, on the point of bringing forth, will beg
of thee a good delivery.
‘“All this wilt thou grant unto them, as it lies in
thy power, O Ardvi Sara Anéhita !”
88. ‘Then Ardvi Sfra Andhita came forth, O
Zarathustra! down from those stars to the earth
made by Mazda; and Ardvi Sdra Anéhita spake
thus :
89. ‘“O pure, holy Zarathustra! Ahura Mazda
has established thee as the master of the material
world: Ahura Mazda has established me to keep
the whole of the holy creation.
‘“Through my brightness and glory flocks. and
herds and two-legged men go on, upon the earth: I,
forsooth, keep all good things, made by Mazda, the
offspring of the holy principle, just as a shepherd
keeps his flock.”
go. ‘Zarathustra asked Ardvi Sira Andhita: “Ὁ
Ardvi Stra Anahita! With what manner of sacrifice
shall I worship thee ? With what manner of sacri-
fice shall I worship and forward thee? So that
Mazda may make thee run down (to the earth), that
1 The warriors. 9 To teach. 8. Doubtful.
ABAN YAST. 75
he may not make thee run up into the heavens,
above the sun!; and that the Serpent? may not
injure thee with... .3, with... .4, with... .5
and... . poisons®.”
91. ‘Ardvi Sora Andhita 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.
“ΟΥ̓ this libation of mine thou shalt drink, thou
who art an Athravan, who hast asked and learnt the
revealed law, who art wise, clever, and the Word
incarnate. ©
92. ‘“ Of this libation of mine let no foe drink,
no man fever-sick, no liar, no coward, no jealous one,
no woman, no faithful one who does not sing the
GAthas, no leper to be confined *.
93. ‘“I do not accept those libations that are
drunk in my honour by the blind, by the deaf, by
the wicked, by the destroyers, by the niggards, by
the ....%, nor any of those stamped with those
characters which have no strength for the holy
Word?®,
1 When the beds of the rivers are dry, the cause is that Ardvi
Sfira sends up her waters to the higher heavens (to the sun region)
instead of sending them down to the earth (cf. p. 73, note 2).
3 The serpent, Azi, is here Azi in his original naturalistic
character, the storm-fiend (cf. Vend. Introd. IV, 38 and this Yast,
§ 29, note). The uncleanness and unhealthiness of the rivers are
ascribed to his poison.
5 Arethna, an ἅπαξ λεγόμενον. ᾿ 4 Vawszaka, idem.
5 Varenva, idem. 5 Varenva poisons.
7 Cf. Vend. II, 29. 8 ? Ranghaz.
® Which incapacitate one for religious works,
γ6 YASTS AND SfROZAHS.
‘“Let no one drink of these my libations who is
hump-backed or bulged forward; no fiend with
decayed teeth?.”
94. ‘Then Zarathustra asked Ardvi Stra Andhita:
“Ὁ Ardvi Sdra Andhita! What becomes of those
libations which the wicked worshippers of the
Daévas bring unto thee after the sun has set??”
95. ‘Ardvi Sara Andhita answered: “O pure,
holy Spitama Zarathustra! howling, clapping, hop-
ping, and shouting ὃ, six hundred and a thousand
Daévas, who ought not to receive that sacrifice 4,
receive those libations’ that men bring unto me
after [the sun has set]®.”
96. ‘I will worship the height Hukairya, of the
deep precipices ’, made of gold, wherefrom this mine
Ardvi Stra Andhita 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 3,
‘For her brightness and glory, I will offer her a sacrifice... .
XXII.
97. ‘ Offer up a sacrifice, O Spitama Zarathustra! unto this spring
of mine, Ardvi Sfra Anahita....
98. ‘Before whom the worshippers of Mazda
1 Cf. Vend. II, 29.
2 Cf. Vend. VII, 79 and note 2; cf. above, ὃ 91.
* For joy. The translations of those several words are not
certain. :
* Doubtful. 5 Perhaps, those cups (yamaz).
5 Filled up from ὃ 94.
7 The text here has visp6-vahmem, ‘ worthy of all prayer ;’ the
reading vispé-vaémem from Yt. XII, 24 seems to be better.
® Cf. §§ 102, 121. ® Cf. §§ 4, 102, 121.
ABAN YAST. "7
stand with baresma in their hands: the Hvévas did
worship her, the Naotaras did worship her?!; the
Hvévas asked for riches, the Naotaras asked for
swift horses. Quickly was Hvéva blessed with
riches and full prosperity ; quickly became Vistdspa,
the Naotaride, the lord of the swiftest horses in these
countries 2.
99. [‘Ardvi Sdra Andhita granted them that boon,
as they were offering up libations, giving gifts, sacri-
ficing, and entreating that she would grant them
that boon?.]
‘For her brightness and glory, I will offer her a sacrifice... .
XXIII.
too. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this
spring of mine, Ardvi Sara Andhita....
τοι. ‘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‘. In each
channel there stands a palace, well-founded, shining
with a hundred windows, with a thousand columns,
well-built, with ten thousand balconies, and mighty.
102. ‘In each of those palaces there lies a well-
laid, well-scented bed, covered with pillows, and
3 The Hvéva or Hvégva family plays as great a part in the
religious legend, as the Naotara family in the heroic one. Two
of the Hvévas, Frashaostra and Gam4spa, were among the first
disciples of Zarathustra and the prophet married Frashaostra’s
daughter, Hvégvi (cf. Yt. XIII, 139). For the Naotaras, see above,
§§ 53, 76. According to the Bundahis, Vistaspa 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).
3. His very name means ‘ He who has many horses.’
8 Spurious. * Cf § 4.
78 YASTS AND S!ROZAHS.
Ardvi Stra An4hita, O Zarathustra! runs down there
from a thousand times the height of a man, and she
is possessed of as much Glory as the whole of the
waters that run along the earth, and she runs
powerfully’. .
XXIV.
103. ‘Offer up a sacrifice, Ο Spitama Zarathustra! unto this
spring of mine, Ardvi Sra Anéhita....
104. ‘Unto her did the holy Zarathustra offer up
a sacrifice in the Airyana Vaégah, by the good river
Daitya ; 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.
105. ‘He begged of her a boon, saying: “Grant
me this, O good, most beneficent Ardvi Sara Ana-
hita! that I may bring the son of Aurva#-aspa ὃ, the
valiant Kavi Vistaspa, to think according to the law,
to speak according to the law, to do according to
the law+.”
106. ‘Ardvi Stra Andhita 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. ...
1 Cf. § 96.
3 Cf. §17. It is to be noticed that only Ahura and Zarathustra
(and perhaps Vafra Navdza; see p. 68, note 2) offer the pure
Zoroastrian sacrifice.
5 Called Léhrasp in Parsi tradition.
* Cf.§ 18. The conversion of Vistaspa by Zarathustra is the
turning-point in the earthly history of Mazdeism, as the conversion
of Zarathustra by Ahura himself is in its heavenly history. Cf. Yt.
XXIV and IX, 26.
ABAN YAST. | 79
XXV.
107. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this
spring of mine, Ardvi SQra Anahita....
108. ‘ Unto her did the tall! Kavi Vist4spa ? offer
up a sacrifice behind Lake Frazdanava?, with a
hundred male horses, a thousand oxen, ten thousand
lambs.
109. ‘He begged of her a boon, saying: “Grant
me this, O good, most beneficent Ardvi Sfra Ana-
hita! that I may overcome Tathravazd¢, of the bad
law, and Peshana, the worshipper of the Daévas,
and the wicked Arega#-aspa ἡ, in the battles of this
world !”
110. ‘Ardvi Sfra Andhita 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 ....
1 Berezaidhi, translated buland (Yasna LVII, 11 [LVI, 5, 2]).
2 See Yt. XIII, 99; V, 98, 105.
® A lake in Seistan (Bundahis XXII, 5); from that lake will rise
Héshédar Bamt (Ukhshyas-ereta), the first of the three sons of
Zarathustra, not yet born (Bahman Yast III, 13; cf. Yt. XIII, 98).
4 Of these three, Arega/-aspa alone is known to Firdausi ; he is
the celebrated Argdsp, who waged a deadly war against Gistasp
to suppress the new religion: be stormed Balkh, slaughtered
Léhrasp and Zartfst (Zarathustra), and was at last defeated and
killed by Gfist4sp’s son, Isfendyar. He is the Afrasy4b of the
Zoroastrian period. In the Avesta he is not called a Turanian
(Tura), but a Hvyaona; see Yt. IX, 30.
8ο YASTS AND 5.Κ6ΖΑΗΒ.
XXVI.
111. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this
spring of mine, Ardvi Sfra Andhita....
112. ‘Unto her did Zairi-vairi!, who fought on
horseback, offer up ἃ sacrifice behind the river
Daéitya?, with a hundred male horses, a baoueand
oxen, ten thousand lambs.
113. ‘ He begged of her a boon, saying : “Grant me
this, Ogood, most beneficent Ardvi Sara Anéhita ! that
I may overcome Peshé-Aangha the corpse-burier ὅ,
Humiayaka ‘ the worshipper of the Daévas, and the
wicked Aregaé-aspa δ, in the battles of this world.
114. ‘Ardvi Sara Andhita granted him that boon‘,
as he was offering up libations, giving gifts, sacri-
ficing, and entreating that she would grant him that
boon.
‘For her brightness and glory, I will offer her a sacrifice .
XXVII.
115. ‘Offer up a sacrifice,O Spitama Zarathustra! unto this
spring of mine, Ardvi Sfra Andhita . .
116. ‘Unto her did Aregat-aspa and Vamdaremaini’
1 Zarir in Firdausi, the brother of Vistéspa; cf. Yt. V, 117;
XIII, ror.
? The Araxes (Vendidad I, 3).
8. Doubtful (cf. Vend. III, 36 seq.).
4 This is perhaps an epithet to Pesh6-Xangha, ‘the most
malicious.’
5 See p. 79, note 4.
6 If we may trust the Shah Namah, she did not grant her
favour to the last, as Zarir was killed by one of the generals of
Argasp, Bidirafsh.
7 A brother of Arg4sp’s: his name is slightly altered in Firdausi
(Andariman miswritten for Vandarimén, .,l.2,451 for jl s5y; see
Etudes Iraniennes, p. 228).
ABAN YAST. 81
offer up a sacrifice by the sea Vouru-Kasha, with a
hundred male horses, a thousand oxen, ten thousand
lambs.
117. ‘ They! begged of her a boon, saying : “Grant
us this, O good, most beneficent Ardvi Sara Andhita!
that we may conquer the valiant Kavi Vistaspa and
Zairivairi who fights on horseback, and that we may
smite of the Aryan people their fifties and their hun-
dreds, their hundreds and their thousands, their
thousands and their tens of thousands, their tens of
thousands and their myriads of myriads.” :
118, ‘Ardvi Sfra Anéhita did not grant them? that
favour, though they were offering up libations, giving
gifts, sacrificing, and entreating that she should grant
them that favour.
‘For her brightness and glory, I will offer her a sacrifice . .
XXVIII.
119. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this
spring of mine, Ardvi Sara Anahita....
120. ‘For whom Ahura Mazda has made four
horses—the wind, the rain, the cloud, and the sleet—
and thus ever? upon the earth it is raining, snowing,
hailing, and sleeting ; and whose armies are so many
and numbered by nine-hundreds and thousands.
121. ‘I will worship the height Hukairya, of the
1 The text has the singular here and in the rest of the sentence :
the names of the two brothers form a sort of singular dvandva;
cf. Franghrasyanem Keresavazdem (Yt. XIX, 77); Ashavazdanghd
Thritahé (Yt. XIII, 113 ; and same Yast, 115), and in the present
passage VistAsp6 Zairivairis (see Etudes Iraniennes, II, 229).
* Both were killed by Isfendy4r (Shah N&mah).
5 Mfsti translated hamésak, sada (Yt. VII, 4).
[23] G
82 YASTS AND SfROZAHS.
deep precipices, made of gold, wherefrom this mine
Ardvi Stra Andhita 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 1.
‘For her brightness and glory, I will offer her a sacrifice... .
XXIX.
122. ‘Offer up a sacrifice, O Spitama Zarathustra! unto this
spring of mine, Ardvi Sfra Andhita....
123. ‘She stands, the good Ardvi Sdra Anéhita,
wearing a golden mantle’, waiting for a man who
shall offer her libations and prayers, and pune
thus in her heart :
124. ‘“ Whowill praise me? Who will offer me a
sacrifice, with libations cleanly prepared and well-
strained, together with the Haoma and meat? Το...
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 . .
XXX.
125. ‘Offer up a sacrifice, O δίς Zarathustra! unto this
spring of mine, Ardvi Sfra An&hita .
126, ‘Ardvi Sara Anéhita, “ stands cartied. a
forth in the shape of a maid, fair of body, most. |
strong, tall-formed, high-girded, pure, nobly born of -
1 § r21=§§ 96, 102.
? Paitidana, a mantle, a tunic (Vend. XIV, 9 [28}).
5 See §§ 8, 11.
a glorious race', wearing along her,...?a mantle
fully embroidered with gold ;
127. ‘Ever holding the baresma in her hand, ac-
cording to the rules, she wears square golden ear-
rings on her ears bored*, and a golden necklace
around her beautiful neck, she, the nobly born Ardvi
Ὁ Sara Andhita; and she girded her waist tightly, so
that her breasts may be well-shaped, that they may
be tightly pressed 4.
128, ‘Upon her head Ardvi Sara Andhita bound
a galden crown, with a hundred stars®, with eight
_Yays, a fine... . δ, a well-made crown, in the
shape of a.... 7, with fillets streaming down.
129. ‘She is clothed with garments of beaver ὃ,
Ardvi Sara Andhita; with the skin of thirty beavers
of those that bear four young ones, that are the
finest kind of beavers; for the skin of the beaver
that lives in water is the finest-coloured of all
skins, and when worked at the right time it shines
to the eye with full sheen of silver and gold.
130. ‘Here, O good, most beneficent Ardvi Stra
Anéhita! I beg of thee this favour: that I, fully
‘blessed, may conquer large kingdoms, rich in horses®,
-’ with high tributes, with snorting horses, sounding
chariots, flashing swords, rich in aliments, with stores
οὗ food, with well-scented beds 10; that I may have
1 CESS 64, 78... 2 Zaosa; cf. ὃ 7, note 2.
* Doubtful (sispemna, from sif, xt),
* Doubtful. 5 Gems.
δι.) Anupéithwaitim.
_ ™? Ratha; the usual meaning of ratha is ‘a saliarigts ;’ perhaps
" ‘the round shape of the chest of a chariot is meant.
'*® Possibly otter, Vend, XIV. 9 Doubtful,
1 Ch Yt. XVI, 7 >
G2
84 YASTS AND 51Β6ΖΔΗΞ5.
at my wish the fulness of the good things of life
and whatever makes a kingdom thrive}.
131. ‘Here, O good, most beneficent Ardvi Stra
Anédhita! I beg of thee two gallant companions, one
two-legged and one four-legged *: one two-legged,
who is swift, quickly rushing, and clever in turning
a chariot round in battle; and one four-legged, who
can quickly turn towards either wing of the host
with a wide front, towards the right wing or the left,
towards the left wing or the right.
132. ‘Through the strength of this sacrifice, of
this invocation, O Ardvi Stra Andhita! come down
from those stars*, towards the earth made by Ahura,
towards the sacrificing priest, towards the full
boiling [milk*]; 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 Vistaspa.
‘For her brightness and glory, I will offer her a sacrifice....
133. ‘Yath ahfi vairy6d: The will of the Lord is the law of
holiness ....
‘I bless the sacrifice and prayer, and the strength
and vigour of the holy water-spring Andhita.
‘Ashem Vohfi: Holiness is the best of all good....
‘[Give] unto that man brightness and glory,.... give him the
bright, all-happy, blissful abode of the holy Ones!’
1 The translation of the last clause is doubtful.
? A good horse and a good driver.
5 Ci. § 85, 88. * Aspendiarji ad Vend. XIX, 40 [133].
KHORSHED YAST. 85
VI. KHORSHED YAST.
(Yast TO THE Sun.)
This Yast is recited at any'time, but particularly on the days
consecrated to the sun and to Khshathra-Vairya (Shahrivar), Mithra
(Mihir), Asman (Asm4n), and Anaghra raokau (Antran?): the last
three, Mithra, Asman (the Heaven), Anaghra (the infinite Light),
have a natural connection with the sun, but its connection with
Khshathra-Vairya is not so clear.
Of this Yast we have a Pahlavi (East India Office, XII), a
Persian (ibid. XXIV), and a Sanskrit translation (Fonds Burnouf V;
all three edited in Etudes Iraniennes, II).
o. May Ahura Mazda be rejoiced! ....
Ashem Vohi: Holiness is the best of all good....
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Havani],
the holy and master of holiness? ....
Unto the undying, shining, swift-horsed Sun’;
Be propitiation, with sacrifice, prayer, propitason
and glorification.
Yatha ahfi vairyé: The will of the Lord is the law of holi-
ness? .
1. We sacrifice unto the undying, shining, swift-
horsed Sun.
When the light of the sun waxes warmer *, when
the brightness of the sun waxes warmer, then up
1 Or the 11th, 16th, 27th, and goth days of the month (Anquetil,
II, 184).
2 As above, Yt. I, o. 8 Sirézah I, 11.
4 «That is to say, rises up’ (Phl. tr.).
86 YASTS AND stROzAHS.
stand the heavenly Yazatas, by hundreds and thou-
sands: they gather together its Glory, they make its
Glory pass down, they pour its Glory upon the earth
made by Ahura, for the increase of the world of
holiness, for the increase of the creatures of holi-
ness!, for the increase of the undying, shining, swift-
horsed Sun.
2. And when the sun rises up, then the earth,
made by Ahura, becomes clean ?; the running waters
become clean, the waters of the wells become clean,
the waters. of the sea become clean, the standing
waters become clean; all the holy creatures, the
creatures of the Good Spirit, become clean.
3. Should not the sun rise up, then the Daévas
would destroy all the things that are in the seven
Karshvares, nor would the heavenly Yazatas find
any way of withstanding or repelling them in the
material. world.
4. He who offers up a sacrifice unto the undying,
shining, swift-horsed Sun—to withstand darkness, to
withstand the Daévas born of darkness, to withstand
the robbers and bandits, to withstand the Yatus and
Pairikas, to withstand death that creeps in unseen—
offers it up to Ahura Mazda, offers it up to the
Amesha-Spextas, offers it up to his own soul®. He
rejoices all the heavenly and worldly Yazatas, who
offers up a sacrifice unto the undying, shining, swift-
horsed Sun.
5. I will sacrifice unto Mithra, the lord of wide
1 Literally ‘of the body of holiness,’ that is to say, of the bodily
creatures that: incorporate holiness.
2 «From the uncleanness that the Daévas mix with the earth
during the night’ (Phl. tr.).
5 As he benefits them and himself thereby.
KHORSHED YAST, 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’ upon the skulls
of the Daévas.
I will sacrifice unto that friendship, the best of all
friendships, that reigns between the moon and the
sun 3,
6. For his brightness and’ glory, I will offer unto-him a sacrifice
worth being heard, namely, unto the undying, shining, swift-
horsed Sun. Unto the undying, shining, swift-horsed Sun we offer
up the libations, the Haoma and meat, the baresma, the wisdom
of the tongue, the holy spells, the speech, the deeds, the libations,
and the rightly-spoken words’.
Yénhé hatam: All those beings of whom Ahura Mazda....
4. Yatha ahi vairyd: The will of the Lord is the law of holi-
ness....
I bless the sacrifice and the invocation, and the
strength and vigour of the undying, shining, swift-
horsed Sun. -
Ashem Vohf: Holiness is: the best of all good... ..
Give unto that man brightness and glory, give him health of
body,.... give him the bright, all-happy, blissful. abode of the
holy Ones.
1 Hunivikhtem: suniyuktam (Sansk. tr.) ; solgs 23. (Pers. tr.)
2 As they succeed one another in regular order.
3 Cf. Yu. ΠῚ, 18.
88 YASTS AND S{ROZAHS.
VII. MAH YAST.
This Yast to the Moon is recited on the day of the Moon, and
on those of Bahman, Gés, and R4m* (Anquetil, II, 185). Bah-
man and Gés are so far connected with the Moon that all three
are gaodithra: ‘Bahman’, the Moon, and Οδς ὃ, all three,
are having in them the seed of the bull; Bahman.-can neither
be seen nor seized with the hand; the Moon proceeded from
Bahman‘ and .can be seen, but cannot be seized with the hand;
Gés proceeded from the Moon ® and can both be seen and seized
with the hand®’ R4m is referred to here as being Av4stra, ‘lord
of good pastures 7.’
Of this Yast we have translations in Pahlavi, Persian, and San-
skrit (edited in Etudes Iraniennes, II).
o. May Ahura Mazda be rejoiced! ....
Ashem Vohfi: Holiness is the best of all good....
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [H4vani],
the holy and master of holiness....
Unto the Moon that keeps in it the seed of the
1 The r2th, 2nd, 14th, and 21st days of the month.
* The Amshaspand Bahman is entrusted with the care of cattle
(Vend. XIX, 20, note 8).
8 The Genius of Cattle; see Yt. IX.
* Bahman is ‘good thought, good mind, Vohu-Mané;
in the Vedas the moon is said to have been made out of the mind
(manas) of Purusa, For an explanation of that old mystical
myth, see Ormazd et Ahriman, p. 74, note 3.
5 See Vend. XXI, 9 [51], note 4.
* Pahlavi commentary to this Yast, I.
7 Vend. Introd. IV, 16, and Etudes Iraniennes, II, 187 seq.
MAH YAST. 89
‘Bull; unto the only-created Bull and unto the Bull?
of many species;
Be propitiation, with sacrifice, prayer, propitiation,
and glorification.
Yathé ahft vairy6é: The will of the Lord is the law of holi-
ness....
1, Hail to Ahura Mazda! Hail to the Amesha-
Spextas! Hail to the Moon that keeps in it the
seed of the Bull?! Hail to thee when we look at
thee! Hail to thee when thou lookest at us ®!
2. How does the moon wax? How does the
moon wane?
For fifteen days does the moon wax‘; for fifteen
days does the moon wane. As long as her waxing,
so long is the waning®; as long as her waning, so
long is the waxing.
‘Who is there but thee* who makes the moon
wax and wane??’
1 Strézah I, 12. 2 See Vend. XXI, 1, text and note.
5 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, Haftédiring, Vanand,
Tistar, Satvés ; .... 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.
7 Quoted from Yasna XLIV [XLII], 3.
90 YASTS AND S{ROZAHS.
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-
Speztas stand up}, holding its glory; the Amesha-
Speztas stand up, pouring its glory upon the earth,
made by Mazda 3.
4. And when the light of the moon waxes
warmer, golden-hued plants. grow on* from the
earth during the spring ἃ
We sacrifice unto the new moons, the full moons,
and the Vishaptathas‘®.
We sacrifice unto the new moon, the holy and
master of holiness ;
We sacrifice unto the full moon, the holy and
master of holiness ;
We sacrifice unto the Vishaptatha, the holy and
master of holiness.
’ As soon as the moon appears. * Cf. Yt. VI, 2.
5 Misti, meaning sad4, wt.rea; cf mi-sdhi.
4 Zaremaém, meaning vasantamase, κ.49 wep it has the
same meaning in Vend. XVIII, 9 [23]; cf. Yt. XXII, 18.
5 New moon and full moon are not used here in the English
meaning: the month was divided into six parts, of five days each
(the Norse fimt or five days’ week; see Vigfusson, Icelandic
Dictionary, s.v.): the first five days (pankak fartfim) formed the
new moon or antare-mazngha, literally ‘the moon within ;’ the next
five days (pankak datigar) formed the peren6-mazngha, literally
‘the moon full,’ which in fact partly answered to our first quarter;
the next five days (pankak sitigar), belonging to the full moon,
were called the Vishaptatha; no mention is made of the last three
panfak, 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.)
MAH YAST. οΙ
5. I will sacrifice unto the Moon, that keeps in it
the seed of the Bull, the liberal, bright, glorious,
water - giving 1, warmth - giving, wisdom - giving 2,
wealth-giving’, riches-giving, thoughtfulness-giving ‘,
weal-giving, freshness-giving ὅ, prosperity-giving δ,
the liberal, the healing.
6. For its brightness and glory, I will offer unto it a sacrifice
worth being heard, namely, unto the Moon that keeps in it the
seed of the Bull.
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.
Yénhé hatam: All those beings of whom Ahura Mazda....
4. Yatha ah vairyé: The will of the Lord is the law of holi-
ness....
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..
Ashem Vohfi: Holiness is the best of all good.
Give unto that man brightness and glory, give him health of
body,... . give him the bright, all-happy, blissful abode of the
holy Ones.
1 Or possessing:. giving may be replaced by possessing
in this word as in the following.
3 Varekanghantem: danak (Phl.); g#4nitaram (Sansk.).
3. Khstévaztem: lakshmivantam (Sansk.).
* Yaokhstivamtem, ‘pondering on what good is to be done’
(viddryavantam karyanyaydnam; Jac y δ silo el wty051).
5 ZairimyAvantem: haritavarmavantam, kila prethivi(m) sardra-
taram karoti (Sansk.).
5 Vohvavamtem: uttamasamrzddhimantam (Sansk.).
92 YASTS AND S{ROZAHS.
VIII. TIR YAST.
Tistrya is the leader of the stars against the planets, as stars
and planets belong, respectively, to the worlds of Ahura Mazda
and Angra Mainyu (Vend. Introd. IV, 36; Bund. II, 5 seq.).
This Yast is a description of the production of the rain through
the agency of the star Tistrya. It has to struggle against the Daéva
of Drought, Apaosha, is first overcome and conquers at last. This
seems to be a refacimento of the old storm myths, which have
been in so far renewed as the role of the hero in the original myth
has been transferred to a star. It is to be noticed, however, that
Apaosha is not described as a planet.
Tistrya is Sirius’. It presides over the first month of summer
(21 June—21 July). This Yast appears thus to have been written in
a part of Iran where the dog-days must have fallen in July, and the
rainy season began in the last days of July, unless the place of
Tistrya in the calendar has been changed at some later period.
This Yast is recited on the days of Tistrya, Haurvataé (as the
Genius of Waters), Farvardin (as the Fravashis are his allies in the
struggle; § 34), and Bad (the wind; § 32).
The struggle between Tistrya and Apaosha is described in the
Bundahis (VII), but it has there a cosmological character: it has
not for its object the annual and regular return of the rains after
the dog-days, but the production of the seas and lakes in the first
ages of the world.
o. May Ahura Mazda be rejoiced! ....
Ashem Vohfi: Holiness is the best of all good....
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [H4vanil],
the holy and master of holiness... .
Unto Tistrya, the bright and glorious star, and
unto the powerful Satavaésa, made by Mazda, who
pushes waters forward ?,
"Eva δ᾽ ἀστέρα πρὸ πάντων, οἷον φύλακα καὶ προόπτην ἐγκατέστησε, τὸν
Σείριον (Plutarchus, de Iside et Osiride, ὃ 47; cf. infra, § 48).
5. Sirézah I, 13.
TR YAST. 93
Be propitiation, with sacrifice, prayer, propitiation,
and glorification.
Yatha ah vairy6: The will of the Lord is the law of holi-
ness....
I,
1. Ahura Mazda spake unto Spitama Zarathustra,
saying: ‘We worship the lordship and mastership
{of Tistrya], whereby he protects! the Moon, the
dwelling, the food, when my glorious stars come
along and impart their gifts? to men. 1 will sacri-
fice unto the star Tistrya, that gives the fields their
share [of waters].
2. ‘ We offer up libations unto Tistrya, the bright
and glorious star, that gives happy dwelling and
good dwelling; the white, shining, seen afar, and
piercing ; the health-bringing, loud-snorting °, and
high, piercing from afar with its shining, undefiled
rays ; and unto the waters of the wide sea, the Van-
guhi of wide renown‘, and the species® of the Bull,
made by Mazda, the awful kingly Glory, and the
Fravashi of the holy Spitama Zarathustra.
3. ‘For his brightness and glory, I will offer unto
him a sacrifice worth being heard, namely, unto the
star Tistrya.
‘Unto Tistrya, the bright and glorious star, we
offer up the libations, the Haoma and meat, the
baresma, the wisdom of the tongue, the holy spells,
the speech, the deeds, the libations, and the rightly-
spoken words 5, .
1 Doubtful. 3 The rain.
8. In his disguise as a horse; ὃ 18.
* See Vend., pp. 3, 5, note 2.
δ. Nama; see Etudes Iraniennes, II, 124. “ Cf. p. 47.
94 YASTS AND S{R6ZAHS.
‘Yéxhé hatéim: All those beings of whom
Ahura Mazda... .
II.
4. ‘We sacrifice unto Tistrya, the bright and
glorious star, who is the seed of the waters,
powerful, tall, and strong, whose light goes afar ;
powerful and highly! working, through whom the
brightness and the seed of the waters come from
the high Apaém Napa? 3,
‘For his brightness and glory, I will offer him a sacrifice worth
being heard,...
ΠῚ.
5. ‘We sacrifice unto Tistrya, the bright and glo-
rious star; for whom long® flocks and herds and
men, looking forward for him and deceived in their
-hope*: “When shall we see him rise up, the bright
and glorious star Tistrya? When will the springs
run with waves as thick as a horse’s size and still
thicker? -Or will they never come ?”
‘For ‘his brightness and glory, I will offer him a sacrifice worth
being heard....
IV.
6. ‘We sacrifice unto Tistrya, the bright and glo-
rious star; who flies, towards the sea Vouru-Kasha 5,
as swiftly as the arrow darted through the heavenly
1 Powerfully.
2 Or, ‘through whom the beauty of the waters comes from
Bereza, and their seed from Apaém Ναρᾶλ᾽ Bereza, the high, the
tall, an epithet of Apaim Napa, became one of his names (Ized
Bérg ; cf. ὃ 34); for Apim Napéj, see above, p. 6, note 1.
8 Paitismarenti; cf. Yt. V, 123.
* Or better, ‘in their looking.’
δ΄ See above, p. 54, note 6,
TIR YAST. 95
space?, which Erekhsha?, the swift archer, the Arya
amongst the Aryas whose arrow was the swiftest,
shot from Mount Khshaotha to Mount Avanvaneé’,
7. ‘For Ahura Mazda gave him assistance ; so did
the waters and the plants; and Mithra, the lord of
wide pastures, opened a wide way unto him.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard...,
V.
8. ‘We sacrifice unto Tistrya, the bright and
glorious star, that afflicts the Pairikas, that vexes
the Pairikas, who, in the shape of worm-stars‘, fly
1 Mainivasav=mainyu-asau (meaning pun mindi givakth,
svargasth4nam, Yasna LVII, 27 [LVI, 11, 3]).
3 Erekhsha khshviwi-ishus, in Pahlavi Aris Shivatfr
(see Etudes Iraniennes, II, 220), or ‘Aris of the swift arrow,’
was the best archer in the Iranian army. When Minosihr and
Afrasyab determined to make peace and to fix the boundary
between Iran and TAr4n, ‘it was stipulated that Aris should ascend
Mount Damavand, and from thence discharge an arrow towards
the east; and that the place in which the arrow fell should form
the boundary between the two kingdoms. Aris thereupon ascended
the mountain, and discharged towards the east an arrow, the
flight of which continued from the dawn of day until noon, when
it fell on the banks of the Gihfin (the Oxus),’ (Mirkhond, History
of the Early Kings of Persia, trans. by David Shea, p. 175; cf.
Noeldeke, Zeitschrift der Deutschen Morgenlindischen Gesellschaft,
1881, p. 445.)
5 Mount Khshaotha seems to be the same as Mount Damavand
(see preceding note); Mount Hvanvan/ may be the same as Mount
Bamfan, from which the Balkh river springs, as according to
Tabari (trans. by Noeldeke, |. 1.), Aris’ arrow stopped at the Balkh
river (an affluent of the Oxus). But it may be that the limits given
refer to the course of Tistrya; cf. § 38, text and note.
* Doubtful. Shooting stars are alluded to. Mr. Geiger remarks
that there is a swarm of shooting stars falling every year just at the
time when Tistrya, in the European climate, is supposed to be most
active, on the roth of August.
96 YASTS AND stROZAHS,
between the earth and the heavens, in the sea
Vouru-Kasha, the powerful sea, the large-sized, deep
sea of salt! waters. He goes to its lake in the shape
of a horse, in a holy shape; and down there he
makes the waters boil over, and the winds flow
above powerfully all around.
9. ‘Then Satavaésa? makes those waters flow
down to the seven Karshvares of the earth ὃ, and
when he has arrived down there, he stands, beau-
tiful, spreading ease and joy on the fertile countries
(thinking in himself): “How shall the countries of
the Aryas grow fertile ?”
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
VI.
10. ‘We sacrifice unto Tistrya, the bright and glo-
rious star, who spake unto Ahura Mazda, saying :
“Ahura Mazda, most beneficent Spirit, Maker of the
material world, thou Holy One!
11. ‘“If men would worship me with a sacrifice in
which I were invoked by my own name, as they
worship the other Yazatas with sacrifices in which
they are invoked by their own names, then I should
have come to the faithful at the appointed time‘;
I should have come in the appointed time of my
1 See above, p. 66, note 3.
3 Satavaésa 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 Satavaésa 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 Satavaésa (cf. preceding note
and Vend. V, 18, note 1).
* At the right time of the year when rain is expected.
TIR YAST. — 97
beautiful, immortal life!, should it be one night, or
two nights, or fifty, or a hundred nights.”
12. ‘We sacrifice unto Tistrya ;
‘We sacrifice unto the rains of Tistrya 3,
‘We sacrifice unto the first star?; we sacrifice
unto the rains of the first star. -
‘I will sacrifice unto the stars Haptéirixga 4, to
oppose the YAtus and Pairikas.
᾿ ‘We sacrifice unto Vanaz¢/5, the star made by
Mazda; for® the well-shapen strength, for the Victory,
made by Ahura, for the crushing Ascendant, for the
destruction of what distresses us, for the ecserncucn
of what persecutes us.
‘We sacrifice unto Tistrya, whose eye-sight is
sound’.
13. ‘For ten nights, O Spitama Zarathustra! Tis-
trya, the bright and glorious star, mingles his shape
1 Cf. §§ 23-24 and Yt. X, 54-85, 74.
® As Tistrya is the producer of the rain: Tistry€nyaska=Tistara-
tarakasya vr7shfim (Khorshéd Nyyis 8, Sansk. tr.).
5. Tistrya ; cf. p. 10g, note 3.
* Haptéirinzga (Ursa Major) is the leader of the stars in the
north (Bund. IT, 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 (Yatus) who are in opposition to the celestial
sphere and constellations’ (Minokhired XLIX, 15; tr. by West).
δ᾽ Vanant is the leader of the stars in the south (read west;
Bund. II, 7). Cf. Yt. XX.
* To obtain. ... This invocation is Take about by the very
name of Vana whicti means ‘who smites, who overcomes.’ The
peculiar office of Vanani is to keep the passes and gates of Mount
Albérz, around which the sun, the moon, and the stars revolve, and
to prevent the Paris and Daévas from cutting off and breaking the
road of the sun (Minokhired XLIX, 12).
7 4 sacrifice to Tistar for (==to obtain) the soundness of the
sight’ (Khorshéd Ny4yis 8, Pahl. tr.). δ ὅν who
[23] Η
98 YASTS AND S{ROZAHS.
with light, moving in the shape of a man of fifteen
years of ἀρεῖ, bright, with clear eyes, tall, full of
strength, strong, and clever.
14. ‘He is active as the first man? was; he goes
on with the strength of the first man; he has the
virility® of the first man.
15*. ‘Here he calls for people to assemble, here he
asks, saying: “Who now will offer me the libations
with the Haoma and the holy meat? To whom
shall I give wealth of male children, a troop of male
children, and the purification of his own soul? Now
I ought to receive sacrifice and prayer in the
material world, by the law of excellent holiness.”
16. ‘The next ten nights, O Spitama Zarathustra!
the bright and glorious Tistrya mingles his shape
with light, moving in the shape of a golden-horned
bull ®.
17. ‘Here he calls for people to assemble, here he
asks, saying: “ Who now will offer me the libations
with the Haoma and the holy meat? To whom
shall I give wealth of oxen, a herd of oxen, and the
purification of his own soul? Now I ought to
receive sacrifice and prayer in the material world,
by the law of excellent holiness.”
18, ‘ The next ten nights, O Spitama Zarathustra!
the bright and glorious Tistrya mingles his shape
with light, moving in the shape of a white, beautiful
horse, with golden ears and a golden caparison.
1 The age of fifteen is the paradisiacal age in the Avesta
(Yasna IX, 5 [18]).
5. Gay6é 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).
TIR YAST. 99
19. ‘Here he calls for people to assemble, here he
asks, saying : “ Who now will offer me the libations
with the Haoma and the holy meat? To whom
shall I give wealth of horses, a troop of horses, and
the purification of his own soul? Now I ought to
receive sacrifice and prayer in the material world, by
the law of excellent holiness.”
20. ‘Then, O Spitama Zarathustra! the bright
and glorious Tistrya goes down to the sea Vouru-
Kasha in the shape of a white, beautiful horse, with
golden ears and a golden caparison 1.
21. ‘But there rushes down to meet him the
Daéva Apaosha, in the shape of a dark horse, black
with black ears, black with a black back, black with
a black tail, stamped with brands of terror.
22. ‘They meet together, hoof against hoof, O
Spitama Zarathustra! the bright and glorious Tis-
trya and the Daéva Apaosha. They fight together,
O Spitama Zarathustra! for three days and three
nights. And then the Daéva Apaosha proves
stronger than the bright and glorious Tistrya, he
overcomes him.
23. ‘And Tistrya flees from the sea Vouru-Kasha,
as far as a Hathra’s? length. He cries out in woe
and distress, the bright and glorious Tistrya: “Woe
is me, O Ahura Mazda! I am in distress, O Waters
and Plants! O Fate and thou, Law of the worship-
pers of Mazda! Men do not worship me with a
1 «Tistar was converted into three forms, the form of a man and
the form of a horse and the form of a bull.... as the astrologers
say that every constellation has three forms’ (Bund. VII, 4; tr.
West). Tistrya promises his worshippers children (δ 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).
2 A mile (Bundahis XXVI, 1; tr. West, note 1).
H 2
100 YASTS AND SIROZAHS.
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 ?.
24. ‘“If men had worshipped me with a sacrifice
in which 1 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 *.”
25. ‘Then I, Ahura Mazda, offer up to the bright
and glorious Tistrya a sacrifice in which he is in-
voked by his own name, and I bring him the
strength of ten horses, the strength of ten camels,
the strength of ten bulls, the strength of ten
mountains, the strength of ten rivers.
26%, ‘Then, O Spitama Zarathustra! the bright
and glorious Tistrya goes down to the sea Vouru-
Kasha in the shape of a white, beautiful horse, with
golden ears and golden caparison.
27. ‘But there rushes down to meet him the
Daéva Apaosha in the shape of a dark horse, black
with black ears, black with a black back, black with
a black tail, stamped with brands of terror.
28. ‘They meet together, hoof against hoof, O
Spitama Zarathustra! the bright and glorious Tis-
trya, and the Daéva Apaosha; they fight together,
O Zarathustra! till the time of noon. Then the
bright and glorious Tistrya proves stronger than the
Daéva Apaosha, he overcomes him.
29. ‘Then he goes from the sea Vouru-Kasha
as far as a H§Athra’s length: “Hail!” cries the
1 Cf. § ro and Yt. X, 54 seq., 74.
* Cf. Vend. Introd. IV, 27. 3 §§ 26-27 =§§ 20-21.
TIR YAST. 101
bright and glorious Tistrya. “Hail unto me,O Ahura
Mazda! Hail unto you, O waters and plants! Hail,
O Law of the worshippers of Mazda! Hail will it
be unto you, O lands! The life? of the waters will
flow down unrestrained to the big-seeded? corn-
fields, to the small-seeded * pasture-fields, and to the
whole of the material world!”
30. ‘Then the bright and glorious Tistrya goes
back down to the sea Vouru-Kasha, in the shape
of a white, beautiful horse, with golden ears and a
golden caparison ‘.
31. ‘He makes the sea boil up and down; he
makes the sea stream this and that way; he makes
the sea flow this and that way: all the shores
of the sea Vouru-Kasha are boiling over, all the
middle of it is boiling over.
32. ‘And the bright and glorious Tistrya rises up
from the sea Vouru-Kasha, O Spitama Zarathustra !
the bright and glorious Satavaésa 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 §,
* Adhavé; possibly ‘the streams ;’ cf. Yt. V, 1, note 2. A
month in the ancient Persian calendar, supposed to correspond to
September—October, was called 4dukani, which might, on that
hypothesis, mean ‘(the month) that makes streams spring up.’
2. Of which the representative is wheat (Bundahis XXIV, 19).
5 Of which the representative is the summer vetch (ibid. 21).
* Cf § 18.
5 <The Afisinddm 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 Adsind6m
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 cf
102 YASTS AND SfROZAHS.
33. ‘Then the vapours push forward, in the regular
shape of clouds}; they go following the wind, along
the ways which Haoma traverses, the increaser of
the world?. Behind him travels the mighty wind,
made by Mazda, and the rain, and the cloud, and the
sleet, down to the several places, down to the fields,
down to the seven Karshvares of the earth.
34. ‘Apim Napa¢*, O Spitama Zarathustra !
divides the waters amongst the countries in the
material world, in company with the mighty wind,
’ the Glory, made by the waters‘, and the Fravashis
of the faithful δ,
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
VI.
35. ‘We sacrifice unto Tistrya, the bright and
glorious star, who from the shining east, moves
along his long winding course, along the path made
by the gods, along the way appointed for him the
Atharmazd acquire health from it, and it dispels the dryness of
the atmosphere’ (ibid. XIII, 5).
1 Doubtful.
3 Haoma opens the way for the waters from heaven, as being
the foremost element in sacrifice (cf. § 24). For the same reason
the Bundahis numbers Vohu-Mané, ‘Good Mind,’ amongst the co-
operators of Tistrya.
5 See p. 6, note 1.
* Or better, ‘seated in the waters;’ see Yt. XIX, 56 seq. and
Yt. XIII, 65.
5 The Fravashis are active in the world struggle; cf. Yt. XIII,
43. ‘Co-operators with Tistar were Vohfiman and the angel
Hém, with the assistance of the angel Barg (the same as Apim
- Napa/; see p. 94, note 2) and the righteous guardian spirits in
orderly arrangement’ (Bundahis VII, 3, tr. West).
TIR YAST. 103
watery way, at the will of Ahura Mazda, at the will
of the Amesha-Spentas,
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
VIII.
36. ‘We sacrifice unto Tistrya, the bright and
glorious star, whose rising is watched by men who
live on the fruits of the year, by the chiefs of deep!
understanding?; 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 3, (thinking in them-
selves): “ον shall the Aryan countries be
fertile ?”
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
IX.
375. ‘We sacrifice unto Tistrya, the bright and
glorious star, swift-flying and swift-moving, who flies
towards the sea Vouru-Kasha, as swiftly as the
arrow darted through the heavenly space, which
Erekhsha, the swift archer, the Arya amongst the
Aryas whose arrow was the swiftest, shot from
Mount Khshaotha to Mount H/vanvaze.
38. ‘Ahura Mazda gave him assistance, and the
Amesha-Speztas and Mithra, the lord of wide pas-
tures, pointed him the way: behind him went the
1 Doubtful. 3 The chiefs of the state.
3 For good or bad harvest. *$37=§ 6.
104 YASTS AND siR6ZAHS.
tall Ashis Vanguhi! and PArendi® on her light
chariot : always till, in his course, he reached Mount
ffvanvant on the shining waters’,
‘For his brightness and glory, I will offer him a sacrifice worth
being heard... .
X.
39. ‘We sacrifice unto Tistrya, the bright and
glorious star, who afflicts the Pairikas, who destroys
the Pairikas, that Angra Mainyus flung. to stop all
the stars that have in them the seed of the waters‘.
40. ‘Tistrya afflicts them, he blows them away
from the sea Vouru-Kasha; then the wind blows the
clouds forward, bearing the waters of fertility, so
that the friendly showers spread wide over, they
spread helpingly and friendly over the seven
Karshvares.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard. .
XI.
41. ‘We sacrifice unto Tistrya, the bright and
glorious star, for whom long the standing waters,
and the running spring-waters, the stream-waters,
and the rain-waters :
42. ‘“ When will the bright and glorious Tistrya
rise up for us? When will the springs with a flow
and overflow of waters, thick as a horse’s shoulder,
run to the beautiful places and fields, and to the
1 See Yt. XVII. 3 See above, p. 11, note 5.
8 Doubtful. Mount Hvanvan/, being situated in the sea Vouru-
Kasha (as appears from Tistrya travelling towards that sea, § 38),
seems to be the same with Mount A@sind6m (§ 32).
* Cf. above, ὃ 8.
TiR YAST. 105
pastures, even to the roots of the plants, that δεν
may grow with a powerful growth ?”
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XII.
43. ‘We sacrifice unto Tistrya, the bright and
glorious star, who washes away all things of fear',
who stunts the growth of all... .?, and brings health
to all these creations, being most beneficent, when
he has been worshipped with a sacrifice and pro-
pitiated, rejoiced, and satisfied.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard...
ΧΠΙ.
44. ‘I will sacrifice unto Tistrya, the bright and
glorious star, whom Ahura Mazda has established
as a lord and overseer above all stars%, in the same
way as he has established Zarathustra above men;
whom neither Angra Mainyu, nor the Y4tus and
the Pairikas, nor the men YAtus* can deliver unto
death, nor can all the Daévas together prevail for
his death.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
* Simaxz, meaning sahmgfin, bhayamkara (Yasna IX, 38
[93]).
2 ? Vazdris.
5. In the Bundahis it is especially the leader of the eastern stars ;
but the Minokhired calls it the first star (XLIX, 5; cf. above, §12).
* See above, p. 38, note 3.
106 YASTS AND SIROZAHS.
XIV.
45. ‘We sacrifice unto Tistrya, the bright and
glorious star, to whom Ahura Mazda has given a
thousand senses', and who is the most beneficent
amongst the stars that have in them the seed of the
waters :
46. ‘Who moves in light with the stars that have
in them the seed of the waters: he, from the sea
Vouru-Kasha, the powerful sea, the large-sized,
deep, and salt of waters, goes to all the lakes, and
to all the beautiful caves, and to all the beautiful.
channels ?, in the shape of a white, beautiful horse,
with golden ears and a golden caparison.
47. Then, O Spitama Zarathustra! the waters
flow down from the sea Vouru-Kasha, mother-like 8,
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 4.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XV.
48. ‘We sacrifice unto Tistrya, the bright and glo-
rious star, for whom long all the creatures of Spezta-
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®; and all those
1 See Yt. X, 82, note.
3 Those of Ardvi Sfra An4hita; cf. Yt. V, 4, ror.
8 Cf. Yt. V, 15. 4 Cf. § 43.
δ See Yt. XIII, το, note; cf. Vispérad I, 1, and Bundahis
XXIV, tr. West, note 1.
Τὶκ YAST. 107
that live within this boundless and endless world of
the holy Spirit.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XVI.
49. ‘ We sacrifice unto Tistrya, the bright and glo-
rious star, the healthful, wise, happy, and powerful,
who is the lord of a thousand boons, and grants
many boons to that man who has pleased him,
whether begging or not begging for them.
50. ‘I, O Spitama Zarathustra! have created
that star Tistrya as worthy of sacrifice, as worthy
of prayer, as worthy of propitiation, as worthy of
glorification as myself, Ahura Mazda};
51. ‘In order to withstand, to break asunder, to
afflict, to drive back the malice of that Pairika Duz-
yairya?, whom evil-speaking® people call Huydirya‘.
52. ‘Had I not created that star Tistrya as worthy
of sacrifice, as worthy of prayer, as worthy of propi-
tiation, as worthy of glorification as myself, Ahura
Mazda;
53. ‘In order to withstand, to break asunder, to
afflict, to drive back the malice of that Pairika Duz-
ydirya, whom evil-speaking people call Huydirya ;
1 Cf. Yt. X, 1.
3 Bad year, that is to say, sterility, drought. Darius, the son
of Hystaspes, also deprecates DuzyAirya in one of his inscriptions :
‘May Ahura Mazda keep this country from the hostile host, from
sterility (dusiydra), from lying (disloyalty): may never the
foreigner enter this country, nor the hostile host, nor sterility, nor
lying’ (Persepolis, H, 15).
8. People who object to rain and are fond of fine weather (?).
* Good year.
108 YASTS AND SIROZAHS.
54. ‘Then all day long, all night long, that Pairika
Duzydirya would wage war against this material
world of mine, wanting to extinguish its life1, and
she goes on, rushing upon and around it.
55. ‘But the bright and glorious Tistrya keeps
that Pairika in bonds, with twofold bonds, with
threefold bonds, that cannot be overcome, with
bonds all over the body: it is as if there were a
thousand men keeping one man in bonds, a thou-
sand men of those who are the strongest in
strength.
56. ‘If the Aryan countries, O Spitama Zara-
thustra! would perform in honour of the bright and
glorious Tistrya the due sacrifice and invocation,
just as that sacrifice and invocation ought to be per-
formed in the perfection of holiness; never should a
hostile horde enter these Aryan countries, nor any
plague, nor leprosy, nor venomous plants?, nor the
chariot of a foe, nor the uplifted spear of a foe.’
57%. Zarathustra asked: ‘What is then, O Ahura
Mazda! the sacrifice and invocation in honour of the
bright and glorious Tistrya, as it ought to be per-
formed in the perfection of holiness ?’
58. Ahura Mazda answered: ‘Let the Aryan
nations bring libations unto him; let the Aryan
nations tie bundles of baresma for him; let the
Aryan nations cook for him a head of cattle, either
white, or black, or of any other colour, but all of
one and the same colour.
Reading ava[-derenim]; cf. Vend. XVIII, 18 [45].
3 Kapasti is properly the colocynthis or bitter-apple :
‘Occidet et serpens, et fallax herba veneni
Occidet.’ (Ecl. IV, 24, 25.)
5 δὲ 57-61=Yt. XIV, 49-53; cf. Yt.V, 89 seq.
Τὶκ YAST. 109
59. ‘Let not a murderer take of these offerings,
nor a whore, nor a... οἷ who does not sing the
Gathds, who spreads death in the world and with-
stands the law of Mazda, the law of Zarathustra.
60. ‘If a murderer take of these offerings, or a
whore, or a... . who does not sing the Gathds,
who spreads death in the world and withstands
the law of Mazda, the law of Zarathustra, then the
bright and glorious Tistrya takes back his healing
virtues.
61. ‘Plagues will ever pour upon the Aryan na-
tions ; 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.
62. ‘Yatha ahf vairyé: The will of the Lord is the law of
holiness ....
‘I bless the sacrifice and prayer, and the strength
and vigour of Tistrya, the bright and glorious star,
and of the powerful Satavaésa, made by Mazda, who
pushes waters forward.
‘Ashem Voh&: Holiness is the best of all good....
‘[Give] unto that man brightness and glory,.... give him the
bright, all-happy, blissful abode of the holy Ones *.’
1? Ashaové. 2 Cf. Yt. I, 33.
110 YASTS AND SIROZAHS.
IX. GOS YAST.
Gébs, ‘the cow,’ κατ᾽ ἐξοχήν, is a personation of the animal king-
dom which she maintains and protects. She is also called
DrvAspa and Gosfrfin: Drvaspa means ‘she who keeps horses
in health,’ and is nothing more than an epithet of Gés: Gésfrfin
(from the Zend Geus urvan) means ‘the Soul of the Bull’ (the
primeval Bull). Although urvan is a masculine noun in Zend,
yet Gdsfirfin is considered a female angel, as this name is only
a substitute for Gés.
Gés is the angel of the r4th day (Sirézah I, 14), and her Yast
is recited during the G4h Usahin, on the days of Gés, Bahman,
ΜΆ, and R4m (the same days as those on which the Méh Yast
is recited; see above, p. 88).
Gés is hardly described in this Yast (δ 1-2); the greater part of
it being filled with the several prayers addressed to her by the
Iranian heroes, Haoshyangha (§ 3), Yima (§ 8), Thraétaona (§ 13),
Haoma (§ 17), Husravah (§ 21), Zarathustra, and Vistaspa. Her
worshippers and their prayers to her are the same as in the case
of Ashi Vanguhi (see Yt. XVII).
o. May Ahura Mazda be rejoiced! May Angra Mainyu be
afflicted!....
Ashem Vohfi: Holiness is the best of all good... .
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, satisfaction, and glorification unto HAvani,
the holy and master of holiness,
Unto the powerful Drv4spa, made by Mazda and
holy},
Be propitiation, with sacrifice, prayer, propitiation,
and glorification,
Yatha ahfi vairyé: The will of the Lord is the law of holi-
ness.... :
1 Strézah I, 14.
Gés YAST. 111
I,
1. We sacrifice unto the powerful Drvaspa, made
by Mazda and holy, who keeps the flocks in health,
the herds in health, the grown-up? (cattle) in health,
the young ones in health; who watches well from
afar, with a wide-spread and long-continued welfare-
giving friendship ;
2. Who yokes teams of horses, who makes
her chariot turn and its wheels sound, fat and
glistening?, strong, tall-formed, weal- possessing,
health-giving, powerful to stand and powerful to
turn for assistance to the faithful.
3. To her did Haoshyangha, the Paradhata, offer
up a sacrifice on the enclosure of the Hara, the
beautiful height, made by Mazda, with a hundred
male horses, a thousand oxen, and ten thousand
lambs, and with an offering of libations:
4. ‘Grant me this boon, O good, most beneficent
Drv4spa! that I may overcome all the Daévas of
MAzana‘; that I may never fear and bow through
terror before the Daévas, but that all the Daévas
may fear and bow in spite of themselves before me,
that they may fear and flee down to darkness δ,
5. The powerful Drv4spa, made by Mazda, the
holy Drv4spa, the maintainer, granted him that boon,
as he was offering libations, giving gifts, sacrificing,
and entreating that she would grant him that boon,
6. For her brightness and glory, I will offer her
a sacrifice worth being heard; I will offer her a
sacrifice well performed, namely, unto the powerful
1 Doubtful ; possibly ‘the friend in health, the child in health’
? Doubtful. 5 Cf. p. 58, note 1.
* Cf. p. 59, note 2. 5 To hell.
112 YASTS AND S{ROZAHS.
Drvdspa, made by Mazda and holy. We offer up
libations to the powerful Drv4spa, 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.
Yéuhé hatim: All those beings of whom
Ahura Mazda...
Il.
7. We offer up a sacrifice unto the powerful Drvaspa, made by
Mazda and holy, who keeps the flocks in health....
Who yokes teams of horses .... for assistance to the faithful ?.
8. To her did Yima Khshaéta, the good shepherd,
offer up a sacrifice from the height Hukairya, with a
hundred male horses, a thousand oxen, ten thousand
lambs, and with an offering of libations :
9. ‘Grant me this boon, O good, most beneficent
Drvaspa! that I may bring fatness and flocks down
to the world created by Mazda; that I may bring
immortality down to the world created by Mazda ;
10. ‘That I may take away both hunger and thirst,
from the world created by Mazda; that I may take
away both old age and death, from the world created
by Mazda; that I may take away both hot wind and
cold wind, from the world created by Mazda, for a
thousand years’,’
11. The powerful Drvaspa, made by Mazda, the
holy Drv4spa, the maintainer, granted him that boon,
1 As above, p. 30. 2 § 7=§§ 1-2.
® δὲ 8-10o=Yt. XVI, 28-30; cf. Yasna IX, 4-5 {ππ0]; Yt.
V, 25-27. Ὰ
cés YAST. 113
as he was offering up libations, giving gifts, sacrificing,
and entreating that she would grant him that boon.
For her brightness and glory, I will offer her a sacrifice worth
being heard....
ΠῚ.
12. We offer up a sacrifice unto the powerful Ὀγνᾶβρα, made
by Mazda and holy, who keeps the flocks in health....
Who yokes teams of horses... . for assistance to the faithful.
131. To her did Thraétaona, the heir of the
valiant Athwya clan, offer up a sacrifice in the four-
cornered Varena, with a hundred male horses, a
thousand oxen, ten thousand lambs, and with an
offering of libations :
14. ‘Grant me this boon, O good, most beneficent
Drv4spa! that I may overcome Azi Dahdka, the
three-mouthed, the three-headed, the six-eyed, who
has a thousand senses, that most powerful, fiendish
Drug, that demon, baleful to the world, the strongest
Drug that Angra Mainyu created against the mate-
rial world, to destroy the world of the good principle;
and that I may deliver his two wives, Savanghavaé
and Erenavaé, who are the fairest of body amongst
women, and the most wonderful creatures in the
world!’
15. The powerful Drvaspa, made by Mazda, the
holy DrvAspa, the maintainer, granted him that boon,
as he was offering up libations, giving gifts, sacri-
ficing, and entreating that she would grant him that
boon.
For her brightness and glory, I will offer her a sacrifice worth
being heard....
2 Yt. V, 34; XV, 24; XVII, 34.
[23] Ι
114 YASTS AND S{ROZAHS.
IV.
16. We offer up a sacrifice unto the powerful Drvdspa, made
by Mazda and holy, who keeps flocks in health....
Who yokes teams of horses ... . for assistance to the faithful.
171, To her did Haoma? offer up a sacrifice,
Haoma, the enlivening, the healing, the beautiful,
the lordly, with golden eyes, upon the highest height
of the Haraiti Bareza. He begged of her a boon,
saying :
18. ‘Grant me this boon, O good, most beneficent
Drvdspa! that I may bind the Turanian murderer,
Franghrasyan’, that I may drag him bound, that 1
may bring him bound unto king Husravah, that king
Husravah may kill him, behind the Xaééasta lake’,
the deep lake of salt® waters, to avenge the murder
of his father Syavarshdna®, a man, and of Aghraé-
ratha, a semi-man’,’
1 § 17-19=Yt. XVII, 37-38.
5. 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
Shah Namah, the god Haoma has been turned into a hermit who,
living near the cave in which Afrasy4b 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 (Etudes
Traniennes, II, 227).
5. See p. 64, note 1. * See above, p. 66, note 2.
5 See p. 66, note 3. ® See p. 64, note 1.
7 Doubtful (narava, as opposed to nara). Aghraératha (Aghré-
rath) was a brother of Afrdsy4b’s; he was a righteous man, and
Afrasy4b killed him for his having saved the Iranian king Mino-
Aihr with his army, when captive in the Padashkhvar mountains
(Bundahis XXXI, 21). Yet he is still living as an immortal in the
land of Saukavastan, under the name of Gépatshah (the king of the
bulls) ; ‘from foot to mid-body he is a bull, and from mid-body to
cés YAST. 115
19. The powerful Drv4spa, made by Mazda, the
holy Drvaspa, the maintainer, granted him that boon,
as he was offering up libations, giving gifts, sacri-
ficing, and entreating that she would give him that
boon.
For her brightness and glory, I will offer her a sacrifice worth
being heard....
V.
20. We offer up a sacrifice unto the powerful Drvaspa, made
by Mazda and holy, who keeps the flocks in health....
Who yokes teams of horses . . . . for assistance to the faithful.
211. To her did the gallant Husravah, he who
united the Arya nations into one kingdom, offer up
a sacrifice, behind the Kaééasta lake, the deep lake
of salt waters, with a hundred male horses, a thou-
sand oxen, ten thousand lambs, and an offering of
libations :
22. ‘Grant me this boon, O good, most beneficent
Drvaspa! that I may kill the Turanian murderer,
Franghrasyan, behind the Kaééasta lake, the deep
lake of salt waters, to avenge the murder of my
father Sydvarshana, a man, and of Aghraératha,
a semi-man?.’
23. The powerful Drvaspa, made by Mazda, the
holy Drv4spa, the maintainer, granted him that boon,
as he was offering up libations, giving gifts, sacri-
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, Aghrérath was not Gépatsh4h,
he was his father. Cf. Yt. XIX, 93.
1 §§ 21-22=Yt. XVII, 41-42.
* See p. 114, note 7.
12
116 YASTS AND SIROZAHS.
ficing, and entreating that she would grant him that
boon.
For her brightness and glory, I will offer her a sacrifice worth
being heard....
VI.
24. We offer up a sacrifice unto the powerful Drvaspa, made
by Mazda and holy, who keeps the flocks in health....
Who yokes teams of horses .... for assistance to the faithful.
251. To her did the holy Zarathustra offer up a
sacrifice in the Airyana Vaégah, by the good river
Daitya, with the Haoma and meat, with the baresma,
with the wisdom of the tongue, with the holy spells,
with the speech, with the deeds, with the libations,
and with the rightly-spoken words. He begged of
her a boon, saying:
26. ‘O good, most beneficent Drvaspa! grant me
this boon, that I may bring the good and noble
Hutaosa? to think according to the law, to speak
according to the law, to do according to the law,
that she may spread my Mazdean law and make it
known, and that she may bestow beautiful praises
upon my deeds.’
27. The strong Drvdspa, made by Mazda, the
holy Drvdspa, 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....
1 δὲ 25-26=XVII, 44-45; cf. Yt. V, τος.
* Hutaosa was the wife of king Vistaspa; cf. Yt. XV, 37.
Gés YAST. 117
VII.
28. We offer up a sacrifice unto the powerful Drvdspa, made by
Mazda and holy, who keeps the flocks in health....
Who yokes teams of horses... . for assistance to the faithful.
291. To her did the tall Kavi Vist4spa offer up
a sacrifice behind the waters of the river Daitya,
with a hundred male horses, a thousand oxen, ten
thousand lambs, and with an offering of libations :
30. ‘Grant me this boon, O good, most beneficent
Drvaspa! that I may put to flight Asta-aurvazdé, the
son of Vispa-thaurvé-asti, the all-afflicting, of the
brazen helmet, of the brazen armour, of the thick
neck, behind whom seven hundred camels... .?; that
I may put to flight the Hvyaona murderer, Aregat-
aspa’; that I may put to flight Darsinika‘, the wor-
shipper of the Daévas ;
31. And that I may smite Tathravaz¢® of the
bad law; that I may smite Spingauruska‘, the wor-
shipper of the Daévas; and that I may bring unto
the good law the nations of the Varedhakas and of
the /vyaonas®; and that I may smite of the Hvyaona
nations their fifties and their hundreds, their hun-
dreds and their thousands, their thousands and their
1 §§ 29-31 = Yt. XVII, 49-51. 2 ? Gainyavaras,
8 See above, p. 79, note 4. * “Απαξ λεγόμενος.
5 Mentioned Yt. V, tog and XIX, 87.
6 The Hvyaonas seem to have been the Chionitae, a bellicose
tribe, near the land of Gilan, often at war with the first Sassanides
(Amm. Marcellinus XVII, 5). The name of the Varedhakas re-
minds 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 Daitya (δ 29) shows
that both people must have inhabited the western coast of the
Caspian sea.
118 YASTS AND SfROZAHS.
tens of thousands, their tens of thousands and their
myriads of myriads.
32. The strong Drvd4spa, made by Mazda, the
holy Drvdspa, 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 Drvaspa, made by Mazda and holy. We offer
up libations to the powerful Drvaspa, 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.
Yatha ahf vairyéd: The will of the Lord is the law of holi-
ness .
I bless the sacrifice and prayer, and the strength
and vigour of the powerful ve made by Mazda
and holy.
Ashem Vohfi: Holiness is the best of all good .
[Give] unto that man brightness and glory, give him health of
body,.... give him the bright, all-happy, blissful abode of the
holy Ones. '
MIHIR YAST. 119
X. MIHIR YAST.
This Yast, one of the longest of the Avesta and one of the most
interesting in a literary point of view, is not very instructive for
mythology. It consists of long descriptive pieces, sometimes
rather spirited, and of fervent prayers and invocations for mercy
or protection. Originally Mithra was the god of the heavenly light
(§§ 12, 50, 67, 104, 124 seq., 136 seq., &c.); and in that character
‘he knows the truth, as he sees everything; he is therefore taken
as a witness of truth, he is the preserver of oaths and good faith
(δὲ 2, 44 seq., 79 seq., 81 seq., &c.) ; he chastises those who break
their promises and lie to Mithra, destroys their houses and smites
them in battle (δὲ 17 seq., 28 seq., 35 seq., 47 8564.) 99 Seq., 105 seq.,
112 seq., 128 seq., &c.).
Particularly interesting are §§ 115-118, as giving a sketch of
moral hierarchy in Iran, and §§ 121-122, as being perhaps the
source of the trials in the later Roman Mithriacism. Cf. Vend.
Introd. IV, 8 and Ormazd et Ahriman, §§ 59-61.
o. May Ahura Mazda be rejoiced! ....
Ashem Vohfi: Holiness is the best of all good ....
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas, and obeys the laws of Ahura ;
For sacrifice, prayer, propitiation, and glorification unto [H4vani],
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 /7vdstra},
Be propitiation, with sacrifice, prayer, propitiation,
and glorification.
Yathé ἀμ vairy6: The will of the Lord is the law of holi-
ness....
I
1. Ahura Mazda spake unto Spitama Zarathustra,
saying : ‘Verily, when I created Mithra, the lord of
1 Strézah I, 16.
120 YASTS AND S{ROZAHS.
wide pastures, O Spitama! I created him as worthy
of sacrifice, as worthy of prayer as myself, Ahura
Mazda'.
2. ‘The ruffian who lies unto Mithra? brings death
unto the whole country, injuring as much the faithful
world as a hundred evil-doers? 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*. For Mithra
stands for both the faithful -and the unfaithful.
3. ‘Mithra, the lord of wide pastures, gives swift-
ness to the horses of those who lie not unto
Mithra.
‘Fire, the son of Ahura Mazda, gives the straight-
est way to those who lie not unto Mithra.
‘The good, strong, beneficent Fravashis of the
faithful give a virtuous offspring to those who lie
not unto Mithra. .
4. ‘For his brightness and glory, I will offer unto
him a sacrifice worth being heard, namely, unto
Mithra, the lord of wide pastures.
‘We offer up libations unto Mithra, the lord of
wide pastures, who gives a happy dwelling and a
good dwelling to the Aryan nations.
5. ‘May he come to us for help! May he come
to us for ease! May he come to us for joy! May
he come to us for mercy! May he come to us for
health! May he come to us for victory! May he
1 Cf Yt. VIT, 50.
® The Mithradrug: one might also translate ‘who breaks the
contract,’ as mithra, as a common noun, means ‘a contract.’
8 Kayadhas; cf. Yt. I, 19. * Cf. Arda Viraf, chap. lii.
ΜΊΗΙΕ YA6T. 121
come to us for good conscience! May he come to
us for bliss?! he, the awful and overpowering, worthy
of sacrifice and prayer, not to be deceived anywhere
in the whole of the material world, Mithra, the lord
of wide pastures.
6. ‘I will offer up libations unto him, the strong
Yazata, the powerful Mithra, most beneficent to the
creatures: I will apply unto him with charity® 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 wis-
dom of the tongue, with the holy spells, with the
speech, with the deeds, with the libations, and with
the rightly-spoken words.
‘Yéxhé hataém: All those beings of whom
Ahura Mazda*....
II.
7. ‘We sacrifice unto Mithra, the lord of wide
pastures, who is truth-speaking, a chief in assemblies,
with a thousand ears, well-shapen, with ten thousand
eyes, high, with full knowledge®, strong, sleepless,
and ever awake’;
1 Cheerfulness at the head of the Kinva/ bridge (Yasna LXII, 6
[LXI, 17]; cf. Vend. XVIII, 6).
? The condition of the blessed in the next world.
5 Vanta, ‘assistance, that is, making gadangéi’ (Yasna LXII
[LXI], 1; g4dangéi is making.a collection for the poor (Etudes
Iraniennes, II, 155).
* As p. 30.
5 Perethu-vaédhayana: sampfirsavittaram karyanyayanam
(Khorshéd Νγᾶγις 6).
8 Gaghaurvaunghem: this word, strangely enough, is generally
translated ‘who has most strong arms’ (balish/zabhugam); gag 4duru
is translated in the same way.
122 YASTS AND SIROZAHS.
8. ‘To whom the chiefs of nations offer up sacri-
fices, as they go to the field, against havocking hosts,
against enemies coming in battle array, in the strife
of conflicting nations.
g. ‘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.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
HI.
το. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake.
11. ‘Whom the horsemen worship on the back
of their horses, begging swiftness for their teams,
health for their own bodies, and that they may watch
with full success those who hate them, smite down
their foes, and destroy at one stroke their adver-
saries, their enemies, and those who hate them2.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard... .
IV.
12. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
13. ‘Who first of the heavenly gods reaches over
the Hara’, before the undying, swift-horsed sun‘;
* See p. 12, note 13. 2 Cf. Yt. V, 53; X, 94.
5 Mount Albérz, whence the sun rises; see ὃ 50.
* Mithra is closely connected with the sun, but not yet identical
with it, as he became in later times (2, the sun; Deo invicto
Soli Mithrae).
MIHIR YAST. 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.
14. ‘Where the valiant chiefs draw up their many
_ troops in array!; where the high mountains, rich in
pastures and waters, yield plenty to the cattle?;
where the deep lakes, with salt waters, stand’;
where wide-flowing rivers swell and hurry towards
Iskata and Pouruta, Mouru and Hardyu, the Gava-
Sughdha and /vairizem‘ ;
15. ‘On Arezahi and Savahi, on Fradadhafshu
and Vidadhafshu, on Vourubaresti and Vourugaresti,
on this bright Karshvare of Yvaniratha®, the abode
of cattle, the dwelling of cattle, the powerful Mithra
looks with a health-bringing eye ;
16. ‘He who moves along all the Karshvares, a
Yazata unseen, and brings glory; he who moves
along all the Karshvares, a Yazata unseen, and
brings sovereignty; and increases* strength for
1 In the flat countries.
3 In the mountainous parts of Iran.
5 In the lake regions (Seistan, Farsistan, Adarbaig&n).
* In the country of the large rivers in the East. Mouru is Marv
(Margiana), with the Murghab river (the Margus); Haréyu is the
Herat country, with the Harérfid ; Gava-Sughdha and Avarizm are
Sogdiana and Khvarizm, with the Oxus. The situation of Iskata
and Pouruta is not clear: one might think of Alexander eschata
on the Iaxartes and the Paretacene country between the Oxus
and the Iaxartes.
δ᾽ 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 Vidadhafshu are in the south ; Vourubaresti and Vourugaresti
are in the north; Avaniratha is the central Karshvare. A/vaniratha
is the only Karshvare inhabited by man (Bundahis XI, 3).
* Doubtful.
124 YASTS AND 5.Κ6ΖΑΗΒ.
victory to those who, with a pious intent, holily
offer him libations.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
ν.
17. ‘We sacrifice unto Mithra, the lord of wide pastures,... .
sleepless, and ever awake ;
‘Unto whom nobody must lie, neither the master
of a house, nor the lord of a borough, nor the lord
of a town, nor the lord of a province.
18. ‘If the master of a house lies unto him, or the
lord of a ‘borough, or the lord of a town, or the lord
of a province, then comes Mithra, angry and offended,
and he breaks asunder the house, the borough, the
town, the province; and the masters of the houses,
the lords of the boroughs, the lords of the towns,
the lords of the provinces, and the foremost men
of the provinces.
19. ‘On whatever side there is one who has lied
unto Mithra, on that side Mithra stands forth, angry
and offended, and his wrath! is slow to relent?
20. ‘ Those who lie unto Mithra, however swift
they may be running, cannot overtake®; riding,
cannot ....3; driving, cannot....8. The spear that
the foe of Mithra flings, darts backwards, for the
1 Mainyu, in the meaning of the Sanskrit manyu (ὃ).
ἢ Doubtful; aspada/: cf. .y2>y—~, to be late.
8. Apayéizti, frastanvainti, framanyéinté: 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 mean-
ing are not known. Mr. West suggests, cannot outrun, outride,
outdrive him.
MIHIR YAST. 125
number of the evil spells that the foe of Mithra
works out},
21. ‘And even though the spear be flung well,
even though it reach the body, it makes no wound,
for the number of the evil spells that the foe of
Mithra works out?. The wind drives away the
spear that the foe of Mithra flings, for the number
of the evil spells that the foe of Mithra works out.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
VI.
22. ‘We sacrifice unto Mithra, the lord of wide pastures, ..
sleepless, and ever awake ;
‘Who takes out of distress the man who has not
lied unto him, who takes him out of death.
23. ‘Take us out of distress, take us out of dis-
tresses, O Mithra! as we have not lied unto thee.
Thou bringest down terror upon the bodies of the
men who lie unto Mithra; thou takest away the
strength from their arms, being angry and all-power-
ful; thou takest the swiftness from their feet, the
eye-sight from their eyes, the hearing from their
ears.
24. ‘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-seeing, undeceivable Mithra.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
1 The sacramental words of the contract, by their not being
kept, turn to evil spells against the contract-breaker.
2 Doubtful: sanamayé, or sanamaoyé; read shanmaoyé (Ὁ),
from shan, Sansk. kshan.
126 ὙΑΣΤΘ AND 5ἰκόΖαηξ.
ΝΠ.
25. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘Who is lordly, deep, strong, and weal-giving ;
a chief in assemblies, pleased with prayers’, high,
holily clever, the incarnate Word, a warrior with
strong arms ;
26. ‘Who breaks the skulls of the Daévas, 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 de-
ceived, establisheth nations in supreme victory ;
27. ‘Who confounds the ways of the nation that
delights in havoc, who turns away their Glory?, takes
away their strength for victory, blows them away
helpless’, and delivers them unto ten thousand
strokes ; he, of the ten thousand spies, the powerful,
all-seeing, undeceivable Mithra.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard ....
VIII.
28. ‘We sacrifice unto Mithra, the lord of wide pastures, .. .
sleepless, and ever awake;
‘Who upholds the columns of the lofty house and
makes its pillars* solid ; who gives herds of oxen and
male children to that house in which he has been
satisfied; he breaks to pieces those in which he has
been offended.
29. ‘Thou, O Mithra! art both bad and good to
1 Vahm6-sendah; cf. Vispérad VIII (IX, 1), Ph. tr.
5 Their Avarené. 5 Doubtful.
* Aithya; cf. Lat. antae (Brugmann).
MIHIR YAST. 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.
30. ‘Thou makest houses large, beautiful with
women, beautiful with chariots, with well-laid found-
ations!, and high above their groundwork?; thou
makest that house lofty, beautiful with women,
beautiful with chariots, with well-laid foundations,
and high above its groundwork, of which the master,
pious and holding libations in his hand, offers thee
a sacrifice, in which thou art invoked by thy own
name and with the proper words.
31. ‘ With a sacrifice, in which thou art invoked
by thy own name, with the proper words will I offer
. thee libations, O powerful Mithra !
‘With a sacrifice, in which thou art invoked by
thy own name, with the proper words will I offer
thee libations, O most beneficent Mithra!
‘With a sacrifice, in which thou art invoked by
thy own name, with the proper words will I offer
thee libations, O thou undeceivable Mithra!
32. ‘Listen unto our sacrifice’, 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 Garé-nmana!
33. ‘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
1 Doubtful. 2 Doubtful. 3 Cf. Yt. III, 18.
* By the proper prayers (yastaz). 5 Doubtful.
® Cf. ὃ 5.
128 YASTS AND SfROZAHS.
soul; wisdom and the knowledge that gives happi-
ness}, the victorious strength given by Ahura, the
crushing Ascendant of Asha Vahista, and conversa-
tion (with God) on the Holy Word?.
34. ‘Grant that we, in a good spirit and high spirit,
exalted in joy and a good spirit, may smite all our
foes ; that we, in a good spirit and high spirit, exalted
in joy and a good spirit, may smite all: our enemies ;
that we, in a good spirit and high spirit, exalted in
joy and a good spirit, may smite all the malice of
Daévas and Men, of the YAtus and Pairikas, of the
oppressors, the blind, and the deaf®.
‘For his sic a and glory, I will offer him a sacrifice worth
being heard .
IX.
35. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake ;
‘Victory-making*, army-governing, endowed with
a thousand senses®; power-wielding, power-possess-
ing, and all-knowing ;
36. ‘Who sets the battle a going, who stands
against (armies) in battle, who, standing against
(armies) in battle, breaks asunder the lines arrayed.
The wings of the columns gone to battle shake, and
he throws terror upon the centre of the havocking
host.
37. ‘He can bring and does bring down upon
them distress and fear; he throws down the heads
of those who lie unto Mithra, he takes off the
heads of those who lie unto Mithra.
1 Spiritual happiness, bliss. 2 Vend. XVIII, 51 [511].
® See above, p. 26, note 2. §§ 30-34=§§ 56-59.
4 Doubtful (reading arena/-gaésha?).
> See § 82, note.
MIHIR YAST. 129
38. ‘Sad is the abode, unpeopled with children,
where abide men who lie unto Mithra, and, verily,
the fiendish killer of faithful men. The grazing cow
goes a sad straying way, driven along the vales! of
the Mithradruges: they? stand on the road, letting
tears run over their chins’,
39. ‘Their falcon-feathered arrows, shot from the
string of the well-bent bow, fly towards the mark, and
hit it not, as Mithra, the lord of wide pastures, angry,
offended, and unsatisfied, comes and meets them.
‘ Their spears, well whetted and sharp, their long
spears fly from their hands towards the mark, and
hit it not, as Mithra, the lord of wide pastures, angry,
offended, and unsatisfied, comes and meets them.
40. ‘ Their swords, well thrust and striking at the
heads of men, hit not the mark, as Mithra, the lord
of wide pastures, angry, offended, and unsatisfied,
comes and meets them.
‘ Their clubs, well falling and striking at the heads
of men, hit not the mark, as Mithra, the lord of wide
pastures, angry, offended, and unsatisfied, comes and
meets them.
41. ‘Mithra strikes fear into them; Rashnu‘*
strikes a counter-fear into them®; the holy Sraosha
blows them away from every side towards the two
Yazatas, the maintainers of the world’. They make
the ranks of the army melt away, as Mithra, the lord
1 Doubtful. 2 The cattle.
8 The meaning is, that the cattle of the Mithradruges do not
thrive, and that their pasture-fields are waste.
* See Yt. XII.
5 As they flee from Mithra, they fall into the hands of Rashnu.
5 Thratdra; one might feel inclined to read thrastara, ‘the
fear-striking ;’ cf. ὃ 36.
[23] K
130 YASTS AND SfROZAHS.
of wide pastures, angry, offended, and unsatisfied,
comes and meets them.
42. ‘They cry unto Mithra, the lord of wide
pastures, saying: “Ὁ Mithra, thou lord of wide pas-
tures! here are our fiery horses taking us away, as
they flee from Mithra; here are our sturdy arms cut
to pieces by the sword, O Mithra!”
43. ‘And then Mithra, the lord of wide pastures,
throws them to the ground, killing their fifties and
their hundreds, their hundreds and their thousands,
their thousands and their tens of thousands, their
tens of thousands and their myriads of myriads ;
as Mithra, the lord of wide pastures, is angry and
offended.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
Χ..
44. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘Whose dwelling, wide as the earth, extends over
the material world, large, unconfined’, and bright,
a far-and-wide-extending abode.
45. ‘Whose eight friends sit as spies for Mithra,
on all the heights, at all the watching-places, observ-
ing 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
1 Cf. §§ gg—r0r.
3 Doubtful. The text is corrupt.
8 Doubtful. The number eight has probably an astronomical
signification, each of the eight ratis of Mithra occupying one of
the eight points of the compass.
᾿
MIHIR YAST. 1321
men who lie unto Mithra, and, verily, by the fiendish
killers of faithful men.
46. ‘Helping and guarding, guarding behind and
guarding in front, Mithra, the lord of wide pastures,
proves an undeceivable spy and watcher for the man
to whom he comes to help with all the strength of
his soul, he of the ten thousand spies, the powerful,
all-knowing, undeceivable god.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard .
ΧΙ.
47. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake ;
‘A god of high renown and old age!, whom wide-
hoofed horses carry against havocking hosts, against
enemies coming in battle array, in the strife of con-
flicting nations’.
48. ‘And when Mithra drives along towards the
havocking hosts, towards the enemies coming in
battle array, in the strife of the conflicting nations,
then he binds the hands of those who have lied unto
Mithra, he confounds their eye-sight, he takes the
hearing from their ears; they can no longer move
their feet; they can no longer withstand those
people, those foes, when Mithra, the lord of wide
pastures, bears them ill-will.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard...,
XII,
49. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake ;
50. ‘For whom the Maker, Ahura Mazda, has
1 Doubtful. . . 3 (ἢ 8 8.
132 YASTS AND sftR6zAHs.
built up a dwelling 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 un-
cleanness made by the Daévas, and the clouds
cannot reach up unto the Haraiti Bareza?;
51. ‘A dwelling that all the Amesha-Spemtas, in
one accord with the sun, made for him in the fulness
of faith of a devoted heart, and he surveys the whole
of the material world from the Haraiti Bareza.
52. ‘And when there rushes a wicked worker of
evil, swiftly, with a swift step, Mithra, the lord of
wide pastures, goes and yokes his horses to his
chariot, along with the holy, powerful Sraosha and
Nairy6é-sangha ὃ, who strikes a blow that smites the
army, that.smites the strength of the malicious +.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XIII.
53. ‘We sacrifice unto Mithra, the lord of wide pastures, . .
sleepless, and ever awake ;
54. ‘Who, with hands lifted up, ever cries unto
Ahura Mazda, saying : “I am the kind keeper of all
creatures, I am the kind maintainer of all creatures ;
yet men worship me not with a sacrifice in which
I am invoked by my own name, as they worship the
other gods with sacrifices in which they are invoked
by their own names,
55°. ‘“If men would worship me with a sacrifice
1 Bundahis V, 3 seq.; cf. Yt. XII, 13, and Yt. X, 13.
3 The Haraiti Bareza is the same as Hara Berezaiti.
8 Sirézah I, 9, notes 4 and 5. * Doubtful (m4yaos).
® Cf. Yt. VIII, 11, 24, and Yt. X, 74. Ἔ
MIHIR YAST. 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, im-
mortal life.”
561, ‘But the pious man, holding libations in his
hands, does worship thee with a sacrifice, in which
thou art invoked by thy own name, and with the
proper words.
‘With a sacrifice, in which thou art invoked by thy
own name, with the proper words will I offer thee
libations, O powerful Mithra!
‘With a sacrifice, in which thou art invoked by thy
own name, with the proper words will I offer thee
libations, O most beneficent Mithra !
‘With a sacrifice, in which thou art invoked by thy
own name, with the proper words will I offer thee
libations, O thou undeceivable Mithra!
57. ‘ Listen unto our sacrifice, O Mithra! Be thou
pleased with our sacrifice, O Mithra! Come and sit
at our sacrifice! Accept our libations! Accept them
as they have been consecrated! Gather them toge-
ther with love and lay them in the Garé-nm4na!
58. ‘Grant us these boons which we beg of thee,
O powerful god! in accordance with the words of
revelation, namely, riches, strength, and victory,
good conscience and bliss, good fame and a good
soul; wisdom and the knowledge that gives happi-
ness, the victorious strength given by Ahura, the
crushing Ascendant of Asha-Vahista, and conver-
sation (with God) on the Holy Word.
* 8ὲ 56-59=§§ 30-34.
124 YASTS AND sf{ROZAHS.
59. ‘Grant that we, in a good spirit and high spirit,
exalted in joy and a good spirit, may smite all our
foes; that we, in a good spirit and high spirit,
exalted in joy and a good spirit, may smite all our
enemies; that we, in a good spirit and high spirit,
exalted in joy and a good spirit, may smite all the
malice of Daévas and Men, of the Y4tus and
Pairikas, of the oppressors, the blind, and the
deaf.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard... . ,
XIV.
60. ‘We sacrifice unto Mithra, the lord of wide pastures, ..
sleepless, and ever awake ;
‘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,. .. .1, benefi-
cent; he, of the ten thousand spies, the powerful,
all-knowing, undeceivable god.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XV.
61. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘ Firm-legged *, a watcher fully awake; valiant, a
chief in assemblies; making the waters flow for-
ward; listening to appeals; making the waters run
and the plants grow up; ruling over the Karsh-
1 The text is corrupt (vasé-yaondi inatam ?).
3 Eredhw6-zangem: sudridhaganghatd, kila kfrye yad pAda-
bhyam yugyate kartum vyavasd4yi saktaska (Yasna LXII, 5 [LXI,
13]).
MIHIR YAST. 135
vares!; delivering?; happy®; undeceivable; endowed
with many senses‘; a creature of wisdom;
62. ‘Who gives neither strength nor vigour to him
who has lied unto Mithra; who gives neither glory
nor any boon to him who has lied unto Mithra.
63. ‘Thou takest away the strength from their
arms, being angry and all-powerful; thou takest the
swiftness from their feet, the eye-sight from their
eyes, the hearing from their ears.
‘Not the wound of the well-sharpened spear or of
the flying arrow reaches that man to whom Mithra
comes for help with all the strength of his soul, he,
of the ten-thousand spies, the powerful, all-knowing,
undeceivable god °.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XVI.
64. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘Who takes possession ὁ of the beautiful, wide-
expanding law, greatly and powerfully, and whose face
looks over all the seven Karshvares of the earth;
65. ‘Who is swift amongst the swift, liberal
amongst the liberal, strong amongst the strong, a
chief of assembly amongst the chiefs of assemblies ;
increase-giving, fatness-giving, cattle-giving, sove-
reignty-giving, son-giving, cheerfulness -giving, and
bliss 7-giving.
1 Karsé-rdzanghem: késvar virdi (Pahl. tr. ibid.).
3 From Ahriman; cf. Yasna XXIX, 6 (vy 4na=vikdarisn,visuddhata.)
8 Yaokhstiva#z/: kamakémand (possessing whatever he wishes
for, Vend. XX, 1 [3]).
* See Yt. X, 82, note. 5 From Yt. X, 23-24.
5 Cf. Yasna XLIII, 7: vyanay4: amat vandinit, yat grcéhaati.
7 Cf. Yt. X, 5, p. 121, notes 1 and 2.
136 YASTS AND S{ROZAHS.
66. ‘With whom proceed Ashi Vanguhi, and Ρᾶ-
rezdi on her light chariot !, the awful Manly Courage,
the awful kingly Glory, the awful sovereign Sky, the
awful cursing thought? of the wise, the awful Fra-
vashis of the faithful, and he who keeps united toge-
ther the many faithful worshippers of Mazda ὃ.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XVII.
67. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake ;
‘Who drives along on his high-wheeled chariot,
made of a heavenly* substance, from the Karshvare
of Arezahi® to the Karshvare of Avaniratha, the
bright one; accompanied by® the wheel of sove-
reignty’, the Glory made by Mazda, and the Victory
made by Ahura;
68. ‘Whose chariot is embraced® by the great
Ashi Vanguhi; to whom the Law of Mazda opens a
way, that he may go easily; whom four heavenly
steeds, white, shining, seen afar, beneficent, endowed
with knowledge, swiftly ® carry along the heavenly
space?®, while the cursing thought of the wise pushes
it forward ;
69. ‘From whom all the Daévas unseen and the
Varenya fiends" flee away in fear. Oh! may we
1 Cf. Yt. VIII, 38. 3 See above, p. 12, note 13.
5 Mithra himself (?). * Or ‘invisible.’
5 The western Karshvare (see above, p. 123, note 5); this seems
to refer to the career of Mithra during the night ; cf. § 95.
6 And rolling upon it. 7 Cf. Yt. XITI, 89, note.
5 And uplifted. ® Doubtful.
10 See above, p. 95, note 1. " See Vend. Introd. IV, 23.
MIHIR YAST. 137
never fall across the rush of the angry lord}, who
goes and rushes from a thousand sides against his
foe, he, of the ten thousand spies, the powerful,
all-knowing, undeceivable god.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XVIII.
70. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘ Before whom Verethraghna, made by Ahura, runs
opposing the 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;
strong, with iron feet, iron fore-paws‘, iron weapons,
an iron tail, and iron jaws ;
71. ‘Who, eagerly clinging to the fleeing foe, along
with Manly Courage, smites the foe in battle, and
does not think he has smitten him, nor does he
consider it a blow till he has smitten away the
marrow ὅ and the column of life *, the marrow® and
the spring of existence.
72. ‘He cuts all the limbs to pieces, and mingles,
together with the earth, the bones, hair, brains, and
blood of the men who have lied unto Mithra’.
‘For his brightness and glory, we offer him a sacrifice worth
being heard....
1 Cf. § 98.
2 See Yt. XIV, 15; cf. Yt. X, 127.
5. Anupdithwa; cf. pdithwa (Vend. XIV [114])=raninisn.
* Literally, hands. ® Doubtful.
6 The spine. Τ Cf. § 80.
138 YASTS AND S{ROZAHS.
XIX.
73. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake ;
‘Who, with hands lifted up, rejoicing, cries out,
speaking thus:
74. ‘“O Ahura Mazda, most beneficent spirit!
Maker of the material world, thou Holy One!
‘“Tf men would worship me! 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, im-
mortal life 2.”
75. ‘May we keep our field; may we never be
exiles? from our field, exiles from our house, exiles
from our borough, exiles from our town, exiles from
our country.
76. ‘Thou dashest in pieces the malice of the
malicious, the malice of the men of malice: dash
thou in pieces the killers of faithful men!
‘Thou hast good horses, thou hast a good
chariot: thou art bringing help at every appeal, and
art powerful.
77. ‘I will pray unto thee for help, with many
consecrations, with good consecrations of libations ;
with many offerings, with good offerings of libations,
that we, abiding in thee, may long inhabit a good
abode, full of all the riches that can be wished for.
1 They have worshipped him and he has consequently over-
come the Mithradruges ; this accounts for the word rejoicing.
2 Cf. Yt. X, 55. 5 Tric; cf. linquo.
MIHIR YAST. 139
78. ‘Thou keepest those nations that tender a
good worship to Mithra, the lord of wide pastures ;
thou dashest in pieces those that delight in havoc.
Unto thee will I pray for help: may he come to us
for help, the awful, most powerful Mithra, the
worshipful and praiseworthy, the glorious lord of
nations.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XX.
79. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘Who made a dwelling for Rashnu',and to whom
Rashnu gave all his soul for long friendship ;
80, ‘ Thou art a keeper and protector of the dwell-
ing 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 friend-
ships’, and thus it is how so many men who have
lied unto Mithra, even privily®, lie smitten down on
the ground.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXII.
81. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake ;
‘Who made a dwelling for Rashnu, and to whom
Rashnu gave all his soul for long friendship ;
82. ‘To whom Ahura Mazda gave a thousand
1 The Genius of Truth (Yt. XII); Mithra gives a dwelling to
the truthful man in the same way as he destroys the dwelling of the
liar (§ 80).
2 Cf ὃ 70.
§ Aipivithisi; Vedic api vyathis (VIII, 45, 19).
140 YASTS AND sfiR6zAHS.
senses! 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 unde-
ceivable, he, of the ten thousand spies, the powerful,
all-knowing, undeceivable god.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXII.
83. ‘We sacrifice unto Mithra, the lord of wide pastures, ...
sleepless, and ever awake ;
‘Whom the lord of the country invokes for help,
with hands uplifted ;
‘Whom the lord of the town invokes for help,
with hands uplifted ;
84. ‘Whom the lord of the borough invokes for
help, with hands uplifted ; ;
‘Whom the master of the house invokes for help,
with hands uplifted ;
“Whom the... .? in danger of death? invokes for
help, with hands uplifted ;
‘Whom the poor man, who follows the good law,
when wronged and deprived of his rights, invokes
for help, with hands uplifted.
85. ‘The voice of his wailing reaches up to the
sky, it goes over the earth all-around, it goes over
1 Yaokhsti, the root of Persian nyéstdan, Pahlavi niyékh-
sttan, to hear; one might be inclined to translate ‘a thousand
ears,’ or ‘a thousand hearings ;’ but the meaning of the word must
have been rather more general, as Neriosengh translates it
(pramidhi, IX, 8 [25]).
3 Dvakina? -
8 Pithé: mrztyu (Yasna LIII [LI], 6).
MIHIR YAST. 141
the seven Karshvares, whether he utters his prayer
in a low tone of voice! or aloud.
86. ‘ The cow driven astray invokes him for help 5,
longing for the stables:
‘“ When will that bull, Mithra, the lord of wide
pastures, bring us back, and make us reach the
stables ἢ when will he turn us back to the right
way from the den of the Drug where we were
driven ??”
87. ‘And to him with whom Mithra, the lord of
wide pastures, has been satisfied, he comes with
help; and of him with whom Mithra, the lord of
wide pastures, has been offended, he crushes down
the house, the borough, the town, the province, the
country.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXIII.
88. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake ;
‘To whom the enlivening, healing, fair, lordly,
golden-eyed Haoma offered up a sacrifice on the
highest of the heights, on the Haraiti Bareza‘, he
1 Vakem, the so-called vag.
* Most manuscripts have added here, from the preceding
clauses, ‘ with hands uplifted!’
5 An allusion to a myth in which Mithra was described as an
Indra delivering the cows carried away by a Vritra: Firmicus
Maternus called him abactorem boum (De Errore Profan. Relig.
V); Commodianus compares him with Cacus:
‘‘Vrtebatque boves alienos semper in antris
Sicut et Cacus Vulcani filius ille.’
(Apud Windischmann, Mithra, p. 64.)
* See above, p. 132, note 2.
142 YASTS AND s{R6zAHS.
the undefiled to one undefiled, with undefiled
baresma, undefiled libations, and undefiled words;
89. ‘Whom! the holy Ahura Mazda has estab-
lished 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-Speztas. His voice reached up to the
sky, went over the earth all around, went over the
seven Karshvares.
90. ‘Who first lifted up Haomas, in a mortar
inlaid with stars and made of a heavenly substance.
Ahura Mazda longed for him, the Amesha-Speztas
longed for him, for the well-shapen body of him
whom the swift-horsed sun awakes for prayer from
afar ®.
οι. ‘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 ὃ, with his hands well-washed, with the mortar
well-washed, with the bundles of baresma tied up,
the Haoma uplifted, and the Ahuna Vairya sung
through.
92. ‘The holy Ahura Mazda confessed that reli-
gion and so did Vohu-Mané, so did Asha-Vahista,
so did Khshathra-Vairya, so did Speta-Armaiti, so
1 Haoma; cf. Yasna IX, 26 [81].
* For the morning service in the Gah Usahin.
5. Cf. Vend. III, 1.
MIHIR YAST. 143
did Haurvaté¢ and Ameret4¢; and all the Amesha-
Speztas longed for and confessed his religion. The
kind Mazda conferred upon him the mastership
of the world; and [so did they'] who saw thee
amongst all creatures the right lord and master of
the world, the best cleanser of these creatures,
93. ‘So mayest thou in both worlds, mayest thou
keep us in both worlds, O Mithra, lord of wide pas-
tures! both in this material world and in the world of
the spirit, from the fiend of Death, from the fiend
Aéshma, from the fiendish hordes, that lift up the
spear of havoc, and from the onsets of Aéshma,
wherein the evil-doing Aéshma rushes along with
Vidétu *, made by the Daévas.
94. ‘So mayest thou, O Mithra, lord of wide pas-
tures! give swiftness to our teams, strength to our
own bodies, and that we may watch with full suc-
cess those who hate us, smite down our foes, and
destroy at one stroke our adversaries, our enemies
and those who hate us‘.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXIV.
95. ‘We sacrifice unto Mithra, the lord of wide pastures, . .
sleepless, and ever awake ;
‘Who goes over the earth, all her breadth over,
after the setting of the sun®, touches both ends of
1 The Amesha-Spentas.
2 See Vend. Introd. IV, 22. 5 See ibid.
* See Yt. V, 53; X, 11, 1143 V, 53.
5 It should seem as if Mithra was supposed to retrace his steps
during the night. The Hindus supposed that the sun had a bright
face and a dark one, and that during the night it returned from
the west to the east with its dark face turned towards the earth,
144 YASTS AND SiROZAHS.
this wide, round earth, whose ends lie afar, and
surveys everything that is between the earth and
the heavens,
96. ‘Swinging in his hands a club with a hundred
knots, a hundred edges, that rushes forwards and
fells men down; a club cast out of red brass, of
strong, golden brass; the strongest of all weapons,
the most victorious of all weapons?!;
97. ‘From whom Angra Mainyu, who is all death,
flees away in fear; from whom Aéshma, the evil-
doing Peshétanu 2, flees away in fear; from whom
the long-handed Bfshydsta*® flees away in fear;
from whom all the Daévas unseen and the Varenya
fiends flee away in fear ".
98. ‘Oh! may we never fall across the rush of
Mithra, the lord of wide pastures, when in anger δ!
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 5,
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXV.
99. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘From whom all the Daévas unseen and the
Varenya fiends flee away in fear’.
1 Cf. § 132. 2 See Vend. Introd. V, 19.
8 See ibid. IV, 24. * Cf. § 69.
5 Cf. Yt. X, 69. 5 δὲ 97-98=§§ 134-135.
7 CE ὃ 91.
MIHIR YAST. 145
‘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.
too. ‘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.
tor. ‘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.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXVI.
102, ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘The warrior of the white horse, of the sharp
spear, the long spear, the quick arrows; foreseeing
and clever;
103. ‘Whom Ahura Mazda has established to
maintain and look over all this moving! 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.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard.... ,
* Fravéis; Parsi tradition translates large: fraz (tr. Phl.),
buland (Asp., Yasna LVII, 15 [LVI, 7, 3]).
[23] L
146 YASTS AND SiROZAHS.
XXVII.
104. ‘ We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘Whose long arms, strong with Mithra-strength,
encompass what he seizes in the easternmost river?
and what he beats with the westernmost river ?,
what is by the Sanaka* of the Rangha and what is
by the boundary of the earth 3.
105. ‘And thou, O Mithra! encompassing all this
around, do thou reach it, all over, with thy arms.
‘The man without glory ὅ, led astray from the
right way, grieves in his heart; the man without
glory thinks thus in himself: “ That careless Mithra
does not see all the evil that is done, nor all the lies
that are told.”
106. ‘But I think thus in my heart:
‘“ Should the evil thoughts of the earthly man be
a hundred times worse, they would not rise so high
as the good thoughts of the heavenly Mithra ;
‘“ Should the evil words of the earthly man be a
hundred times worse, they would not rise so high as
the good words of the heavenly Mithra;
1 The Sind.
* The Rangha or Tigris. The words 4geurvayéiti and
nighné, ‘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 com-
pared with the two parts of the Havana, the land between is the
Haoma, and Mithra’s arms are the arms of the priest.
5 Sanaké, an ἅπαξ λεγόμενον ; opposed to the aodhas of the
Rangha, Yt. XII, 19.
‘ The Arabian sea (ὃ). Cf. Yt. XII, 21.
5 Who has not a ray of the celestial light: here, the man of
little faith.
MIHIR YAST. 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 ;
107. ‘“Should the heavenly wisdom? in the earthly
man be a hundred times greater, it would not rise
so high as the heavenly wisdom in the heavenly
Mithra;
‘“And thus, should the ears of the earthly man
hear a hundred times better, he would not hear so
well as the heavenly Mithra, whose ear hears well,
who has a thousand senses, and sees every man that
tells a lie.”
‘Mithra stands up in his strength, he drives in
the awfulness of royalty, and sends from his eyes
beautiful looks that shine from afar, (saying) :
108. ‘“ Who will offer me a sacrifice? Who will
lie unto me? Who thinks me a god worthy of a
good sacrifice? Who thinks me worthy only of a
bad sacrifice? To whom shall I, in my might,
impart brightness and glory? To whom bodily
health? To whom shall I, in my might, impart
riches and full weal? Whom shall I bless by raising
him a virtuous? offspring ?
109. ‘“To whom shall I give in return, without
his thinking of it, the awful sovereignty, beautifully
arrayed, with many armies, and most perfect; the
sovereignty of an all-powerful tyrant, who fells down
heads, valiant, smiting, and unsmitten; who orders
chastisement to be done and his order is done at
once, which he has ordered in his anger ?”
‘O Mithra! when thou art offended and not satisfied,
he® soothes thy mind, and makes Mithra satisfied.
1 See above, p. 4, n. 5. 3 Asna: Sansk. susila (Pp. 34, ἢ. 4).
* He who offers thee a good sacrifice ; cf. ὃ 108,
L2
148 YASTS AND sirézaHs.
110. ‘“To whom shall I, in my might, impart
sickness and: death? To whom shall I impart
poverty and sterility’? Of whom shall I at one
stroke cut off the offspring ἢ
111. ‘“ From whom shall I take away, without
his thinking of it, the awful sovereignty, beautifully
arrayed, with many armies, and most perfect; the
sovereignty of an all-powerful tyrant, who fells down
heads, valiant, smiting, and unsmitten; who orders
chastisement to be done and his order is done at
once, which he has ordered in his anger.”
‘O Mithra! while thou art satisfied and not angry,
he moves thy heart to anger®, and makes Mithra
unsatisfied.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXVIII.
112. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake ;
‘A warrior with a silver helm’,a soided cuirass 8,
who kills with the poniard, strong, valiant, lord of
the borough. Bright are the ways of Mithra, by
which he goes towards the country, when, wishing
well, he turns its plains and vales to pasture
grounds,
113. ‘And then cattle and males come to graze,
as many as he wants.
‘May Mithra and Ahura‘, the high gods, come
to us for help, when the poniard lifts up its voice
1 Doubtful.
3 He who offers thee a bad sacrifice. 8 Doubtful.
* See Vend. Introd. IV, 8.
MIHIR YAST. - 149
aloud 1, when the nostrils of the horses quiver, when
the poniards . . . .*, when the strings of the bows
whistle and shoot sharp arrows; then the brood of
those whose libations are hated fall smitten to the
ground, with their hair torn off.
114. ‘So mayest thou, O Mithra, lord of wide pas-
tures! 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*.
‘For his, brightness and glory, I will offer him a sacrifice worth
being heard....
XXIX.
115. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake.
“Ὁ Mithra, lord of wide pastures! thou master
of the house, of the borough, of the town, of the
country, thou Zarathustrétema 4!
116. ‘Mithra is twentyfold® between two friends or
two relations;
‘Mithra is thirtyfold between two men of the
same group °;
‘Mithra is fortyfold between two partners’;
1 When it clashes with another. 3 Kahvan.
8 See Yt. V, 53; X, 11, 94.
* The chief of the sacerdotal order, the so-called Maubedén-
maused.
* Or ‘the contract is twentyfold....,’ that is, twenty times
more strictly binding than between any two strangers. This pas-
sage is one of the most important of the Avesta, as a short account
of the social constitution and morals of Zoroastrian Iran.
5 Of the same gild (svapankti, ap. Neriosengh).
7 Hadha-gaétha, co-proprietors of a gaétha (a rural estate).
150 YASTS AND 51Β6ΖΑΗΒ.
‘Mithra is fiftyfold between wife and husband’;
‘Mithra is sixtyfold between two pupils (of the
same master) ;
‘Mithra is seventyfold between the pupil and his
master ;
‘Mithra is eightyfold between the son-in-law and
his father-in-law ;
‘Mithra is ninetyfold between two brothers ;
117. ‘Mithra is a hundredfold between the father
and the son; :
‘Mithra is a thousandfold between two nations 3;
‘Mithra is ten thousandfold when connected with
the Law of Mazda, and then he will be every day “
of victorious strength ὅ, .
118. ‘May I come unto thee with a prayer that
goes lowly or goes highly! As this sun rises up
above the Hara Berezaiti and then fulfils its career,
so may I, O Spitama! with a prayer that goes lowly
or goes highly, rise up above the will of the fiend
Angra Mainyu ®!
‘For his brightness and glory, I will offer him a sacrifice worth
being heard...
XXX.
119. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake.
‘Offer up a sacrifice unto Mithra, O Spitama! and
order thy pupils to do the same.
1 Doubtful.
? A fair recognition of the jus gentium.
8 The contract between the faithful and the Law, the cove-
nant (?).
* Reading [h]amahé ayan.
5 The last clause is doubtful; the text is corrupt.
5 Prayer follows Mithra in his career, rising and setting with him.
MIHIR YAST. 151
‘Let the worshipper of Mazda sacrifice unto thee?
with small cattle, with black cattle, with flying birds,
gliding forward on wings.
120. ‘To Mithra all the faithful worshippers of
Mazda must give strength and energy with offered
and proffered Haomas, which the Zaotar proffers
unto him and gives in sacrifice. Let the faithful
man drink of the libations cleanly prepared, which
if he does, if he offers them unto Mithra, the lord of
wide pastures, Mithra will be pleased with him and
without anger.’
121, Zarathustra asked him: ‘O Ahura Mazda!
how shall the faithful man drink the libations cleanly
prepared, which if he does and he offers them
unto Mithra, the lord of wide pastures, Mithra will
be pleased with him and without anger?’
122, Ahura Mazda answered: ‘Let them wash
their bodies three days and three nights; let them
undergo thirty strokes ὃ 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
1 Mithra.
3 The translation of this sentence is conjectural.
8 Thirty strokes with the Sraoshé-Aarana (upazana; see Vend.
Introd. V, 19); it is an expiation (€kayayazta) 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 δυνή-
σαιτό τις τελεσθῆναι, εἰ μὴ Sid τινων βαθμῶν παρελθὼν τῶν κολάσεων δείξει
ἑαυτὸν ὅσιον καὶ ἀπαθῆ, Suidas 8. v., ap. Windischmann, iiber Mithra,
68 seq.).
152 YASTS AND siR6zAHS.
man drink of these libations who does not know the
staota yésnya?!: Vispé ratavé 3,
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXXII.
123. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake ;
‘To whom Ahura Mazda offered up a sacrifice in
the shining Garé-nmana ὃ,
_ 124. ‘With his arms lifted up towards Immor-
tality‘, Mithra, the lord of wide pastures, drives
forward from the shining Garé-nm4na, in a beautiful
chariot that drives on, ever-swift, adorned with all
sorts of ornaments, and made of gold.
125. ‘Four stallions draw that chariot, all of the
same white colour, living on heavenly food® 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*® and the cross-beams of the yoke,
fastened with hooks® of Khshathra vairya’ to a
beautiful... .°
126. ‘At his right hand drives Rashnu-Razista®,
the most beneficent and most well-shapen.
1 The sutfid yést; the last chapters of the Yasna, from LVIII
[LVII] to end, according to Anquetil (Zend-Avesta I, 2, 232).
3 The first words of the Vispérad.
5 Paradise.
4 Towards the abode of the Immortals.
5 Fed with ambrosia (ἀμβρόσιον εἶδαρ) like Poseidon’s steeds
(Il. XIII, 35; cf. Ovid, Metam. IV, 214).
4 Doubtful (simaméa siméithriméa),
™ Metal. See Vend. Introd. IV, 33.
5 Upairispata. 9 See Yt. XII.
MIHIR YAST. 153
‘At his left hand drives the most upright Kista},
the holy one, bearing libations in her hands, clothed
with white clothes, and white herself; and the cursing
thought? of the Law of Mazda.
127. ‘Close by him drives the strong cursing
thought? 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, strong and swift
to run, and rushing all around “.
‘Behind him drives Atar, all in a blaze, and the
awful kingly Glory.
128. ‘On a side of the chariot of Mithra, the lord
of wide pastures, stand a thousand bows well-made,
with a string of cowgut; they go through the
heavenly space ὁ, they fall through the heavenly
space upon the skulls of the Daévas.
129. ‘On a side of the chariot of Mithra, the lord
of wide pastures, stand a thousand vulture-feathered
arrows, with a golden mouth’, 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 Daévas.
130. ‘On a side of the chariot of Mithra, the lord
of wide pastures, stand a thousand spears well-made
and sharp-piercing. They go through the heavenly
space, they fall through the heavenly space upon
the skulls of the Daévas.
‘On a side of the chariot of Mithra, the lord of
1 See Yt. XVI. 3 See above, p.12, noter3. *° Cf. Yt. X, 70.
* Or better, rushing before (p4iri-v4za; cf. the translations of
pairi-dadvyu, Yt. X, 144 and pairi-vara, Yt. I, 19). Cf Yt.
XIV, 15.
5 The Genius of Fire. “ See p.95,note1. 7A golden point.
154 YASTS AND 5186ΖΑΗΒ.
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 Daévas.
131. ‘On a side of the chariot of Mithra, the lord
of wide pastures, stand a thousand swords, two-
edged and well-made. They go through the hea-
venly space, they fall through the heavenly space
upon the skulls of the Daévas.
‘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 Daévas.
132. ‘Ona 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?. It
goes through the heavenly space’, it falls through
the heavenly space upon the skulls of the Daévas.
133. ‘After he has smitten the Daévas, after he
has smitten down the men who lied unto Mithra,
Mithra, the lord of wide pastures, drives forward
through Arezahé and Savahé, through Fradadhafshu
and Vidadhafshu, through Vourubaresti and Vouru-
garesti, through this our Karshvare, the bright
ffvaniratha 8.
134. ‘Angra Mainyu, who is all death, flees away
in fear; Aéshma, the evil-doing Peshotanu, flees
1 Cf. Yt. X, 96. 3 The text has, they go....
8 See above, p. 123, note 5.
MIHIR YAST. 155
away in fear; the long-handed Bashydsta flees away
in fear; all the Daévas unseen and the Varenya
fiends flee away in fear.
135. ‘Oh! may we never fall across the rush of
Mithra, the lord of wide pastures, when in anger!
May Mithra, the lord of wide pastures, never smite
us in his anger; he who stands up upon this earth
as the strongest of all gods, the most valiant of all
gods, the most energetic of all gods, the swiftest of
all gods, the most fiend-smiting of all gods, he,
Mithra, the lord of wide pastures!.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXXII.
136. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake ;
‘For whom white stallions, yoked to his chariot,
draw it, on one golden wheel, with a full shining
axle.
137. ‘If Mithra takes his libations to his own
dwelling 2, “ Happy that man, I think,’—said Ahura
Mazda,—“O holy Zarathustra! for whom a holy
priest, as pious as any in the world®, who is the
Word incarnate, offers up a sacrifice unto Mithra with
bundles of baresma and with the [proper] words.
‘“ Straight to that man, I think, will Mithra come,
to visit his dwelling,
138. ‘“ When Mithra’s boons will come to him, as
he follows God’s teaching, and thinks according to
God's teaching.
‘Woe to that man, I think,”—said Ahura Mazda,—
* § 134-135=§§ 97-98. 2 Cf Yt. X, 32.
® Doubtful. Possibly, ‘of a pious conscience.’
156 YASTS AND SIiROZAHS.
“O holy Zarathustra! for whom an unholy priest,
not pious!, who is not the Word incarnate, stands
behind the baresma, however full may be the
bundles of baresma he ties, however long may be
the sacrifice he performs.”
139. ‘He does not delight Ahura Mazda, nor the
other Amesha-Spentas, nor Mithra, the lord of wide
pastures, he who thus scorns Mazda, and the other
Amesha-Spentas, and Mithra, the lord of wide
pastures, and the Law, and Rashnu, and Arstad,
who makes the world grow, who makes the world
increase.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
XXXII.
140. ‘We sacrifice unto Mithra, the lord of wide pastures, ....
sleepless, and ever awake.
‘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 ’, a stout and strong warrior ;
141. ‘Victorious and armed with a well-fashioned
weapon, watchful in darkness and undeceivable. He
is the stoutest of the stoutest, he is the strongest of
the strongest, he is the most intelligent of the gods,-
he is victorious and endowed with Glory: he, of the
ten thousand eyes, of the ten thousand spies, the
powerful, all-knowing, undeceivable god.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard....
1 An unqualified priest ; cf. Vend. IX, 47-57; XVIII, 1 seq.
3. Or, ‘whose house is great.’
MIHIR YAST. 157
XXXIV.
142. ‘We sacrifice unto Mithra, the lord of wide pastures,....
sleepless, and ever awake;
‘Who, with his manifold knowledge, powerfully
increases the creation of Spezta Mainyu, and is a
well-created and most great Yazata, self-shining like
the moon, when he makes his own body shine;
143. ‘Whose face is flashing with light like the
face of the star Tistrya!; whose chariot is embraced
by that goddess who is foremost amongst those who
have no deceit in them*, 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
8 heavenly substance; (the chariot) of Mithra, who
has ten thousand spies, the powerful, all-knowing,
undeceivable god.
‘For his brightness and glory, I will offer him a sacrifice worth
being heard. ...
XXXV.
144. ‘We sacrifice unto Mithra, the lord of wide
pastures, who is truth-speaking, a chief in assemblies,
with a thousand ears, well-shapen, with a thousand
eyes, high, with full knowledge, strong, sleepless, and
ever awake.
‘We sacrifice unto the Mithra around countries 3;
‘We sacrifice unto the Mithra within countries;
1 See Yt. VIII. * Ashi Vanguhi (?) ; cf. § 68.
8 Who watches around countries: aiwidaAvyfim is translated
Le γε Wypbns pee (Pers. tr. of Mihir NyAyis).
158 YASTS AND SiROZAHS.
‘We sacrifice unto the Mithra in this country 1;
‘We sacrifice unto the Mithra above countries ;
‘We sacrifice unto the Mithra under countries ;
‘We sacrifice unto the Mithra before countries 3;
‘We sacrifice unto the Mithra behind countries.
145. ‘We sacrifice unto Mithra and Ahura, the
two great, imperishable, holy gods*; and unto the
stars, and the moon, and the sun, with the trees that
yield up baresma‘. 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.
‘Yathé aha vairy6: The will of the Lord is the law of
holiness ....
‘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 Rama
FAivastra®.
‘Ashem Vohfi: Holiness is the best of all good... .
‘[Give] unto that man® brightness and glory, ... . give him the
bright, all-happy, blissful abode of the holy Ones!’
1 Adahvyfim : cul re οὐ» Ses cf. Yasna XXVI, 9 [28].
3 Pairidahvyfim : caul go pe Ging WS.
5 Cf. Vend. Introd. IV, 8. “ Cf. Vend. p. 22, note 2.
δ Cf. Sirézah I, 16. 5 Who sacrifices to Mithra,
SROSH YAST HADHOKHT. 159
XI. SROSH YAST HADHOKHT.
There are two Yasts dedicated to Sraosha, the angel of divine wor-
ship': one is a part of the Yasna (LVII [LVI]), and this, the other,
is called the Srésh Yast Hadhékht. Whether it belonged to the so-
called Hadhékht Nosk?*, one of the twenty-one Nosks of which
the original Avesta was formed ὅ, or whether it was recited in the
Hadhokht sacrifice‘, a particular liturgy, is a matter on which we
have no sufficient information.
The two Yasts have a few developments in common (see δὲ 8=
9, 10-13): the Hadhékht is more liturgical, the Yasna Yast is
more descriptive, and has to a greater degree the poetical imagery
of a Yast.
The Srésh Yast Hadhékht is recited every day, during any g4h
except the Rapitvin. A Pahlavi translation of this Yast is extant
(East India Office, XII, 102; Paris, Supplément Persan, XXXIII,
259; edited in Etudes Iraniennes, 11), and Anquetil mentions
a Sanskrit translation.
o. May Ahura Mazda be rejoiced! ....
Ashem Vohf: Holiness is the best of all good....
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [H4vani],
the holy and master of holiness... .
Unto the holy, strong Sraosha, who is the incar-
nate Word, a mighty-speared and lordly god,
Be propitiation, with sacrifice, prayer, propitiation,
and glorification.
Yatha ahfi vairy6: The will of the Lord is the law of
holiness....
1 Cf. Vend. Introd. IV, 31. 3 Ibid. ITI, 3.
8. See an account of the Hadhédkht Nosk in the Dinkart (West,
Pahlavi Texts, I, 225, note); cf. Introd. to Yt. XXI.
* Cf. § 18, note.
160 YASTS AND stROZAHS.
I,
1. We sacrifice unto the holy, tall-formed, fiend-
smiting Sraosha, who makes the world increase,
the holy and master of holiness.
Good prayer, excellent prayer to the worlds!, O
Zarathustra !
2. This it is that takes away the friendship of
the fiend and fiends, of the he-fiend and of the she-
fiend; it turns away in giddiness their eyes, minds,
ears *, hands, feet, mouths, and tongues*; as good
prayer, without deceit and without harm, is Manly
Courage‘, and turns away the Drug δ.
3. The holy Sraosha, the best protector of the poor,
is fiend-smiting; he is the best smiter of the Drug.
The faithful one who pronounces most words of
blessing is the most victorious in victory; the
Mathra Spemta takes best the unseen Drug away.
The Ahuna Vairya® is the best fiend-smiter among
all spells; the word of truth is the fighter’ that is
the best of all fiend-smiters.
The Law of the worshippers of Mazda is the
truest giver of all the good things, of all those that
are the offspring of the good principle; and so is
the Law of Zarathustra.
4. And he who should pronounce that word 8,
O Zarathustra! either a man or a woman, with a
mind all intent on holiness, with words all intent on
1 ‘Has been taught to the world, namely, the Law’ (Pahl.
Comm.). .
3 Doubtful. 8 Derezva: Pahl. hfizv4n; cf. Yt. I, 28.
* Is the same with it, is as powerful.
5. Doubtful (varethrem darest4....zak drfig vartt dastarttm). ΄
® See p. 23.
7 Or, ‘is the best of all fiend-smiters in battle.’
8 This chapter (Pahl. Comm.).
͵
SROSH YAST HADHOKHT. 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 at the fords of a river, or at the branching-off
of roads ;
Or in the meeting together of the faithful, or
the rushing together of the worshippers of the
Daévas!;
5. Whether on the road? or in the law’ 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‘ who carries off cattle shall not —
reach him.
6. Pronounce then that word, O Zarathustra! that
word to be spoken, when thou fall upon the idola-
ters® and thieves and Daévas rushing together.
Then the malice of the wicked worshippers of the
Daévas, of the Yatus and their followers, of the
Pairikas and their followers, will be affrighted and
rush away. Down are the Daévas! Down are the
Daéva-worshippers, and they take back their mouths
from biting’.
1 Different words are used, as usual, to express the same con-
flict, according as it refers to the faithful or to the idolaters.
3 Aipi-ayanim: madam rs.
5. Arethyanim: d4adistan (from aretha, meaning ἀϊηᾶ,
dAdistan).
* Gadha: nrésamsa (Neriosengh); the Pahlavi has 4», a Saka,
a Scythe.
® The praise of Sraosha.
5 Keresaska: krasf4k; cf. Neriosengh ad Yasna IX, 24 [75]; that
name was in the later periods applied to Christians, as if keresa
were the name of Christ; cf. Bahman Yast II, το; III, 2.
7 Doubtful. .
[23] M
162 YASTS AND SfROZAHS.
7. And therefore we take around us the holy-
natured Sraosha, the holy, the fiend-smiter, as one
does with shepherds’ dogs; therefore we sacrifice
unto the holy-natured Sraosha, the holy, the fiend-
smiter, with good thoughts, good words, and good
deeds. "ὃ
81. For his brightness and glory, for his strength
and victorious power, for his offering sacrifices unto
the gods?, I will offer him a sacrifice worth being
heard. I will offer up libations unto the holy
Sraosha, unto the great Ashi Vanguhi®, and unto
Nairyé-sangha ¢, the tall-formed.
So may the holy Sraosha, the fiend-smiter, come
to us for help!
9. We worship the holy Sraosha; we worship the
great master, Ahura Mazda, who is supreme in holi-
ness, who is the foremost to do deeds of holiness.
We worship all the words® of Zarathustra, and
all the good deeds, those done and those to be
done.
Yézhé hatam: All those beings of whom Ahura Mazda...
II.
10°, 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? man, who strikes
the evil-doing woman; who smites the fiendish
1 §§ 8-9=Yasna LVII, 3-4 [LVI, 1, 6-12].
2 See Vend. Introd. IV, 31. : 5 See Yt. XVII.
᾿ * See Vend. XXII, 7 [22] and Str6zah I, 9.
® The words of the law.
* §§ ro-13=Yasna LVII, 15-18 [LVI, 7].
7 CLYt I, το.
SROSH YAST HADHOKHT. 163
Drug, and is most strong and world-destroying ;
who maintains and looks over all this moving?
world ;
11. Who, never sleeping, wakefully guards the
creation of Mazda; who, never sleeping, wakefully
maintains the creation of Mazda; who protects all
the material world with his club uplifted, from the
hour when the sun is down;
12. Who never more did enjoy sleep from the
time when the two Spirits made the world, namely,
the good Spirit and the evil One; who every day,
every night, fights with the Mazainya Daévas.
13. He bows not for fear and fright before the
Daévas: before him all the Daévas bow for fear
and fright reluctantly, and rush away to darkness *.
For his brightness and glory, for his strength and victorious
power....°
III.
14. Yath& ahfivairy6é: The will of the Lord is the law of
holiness ....
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* watches the
Drug and the most beneficent Spirit: so that the
Amesha-Speztas may go along the seven Karsh-
vares of the earth®; who is the teacher of the
1 Cf. above, p. 145, note 1. 2 To hell.
5 As above, δὲ 8-9. 4 To the creation of Ormazd.
* Doubtful. The Yasna has: ‘Through whose strength, vic-
torious power, wisdom, and knowledge the Amesha-Spentas go
(avin; Phl. satQnand) along the seven Karshvares of the earth’
(LVII, 23 [LVI, το, 2]). ,
M 2
164 YASTS AND StROZAHS.
Law!: he himself was taught it by Ahura Mazda,
the holy One.
For his brightness and glory, for his strength and victorious
power....
IV.
15. Yatha δῇ vairyé: The will of the Lord is the law of
holiness .
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 Aéshma, the fiend of the wounding spear ;
we sacrifice unto Peace, whose breath is friendly,
and unto the two withstanders of sin and guilt ?,
16. The friends of the holy Sraosha ;
The friends of Rashnu Razista 3;
The friends of the good Law of the worshippers
of Mazda;
The friends of Arst4¢*, who makes the world
grow, who makes the world increase, who makes
the world prosper ;
The friends of Ashi Vanguhi*;
The friends of the good Xisti °;
The friends of the most right Kista’;
1 He teaches the law to the three saviours to come, Oshédar
Bami, Osh€dar M&h, and Soshyés (Yasna LVII, 24 [LVI, 10, 2];
Phi, tr.).
3 Parestaska mravaydoska, to be corrected, according to
various readings, into staretaska mavaydoska or something like it ;
the two genii here alluded to are Andstareta and Amuyamna,
Sinlessness and Innocence, who are invoked in company with
Akhsti hamvai#ti in Vispérad VITI, 4.
5. See Yt. XII. * See Yt. XVII.
ΟΡ See Vend. XIX, 39. ® See ibid.
7 See Yt. XVI, 1.
SROSH YAST HADHOKHT. 165
17. The friends of all gods;
The friends of the Mathra Spexta ;
The friends of the fiend-destroying Law ;
The friends of the long-traditional teaching ;
The friends of the Amesha-Spentas ;
The friends of ourselves, the Saoshyanés!, the
two-footed part of the holy creation ;
The friends of all the beings of the holy world.
For his brightness and glory, for his strength and victorious
power....
ν.
18. αιϊμᾶ δῦ vairyé: The will of the Lord is the law of
holiness ....
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 We sacrifice
unto all [the moments]? of the holy and strong
Sraosha, who is the incarnate Word;
19. The strong Sraosha, of the manly courage,
the warrior of the. strong arms, who breaks the
skulls of the Daévas ; who smites with heavy blows 4
and is strong to smite ; the holy Sraosha, who smites
1 The faithful, as helping through their good deeds in the work
of final restoration, to be performed by Saoshyam/ (cf. Yt. XIII, 17).
* The first sacrifice is the Yasna sacrifice; the next (literally,
superior) is the Vispérad; the middle sacrifice is the HAdhdédkht
[and] évak hém 4st; the highest sacrifice is the Dvazdah hémast
(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 évak hém4st and Dvazdah héméAst, see
West, Pahlavi Texts, I, 212, note 5.
3 Visp&n, translated harvisp zam4n.
* Literally, the smiter who smites with smitings.
t
166 YASTS AND S{ROZAHS.
‘with heavy blows; we sacrifice unto the crushing
Ascendant of both the holy Sraosha and Arsti?.
20. We sacrifice for all the houses protected by
Sraosha, where the holy Sraosha is dear and friendly
treated and satisfied, as well as the faithful man?2,
rich in good thoughts, rich in good words, rich in
good deeds.
21. We sacrifice unto the body of the holy
Sraosha;
We sacrifice unto the body of Rashnu Razista ;
We sacrifice unto the body of Mithra, the lord of
wide pastures ;
We sacrifice unto the body of the holy wind;
We sacrifice unto the body of the good Law of the
worshippers of Mazda ;
We sacrifice unto the body of Arsta¢, who makes
the world grow, who makes the world increase, who
makes the world prosper ;
We sacrifice unto the body of Ashi Vanguhi;
We sacrifice unto the body of the good Kisti ;
We sacrifice unto the body of the most right
Kista ;
We sacrifice unto the bodies of all the gods ;
22. We sacrifice unto the body of the Mathra
Spexta ;
We sacrifice unto the body of the fiend-destroying
Law;
We sacrifice unto the body of the long-traditional
teaching ;
We sacrifice unto the bodies of the Amesha-
Spextas ;
1 The same as Arstaé. Cf. Yasna LVII, 34-35 [LVI, 13, a
3 He receives alms (the ashé-dad).
ΠΝ
SROSH YAST HADHOKHT. 167
We sacrifice unto the bodies of ourselves, the
Saoshyazds, the two-footed part of the holy crea-
tion;
We sacrifice unto the bodies of all the beings of
the holy world?.
For his brightness and glory, for his strength and victorious
power....
23. Yatha ahfi vairyé: The will of the Lord is the law of
holiness... .
I bless the sacrifice and prayer, the strength and
vigour of the holy, strong Sraosha, who is the in-
carnate Word, a mighty-speared and lordly god.
[Give] unto that man* brightness and glory,.... give him the
bright, all-happy, blissful abode of the holy Ones!
1 Cf. §§ 16-17. 2 Who sacrifices to Sraosha.
168 YASTS AND SiROZAHS.
XII. RASHN YAST.
Rashnu Razista, ‘the truest True,’ is the Genius of Truth:
he is one of the three judges of the departed, with Mithra and
Sraosha: he holds the balance in which the deeds of men are
weighed after their death: ‘he makes no unjust balance ....,
neither for the pious nor yet the wicked, neither for lords nor yet
rulers; as much as a hair’s breadth he will not vary, and he shows
no favour!’ He is an offshoot either of Mithra, the God of Truth
and the avenger of lies, or of Ahura Mazda himself, the all-knowing
lord (δ 2 seq.).
This Yast seems to be an appeal made to Rashnu to come and
attend the performance of the var nfrang or ordeal (see p. 170,
note 3), of which Rashnu, as the Genius of Truth, was the natural
witness and arbiter (cf. Vend. IV, 54-55 [154-156]). Asa god οὗ
Truth must know everything and be present everywhere, he is
called from whatever part of the world he may actually be in.
This brings about an enumeration of all the parts of the world,
from this earth (§§ 9-22) to the highest heaven (§ 37), passing
through the Albérz (§§ 23-26), the star region (δὲ 26-32), the moon
region (δ 33), and the sun region (ὃ 34; cf. p. 73, note 2). .
This Yast is recited on the days of Rashn, Murdad, Ashtad, and
Zemy4ad (the 18th, 7th, 26th, and 28th of the month).
o. May Ahura Mazda be rejoiced!....
Ashem Vohfi: Holiness is the best of all good .
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Hévani],
the holy and master of holiness.
Unto Rashnu Razista; unto Arstét, who makes
the world grow, who makes the world increase; unto
the true-spoken speech, that makes the world grow?;
1 Minokhirad 11, 120-121 (tr. West).
3 Sirézah I, 18.
RASHN YAST. 169
Be propitiation, with sacrifice, prayer, propitiation, and glorifi-
cation.
Yatha διὰ vairy6: The will of the Lord is the law of
holiness....
I.
1. The holy (Zarathustra) asked him?: ‘O holy
Ahura Mazda! I ask thee; answer me with words of
truth, thou who knowest the truth. Thou art unde-
ceivable, 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 ??’
2. Ahura Mazda answered: ‘I will declare that
unto thee, O pure, holy Spitama!
‘The most glorious Holy Word (itself), this is what
in the Holy Word is created true, what is created
progress making, what is fit to discern, what is
healthful, wise, and happy, what is more powerful to
destroy than all other creatures.’
3. Ahura Mazda said: ‘ Bind up a three-twigged
baresma against the way of the sun. [Address]
unto me, Ahura Mazda, these words: “We invoke,
we bless [Ahura]?; I invoke the friendship [of Ahura]
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.”
1 Ahura Mazda. 2 Cf. Yt. I, 1 seq.
8 The text is apparently corrupt and has literally, ‘We invoke,
we bless me, Ahura Mazda.’
* See following page, note 3.
5 Possibly, waters; cf. Yt. V,132 and Vend. IV, 46 [128], 54
[154] seq.
® Literally, the fat.
170 YASTS AND s{R6ZAHS.
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’, along with the kingly
Glory, along with Saoka?, made by Mazda.
5. ‘We invoke, we bless Rashnu, the strong; I
invoke his friendship towards this var® prepared,
towards the fire and the baresma, towards the full
boiling [milk], towards the var of oil and the sap of
the plants.
6. ‘Then Rashnu the tall, the strong, will come
for help unto thee, towards this var prepared, towards
the fire and the baresma, towards the full boiling
[milk], towards the var of oil and the sap of the
plants:
‘Along with the fiend-smiting Wind, along with the
cursing thought of the wise, along with the kingly
Glory, along with Saoka, made by Mazda.
7. ‘O thou, holy Rashnu! O most true Rashnu!
most beneficent Rashnu! most knowing Rashnu !
most discerning Rashnu! most fore-knowing
Rashnu! most far-seeing Rashnu! Rashnu, the
1 See p. 12, note 13. 3. See Vend. XXII, 3.
5 Vaid; this seems to be the Var nirang or ordeal which
is alluded to in several passages of the Avesta; cf. Afrigan I, 9;
Yasna XXXI, 3 Ὁ (see Pahl. Comm. ; cf. Comm. ad XXXIV, 4a);
cf. Vend. IV, 46, 55. According to the Dinkart, there were thirty-
three kinds of var ordeals (Haug, Arda Viraf, p. 145); the most
common was to pour melted copper upon the breast of the man
whose truth was to be tested: if he went off uninjured, he was
considered to have spoken the truth. Cf. Vend. Introd. III, 9.
RASHN YAST. 171
best doer of justice'! Rashnu, the best smiter of
thieves ;
8. ‘The uninjured, the best killer, smiter, de-
stroyer of thieves and bandits! in whatever part of
the world thou art watching the doings? of men and
making the account... .%
II.
9. ‘Whether thou, O holy Rashnu! art in the
Karshvare Arezahi‘, we invoke, we bless Rashnu,
the strong. I invoke his friendship towards this
var prepared® . . . . in whatever part of the world
thou art.
III.
10. ‘ Whether thou, O holy Rashnu! art in the
Karshvare Savahi‘, we invoke, we bless Rashnu.
I invoke his friendship towards this var prepared
. . . . in whatever part of the world thou art.
IV.
11. ‘Whether thou, O holy Rashnu! art in the
Karshvare Fradadhafshu‘, we invoke, we bless
Rashnu, the strong. I invoke his friendship towards
this var prepared .... in whatever part of the
world thou art.
V.
12. ‘Whether thou, O holy Rashnu! art in the
1 Arethama/-bairishta: aretha. is dina, d4distan (law,
justice).
3 Kesa=kartart (Pahl. Comm. ad Vend. XXI, 3 [14]).
5.1 cannot make anything of the rest of the sentence hadhana
tanasus; cf. § 38.
* See Yt. X, 15, note 5. 5 The rest as in δὲ 5-8.
172 YASTS AND 5.Κ6ΖΑΗΒ.
Karshvare Vidadhafshu?, we invoke, we bless
Rashnu, the strong. I invoke his friendship towards
this var prepared .... in whatever part of the
world thou art.
VI.
13. ‘Whether thou, O holy Rashnu! art in the
Karshvare Vouru-baresti!, we invoke, we bless
Rashnu, the strong. I invoke his friendship towards
this var prepared .... in whatever part of the
world thou art.
VII.
14. ‘Whether thou, O holy Rashnu! art in the
Karshvare Vouru-aresti!, we invoke, we bless
Rashnu, the strong. I invoke his friendship towards
this var prepared .... in whatever part of the
world thou art.
VIII.
15. ‘Whether thou, O holy Rashnu! art in this
Karshvare, the bright Hvaniratha}, we invoke, we
bless Rashnu, the strong. I invoke his friendship
towards this var prepared .... in whatever part
of the world thou art.
IX.
16. ‘Whether thou, O holy Rashnu! art in the
sea Vouru-Kasha 2, we invoke, we bless Rashnu, the
strong. I invoke his friendship towards this var
prepared . . . . in whatever part of the world
thou art.
1 See Yt. X, 15, note 5. 2 See p. 54, note 6.
RASHN YAST. 173
X.
17. ‘Whether thou, O holy Rashnu! art on the
tree of the eagle}, that stands in the middle of the
sea Vouru-Kasha, that is called the tree of good
remedies, the tree of powerful remedies, the tree of
all remedies, and on which rest the seeds of all
plants; we invoke, we bless Rashnu, the strong. I
invoke his friendship towards this var prepared ..
XI.
18. ‘Whether thou, O holy Rashnu! art on the
Aodhas? of the Rangha, we invoke, we bless
Rashnu, the ΕΝ I invoke his academe towards
this var prepared .
XII.
19. ‘Whether thou, O holy Rashnu! art on the
Sanaka® of the Rangha, we invoke, we bless Rashnu,
the strong. I invoke his friendship towards this
var prepared... .
1 The Saéna, in later mythology the Sinamrfi or Stmfirgh;
his ‘resting-place is on the tree which is Jad-bésh (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 Chafimrésh for ever sits in that vicinity; and his work
is this, that he collects that seed which sheds from the tree of all
seeds, which is Jad-bésh, 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).
2 By the floods (? Vend. I, 26); it has probably a geographical
meaning ; cf. the following paragraph ; perhaps the marshy country
at the mouth of the Tigris.
5 Cf. Yt. X, 104; aodhas and sanaka may refer to the southern
and northern basin of the Tigris.
174 YASTS AND S{ROZAHS.
XIII.
20. ‘Whether thou, O holy Rashnu! art at one
of the angles.of this earth, we invoke we bless
Rashnu. I invoke his friendship towards this var
prepared....
XIV.
21. ‘Whether thou, O holy Rashnu! art at the
boundary of this earth, we invoke, we bless Rashnu.
I invoke his friendship towards this var prepared....
XV.
22. ‘Whether thou, O holy Rashnu! art in any
place of this earth, we invoke, we bless Rashnu. I
invoke his friendship towards this var prepared....
XVI.
23. ‘Whether thou, O holy Rashnu! art on the
Hara Berezaiti, the bright mountain around which
the many (stars) revolve, where come neither night
nor darkness, no cold wind and no hot wind, no
deathful sickness, no uncleanness made by the.
Daévas, and the clouds cannot reach up unto the
Haraiti Bareza!; we invoke, we bless Rashnu. I in-
voke his friendship towards this var prepared....
XVII.
24. ‘Whether thou, O holy Rashnu! art upon
the highest Hukairya, of the deep precipices 2, made
of gold, wherefrom this river of mine, Ardvi Sara
Anéhita, leaps from a thousand times the height of
a man, we invoke, we bless Rashnu, the strong. I
invoke his friendship towards this var prepared....
1 Cf Yt. X, go.
2 Reading visp6-vaémem; cf, Yt. V, 96, note 7.
RASHN YAST. 175
XVIII.
25. ‘Whether thou, O holy Rashnu! art upon
the Taéra of the height Haraiti, around which the
stars, the moon, and the sun revolve!, we invoke,
we bless Rashnu, the strong. I invoke his friend-
ship towards this var prepared....
XIX.
26. ‘Whether thou, O holy Rashnu! art in the
star Vanaz¢?, made by Mazda, we invoke, we bless
Rashnu, the strong. I invoke his friendship towards
this var prepared ....
XX.
27. ‘Whether thou, O holy Rashnu! art in the
bright and glorious star Tistrya®, we invoke, we
bless Rashnu, the strong. I invoke his friendship
towards the var prepared ....
XXII.
28. ‘Whether thou, O holy Rashnu! art in the
group of the Haptdirizga stars*, we invoke, we
bless Rashnu, the strong. I invoke his friendship
towards this var prepared ....
XXII.
29. ‘Whether thou, O holy Rashnu! art in those
stars that have the seed of the waters in them *, we
1 See Bund. V, 3 seq.; cf. Yt. X, 13, 50.
2 Cf. Yt. XX and Yt. VIII, 12. 5 Cf Yt. VIII, 12.
4 «The star of water essence is for the increase of water; and
the star of earth essence, for the increase of earth; and the star of
tree essence, for the increase of trees; and the star of cattle essence,
176 YASTS AND 51Ε6ΖΑΗΒ.
invoke, we bless Rashnu, the strong. I invoke his
friendship towards this var prepared... .
XXIII.
30. ‘Whether thou, O holy Rashnu! art in those
stars that have the seed of the earth in them 1, we
invoke, we bless Rashnu, the strong. I invoke his
friendship towards this var prepared... .
XXIV.
31. ‘Whether thou, O holy Rashnu! art in those
stars that have the seed of the plants in them}, we
invoke, we bless Rashnu, the strong. I invoke his
friendship towards this var prepared... .
XXV.
32. ‘Whether thou, O holy Rashnu! art in the
stars that belong to the Good Spirit ?, we invoke,
we bless Rashnu, the strong. I invoke his friend-
ship towards this var prepared... .
XXVI.
33. ‘Whether thou, O holy Rashnu! art in the
moon which has the seed of the Bull in it?, we in-
voke, we bless Rashnu, the strong. I invoke his
friendship towards this var prepared... .
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).
1 See preceding note.
3 Excluding the planets which belong to Ahriman (Minokhirad
VIII, 19; Bund. ΠῚ, 25; V, 1).
5. See above, p. 8, note 8.
ΒΑΒῊΝ YAST. 177
XXVII.
34. ‘Whether thou, O holy Rashnu! art in the
swift-horsed sun, we invoke, we bless Rashnu, the
strong. I invoke his friendship towards this var
prepared....
XXVIII.
35. ‘Whether thou, O holy Rashnu! art in the
sovereign endless Light, we invoke, we bless Rashnu,
the strong. I invoke his friendship towards this var
prepared ....
XXIX,
36. ‘Whether thou, O holy Rashnu! art in the
bright, all-happy, blissful abode of the holy Ones, we
invoke, we bless Rashnu, the strong. I invoke his
friendship towards this var prepared ....
XXX.
37. ‘Whether thou, O holy Rashnu! art in the
shining Garé-dem4na?, we invoke, we bless Rashnu,
the strong. I invoke his friendship towards this var
prepared ....
XXXII.
38. ‘Whether thou, O holy Rashnu! art... .?
we invoke, we bless Rashnu, the strong. I invoke
his friendship towards this var prepared... .
39. ‘For his brightness and glory, I will offer unto him a sacri-
fice worth being heard... .
1 The highest heaven, the abode of Ormazd.
2 ?Upa hadhana hadhané tanasus; cf. § 8, Ρ. 171) note 3.
[23] N
178 YASTS AND SiROZAHS.
‘Vénhé hatim: All those beings of whom Ahura Mazda....
40. ‘Yath4 ahi vairyd: The will of the Lord is the law of
holiness ....
‘I bless the sacrifice and prayer, and the strength
and vigour of Rashnu Razista; of Arsta¢, who
makes the world grow, who makes the world in-
crease ; and of the true-spoken speech that makes
the world grow.
‘Ashem Vohfti: Holiness is the best of all good... .
‘[Give] unto that man? brightness and glory, give him health of
body, . .. . give him the bright, all-happy, blissful abode of the
holy Ones.’
1 Who shall have worshipped Rashnu.
FARVARDIN YAST. 179
XII. FARVARDIN YAST.
The Fravashi is the inner power in every being that maintains
‘it and makes it grow and subsist. Originally the Fravashis were
the same as the Pitr’s of the Hindus or the Manes of the Latins,
that is to say, the everlasting and deified souls of the dead (see
§§ 49-52); but in course of time they gained a wider domain, and
not only men, but gods and even physical objects, like the sky and
the earth, &c. (§§ 85-86), had each a Fravashi (see Ormazd et
Ahriman, §§ 111-113).
This Yast is to be divided into two parts. The former part
(§§ 1-84) is a glorification of the powers and attributes of the
Fravashis in general; the latter part (δὲ 85-158) is an enumeration
of the Fravashis of the most celebrated heroes of Mazdeism, from
the first man, Gaya Maretan, down to the last, Saoshyan/.
This latter part is like a Homer’s catalogue of Mazdeism.
The greatest part of the historical legends of Iran lies here con-
densed into a register of proper names. This enumeration is
divided into seven chapters :
The first (XXIV, §§ 85-95) contains the names of several gods,
of the first man, Gaya Maretan, the first law-giver, Zarathustra, and
his first disciple, Maidhy6-maungha ;
The second part (XXV, δὲ 96-110) contains the names of the
disciples of Zarathustra, most of them belonging to the epical
cyclus of Vistéspa (Gustdsp) ;
The third part (XXVI, §§ 111-117) is of uncertain character,
and no name contained in it is found in the epical legends ;
The fourth part (XXVII, §§ 118-128) seems to be devoted to
the heroes of the other Karshvares and to mythical beings, born
or unborn (cf. §§ 121, 122, 127, 128);
The fifth part (XXVIII, § 129) is devoted to Saoshyam/ alone;
The sixth part (XXIX, §§ 130-138) is devoted to the heroes
before the time of Zarathustra ;
The seventh part (XXX, §§ 139-142) is devoted to the holy
women of Mazdeism from Hvévi, Zarathustra’s wife, down to
Srfita/-fedhri, Vanghu-fedhri, and Ereda/-fedhri, the future mothers
of his three unborn sons.
The second, third, and fourth enumerations all end with the
N 2
180 YASTS AND SIROZAHS.
name of Astva/-ereta (that is to say, Saoshya#/), which shows that
they do not refer to successive generations, but to three inde-
pendent branches, which are each developed apart down to the
time of the Saviour.
o. May Ahura Mazda be rejoiced! ....
Ashem Vohfti: Holiness is the best of all good....
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [H4vanil],
the holy and master of holiness.
Unto the awful, overpowering Fravashis of the
faithful; unto the Fravashis of the men of the pri-
mitive law; unto the Fravashis of the next-of-kin,
Be propitiation, with sacrifice, prayer, propitiation, and glori-
fication.
Yatha ahfi vairy6: The will of the Lord is the law of holi-
ness...
I.
1. Ahura Mazda spake unto Spitama Zarathustra,
saying : ‘Do thou proclaim, Ὁ pure Zarathustra! the
vigour and strength, the glory, the help and the joy
that are in the Fravashis of the faithful, the awful
and overpowering Fravashis ; do thou tell how they
come to help me, how they bring assistance unto
me, the awful Fravashis of the faithful 2.
2. ‘Through their brightness and glory, O Zara-
thustra! I maintain that sky, there above, shining
and seen afar, and encompassing this earth all
around.
3. ‘It looks like a palace, that stands built of a
1 The so-called paoiryé-/kaésha: the primitive law is what ‘ is
considered as the true Mazdayasnian religion in all ages, both
before and after the time of Zaratist’ (West, Pahlavi Texts, 1,
242, note 1); cf. § 150.
2 Cf. § 19.
FARVARDIN YAST. 181
heavenly substance’, firmly established, with ends
that lie afar, shining in its body of ruby over the
three-thirds (of the earth)?; it is like a garment
inlaid with stars, made of a heavenly substance, that
Mazda puts on, along with Mithra and Rashnu and
Spezta-Armaiti, and on no side can the eye perceive
the end of it.
4. ‘ Through their brightness and glory, O Zara-
thustra! I maintain Ardvi Sara And4hita, the wide-
expanding and health-giving, who hates the Daévas
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’;
54. ‘Who makes the seed of all males pure, who
makes the womb of all females pure for bringing
forth, who makes all females bring forth in safety,
who puts milk in the breasts of all females in the
right measure and the right quality;
6. ‘The large river, known afar, that is as large
as the whole of all the waters that run along the
earth ; that runs powerfully from the height Hukairya
down to the sea Vouru-Kasha.
7. ‘All the shores of the sea Vouru-Kasha are
boiling over, all the middle of it is boiling over,
1 Reading mainyu-tast6; cf. Yt. X, 90, 143, and in this very
paragraph vanghanem mainyu-tastem.
2 A division of the earth different from and older than the
division into seven Karshvares ; cf. Yasna XI, 7 [21]; this division
was derived by analogy from the tripartite division of the universe
(earth, atmosphere, and heaven).
3 Yt. V, 1. 4 § 5-8=Yt. V, 2-5.
182 YASTS AND S{tROzAHS.
when she runs down there, when she streams down
there, she, Ardvi Sfra Andhita, who has a thousand
cells and a thousand channels; the extent of each of
those cells, of each of those channels, is as much
as a man can ride in forty days, riding on a good
horse.
8. ‘From this river of mine alone flow all the
waters that spread all over the seven Karshvares ;
this river of mine alone goes on bringing waters,
both in summer and in winter. This river of mine
purifies the seed in males, the womb in females, the
milk in females’ breasts !.
9. ‘Through their brightness and glory, Ὁ Zara-
thustra! I maintain the wide earth made by Ahura,
the large and broad earth, that bears so much that
is fine, that bears all the bodily world, the live and
the dead, and the high mountains, rich in pastures
and waters;
10. ‘Upon which run the many streams and
rivers; upon which the many kinds of plants grow
up from the ground, to nourish animals and men,
to nourish the Aryan nations, to nourish the five
kinds of animals ?, and to help the faithful.
11. ‘Through their brightness and glory, O Zara-
thustra! I maintain in the womb the child that has
been conceived, so that it does not die from the
1 §§ 4-8=Yt. V, 1-3.
* There are five classes of animals: those living in waters
(up4pa), those living under the ground (upasma=upa-zema),
the flying ones (fraptargat), the running ones (ravasfarant), the
grazing ones (Aangrangh&&); Vispérad I, 1 seq.; Yt. XIII, 74.
The representatives of those several classes are the kar mahi
fish, the ermine, the karsipt, the hare, and the ass-goat (Pahl.
Comm. ad Visp. 1. 1.).
FARVARDIN YAST. 183
assaults of Vidétu', and I develop in it? the bones,
the hair, the....3, the entrails, the feet, and the
sexual organs.
12. ‘Had not the awful Fravashis of the faithful
given help unto me, those animals and men of mine,
of which there are such excellent kinds, would not
subsist; strength would belong to the Drug, the
dominion would belong to the Drug, the material
world would belong to the Drug.
13 ‘ Between the earth and the sky the immaterial
creatures would be harassed by the Drug; between
the earth and the sky the immaterial creatures would
be smitten by the Drug; and never afterwards would
Angra-Mainyu give way to the blows of Spenta-
Mainyu.
14. ‘Through their brightness and glory the
waters run and flow forward from the never-failing
springs; through their brightness and glory the
plants grow up from the earth, by the never-failing
springs; through their brightness and glory the
winds blow, driving down the clouds towards the
never-failing springs.
15. ‘Through their brightness and glory the
females conceive offspring ; through their brightness
and glory they bring forth in safety; it is through
their brightness and glory when they become blessed
with children.
16. ‘Through their brightness and glory a man
is born who is a chief in assemblies and meetings‘,
who listens well 5 to the (holy) words, whom Wisdom
_ } See Vend. IV, 40 {i 37]: 3 Doubtful.
8. ? Derewda. 4 A ποιμὴν λαῶν.
5 Who learns well, who has the gaoshé-srfita khratu.
184 YASTS AND s{ROZAHS.
holds dear1, and who returns a victor from discus-
sions with Gaotema, the heretic 2.
‘Through their brightness and glory the sun goes
his way; through their brightness and glory the
moon goes her way; through their brightness and
glory the stars go their way.
17. ‘In fearful battles they are the wisest for
help, the Fravashis of the faithful.
‘The most powerful amongst the Fravashis of
the faithful, O Spitama! are those of the men of
the primitive law* or those of the Saoshyazdés* not
yet born, who are to restore the world. Of the
others, the Fravashis of the living faithful are more
powerful, O Zarathustra! than those of the dead,
O Spitama!
18. ‘And the man who in life shall treat the
Fravashis of the faithful well, will become a ruler
of the country with full power, and a. chief most
strong; so shall any man of you become, who shall
treat Mithra well, the lord of wide pastures, and
Arst4¢, who makes the world grow, who makes the
world increase.
19. ‘Thus do I proclaim unto thee, O pure Spi-
tama! the vigour and strength, the glory, the help,
and the joy that are in the Fravashis of the faithful,
* Or, ‘who wishes for wisdom’ (lore; khratukata=khratu-
Ainah).
2 Y6 néidhyanghé gaotemahé paré ayau parst6ié avaiti.
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. N@aidhyanghéd means a heretic, an Ashemaogha
(see Pahl. Comm. ad Yasna XXXIV, 8).
5 See above, p. 180, note 1. * See above, p. 165, note 1.
FARVARDIN
the awful and overpowering Fravashis; and how
they come to help me, how they bring assistance
unto me, the awful Fravashis of the faithful +’
II.
20. Ahura Mazda spake unto Spitama Zara-
thustra, saying: ‘If in this material world, O Spi-
tama Zarathustra! thou happenest to come upon
frightful roads, full of dangers and fears, O Zara-
thustra! and thou fearest for thyself, then do thou
recite these words, then proclaim these fiend-smiting
words, O Zarathustra!
21. ‘“I praise, I invoke, I meditate upon, and we
sacrifice unto the good, strong, beneficent Fravashis
of the faithful. We worship the Fravashis of the
masters of the houses, those of the lords of the
boroughs, those of the lords of the towns, those of
the lords of the countries, those of the Zarathustr6-
temas?; the Fravashis of those that are, the Fra-
vashis of those that have been, the Fravashis of
those that will be; all the Fravashis of all nations ὃ,
and most friendly the Fravashis of the friendly
nations ;
22. ‘“ Who maintain the sky, who maintain the
waters, who maintain the earth, who maintain the
cattle, who maintain in the womb the child that has
been conceived, so that it does not die from the
assaults of Vidétu, and develop in it the bones, the
hair, the. ..., the entrails, the feet, and the sexual
organs *;
23. ‘“ Who are much-bringing, who move with
Ch ξ τ. 3 See Yt. X, 115, note.
5. See § 143, text and note. * See δ 11.
186 YASTS AND SfROZAHS.
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 in-
voked in fights against foes, who are to be invoked
in battles ; ‘s
24. ‘“‘ Who give victory to their invoker, who give
boons to their lover, who give health to the sick
man, who give good Glory to the faithful man that
brings libations and invokes them with a sacrifice
and words of propitiation 1;
25. ‘“ 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 8,
and where the faithful man is not ill-treated +.”’
ITI.
26. We worship the good, strong, beneficent Fra-
vashis of the faithful, who are the mightiest of drivers,
the lightest of those driving forwards, the slowest
of the retiring ὅ, the safest ® of all bridges, the least-
erring ® of all weapons and arms®, and who never
turn their backs’.
27. At once, wherever they come, we worship
them, the good ones, the excellent ones, the good,
the strong, the beneficent Fravashis of the faithful.
They are to be invoked when the bundles of
baresma are tied; they are to be invoked in fights
against foes, in battles*, and there where gallant
men strive to conquer foes.
1 Cf. § 40.
3. Fréritau: cf. fréreti=farndmisn, Adesa (Yasna VIII, 2 [4]).
5. With alms (586 - ἀ ἀν. *Ch§ 36.
5 Doubtful. 5 Defensive arms.
™ To flee. 5. Cf. § 23.
FARVARDIN YAST. ΄ 187
28. Mazda invoked them for help, when he fixed
the sky and the waters and the earth and the plants;
when Spezta-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 Vidétu,
and developed in it the bones, the hair, the ...., the
entrails, the feet, and the sexual organs 1.
29. Spevta-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 ?, possessing riches and a high renown.
IV.
30. We worship the good, strong, beneficent
Fravashis of the faithful; whose friendship is good,
and who know how to benefit; whose friendship
lasts long; who like to stay in the abode where they
are not harmed by its dwellers; who are good,
beautiful afar *, health-giving, of high renown, con-
quering in battle, and who never do harm first.
V.
31. We worship the good, strong, beneficent
Fravashis of the faithful; whose will is dreadful
unto those who vex them; powerfully working and
most beneficent; who in battle break the dread
arms of their foes and haters.
1 Cf. §§ αι, 22.
2 They are compared to horses; cf. Yt. VIII, 2.
8. Their beauty is seen afar. One manuscript has ‘known afar ;’
another, ‘ whose eyesight reaches far.’
188 YASTS AND SiROZAHS,
VI.
32. We worship the good, strong, beneficent
Fravashis of the faithful; liberal, valiant, and full
of strength, not to be seized by thought, welfare-
giving, kind, and health-giving, following with Ashi’s
remedies, as far as the earth extends, as the rivers
stretch, as the sun rises’.
VII.
33. We worship the good, strong, beneficent
Fravashis of the faithful, who gallantly and bravely
fight, causing havoc, wounding’, breaking to pieces
all the malice of the malicious, Daévas and men,
and smiting powerfully in battle, at their wish and
will.
34. You kindly deliver the Victory made by
Ahura, and the crushing Ascendant, most bene-
ficently, to those countries where you, the good ones,
unharmed and rejoiced, unoppressed and unoffended,
have been held worthy of sacrifice and prayer, and
proceed the way of your wish.
VIII.
35. We worship the good, strong, beneficent
Fravashis of the faithful, of high renown, smiting
in battle, most strong, shield-bearing and harmless
to those who are true, whom both the pursuing and
the fleeing invoke for help: the pursuer invokes
* All the beneficent powers hidden in the earth, in the waters,
and in the sun, and which Ashi Vanguhi (Yt. XVII) imparts to
man.
2 Doubtful: urvaénaitis.
FARVARDIN YAST. 189
them for a swift race, and for a swift race does the
fleer invoke them;
36. Who turn to that side where are faithful
men, most devoted to holiness, and where is the
greatest piety, where the faithful man is rejoiced,
and where the faithful man is not ill-treated 1,
IX.
37. We worship the good, strong, beneficent
Fravashis of the faithful, who form many battalions,
girded with weapons 2, lifting up spears, and full of
sheen; who in fearful battles come rushing along
where the gallant heroes® go and assail the Danus*‘.
38. There you destroy the victorious strength of
the Turanian D4nus; there you destroy the malice
of the Turanian Danus; through you the chiefs® are
of high intellect® and most successful; they, the
gallant heroes’, the gallant Saoshyazd¢s’, the gallant
conquerors of the offspring of the Danus chiefs of
myriads, who wound with stones ὅ,
Χ,
39. We worship the good, strong, beneficent
Fravashis of the faithful, who rout the two wings
of an army standing in battle array, who make the
centre swerve, and swiftly pursue onwards, to help
the faithful and to distress the doers of evil deeds.
XI.
40. We worship the good, strong, beneficent
1 Cf. § 25. 2 'Yast6-zayau. 5 Doubtful.
* Yt. V, 72. 5 Doubtful.
6 Hvfra; see Etudes Iraniennes, II, 183.
7 Cf. p. 165, note σ᾿. 5. Doubtful (asabana).
190 YASTS AND sfROZAHS,
Fravashis of the faithful; awful, overpowering, and
victorious, smiting in battle, sorely wounding, blow-
ing 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!;
41. Who give good glory to him who worships
them with a sacrifice, as that man did worship them,
the holy Zarathustra, the chief of the material world,
the head of the two-footed race, in whatever struggle
he had to enter, in whatever distress he did fear ;
42. Who, when well invoked, enjoy bliss in the
heavens; who, when well invoked, come forward
from the heavens, who are the heads? of that sky
above, possessing the well-shapen Strength, the Vic-
tory made by Ahura, the crushing Ascendant, and
Welfare *, the wealth-bringing, boon-bringing, holy,
well fed, worthy of sacrifice and prayer in the per-
fection of holiness.
43. They shed Satavaésa* between the earth and
the sky, him to whom the waters belong‘, 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,
and to help the faithful ’.
44. Satavaésa comes down and flows between
the earth and the sky, he to whom the waters be-
long, who listens to appeals and makes the waters
and the plants grow up, fair, radiant, and full of
1 Cf. § 24.
2 «The chief creatures ;’ cf. Gah II, 8.
* Saoka; cf. Sirézah I, 3, note.
* Cf. Yt. VIII, 9, and 34, note. 5 Taf-apem.
4 See above, p. 182, note 2. 7 Cf. § 10.
FARVARDIN YAST. 191
light, to nourish animals and men, to nourish the
Aryan nations, to nourish the five kinds of animals,
and to help the faithful.
XII.
45. We worship the good, strong, beneficent
Fravashis of the faithful; with helms of brass, with
weapons of brass, with armour? of brass; who
struggle in the fights for victory in garments of
light, arraying the battles and bringing them for-
wards, to kill thousands of Daévas.
When the wind blows from behind them? and
brings their breath unto men,
46. Then men know where blows the breath of
victory: and they pay pious homage unto the good,
strong, beneficent Fravashis of the faithful, with
their hearts prepared and their arms uplifted.
47. Whichever side they have been first wor-
shipped in the fulness of faith of a devoted heart ὃ,
to that side turn the awful Fravashis of the faithful,
along with Mithra and Rashnu and the awful cursing
thought * of the wise and the victorious wind.
48. And those nations are smitten at one stroke
by their fifties and their hundreds, by their hundreds
and their thousands, by their thousands and their
tens of thousands, by their tens of thousands and
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.
1 Doubtful. 2 Literally, blows them within.
᾿ς § CA Yt. X, 9. * See above, p. 12, note 12.
192 YASTS AND SiR6ZAHS.
XIII.
49. We worship the good, strong, beneficent
Fravashis of the faithful, who come and go through
the borough at the time of the Hamaspathmaédha!;
they go along there for ten nights, asking thus 3:
50. ‘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 wor-
shipped by you with a sacrifice’? To whom will
this gift of ours be given, that he may have never-
failing food for ever and ever ?’
51. And the man who offers them up a sacrifice,
1 The sixth and last Gahambar (see Afrigan Gahambér), or the last
ten days of the year (10th—zoth March), including the last five days
of the last month, Sapendarmad, and the five complementary days.
These last ten days should be spent in deeds of charity, religious
banquets (gasan), and ceremonies in memory of the dead. It was
also at the approach of the spring that the Romans and the
Athenians used to offer annual sacrifices to the dead; the Romans
in February ‘qui tunc extremus anni mensis erat’ (Cicero, De
Legibus, II, 21), the Athenians on the third day of the Anthesterion
feast (in the same month). The souls of the dead were supposed to
partake of the new life then beginning to circulate through nature,
that had also been dead during the long months of winter.
* Perhaps: asking for help, thus.
5 Frin4é: who will pronounce the Afrin?
* To be given in alms to poor Mazdayasnians (ash6-d4d).
5 Asha-nasa: that makes him reach the condition of one of
the blessed (ahlayth arzanik, 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 ὃ 87 to the end.
7 An allusion to the formula: ‘I sacrifice to the Fravashi of my
own soul,’ Yasna XXIII, 4 [6].
FARVARDIN YAST. - 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:
52. ‘May there be in this house flocks of animals
and men! May there be a swift horse and a solid
chariot! May there be a man who knows how to
praise God! and rule in an assembly, who will offer
us sacrifices with meat and clothes in his hand, and
with a prayer worthy of bliss*.’
XIV.
53. We worship the good, strong, beneficent
Fravashis of the faithful, who show beautiful paths
to the waters, made by Mazda, which had stood
before for a long time in the same place without
flowing?:
54- And now they flow along the path made by
Mazda, along the way made by the gods, the watery
way appointed to them, at the wish of Ahura Mazda,
at the wish of the Amesha-Spentas.
XV.
_ 55. We worship the good, strong, beneficent
Fravashis of the faithful, who show a beautiful
growth to the fertile* plants, which had stood before
for a long time in the same place without growing :
56. And now they grow up along the path made
1 Stahyé: stutikaro (Sansk. tr.; cf. Atash Nyéyis, 10).
5 δὲ 49-52 are a part of the so-called Afrigin Dahman (a prayer
recited in honour of the dead); a Sanskrit translation of that
Afrig4n has been published by Burnouf in his Etudes zendes.
8. In winter.
“ Doubtful. The word is Avawrira, which Aspendiarji makes
synonymous with Avapara, kind, merciful (Vispérad XXI
[XXIV], 1).
[23] ο
194 YASTS AND sir6ézAHs,
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-Spemtas.
XVI.
57. We worship the good, strong, beneficent
Fravashis of the faithful, who showed their paths to
the stars, the moon, the sun, and the endless lights,
that had stood before for a long time in the same
place, without moving forwards, through the oppres-
sion of the Daévas and the assaults of the Daévas?.
58. And now they move around in their far-
revolving circle for ever, till they come to the time
of the good restoration of the world.
XVII.
59. We worship the good, strong, beneficent
Fravashis of the faithful, who watch over the bright
sea Vouru-Kasha?, to the number of ninety thou-
sand, and nine thousand, and nine hundred, and
ninety-nine.
XVIII.
60. We worship the good, strong, beneficent
Fravashis of the faithful, who watch over the stars
Haptbirizga®, to the number of ninety thousand,
and nine thousand, and nine hundred, and ninety-
nine.
XIX.
61. We worship the good, strong, beneficent
Fravashis of the faithful, who watch over the body
1 Bundahis VI, 3.
2 To keep the white Hém there from the evil beings that try
to destroy it (Minokhirad LXII, 28).
8 See above, p. 97, note 4.
FARVARDIN YAST. 195
of Keresdspa, the son of Sdma?, the club-bearer
with plaited hair, to the number of ninety thousand,
and nine thousand, and nine hundred, and ninety-
nine.
XX.
62. We worship the good, strong, beneficent
Fravashis of the faithful, who watch over the seed
of the holy Zarathustra?, to the number of ninety
thousand, and nine thousand, and nine hundred, and
ninety-nine.
XXI.
63. We worship the good, strong, beneficent
Fravashis of the faithful, who fight at the right
hand of the reigning lord, if he rejoices the faithful ὃ
and if the awful Fravashis of the faithful are not
hurt by him, if they are rejoiced by him, unharmed
and unoffended.
XXII.
64. We worship the good, strong, beneficent
Fravashis of the faithful, who are greater, who are
1 Keresfspa lies asleep in the plain of Pésyans&i; ‘the glory
(far) of heaven stands over him for the purpose that, when Az-i-
Dahak becomes unfettered, he may arise and slay him; and a
myriad guardian spirits of the righteous are as a protection to
him’ (Bundahis XXIX, 8; tr. West).
3 «Zaratist went near unto Hvév (Hvégvi, his wife) three
times, and each time the seed went to the ground; the angel
Néryésang received the brilliance and strength of that seed,
delivered it with care to the angel Andhfd, and in time will blend
it with a mother’ (Bundahis XXXII, 8). A maid, Eredas-fedhri,
bathing in Lake Kasava, will conceive by that seed and bring forth
the Saviour Saoshyaw/; his two fore-runners, Ukhshya/-ereta and
Ukhshya/-nemah, will be born in the same way of Srfitas-fedhri and
Vanghu-fedhri (Yt. XIII, 141-142).
8. With alms.
02
196 YASTS AND SfR6ZAHS.
stronger, who are swifter, who are more powerful,
who are more victorious, who are more healing, who
are more effective than can be expressed by words;
who run by tens of thousands into the midst of the
Myazdas.
65. And when the waters come up from the sea
Vouru-Kasha, O Spitama Zarathustra! along with
the Glory made by Mazda’, then forwards come
the awful Fravashis of the faithful, many and many
hundreds, many and many thousands, many and
many tens of thousands,
66. Seeking water for their own kindred, for
their own borough, for their own town, for their
own country, and saying thus: ‘May our own
country have a good store and full joy!’
67. They fight in the battles that are fought in
their own place and land, each according to the
place and house where he dwelt (of yore)*: they
look like a gallant warrior who, girded up and
watchful, fights for the hoard he has treasured up.
68. And those of them who win bring waters to
their own kindred, to their own borough, to their
own town, to their own country, saying thus: ‘May
my country grow and increase!’
69. And when the all-powerful sovereign of a
country has been surprised by his foes and haters,
he invokes them, the awful Fravashis of the faithful.
yo. 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.
1 Cf Yt. XIX, 56 seq.; VIII, 34. 2 Doubtful.
FARVARDIN YAST. 197
71. They come in as a weapon and as a shield,
to keep him behind and to keep him in front, from
the Drug unseen, from the female Varenya fiend,
from the evil-doer bent on mischief, and from that
fiend who is all death, Angra Mainyu. It will be
as if there were a thousand men watching over
one man};
72. So that neither the sword well-thrust, neither
the club well-falling, nor the arrow well-shot, nor the
spear well-darted, nor the stones flung from the
arm shall destroy him.
73. They come on this side, they come on that
side, never resting, the good, powerful, beneficent
Fravashis of the faithful, asking for help thus:
‘Who will praise us? Who will offer us a sacrifice?
Who will meditate upon us? Who will bless us?
Who will receive us with meat and clothes in his
hand and with a prayer worthy of bliss? Of which
of us will the name be taken for invocation? Of
which of you will the soul be worshipped by you
with a sacrifice? To whom will that gift of ours be
given, that he may have never-failing food for ever
and ever??’
74. We worship the perception®; we worship the
intellect; we worship the conscience; we worship
those of the Saoshyazzés ¢;
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 ὅ.
7 Cf. Yt. I, το. 3. Cf. ὃ 50.
5. Asna=4zana (?). * Cf. p. 165, note 1.
δ Cf. Yt. XIII, το.
198 YASTS AND SfR6ZAHS.
We worship their Fravashis 1.
75. We worship the Fravashis.
We worship them, the liberal ;
We worship them, the valiant ; we worship them,
the most valiant ;
We worship them, the beneficent; we worship
them, the most beneficent ;
We worship them, the powerful ;
We worship them, the most strong ;
We worship them, the light; we worship them,
the most light ;
- We worship them, the effective; we worship
them, the most effective.
76. They are the most effective amongst the
creatures of the two Spirits, they the good, strong,
beneficent Fravashis of the faithful, who stood
holding fast when the two Spirits created the world,
the Good Spirit and the Evil One?*
77. When Angra Mainyu broke into the creation
of the good holiness, then came in across Vohu
Mano and Atar 8.
78. They destroyed the malice. of the fiend
Angra Mainyu, so that the waters did not stop
flowing nor did the plants stop growing; but at
once the most beneficent waters of the creator and
1 There seems to be in this paragraph a distinction of five faculties
of the soul, 4sna, mana, daéna, urvan, fravashi. The usual
classification, as given in this Yast, § 149, and in later Parsism
(Spiegel, Die traditionelle Literatur der Parsen, p.172), is: ahu,
spirit of life (ὃ); daéna, conscience; baodh6, perception ; urvan,
the soul; fravashi.
3 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).
8 Cf. Ormazd et Ahriman, ὃ 107.
FARVARDIN YAST. 199
ruler, Ahura Mazda, flowed forward and his plants
went on growing.
79. We worship all the waters ;
We worship all the plants ;
We worship all the good, strong, beneficent
Fravashis of the faithful.
We worship the waters by their names};
We worship the plants by their names ?;
We worship the good, strong, beneficent Frava-
shis of the faithful by their names.
80. Of all those ancient Fravashis, we worship
the Fravashi of Ahura Mazda; who is the greatest,
the best, the fairest, the most solid, the wisest, the
finest of body and supreme in holiness ὃ;
81. Whose soul is the Mathra Spezta, who is
white, shining, seen afar; and we worship the beau-
tiful forms, the active forms wherewith he clothes
the Amesha-Spemtas; we worship the swift-horsed
sun,
XXIII.
82. We worship the good, strong, beneficent
Fravashis of the Amesha-Spentas, the bright ones,
whose looks perform what they wish, the tall, quickly
coming to do, strong, and lordly, who are undecaying
and holy ;
83. Who are all seven of one thought, who are
all seven of one speech, who are all seven of one
deed; whose thought is the same, whose speech is
the same, whose deed is the same, whose father and
1 That is to say, after their different kinds (described in Yasna
XXXVIII, 3, 5 [7-9, 13-14]; LXVIII, 8 [LXVII, 15]; and
Bund. XXI).
3 After their kinds (Bund. XXVII). 8 Cf, Yasna I, 1.
200 YASTS AND SIROZAHS.
commander is the same, namely, the Maker, Ahura
Mazda;
84. Who see one another’s soul thinking of good
thoughts, thinking of good words, thinking of good
deeds, thinking of Garé-nmd4na, and whose ways!
are shining as they go down towards the libations’.
XXIV.
85. We worship the good, strong, beneficent
Fravashis: that of the most rejoicing® fire, the
beneficent and assembly-making‘; and that of the
holy, strong Sraosha ὅ, who is the incarnate Word,
a mighty-speared and lordly god; and that of
Nairy6é-sangha °,
86. And that of Rashnu Razista’;
That of Mithra 5, the lord of wide pastures ;
That of the Mathra-Spezta °;
That of the sky;
That of the waters ;
That of the earth;
That of the plants ;
That of the Bull 19.
That of the living man";
That of the holy creation 12,
87. We worship the Fravashi of Gaya Maretan?3,
1 The Vedic devay4na. 2 Cf. Yt. XIX, 15, 17.
8 UrvAzista. As a proper name Urvazista is the name of the
fire in plants (Yasna XVII, 11 [65], and Bund. XVII, 1).
4 At the hearth and the altar. > See Yt. XI.
® See Vend. XXII, 7. 7 See Yt. XII.
8 See Yt. X. 9 The Holy Word. 10 See Sirézah I, 12.
τ Of mankind; possibly, of Gaya (Maretan).
1 Doubtful.
18 The first man. On the myths of Gaya Maretan, see Ormazd
et Ahriman, §§ 129-135.
FARVARDIN YAST. 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.
We worship the piety and the Fravashi of the
holy Zarathustra ;
88. Who first thought what is good, who first
spoke what is good, who first did what is good; who
was the first Priest, the first Warrior, the first
‘Plougher of the ground!; who first knew and first
taught; who first possessed? and first took pos-
session of the Bull®, of Holiness‘, of the Word, the
obedience to the Word, and dominion, and all the
good things made by Mazda, that are the offspring
of the good Principle ;
89. Who was the first Priest, the first Warrior,
the first Plougher of the ground; who first took the
turning of the wheel® from the hands of the Daéva
and of the cold-hearted man; who first in the material
world pronounced the praise of Asha®, thus bringing
the Daévas to naught, and confessed himself a
worshipper of Mazda, a follower of Zarathustra, one
who hates the Daévas, and obeys the laws of
Ahura.
go. Who first in the material world said the
word that destroys the Daévas, the law of Ahura;
who first in the material world proclaimed the word
that destroys the Daévas, the law of Ahura; who
1 As having established those three classes. His three earthly
sons, Isa#-vastra, Urvata/-nara, and Hvare-Aithra (δ 98), were the
chiefs of the three classes. Cf. Vend. Introd. III, 15, note 3.
2 Doubtful. 8. Cf. Yasna XXIX, 8.
* The divine Order, Asha.
5 The wheel of sovereignty (?); cf. Yt. X, 67; this expression
smacks of Buddhism.
6 Who first pronounced the Ashem Vohd; cf. Yt. XXI.
202 YASTS AND SfROZAHS.
first in the material world declared all the creation
of the Daévas unworthy of sacrifice and prayer;
who was strong, giving all the good things of life,
the first bearer of the Law amongst the nations ;
91. In whom was heard the whole Mathra, the
word of holiness; who was the lord and master of
the world ?, the praiser of the most great, most good
and most fair Asha?; who had a revelation of the
Law, that most excellent of all beings ;
92. For whom the Amesha-Speztas 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 revela-
tion of the Law, that most excellent of all beings ;
93. In whose birth and growth the waters and
the plants rejoiced; in whose birth and growth the
waters and the plants grew; in whose birth and
growth all the creatures of the good creations cried
out, Hail?!
94. ‘Hail to us! for he is born, the Athravan,
Spitama Zarathustra. Zarathustra will offer us
sacrifices with libations and bundles of baresma;
and there will the good Law of the worshippers of
Mazda come and spread through all the seven
Karshvares of the earth.
95. ‘ There will Mithra, the lord of wide pastures,
increase all the excellences of our countries, and
allay their troubles; there will the powerful Αρᾶπι-
Ναρᾶξ Ἢ increase all the excellences of our countries,
and allay their troubles.’
1 Material lord and spiritual master.
3 The reciter of the Ashem Vohf.
8. Cf.Vend. XIX, 46 [143]. * See Sfrézah I, 9, note.
FARVARDIN YAST. 203
We worship the piety and Fravashi of Maidhyé-
maungha, the son of Ardsti1, who first listened unto
the word and teaching of Zarathustra.
XXV.
96. We worship the Fravashi of the holy Asmé-
hvanvant?;
We worship the Fravashi of the holy Asan-
Avanvant.
We worship the Fravashi of the holy Gavayan.
We worship the Fravashi of the holy Parsha¢-
gaus’*, the son of Frata ;
We worship the Fravashi of the holy Vohvasti,
the son of Snaoya ;
We worship the Fravashi of the holy Isva/, the
son of Varaza.
97. We worship the Fravashi of the holy Saéna,
the son of Ahim-stu¢‘, who first appeared upon this
earth with a hundred pupils®.
We worship the Fravashi of the holy Fradhi-
daya.
We worship the Fravashi of the holy Usmanara,
the son of Paéshata.
1 Maidhyé-meungha was the cousin and first disciple of Zara-
thustra ; Zarathustra’s father, Pourushaspa, and ArAsti were brothers
(Bund. XXXII, 3); cf. Yasna LI [L], 19.
* Cf. p. 33, note 2; Yt. XXII, 37.
5 Another Parsaf-gaus is mentioned § 126.
* Possibly, ‘the holy falcon, praiser of the lord;’ thus the Law
was brought to the Var of Yima by the bird Karsipta (Vend. II,
42), who recites the Avesta in the language of birds (Bund.
XIX, 16): the Saéna-bird (Simurgh) became in later literature a
mythical incarnation of Supreme wisdom (see the Mantik uttair
and Dabistan I, 55).
5 Who was the first regular teacher, the first aéthrapaiti.
204 YASTS AND StROzAHS.
We worship the Fravashi of the holy Vohu-
raokah, the son of Franya;
We worship the Fravashi of the holy Ashé-
raofah, the son of Franya;
We worship the Fravashi of the holy Varesmé-
raofah, the son of Franya.
98. We worship the Fravashi of the holy Isad-
vAstra, the son of Zarathustra;
We worship the Fravashi of the holy Urvatat-
nara, the son of Zarathustra ;
We worship the Fravashi of the holy Azare-
Aithra, the son of Zarathustra 1.
We worship the Fravashi of the holy Daévé-
tbis, the son of Takhma.
We worship the Fravashi of the holy Thrimith-
want, the son of Spitama?.
We worship the Fravashi of the holy Daungha,
the son of Zairita.
99. We worship the Fravashi of the holy king
Vistaspa*®; the gallant one, who was the incarnate
1 «By Zaratfst were begotten three sons and three daughters ;
one son was Isadvdstar, one Afirvatad-nar, and one Khfrshéd-
Aihar; as Isadvastar was chief of the priests he became the
Mébad of Mébads, and passed away in the hundredth year of
the religion ; Afrvatad-nar was an agriculturist, and the chief of the
enclosure formed by Yim, which is below the earth (see Vend. II,
43 [141]); Khdrshé¢-4thar was a warrior, commander of the army
of Péshyétand, son of Vistésp (see Yt. XXIV, 4), and dwells in
Kangdez; and of the three daughters the name of one was Frén,
of one Srit, and of one Pérufist (see Yt. XIII, 139). A€rvatad-nar
and Khfrshéd-4ihar were from a serving (4akar) wife, the rest
were from a privileged (padakhshah) wife’ (Bund. XXXII, 5-6;
tr. West).
3 According to Anquetil, ‘the threefold seed of Spitama Zara-
thustra;’ cf. above, ὃ 62.
® The king of Bactra, the champion of Zoroastrism; cf. Yt. V,
98, 108.
FARVARDIN YAST. 205
Word, the mighty-speared, and lordly one; who,
driving the Drug! before him, sought wide room for
the holy religion; who, driving the Drug! before
him, made wide room for the holy religion, who
made himself the arm and support of this law of
Ahura, of this law of Zarathustra.
100. 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 pas-
tures, blessed with plenty of cattle and pastures *.
101. We worship the Fravashi of the holy Zairi-
vairi 5;
We worship the Fravashi of the holy Yukhta-
vairi ; f
We worship the Fravashi of the holy Srtraokh-
shan ;
We worship the Fravashi of the holy Keresaokh-
shan ; ᾿
We worship the Fravashi of the holy Vandara;
We worship the Fravashi of the holy Varaza ;
We worship the Fravashi of the holy Bagi-
sravah °;
1 Druga paurvazsa, possibly, ‘with the spear pushed forwards’
(reading ἄτα Κα).
3 Daéna, the religion, * Cf. Yt. II, 15.
* A generic name of the people called elsewhere Varedhakas (Yt.
IX, 31; XVII, 51) or Hevyaonas (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. sfinu; cf. Yt. X, 113).
5 Zarir, the brother of Vistaspa and son of Aurvas-aspa (see
Yt. V, 112). The ten following seem to be the names of the
other sons of Aurva/-aspa (Bund. XXXI, 29).
° Possibly the same with Pat-Khosrav, a brother to Vistéspa
in the Yad¢k4r-i Zariraén, as Mr. West informs me.
206 YASTS AND 5.Κ6ΖΑΗΒ.
We worship the Fravashi of the holy Berezy-
arsti; ἢ
We worship the Fravashi of the holy Tizyarsti ;
We worship the Fravashi of the holy Perethu-
arsti ;
We worship the Fravashi of the holy Vizyarsti. ᾿
102. We worship the Fravashi of the holy
Naptya;
We worship the Fravashi of the holy Vazdspa ;
We worship the Fravashi of the holy Habdspa.
We worship the Fravashi of the holy Vistauru},
the son of Naotara.
We worship the Fravashi of the holy Fras-him-
vareta?;
We worship the Fravashi of the holy Frashé-
kareta.
We worship the Fravashi of the holy Atare-
vanu ;
We worship the Fravashi of the holy Atare-
pata ;
We worship the Fravashi of the holy Atare-
data ; :
We worship the Fravashi of the holy Atare-
Aithra ;
1 Gustahm, the son of Nodar ; see Yt. V, 76. Strangely enough,
Tusa is not mentioned here, unless he is the same with one of the
preceding names: possibly the words ‘the son of Naotara’ (Nao-
tairyana) refer to all the four.
® Possibly Frashtdvard 9,4s.2,5 (misspelt from a Pahlavi form
Frasanvard οὐ μοοῦῦ (?); the Yadkar-f Zariran, as Mr. West informs
me, has e/yyyse and elopugte). Frashidvard was a son of Gus-
tasp: he was killed by one of Argasp’s heroes and avenged by
his brother Isfendyar (Spevt6-data). The following names would
belong to his brothers: most of them contain the word Atar, in
honour of the newly-adopted worship of fire.
FARVARDIN YAST. 207
We worship the Fravashi of the holy Atare-
Avarenah ;
We worship the Fravashi of the holy Atare-
savah ;
We worship the Fravashi of the holy Atare-
zantu ;
We worship the Fravashi of the holy Atare-
danghu.
103. We worship the Fravashi of the holy
Huskyaothna ;
We worship the Fravashi of the holy Pisk-
yaothna ;
We worship the Fravashi of the holy and gallant
Spenté-data 1.
We worship the Fravashi of the holy Basta-
vairi 3;
We worship the Fravashi of the holy Kava-
razem 8,
We worship the Fravashi of the holy Frasha-
ostra ὁ, the son of Hvéva ;
We worship the Fravashi of the holy GamAspa ὅ,
the son of Hvéva;
1 Isfendy4r, the heroic son of Gfstasp, killed by Rustem.
3 In the Yadk4r-i Zarirfn, according to Mr. West, Bastvar, the
son of Zairivairi, whose death he avenges on his murderer Vidrafs.
This makes Bastavairi identical with the Nastfr jy2.5 of Firdausi
(read Bastfir jy2m2). oo
8 Kavarazem is the Gurezm of later tradition (ΐ) ‘the
jealous brother of Isfendy4r, whom he slandered to his father and
caused to be thrown into prison’ (Burhan αι} ἢ). Firdausi (IV, 432)
has only that he was a relation to Gfistasp: Yoon sS. poet
2p UY >. See Etudes Iraniennes, II, 230.
* Who gave his daughter, Hvévi, in marriage to Zarathustra
(Yasna L [XLIX], 4, 17).
5 See Yt. V, 68.
208 YASTS AND 5[Ε6ΖΑΗΒ.
We worship the Fravashi of the holy Avara-
ostri},
104. We worship the Fravashi of the holy
Huskyaothna, the son of Frashaostra ;
We worship the Fravashi of the holy Wvadaéna,
the son of Frashaostra.
We worship the Fravashi of the holy Hang-
haurvaungh, the son of Gam4spa 3;
We worship the Fravashi of the holy Vareshna,
the son of Hanghaurvaungh.
We worship the Fravashi of the holy Vohu-
nemah, the son of Avdraostri,
To withstand evil dreams, to withstand evil
visions, to withstand evil... .°, to withstand the
evil Pairikas.
105. We worship the Fravashi of the holy
- Mathravaka, the son of Simaézi, the Aéthrapati,
the Hamidhpati*, who was able to smite down
most of the evil, unfaithful Ashemaoghas, that
shout the hymns‘, and acknowledge no lord and no
master δ, the dreadful ones whose Fravashis are
to be broken’; to withstand the evil done by the
faithful 5,
1 Another brother to Frashaostra (?).
3 The son of GamAsp in the Shah Namah is called Giramt and
Garamik-kard in the Yadkar-t Zartran.
5 ? Aoiwra.
4 Aéthrapati, in Parsi hérbad, ἃ priest,' whose special function
is to teach; his pupils were called aéthrya. Aéthrapati meant
literally ‘the master of the hearth’ (cf. hérkodah, fire-temple).
Hamidhpati is literally ‘the master of the sacrificial log.’.
5 Doubtful.
® No temporal lord (ahu) and no spiritual master (ratu).
7 Doubtful (avaséasta-fravashinam).
* The evil done by Zoroastrians. This Mathravaka (‘ Proclaimer
FARVARDIN YAST. 209
106. We worship the Fravashi of the holy Asha-
stu, the son of Maidhyé-maungha'.
We worship the Fravashi of the holy Avare-
thrabah, the son of Rastare-vaghawz.
We worship the Fravashi of the holy Bagra, the .
son of Dazgaraspa.
We worship the Fravashi of the holy Zbaurvazz ;
We worship the Fravashi of the holy and gallant
Karesna 2, the son of Zbaurvan¢; who was the incar-
nate Word, mighty-speared and lordly ;
107. In whose house did walk the good, beau-
tiful, 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*; 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 ‘+.
108. We worship the Fravashi of the holy
Vitraspa, the son of Karesna ;.
We worship the Fravashi of the holy Azata, the
son of Karesna:
We worship the Fravashi of the holy Frayaodha,
the son of Karesna.
We worship the Fravashi of the holy and good
Arshya; Arshya, the chief in assemblies, the most
energetic of the worshippers of Mazda.
of the Holy Word’) was apparently a great doctor and confounder of
heresies.
1 See above, § 95.
* Possibly the eponym of that great K4ren family, which played
so great a part in the history of.the Sassanian times, and traced its
origin to the time of Gfstésp (Noeldeke, Geschichte der Perser
zur Zeit der Sasaniden, p. 437).
- 5. Cf. Yt. V, 64. * Cf. Yt. XII, 99.
[23] P
210 YASTS AND Sf{ROZAHS. _
We worship the Fravashi of the holy Dérayad-
ratha;
We worship the. Fravashi of the holy Frdya¢-
ratha;
We worship the Fravashi of the holy Skarayaz-
ratha.
109. We worship the Fravashi of the holy
Arsvant ;
We worship the Fravashi of the holy Vyarsvané;
We worship the Fravashi of the holy Paityars-
vant,
We worship the Fravashi of the holy Amru’;
We worship the Fravashi of the holy Xamru'.
We worship the Fravashi of the holy Dratha ;
_ We worship the Fravashi of the holy Paiti-
dratha ;
We worship the Fravashi of the holy Paiti-
vangha.
We worship the Fravashi of the holy Frashéa-
vakhsha, ὁ
We worship the Fravashi of the holy Nemé-
vanghu, the son of Vaédhayangha.
110. We worship the Fravashi of the holy
Visadha.
We worship the Fravashi of the holy Ashé-
vanghu, the son of Bivazdangha?;
We worship the Fravashi of the holy Garé-
danghu, the son of Pairistira?;
1 Amru and Xamru are apparently the two mythical birds men-
tioned above under the names of Sin-amru (the Amru-falcon) and
Kamrés (p. 173, note 1).
* Mr. West compares Ashavanghu, the son of Bivandangha, and
Garédanghu, the son of Pairistira, with the two high-priests of
the Karshvares of Arezahi and Savahi, whose names are, in the
FARVARDIN YAST. 211
We worship the Fravashi of the holy Nere-
myazdana, the son of Athwyéza.
We worship the Fravashi of the holy Berezisnu,
the son of Ara;
We worship the Fravashi of the holy Kasupatu,
the son of Ara.
We worship the Fravashi of the holy Frya.
We worship the Fravashi of the holy Astvar-
ERETA',
XXVI.
111. We worship the Fravashi of the holy Gaopi-
vanghu.
We worship the Fravashi of the holy and gallant
Ham-baretar vanghvam *.
We worship the Fravashi of the holy Staotar-
Vahistahé-Ashyéhé ὃ,
᾿ We worship the Fravashi of the holy Pouru-
dhakhsti, the son of Khst4vaénya ;
We worship the Fravashi of the holy Khshoi-
wraspa, the son of Khstavaénya.
112. We worship the Fravashi of the holy Ayé-
asti, the son of Pouru-dhakhsti ‘;
We worship the Fravashi of the holy Vohv-asti,
the son of Pouru-dhakhsti;
Bundahis, Ashashagahad-¢ Hvandkan and Hoazarédathhri-é Paré-
styaré (Bund. XXIX, 1, notes 4 and 5).
1 Saoshyans; cf. δὲ 117, 128.
® Possibly, ‘the holy Ham-baretar vanghvam, 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 Vohf).
4 See preceding paragraph.
P 2
212 YASTS AND SIROZAHS.
We worship the Fravashi of the holy Gaya-
dhAsti, the son of Pouru-dhakhsti;
We worship the Fravashi of the holy Asha-vaz-
dah, the son of Pouru-dhakhsti 1;
We worship the Fravashi of the holy Urddhu,
the son of Pouru-dhakhsti.
We worship the Fravashi of the holy Khshathré-
Ainah, the son of Khshvéiwrdspa ?.
113. We worship the Fravashi of the holy
Ashahura, the son of Gisti.
We worship the Fravashi of the holy Fraya~-
zanta;
We worship the Fravashi of the holy Frenah,
the son of Frayazazta ;
We worship the Fravashi of the holy Garé-
vanghu, the son of Frayazazta.
We worship the Fravashis of the holy Asha-
vazdah and Thrita, the sons of Sayuzdri 3,
We worship the Fravashi of the holy Vohu-
raofah, the son of Varakasa.
We worship the Fravashi of the holy Aregan-
ghavé, the Turanian “.
We worship the Fravashi of the holy Usinemah.
114. We worship the Fravashi of the holy
Yukhtdspa.
We worship the Fravashi of the holy Asha-
skyaothna, the son of Gayadhsti δ,
1 One of the seven immortals, rulers in Avaniratha; cf. Yt. V,
42, text and notes, and Yt. XIII, 120, 124.
2 See preceding paragraph.
8 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 Tfira.
5 Ch § 112.
FARVARDIN YAST. 213
We worship the Fravashi of the holy Vohu-
nemah, the son of Katu;
We worship the Fravashi of the holy Vohu-
vazdah, the son of Katu.
We worship the Fravashi of the holy Asha-
saredha, the son of Asha-sairyaé ;
We worship the Fravashi of the holy Asha-
saredha, the son of Zairyaé.
We worship the Fravashi of the holy XAkhshni.
We worship the Fravashi of the holy Sy4v4spi.
We worship the Fravashi of the holy Pourusti,
the son of Kavi.
115. We worship the Fravashi of the holy
Varesmapa, the son of Ganara.
We worship the Fravashi of the holy Nanarasti,
the son of Paéshatah ;
We worship the Fravashi of the holy Zarazdati,
the son of Paéshatah.
We worship the Fravashi of the holy Gaévani,
the son of Vohu-nemah 1.
We worship the Fravashis of the holy Arezva
and Srita-spadha.
We worship the Fravashis? of the holy Zrayah
and Speaté-khratu.
We worship the Fravashi of the holy Varsni, the
son of Vagereza.
We worship the Fravashi of the holy Fraéya,
the son of Taurvati.
We worship the Fravashi of the holy Vahmaé-
data, the son of Mathravaka 3.
1 There are two men of this name; one is the son of Katu
(δ 114), the other is the son of Avaraostri (ὃ 104).
2 The text has ‘the Fravashi;’ cf. preceding page, note 3.
5 See ὃ 105.
214 YASTS AND 5{Ε6ΖΑΗΞΒ.
We worship the Fravashi of the holy Ustra, the
son of Sadhanah.
116. We worship the Fravashi of the holy
Danghu-sritta ;
We worship the Fravashi of the holy Danghu-
fradhah,
We worship the Fravashi of the holy Aspé-
padhé-makhsti ;
We worship the Fravashi of the holy Payanghré-
makhsti.
We worship the Fravashi of the holy Ustazanta.
We worship the Fravashi of the holy Asha-
savah ;
We worship the Fravashi of the holy Ashé-
urvatha.
We worship the Fravashi of the holy Haomé-
Avarenah.
117. We worship the Fravashi of the holy
Frava.
We worship the Fravashi of the holy Usnaka.
’ We worship the Fravashi of the holy vanvanz.
We worship the Fravashi of the holy Daéné-
vazah.
We worship the Fravashi of the holy Aregaona.
We worship the Fravashi of the holy Aiwi-
Avarenah. .
We worship the Fravashi of the holy Huyazata.
We worship the Fravashi of the holy Hare-
dhaspa.
We worship the Fravashi of the holy PAzinah.
We worship the Fravashi of the holy 7v4khsha-
thra.
We worship the Fravashi of the holy Ashé-
paoirya.
FARVARDIN YAST, 215
We worship the Fravashi of the holy Astvar-
ERETA }, . :
XXVIII.
118. We worship the Fravashi of the holy
Hugau.
We worship the Fravashi of the holy Anghuyu.
We worship the Fravashi of the holy Gauri;
We worship the Fravashi of the holy Ydsta, the
son of Gauri.
We worship the Fravashi of the holy Mazdré-
vanghu ;
We worship the Fravashi of the holy Srird-
vanghu.
We worship the Fravashi of the holy Ayata.
We worship the Fravashi of the holy Stré-
yazata.
119. We worship the Fravashi of the holy
Eredhwa.
We worship the Fravashi of the holy Kavi.
We worship the Fravashi of the holy Ukhshan,
the son of the great Vidi-sravah, known afar *.
We worship the Fravashi of the holy Vanghu-
dhata, the son of 7vadhata ;
We worship the Fravashi of the holy Uzya, the
son of Vanghu-dhata ;
We worship the Fravashi of the holy Frya.
120. We worship the Fravashi of the holy one
whose name is Ashem-yénhé-raofau ;
We worship the Fravashi of the holy one whose
name is Ashem-yénhé-vereza ;
1 Saoshyan/; cf. §§ r10, 128.
3 Perhaps, Ukhshan, the conqueror of glory, known afar, son of
Berezvané.
216 YASTS AND SiROZAHS.
We worship the Fravashi of the holy one whose
name is Ashem-yahméai-usta 1,
We worship the Fravashi of the holy Yoista 2,
of the Fry4na house.
We worship the Fravashi of the holy Usm4nara,
the son of Paéshatah Paitisrira 3, to withstand the
evil done by one’s kindred ",
121. We worship the Fravashi of the holy
Spiti®, the son of Uspasnu ;
We worship the Fravashi of the holy Erezraspa,
the son of Uspasnu 5,
We worship the Fravashi of the holy Usadhan,
the son of Mazdayasna.
We worship the Fravashi of the holy Fradaz-
vanghu, the son of Stivamz.
We worship the Fravashi of the holy Raofas-
Aaéshman’;
We worship the Fravashi of the holy Hvare-
kaéshman ”.
We worship the Fravashi of the holy Frasr(-
tara ;
We worship the Fravashi of the holy Visrftara.
We worship the Fravashi of the holy Baremna.
1 One of the immortals, rulers in Hvaniratha: he is said to
belong to the Frydna family (DAdistén XC, 3); he resides in the
district of the river Natvték (Bund. XXIX, 5).
2 See Yt. V, 81.
® Paitisrira is perhaps an epithet (most beautiful ἢ), added to dis-
tinguish Paéshatah from the hero mentioned in § 115.
* An allusion to some legend of domestic feud of which Paésha-
tah was the hero.
δ The high-priest of the Fradadhafshu Karshvare (Spftoid-i
A(spésinin; Bund. XXIX, 1; tr. West, note 6).
* The high-priest of the Vidadhafshu Karshvare (Airtz-rasp
Afispésinan ; see ibid., note 7).
7 Cf. § 128.
FARVARDIN YAST. 217
We worship the Fravashi of the holy Visrdta.
122. We worship the Fravashi of the holy
Hivaspa!;
We worship the Fravashi of the holy Kathwar- ᾿
aspa*, —
We worship the Fravashi of the holy Dawré-
maéshi.
We worship the Fravashi of the holy Fraora-
ostra, the son of Kaosha.
We worship the Fravashi of the holy Frtndspa,
the son of Kaéva.
We worship the Fravashi of the holy Frdda¢-
nara, the son of Gravaratu.
We worship the Fravashi of the holy Vohu-
ustra, the son of Akhnangha.
We worship the Fravashi of the holy Vivare-
shvazt, the son of Ainyu.
123. We worship the Fravashi of the holy
Fr4r4zi, the son of Tara 3.
We worship the Fravashi of the holy Stipi, the
son of Ravazd.
We worship the Fravashi of the holy Parshazta,
the son of Gazdarewa.
We worship the Fravashi of the holy Avahya,
the son of Spezta.
We worship the Fravashi of the holy Aéta, the
son of Mayu ;
1 Probably the same with Huvasp, the high-priest in the Vouru-
baresti Karshvare (Bund. XXIX,1; tr. West, note 8).
3 Possibly the same with the high-priest in the Vouru-garesti
karshvare, Kakhravak (ibid., note 9). Kakhrava4k is the generic
name of the bird Karshipta (Pahl. Comm. ad II, 42 [139]); it must
stand here by mistake for Kahar4sp.
5 Or, ‘the Turanian ;’ cf. § 113.
218 YASTS AND SIROZAHS.
We worship the Fravashi of the holy Yaétus-
gau, the son of Vy4tana.
We worship the Fravashi of the holy Garsta,
the son of Kavi.
124. We worship the Fravashi of the holy
Pouru-bangha, the son of Zaosha.
We worship the Fravashi of the holy Vohu-
data, the son of Kata.
We worship the Fravashi of the holy Baungha,
the son of Saungha. .
We worship the Fravashis! of the holy Hvareza
and Azkasa.
We worship the Fravashi of the holy Aravaostra,
the son of Erezva#-danghu.
We worship the Fravashi of the holy Fraéithra,
the son of Berezvazzé.
We worship the Fravashi of the holy Vohu-
peresa, the son of Ainyu.
125. We worship the Fravashi of the holy Paré-
dasma, the son of Dast4ghni, a Miza man of the
Miza land. °
We worship the Fravashis of the holy Fratira
and Baéshatastira.
We worship the Fravashi of the holy and pure
Avare-gau, the son of Aoighimatasttra.
We worship the Fravashi of the holy Gaomaz/,
the son of Zavan, a Raozdya man of the Raozdya
land.
We worship the Fravashi of the holy Thrif, the
son of Aévo-saredha-fyaésta, a Tanya man of the
Tanya land.
1 The text has ‘the Fravashi;’ cf. §§ 113, 127.
FARVARDIN ὙΑΘΤ, 219
126. We worship the Fravashi of the holy Τίγό-
nakathwa, of the Uspaésta-Saéna house’.
We worship the Fravashi of the holy Utayuti
Vit-kavi, the son of Zighri, of the Saéna house};
We worship the Fravashi of the holy Fréhakafra,
the son of Merezishmya, of the Saéna house?!.
We worship the Fravashi of the holy Varesmé-
raofah, the son of Perethu-afzem.
127. We worship the Fravashis? of the holy
Asha-nemah and Vida¢-gau, of this country.
We worship the Fravashis? of the holy Par-
sha¢t-gau and Dazgara-gau, of the Apakhshira
country.
We worship the Fravashi of the holy Hufra-
vakhs, of the Kahrkana house’.
We worship the Fravashi of the holy Akayadha,
of the Pidha house}.
We worship the Fravashi of the holy GamAspa,
the younger ὅ,
We worship the Fravashi of the holy Maidhyé-
maungha, the younger +.
We worship the Fravashi of the holy Urvatad-
nara, the younger °.
128. We worship the Fravashi of the holy
Raofas-Aaésman ;
We worship the Fravashi of the holy Avare-
kaésman ;
We worship the Fravashi of the holy Frada¢-
Avarenah ;
1 See Etudes Iraniennes, II, 142.
2 The text has ‘the Fravashi;’ cf. § 113.
® Different from GAmaspa, the son of Hvdéva (δ 103).
4 Different from Maidhy6-maungha, the son of ArAsti (§ 95).
5 Different from Urvatasé-nara, the son of Zarathustra (δ 98).
220 YASTS AND SIROZAHS.
We worship the Fravashi of the holy Varedaz-
Avarenah ;
We worship the Fravashi of the holy Vouru-
nemah ;
We worship the Fravashi of the holy Vouru-
savah !;
We worship the Fravashi of the holy Ukhshyad-
ereta ?;
We worship the Fravashi of the holy Ukhshya¢-
nemah 3;
We worship the Fravashi of the holy Astwar-
ERETA “;
XXVIII.
129. Whose name will be the victorious Sao-
sHyayT and whose name will be Astva¢-ereta. He
will be Saosuyanr (the Beneficent One), because he
will benefit the whole bodily world; he will be
AsTVaT-ERETA (he who makes the bodily creatures
. ἢ The six foremost helpers of Saoshya#/, 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, R6shané-fashm in Arz&h, Khfr-
kashm in Savah, Fradad-gadman (Fradaf-Avaren6, Increaser of Glory)
in Fradadafsh, Varedad-gadman (Varedas-dvaren6, Multiplier of
Glory) in Vidadafsh, Kamak-vakhshisn (Vouru-nemé, Prayer-loving)
in Vérdbarst, and Kamak-sfid (Vouru-savé, Weal-loving) in VérQ-
garst, while Sésh4ns in the illustrious and pure Khvaniras is con-
nected with them, are immortal. The completely good sense,
perfect hearing, and full glory of those seven producers of the
renovation are so miraculous that they converse from region unto
region, every one together with the six others’ (Dadistan XXXVI,
5-6; tr. West).
3 The first brother and forerunner to Saoshyaw/, the Oshedar mah
of later tradition (see above, p. 196, note 2; cf. § 141, note).
8 The second brother and forerunner to Saoshyan/, the Oshedar
bamf of later tradition (ibid. ; cf. § 142, note).
* Saoshyanf; cf. following paragraph and §§ 110, 117.
FARVARDIN YAST. 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 Drug of the two-
footed brood, to withstand the evil done by the
faithful 1,
XXIX.
130. We worship the Fravashi of the holy Yima?,
the son of Vivanghaz¢; the valiant Yima, who had
flocks at his wish*; to stand against the oppression
caused by the Da€vas, against the drought that
destroys pastures, and against death that creeps
unseen 4,
131. We worship the Fravashi of the holy
Thraétaona, of the Athwya house®; to stand against
itch, hot fever, humours, cold fever, and incon-
_tinency®, to stand against the evil done by the
Serpent’.
We worship the Fravashi of the holy Aoshnara,
the son of Pouru-gira®.
We worship the Fravashi of the holy Uzava, the
son of TamAspa ὃ.
1 He will suppress both the destructive power of the men of
the Drug (idolaters and the like) and the errors of Mazdayas-
nians (?).
3. See above, p. 25, note 4.
8 Vouru-vathwa; cf. Etudes Iraniennes, II, 182.
* As he made waters and trees undrying, cattle and men undying.
5 See above, p. 61, note 1.-
® As the inventor of medicine; see Vend. XX, Introd.
7 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 Namah Zab, son of Tahmasp, who appears
to have been a son of Nodar (Bund. XXXI, 23).
222 YASTS AND S?ROZAHS.
We worship the Fravashi of the holy Aghraé-
ratha, the demi-man'.
We worship the Fravashi of the holy Manus-
Aithra, the son of Airyu’.
132. We worship the Fravashi of the holy king
Kavata 3;
We worship the Fravashi of the holy king
Aipivanghu $;
We worship the Fravashi of the holy king
Usadhan!$;
We worship the Fravashi of the holy king
Arshan$;
We worship the Fravashi of the holy king
Pisanah®;
We worship the Fravashi of the holy king
By4rshan$ ;
We worship the Fravashi of the holy king
Sy4varshan® ;
We worship the Fravashi of the holy king
Husravah® ;
133. For the well-shapened Strength’, for the
Victory made by Ahura, for the crushing Ascendant;
for the righteousness of the law, for the innocence of
1 See above, p. 114, note 7 (Yt. IX, 18).
3. Airyu, the youngest of the three sons of Thraétaona (see p. 61,
note 1), was killed by his brothers and avenged by his son Manus-
Aithra, who succeeded Thraétaona.
5. Kavata, Kai Qobfd in the Shah Namah, an adoptive son to
Uzava, according to Bund. XXXI, 24.
* Kai-Apiveh in the Bundahis; he was the son of Kai Qobad.
5 Usadhan, Arshan, Pisanah, and Byarshan were the four sons
of Aipivanghu; they are called in Firdausi Kai Kaus, Kai Arish,
Kai Pashin, and Kai Armin. Kai Kaus alone came to the throne.
6 Syavakhsh and Khosrav; see above, p. 64, note 1.
- ™ To become possessed of Strength, Victory, &c., as Husravah
did. ἐφ had oe : : . .
|
FARVARDIN YAST. 223
the law, for the unconquerable power of the law; for
the extermination of the enemies at one stroke;
134. And for the vigour of health, for the Glory
made by Mazda, for the health of the body, and for
a good, virtuous offspring, wise, chief in assemblies,
bright, and clear-eyed, that frees [their father] from
the pangs [of hell], of good intellect; and for that
part in the blessed world that falls to wisdom and to
those who do not follow impiety;
135. For a dominion full of splendour, for a
long, long life, and for all boons and remedies; to
withstand the Yatus and Pairikas, the oppressors,
the blind, and the deaf; to withstand the evil done
by oppressors !.
136. We worship the Fravashi of the holy Kere-
sAspa ", the SAma 8, 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‘, the man-slayer who has no
mercy; to withstand the evil done by the brigand.
_ 137. We worship the Fravashi of the holy
Akhrara®, the son of Husravah;
To withstand the wicked one that deceives his
friend and the niggard that causes the destruction
of the world 5,
1 Like Frangrasyan ; cf. p. 64, note 1.
3 See Yt. V, 37; XV, 27; XIX, 38.
5 Belonging to the Sdma family (Yasna IX, ro).
* Like the nine highwaymen killed by Keresdspa, Yt. XIX, 41.
5 Not mentioned in the Shah N&mah; Khosrav was succeeded
by a distant relation, Léhrasp. 7
‘ An allusion to the lost legend of Akhrfra; see, however,
West, Pahlavi Texts, II, 375.
224 YASTS AND S{R6ZAHS.
We worship the Fravashi of the holy and gallant
Haoshyangha ; —
To withstand the M4zainya Daévas and the Va-
renya fiends; to withstand the evil done by the
Daévas 1.
138. We worship the Fravashi of the holy Fra-
dhakhsti, the son of the jar’,
To withstand Aéshma, the fiend of the wounding
spear, and the Daévas that grow through Aéshma ;
to withstand the evil done by Aéshma.
XXX.
139. We worship the Fravashi of the holy
Hvévi®.
We worship the Fravashi of the holy Freni ;
We worship the Fravashi of the holy Thriti ;
We worship the Fravashi of the holy Pouru-
Rista *.
We worship the Fravashi of the holy Hutaosa 5;
We worship the Fravashi of the holy Huma %
We worship the Fravashi of the holy Zairifi.
1 See ¥t. V, 21-23.
3 Khumbya, one of the immortals in Mvaniratha; he resides in
the Pésydnsaf plain: ‘he is Heembya for this reason, because they
brought him up in a Avemb (jar) for fear of Khashm’ (Bund.
XXIX, 5). He answers pretty well to the Agastya and Vasishéha of
the Vedic legend (see Ormazd et Ahriman, § 177).
8. One of the three wives of Zarathustra, the daughter of Frasha-
ostra; she is the supposed mother of Saoshyav/ and his brothers
(see p. 195, note 2).
4 The three daughters of Zarathustra and sisters to Isadvastar
(see p. 204, note 1).
5 Vistaspa’s wife; see Yt. IX, 26, and XVII, 46.
ς Vistéspa’s daughter, Huméi, in the Shah Namah.
FARVARDIN YAST. 225
We worship the Fravashi of the holy Vispa-
taurvashi.
We worship the Fravashi of the holy Ustavaiti.
We worship the Fravashi of the holy Tusna-
maiti.
140. We worship the Fravashi of the holy Freni,
the wife of Usenemah!;
_We worship the Fravashi of the holy Freni, the
wife of the son of Frayazazta ?;
We worship the Fravashi of the holy Freni, the
wife of the son of Khshdéiwrdspa $;
We worship the Fravashi of the holy Freni, the
wife of Gayadhasti ¢.
We worship the Fravashi of the holy Asabani,
the wife of Pourudhakhsti®.
We worship the Fravashi of the holy Ukhsh-
yeinti, the wife of Staotar-Vahistahé-Ashyéhé 5,
141. We worship the Fravashi of the holy maid
Vadhhé.
We worship the Fravashi of the holy maid
Gaghrddh.
We worship the Fravashi of the holy maid
Franghadh.
We worship the Fravashi of the holy maid Urd-
dhayandé.
We worship the Fravashi of the holy maid Paé-
sanghanu.
We worship the Fravashi of the holy varedhi.
We worship the Fravashi of the holy Huéithra.
We worship the Fravashi of the holy Kanuka.
1 See δ 113. 3 Of Frenah or Gar6-vanghu, ὃ 113.
5 Of Khshathré-Ainah, ὃ 112. * See § 112.
5 See $111. ® Ibid.
[23] ΟΠ
226 YASTS AND S{ROZAHS.
We worship the Fravashi of the holy maid
Srdta¢-fedhri 1,
142. We worship the Fravashi of the holy maid
Vanghu-fedhri? ;
We worship the Fravashi of the holy maid
Eredaé-fedhri*, who is called Vispa-taurvairi. She is
Vispa-taurvairi (the all-destroying) because she will
bring him forth, who will destroy the malice of
Daévas and men, to withstand the evil done by
the Gahi+.
143. We worship the Fravashis of the holy men
in the Aryan countries ;
We worship the Fravashis of the holy women in
the Aryan countries.
We worship the Fravashis of the holy men in
the Turanian countries δ;
We worship the Fravashis of the holy women
in the Turanian countries.
We worship the Fravashis of the holy men in
the Sairimyan countries °;
1 Ukhshya/-ereta’s mother (see above, ὃ 126); the Saddar Bun-
dahis (Etudes Iraniennes, II, 209) calls her Bad, from the last
part of her name (fedhri for padhri), and states that, bathing in
Lake Kasava, she will become pregnant from the seed of Zara-
thustra, that is preserved there (see above, p. 195, note 2), and she
will bring forth a son, Oshedar bamf.
3 Ukhshya/-nemah’s mother, called Vah Bad in the Saddar; she
will conceive in the same way as Srfita/-fedhri.
8. Saoshyaz/’s mother.
* Cf. Vend. XIX, g, and Introd. IV, 39-40.
5 Gégésasp (a commentator to the Avesta) says, ‘ There are
holy men in all religions, as appears from the words tfiryanim
dadvyunam [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 (Selm), the third son of
FARVARDIN YAST. 227
We worship the Fravashis of the holy women in
the Sairimyan countries.
144. We worship the Fravashis of the holy men
in the SAini countries 1; .
We worship the Fravashis of the holy women in
the Saini countries. .
We worship the Fravashis of the holy men in
the Daéhi countries 5;
We worship the Fravashis of the holy women
in the Dahi countries.
We worship the Fravashis of the holy men in
all countries ;
We worship the Fravashis of the holy women in
all countries,
145. We worship all the good, awful, beneficent
Fravashis of the faithful, from Gaya Maretan down
to the victorious Saoshyaw¢*. May the Fravashis of
the faithful come quickly to us! May they come to
our help!
146. They protect us when in distress with
manifest assistance, with the assistance of Ahura
Mazda and of the holy, powerful Sraosha, and with
the Mathra-Speta, the all-knowing, who hates the
Daévas with a mighty hate, a friend of Ahura
Mazda, whom Zarathustra worshipped so greatly in
the material world.
147. May the good waters and the plants and
Thraétaona, as Turan and Iran were inherited by Tfra and Airyu.
Selm’s heritage was R(m, that is to say, Europa and Western
Asia.
1 China (Bund. XV, 29).
* Perhaps the Dahae (Pliny VI, 17; Aeneis VIII, 728) or Ada
(Strabo), called Ta-hia by Chinese geographers, on the south of
the Oxus.
* From the first man to the last.
Q2
228 YASTS AND stROZAHS.
the Fravashis of the faithful abide down here! May
you be rejoiced and well received in this house!
Here are the Athravans of the countries!, thinking
of good holiness. Our hands are lifted up for
asking help, and for offering a sacrifice unto you,
O most beneficent Fravashis!
148. We worship the Fravashis of all the holy
men and holy women whose souls are worthy of sa-
crifice *, whose Fravashis are worthy of invocation.
We worship the Fravashis of all the holy men
and holy women, our sacrificing to whom makes us
good in the eyes of Ahura Mazda: of all of those we
have heard that Zarathustra is the first and best, as a
follower of Ahura and as a performer of the law.
149. We worship the spirit, conscience, percep-
tion, soul, and Fravashi? of men of the primitive
law 4, of the first who listened to the teaching (of
Ahura), holy men and holy women, who struggled
for holiness*; we worship the spirit, conscience, per-
ception, soul, and Fravashi of our next-of-kin, holy
men and holy women, who struggled for holiness’.
150. We worship the men of the primitive law
who will be in these houses, boroughs, towns, and
countries ;
We worship the men of the primitive law who
have been in these houses, boroughs, towns, and
countries ;
We worship the men of the primitive law who are
in these houses, boroughs, towns, and countries.
151. We worship the men of the primitive law
1 Itinerant priests are received here.
2 Doubtful. 5 Cf. p. 198, note 1.
4 The Paoiryé-¢kaésas; see p. 180, note 1.
° For the triumph of the Zoroastrian law.
FARVARDIN YAST. 229
in all houses, boroughs, towns, and countries, who
obtained these houses, who obtained these boroughs,
who obtained these towns, who obtained these coun-
tries, who obtained holiness, who obtained the Mathra,
who obtained the [blessedness of the] soul, who ob-
tained all the perfections of goodness.
152. We worship Zarathustra, the lord and
master of all the material world, the man of the
primitive law; the wisest of all beings, the best-
ruling of all beings, the brightest of all beings, the
most glorious of all beings, the most worthy of
sacrifice amongst all beings, the most worthy of
prayer amongst all beings, the most worthy of pro-
pitiation amongst all beings, the most worthy of
glorification amongst all beings, whom we call
well-desired and worthy of sacrifice and prayer as
much as any being can be, in the perfection of his
holiness.
153. We worship this earth ;
We worship those heavens;
We worship those good things that stand between
(the earth and the heavens) and that are worthy of ᾿"
sacrifice and prayer and are to be worshipped by
the faithful man.
154. We worship the souls of the wild beasts
and of the tame’.
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.
1 Daitika, Persian 99; Neriosengh has ‘that go by herds,’
panktizarin. Aidyu; the Pahlavi translation has ayy4r, ‘ that
are of help’ (domesticated?) ; Neriosengh has misread it as suvar
and translated agvac4rin. The expression daitika aidyu answers
to the Persian alsy 99, meaning all sorts of animals (see Etudes
Iraniennes, II, 150).
230 YASTS AND S{ROZAHS.
155. We worship the spirit, conscience, percep-
tion, soul, and Fravashi of the holy men and holy
women who struggle, will struggle, or have strug-
gled, and teach the Law, and who have struggled
for holiness.
Yénhé hatim: All those beings to whom Ahura Mazda....
Yatha ahfi vairy6: The will of the Lord is the law of
holiness... .
156. The Fravashis of the faithful, awful and
overpowering, awful and victorious; the Fravashis
of the men of the primitive law; the Fravashis of
the next-of-kin; may these Fravashis come satisfied
into this house; may they walk satisfied through this
house! —
157. May they, being satisfied, bless this house
with the presence of the kind Ashi Vanguhi! May
they leave this house satisfied! May they carry
back from here hymns and worship to the Maker,
Ahura Mazda, and the Amesha-Spemtas! May they
not leave this house of us, the worshippers of Mazda,
complaining !
158. Yatha ahfi vairyd: The will of the Lord is the law of
holiness... .
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.
Ashem Vohfi: Holiness is the best of all good....
[Give] unto that man? brightness and glory,.... give him the
bright, all-happy, blissful abode of the holy Ones.
1 Who shall worship the Fravashis.
BAHRAM YAST. 231
XIV. BAHRAM YAST.
Regarding Bahram (Verethraghna), the Genius of Victory, see
Vend. Introd. V, 8.
This Yast can be divided into four parts :—
I (δὲ 1-28) An enumeration of the ten incarnations in which
Verethraghna appeared to Zarathustra (as a wind, § 2; as a bull,
§ 7; as a horse, ὃ 9; as a camel, ὃ 11; as a boar, §15; asa
youth, ὃ 17; asaraven,§19; as aram, ὃ 23; asa buck, ὃ 25;
and as a man, § 27).
II (§§ 30-33). The powers given by Verethraghna to his wor-
shipper, Zarathustra.
III (§§ 34-46). The magical powers, ascribed to the raven’s
feather, of striking terror into an army and dispersing it (the raven
being the seventh incarnation of Verethraghna).
IV (§§ 47-64). The glorification of Verethraghna.
o. May Ahura Mazda be rejoiced! ....
Ashem Vohft: Holiness is the best of all good... .
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura ;
For sacrifice, prayer, propitiation, and glorification unto [ Havanil],
the holy and master of holiness... .
Unto Verethraghna, made by Mazda, and unto
the crushing Ascendant';
Be propitiation, with sacrifice, prayer, propitiation, and glorifi-
cation.
Yatha ahf vairyd: The will of the Lord is the law of
holiness ....
I.
1. We sacrifice unto Verethraghna, made by
Ahura.
Zarathustra asked Ahura Mazda: ‘Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
1 Sirézah I, 20.
232 YASTS AND 51Β6ΖΑΗΒ.
‘Who is the best-armed of the heavenly gods?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra !’
2. Verethraghna, made by Ahura, came to him
first, running in the shape of a strong, beautiful
wind, made by Mazda; he bore the good Glory,
made by Mazda, the Glory made by Mazda, that is
both health and strength.
3. Then he, who is the strongest’, said unto him?:
‘I am the strongest in strength; I am the most vic-
torious in victory; I am the most glorious in Glory ;
I am the most favouring in favour; I am the best
giver of welfare; I am the best-healing in health-
giving.
4. ‘And I shall destroy the malice of all the
malicious, the malice of Daévas and men, of the
Yatus and Pairikas, of the oppressors, the blind,
and the deaf.
5. ‘For his brightness and glory, I will offer unto
him a sacrifice worth being heard; namely, unto
Verethraghna, made by Ahura. We worship Vere-
thraghna, made by Ahura, with an offering of liba-
tions, 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. .
‘Yéxhé hatém: All those beings of whom Ahura Mazda....
II.
6. ‘We sacrifice unto Verethraghna, made by
Ahura,’
1 Verethraghna. 3 Zarathustra.
BAHRAM YAST. 233
Zarathustra asked Ahura Mazda: ‘ Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Who is the best-armed of the heavenly gods ?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra!’
7. Verethraghna, made by Ahura, came to him
the second time, running in the shape of a beautiful
bull, with yellow ears and golden horns; upon whose
horns floated the well-shapen Strength, and Victory,
beautiful of form, made by Ahura: thus did he
come, bearing the good Glory, made by Mazda,
the Glory made by Mazda, that is both health and
strength.
Then he, who is the strongest, said unto him: ‘I
am the strongest in strength ....},
‘And I shall destroy the malice of all malicious... .?’
For his δ ΕΠΕΕΡΡΝΙ and glory, I will offer unto him a sacrifice
worth being heard .
III.
8. We sacrifice unto Mere chesg nn) made by
Ahura.
Zarathustra asked Ahura Mazda: ‘Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Who is the best-armed of the heavenly gods ?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra!’
9. Verethraghna, made by Ahura, came to him
the third time, running in the shape of a white, beau-
tiful horse, with yellow ears and a golden caparison ;
upon whose forehead floated the well-shapen Strength,
? As above, ὃ 3. 2 As above, ὃ 4. 5 As above, ὃ 5.
234 YASTS AND S{ROZAHS.
and Victory, beautiful of form, made by Ahura: thus
did he come, bearing the good Glory, made by
Mazda, that is both health and strength.
Then he, who is the strongest, said unto him: ‘I
am the strongest in strength .
‘And I shall destroy the malice e all malicious ..
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
IV.
το. We sacrifice unto Verethraghna, made by
Ahura.
Zarathustra asked Ahura Mazda: ‘Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Who is the best-armed of the heavenly gods ?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra!’
11. Verethraghna, made by Ahura, came to him
the fourth time, running in the shape of a burden-
bearing! camel, sharp-toothed?, swift... . ὃ,
stamping forwards, long-haired, and living in the
abodes of men 4;
12. Who of all males in rut shows greatest strength
and greatest fire, when he goes to his females. Of
all females those are best kept whom a burden-
bearing camel keeps, who has thick forelegs and
large humps, . . . .5, quick-eyed, long-headed, bright,
tall, and strong ;
13. Whose piercing look goes afar... . δ, even
in the dark of the night; who throws white foam
1 Doubtful (vadhardis). ? Doubtful (dadas6is).
5? Urvaté; cf. § 19. * Tame, domesticated.
5? Smarsné, 6 ? Haitahé.
BAHRAM YAST. 235
along his mouth; well-kneed, well-footed, standing
with the countenance of an all-powerful master :
Thus did Verethraghna come, bearing the good
Glory made by Mazda, the Glory made by
Mazda....
V.
14. We sacrifice unto Verethraghna, made by
Ahura.
Zarathustra asked Ahura Mazda: ‘Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Who is the best-armed of the heavenly gods ?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra!’
15. Verethraghna, made by Ahura, came to him
the fifth time, running in the shape of a boar, oppos-
ing the foes, a sharp-toothed he-boar, a sharp-jawed
boar, that kills at one stroke, pursuing, wrathful,
with a dripping face’, strong, and swift to run, and
rushing all around 3.
Thus did Verethraghna come, bearing the good
Glory made by Mazda, the Glory made by
Mazda.... .
VI.
16. We sacrifice unto Verethraghna, made by
Ahura.
Zarathustra asked Ahura Mazda: ‘ Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Who is the best-armed of the heavenly gods ?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra!’
1 Cf. Yt. X, 70. 2 Or better, rushing before. Cf. Yt. X, 127.
236 YASTS AND S{ROZAHS.
17. Verethraghna,' made by Ahura, came to him
the sixth time, running in the shape of a beautiful
youth of fifteen, shining, clear-eyed, thin-heeled.
Thus did Verethraghna come, bearing the good
Glory made by Mazda, the Glory made by
Mazda .
Vil.
18. We sacrifice unto Verethraghna, made by
Ahura.
Zarathustra asked Ahura Mazda: ‘Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Who is the best-armed of the heavenly gods ?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra!’
19. Verethraghna, made by Ahura, came to him
the seventh time, running in the shape of a raven
that ....1! below and... .! above, and that is
the swiftest of all birds, the lightest of the flying
creatures.
20. He alone of living things——he or none,—
overtakes the flight of an arrow, however well it has
been shot. He flies up joyfully at the first break of
dawn, wishing the night to be no more, wishing the
dawn, that has not yet come, to come®.
21. He grazes the hidden ways? of the mountains,
he grazes the tops of the mountains, he grazes the
depths of the vales, he grazes the summits‘ of the
trees, listening to the voices of the birds.
1 ? Urvaté, pishatéd.
3 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.
3. Reading vig Atavé. * Doubtful.
BAHRAM YAST. 237
Thus did Verethraghna come, bearing the good
Glory made by Mazda!, the Glory made by
Mazda.... |
VIII.
22. We sacrifice unto Verethraghna, made by
Ahura.
Zarathustra asked Ahura Mazda: ‘ Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Who is the best-armed of the heavenly gods ?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra!’
23. Verethraghna, made by Ahura, came to him
the eighth time, running in the shape of a wild,
beautiful ram, with horns bent round 3,
Thus did Verethraghna come, bearing the good
Glory made by Mazda’, the Glory made by
Mazda....
IX.
24. We sacrifice unto Verethraghna, made by
Ahura.
Zarathustra asked Ahura Mazda: ‘Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Who is the best-armed of the heavenly gods ?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra !’
1 The royal Glory is described flying in the shape of a raven,
Yt. XIX, 35.
* Doubtful.
3. While Ardashtr, the founder of the Sasanian dynasty, was flying
from Ardav4n, a beautiful wild ram ran after him and overtook him,
and Ardavan understood from this that the kingly Glory had left
him and had passed over to his rival (Shah Namah, Ardashtr;
Kar Namak? Artachshir, tr. Noeldeke, p. 45).
238 YASTS AND siROZAHS.
25. Verethraghna, made by Ahura, came to him
the ninth time, running in the shape of a beautiful,
fighting buck, with sharp horns.
Thus did Verethraghna come, bearing the good
Glory made by Mazda,: the Glory made by
Mazda .
Χ.
26. We sacrifice unto Verethraghna, made by
Ahura.
Zarathustra asked Ahura Mazda: ‘Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Who is the best-armed of the heavenly gods?’
Ahura Mazda answered: ‘It is Verethraghna,
made by Ahura, O Spitama Zarathustra!’
27. Verethraghna, made by Ahura, came to him
the tenth time, running in the shape of a man, bright
and beautiful, made by Mazda: he held a sword with
a golden blade, inlaid with all sorts of ornaments.
Thus did Verethraghna come, bearing the good
Glory made by Mazda, the Glory made by
Mazda .
ΧΙ.
28. We sacrifice unto Verethraghna, made by
Ahura, who makes virility, who makes death, who
makes resurrection, who possesses peace, who has
a free way.
Unto him did the holy Zarathustra offer up a
sacrifice, [asking] for victorious thinking, victorious
speaking, victorious doing, victorious addressing, and
victorious answering.
29. Verethraghna, made by Ahura, gave him the
BAHRAM ΥΑ5Τ. ὁ 239
fountains of manliness, the strength of the arms,
the health of the whole body, the sturdiness of the
whole body, and the eye-sight of the Kara fish 2,
that lives beneath the waters and can measure* a
rippling of the water, not thicker than a hair, in the
Rangha whose ends lie afar, whose depth is a thou-
sand times the height of a man “.
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
XII.
30. We sacrifice unto Verethraghna, made by
Ahura, who makes virility, who makes death, who
makes resurrection, who possesses peace, who has
a free way.
Unto him did the holy Zarathustra offer up a
sacrifice, [asking] for victorious thinking, victorious
speaking, victorious doing, victorious addressing,
and victorious answering.
31. Verethraghna, made by Ahura, gave him the
fountains of manliness, the strength of the arms, the
health of the whole body, the sturdiness of the whole
body, and the eye-sight of the male horse, that, in
the dark of the night, in its first half 5 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 5,
1 Erezi, Pahl. gond (Old Zand-Pahlavi Dictionary, p. 11).
2 See Vendidad XIX, 42. 5 Possibly, perceive.
“Cf. Yt. XVI, 7, and Bundahis XVIII, 6: ‘those fish ....
know the scratch of a needle’s point (or better hole) by which the
water shall increase, or by which it is diminishing’ (tr. West).
5 Avakhshaityau, the night before hu-vakhsha (before the
time when the light begins to grow; midnight).
δ Cf. Yt. XVI, 10, and Bundahis XIX, 32: ‘Regarding the Arab
240 YASTS AND SiROZAHS.
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
XIII.
32. We sacrifice unto Verethraghna, made by
Ahura, who makes virility, who makes death, who
makes resurrection, who possesses peace, who has
a free way.
Unto him did the holy Zarathustra sacrifice,
[asking] for victorious thinking, victorious speaking,
victorious doing, victorious addressing, and vic-
torious answering.
33. Verethraghna, made by Ahura, gave him the
fountains of virility, the strength of the arms, the
health of the whole body, the sturdiness of the
whole body, and the eye-sight of the vulture with
a golden collar', 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 3.
For his Sa and glory, I will offer unto him a sacrifice
worth being heard .
XIV.
34. We sacrifice unto Verethraghna, made by
Ahura.
Zarathustra asked Ahura Mazda: ‘ Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
horse, they say that if, in a dark night, a single hair occurs on the
ground, he sees it’ (tr. West).
1 Possibly the Gypaetus, the vautour doré.
3. «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).
BAHRAM YAST. 241
‘If I have a curse thrown upon me, a spell told
upon me by the many men who hate me, what is the
remedy for it ?’
35. Ahura Mazda answered : ‘ Take thou a feather
of that bird with ... .1 feathers, the V4rezgana,
O Spitama Zarathustra! With that feather thou
shalt rub thy own body’, with that feather thou
shalt curse back thy enemies.
36. ‘If a man holds a bone of that strong bird,
or a feather of that strong bird, no one can smite
or turn to flight that fortunate man. The feather
of that bird of birds brings him help; it brings unto
him the homage of men, it maintains in him his
glory.
37. ‘Then the sovereign, the lord of countries,
will no longer kill his? hundreds, though he is a
killer of men; the... .4 will not kill at one stroke;
he alone smites and goes forwards.
38. ‘All tremble before him who holds the
feather, they tremble therefore before me; all my
enemies tremble before me and fear my strength
and victorious force and the fierceness established
in my body.
39. ‘He® 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
1 Peshé-parena. The Varezgana is the same bird as the Vara-
ghna, the raven.
2 The feather of the V4rezgana plays here the same part as the
Stmurgh’s feather in the Shah Namah. When Rfd4bah’s flank
was opened to bring forth Rustem, her wound was healed by
rubbing it with a Simurgh’s feather; Rustem, wounded to death
by Isfendyar, was cured in the same manner.
5 Of him who holds that feather.
4? Vaésaépa. 5 That bird.
[23] R
242 YASTS AND S{ROZAHS.
Usa'; upon his wings runs the male horse ?, runs the
burden-bearing camel, runs the water of the river.
40. ‘Him rode the gallant Thraétaona, who smote
Azi Dah&dka, the three-mouthed, the three-headed,
the six-eyed, who had a thousand senses; that most
powerful, fiendish Drug, that demon, baleful to the
world, the strongest Drug that Angra Mainyu
created against the material world, to destroy the
world of the good principle’.
‘For his brightness and glory, I will offer unto him a sacrifice
worth being heard... .
XV.
41. ‘We sacrifice to Verethraghna, made by
Ahura.
‘Verethraghna confounds the glory of this house
with its wealth in cattle. He is like that great bird,
the Saéna‘; he is like the big clouds, full of water,
that beat the mountains.
‘For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
XVI.
42. ‘We sacrifice to Verethraghna, made by
Ahura.’
Zarathustra asked Ahura Mazda: ‘Ahura Mazda,
most beneficent Spirit, Maker of the material world,
thou Holy One!
‘Where is it that we must invoke the name of
Verethraghna, made by Ahura? Where is it that
1 Kai Kaus; when he tried to ascend to heaven on a throne
carried by eagles (Journal Asiatique, 1881, I, 513).
2 A metaphor to express the swiftness of the wind, of the
camel, and of the rivers.
5 Cf. Yt. V, 34. 4 The Simurgh; cf. p. 241, note 2.
BAHRAM YAST. 243
we must praise him? That we must humbly praise
him?’
43. Ahura Mazda answered: ‘When armies meet
together in full array, O Spitama Zarathustra! (ask-
ing) which of the two is the party that conquers? and
is not crushed, that smites and is not smitten ;
44. ‘Do thou throw! four feathers? in the way.
Whichever of the two will first worship the well-
shapen Strength, and Verethraghna, beautiful of form,
made by Mazda, on his side will victory stand.
45. ‘I will bless Strength and Victory, the two
keepers, the two good keepers, the two maintainers;
the two who... .3, the two who... .8 the two
who... .8; the two who forgive, the two who
strike off, the two who forget+. .
46. ‘O Zarathustra! let not that spell be shown to
any one, except by the father to his son, or by the
brother to his brother from the same womb, or by
the Athravan to his pupil’. These are words that
are awful and powerful, awful and assembly-ruling,
awful and victorious, awful and healing; these are
words that save the head that was lost and chant
away the uplifted weapon.’
XVII.
47. We sacrifice to Verethraghna, made by Ahura:
who goes along the armies arrayed, and goes here
1 Doubtful.
® Or an arrow feathered with four Varemgana’s feathers.
8 A-dhwaozen, vi-dhwaozen, fra-dhwaozgen.
* Amarezen, cf. wyels vimarezen, cf. Yt.I, 2; fra mare-
zen, Cf. 50,5.
5 Cf. Yt. IV, το.
244 YASTS AND 51 Β6ΖΑΗΒ.
and there asking, along with Mithra and Rashnu:
‘Who is it who lies unto Mithra ? Who is it who
thrusts [his oath] against Rashnu!? To whom shall
I, in my might, impart illness and death? ?’
48%, Ahura Mazda said: ‘If men sacrifice unto
Verethraghna, made by Ahura, if the due sacrifice
and prayer is offered unto him just as it ought to
be performed in the perfection of holiness, never
will a hostile horde enter the Aryan countries, nor
any plague, nor leprosy, nor venomous plants,
nor the chariot of a foe, nor the uplifted spear of
a foe.’
49“. Zarathustra asked: ‘What is then,O Ahura
Mazda! the sacrifice and invocation in honour of
Verethraghna, made by Ahura, as it ought to be
performed in the perfection of holiness ?’
50. Ahura Mazda answered: ‘Let the Aryan
nations bring libations unto him; let the Aryan
nations tie bundles of baresma for him; let the
Aryan nations cook for him a head of cattle, either
white, or black, or of any other colour, but all of
one and the same colour.
51. ‘Let not a murderer take of those offerings,
nor a whore, nor a...., who does not sing
the Gath4s, who spreads death in the world and
withstands the law of Mazda, the law of Zara-
thustra.
52. ‘If a murderer take of those offerings, or a
whore, or a ...., who does not sing the Gathds,
then Verethraghna, made by Ahura, takes back his
healing virtues.
1 Against truth. 2 Cf. Yt. X, 108 seq.
δ § 48; cf. Yt. VIII, 56. 4 δὲ 49-53=Yt. VIII, 57-61.
BAHRAM YAST. 245
53. ‘Plagues will ever pour upon the Aryan na-
tions; hostile hordes will ever fall upon the Aryan
nations; the Aryans will be smitten by their fifties
and their hundreds, by their hundreds and their
thousands, by their thousands and their tens of
thousands, by their tens of thousands and _ their
myriads of myriads.’
54. There Verethraghna, made by Ahura, pro-
claimed thus: ‘The Soul of the Bull!, the wise
creature, does not receive from man due sacrifice
and prayer; for now the Daévas and the wor-
shippers of the Daévas make blood flow and spill it
like water ;
55. ‘For now the... .* Daévas and the wor-
shippers of the Daévas bring to the fire the plant
that is called Haperesi, the wood that is called
Neme‘¢ka? ;
56. ‘(Therefore) when the... .? Daévas and the
worshippers of the Daévas bow their backs, bend
their waists, and arrange all their limbs‘, they think
they will smite and smite not, they think they will
kill and kill not; and then the ....2 Daévas and the
worshippers of the Daévas have their minds con-
founded and their eyes made giddy®,’
For his brightness and glory, I will offer unto him a sacrifice
worth being heard... .
1 Gésfrfin or DrvAspa; see Yt. IX. The destruction of any living
being is an injury to Drvaspa.
2? Vy4mbura.
3 The Haperesi and the Neme/ka 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.
4. In order to strike.
5 The general meaning of the last four clauses is that the
impious are defeated.
246 YASTS AND S{ROZAHS.
XVIII.
57. We sacrifice to Verethraghna, made by Ahura.
I offer up Haoma, who saves one’s head!; 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? of him shall
win and prevail® over his enemies in battle ;
58. That I may smite this army, that I may
smite down this army, that I may cut in pieces this
army that is coming behind me.
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
XIX.
59. We sacrifice to Verethraghna, made by Ahura.
The prince and his son and his sons who are chiefs
of myriads‘ offer him up a bright... .° [saying]:
‘He.is strong, and Victorious is his name; he is
victorious, and Strong is his name ;’
60. That I may be as constantly victorious as any
one of all the Aryans®; that I may smite this army,
that I may smite down this army, that I may cut in
pieces this army that is coming behind me.
For his brightness and glory, I will offer unto him a sacrifice
worth being heard... .
1 ? Sairi-baoghem; cf. § 46.
® Nivazaiti; literally, swallow (?fr6ét 6 bun burtan, Vend. V,
8 [26]).
5 Literally, overtake. * Cf Yt. V, 85.
δὴ Asdnem sighfiré. ® Cf Yt. V, 69.
BAHRAM YAST. 247
XX.
61. We sacrifice to Verethraghna, made by Ahura.
Yatha δι vairyé: The will of the Lord is the law of
holiness ....
In the ox is our strength, in the ox is our need!;
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.
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
ΧΧΙ.
62. We sacrifice to Verethraghna, made by Ahura;
Who breaks the columns asunder, who cuts the
columns to pieces, who wounds the columns, who
makes the columns shake; who comes and breaks
the columns asunder, who comes and cuts the columns
to pieces, who comes and wounds the columns,
who comes and makes the columns shake, both of
Daévas and men, of the YAatus 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. ...
XXII.
63. We sacrifice to Verethraghna, made by Ahura.
When Verethraghna, made by Ahura, binds ‘the
hands, confounds the eye-sight, takes the hearing
1 From Yasna X, 20 (62), where, instead of the words, ‘in the ox
is our strength (amem), in the ox is our need,’ the text has, ‘in the
ox is his need, in the ox is our need,’ meaning, ‘ when we give
him his need (water and grass), he gives us our need (milk and
calves),’ (Pahl. tr.).
248 YASTS AND S{R6zAHS.
from the ears of the Mithradruges! marching in
columns, allied by cities, they can no longer move
their feet, they can no longer withstand.
For his brightness and glory, I will offer unto him a sacrifice
worth being heard .
64. Yatha ah ἐμ ἐγ: The will of the Lord ' is the law of
holiness .. .
I bless the sacrifice and prayer, and the strength
and vigour of Verethraghna, made by Mazda; and
of the crushing Ascendant.
Ashem Vohf: Holiness is the best of all good...
(Give].unto that man’ brightness and glory,... . give him the
bright, all-happy, blissful abode of the holy Ones.
1 See p. 120, note 2.
* Who shall offer a sacrifice to Verethraghna.
RAM YAST. 249
XV. RAM YAST.
This Yast bears the name of Rama Avistra, the Genius who
presides over the 21st day of the month (Sirézah, ὃ 21), and is
devoted to his Hamkér, Vayu.
Regarding Rama Avastra, the Genius that gives good abodes
and good pastures, and his connection with Vayu, see Vend. Introd.
IV, and Etudes Traniennes, II, 187.
This Yast can be divided into two parts. The first part (§§ 1-140)
contains an enumeration of worshippers who sacrificed to Vayu:
Ahura Mazda (§ 2), Haoshyangha (§ 7), Takhma Urupa (§ 11),
Yima (δ 15), Asi Dahaka (δ 19), Thraétaona (§ 23), KeresAspa
(§ 27), Aurvasara (§ 31), Hutaosa (ὃ 35), and Iranian maids (ὃ 39).
The second part (δὲ 42-58) contains a special enumeration and
glorification of the many names of Vayu (§§ 42-50).
o. May Ahura Mazda be rejoiced!....
Ashem Vohft: Holiness is the best of all good... .
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas, and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [Havani],
the holy and master of holiness... .
Unto R&éma Avdstra, unto Vayu who works
highly and is more powerful to afflict than all other
creatures },
Be propitiation from me, for sacrifice, prayer, propitiation, and
glorification.
Yatha ahd vairyé: The will of the Lord is the law of
holiness ....
I.
1. I will sacrifice to the Waters and to Him who
divides them? I will sacrifice to Peace, whose breath
is friendly, and to Weal, both of them.
1 Cf. Strézah I, 21.
2 Apim Napéas (Yt. VIII, 34) or Tistrya (Yt. VI, 1).
250 YASTS AND sfROzAHS,
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.
21, To him did the Maker, Ahura Mazda, offer
up a sacrifice in the Airyana Vaégah!, on a golden
throne, under golden beams? and a golden canopy,
with bundles of baresma and offerings of full-boiling
[milk]®.
3. He begged of him a boon, saying: ‘Grant me
this, O Vayu! who dost work highly‘, that 1 may
smite the creation of Angra Mainyu, and that nobody
may smite this creation of the Good Spirit !’
4. Vayu, who works highly, granted him that
boon, as the Maker, Ahura Mazda, did pursue it.
5. We sacrifice to the holy Vayu: we sacrifice to
Vayu, who works highly.
To this part of thee do we sacrifice, O Vayu! that
belongs to Spezta Mainyu’.
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 sacri-
fice 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
1 Cf. Yt. V, τη. 3 Fraspaé, Persian 1,5.
5 Cf. p. 169, note 5. * See p. 10, note 4.
5 As Vayu, the atmosphere, is the place in which the conflict of
the two principles takes place, one part of him belongs to the Evil
Spirit (see Vend. Introd. IV, 17).
RAM YAST. 251
holy spells, the words, the deeds, the libations, and
the well-spoken words.
Yéxhé hatam: All those beings of whom Ahura Mazda....
II.
6. I will sacrifice to the Waters and to Him who -
divides them....
To this Vayu do we sacrifice, this Vayu do we
invoke... .ἷ
7. To him did Haoshyangha, the ParadhAta, offer
up a Sacrifice on the Taéra of the Hara, bound with
iron’, on a golden throne, under golden beams and
a golden canopy, with bundles of baresma and offer-
ings of full-boiling [milk].
8. He begged of him a boon, saying: ‘Grant me,
O Vayu! who dost work highly, that I may smite
two-thirds of the Daévas of Mazana and of the fiends
of Varena®,’
9. Vayu, who works highly, granted him that
boon, as the Maker, Ahura Mazda‘, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
11.
10. I will sacrifice to the Waters and to Him who
divides them....
To this Vayu do we sacrifice, this Vayu do we
invoke....
1 The rest as in clause 1.
3 Cf. Yt.V, 21, p. 58, note 2. 5 CfYt.V, 21-23.
4 Introduced from ὃ 4 into this and all similar clauses, except
the one relating to Azi Dahaka (δ 21).
252 YASTS AND SfR6ZAHS.
11. To him did Takhma Urupa!, the well-armed?,
offer up a sacrifice on a golden throne, under golden
beams and a golden canopy, with bundles of baresma
and offerings of full-boiling [milk].
12, He begged of him a boon, saying : ‘Grant me
this, O Vayu! who dost work highly, that 1 may
conquer all Daévas and men, all the YAtus and
Pairikas, and that I may ride Angra Mainyu, turned
into the shape of a horse, all around the earth from
one end to the other, for thirty years.’
13. Vayu, who works highly, granted him that
boon’, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
IV.
14. I will sacrifice to the Waters and to Him who
divides them....
To this Vayu do we sacrifice, this Vayu do we
invoke....
15. Unto him did the bright Yima, the good shep-
1 Takhma Urupa (in later legend Tahmfraf) 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 Tahmfraf 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 Tah-
mifiraf (see Minokhired XXVII, 32; Ravaet apud Spiegel, Einleitung
in die traditionelle Literatur, pp. 317 seq.; Ormazd et Ahriman,
ὃ 137 seq.; cf. above, p. 60, note 1).
2 Azinavané or zaénahvaz/: he kept that epithet in later tra-
dition: Zinavend, ‘quod cognomen virum significat armis probe
instructum’ (Hamza Ispahensis, p. 20, tr. Gottwaldt).
5 As told Yt. XIX, 29.
RAM YAST. 253
herd, sacrifice from the height Hukairya, the all-
shining and golden, on a golden throne, under golden
beams and a golden canopy, with bundles of baresma
and offerings of full-boiling [milk].
16. He begged of him a boon, saying: ‘Grant me
this, O Vayu! who dost work highly, that I may
become the most glorious of the men born to behold
the sun: that I may make in my reign both animals
and men undying, waters and plants undrying, and
the food for eating creatures never-failing’,’
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 Daévas?.
17. Vayu, who works highly, granted him that
boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
V.
18. I will sacrifice to the Waters and to Him who
divides them.... ᾿
To this Vayu do we sacrifice, this Vayu do we
invoke....
19. Unto him did the three-mouthed Azi Dahaka
offer up a sacrifice in his accursed palace of Kvirizta’,
1 Cf. Yasna IX, 4-5 (11-20) and Yt. XIX, 31 seq.
3. This passage is interpolated from Yasna IX, 5 (17-19).
5 Or, ‘his accursed palace of the Stork’ (upa kviriztem duzitem).
‘ Azi Dahdka,’ says Hamza (p. 32 in the text, p. 22 in the transla-
tion), ‘used to live in Babylon (cf. Yt. V, 29), where he had built
a palace in the form of a stork; he called it Kuleng Dis
(ux LAS), the fortress of the Stork; the inhabitants called
it Dis Het (a= ws). Kuleng Dis was in Zend Kvirinta
daéza and Dis Het is nothing else than Duzita. One may doubt
254 YASTS AND S{ROZAHS.
on a golden throne, under golden beams and a golden
canopy, with bundles of baresma and offerings of
full-boiling [milk].
20. He begged of him a boon, saying: ‘Grant me
this, O Vayu! who dost work highly, that I may
make all the seven Karshvares of the earth empty
of men.’
21. In vain did he sacrifice, in vain did he beg, in
vain did he invoke, in vain did he give gifts, in vain
did he bring libations ; Vayu did not grant him that
boon.
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
VI.
22. I will sacrifice to the Waters and to Him who
divides them .
To this Vayu do we sacrifice, this Vayu do we
invoke .
23. Unto him did Thraétaona, the heir of the
valiant Athwya clan, offer up a sacrifice in the
four-cornered Varena, on a golden throne, under
golden beams and a golden canopy, with bundles of
baresma and offerings of full-boiling [milk].
24. He begged of him a boon, saying : ‘Grant me
this, O Vayu! who dost work highly, that 1 may
overcome Azi Dahdka, the three-mouthed, the
three-headed, the six-eyed, who has a thousand
senses, that most powerful, fiendish Drug, that
whether Kviriata 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 Namah it is called Disukht (duz-ukhta for duz-ita;
see Etudes Iraniennes, II, 21 1).
1 Cf. Yt.V, 30 seq.
RAM YAST. 255
demon baleful to the world, the strongest Drug that
Angra Mainyu created against the material world, to
destroy the world of the good principle; and that I
may deliver his two wives, Savanghavaé and Erena-
va&, who are the fairest of body amongst women, and
the most wonderful creatures in the world’,
25. Vayu, who works highly, granted him that
boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu. .
For his brightness and glory, I will offer unto him a sacrifice
worth being heard ....
VI.
26. I will sacrifice to the Waters and to Him who
divides them....
To this Vayu do we sacrifice, this Vayu do we
invoke ..
27. To him did the manly-hearted Keresdspa?
offer up a sacrifice by the Gudha’, a channel of the
Rangha, made by Mazda, upon a golden throne, under
golden beams and a golden canopy, with bundles of
baresma and offerings of full-boiling [milk].
28. He begged of him a boon, saying : ‘Grant me
this, O Vayu! who dost work highly, that I may suc-
ceed in avenging my brother Urvakhshaya‘, that I
may smite Hita4spa and yoke him to my chariot.’
The Gazdarewa, who lives beneath the waters,
1 Yt.V, 34; IX, 14; XVII, 34.
® ChYt.V, 37 seq.
8. An unknown affluent of the Rangha (Tigris).
4 Sama had two sons, Keresdspa, a warrior, and Urvakhshaya,
a judge and law-giver (Yasna IX, το [29 seq.]). We have no further
details about Urvakhshaya’s legend than that he was killed by
* HitAspa, the Soe (cf. Yt. XIX, 41), and avenged by
Keres4spa.
256 YASTS AND Sf{k6ZAHS.
is the son of Ahura in the deep, he is the only
master of the deep’.
29. Vayu, who works highly, granted him that
boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
VII.
30. I will sacrifice to the Waters and to Him who
divides them....
To this Vayu do we sacrifice, this Vayu do we
invoke....
31. To him did Aurvasara?,the lord of the country,
offer up a sacrifice, towards the White Forest ?, by the
White Forest, on the border of the White Forest, on
a golden throne, under golden beams and a golden
canopy, with bundles of baresma and offerings of
full-boiling [milk].
32. He begged of him a boon, saying : ‘Grant me
this, O Vayu! who dost work highly, that the gallant
Husravah, he who unites the Aryan nations into one
kingdom‘, may not smite us; that I may flee from
king Husravah®;....
1 A disconnected allusion to the struggle of KeresAspa with the
Gandarewa (Yt.V, 38, text and notes; XIX, 41). On the words
‘the son of Ahura....’ cf. Ormazd et Ahriman, p. 215, note 1.
2 No other mention is made of Aurvasdra in the Avesta, unless
he is alluded to in Yt.V, 50. He does not appear to have been
known to Firdausi.
8 Spaétinis razfra is called ‘the chief of forests’ (Bund.
XXIV, 16). According to the Bahman Yast (III, 9), it was the
seat of the last and decisive battle between Argdsp and Gfistasp.
“ ChYt.V, 49; IX, 21. - 5 ChYtvV, 50.
RAM YAST. 257
‘That king Husravah and all the Aryans in the
Forest may smite him!)
33. Vayu, who works highly, granted him that
boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice
worth being heard ....
IX.
34. I will sacrifice to the Waters and to Him who
divides them....
To this Vayu do we sacrifice, this Vayu do we
invoke....
35. To him did Hutaosa, she of the many
brothers’, of the Naotara house’, offer up a sacri-
fice, on a golden throne, under golden beams and a
golden canopy, with bundles of baresma and offerings
of boiling milk.
36. She begged of him a boon, saying : ‘Grant me
this, O Vayu! who dost work highly, that I may be
dear and loved and well-received in the house of
king Vist4spa.’
37. Vayu, who works highly, granted her that
boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice
worth being heard....
X.
38. I will sacrifice to the Waters and to Him who
divides them....
1 This line looks as if it should belong to a counter-prayer by
Husravah, which was heard by Vayu, as appears from Yt. V, 50.
3 See Yt. IX, 26, ὃ 5 See p. 77, note 1.
[23] 5
258 YASTS AND sir6zAHS,
To this Vayu do we sacrifice, this Vayu do we
invoke....
39. To him did! the maids, whom no man had
known, offer up a sacrifice on a golden throne, under
golden beams and a golden canopy, with bundles of
baresma and offerings of boiling milk.
40. They begged of him a boon, saying: ‘Grant
us this, O Vayu! who dost work highly, that we
may find a husband, young and beautiful of body,
who will treat us well, all life long, and give us off-
spring; a wise, learned, ready-tongued husband,’
41. Vayu, who works highly, granted them that
boon, as the Maker, Ahura Mazda, did pursue it.
We sacrifice to the holy Vayu....
For his brightness and glory, I will offer unto him a sacrifice
worth being heard. ...
XI.
42. I will sacrifice to the Waters and to Him who
divides them....
To this Vayu do we sacrifice, this Vayu do we
invoke....
We sacrifice to that Vayu that belongs to the
Good Spirit?, the bright and glorious Vayu.
43. My name is Vayu, O holy Zarathustra! My
name is Vayu, because I go through (vyémi) the
two worlds’, the one which the Good Spirit has
1 It may be doubted whether the allusion here is to a legend of
marriage en masse, following the marriage of Hutaosa with Vis-
taspa, or whether the aorist is used with an indicative meaning:
Τὸ him do the maids who have known no man.... They beg
of him a boon, saying....’ Cf. Yt. XVI, 17.
3. Cf. § 5, note δ.
§ An attempt to an etymological explanation of the name Vayu.
Cf. ὃ 53.
RAM YAST. 259
made and the one which the Evil Spirit has
made,
My name is the Overtaker (apaéta), O holy
Zarathustra! My name is the Overtaker, because I
can overtake the creatures of both worlds, the one
that the Good Spirit has made and the one that the
Evil Spirit has made.
44. My name is the All-smiting, O holy Zarathustra!
My name is the All-smiting, because I can smite the
creatures of both worlds, the one that the Good
Spirit has made and the one that the Evil Spirit
has made.
My name is the Worker of Good, O holy Zara-
thustra! My name is the Worker of Good, because
I work the good of the Maker, Ahura Mazda, and of
the Amesha-Spextas},
45. My name is He that goes forwards.
My name is He that goes backwards.
My name is He that bends backwards.
My name is He that hurls away. |
My name is He that hurls down.
My name is He that destroys.
My name is He that takes away.
My name is He that finds out.
My name is He that finds out the Glory(varen6).
46. My name is the Valiant; my name is the Most
Valiant.
My name is the Strong; my name is the Strongest.
My name is the Firm; my name is the Firmest.
My name is the Stout; my name is the Stoutest.
My name is He that crosses over easily.
My name is He that goes along hurling away.
1 He is their agent and instrument.
5.2
260 YASTS AND SIROZAHS.
My name is He that crushes at one stroke.
My nameis....!
My name is He that works against the Daévas.
My name is... .?
47. My name is He that prevails over malice; my
name is He that destroys malice.
My name is He that unites; my name is He that
re-unites ; my name is He that separates.
My name is the Burning; my name is the Quick
of intelligence®.
My name is Deliverance; my name is Welfare‘.
My name is the Burrow’; my name is He who
destroys the burrows®; my name is He who spits
upon the burrows®.
48. My name is Sharpness of spear; my name is
He of the sharp spear.
My name is Length of spear; my name is He of
the long spear.
My name is Piercingness of spear; my name is
He of the piercing spear.
My name is the Glorious; my name is the Over-
glorious.
495. Invoke these names of mine, O holy Zara-
thustra! in the midst of the havocking hordes, in the
midst of the columns moving forwards, in the strife
of the conflicting nations.
1 Ainiva(?). 3 Keredharisa(?).
° Doubtful; baofa, cf. 54.
* Reading sudhis.
5 Geredha is the burrow of an Ahrimanian creature (see Vend.
ΠῚ, 10[33]; VII, 24 [61]): 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.
6 Cf. Yt. I, 11, 16.
RAM YAST. 261
50. Invoke these names of mine, O holy Zara-
thustra! 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?
of thy wealth, to rob thee of thy health.
51. Invoke these names of mine, O holy Zara-
thustra! when the unholy Ashemaogha falls upon
thee, rushes upon thee, deals wounds upon thee, or
hurls his chariot against thee, to rob thee of thy
strength, to rob thee of thy wealth, to rob thee of
thy health.
52. Invoke these names of mine, O holy Zara-
thustra! 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?,
53. O thou Vayu! who strikest fear upon all men
and horses, who in all creatures workest against the
Daévas, both into the lowest places and into those
a thousand times deep dost thou enter with equal
power®.
54. ‘ With what manner of sacrifice shall I worship
thee ? With what manner of sacrifice shall I forward
and worship thee ? With what manner of sacrifice
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?’
? Literally, coveting.
2 The translation of this clause is doubtful; the text is corrupt.
5 Cf. ὃ 42.
262 YASTS AND SIROZAHS.
55. ‘Take thou a baresma, O holy Zarathustra !
turn it upwards or downwards, according as it is full
day or dawning; upwards during the aay, down-
wards at the dawn}.
56. ‘If thou makest me worshipped with a sacri-
fice, 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 YAtus, nor those addicted to the works of the
YAtu, whether Daévas or men.’
57. We sacrifice unto thee, O great Vayu! we
sacrifice unto thee, O strong Vayu!
We sacrifice unto Vayu, the greatest of the great ;
we sacrifice unto Vayu, the strongest of the strong.
We sacrifice unto Vayu, of the golden helm.
We sacrifice unto Vayu, of the golden crown.
We sacrifice unto Vayu, of the golden necklace.
We sacrifice unto Vayu, of the golden chariot.
We sacrifice unto Vayu, of the golden wheel.
We sacrifice unto Vayu, of the golden weapons.
We sacrifice unto Vayu, of the golden garment.
We sacrifice unto Vayu, of the golden shoe.
We sacrifice unto Vayu, of the golden girdle.
We sacrifice unto the holy Vayu; we sacrifice unto
‘Vayu, who works highly.
To this part of thee do we sacrifice, O Vayu! that
belongs to the Good Spirit.
For his brightness and glory, I will offer unto him a sacrifice
worth being heard, namely, unto the awful Vayu, who works
highly... .
58. Yatha ahQ vairyé: The will of the Lord is the law of
holiness ....
I bless the sacrifice and invocation unto, and the
1 Etudes Iraniennes, II, 110.
RAM YAST. 263
strength and vigour of Rama /ZvAstra, and Vayu, who
works highly, more powerful to afflict than all the
other creatures: this part of thee that belongs to
the Good Spirit.
Ashem Vohfi: Holiness is the best of all good .-...
[Give] unto that man brightness and glory, .... give him the
bright, all-happy, blissful abode of the holy Ones.
264 YASTS AND S{ROZAHS.
XVI. DIN YAST.
Din (Daéna) presides over the 24th day of the month (Strézah 24)
and gives it her name; she is invoked in company with Kista, and
in fact this Yast, though it bears the name of Daéna, is consecrated
to Kista (δὲ 2,7). These two Genii are, however, very closely
connected in their nature, as Daéna is the impersonation of the
Zoroastrian Law or Religion, and Kista is religious knowledge,
the knowledge of what leads to bliss (farganak, nirvanagfdna ; the
same as Kisti).
The description of Xista is rather pallid, and does not rise above
abstractions (see, however, Mihir Yast, § 126). She was not wor-
shipped by the old epic heroes as Anahita was, but by Zarathustra
and his wife, because she must have been, from her very name and
nature, a goddess of Zoroastrian origin and growth.
o. May Ahura Mazda be rejoiced! ....
Ashem Vohfi: Holiness is the best of all good ....
I confess myself a worshipper of Mazda, a follower of Zarathustra,
one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [H4vani],
the holy and master of holiness ... .
To the most right Aista, made by Mazda and
holy, and to the good Law of the worshippers of
Mazda,
Be propitiation from me, for sacrifice, prayer,
propitiation, and glorification.
Yatha ahd vairyé: The will of the Lord is the law of
holiness... .
1.
1. We sacrifice to the most right Kista, made by ~
Mazda and holy: we sacrifice to the good Law of
the worshippers of Mazda, the supplier of good
DIN YAST. 265
- stores, who runs quickly to the goal and frees one
best from dangers}, who brings libations, who is
holy, clever, and renowned, speedy to work and
quick of work ; who goes quickly and cleanses well;
the good Law of the worshippers of Mazda;
2. To whom Zarathustra did sacrifice, saying:
‘Rise up from thy seat, come forward from the
Abode?, thou most right Kista, made by Mazda and
holy. If thou art before me, stay for me; if thou
art behind me, overtake me.
. 3. ‘Let everything be as friendly to us as any-
thing can be: may we go smoothly along the roads,
find good pathways in the mountains, run easily
through the forests, and cross happily the rivers!’
4. For her brightness and glory, I will offer unto
her a sacrifice worth being heard, namely, unto the
most right Kista, made by Mazda and holy. 1 will
offer up a sacrifice unto the most right Xista,
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.
Yézhé hatéim: All those beings of whom
Ahura Mazda....
11.
5. We sacrifice to the most right Kista, made by
Mazda and holy: we sacrifice to the good Law of
the worshippers of Mazda... .3
1 Reading nimarezista; cf. vimarezistem, Yt. I, 2.
2 The heavenly abode, the Garéthman.,
5 The rest as in § 1.
266 YASTS AND S{R6zAHS.
6. To whom Zarathustra did sacrifice for right-
eousness of thought, for righteousness of speech, for
righteousness of deed, and for this boon,
7. That the most right Kista, made by Mazda
and holy, would give him the swiftness of the feet,
the quick hearing of the ears, the strength of the
arms, the health of the whole body, the sturdiness of
the whole body, and the eye-sight of the Kara fish,
that lives beneath the waters, and can measure
a rippling of the waters not thicker than a hair, in
the Rangha, whose ends lie afar and whose depth is
a thousand times the height of a man}.
For her brightness and glory, I will offer unto her a sacrifice
worth being heard... .
IIT.
8. We sacrifice to the most right Kista, made by
Mazda and holy: we sacrifice to the good Law of
the worshippers of Mazda... .
9. To whom Zarathustra did sacrifice for righteous-
ness of thought, for righteousness of speech, for
righteousness of deed, and for this boon, .
10. That the most right Kista, made by Mazda
and holy, would give him the swiftness of the feet,
the quick hearing of the ears, the strength of the
arms, the health of the whole body, the sturdiness
of the whole body, and the eye-sight of the male
horse, that, in the dark of the night, through the rain,
the snow, the hail, or the sleet, from as far as nine
districts, can perceive a horse’s hair, mingled with
the earth, and knows whether it is from the head or
from the tail 3,
» Cf Yt. XIV, 29. 3 Cf, Yt. XIV, 31.
DIN YAST. 267
For her brightness and glory, I will offer unto her a sacrifice
worth being heard...
IV.
11. We sacrifice to the most right Kista, made
by Mazda and holy: we sacrifice to the good Law
of the worshippers of Mazda... .
12. To whom Zarathustra did sacrifice for right-
eousness of thought, for righteousness of speech, for
righteousness of deed, and for this boon,
13. That the most right Kista, made by Mazda
and holy, would give him the swiftness of the feet,
the quick hearing of the ears, the strength of the
arms, the health of the whole body, the sturdiness
of the whole body, and the eye-sight of the vulture
with a golden collar, that, from as far as nine dis-
tricts, 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).
For her brightness and glory, I will offer unto her a sacrifice
worth being heard....
V.
14. We sacrifice to the most right Kista, made by
Mazda and holy: we sacrifice to the good Law of
the worshippers of Mazda... .
15. To whom the holy Hvévi? did sacrifice with
full knowledge, wishing that the holy Zarathustra
would give her his good narcotic?, that she might
1 Cf. Yt. XIV, 33. 2 Zarathustra’s wife.
δ 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 G(stasp and Arda Viraf, who are said to have
been transported in soul to the heavens, and to have had the higher
268 YASTS AND SfROZAHS.
think according to the law, speak according to the
law, and do according to the law.
For her brightness and glory, I will offer unto her a sacrifice
worth being heard....
VI.
16. We sacrifice to the most right Aista, made
by Mazda and holy: we sacrifice to the good Law
of the worshippers of Mazda... .
17. To whom the Athravans, sent afar!, did sacri-
fice ?, wishing a good memory to preach the law, and
wishing strength for their own body.
For her brightness and glory, I will offer unto her a sacrifice
worth being heard....
VII.
18. We sacrifice to the most right Kista, made by
Mazda and holy: we sacrifice to the good Law of
the worshippers of Mazda. . .
19. To whom the king of the country, the lord of
the country does sacrifice, wishing peace for his
country, wishing strength for his own body.
For her brightness and glory, I will offer unto her a sacrifice
worth being heard....
20. Yatha ah@ vairyé: The will of the Lord is the law of
holiness ....
I bless the sacrifice and prayer, and the strength
mysteries revealed to them, on drinking from a cup prepared by
the prophet (Zardust Namah), or from a cup of Giistasp-bang
(Arda Viraf, II, 29).
1 The itinerant priests, the ancestors of the modern dervishes.
2 Or better, do sacrifice; cf. Yt. XIV, 39.
DIN YAST. 269
and vigour of the most right Kista, made by Mazda
and holy, and of the good Law of the worshippers
of Mazda.
Ashem Vohf: Holiness is the best of all good....
[Give] unto that man brightness and glory, .... give him long,
long life, give him the bright, all-happy, blissful abode of the holy
Ones.
270 YASTS AND SiROzAHS.
XVII. ASHI YAST.
Ashi Vanguhi or ‘the good Ashi?’is a feminine impersonation
of piety ?, and she is, at the same time, the source of all the good
and riches that are connected with piety *®. She is described, there-
fore, as a goddess of Fortune and Wealth, and is invoked in com-
pany with Parendi, the goddess of Treasures (Sirézah 25)
She appears in the latter character in the first part of the Yast
(δὲ 1-14); she praises and loves Zarathustra (δὲ 15-21). She is
worshipped by Haosyangha (§ 26), Yima (§ 28), Thraétaona (§ 33),
Haoma (ὃ 37), Husravah (δ 41), Zarathustra (δ 45), and Vistaspa
(§ 49)‘. She rejects the offerings of all sterile people (old men,
courtezans, and children, §§ 53-61).
I.
1. We sacrifice to Ashi Vanguhi, who is shining,
high, tall-formed, well worthy of sacrifice, with a
loud-sounding chariot, strong, welfare-giving, healing,
with fulness of intellect δ, and powerful ;
2. The daughter of Ahura Mazda, the sister of
the Amesha-Speztas, who endows all the Sao-
1 In Parsi Ardisvang or Ard (Ardis from Artis, the Persian
form of Ashis); she presides over the 25th day of the month; cf.
Sirézah 25.
3 Ashi is not the feminine adjective of Asha, as the i was
originally short (genitive ashdéis, not ashyau); ashi is ar-ti, and
means bhakti, piety (Neriosengh).
5 The so-called Ashi’s remedies (ashéis baéshaza; cf. Yt.
XIII, 32).
4 This enumeration is the same as in the Gés Yast (δὲ 3, 8, 14,
17, 21, 26, 29).
5 Perethu-vira; see Etudes Iraniennes, II, 183.
ASHI YAST. 271
shyazés1 with the enlivening intelligence; she also
brings heavenly wisdom at her wish, and comes to
help him who invokes her from near and him who
invokes her from afar, and worships her with offerings
of libations.
3%. For her brightness and glory, I will offer her
a sacrifice worth being heard; I will offer up unto
Ashi Vanguhi a good sacrifice with an offering of
libations. We sacrifice unto Ashi Vanguhi with
the libations; with the Haoma and meat, with the
baresma, with the wisdom of the tongue, with the
holy spells, with the words, with the deeds, with
the libations, and with the rightly-spoken words.
Yéuhé hatam: All those beings of whom Ahura
Mazda....
II.
4. We sacrifice to Ashi Vanguhi, who is shining, high, tall-
formed, well worthy of sacrifice, with a loud-sounding chariot, strong,
welfare-giving, healing, with fulness of intellect, and powerful.
5. Homage unto Haoma, and unto the Mathra ὃ,
and unto the holy Zarathustra!
Homage unto Haoma, because all other drinks
are attended with Aéshma ‘4, the fiend of the wound-
ing spear: but the drinking of Haoma is attended
with Asha and with Ashi Vanguhi herself ®.
6. Ashi is fair; Ashi is radiant with joy; she is
far-piercing with her rays. Ashi gives good Glory
1 The allies of Saoshyaz#/, who are to be active in the restoration
of the world to eternal life (frash6-kereti). Cf. p. 165, note 1.
Ashi gives them the ‘ intelligence of life’ (frasha khratu), through
which they will be enabled to perform their task.
? Cf Yt. V, το. 5 The Holy Word.
4“ The Daéva of anger.
5 As drinking Haoma is an act of religion (cf. Yasna XI, 12
[31] 564}.
272 YASTS AND S{ROZAHS.
unto those men whom thou dost follow, O Ashi!
.Full of perfumes is the house in which the good,
powerful Ashi Vanguhi puts her... . feet, for long
friendship.
7. Those men whom thou dost attend, O Ashi!
are kings of kingdoms, that are rich in horses, with
large tributes, with snorting horses, sounding chariots,
flashing swords, rich in aliments and in stores of
food?; well-scented where the beds are spread and
full of all the other riches that may be wished for.
Happy the man whom thou dost attend! do thou
attend me, thou rich in all sorts of desirable things
and strong !
8. Those men whom thou dost attend, O Ashi Van-
guhi! have houses that stand well laid up, rich in
cattle, foremost in Asha, and long-supported. Happy
the man whom thou dost attend! Do thou attend
me, thou rich in all sorts of desirable things and
strong !
g. The men whom thou dost attend, O Ashi Van-
guhi! have beds that stand well-spread, well-adorned,
well-made, provided with cushions and with feet
inlaid with gold. Happy the man whom thou dost
attend! Do thou attend me, thou rich in all sorts
of desirable things and strong!
10. The men whom thou dost attend, O Ashi
Vanguhi! have their ladies that sit on their beds,
waiting for them: they lie on the cushions, adorning
themselves, ... .°, with square bored ear-rings and
a necklace of gold: ‘When will our lord come?
when shall we enjoy in our bodies the joys of love?’
1? Agairimaitis. 2 Cf. Yt. V, 130.
5 ?Ankupasmanau.
ASHI YAST. 273
Happy the man whom thou dost attend! Do thou
attend me, thou rich in all sorts of desirable things
and strong!
11. The men whom thou dost attend, O Ashi
Vanguhi! have daughters that sit... .1; thin is
their waist, beautiful is their body, long are their
fingers; they are as fair of shape as those who look
on can wish. Happy the man whom thou dost
attend! Do thou attend me, thou rich in all sorts
of desirable things and strong!
12, The men whom thou dost attend, O Ashi
Vanguhi! have horses swift and loud-neighing ;
they drive the chariot lightly, they take it to the
battle *, they bear a gallant praiser (of the gods),
who has many horses, a solid chariot, a sharp spear,
a long spear, and swift arrows, who hits his aim,
pursuing after his enemies, and smiting his foes.
Happy the man whom thou dost attend! Do thou
attend me, thou rich in all sorts of desirable anines
and strong!
13. The men whom thou dost attend, O Ashi
Vanguhi! have large-humped, burden-bearing camels,
flying from the ground or fighting with holy fieri-
ness*. Happy the man whom thou dost attend!
Do thou attend me, thou rich in all sorts of desirable
things and strong ! .
14. The men whom thou dost attend, O Ashi
Vanguhi! have hoards of silver and gold brought
together from far distant regions ; and garments of
splendid make. Happy the man whom thou dost
attend! Do thou attend me, thou rich in all sorts
of desirable things and strong!
a ? Agam6- paidhisa. 2 Doubtful. 8 Cf. Yt. XIV, rr.
[23] T
274 YASTS AND S{R6ZAHS.
15. Do not turn thy look from me! turn thy
mercy towards me, O great Ashi! thou art well-
made and of a noble seed!; thou art sovereign at
thy wish; thou art Glory in a bodily form.
16. Thy father is Ahura Mazda, the greatest of
all gods, the best of all gods; thy mother is Armaiti
Spezta; thy brothers are Sraosha?, a god of Asha,
and Rashnu ὅ, tall and strong, and Mithra ‘, the lord
of wide pastures, who has ten thousand spies and
a thousand ears; thy sister is the Law of the wor-
shippers of Mazda.
17. Praised of the gods, unoffended by the right-
eous®, the great Ashi Vanguhi stood up on her
chariot, thus speaking: ‘Who art thou who dost
invoke me, whose voice is to my ear the sweetest
of all that invoked me most ?’
18. And he® said aloud: ‘I am Spitama Zara-
thustra, who, first of mortals, recited the praise of
the excellent Asha’ and offered up sacrifice unto
Ahura Mazda and the Amesha-Spextas; in whose
birth and growth the waters and the plants rejoiced ;
in whose birth and growth the waters and the plants
grew; in whose birth and growth all the creatures
of the good creation cried out, Hail®!
19. ‘In whose birth and growth Angra Mainyu
rushed away from this wide, round earth, whose
ends lie afar, and he, the evil-doing Angra Mainyu,
who is all death, said: “All the gods together
1 Bom from the gods; cf. Yt. XXII, 9.
3 See Yt. XI. 8. See Yt. XII.
* See Yt. X.
5 Or, ‘doing no harm to the righteous.’
§ Zarathustra. 7 The Ahuna Vairya.
8 Cf Yt, XIII, 93.
ASHI YAST. 275
have not been able to smite me down in spite
of myself, and Zarathustra alone can reach me in
spite of myself.
20. ‘“He smites me with the Ahuna Vairya, as
strong a weapon as a stone big as a house’; he
burns me with Asha-Vahista, as if it were melting
brass*, He makes it better for me that I should
leave this earth, he, Spitama Zarathustra, the only
one who can daunt me.”’
21. And the great Ashi Vanguhi exclaimed:
‘Come nearer unto me, thou pure, holy Spitama!
lean against my chariot!’
Spitama Zarathustra came nearer unto her, he
leant against her chariot.
22. And she caressed him with the left arm and
the right, with the right arm and the left, thus
speaking: ‘Thou art beautiful, O Zarathustra! thou
art well-shapen, O Spitama! strong are thy legs and
long are thy arms: Glory is given to thy body and
long cheerfulness * to thy soul, as sure as I proclaim
it unto thee.’
Ill.
23%. We sacrifice to Ashi Vanguhi, who is shining, high, tall-
formed, well worthy of sacrifice, with a loud-sounding chariot,
strong, welfare-giving, healing, with fulness of intellect and
powerful.
24°, To her did Haoshyangha, the Paradhata,
offer up a sacrifice, upon the enclosure of the Hara,
the beautiful height, made by Mazda.
25. He begged of her a boon, saying: ‘Grant
1 Cf. Vend. XIX, 4 (13). 2 Cf. Yt. III.
5 Bliss after death. 4 As §1.
5 For δὲ 24-26, cf. Yt. IX, 3-6.
T 2
276 YASTS AND S{ROZAHS.
me this, O great Ashi Vanguhi! that I may over-
come all the Daévas of Mazana; that I may never
fear and bow through terror before the Daévas, but
that all the Daévas may fear and bow in spite of
themselves before me, that they may fear and flee
down to darkness.’
26. The great Ashi Vanguhi ran and came to his
side: Haoshyangha, the Paradhata, obtained that
boon.
For her brightness and glory, I will offer her a sacrifice... .
IV.
27. We sacrifice to Ashi Vanguhi, who is shining, high ... .
and powerful.
281. To her did Yima Khshaéta, the good
shepherd, offer up a sacrifice from the height
Hukairya.
29. He begged of her a boon, saying: ‘Grant me
this, O great Ashi Vanguhi! that I may bring fatness
and flocks down to the world created by Mazda; that
I may bring immortality down to the world created
by Mazda ;
30. ‘That I may take away both hunger and
thirst, from the world created by Mazda; that I
may take away both old age and death, from the
world created by Mazda; that I may take away both
hot wind and cold wind, from the world created by
Mazda, for a thousand years,’
31. The great Ashi Vanguhi ran and came to his
side: Yima Khshaéta, the good shepherd, obtained
that boon.
For her brightness and glory, I will offer her a sacrifice... .
1 For §§ 28-31, cf. Yt. ΙΧ, 8-11.
ASHI YAST. 277
V.
32. We sacrifice to Ashi Vanguhi, who is shining, high... .
and powerful.
331. To her did Thraétaona, the heir of the
valiant Athwya clan, offer up a sacrifice in the four-
cornered Varena.
34. He begged of her a boon, saying : ‘Grant me
this, O great Ashi Vanguhi! that I may overcome
Azi Dahaka, the three-mouthed, the three-headed,
the six-eyed, who has a thousand senses, that most
powerful, fiendish Drug, that demon, baleful to the
world, the strongest Drug that Angra Mainyu created
against the material world, to destroy the world of
the good principle ; and that I may deliver his two
wives, Savanghavaé and Erenavaé, who are the
fairest of body amongst women, and the most won-
derful creatures in the world.
35- The great Ashi Vanguhi ran and came to his
side. Thraétaona, the heir of the valiant Athwya
clan, obtained that boon.
For her brightness and glory, I will offer her a sacrifice... .
VI.
36. We sacrifice to Ashi Vanguhi, who is shining, high... .
and powerful.
37% To her did Haoma offer up a sacrifice,
Haoma, the enlivening, the healing, the beautiful,
the lordly, with golden eyes, upon the highest
height of the Haraiti Bareza.
1 Cf. Yt. V, 34; [X,14; XV, 24.
5 For §§ 37-39, cf. Yt. IX, 17-19.
278 YASTS AND S{ROZAHS. .
38. He begged of her a boon, saying: ‘Grant me
this, O great Ashi Vanguhi! that I may bind the
Turanian murderer, Franghrasyan, that I may drag
him bound, that I may bring him bound unto king
Husravah, that king Husravah may kill him, behind
the Kaééasta lake, the deep lake of salt waters, to
avenge the murder of his father SyAvarshdna, a
man, and of Aghraératha, a semi-man.’
39. The great Ashi Vanguhi ran and came to his
side. Haoma, the enlivening, the healing, the
beautiful, the lordly, with golden eyes, obtained
that boon.
For her brightness and glory, I will offer her a sacrifice . . .
VII.
40. We sacrifice to Ashi Vanguhi, who is shining, high . . . .
and powerful.
411, To her did the gallant Husravah, he who
united the Aryan nations into one kingdom, offer up
a sacrifice, behind the Kaé£asta lake, the deep lake
of salt waters.
42. He begged of her a boon, saying: ‘Grant me
this, O great Ashi Vanguhi! that I may kill the
Turanian murderer, Franghrasyan, behind the Kaé-
fasta lake, the deep lake of salt waters, to avenge
the murder of my father Sy4varshana, a man, and of
Aghraératha, a semi-man.’
43. The great Ashi Vanguhi ran and came to his
side. The gallant Husravah, he who united the Aryan
nations into one kingdom, obtained that boon.
For her brightness and glory, I will offer her a sacrifice worth
being heard ....
1 For δὲ 41-43, cf. Yt. IX, 21-23.
ASHI YAST, 279
VIII.
44. We sacrifice to Ashi Vanguhi, who is shining, high....
and powerful.
451. To her did the holy Zarathustra offer up a
sacrifice in the Airyana Vaégah, by the good river
Daitya, with the Haoma and meat, with the baresma,
with the wisdom of the tongue, with the holy spells,
with the speech, with the deeds, with the libations,
and with the rightly-spoken words.
46. He begged of her a boon, saying: ‘Grant me
this, O great Ashi Vanguhi! that I may bring the
good and noble Hutaosa to think according to the
law, to speak according to the law, to do according
to the law, that she may spread my law and make
it known, that she may bestow beautiful praises
upon my deeds.’
47. The great Ashi Vanguhi ran and came to his
side: the holy Zarathustra obtained that boon.
For her brightness and glory, I will offer her a sacrifice worth
being heard... .
IX.
48. We sacrifice to Ashi Vanguhi, who is shining, high... .
and powerful.
49. To her did the tall Kavi Vistdspa offer up a
sacrifice behind the waters of the river Daitya.
50. He begged of her a boon, saying: ‘Grant me
this,O great Ashi Vanguhi! that I may put to flight
Asta-aurvaz/, the son of Vispé-thaurvé-asti, the
all-afflicting, of the brazen helmet, of the brazen
armour, of the thick neck, behind whom seven
1 For §§ 45-47, cf. Yt. IX, 25-27.
280 YASTS AND S{ROZAHS.
hundred camels. . . .; that I may put to flight the
f7vyaona murderer, Arega?¢-aspa; that I may put to
flight Darsinika, the worshipper of the Daévas ;
51. ‘And that I may smite Tathravaz¢ of the bad
law; that I may smite Spingauruska, the worshipper
of the Daévas; and that I may bring unto the good
law the nations of the Varedhakas and of the
H{vyaonas; and that I may smite of the Hvyaona
nations their fifties and their hundreds, their hun-
dreds and their thousands, their thousands and their
tens of thousands, their tens of thousands and their
myriads of myriads.’
52. The great Ashi Vanguhi ran and came to his
side: the tall Kavi Vistaspa obtained that boon.
For her brightness and glory, I will offer her a sacrifice worth
being heard....
X.
53. We sacrifice to Ashi Vanguhi, who is shining, high... .
and powerful.
54. And the great Ashi Vanguhi said : ‘ None of
those libations will be accepted by me, which are
sent to me either by a man whose seed is dried out},
or by the courtezan who produces untimely issues 2,
or by young boys, or by girls who have known no
man,
‘When the Turanians and the swift-horsed Nao-
taras *, clapping their hands, ran after me,
1 See Vend. III, 20 [63], note.
3 By procuring abortion.
5 She refuses the offerings of all barren beings.
* Cf. Yt. V, 98. The following clauses allude to some myth of
Ashi Vanguhi connected with the conflict between the Turanians
and the Naotaras (either Tusa and Vistauru ; cf. p. 71, note 7, or
more likely Vistaspa himself, to whom the preceding chapter
ASHI YAST. 281
55. ‘I hid myself under the foot of a bull walking
under his burden; then young boys, and girls who
had known no man, discovered me, even while the
Turanians and the swift-horsed Naotaras, clapping
their hands, were running after me.
56. ‘Even I hid myself under the throat of a ram
of hundredfold energy: then again young boys, and
girls who had known no man, discovered me, even
while the Turanians and the swift-horsed Naotaras,
clapping their hands, were running after me.’
57. The first wailing of the great Ashi Vanguhi
is her wailing about the courtezan who destroys her
fruit: ‘Stand thou not near her, sit thou not on her
bed !’—‘ What shall I do? Shall I go back to the
heavens ? Shall I sink into the earth ?’
58. The second wailing of the great Ashi Vanguhi
is her wailing about the courtezan who brings forth
a child conceived of a stranger and presents it to
her husband : ‘What shall I do? Shall I go back
to the heavens? Shall I sink into the earth ?’
59. This is the third wailing of the great Ashi
Vanguhi: ‘This is the worst deed that men and
tyrants do, namely, when they deprive maids, that
have been barren for a long time, of marrying and
bringing forth children. What shall I do? Shall
I go back to the heavens? Shall I sink into the
earth ?’
60. Ahura Mazda answered: ‘O fair and wise
Ashi, go not back to the heavens, sink not into the
[δ 48-52] and the last but one clause of the Yast refer). She tried
to flee in the way practised by Ulysses in the Cyclops’ cavern; both
parties were pursuing the animal that bore her, though they knew
not what it bore, till children discovered her.
282 YASTS AND S{ROZAHS.,
earth! Stay here and walk inside the fine kingly
palace.’
61. I shall worship thee with such a sacrifice, I
shall worship and forward thee with such a sacrifice
as Vistaspa offered unto thee, behind the river
Déitya’, The Zoatar lifted up a loud voice, with
baresma before him. With that sort of sacrifice
shall I worship thee? With that sort of sacrifice
shall I worship and forward thee, O fair and wise
Ashi?
For her brightness and glory, I will offer her a sacrifice worth
being heard....
62. Yath4 ahf vairyé: The will of the Lord is the law of
holiness... .
I bless the sacrifice and prayer, and the strength
and vigour of Ashi Vanguhi; of the good Kisti; of
the good Erethe; of the good Rasidst4ét; of the
Glory and Weal, made by Mazda 3.
Ashem Vohf: Holiness is the best of all good... .
[Give] unto that man brightness and glory, give him health of
body, .... give him the bright, all-happy, blissful abode of the
holy Ones.
’ Cf. §§ 49 seq. 3 Cf. Strézah, ὃ 25.
AsTAD YAST. 283
XVII. ASTAD YAST.
Arsta/ is Truthfulness: she is invoked in company with the
Genius of Truth, Rashnu Razista (Sirézah, ὃ 18), on the day Rashn.
On the day especially dedicated to her, the 26th day of the month,
she is invoked in company with Mount Ushi-darena, which accounts
for the singular fact that her Yast is wholly devoted to the Hvaren6,
and thus is hardly distinguishable from the Zamy4d Yast, as Mount
Ushi-darena is the actual seat of the Hvarend (Yt. I, 31, text and
note ; cf. Yt. XIX, 66). Whence comes this particular connection
of Arsta¢ with Mount Ushi-darena is uncertain, unless it alludes to
the fact that the possession of the Hvaren6 can be secured only
through truthfulness: as soon as Yima ‘began to find delight in
words of falsehood and untruth,’ the Hvarenéd flew away from him
(Yt. XIX, 34).
o. May Ahura Mazda be rejoiced! .. ..
Ashem Vohfi: Holiness is the best of all good ....
I confess myself a worshipper of Mazda, a follower of Zarathustra,
one who hates the Daévas and obeys the laws of Ahura;
For sacrifice, prayer, propitiation, and glorification unto [H4vani],
the holy and master of holiness ....
Unto the Glory of the Aryans, made by Mazda,
Be propitiation, with sacrifice, prayer, propitiation,
and glorification.
Yathé ἀμ vairyé: The will of the Lord is the law of
holiness ....
1. Ahura Mazda spake unto Spitama Zarathustra,
saying: ‘I made the Aryan Glory, rich in food, rich
in flocks, rich in wealth’, rich in Glory ; provided with
full store of intelligence, with full store of money, to
withstand Need, and to withstand enemies.
? As it gives food, flocks, and wealth to those who get possessed
of it. .
284 YASTS AND SIROZAHS.
_ 2. ‘It destroys Angra Mainyu, who is all death;
it destroys Aéshma, the fiend of the wounding spear?;
it destroys the yellow Bishydsta?; it destroys the
contagion’ of Aékha‘; it destroys the fiend of death,
Apaosha‘; it destroys the non-Aryan nations.
3. ‘And I made the great Ashi Vanguhi; she
comes in, amid the family; she comes in, inside the
fine royal palace®.
4. ‘Let Ashi, with fulness of welfare, follow the
man who gladdens the faithful with his gifts’! 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? inside his family ; she comes in, inside
his fine royal palace.
5. ‘Horses multiply a thousandfold, flocks multi-
ply a thousandfold; and so does his virtuous off-
spring, (as) the bright, glorious star Tistrya moves
on equally®, and so does the strong wind made by
Mazda, and so does the Glory of the Aryas.
6. ‘And they bring increase on the tops of all
mountains, down the depths of all vales; they bring
increase to all the growing plants’, the fair, the
golden-hued. And they bring (away)" the contagion
1 See Vendidad, Introd. IV, 22.
2 Ibid. Introd. IV, 24. 5 Doubtful.
‘ ? A daéva or a disease. 5 See Yt. VIII, 22.
® See Yt. XVII.
™ Who gives alms to the poor Mazdayasnians.
® Even one foot (ἢ), when she stays not there ‘for long friend-
ship’ (Yt. XVII, 6).
9. So that the rain falls in due time (Yt. VII, 11).
10 Cf. Yt. VIII, 29. 1 Cf. § 2.
AsTAD YAST. 285
of Aékha, they bring (away) the fiend of death, |
Apaosha.
7. ‘Hail to the bright and glorious star Tistrya!
Hail to the strong wind, made by Mazda! Hail to
the Glory of the Aryas!
‘Yatha διὰ vairyé: The will of the Lord is the law of
holiness ....
‘Ashem Vohf@: Holiness is the best of all good....
8. ‘We worship the Ahuna Vairya.
‘We worship Asha-Vahista, the fairest Amesha-
Spexta.
‘We worship the rightly-spoken Words’, fiend-
smiting and healing.
‘We worship the healing, well-spoken Words, the
fiend-smiting.
‘We worship the M&thra Spezta and the Law of
Mazda, and (piety) that delights in Haoma?.
‘We worship the Glory of the Aryas.
‘Yénhé hataém: All those beings of whom Ahura Mazda....
9. ‘Yatha ah vairy6: The will of the Lord is the law of
holiness... .
‘I bless the sacrifice and prayer, and the strength
and vigour of the Glory of the Aryas, made by
Mazda.
‘Ashem Vohfi: Holiness is the best of all good ....
‘[Give] unto that man® brightness and glory,.... give him
the bright, all-happy, blissful abode of the holy Ones.
1 Arshukhdha va4é, the words conformable to the rites,
2 Haomakinem; see Etudes Iraniennes, II, 148.
8 Who shall have sacrificed to the Aryan Glory.
286 YASTS AND SIROZAHS.
XIX. ZAMYAD YAST.
This Yast, inscribed to the Genius of the Earth, is devoted to
a description of the mountains and the kingly Glory (kavaém
Hvaren6), which are invoked, together with the Earth, in the
corresponding formula of the Sirézah (δ 28): there is no Yast
devoted to the Earth itself.
The mountains are simply enumerated (§§ 1-8). The rest of
the Yast is devoted to the praise of the Hvarend, or, more pre-
cisely, to that of those who possessed it, whose powers or feats
are described. The list begins with Ahura Mazda (§ 10), and closes
with Saoshyam/ (δ 89); that is to say, it begins with the beginning
of the world, and closes with its end. It includes the Amesha-
Spentas (§ 15), Haoshyangha (§ 26), Takhma Urupa (§ 28), Yima
(δ 31), Mithra (§ 35), Thraétaona (ὃ 36), Keres&spa (ὃ 38), the
kings of the Kaianyan dynasty (§§ 66-72), Kavi Husravah (ὃ 74),
Zarathustra (δ 79), Vistaspa (δ 84). The unsuccessful efforts of
Franghrasyan to take possession of it are described at length
(δὲ 56-64).
This Yast would serve as a short history of the Iranian monarchy,
an abridged Shah Namah.
o. May Ahura Mazda be rejoiced!....
Ashem νομῇ; Holiness is the best of all good.
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura ;
For sacrifice, prayer, propitiation, and glorification unto [H4vani],
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},
1 Strdzah I, 28.
ZAMYAD YAST. 287
Be propitiation, with sacrifice, prayer, propitiation,
and glorification.
Yatha aha vairy6: The will of the Lord is the law of
holiness .
I,
1. The first mountain that rose up out of the
earth, O Spitama Zarathustra! was the Haraiti
Barez}. That mountain stretches all along the
shores of the land washed by waters? towards
the east.
The second mountain was Mount Zeredhé, out-
side® Mount Manusha‘: this mountain too stretches
all along the shores of the land washed by waters
towards the east.
2. From there grew up Mount Ushi-dhau
Ushi-darena®, Mount Erezifya*, and Mount
Fraorepa.
The sixth was Mount Erezura’.
The seventh was Mount Bumya’.
The eighth was Mount Raoidhita’®.
1 The same as the Hara Berezaiti, the later Albérz; see
p- 58, note 3.
3 The Caspian sea.
5 Doubtful: pareztarem aredhé; possibly beyond.
4 According to the Bundahis, Manusha is another name of
Mount Zeredhé (XII, 2). It is the mountain on which Manfsfthar
was born (ibid. 10).
5 «The mountain that gives understanding, that preserves under-
standing,’ the later Mount OsdAstar; see p. 33, note 1.
® See p. 65, note 2.
7 Mount Arzfir ‘is a summit at the gate of hell’ (Bundahis
XII, 8; cf. Vend. III, 7 (23); XIX, 140).
8 The Arzfir Bam of Bundahis XII, 2, which ‘is in the direction
of Arfim’ (Asia Minor, Bundahis XII, 16).
® The Réyisn-6mand mountain of Bundahis XII, 27; its name
288 YASTS AND SIROZAHS.
The ninth was Mount Mazisisvau.
The tenth was Mount Aztare-danghu.
The eleventh was Mount Erezisha.
The twelfth was Mount V4iti-gaésa}.
3. And Mount Adarana, Mount Bayana, Mount
Iskata Upairi-saéna?, with the... .% snows;
the two Hamazkuna mountains, the eight Vasna
mountains, the eight powerful Fravazku, the four
Vidhvana summits;
4. Mount Aézakha, Mount Maénakha, Mount
Vakhedrakaé, Mount Asaya, Mount Tudhaskaé,
Mount Isavaé, Mount Draoshisvau, Mount SAai-
rivau, Mount Nanghusmau, Mount Kakahyu,
Mount Aztare-Kangha‘;
5. Mount Sifidava®, Mount Ahuna, Mount
Raémana, Mount Asha-stembana, Mount Uru-
nyé6-vaidhkaé, Mount Asnavané*, Mount Usha-
oma, Mount Usta-fZvarenah, Mount Syamaka’,
Mount Vafrayau, Mount Vourusha;
means ‘the mountain on which vegetation has grown’ (ibid. tr.
West).
1 The Badghés mountain near Herat, ναοῦ.
5. Or ‘Mount Iskata (“rugged”), belonging to the Upairi-saéna
ridge. The Upairi-saéna ridge or Aparsén ridge is ‘ the moun-
tain of Persia, and its beginning is in Seistan and its end in
Susiana’ (Bund. XII, 9).
5 ?Ka&s6-tafedhra; possibly the name of a mountain: Mount
Kas6-tafedhra Vafra.
* See p. 67, note 4.
5 «Sikid4v, a mountain among those which are in Kangdes’
(Bund. XII, 2, tr. West).
® See p. 7, note 5.
7 The Mount Siyak-émand (‘the black mountain’) and Mount
Vafar-é6mand (‘the snowy mountain’) of Bundahis XII, 22,
which are said to have grown out of the Aparsén ridge and to
extend towards China.
ZAMYAD YAST. 289
6. Amongst which stand Mount Gatara, Mount
Adhutavau, Mount Spitavarena, Mount Spexté-
data!, Mount Kadrva-aspa’, Mount Kaoirisa’,
Mount Taéra‘*, Mount Baré-srayana, Mount Ba-
rana, Mount Frapayau, Mount Udrya, and
Mount Raévaz?', and all those heights to which
men have given the name of mount,
7. To the number of two thousand mountains,
and two hundred and forty and four*®, O Spitama
Zarathustra !
8. For its brightness and glory, I will offer it a
sacrifice worth being heard, namely, unto the awful
kingly Glory. Unto the awful kingly Glory we offer
up the libations, the Haoma and meat, the baresma,
the wisdom of the tongue, the holy spells, the speech,
the deeds, the libations, and the rightly-spoken
words Τὶ
Υ ἐμὲ hatém: All those beings of whom Ahura
Mazda’? ....
II.
9. We sacrifice unto the awful kingly Glory, made
by Mazda; most conquering, highly working, that
possesses health, wisdom, and happiness, and is
more powerful to destroy than all other creatures ;
1 The Spendy4d mountain, near Mount Révand (Bundahis
XII, 23).
3 The KéndrAsp mountain, by the town of Tfs (in Khorasan,
Bund. XII, 24).
® The Kéfrds mountain in fran-Vég (Bund. XII, 25).
4 Cf. Yt. XV, 7, and p. 58, note 2.
δ΄ See p. 8, notes 1 and 2.
® <The other mountains have grown out of Albfirs, in number
2244 mountains’ (Bund. XII, 2).
7 See notes to Yt. III, 17 (p. 47).
[23] U
290 YASTS AND S{ROZAHS.
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 pros-
perous, many and bright;
11°. So that they may restore the world, which
will (thenceforth) never grow old and never die,
never decaying and never rotting, ever living and
ever increasing, and master of its wish, when the
dead will rise, when life and immortality will come,
and the world will be restored at its wish ;
12. When the creation will grow deathless,—the
prosperous creation of the Good Spirit,—and the
Drug shall perish, though she may rush on every
side to kill the holy beings ; she and her hundred-
fold brood shall perish, as it is the will of the
Lord?.
13. For its brightness and glory, I will offer it a sacrifice ....
Il.
14. We sacrifice unto the awful kingly Glory, made by
Mazda... .°
15%. That belongs to the Amesha-Speztas, the
bright ones, whose looks perform their wish, tall,
quickly coming to do, strong, lordly, who are un-
decaying and holy ;
16, Who are all seven of one thought, who are all
seven of one speech, who are all seven of one deed;
whose thought is the same, whose speech is the
same, whose deed is the same, whose father and
commander is the same, namely, the Maker, Ahura
Mazda.
1 §§ 11-12 =§§ 19-20, 23-24, 89-90. 3 Doubtful.
* As above, ὃ 9. * δὲ 15-17=Yt. XIII, 82-84.
ZAMYAD YAST. 291
17. Who see one another’s soul thinking of good
thoughts, thinking of good words, thinking of good
deeds, thinking of Garé-nmana, and whose ways are
shining as they go down to the libations ;
18. Who are the makers and governors, the
shapers and overseers, the keepers and preservers
of these creations of Ahura Mazda.
191, It is they who shall restore the world, which
will (thenceforth) never grow old and never die,
never decaying and never rotting, ever living and
ever increasing, and master of its wish, when the
dead will rise, when life and immortality will come,
and the world will be restored at its wish ; ;
20. When the creation will grow deathless,—the
prosperous creation of the Good Spirit,—and the
Drug shall perish, though she may rush on every
side to. kill the holy beings; she and her hundred-
fold brood shall perish, as it is the will of the Lord.
For its brightness and glory, I will offer it a sacrifice... .
IV.
21. We sacrifice unto the awful kingly Glory, made by
Mazda....
22. That belongs to the gods in the heavens and
to those in the material world, and to the blessed
ones, born or not yet born, who are to perform the
restoration of the world 3,
23%, 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
1 δὲ 19-20=§§ 11-12.
2 The Saoshyan/s; see ἢ. 165, note 1.
ἢ §§ 23-24 = δὲ 19-20.
U2
292 YASTS AND S{ROZAHS.
ever increasing, and master of its wish, when the
dead will rise, when life and immortality will come,
and the world will be restored at its wish ;
24. When the creation will grow deathless,—the
prosperous creation of the Good Spirit——and the
Drug shall perish, though she may rush on every
side to kill the holy beings; she and her hundred-
fold brood shall perish, as it is the will of the Lord.
For its brightness and glory, I will offer it a sacrifice ....
V.
25. We sacrifice unto the awful kingly Glory, made by
Mazda....
26. That clave unto Haoshyangha, the Paradhata,
for a long time, when he ruled over the seven
Karshvares of the earth, over the Daévas and men,
over the Yatus and the Pairikas, over the oppressors,
the blind, and the deaf; he who smote two-thirds of
the Daévas of M4zana and of the Varenya fiends’.
For its brightness and glory, I will offer it a sacrifice....
VI.
27. We sacrifice unto the awful kingly Glory, made by
Mazda....
28. That clave unto Takhma Urupa, the well-
armed, while he ruled over the seven Karshvares of
the earth, over the Daévas and men, the Yatus and
Pairikas, the oppressors, the blind, and the deaf;
29. When he conquered all Daévas and men, all
the YAtus and Pairikas, and rode Angra Mainyu,
1 For forty years, according to the Bundahis (XXXIV, 4); for
thirty years, according to Firdausi.
3 See Yt. V, 22.
ZAMYAD YAST. 293
turned into the shape of a horse, all around the earth
from one end to the other, for thirty years".
For its brightness and glory, I will offer it a sacrifice... .
VII.
30. We sacrifice unto the awful kingly Glory, made by
Mazda....
31. That clave unto the bright Yima, the good
shepherd, for a long time 3, while he ruled over the
seven Karshvares of the earth, over the Daévas and
men, the Y4tus and Pairikas, the oppressors, the
blind, and the deaf;
32. He who took from the Daévas both riches
and welfare, both fatness and flocks, both weal and
Glory?;
In whose reign both aliments‘ were never failing
for feeding creatures, flocks and men were undying,
waters and plants were undrying ;
33. In whose reign there was neither cold wind
nor hot wind, neither old age nor death, nor envy
made by the Daévas', in the times before his lie,
before he began to have delight in words of false-
hood and untruth.
34. But when he began to find delight in words
of falsehood and untruth *, the Glory was seen to
flee away from him in the shape of a bird. When
his Glory had disappeared, then the great’? Yima
1 Cf. Yt. XV, 12, and notes.
2 For six hundred and sixteen years and six months (Bundahis
XXXIV, 4).
3 See Yt. V, 26, text and note. ‘
* Food and drink. 5 Cf. Yt. XV, 16.
® He pretended to be a god (Firdausi).
7 Doubtful: fraésta.
294 YASTS AND S{ROZAHS.
Khshaéta, the good shepherd, trembled and was in
sorrow before his foes!; he was confounded, and
laid him down on the ground.
35. The first time? when the Glory departed from
the bright Yima, the Glory went from Yima, the son
of Vivanghazz¢, in the shape of a Varaghna bird ὅ,
Then Mithra seized that Glory, Mithra, the lord
of wide pastures, whose ear -is quick to hear, who
has a thousand senses. We sacrifice unto Mithra,
the lord of all countries, whom Ahura Mazda has
created the most glorious of all the gods in the
heavens. .
36. The second time when the Glory departed
from the bright Yima, the Glory went from Yima,
the son of Vivanghazzé, in the shape of a V4raghna
bird.
Then Thraétaona seized that Glory, he, the heir
of the valiant Athwya clan, who was the most vic-
torious of all victorious men next to Zarathustra ;
37. Who smote Azi Dahaka, the three-mouthed,
the three-headed, the six-eyed, who had a thousand
senses, that most powerful, fiendish Drug, that
demon baleful to the world, the strongest Drug that
Angra Mainyu created against the material world,
to destroy the world of the good principle ¢.
1 Azi Dahéka and his followers.
2 The Glory is described as departing three times, because it is
threefold, according as it belongs to the king considered as a
priest, a warrior, or a husbandman. In that threefold character
it is identical with Adar Frob4, Adar Gushasp, and Adar Barzin
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.
ZAMYAD YAST. 295
38. The third time when the Glory departed from
the bright Yima, that Glory went from Yima, the son
of Vivanghawé, in the shape of a Varaghna bird.
Then the manly-hearted Keresdspa! seized that
Glory; he who was the sturdiest of the men of
strength, next to Zarathustra, for his manly courage.
49. For Manly Courage clave unto him. We
worship Manly Courage, firm of foot, unsleeping,
quick to rise, and fully awake, that clave unto
KeresAspa ;
40. Who killed the snake Srvara, the horse-
devouring, men-devouring, yellow, poisonous snake,
over which yellow poison flowed a thumb’s breadth
thick. Upon him Keresdspa 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 Keresdspa fell back affrighted ?;
41. Who killed the golden-heeled Gamdarewa,
that was rushing with open jaws, eager to destroy
the living world of the good principle 8;
Who killed the brood of Pathana, all the nine‘;
1 See V, 37 (pp. 62-63, and notes); XIII, 136; XV, 27.
? Cf. Yasna IX, 11 (34-39). This tale belongs to the wide-
spread 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; Baba Bathr4, 5).
5 See Yt. V, 38.
* Known in the Minokhired (XXVII, 50) as ‘the wolf Kapéa’
(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 Keres4spa in a Pahlavi Rivayat as follows: ‘I have slain
the highwaymen who were so big in body that, when they were
296 YASTS AND SiROZAHS.
and the brood of Nivika, and the brood of DAsta-
yana;
Who killed the golden-crowned Hitdspa!, and
Vareshava, the son of Dana 3, and Pitaona, attended
by many Pairikas ὃ;
42. Who killed Arezé-shamana, him of the manly
courage, who was strong, well-beloved’, hail, energe-
tically rushing, fully awake, never falling back....°;
43. Who killed Snavidhaka, him who killed with
his nails, the stone-handed : thus did he exclaim to
all around: ‘I am an infant still, I am not yet of
age: if I ever grow of age, I shall make the earth a
wheel, I shall make the heavens a chariot ;
44. ‘I shall bring down the Good Spirit from the
shining Garé-nm4na; I shall make the Evil Spirit
rush up from the dreary Hell. They will carry my
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, 11, 376). Keresdspa’s Fravashi, accordingly, is invoked
against thieves (Yt. XIII, 136). Perhaps the assimilation of the
wolf Kapéd with Pehan is merely a guess of the author of the
Minokhired.
1 The murderer of Keres&spa’s brother, Urvakhshaya (Yt.
XV, 28).
3 Doubtful: ddnayana. V4resha 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, 1.1.
378), and whose destruction was one of the feats of KeresAspa.
5 Like the Pairika Knathaiti, who clave to Keresdspa (Vend. I,
10 [36]).
* Doubtful: frazustem.
δ᾽ The rest of the sentence is obscure, and the text seems to be
corrupt.
ZAMYAD YAST. 297
chariot, both the Good Spirit and the Evil One,
unless the manly-hearted Keresdspa kill me.’
The manly-hearted Keresd4spa killed him, his life
went away, his spirit vanished '.
For its brightness and glory, I will offer it a sacrifice...
VII.
45. We sacrifice unto the awful Glory, that cannot be forcibly
seized’, made by Mazda....
46. For which the Good Spirit and the Evil One
did struggle with one another*: for that Glory that
cannot be forcibly seized? they flung each of them
their darts most swift.
The Good Spirit flung a dart, and so did Vohu-
Mané, and Asha-Vahista and Atar, the son of Ahura
Mazda.
The Evil Spirit flung a dart, and so did Akem-
Mané‘*, and Aéshma of the wounding spear, and
Azi Dahaka and es he who sawed Yima in
twain ὅ,
1 Snfvidhaka 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.)
® The sacerdotal Glory; see p. 11, note 6, cf. § 53.
8 When it had departed from Yima.
* Bad Thought, the demoniac counterpart of Vohu-Mané (Vend.
Introd. IV, 34).
5 Spityura was a brother of Yima’s (Bund. XXXI, 3: ‘Spitar
was he who, with Dahak, 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 Barmayfn and Katayfin to Ferfdfin, or
298 YASTS AND S{R6ZAHS.
47. Then forward came Atar}, the son of Ahura
Mazda, thinking thus in his heart: ‘I want to seize
that Glory that cannot be forcibly seized.’
But Azi Dahdka, the three-mouthed, he of the evil
law, rushed on his back, thinking of extinguishing it:
48. ‘Here give it up to me%, O Atar, son of
Ahura Mazda: if thou seizest that Glory that
cannot be forcibly seized, I shall rush upon thee,
so that thou mayest never more blaze on the earth
made by Ahura and protect the world of the good
principle.’
And Atar took back his hands, as the instinct of
life prevailed, so much had Azi affrighted him.
49. Then Azi, the three-mouthed, he of the evil
law, rushed forward, thinking thus in his heart: ‘I
want to seize that Glory that cannot be forcibly
seized.’
But Atar, the son of Ahura Mazda, advanced
behind him, speaking in these words:
50. ‘There give it up to me’, thou three-mouthed
Azi Dahaka. If thou seizest that Glory that cannot
be forcibly seized, then I will enter thy hinder part,
I will blaze up in thy jaws, so that thou mayest
never more rush upon the earth made by Mazda
and destroy the world of the good principle.’
Then Azi took back his hands, as the instinct of
life prevailed, so much had Atar affrighted him.
51. That Glory swells up and goes to the sea
Shagdd to Rustam. Firdausi does not mention him, and makes
Dahak himself saw Gemshid.
1 Adar Froba (the Glory of the Priest) is meant here: ‘ when
they sawed Vim, Adar Froba saved his Glory from the hand of
Dahak’ (Bund. XVII, 5; Etudes Iraniennes, II, 70, 84).
? Doubtful.
ZAMYAD YAST. 299
Vouru-Kasha. The swift-horsed Son of the Waters!
seizes it at once: this is the wish of the Son of the
Waters, the swift-horsed: ‘I want to seize that
Glory that cannot be forcibly seized, down to the
bottom of the sea Vouru-Kasha, in the bottom of
the deep rivers.’
52. We sacrifice unto the Son of the Waters, the
swift-horsed, the tall and shining lord, the lord of
females; the male god, who helps one at his appeal;
who made man, who shaped man 3, a god who lives
beneath waters, and whose ear is the quickest to
hear when he is worshipped.
53. ‘And whosoever of you, O men,—thus said
Ahura Mazda,—‘O holy Zarathustra! shall seize
that Glory that cannot be forcibly seized, he has the
gifts? of an Athravan‘*; whosoever shall long for
the illumination of knowledge, he has the gifts of
an Athravan; whosoever shall long for fulness of
knowledge, he has the gifts of an Athravan;
54. ‘And Riches will cleave unto him, giving him
full welfare, holding a shield before him, powerful,
rich of cattle and garments; and Victory will cleave
unto. him, day after day; and likewise Strength,
that smites more than a year. Attended by that
Victory, he will conquer the havocking hordes;
attended by that Victory, he will conquer all those
who hate him.’
For its brightness and glory, I will offer it a sacrifice....
1 Apaém Nap4/; see p. 6, note 1.
? An allusion to old myths on the igneous origin of life (Ormazd
et Ahriman, § 78).
5 Doubtful.
* As that Glory is the one that belongs to the Athravan.
300 YASTS AND SfROZAHS,
IX.
55. We sacrifice-unto the awful Glory, that cannot be forcibly
seized, made by Mazda....
56. Which the Turanian ruffian Frangrasyan
tried to seize in the sea Vouru-Kasha. He stripped
himself naked, wishing to seize that Glory that
belongs to the Aryan nations, born and unborn, and
to the holy Zarathustra’. 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 3.
57°. Then the most crafty Turanian Frangrasyan
rushed out of the sea Vouru-Kasha, O Spitama
Zarathustra! thinking evil thoughts: ‘... .4 I
have not been able to conquer the Glory that
belongs to the Aryan nations, born and unborn, and
to the holy Zarathustra.
58. ‘Then I will defile all corn and liquors’, as to
greatness, goodness, and fairness.’
—‘Ahura Mazda will come against thee, ever
eager to create new creatures δ.
Then the most crafty Turanian Frangrasyan
rushed down into the sea Vouru-Kasha, O Spitama
Zarathustra !
1 See Etudes Iraniennes, II, 227; cf. § 82.
2 ‘Lake Husru is within fifty leagues (parasang) of Lake
Kékast’ (Lake Urumiah, Bund. XXII, 8, tr. West).
5 Cf. §§ 60, 63.
4 Itha itha yathana ahmai.
5 Tarshuda khshudrafa, translated dhany4ni madhfinika
(Sansk. tr. to Afrigan Gahambér, ὃ 12). Afrasy4b was charged
with having laid Iran waste by filling up or conducting away rivers
(Hamzah Ispahensis, p. 34; cf. Bund. XXI, 6).
6 This looks like an answer to Afrasydb’s threats.
ZAMYAD YAST. 301
59. A second time he stripped himself naked,
wishing to seize that Glory that belongs to the
Aryan nations, born and unborn, and to the holy
Zarathustra. But the Glory escaped, the Glory fled
away, the Glory changed its seat, and an arm of the
sea Vouru-Kasha was produced, namely, that lake
that is called Lake Vanghazdau’.
60%, Then the most crafty Turanian Frangrasyan
rushed out of the sea Vouru-Kasha, O Spitama
Zarathustra! thinking evil thoughts: ‘....° I have
not been able to conquer the Glory that belongs to
the Aryan nations, born and unborn, and to the
holy Zarathustra.
61. ‘Then I will defile all corn and liquors, as to
greatness, goodness, and fairness.’
—‘Ahura Mazda will come against thee, ever
eager to create new creatures.’
Then the most crafty Turanian Frangrasyan
rushed down into the sea Vouru-Kasha.
62. A third time he stripped himself naked,
wishing to seize the Glory that belongs to the
Aryan nations, born and unborn, and to the holy
Zarathustra. But the Glory escaped, the Glory fled
away, the Glory changed its seat, and an arm was
produced in the sea Vouru-Kasha, namely, the water
that is called Awz-danva.
634. Then the most crafty Turanian Frangrasyan
rushed out of the sea Vouru-Kasha, O Spitama
Zarathustra! thinking evil thoughts: ‘....° I have
1 The situation of that lake is not stated. 2 Cf. ἐὲ 57, 63.
5 Itha itha yathana ahméi avatha itha yathana ahméi.
* Cf. δὲ 57, 60.
* Itha itha yathana ahméi avatha itha yathana ahméi avoya itha
yathana ahmai.
202 YASTS AND SfROZAHS.
not been able to conquer the Glory that belongs to
the Aryan nations, born and unborn, and to the
holy Zarathustra !’
64. He was not able to seize the Glory that
belongs to the Aryan nations, born and unborn, and
to the holy Zarathustra.
For its brightness and glory, I will offer it a sacrifice . .
X.
65. We sacrifice unto the awful Glory that cannot be forcibly
seized, made by Mazda....
66. That cleaves unto him! who grows up there,
where lies Lake Kasava’, along with the Haétu-
mazé? river; there where stands Mount Ushidhau ¢,
surrounded by waters, that run from the mountain.
67. It® runs unto him, it flows and swells unto
him, bringing good pastures and fine horses, bringing
plenty, full of glory; with beauty and weal; powerful
and friendly, rich of pastures, prolific and golden. It
runs unto him, it flows and swells unto him, bright
and glorious, making the white... .° grow, smiting
away all plagues.
68. And there comes with him a horse’s strength,
there comes with him a camel’s strength, there
1 That is to say, to any one who.... The Kavis or Kings
of Iran are meant: Lake Kasava was supposed to be ‘ the home of
the Kay4n race’ (Bund. XXI, 7). The Kavis are enumerated in
the following clauses (§§ 71 seq.).
3 The present Zarah or Hamfin sea in Seistan.
5 The Helmend (’Eripav8pos ; cf. Vend. I, 14).
4 The seat of the Avarend; see p. 33, note 1, p. 287, note 5,
and Introduction to Yt. XVIII.
δ The water of the rivers in which the Glory lies, and in the
midst of which the Kavi has been nourished.
6 ? Varemis.
ZAMYAD YAST. 303
comes with him a man’s strength, there comes with
him the kingly Glory: and there is in him, O holy
Zarathustra! so much of kingly Glory as might
extinguish at once all the non-Aryan nations.
69. And then (through it) living creatures may
keep away ! hunger and death, living creatures (may
keep away) cold and heat'. Such is the kingly
Glory, the keeper of the Aryan nations and of the
five kinds of animals?, made to help the faithful and
the Law of the worshippers of Mazda.
For its brightness and glory, I will offer it a sacrifice... .
XI.
yo. We sacrifice unto the awful kingly Glory, made by
Mazda....
71. That clave unto Kavi KavAta, and unto Kavi
Aipivéhu, and unto Kavi Usadha, and unto Kavi
Arshan, and unto Kavi Pisina, and unto Kavi
By4rshan, and unto Kavi Sy4varshan 3;
_ 72. So that they were all of them brave, all of
them strong, all of them healthful, all of them
wise, all of them happy in their wishes, all of them
powerful kings. _
For its brightness and glory, I will offer it a sacrifice ....
XII.
73. We sacrifice unto the awful kingly Glory, made by
Mazda....
74‘. 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
1 Doubtful. 2 See p. 182, note 2. 5 See Yt. XIII, § 132.
4 δὲ 74-76=Yt. XIII, 133-135.
204 YASTS AND S{ROZAHS.
unconquerable power of the law; for the extermina-
tion of the enemies at one stroke;
75. And for the vigour of health, for the Glory
made by Mazda, for the health of the body, and for
a good, virtuous offspring, wise, chief in assemblies,
bright, and clear-eyed, that frees [their father] from
the pangs [of hell], of good intellect; and for that
part in the blessed world that falls to wisdom and
to those who do not follow impiety ;
76. And for a dominion full of splendour, for a
long, long life, and for all boons and remedies ;
77. So that king Husravah [had the lead] all
along the long race, and he could not pass through
the forest, he}, the murderer, who was fiercely striving
against him on horseback; the lord Kavi Husravah
prevailed over all; he put in bonds Frangrasyan
and Keresavazda?, to avenge the murder of his
father SyAvarshana, a man, and of Aghraératha, a
semi-man ὅ,
For its brightness and glory, I will offer it a sacrifice. ...
XIII.
78. We sacrifice unto the awful kingly Glory, made by
Mazda....
79. That clave unto the holy Zarathustra, so that
he thought according to the Law, spake according
1 Aurvasara; 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,
go: the text here has two words, tim keresem, of which both
the reading and the meaning are doubtful.
3 Keresavazda, the Karsfvaz of Firdausi, the brother of
Afrasyab and the murderer of Sydvarshina: he was put to death
by Husravah in company with his brother (Etudes Iraniennes,
II, 227).
8. See p. 114, note 7.
ZAMYAD YAST. 305
to the Law, and did according to the Law; so that
he was the holiest in holiness in all the living world,
the best-ruling in exercising rule, the brightest in
brightness, the most glorious in glory, the most
victorious in victory.
80. At his sight the Daévas rushed away; at his
sight the (demoniac) malices were extinguished ; at
his sight the Gainis' drew back their ways from the
mortals and, lamenting? and wailing, laid violent
hands on the Daévas.
81. And that one prayer, the Ahuna Vairya, which
the holy Zarathustra sang and repeated four times,
with a song that waxed louder and louder, drove
back all the Daévas beneath the earth, and took off
from them sacrifice and prayer ὃ,
82. It was it, the Glory of Zarathustra, that the
Turanian ruffian Frangrasyan tried to seize to rule
over all the Karshvares; round about the seven
Karshvares did that ruffian Frangrasyan rush, trying
to seize the Glory of Zarathustra’. But that Glory
escaped to hidden inlets of the sea>; and there those
two® made my will’ roll on*®; they entered my will,
as it was my wish, Ahura Mazda’s, and as it was the
wish of the Law of Mazda.
For its brightness and glory, I will offer it a sacrifice....
1 See Vend. XX, 10.
2 Doubtful. Perhaps: and lamenting and wailing the
Daévas left off injuring.
5 Cf. Yt. XIII, go.
* See above, §§ 56-64. δ Cf. §§ 56, 59, 62.
ὁ Zarathustra and Vistaspa (?); cf. §§ 84-87.
7 Meaning my law. ® Cf. Yt. XIII, 89, note 5.
[23] x
306 YASTS AND S{R6ZAHS.
XIV.
83. We sacrifice unto the awful kingly Glory, made by
Mazda....
84. That clave unto king Vistaspa, 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 Daévas to retire.
851. Who, driving the Drug before him 2, sought
wide room for the holy religion; who, driving the
Drug before him, made wide room for the holy
_ religion ; who made himself the arm and support of
this law of Ahura, of this law of Zarathustra ;
86. Who took her, standing bound, from the hands
of the Hunus, and established her to sit in the middle
[of the world], high ruling, never falling back, holy,
nourished with plenty of cattle and pastures, blessed
with plenty of cattle and pastures.
87. The valiant king Vist4éspa conquered all
enemies, Tathravaz¢ of the evil law, Peshana, the
worshipper of the Daévas, and the fiendish wicked
Aregat-aspa and the other wicked A/vyaonas ὃ.
For its brightness and glory, I will offer it a sacrifice. ...
XV.
88. We sacrifice unto the awful kingly Glory, made by
Mazda....
894. That will cleave unto the victorious Sao-
shyazé and his helpers®, when he shall restore the
1 δὲ 85-86=Yt. XIII, 99-100.
5. Or ‘with his spear pushed forwards ;’ see p. 205, note 1.
5 Cf. Yt. V, 109. 4 δὲ 89-go=§§ 11-12.
5 See p. 117, note 6.
?
ZAMYAD YAST. 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 ;
90. When the creation will grow deathless,—the
prosperous creation of the Good Spirit—and the
Drug shall perish, though she may rush on every
side to kill the holy beings; she and her hundred-
fold brood shall perish, as it is the will of the Lord.
For its brightness and glory, I will offer it a sacrifice... .
XVI.
οι. We sacrifice unto the awful kingly Glory, made by
Mazda....
92. When Astva¢-ereta! shall rise up from Lake
Kasava 5, a friend of Ahura Mazda, a son of Vispa-
taurvairi *, knowing the victorious knowledge.
It was that Glory that Thraétaona bore with him
when Azi Dahdka was killed 4;
93. That Frangrasyan, the Turanian, bore when
Drvau® was killed, when the Bull was killed °;
That king Husravah bore when Frangrasyan, the
Turanian, was killed’;
1 Saoshyaw/; cf. Yt. XIII, 129.
2 Cf. § 66 and Vend. XIX, 5 (18).
5 See Yt. XIII, 142. * Cf. § 36. 5 Or ‘the demon.’
6. This line is in contradiction with what we know of the Frangra-
syan legend, unless the text is corrupt and the name of Frangrasyan
has been introduced here by mistake (for Keresaspa?). Yet it
may allude to brighter sides, unknown to us, of the Turanian hero :
the Bull (gaus) may be his brother Aghraératha, the Bull-man
(Gépatishah) ; see p. 114, note 7.
7 See § 77.
X 2
308 YASTS AND SfROZAHS.
That king Vistéspa bore, when he victoriously
maintained Holiness against the host of the fiends
and took off the Drug from the world of the good
principle 1.
94. He?, with the eye of intelligence *, shall look
down upon all the creatures of the Paésis‘4, her of
the evil seed: he shall look upon the whole living
world with the eye of plenty, and his look shall
deliver to immortality the whole of the living
creatures.
95. And there shall his friends * come forward,
the friends of Astvaé-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 Aéshma of the wounding spear,
who has no Glory, bow and flee; he shall smite the
most wicked Drug, her of the evil seed, born of
darkness.
96. Akem-Mané® smites, but Vohu-Mané shall
smite him; the Word of falsehood smites, but the
Word of truth shall smite it. Haurvaté¢ and Ame-
ret4¢7 shall smite both hunger and thirst: Haur-
vatat and Ameret&é shall smite the evil hunger and
the evil thirst. The evil-doing Angra Mainyu bows
and flees, becoming powerless.
For its brightness and glory, I will offer it a sacrifice....
91. Yath4 ahfi vairy6: The will of the Lord is the law of
holiness ....
1 Cf. § 84. ? Saoshyan/, ° Cf Yt. I, 28.
* A name of the Drug. δ See p. 220, note 1.
® See p. 297, note 4.
™ The Genii of the waters and of the plants (cf. Vend. Introd.
IV, 34).
ZAMYAD YAST. 309
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'.
Ashem Voh&: Holiness is the best of all good....
[Give] unto that man? brightness and glory,.... give him the
bright, all-happy, blissful abode of the holy Ones.
1 Ch §o. 2 Who sacrifices to the kingly Glory.
210 YASTS AND Sf{ROZAHS.
XX. VANANT YAST.
This Yast ought to follow immediately after the Tir Yast, as it
is derived from the same Sirézah formula; the one in which Tis-
trya is invoked along with Vanam/ and Haptéirizga (Strézah, ὃ 13).
It is a mere supplement to that Yast. On Vanaws, see p. 97, note 6.
o. May Ahura Mazda be rejoiced! ... .
Ashem Vohf: Holiness is the best of all good .. .
I confess myself a worshipper of Mazda, a follower of Zara-
thustra, one who hates the Daévas and obeys the laws of Ahura ;
For sacrifice, prayer, propitiation, and glorification unto [H4vani],
the holy and master of holiness . . .
Unto the star Vanaz/, made by Mazda,
Be propitiation, with sacrifice, prayer, ee
and glorification.
Yatha ahfi vairy6: The will of the Lord is the law of
holiness .
1. We sacrifice unto the star Vanaz?, made by
Mazda, the holy and master of holiness.
I will sacrifice unto Vanazé, strong, invoked by
his own name}, healing, in order to withstand the
accursed and most foul Khrafstras? of the most
abominable Angra Mainyu.
2. Yatha ahft vairyé: The will of the Lord is the law of
holiness .
I bless the sacrifice and prayer, and the strength
and vigour of the star Vanaz¢, made by Mazda.
Ashem Voh@: Holiness is the best of all good ....
[Give] unto that man® brightness and glory, . . . . give him the
bright, all-happy, blissful abode of the holy Ones.
1 See p. 13, note 2.
3 The reptiles and other Ahrimanian creatures (Vendidad, Introd.
V, 11) which are destroyed by the rain (Bund. VII, 7).
8 Who sacrifices to Vanams.
YAST FRAGME
XXI AND XXII. YAST FRAGMENTS.
These two Yasts or Yast fragments are known among the Parsis
as the HAdhdkht Nask, though their context does not correspond
to any part of the description of that Nask as given in the Din-
kart (West, Pahlavi Texts, I, 224, note 8). A Pahlavi translation
of these Yasts has been edited by Haug and West (The Book of
Arda Viraf, p. 269 seq.).
XXI. YAST FRAGMENT.
Yast XXI is a eulogy of the Ashem Vohfi prayer, the value
of which rises higher and higher, according as the circumstances
under which it is being recited are of greater importance.
1. Zarathustra asked Ahura Mazda: ‘O Ahura
Mazda, most beneficent Spirit, Maker of the mate-
rial world, thou Holy One!
‘What is the only word in which is contained the
glorification of all good things, of all the things that
are the offspring of the good principle ?’
2. Ahura Mazda answered: ‘It is the praise of
Holiness’, O Spitama Zarathustra !
3. ‘He who recites the praise of Holiness’, in the
fulness of faith and with a devoted heart, praises
me, Ahura Mazda; he praises the waters, he praises
the earth, he praises the cattle, he praises the plants,
he praises all good things made by Mazda, all the
things that are the offspring of the good principle.
4. ‘For the reciting of that word of truth, O
Zarathustra! the pronouncing of that formula, the
Ahuna Vairya, increases strength and victory in
one’s soul and piety.
1 Asha: the Ashem νομῇ.
212 YASTS AND S{ROZAHS.
5. ‘For that only recital of the praise of Holiness
is worth a hundred khshnaothras of the beings
of Holiness, when delivered while going to sleep, a
thousand when delivered after eating, ten thousand
when delivered during cohabitation, or any number
when delivered in departing this life.’
6. ‘What is the one recital of the praise of
Holiness that is worth ten others in greatness, good-
ness, and fairness ῥ᾽
7. Ahura Mazda answered: ‘It is that one, O
holy Zarathustra! that a man delivers when eating
the gifts of Haurvaté¢ and Amereta¢?, at the same
time professing good thoughts, good words, and
good deeds, and rejecting evil thoughts, evil words,
and evil deeds.’
8. ‘What is the one recital of the praise of
Holiness that is worth a hundred others in great-
ness, goodness, and fairness ?’
g. Ahura Mazda answered: ‘It is that one, O
holy Zarathustra! that a man delivers while drinking
of the Haoma strained for the sacrifice, at the same
time professing good thoughts, good words, and
good deeds, and rejecting evil thoughts, evil words,
and evil deeds.’
to. ‘What is the one recital of the praise of
Holiness that is worth a thousand others in great-
ness, goodness, and fairness ?’
11. Ahura Mazda answered: ‘It is that one, O
holy Zarathustra! that a man delivers when starting
1 A hundred times the formula: ‘Be propitiation (khshnao-
thra) unto N...., the holy and master of holiness’ (cf. p. 1, note 2).
* Eating or drinking (see Vendidad, Introd. IV, 33).
YAST FRAGMENT. 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.’
12. ‘What is the one recital of the praise of
Holiness that is worth ten thousand others in great-
ness, goodness, and fairness ?’
13. Ahura Mazda answered: ‘It is that one, O
holy Zarathustra! that a man delivers when waking
up and rising from sleep, at the same time professing
good thoughts, good words, and good deeds, and
rejecting evil thoughts, evil words, and evil deeds.’
14. ‘What is the one recital of the praise of
Holiness that is worth this Karshvare of ours,
f7vaniratha 1, with its cattle and its chariots, without
its men, in greatness, goodness, and fairness ?’
15. Ahura Mazda answered: ‘It is that one, O
holy Zarathustra! that a man delivers in the last
moments of his life, at the same time professing
good thoughts, good words, and good deeds, and
rejecting evil thoughts, evil words, and evil deeds.’
16. ‘What is the one recital of the praise of
Holiness that is worth all that is between the earth
and the heavens, and this earth, and that luminous
space, and all the good things made by Mazda, that
are the offspring of the good principle in greatness,
goodness, and fairness ?’
17. Ahura Mazda answered: ‘It is that one, O
holy Zarathustra! that a man delivers to renounce
evil thoughts, evil words, and evil deeds 3Ἅ,
1 See p. 123, note 5.
5. In a conversion, or in the recital of the penitential prayers.
314 YASTS AND S{ROZAHS.
YAST XXII.
This Yast is a description of the fate that attends the soul of the
righteous (§§ 1-18) and the soul of the wicked (§§ 19-37) after
death. They spend the first three nights (the sadis or sidés; cf.
Commentaire du Vendidad, XIII, 55) amongst the highest enjoy-
ments or pains; they are then met by their own conscience in the
shape of a beautiful heavenly maiden (or a fiendish old woman’),
and are brought in four steps up to heaven or down to hell, through
the three paradises of Good-Thought, Good-Word, and Good-
Deed, or the three hells of Evil-Thought, Evil-Word, and Evil-
Deed: there they are praised and glorified by Ahura, or rebuked
and insulted by Angra Mainyu, and fed with ambrosia or poison.
Similar developments are to be found in Yast XXIV, 53-65;
Arda Viraf XVII; Minokhired I], 123-194.
Ι.
1. Zarathustra asked Ahura Mazda: “Ὁ Ahura
Mazda, most beneficent Spirit, Maker of the material
world, thou Holy One!
‘When one of the faithful departs this life, where
does his soul abide on that night ?’
Ahura Mazda answered :
2. ‘It takes its seat near the head, singing the
Ustavaiti Gatha? 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 ὃ as
much of pleasure as the whole of the living world
can taste.’
1 See p. 319, note 1.
2 The name of the second Gatha, which begins with the word
usta: the words in the text, ‘Happy the man... .,’ are its opening
line (Yasna XLII, 1).
5 Literally, sees, perceives,
YAST XXII. 315
3. —‘On the second night where does his soul
abide ?’
4. Ahura Mazda answered: ‘It takes its seat near
the head, singing the Ustavaiti Gatha and pro-
claiming happiness: “Happy is he, happy the man,
whoever he be, to whom Ahura Mazda gives the full
accomplishment of his wishes!” On that night his
soul tastes as much of pleasure as the whole of the
living world can taste.’
5. —‘On the third night where does his soul
abide ?’
6. Ahura Mazda answered: ‘It takes its seat
near the head, singing the Ustavaiti Gatha and
proclaiming happiness: “Happy is he, happy the
man, whoever he be, to whom Ahura Mazda gives
the full accomplishment of his wishes!” On that
night his soul tastes as much of pleasure as the
whole of the living world can taste.’
7. At the end! of the third night, when the dawn
appears, it seems to the soul of the faithful one as
if it were brought amidst plants and scents: it
seems as if a wind were blowing from the region of
the south, from the regions of the south, a sweet-
scented wind, sweeter-scented than any other wind
in the world,
8. And it seems to the soul of the faithful one as
if he were inhaling that wind with the nostrils, and he
thinks: ‘Whence does that wind blow, the sweetest-
scented wind I ever inhaled with my nostrils?’
g. 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-
1 Thraosta: in Pahlavi rdisman.,
416 YASTS AND S{ROZAHS.
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.
10. And the soul of the faithful one addressed
her, asking: ‘What maid art thou, who art the
fairest maid I have ever seen ?’
11. And she, being his own conscience, answers
him: ‘O thou youth of good thoughts, good words,
and good deeds, of good religion, I am thy own
conscience !
‘Everybody did love thee for that greatness, good-
ness, fairness, sweet-scentedness, victorious strength
and freedom from sorrow, in which thou dost
appear to me;
12. ‘And so thou, O youth of good thoughts,
good words, and good deeds, of good religion! didst
love me for that greatness, goodness, fairness, sweet-
scentedness, victorious strength, and freedom from
sorrow, in which I appear to thee.
13. ‘When thou wouldst see a man making deri-
sion? and deeds of idolatry, or rejecting ὃ (the poor)
and shutting his door ¢, then thou wouldst sit singing
the Gathas and worshipping the good waters and
Atar, the son of Ahura Mazda, and rejoicing® the
"faithful that would come from near or from afar.
1 «That is to say, from the gods’ (Pahl. Comm.).
2 Of holy things.
3 Doubtful. The Pahlavi commentary has the following gloss:
‘He would not give his friends what they begged for?
4 To the poor:—Urvaré-straya: urvar babai# kart (Pahl.
Comm.): Aighshan baba bar4 asrfinast (star, to tie, as in frasta-
retem baresma). Cf. Yt. XXIV, 37, 59.
5 With alms to the poor Mazdayasnians (4 5}: - ἀᾶ ἀ).
YAST XXII. 317
14. ‘I was lovely and thou madest me still
lovelier; I was fair and thou madest me still fairer ;
I was desirable and thou madest me still more
desirable; I was sitting in a forward place and thou
madest me sit in the foremost place, through this
good thought, through this good speech, through
this good deed of thine; and so henceforth men
worship me for my having long sacrificed unto and
conversed with Ahura Mazda.
y15. ‘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 Lights +’
16. Then one of the faithful, who had departed
before him, asked him, saying: ‘How didst thou
depart this life, thou holy man? How didst thou
come, thou holy man! from the abodes full of cattle
and full of the wishes and enjoyments of love?
From the material world into the world of the spirit?
From the decaying world into the undecaying one?
How long did thy felicity last ?’
17. And Ahura Mazda answered: ‘Ask him not
what thou askest him, who has just gone the dreary
1 The so-called Hfimat Paradise (cf. Yt. III, 3).
2 The so-called HAkht Paradise.
5 The so-called Hvarsht Paradise.
* The seat of the Gardthm4n.
318 YASTS AND S{ROZAHS.
way, full of fear and distress, where the body and the
soul part from one another.
18. ‘(Let him eat] of the food brought to him, of
the oil of Zaremaya?: this is the food for the youth
of good thoughts, of good words, of good deeds, of
good religion, after he has departed this life ; this is
the food for the holy woman, rich in good thoughts,
good words, and good deeds, well-principled and
obedient to her husband, after she has departed
this life.’
II.
19, Zarathustra asked Ahura Mazda: ‘O Ahura
Mazda, most beneficent Spirit, Maker of the material
world, thou Holy One!
‘When one of the wicked perishes, where does his
soul abide on that night ?’
20. Ahura Mazda answered: ‘It rushes and sits
near the skull, singing the Kima* GAtha, O holy
Zarathustra !
‘“To what land shall I turn, O:Ahura Mazda?
To whom shall I go with praying ?”
‘On that night his soul tastes as much of suffering
as the whole of the living world can taste.’
21. —‘On the second night, where does his soul
abide ?’
22. Ahura Mazda answered: ‘It rushes and sits
near the skull, singing the Kima GAtha, O holy
1 Zaremaya is the spring: the word translated oil (raoghna,
Persian .,£9)) might perhaps be better translated ‘butter;’ the
milk made in the middle of spring was said to be the best (Vis-
pérad I, 2; Pahl. Comm.; cf. Dadistén XXXI, 14).
2 The GAtha of lamenting, beginning with the word Kim (Kam
nemé zim: ‘To what land shall I turn?’); Yasna XLVI (XLV).
YAST XXII. 319
Zarathustra! “Τὸ what land shall I turn, O Ahura
Mazda? To whom shall I go with praying?”
‘On that night his soul tastes as much of suffering
as the whole of the living world can taste.’
23. —‘On the third night, where does his soul
abide ?’
24. Ahura Mazda answered: ‘It rushes and sits
near the skull, singing the Kima GAatha, O holy
Zarathustra! “To what land shall I turn, O Ahura
Mazda? To whom shall I go with praying ?”
‘On that night his soul tastes as much of suffering
as the whole of the living world can taste.’
25. At the end of the third night, O holy Zara-
thustra! when the dawn appears, it seems to the
soul of the faithful one as if it were brought amidst
snow and stench, and as if a wind were blowing
from the region of the north, from the regions of
the north, a foul-scented wind, the foulest-scented
of all the winds in the world.
26-32. And it seems to the soul of the wicked man
as if he were inhaling that wind with the nostrils, and
he thinks: ‘Whence does that wind blow, the foulest-
scented wind that I ever inhaled with my nostrils??’
1 A development similar to that in §§ 9-14 is to be supplied
here: in the Arda Viraf 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 AGharmazd 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
420 YASTS AND S{ROZAHS.
33. The first step that the soul of the wicked
man made laid him in the Evil-Thought Hell;
The second step that the soul of the wicked man
made laid him in the Evil-Word Hell;
The third step that the soul of the wicked man
made laid him in the Evil-Deed Hell ;
The fourth step that the soul of the wicked man
made laid him in the Endless Darkness.
34. Then one of the wicked who departed before
him addressed him, saying: ‘How didst thou perish,
O wicked man? How didst thou come, O fiend!
from the abodes full of cattle and full of the wishes
and enjoyments of love? From the material world
into the world of the Spirit? From the decaying
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
Drén 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), lam made more unholy through thee; and though I have
been frightful, I am made more frightful through thee; though
I have been tremulous, Iam 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 Dfish-himat (the place of evil thoughts), &c.’ (The Book
of Arda Viraf, XVII, 12-27, as translated by Haug).
YAST XXII. 321
world into the undecaying one? How long did thy
suffering last ?’
35. Angra Mainyu, the lying one, said: ‘Ask
him not what thou askest him, who has just gone
the dreary way, full of fear and distress, where the
body and the soul part from one another.
36. ‘Let him eat of the food brought unto him,
of poison and poisonous stench?: this is the food,
after he has perished, for the youth of evil thoughts,
evil words, evil deeds, evil religion after he has
perished; this is the food for the fiendish woman,
rich in evil thoughts, evil words, and evil deeds,
evil religion, ill-principled, and disobedient to her
husband.
37%. ‘We worship the Fravashi of the holy man,
whose name is Asmé-Avanvazé?; then I will worship
the Fravashis of the other holy Ones who were
strong of faith +.
382. ‘We worship the memory of Ahura Mazda,
to keep the Holy Word.
‘We worship the understanding of Ahura Mazda,
to study the Holy Word.
‘We worship the tongue of Ahura Mazda, to
speak forth the Holy Word.
‘We worship the mountain that gives under-
standing, that preserves understanding ; [we worship
' 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.’
2 δὲ 37-38, 39-40, 41-42 are separate fragments.
5 One of the first disciples of Zoroaster ; cf. Yt. XIII, οὔ.
4 Cf. p. 33, note 2.
[23] Y
322 YASTS AND S{ROZAHS.
it] by day and by night, with offerings of libations
well-accepted 1.
92, ‘O Maker! how do the souls of the dead, the
Fravashis of the holy Ones, manifest? themselves ¢ ?”
40. Ahura Mazda answered: ‘They manifest
themselves from goodness of spirit and excellence
of mind‘,
41°, Then towards the dawning of the dawn’, that
bird Paréddars®, that bird Kareté-dasu® hears the
voice of the Fire.
1 § 38=Yt. I, 31.
* A Pahlavi translation of the following two fragments is found in
MS. 33, Paris, Supplément Persan (edited in Etudes Iraniennes, II).
5 Kithra (Paris MS. p. 255).
4 «How do they manifest their assistance?’ (Pahl. tr. ibid.); that
is to say, when do they assist their relations and countrymen? (see
Yt. XIII, 49 seq.)
5 When men are instinct with good spirit and good thought.
s The Pahlavi translation of this fragment has here §§ 14-16 of
the Atash Nyayis, then δὲ 18-19 of Vendidad XVIII. Therefore
the whole passage is to be restored as follows :
Atar looks at the hands of all those who pass by: ‘What does
the friend bring to his friend... .?’ (Atash N. 14.)
And if that passer-by ee him wood holily aia or bundles
of baresma holily tied up . , then Atar.... will bless him
thus:
May herds of oxen grow for thee... . (Atash N. rg—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).
7 Cf. Vend. XVIII, 23.
® “He who has knowledge made,’ or ‘He who has the know-
ledge of what is made’ (kartak danishn); his other name Paré-
dars is ‘He who foresees.’
® Here again a large passage is omitted: it can only partly be
YAST XXII. 323
42. Here the fiendish Bdshydsta, 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.’
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 Gathas of Spitama Zarathustra.”
‘Here the fiendish Bishyasta ... .’ (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).
324 YASTS AND S{ROZAHS.
XXIII-XXIV. AFRIN PAIGHAMBAR ZAR-
TUST AND ViSTASP YAST.
‘God taught the Zend4vasta to Zartusht—a sublime work ....
God said to Zartusht, “Go and before Shah Gusht4sp read this
book, that he may come into the faith .... keep all my counsel
and repeat it word by word to Sh4h Gushtdsp?.’
Zartusht, in obedience to God, went to the court of Gushtdsp: ‘He
came forward and called down a blessing on the Sh4h®’ Then he
read to him the Zand4vasta 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 command-
ments, you shall bring down your crowned head to the dust. Your
God will be displeased with you, and will overthrow your pros-
perous condition. At the last you shall descend into hell, if you
hear not the counsel of the Almighty®.’
These lines of the Zartusht-Namah are a summary of the following
two Yasts. The first, entitled ‘ The blessing of the prophet Zartdst,
contains the words of blessing addressed by Zarathustra when
appearing before the king. These words seem to have followed
a similar blessing pronounced by Gamaspa‘, the prime minister of
Vistaspa ὅ,
Yast XXIV contains the exhortations of the prophet to the
king to follow and closely adhere to the Law of Mazda. It is a
counterpart to the XIXth Fargard of the Vendidad, as Zarathustra
plays here the same part to Vistaspa as Ahura does there to Zara-
thustra. It is, therefore, a summary of the Law, of the duties it
1 The Zartusht-Namah, translated by E. B. Eastwick, in Wilson’s
Parsi Religion, p. 495.
2 Ibid. p. 499. 8. 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 Yast is not clear.
5 See above, p. 70, note 1.
ee, »....Μ 5»α«5--...““ἀὐαπασασσααον --«ῥ-Ἥ ἡ. ..ὄὄὄὄὕ.Ὄὄ-
AFRiN PAIGHAMBAR ZARTUST. 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 Yast arises from the fact that many passages
in it are incomplete quotations from the Vendidad, or allusions
to statements therein’, which, when supplied, help a good deal to
relieve this Yast from its apparent state of utter incoherence,
For this translation I was able to avail myself of a Pahlavi trans-
lation, 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 *.
“Yast XXIII was originally no independent Yast, being nothing
more than the beginning of Yast XXIV, detached from it, with
some slight alterations and inversions.
XXIII. AFRIN PAIGHAMBAR ZARTUST.
1.1 am a pious man, who speaks words of
blessing.’
—‘ Thou appearest unto me full of Glory.’
And Zarathustra spake unto king Vistaspa, say-
ing: ‘I bless thee, O man! O lord of the country!
with the living of a good life, of an exalted life, of
a long life. May thy men live long! May thy
women live long! May sons be born unto thee of
thy own body!
2. ‘Mayest thou have a son like GAmdspa, and
may he bless thee as (G4mA4spa blessed) Vistdspa
(the lord) of the country ὃ!
1 For instance, §§ 28, 30, 31, 39, &c.
2 The various readings in Mr. West’s manuscript are indicated
by the letter W. in the notes.
3 See the introduction to this Yast and Yt. XXIV, 3, text and note.
426 YASTS AND SfROZAHS.
‘Mayest thou be most beneficent, like Mazda !
‘Mayest thou be fiend-smiting, like Thraétaona ?!
‘Mayest thou be strong, like Gam4spa?*!
‘Mayest thou be well-armed, like Takhma-
Urupa?®!
3. ‘Mayest thou be glorious, like Yima Khshaéta,
the good shepherd !
‘Mayest thou be instructed with a thousand
senses, like Azi Dahdka, of the evil law‘?!
‘Mayest thou be awful and most strong, like
Keresdspa δ!
‘Mayest thou be a wise chief of assemblies, like
Urvakhshaya δ!
‘Mayest thou be beautiful of body and without
fault, like Sy4varshana’!
4. ‘Mayest thou be rich in cattle, like an Athwya-
nide 5]
‘Mayest thou be rich in horses, like Pourus-aspa *!
‘Mayest thou be holy, like Zarathustra Spitama !
‘Mayest thou be able to reach the Rangha, whose
shores lie afar, as Vafra Navaza was?!
‘Mayest thou be beloved by the gods and reve-
renced by men"!
1 Cf. Yt. V, 33. 2 Cf. Yt. V, 68.
5 Cf. Yt. XV, 11.
4 Cf Yt. V, 29. 5 Cf. Yt. V, 37.
6 See Yt. XV, 28. 7 See p. 64, note 1.
8 One belonging to the Athwya family, of which Thraétaona was
a member. All of them bore names that show them to have
been rich in cattle: Par-t6éra, S6k-t6ra, Bér-téra, &c. (‘one with
abundant oxen, with useful oxen, with the brown ox, &c.,’ Bundahis,
tr. West, XXXI, 7, note 8).
® Pourus-aspa was the father of Zarathustra. His name means,
‘He who possesses many horses,’ πολύ-ιππος.
0 Cf. Yt V, 61. τ Cf. Yt. XXIV, 4.
AFRIN PAIGHAMBAR ZARTOST. 327
5. ‘May ten sons be born of you?! In three of
them mayest thou be an Athravan! In three of
them mayest thou be a warrior! In three of them
mayest thou be a tiller of the ground?! And may
one be like thyself, O Vistaspa!
6. ‘Mayest thou be swift-horsed, like the Sun?!
‘Mayest thou be resplendent, like the moon!
*Mayest thou be hot-burning, like fire!
‘Mayest thou have piercing rays, like Mithra!
‘Mayest thou be tall-formed and victorious, like
the devout Sraosha *!
7. ‘Mayest thou follow a law of truth, like
Rashnu®!
‘Mayest thou be a conqueror of thy foes, like
Verethraghna °, made by Ahura!
‘Mayest thou have fulness of welfare, like Rama
Alvastra™!
‘Mayest thou be freed from sickness and death,
like king Husravah 5!
8. ‘Then the blessing goes for the bright, all-
happy, blissful abode of the holy Ones 3.
‘May it happen unto thee according to my
blessing !
‘10 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.
1 Of Vistaspa and his wife Hutaosa.
2 Cf. Yt. XXIV, 4. 3 Cf. Strézah, ὃ τι.
4 Cf. Yt. XI. 5 Cf. Yt. XII, Introduction.
6 Cf. Yt. XIV. 7 CA Yt. XV.
® Kai Khosrav went alive to Paradise (Firdausi).
® He closes his blessing by wishing him bliss in heaven.
10 Yasna XXXV, 2 (4-5).
228 YASTS AND S{ROZAHS.
‘Yathé ahfi vairyé: The will of the Lord is the law of
holiness ....
‘Ashem Vohfi: Holiness is the best of all good....
‘(Give] unto that man brightness and glory,.... give him the
bright, all-happy, blissful abode of the holy Ones.’
XXIV. VIiSTASP YAST.
I.
1. ‘I am a pious man, who speaks words of
blessing,’ thus said Zarathustra to the young king
Vistaéspa \—‘ She? appears to me full of Glory, O
Zarathustra !’—‘O young king Vistaspa! [I bless
thee 5] 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 4!
2. ‘Mayest thou thyself*® be holy, like Zarathustra!
‘Mayest thou be rich in cattle, like an Athwya-
nide δ!
‘Mayest thou be rich in horses, like Pourus-aspa’!
‘Mayest thou have a good share of bliss 5, like
king Husravah !
‘Mayest thou have strength to reach the Rangha,
whose way lies afar, as Vafra Navaza did 9,
1 Literally, O young king Vistéspa! (or, O my son, king
Vistaspa !)
2 The law of Mazda (Pahl.).
5 Understood in 4fri-vakau (who speaks blessing).
* Cf. Yt. XXIII, 1.
5 Khayeus (=nafsman) belongs to § 2 (W.).
5 See p. 326, note 8. 7 See p. 326, note 9.
8 Immortality (cf. Yt. XXIII, 7). W. has ashem merezé=
ahlayth patmanik, amargtg as
9 Cf Yt. XXII, 4.
visTASP VAST. 329
3. ‘May ten sons be born of thy own body 1! three
as Athravans 3, three as warriors 3 three as tillers of
the ground*! May one of them be like Gamaspa ὅ,
that he may bless thee with great and ever greater
happiness δ!
4. ‘Mayest thou be freed from sickness and death,
like Peshé-tanu 7.
‘Mayest thou have piercing rays, like Mithra!
‘Mayest thou be warm, like the moon!
‘Mayest thou be ὃ resplendent, like fire!
‘Mayest thou be long-lived, as long-lived as an
old man can be®!
5. ‘And when thou hast fulfilled a duration of a
thousand years, [mayest thou obtain] the bright, all-
happy, blissful abode of the holy Ones!
‘Ashem Vohfi: Holiness is the best of all good... .
1 Cf Yt. XXIII, 5.
2 ‘Like Aturpat, the son of Mahraspand’ (Pahl. Comm.).
53. «Like Spenddat (Isfendy4r), the son of Gfistasp’ (ibid.).
* ‘Like Zav’ (Uzava; ‘Zav.... urbes et castella, quae Afras-
siab deleverat, refici jussis, aperuit fluvios, quos ille operuerat, ....
agros denuo coluit, qui in optimam, qua antehac floruerant,
conditionem redierunt,’ Hamzah Ispahensis, p. 24 of the Gottwaldt
translation).
5 Cf. Yt. XXIII, 2.
6 W. has the same text as Yt. XXIII, 2: yatha dangheus Vistas-
pai, which is interpreted 4frin patas obdfinat Aigin Gamasp kart
madam matapat Gfstdsp.
1 Peshdétanu was a son of Vistaspa: Zarathustra made him drink
of a certain sort of milk, and ‘he forgot death.’ He is one of the
seven immortals, and reigns in Kangdez (Zartusht-Namah and
Bundahis XXIX, 5).
5. Bavahi (W.).
® Doubtful. The Pahlavi translation follows Yt. XXIII, 4,
though the text is the same as in Westergaard (only bavai and
zarnumaté instead of bavahi, zaranumaté).
330 YASTS AND S{ROZAHS.
II.
61. ‘Give? him strength and victory! Give him
welfare in cattle and bread!’ thus said Zarathustra
to the young king Vistéspa! ‘Give him a great
number‘ of male children, praisers® [of God] and
chiefs in assemblies, who smite and are not smitten,
who smite at one stroke their enemies, who smite
at one stroke their foes, ever in joy and ready to
help.
7. ‘Ye gods of full Glory, ye gods of full healing,
let your greatness become manifest!’
8. Zarathustra addressed him, saying: ‘O young
king Vistaspa! May their greatness become manifest
as it is called for!
‘Ye Waters, impart and give your Glory to the
man who offers you a sacrifice !
‘This is the boon we beg (for thee) of Ashi
Vanguhi δ, of Rata’, with eyes of love.’
9. P4rendi ὃ, of the light chariot, follows: ‘ Mayest
thou® become manifest unto him, the young king
Vistaspa !
‘May plenty dwell in this house, standing upon
high columns and rich in food?! Thou wilt never
1 For δὲ 6-7, cf. Mah Ny4yis, ro-11.
3 The prayer is addressed to Waters.
3 Hvathré-nahtm: 4sanith lahmak.
* Paourvatatem: kebad farzand.
5 Stahyanim: kebad stayftar.
6 See Yt. XVI. 7 See Vend. Introd. IV, 30.
8 See p. 11, note 5. ® Parendi.
10. Plenty will reign in thy house, if thou wilt be liberal to the
priest.
visTASP YAST. 431
offer and give bad food to a priest: for ἃ priest
must be to thee like the brightest? offspring of thy
own blood.’
10. Zarathustra spake unto him: ‘O young king
Vistdspa !
‘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 2,’
11. The holy Zarathustra preached that law to
Frashaostra® and G&amaspa: ‘May γε practise
holiness and thrive, O young Frashaostra (and
G&mAspa) !’
12. Thus said Ahura Mazda unto the holy Zara-
thustra, and thus again did Zarathustra say unto the
young king Vistaspa: ‘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-
Spextas as if no sacrifice had been offered “,
‘Ashem Vohf: Holiness is the best of all good....
III.
13. ‘When I teach thee, that thou mayest do the
same to thy son5, O VistAspa! receive thou well
that teaching; that will make thee rich in children
and rich in milk; rich in seed, in fat, in milk δ,
1 Raévataém a (not rashvatim fa) belongs to § 9 (W.).
2 W. has, hanairé vaém aiwi vaina/(vaém=Sansk. vayas?).
8 See Yt. XIII, 103. Frashaostra and Gamdspa were brothers.
* Cf. Vend. XVIII, 1-13. 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... .’
5 Doubtful. ὁ Cf. Vend. XXI, 6-7.
232 YASTS AND s{ROzAHS.
14. ‘Thus do we announce unto thee, Ahura
Mazda, and Sraosha, and Ashi, and the Law of the
worshippers of Mazda, with the whole of all her
hymns, with the whole of all her deeds, with the whole
of her performances ; the Law of Mazda, who obtains
her wishes, who makes the world grow, who listens
to the songs and rejoices the faithful man at his
wish; who protects the faithful man, who maintains
the faithful man ;
15. ‘From whom come the knowledge of holi-
ness and the increase in holiness of the world of the
holy Principle, and without whom! no faithful man 5
can know holiness.
‘To thee® come every Havanan, every Atare-
vakhsha, every Frabaretar, every Abere¢, every
Asnatar, every Rathwiskar, every Sraoshd-varez ¢;
16. ‘Every priest, every warrior, every husbandman;
every master of a house, every lord of a borough,
every lord of a town, every lord of a province ;
17. ‘Every youth of good thoughts, good words,
good deeds, and good religion; every youth who
speaks the right words; every one who performs
the next-of-kin marriage®; every itinerant priest ;
every mistress of a house; every wandering priest,
obedient to the Law.
18. ‘To thee come all the performers ® (of holi-
ness), all the masters of holiness, who, to the
1 Doubtful. :
2. Saoshyaztem. W. has srashyaztem. 5 To the Law.
* The seven priests engaged in the sacrifice (Vendidad, p. 64,
note 1),
5 The Avaétvédatha (Vend. Introd. p. xlv, note 7; see West,
Pahlavi Texts, II, 389 seq.).
ὁ Thatus: kar kartar (Pahl.).
vistAsP YAST. 433
number of three and thirty!, stand next to ΗἩᾶνδηὶ,
being masters of holiness.
19. ‘May they be fully protected? in thee, O
young king Vistaspa! While thou smitest thy ad-
versaries, thy foes, those who hate thee, a hundred
times a hundred for a hundred 8, a thousand times
a thousand for a thousand, ten thousand times ten
thousand for ten thousand, myriads of myriads for
a myriad.
20. ‘ Proclaim thou that word, as we did proclaim
it unto thee!
‘O Maker of the good world! Ahura Mazda,
I worship thee with a sacrifice, 1 worship and for-
ward thee with a sacrifice, I worship this creation
of Ahura Mazda.’
214, The young king Vistaspa asked Zarathustra :
‘With what manner of sacrifice shall 1 worship, with
what manner of sacrifice shall 1 worship and forward
this creation of Ahura Mazda ?’
22. Zarathustra answered: ‘We will make it
known unto thee, O young king VistAspa !
‘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 Voha!”
23. ‘Let the faithful man cut off twigs of baresma,
either one, or two, or three: let him bind them and
1 See Yasna I, ro (33).
5. Thratétemé belongs to § το (W.).
5. 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.
334 YASTS AND S{ROZAHS.
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).’
Ashem Vohfi: Holiness is the best of all good....
IV.
241. Zarathustra said: ‘O young king Vistaspa !
‘Invoke Ahura Mazda, who is full of Glory, Ahura
Mazda, and the sovereign Heaven, the boundless
Time, and Vayu who works highly.
25. ‘Invoke the powerful Wind, made by Mazda,
and Fate.
‘Repeat thou those words, that the god invoked
may give thee the boon wished for; that thou,
strong, and belonging to the creation of the good
Spirit, mayest smite and take away the Drug and
watch with full success those who hate thee; smite
down thy foes, and destroy at one stroke thy adver-
saries, thy enemies, and those who hate thee.
26. ‘ Proclaim thou those prayers : they will cleanse
thy body from deeds of lust’, O young king VistAspa !
‘I will worship thee, O Fire, son of Ahura
Mazda, who art a valiant warrior. He falls upon
the fiend Kuda‘, who is drunken without drinking,
upon the men of the Drug, the slothful ones 5, the
wicked Daéva-worshippers, who live in sin.
1 Cf. Vend. XIX, 13. 2 Cf. Yt. V, 53.
δ᾽ Paourvo vasta saota: read skyaothna (cf. ὃ 40), as in
Vend. XVI, 14 (paourvé-vasna skynothna).
* Cf. Vend. XI, 9 and Bundahis XXVIII, 42.
5 Cf. Vend. XIX, 41; better: ‘on the Drugaskan’ {θὲ sons of the
Drug? see Bund. XXXI, 6).
visTASP YAST. 335
27. ‘He?’ trembles at the way? made by Time
and open both to the wicked and to the righteous.
‘They® tremble at the perfume of his soul 4, as
a sheep does on which a wolf is falling.
28. ‘ Reciting the whole collection of the Staota
Yésnya® prayers brings one up all the way to the
blessed Garéd-nm4na, the palace beautifully made.
That indeed is the way.
29. ‘ That man does not follow the way of the Law,
O Zarathustra*! who commits the Baodhdé-(varsta)
crime’? with a damsel and an old woman®,’ said
Zarathustra to the young king Vist4spa.
‘Let him® praise the Law, O Spitama Zarathustra !
and long for it and embrace the whole of the Law,
as an excellent horse turns back from the wrong
way and goes along the right one, smiting the many
Druges .
30. ‘Go forward with praises, go forward the
way of the good Mazdean law and of all those who
walk in her ways, men and women.
1 The dead man.
3 The Xinva/-bridge (Vend. XIX, 29).
* The fiends (Vend. XIX, 33). * The soul of the righteous.
5 See page 152, note 1.
5 The Pahlavi has, ‘the way of Zarathustra’ (14 Zartihstig
ras yakhsfinit).
7 Wilful murder (Vend. p. 84, note 1).
® To procure miscarriage (see Vend. XV, 12-14).
® The sinner.
10 “As a horseman on the back 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.).
436 YASTS AND sfROZAHS.
‘He who wishes to seize the heavenly reward},
will seize it by giving gifts to him who holds up
(the Law) to us? in this world here below®... .
31. ‘Let him* give (the Law) to him who is
unfriendly to her, that he may become friendly.
‘Wash thy hands with water, not with gdméz°,
and let thy son, who will be born of thy wife 8, do
the same.
‘Thus thy thought will be powerful to smite him 7,
who is not 505; thy speech will be powerful to smite
him, who is not so; thy deed will be powerful to
smite him.
32. ‘“ Hear me! Forgive me®!”—We, the Ame-
sha-Speztas, will come and show thee, O Zara-
thustra! the way to that world?, to long glory in
the spiritual world, to long happiness of the soul in
Paradise ;
33. ‘To bliss and Paradise, to the Garé-nmana of
Ahura Mazda, beautifully made and fully adorned,
1 Bliss, eternal life.
3 Y6 πὸ... nidaré anghé: lanman din bara dashtar (Pahl.).
8’ Naédhda vanghé paiti usta vanghéd buy4/; saoshyas
dis 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 Séshyésh will make it current.’ The last three Zend
words appear to be abridged from a longer passage.
4 The faithful man.
δ This is an allusion to the Bareshnfim purification (Vend. VIII,
39). The unclean man washes himself with g6méz first and with
water last.
6 Doubtful. 7 The sinner. 8 Friendly to the Law.
9 He recites the prayer Sraota mé, meresdata mé (Yasna
XXXIII, 11). 10 The world above.
visTASP YAST. 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.
‘Ashem Vohfi: Holiness is the best of all good... .
ν.
34. ‘They? will impart to thee full brightness and
Glory.
‘They will give him? quick* and swift horses,
and good sons.
‘He wishes to go to the Law, the young king
VistAspa.’
Zarathustra said: ‘Let him who is unfriendly to
her become a follower of the Law of Mazda, such
as we proclaim it.
35. ‘Proclaim thou ever (unto the poor): “ Ever
mayest thou wait here for the refuse that is brought
unto thee, brought by those who have profusion of
wealth*!” Thus the Drug will not fall upon thee
and throw thee away; thou wilt wield kingly power
there °.
36. ‘The Law of Mazda will not deliver thee unto
pain®. Thou art entreated (for charity) by the
whole of the living world, and she’ 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.
1 The Amesha-Spentas (see § 46).
2 To Vistaspa. 5 Hathwadhfa: Pahl. ttzfi.
4 Cf. Vend. III, 29.
5 If he practises charity he will be a king even in Garéthman.
. δ Aspahé, from a-spa (no comfort, andsanth tangth, Pahl.
Comm.).
7 The Law.
[33] τ Ζ
438 YASTS AND Sf{ROZAHS.
‘Ever will that bread be burning coal upon thy
head}.
‘ The good, holy Réta?, made by Mazda, goes and
nurses thy bright offspring 3.
37. Zarathustra addressed Vist4spa, saying: “Ὁ
young king Vistaspa! 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 “.
38°. ‘Atar thus blesses the man who brings in-
cense to him, being pleased with him and not angry,
and fed as he required: “ May herds of oxen grow
for thee, and increase of sons! May fate and its
decrees bring thee the boons thou wishest for!
Therefore do thou invoke and praise (me) excel-
lently in this glorious world! That I may have
unceasing food, full of the glory of Mazda ® and with
which I am well pleased.”
39. ‘O Mazda! take for thyself the words of our
praise: of these words I speak and speak again, the
strength and victorious vigour, the power of health
and healing, the fulness, increase, and growth.
‘Bring it together with the words of hymns up
to the Garé-nm4na of Ahura Mazda. He will’ first
1 Hvarishni dagh pun réismani lak yahvinat (Pahl. Comm.).
2 Charity.
8. If thou art charitable, thy children will thrive.
* See Yt. XXII, 13. 5 Cf. Vend. XVIII, 27.
6 Hvarnamazdau (W.).
7 He who will pronounce all prayers and hymns: the full
formula is found in the Aban Nyédyis, § 8.
visTASP YAST. 339
enter there. Therefore do thou pronounce these
prayers.
‘Ashem Vohf: Holiness is the best of all good....
VI.
40. ‘Converse ye with the Amesha-Spextas,’ said
Zarathustra unto the young king Vist4spa, ‘and
with the devout Sraosha, and Nairyé-sangha, the
tall-formed, and Atar, the son of Ahura Mazda, and
the well-desired kingly Glory.
41. ‘Men with lustful deeds address the body!; but
thou, all the night long, address the heavenly Wis-
dom ?; but thou, all night long, call for the Wisdom
that will keep thee awake.
‘Three times a day raise thyself up and go to
take care of the beneficent cattle.
42. ‘Of these men may the lordship 8 belong to the
wisest of all beings, O Zarathustra! May their lord
belong to the wisest, O Zarathustra! Let him show ᾿
them the way of holiness, let him show them at once
the way thereto, which the Law of the worshippers
of Mazda enters victoriously. Thus the soul of
man, in the joy of perfect holiness, walks over the
bridge, known afar, the powerful Ainva¢-bridge‘,
the well-kept, and kept by virtue.
43. ‘How the worlds were arranged was said to
thee first, O Zarathustra! Zarathustra said it again
to the young king Vistaspa; therefore do thou®
praise him* who keeps and maintains the moon
and the sun.
1 CE § 26. 2 Cf. Vend. IV, 45; XVIII, 6.
8 The supervision and care. * See § 27.
δ Thou Vistaspa. 6 Ahura Mazda.
Z2
340 YASTS AND S{ROZAHS.
‘He who has little friendship for the Law, I have
placed him down below to suffer.
44. Thus said Angra Mainyu, he who has no
Glory in him, who is full of death: ‘This is an
unbeliever, let us throw him down below; this is a
liar, or a traitor to his relatives, and like a mad dog
who wounds cattle and men; but the dog who in-
flicts wounds pays for it as for wilful murder’.
‘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.
‘Ashem Vohf: Holiness is the best of all good....
VIL.
45. ‘Mayest thou receive*, O holy young king
Vistaspa ! (a house) with a hundred... .3, ten thou-
sand large windows, ten thousand small windows,
all the year long‘, O holy Vistaspa! never growing
old, never dying, never decaying, never rotting,
giving plenty of meat, plenty of food, plenty of
clothes to the other worshippers of Mazda.
46. ‘May all boons be bestowed upon thee, as I
proclaim it unto thee! May the Amesha-Spentas
impart to thee their brightness and glory and plenty °!
May they give him quick and swift horses and good
sons, strong, great in all things, powerful to sing the
hymns.
1 See Vend. XIII, 31.
2 In Paradise; see Vend. XVIII, 28, text and note.
8 Sataydre: that stands a hundred years(?). The Vend.
XVIII, 28 has ‘with a hundred columns.’
4 Uninjured by the changes of temperature.
5 Cf. § 34.
visTASP YAST. 341
47. ‘He wields his power according to the wish
of Ahura Mazda, the Good Spirit, and for the de-
struction of the Evil Spirit, whichever of two men
goes quicker to perform a sacrifice (to Ahura); but
if he chooses to perform the sacrifice and prayer to
us not in the right way, he does not wield the right
power, he will not reign?
48. ‘He will receive bad treatment in the next
world, though he has been the sovereign of a country,
with good horses to ride and good chariots to drive.
Give royalty to that man, O Zarathustra! who gives
royalty unto thee with good will 5,
49. ‘Thou shalt keep away the evil by this holy
spell: “Of thee [Ὁ child!] I will cleanse the birth
and growth; of thee [O woman!] I will make the
body and the strength pure; I make thee a woman
rich in children and rich in milk; a woman rich in
seed, in milk, and in offspring. For thee I shall
make springs run and flow towards the pastures that
will give food to the child.”
50. ‘Do not deliver me* into the hands of the
fiend δ; if the fiend take hold of me, then fever with
loss of all joy will dry up the milk of the good
Spenta-Armaiti®. The fiend is powerful to distress,
and to dry up the milk of the woman who indulges
in lust and of all females.
51. ‘The perfume of fire, pleasant to the Maker,
In Paradise (Pahl. Comm.).
3 Doubtful. 8 Cf, Vend. XXI, 6-7.
* The Law.
δ That is to say, let not impiety prevail.
5 If impiety prevails, the earth will grow barren (cf. Vend.
XVIII, 64).
342 YASTS AND SIROZAHS,
Ahura Mazda, takes them! away from afar;....?;
and all those that harm the creation of the Good
Spirit are destroyed 5;
52. ‘Whom Mithra, and Rashnu Razista, and the
Law of the worshippers of Mazda wish to be taken far
away, longing for a man who is eager to perform and
does perform the ceremonies he has been taught ;.. .4
‘Ashem Voht: Holiness is the best of all good....
VII
53. ‘The words of the Vahistéisti® Gatha are to
be sung: “Happy is he, O holy Vistaspa! 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? ?’
54. Ahura Mazda answered :‘O my son, Frashao-
stra! It takes its seat near the head, singing the
Ustavaiti Gatha and proclaiming happiness : “ Happy
is he, happy the man whoever he be!”
‘On the first night, his soul sits in Good Words 8;
1 The demons (see Vend. VIII, 80).
* ΝΟΙ ta¢ paiti vohu mané katha sisraya ayaza. The
Pahlavi Commentary has: ‘That is to say, good will happen to
thee through the good will of Atar (fire),
ὃ Te Ainashanya (W.;—read taéka nashanya?); 4igh harvaspin
béshitaran min spindk minéi damn Ivit apétak avin yahvintt
(Pahl. Comm.).
* Yatha γα τὲ fravao#ami (fravao#ama,W.) puthré bere-
thya/ sairimananam (sairi manandm, W.) bakhedhrdi (trans-
lated as hakhedhrdi: déstth, friendship).
° This chapter is borrowed, though slightly altered, from Yt. XXII.
5 Read ustavaiti (ἢ οὗ ὃ 54 and Yt. XXII, 2): the Vahistéisti
GAtha is the fifth and last GAtha.
7 On the night of his departing.
* Not in the Good-Word Paradise, to which he will go later
vistAsP YAST. 343
on the second night, it sits in Good Deeds; on {πε΄
third night, it goes along the ways (to Garé-nmana).
55. ‘At the end of the third night, O my son,
Frashaostra! when the dawn appears, it seems to the
soul of the faithful one .as if it were brought amidst
plants [and scents: it seems as if a wind were blow-
ing 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 his
soul as if he were inhaling that wind with the nose,
and it asks, saying : “ Whence does that wind blow,
the sweetest-scented wind I ever inhaled with my
nose ?”
56. ‘And it seems to him as if his own conscience
were advancing to him in that wind, in the shape
of a maiden fair, bright, white-armed, strong, tall-
formed, high-standing, thick-breasted, beautiful of
body, noble, of a glorious seed, of the size of a maid
in her fifteenth year, as fair as the fairest things in
the world.
57. ‘And the soul of the faithful one addressed
her, asking : “ What maid art thou, who art the fairest
maid I have ever seen?”
58. ‘And she, being his own conscience, answers
him: “O thou youth, of good thoughts, good words,
and good deeds, of good religion! I am thy own
conscience.
‘“ Everybody did love thee for that greatness,
goodness, fairness, sweet-scentedness, victorious
strength, and freedom from sorrow, in which thou
(§ 61), but in the thought and delightful remembrance of his good
words (cf. Yt. XXII, 2).
1 Supplied from Yt. XXII, 7.
244 YASTS AND SiROZAHS.
dost appear to me; [and so thou, O youth of good
thoughts, good words, and good deeds, of good
religion! didst love me for that greatness, goodness,
fairness, sweet-scentedness, victorious strength, and
freedom from sorrow, in which I appear to thee.
59. ‘“ When thou wouldst see a πΊδῃ 1] making
derision and deeds of idolatry, or rejecting (the
poor) and shutting (his door), then, thou wouldst
sit, singing the Gathas, and worshipping the good
waters, and Atar, the son of Ahura Mazda, and
rejoicing the faithful that would come from near or
from afar.
60. ‘“I was lovely, and thou madest me still
lovelier; I was fair, and thou madest me still fairer ;
I was desirable, and thou madest me still more
desirable ; I was sitting in a forward place, and thou
madest me sit in the foremost place, through this
good thought, through this good speech, through
this good deed of thine; and so henceforth men
worship me for my having long sacrificed unto and
conversed with Ahura Mazda.”
61. ‘The first step that the soul of the faithful
man made, placed him in the Good-Thought
Paradise; the second step that the soul of the
faithful man made, placed him in the Good-Word
Paradise ; the third step that the soul of the faithful
_ man made, placed him in the Good-Deed Paradise ;
the fourth step that the soul of the faithful man
made, placed him in the Endless Light.
62. ‘Then one of the faithful, who had departed
before him, asked, saying : “ How didst thou depart
this life, thou holy man? How didst thou come,
1 From Yt. XXII, 12-13.
visTASP YAST. 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 ?”’
63. And Ahura Mazda answered: ‘Ask him not
what thou askest him, who has just gone the dreary
way, full of fear and distress, when the body and the
soul part from one another.
64. ‘[Let him eat] of the food brought to him, of
the oil of Zaremaya: this is the food for the youth
of good thoughts, of good words, of good deeds, of
good religion, after he has departed this life; this is
the food for the holy woman, rich in good thoughts,
good words, and good deeds, well-principled, and
obedient to her husband, after she has departed
this life.’
65. Spitama Zarathustra said to the young king
Vistaspa: ‘To what land shall I turn, O Ahura
Mazda? To whom shall I go with praying?’
Ashem Vohf: Holiness is the best of all good....
1 This clause, taken from Yt. XXII, 20, shows that the second
part of Yt. XXII (δὲ 19-36), describing the fate of the wicked,
should be inserted here.
Digitized by Google
NYAYIS.
Digitized by Google
NYAYIS.
A NyAyis is properly a begging prayer, as opposed to Sitayis,
a prayer of praise. It is a term particularly applied to five prayers
addressed to the Sun, to Mithra, to the Moon, to Waters, and to
Fire. Every layman over eight years old is bound to recite the
NyAyis: he recites it standing and girded with his Késtt.
The Sun NyéAyis is recited three times a day, at the rising of the
sun (Gah HAvan), at noon (G4h Rapitvin), and at three o’clock in
the afternoon (Gah Uziren). The Mithra Ny4yis is recited with
the Sun Ny4yis, as Mithra follows the sun in its course (see
Yt. X, 13).
The Moon Nydyis is recited three times a month: first, at the
time when it begins to be seen; second, when it is at the full;
third, when it is on the wane.
The Waters Nydyis and the Fire NyAyis are recited every day,
when one finds oneself in the proximity of those elements. The
Fire Ny4yis is recited with the Peném on (see Vend. p. 168, 7).
The first four Nyayis must be recited especially on the days over
which the Izads invoked preside ; that is to say, on the Khérshéd,
Mihir, Mah, and Aban days (the eleventh, sixteenth, twelfth, and
tenth days of the month)’.
I. KHORSHED NYAYVIS.
1. [Hail unto the Sun, the swift-horsed! May
Ahura Mazda be rejoiced 317
1 Anquetil, Zend-Avesta 11, pp. 6, 22, 565-566.
3 This clause is wanting in most manuscripts.
350 NYAYIS.
Hail unto thee, O Ahura Mazda, in the threefold
way'! [Hail unto thee] before all other creatures!
Hail unto you, O Amesha-Spexztas, who are all of
you of one accord with the Sun!
May this prayer come unto Ahura Mazda! May
it come unto the Amesha-Spextas! May it come
unto the Fravashis of the holy Ones! May it come
unto the Sovereign Vayu of the long Period?!
2. [Hail unto the Sun, the swift-horsed !]
May Ahura Mazda be rejoiced! May Angra Mainyu be destroyed!
by those who do truly what is the foremost wish (of God).
I recite the ‘ Praise of Holiness*’
3. I praise well-thought, well-spoken, and well-done thoughts,
words, and deeds. I embrace all good thoughts, good words, and
good deeds; I reject all evil thoughts, evil words, and evil deeds 4,
4. I give sacrifice and prayer unto you, O Amesha-
Speztas! even with the fulness of my thoughts, of
my words, of my deeds, and of my heart: I give
unto you even my own life.
I recite the ‘Praise of Holiness ®:’
‘Ashem Vohfi: Holiness is the best of all good. Well is it for
it, well is it for that holiness which is perfection of holiness *!’
55 Hail to Ahura Mazda!
Hail to the Amesha-Spextas! -
Hail to Mithra, the lord of wide pastures !
Hail to the Sun, the swift-horsed !
Hail to the two eyes of Ahura Mazda!
Hail to the Bull!
Hail to Gaya®!
1 In thought, speech, and deed (Pers. and Sansk. transl.).
2 Vayu, as being the same with Fate (Vend. Introd. IV, 17), be-
came identified with Time.
8 The Ashem Vohf. * See p. 22.
δ §5=Yasna LXVIII (22-23 [LXVII, 58-67]).
* Gaya Maretan, the first man.
mm ee...
KHORSHED NYAYIs. 351
Hail to the Fravashi of the holy Spitama Zara-
thustra!
Hail to the whole of the holy creation that was,
is, or will be!
May I grow in health of body through Vohu-Mané,
Khshathra, and Asha, and come to that luminous
space, to that highest of all high things}, when the
world, O Spezta Mainyu! has come to an end!
Ashem Vohfi: Holiness is the best of all good....
6. We sacrifice unto the bright, undying, shining,
swift-horsed Sun.
We sacrifice unto Mithra, the lord of wide pas-
tures, who is truth-speaking, a chief in assemblies,
with a thousand ears, well-shapen, with ten thousand
eyes, high, with full knowledge, strong, sleepless,
and ever awake?, .
7. We sacrifice unto Mithra, the lord of all coun-
tries, whom Ahura Mazda made the most glorious
of all the gods in the world unseen 5,
So may Mithra and Ahura, the two great gods,
come to us for help!
We sacrifice unto the bright, undying, shining,
swift-horsed Sun.
8. We sacrifice unto Tistrya, whose sight is
sound *, |
We sacrifice unto Tistrya; we sacrifice unto the
rains of Tistrya ὅ.
We sacrifice unto Tistrya, bright and glorious.
We sacrifice unto the star Vanaz¢*, made by
Mazda.
1 The sun: ‘May my soul arrive at the sun-region!’ (Pahl. transl.)
2 Yt. X, 7. 5 In heaven, * See Yt. VIII, 12, note ἡ.
5 See Yt. VIII, 12, note 2. ὁ See Yt. XX.
252 NYAYIS.
We sacrifice unto Tistrya, the bright and glorious
star.
We sacrifice unto the sovereign sky.
We sacrifice unto the boundless Time.
We sacrifice unto the sovereign Time of the long
Period.
We sacrifice unto the beneficent, well-doing Wind.
We sacrifice unto the most upright Xista1, made
by Mazda and holy.
We sacrifice unto the good Law of the wor-
shippers of Mazda.
We sacrifice unto the way of content?.
We sacrifice unto the golden instrument?
We sacrifice unto Mount Saokamta, made by
Mazda ἃ.
9. We sacrifice unto all the holy gods of the
world unseen.
We sacrifice unto all the holy gods of the mate-
rial world.
We sacrifice unto our own soul.
We sacrifice unto our own Fravashi.
We sacrifice unto the good, strong, beneficent
Fravashis of the holy Ones.
We sacrifice unto the bright, undying, shining,
swift-horsed Sun.
to. I confess myself a worshipper of Mazda, a follower of
Zarathustra ....
1 See Yt. XVI. 2 Or, of pleasure.
5 «On Mount Saokanta there is a golden tube coming from the
root of the earth; the water that is on the surface of the earth
goes up through the hole of that tube to the heavens, and being
driven by the wind, spreads everywhere, and thus the dew is
produced’ (Sansk, transl.).
MIHIR NYAYIs. 353
Unto the bright, undying, shining, swift-horsed
Sun;
Be propitiation, with sacrifice, prayer, propitiation, and glori-
fication ....1
Ashem Vohf: Holiness is the best of all good....
[We sacrifice] unto the Ahurian waters ἢ, the waters of Ahura,
with excellent libations, with finest libations, with libations piously
strained *,
Ashem Vohia: Holiness is the best of all good....
[Give] unto that man brightness and glory, give him health of
body,.... give him the bright, all-happy, blissful abode of the
holy Ones.
Il. MIHIR NYAYIS.
1‘, Hail unto thee, O Ahura Mazda, in the threefold way!
[Hail unto thee] before all other creatures !
Hail unto you, O Amesha-Spentas, who are all of you of one
accord with the Sun!
May this prayer come unto Ahura Mazda! May it come unto
the Amesha-Spevtas! May it come unto the Fravashis of the holy
Ones! May it come unto the sovereign Vayu of the long Period!
2. May Ahura Mazda be rejoiced!....
_ 8. 1 praise well-thought, well-spoken, and well-done thoughts,
words, and deeds....
4. I give sacrifice and prayer unto you, O Amesha-Spentas!....
5. Hail to Ahura Mazdal....
May I grow in health of body through Vohu-Man6, Khshathra,
and Asha, and come to that luminous space, to that highest of all
high things, when the world, O Spevta Mainyu, has come to an end!
65, 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
1 The whole of the Khérshéd Yast is inserted here.
® Rivers considered as Ahura’s wives (cf. Ormazd et Ahriman,
§ 32).
8 From Yasna LXVIII, το (LXVH, 30); cf. p. 34.
* δὲ 1-5 =Khérshéd NyAyis, δὲ 1-5.
5 §§ 6-7 =Khérshéd NyAyis, §§ 6-7.
[23) Aa
254 NYAYIS.
eyes, high, with full knowledge, strong, sleepless, and
ever awake.
7. We sacrifice unto Mithra, the lord of all
countries, whom Ahura Mazda made the most
glorious of all the heavenly gods.
So may Mithra and Ahura, the two great gods,
come to us for help!
We sacrifice unto the undying, shining, swift-
horsed Sun.
81. We sacrifice unto Tistrya, whose sight is sound... .
9. We sacrifice unto all the holy gods of the world unseen....
10%. I confess myself a worshipper of Mazda, a follower of
Zarathustra ....
113, We sacrifice unto Mithra, the lord of wide
pastures, who is truth-speaking, a chief in assemblies,
with a thousand ears, well-shapen, with a thousand
eyes, high, with full knowledge, strong, sleepless, and
ever awake, _
_We sacrifice unto the Mithra around countries ;
We sacrifice unto the Mithra within countries ;
We sacrifice unto the Mithra in this country ;
We sacrifice unto the Mithra above countries ;
We sacrifice unto the Mithra under countries ;
We sacrifice unto the Mithra before countries ;
We sacrifice unto the Mithra behind countries.
12. We sacrifice unto Mithra and Ahura, the two
great, imperishable, holy gods; and unto the stars,
and the moon, and the sun, with the trees that
yield baresma. We sacrifice unto Mithra, the lord
of all countries. ὲ
13΄. For his brightness and glory, I will offer unto him a sacri-
fice worth being heard ... ..
1 δὲ 8-9 =Khérshéd NyAyis, δὲ 8-9. 2 Yt. X, ο.
8 δὲ r1-12 = Yt. X, 144-145. 4 § 13-15=Yt. X, 4-6.
MAH NYAYIS. 355
We offer up libations unto Mithra....
14. May he come to us for help! May he come to us for ease!....
15. I will offer up libations unto him, the strong Yazata, the
powerful Mithra....
Yénhé hatam: All those beings of whom Ahura Mazda....
16", Yatha ah@ vairy6: The will of the Lord is the law of
holiness ....
I bless the sacrifice and prayer, and the strength and vigour of
Mithra ....
Ashem Vohfi: Holiness is the best of all good....
[Give] unto that man brightness and glory,.... give him the
bright, all-happy, blissful abode of the holy Ones.
Ill. MAH NYAYIS.
1%, Hail to Ahura Mazda! Hail to the Amesha-Spentas! Hail
to the Moon that keeps in it the seed of the Bullf Hail to thee
when we look at thee! Hail to thee when thou lookest at us !
2°. Unto the Moon that keeps in it the seed of the Bull; unto
the only-created Bull and unto the Bull of many species ;
Be propitiation....
3. Hail to Ahura Mazda!....
4. How does the moon wax? How does the moon wane?....
5. We sacrifice unto the Moon that keeps in it the seed of the
Bull....
6. And when the light of the moon waxes warmer... .
4. I will sacrifice unto the Moon....
8. For its brightness and glory... .
9. Yatha ah vairy6: The will of the Lord is the law of
holiness... .
104, Give us strength and victory! Give us wel-
fare in cattle and in bread! Give us a great number
of male children, praisers [of God] and chiefs in
assemblies, ‘who smite and are not smitten, who
smite at one stroke their enemies, who smite at one
stroke their foes, ever in joy and ready to help.
1 Yt. X, 146. Ξ §1=Maéh Vast,§1. ὃ §§ 2—-g = Mah Yast.
4 §§ 10-11; cf. Yt. XXIV, 6-8.
Aa2
256 nYAYISs.
11. Ye gods of full Glory, ye gods of full
healing, let your greatness become manifest! let
your assistance become manifest as soon as you are
called for! and ye, Waters, manifest your Glory,
and impart it to the man who offers you a sacrifice.
Ashem Vohfi: Holiness is the best of all good...
[Give] unto that man brightness and glory,.... give him the
bright, all-happy, blissful abode of the holy Ones.
Iv. ABAN NYAYIS.
1. May Ahura Mazda be rejoiced! .
Unto the good Waters, made by Mazda; unto the
holy water-spring Arpvr ANAuITA; unto all waters,
made by Mazda ; unto all plants, made by Mazda,
Be propitiation’....
2%. Ahura Mazda spake unto Spitama Zarathustra, saying : ‘Offer
up a sacrifice, O Spitama Zarathustra! unto this spring of mine,
Ardvi SGra Andhita...
3. ‘Who makes the seed of all males pure, who makes the womb
of all females pure for bringing forth....
4. ‘The large river, known afar, that is as large as the whole of
the waters that run along the earth ....
5. ‘All the shores of the sea Vouru-Kasha are boiling over, all the
middle of it is boiling over, when she runs down there ...
6. ‘From this river of mine alone flow all the waters that spread
all over the seven Karshvares ;
7. ‘I, Ahura Mazda, brought it down with mighty
vigour, for the increase of the house, of the borough,
of the town, of the country?,
8. ‘He from whom she will hear the staota
yésnya‘*; he from whom she will hear the Ahuna
1 As Aban Yast, ο. 2 §§ 2-6=Aban Yast, δὲ 1-5.
5 Cf, Aban Yast, § 6. * See above, p. 152, note 1.
ATas NYAYIs. 357
vairya!; he from whom she will hear the Asha-
vahista?; he by whom the good waters will be
made pure; with the words of the holy hymns , he
will enter first the Garéd-nm4na of Ahura Mazda:
she will give him the boons asked for ".
9°. ‘For her brightness and glory, I will offer her
a sacrifice worth being heard; I will offer her a
sacrifice well-performed. Thus mayest thou advise
us when thou art appealed to! Mayest thou be
most fully worshipped.
‘We sacrifice unto the holy Ardvi ϑῦγα Anahita with libations.
We sacrifice unto Ardvi Sfira Andhita, the holy and master of holi-
ness, 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,
‘Yénhé hatam: All those beings of whom Ahura Mazda....
to. ‘Yatha ahfi vairyé: The will of the Lord is the law of
holiness...
41 bless the sacrifice and prayer, and the strength and vigour of
the holy water-spring Andhita.
‘[Give] unto that man brightness and glory,.... give him the
bright, all-happy, blissful abode of the holy Ones.’
v. ATAS NYAYIS.
1°, Take me out’, O Ahura! give me perfect piety and
strength .
4°. May Ahura Mazda be rejoiced! .
1 The Yathé ahfi vairy6 prayer.
* The Ashem Vohfi prayer. -
* Cf. Vt. XXII, 2, and Yt. XXIV, 39.
“(σῇ Aban Yast, §§ 19, 23, 27, 35, 39, 47, &c.
5. Cf. Aban Yast, ὃ 9.
4 δὲ 1-3=Yasna XXXIII, 12-14.
7 ‘Deliver me from Ahriman’ (Pahl. Comm.).
8 As in Ormazd Yast, o.
358 nYAYIS.
Hail unto thee, O Fire, son of Ahura Mazda,
thou beneficent and most great Yazata!
1Ashem Vohfi: Holiness is the best of all good....
I confess myself a worshipper of Mazda ....
For sacrifice, prayer, propitiation, and glorification. . . .
Unto Atar, the son of Ahura Mazda; unto thee
Atar, son of Ahura Mazda!
57, Unto Atar, the son of Ahura Mazda; unto the
Glory and the Weal, made by Mazda; unto the Glory
of the Aryas, made by Mazda; unto the Glory of
the Kavis, made by Mazda.
Unto Atar, the son of Ahura Mazda; unto king
Husravah ; unto the lake of Husravah; unto Mount
Asnavant, made by Mazda; unto Lake KaéA4asta,
made by Mazda; unto the Glory of the Kavis, made
by Mazda.
6. Unto Atar, the son of Ahura Mazda; unto
Mount Raévaz/, made by Mazda; unto the Glory
of the Kavis, made by Mazda.
Unto Atar, the son of Ahura Mazda.
Unto Atar, the beneficent, the warrior; the God
who is a full source of Glory, the God who is a
full source of healing.
Unto Atar, the son of Ahura Mazda, with all
Atars; unto the God Nairyé-sangha, who dwells in
the navel of kings;
Be propitiation, with sacrifice, prayer, propitiation, and glori-
fication.
Yatha ahi vairy6é: The will of the Lord is the law of
holiness ....
7%, I bless the sacrifice and invocation, and the
1 As in Ormazd Yast, o. 2 Cf. Sirdzah, ὃ 9.
5 §§ 7-16=Yasna LXII, 1-10 (LXI). See the Sanskrit transla-
tion in Etudes Iraniennes, II.
|
|
|
|
ATas NYAYIs. 359
good offering, the beneficent offering, the offering of
assistance offered unto thee, O Atar, son of Ahura
Mazda !
Thou art warthy of sacrifice and invocation;
mayest thou receive the sacrifice and the invoca-
tion in the houses of men.
Well may it be unto the man who ever worships
thee with a sacrifice, holding the sacred wood in his
hand, the baresma in his hand, the meat in his hand,
the mortar! in his hand.
8. Mayest thou have the right? wood! Mayest
thou have the right incense! Mayest thou have
the right food! Mayest thou have the right fuel*!
Mayest thou be full-grown for protecting (this
house)! Mayest thou grow excellent for protecting !
9. Mayest thou burn in this house! Mayest thou
ever burn in this house! Mayest thou blaze in this
house! Mayest thou increase in this house! Even
for a long time, till the powerful restoration of the
world, till the time of the good, powerful restoration
of the world!
10. Give me, O Atar, son of Ahura Mazda! lively
welfare, lively maintenance, lively living; fulness of
welfare, fulness of maintenagce, fulness of life ;
Knowledge, sagacity ; quickness of tongue; (holi-
ness of) soul; a good memory ; and then the under-
standing that goes on growing and the one that is
not acquired through learning *;
1 The mortar for pounding the Haoma.
3 In quality and quantity.
5 Upasayéni: what is added to keep up the fire when lighted
(Pers. transl.).
‘ The gaoshé-srfita khratu and the 4sna khratu (see p.7,
note 1).
260 nyAYIs.
And then the manly courage,
11. Firm-footed, unsleeping, (sleeping only) for a
third part of the day. and of the night, quick to rise
up from bed, ever awake ;
And a protecting, virtuous offspring, able to rule
countries and assemblies of men, well growing up,
good, freeing us from the pangs (of hell), endowed
with a good intellect, that may increase my house,
my borough, my town, my country, my empire.
12. Give me, O Atar, son of Ahura Mazda! how-
ever unworthy I am!', now and for ever, a seat in
the bright, all-happy, blissful abode of the holy
Ones.
May I obtain the good reward, a good renown ?,
and long cheerfulness for my soul*!
13. Atar, the son of Ahura Mazda, lifts up his
voice to all those for whom he cooks their evening ᾿
meal and their morning meal‘. From all those he
wishes a good offering, a beneficent offering, an
offering of assistance, O Spitama!
14. Atar looks at the hands of all those who pass
by: ‘What does the friend bring to his friend ?
What does he who comes and goes bring to him®&
who stays motionless ?’ .
We sacrifice unto Atar, the valiant warrior °.
15. And if the passer-by brings him wood holily
brought, or bundles of baresma holily tied up, or
1 Ὑὰ mé afrasaungheu angha/: ya me abhfit ayogyatd (Sansk.
transl.).
3 Here. 8 Above.
* Khshafnim, sfirfm (Etudes Iraniennes, II, 161).
5 Atar.
* «Bodily he is infirm (armést, motionless); spiritually he is a
warrior’ (Pahl. Comm.).
ATAS NYAYIS. 361
twigs of Hadh4naépata!, then Atar, the son of Ahura
Mazda, well pleased with him and not angry, and
fed as required, will thus bless him :
16. ‘May herds of oxen grow for thee, and in-
crease of sons; may thy mind be master of its
vow, may thy soul be master of its vow, and mayest
thou live on in the joy of the soul all the nights of
thy life.’
This is the blessing which Atar speaks unto him
who brings him dry wood, well-examined by the
light of the day, well-cleansed with godly intent 5,
17. Yath4 ah vairyé: The will of the Lord is the law of
holiness....
I bless the sacrifice and prayer, and the strength and vigour of
Atar, the son of Ahura Mazda*....
Ashem Vohft: Holiness is the best of all good ....
185, We gladden by our virtue thy mighty Fire,
O Ahura! thy most quick and powerful Fire, who
shows his assistance* to him who has ever com-
forted him, but delights in taking vengeance with
his hands on the man who has harmed him.
1 See Vend. p. 94, note 1.
* Cf. Vend. XVIII, 26-27.
8 From Yasna XXXIV, 4.
‘In the var nirang’ (Pahl. Comm.), that is to say, in the fire
ordeal; see above, p. 170, note 3.
Digitized by Google
INDEX TO THE VENDiDAD,
VOLUME IV;
AND TO THE
SIROZAHS, YASTS, AND NYAYIS,
VOLUME XXIII.
Digitized by Google
INDEX TO VOLS. IV AND XXIII.
The references in small Roman numerals are to the Introduction to the
Vendidad ; those preceded by II are to this volume; the others are
to the Vendidad.
Aal, fairy, page xciii. n 4.
Aban Nyayis, II, 356-357.
Aban Yast, IT, 52-84.
Abast4, xxx. n 1.
Aberez, priest, 63, 64.n 1, 78, 79; II,
332.
Abortion, 175.
Adar, god, 11, 7,15. See Atar.
Adarana, II, 288.
Adarapra, fire, II, 7.n2. See Adar
,. Froba.
Adarbad Mahraspandan, man, xxxiii,
᾿ς xxxvii.
Adarbig&n, land, 1. n2; II, 123. n3.
Adar Burzin Mihr, fire, 11, 8. ἢ 2,
,.. 294.8} 2.
Adar Farnbag, fire, II, 7. n2.
Adar Frob, fire, II, 294. n 2, 298.
ni. See Adarapra.
Adar Gushasp, fire, 11, 294.2. See
, .. Gushasp.
Adhutavau, mount, IT, 289.
Adityas, Ix.
Adukani, month, II, ror. n 1.
Aékha, demon, II, 284, 285.
Aéshma, demon, Ixvii, 136, 141. 0 3,
142, 143, 2183 IT, 33, 143) 154,
164, 224, 271, 284, 297, 308.
Aéta, man, II, 217.
Aéthrapaiti, 45.
A€vo-saredha-fyaésta, man, II, 218.
Aézakha, mount, II, 288.
Afrasyab, man, II, 64.n 2, 67. ἢ 4, 95.
N2, 114. ἢ 2, 300. N5, 304. ἢ 2.
,. 866 Frangrasyan.
Αἰήξᾶη, xxx.
Afrin Paighambar, II, 324-328.
Agastya, man, II, 224. n2.
Agerepta, 39, 40, 41.
Aghraératha, man, Ixxvi; II, 114,
115, 222, 278, 304, 307.n6.
Agriculture, 28.
Ahriman, demon, xliv, Ixx, Ixxi,
Ixxvi, xcii, 59.n 4, 99.n1; II, 26,
N 2, 135.N 2, 176. ἢ 2, 252.n 1,
260.n 5. See Angra Mainyu.
Ahféim-stéis, man, II, 203.
Ahuna, man, II, 288.
Ahuna Vairya, prayer, Ixix, Ixxviii,
98, 110, 139, 206. ἢ 5; II, 3;
serves as a weapon, II, 275.
Ahura Mazda, god, lviii, xi; 4 (his
creations), 207; 208 (his Fra-
+ vashi); II, 3, 6, 9) 10, 13, 153
21-34 (Ormazd Yast) ; 57 (sacri-
fices to Ardvi Sra Andhita); 86,
116, 119, 138, 142, 151,152,154,
155, 156, 157,162, 164, 169, 180,
199, 201, 227, 228, 230, 231, 232
seq.; 250 (sacrifices to Vayu),
274, 317, 351, ὅς.
Ahuranis, 140. n 2.
Ainyava, Il, 217, 218.
Aipivanghu, II, 222, 303. See Apivéh.
Aipivohu, IT, 303.
Airiz-rasp Afispésinan, II, 216. ἢ 6.
Airyaman, 140, 222, 228, 229, 230-
2353 11, 4,13, 35) 37) 41) 43
43745 48.
Airyanem vaégah, 2, 5, 13, 15, 20.n2,
30, 57, 78, 116, 279. See Iran
γὲ
Airyu, II, 62. π 2, 222, 226. ἢ 6.
Aiwifvarenah, man, II, 214.
Akatasha, demon, 136, 218.
Akayadha, man, IT, 219.
Akem Mano, demon, Ixxii; I, 297,
308.
266
Akhnangha, man, II, 217.
Akhrfra, man, II, 223. A
Akhsti, genius, II, 4, 13, 35, 37) 39)
&c. See Peace.
Akht, sorcerer, II, 72. ἢ 5.
Akhtya, sorcerer, II, 73.
Albérz, mount, 225; II,97.n6, 122.
Nn 3, 287. ni, 289.n6. See
Hara Berezaiti.
Alexander, man, xxzii.
Alexander eschata, land, II, 123. ἢ 4.
Ambrosia, II, 152. ἢ 5.
Ameret2#, god, Ix, Ixxi; II, 5, 31, 36,
37, 40, 49, 143, 308, 312.
Amesha-Spentas, gods, lix, xxi, 207,
209; II, 3, 6, 9, 10, 13, 15) 34)
35-40 (Haftan Yast), 43, 49, 86,
90, 103, 132, 142,143. NI, 156,
163, 164, 166,193, 194, 199, 202,
230, 290, 291, 336, 339, 340, 350.
Amru, bird, II, 210.
Amuyamna, genius, IT, 164. ἢ 2.
Anahata, goddess, IT, 53.
Anahid, goddess, II, 195. ἢ 2.
Anfhita, goddess,lv. See ArdviSfira.
*Avairis, goddess, II, 53.
An§peretha, c.
Anashavan, Ixxiv.
Anastareta, genius, II, 164. n 2.
Anéran, genius, II, 12, 20, 85.
Anghuyu, II, 215.
Angra Mainyu, demon, lvi, Ixii, 4
(his counter-creations), 24, 142-
143 (expelled), 204-207 (tempts
Zarathustra), 217-218 (in des-
pair), 228, 229, 230 (creates
diseases); II, 29, 33, 44,105,
113, 144, 150, 154, 198, 2423 250
(a part of Vayu belongs to him);
252, 292 (turned to ἃ horse),
255; 274 (dismayed by the birth
of Zarathustra), 284, 308, 310;
317 (mocks the souls of the
wicked in hell), 338, 340.
Animals, xxiii; five classes of, II, 182.
Ankata, mount, II, 218.
Anquetil Duperron, xiv.
Antare-danghu, mount, 11, 288.
Antare-kangha, mount, II, 67. ἢ 5,
288.
Anthesterion, month, 11,192. n 1.
Ants, 167.
Aodhas, IT, 173.
Aoighimatastira, man, II, 218.
Aoshnara, man, II, 221.
Apagadha, 224.
INDEX TO VOLS. IV AND XXIII.
Apakhshira, land, IT, 219.
Apam Napit, god, 11, 6, 12, 14, 20,
36, 38, 39, 71, 94, 102, 202.
Apaosha, demon, Ixiii; II, 92, 99,
100, 284, 285. _
Aparavidy4, II, 4. n 5.
Aparsin, land, I], 288. n 2, ἢ 7.
Apivéh, king, II, 222.n4. See Aipi-
vanghu.
Apollo, II, 236. ἢ 2.
Ara, man, II, 211.
Arabian sea, II, 146. ἢ 4.
᾿Αράχωτος, 7. πὶ 10.
Aras, river, xlix, 3.
Arsti, man, 11, 203. ἢ 1.
Aravaostra, man, II, 218.
Araxes, river, 3.
Ard, goddess, II, 270. ἢ 1. See Ashi
Vanguhi.
Ardashir, king, xxxv; II, 237. n 3.
Ardavan, king, xxxv; II, 237. n 3.
Arda Viraf, man, 166.n2; II, 267.
n 3.
Ardibehist, god. See Asha Vahista.
Ardisvang, goddess, II, 270. ἢ 1.
See Ashi Vanguhi.
Ardvi ϑῦγα Anahita, goddess, 78;
II, 8, 16, 30, 52-84, 106.n2, 174,
181, 182, 356.
Aredus, 39, 41.
Aredvi, measure, 16.
Areganghazt, man, II, 212.
Aregaona, man, II, 214.
Aregat-aspa, man, II, 79, 80, 117,
289. See Argasp.
Arezahi, region, 216; II, 123, 136,
154,171. See Arzah,
Arez6-shamana, man, II, 296.
Arezura, demon, 24.
Arezva, man, 1], 213.
Argasp, man, II, 206. ἢ 2, 256. ἢ 3.
Aris, king, II, 222.n 5. See Arshan.
Aris shivatir, man, II, 95. ἢ 2.
Armésht, 64. n 3.
Armésht-gah, xciv, 27. n1, 62. nq,
64.n 4, 128,
Armin, king, I], 222. ἢ 5.
Arnavaz, woman, II, 62. ἢ 2.
Arsacides, xxxiii,
Arshan, king, II, 222, 303.
Arshya, man, II, 209.
Arstaé, genius, II, 6,9, 15,17, 19, 36,
38, 156, 166, 168, 178, 184, 283-
285 (Astad Yast). See Astad.
Arsti, genius, II, 166,
Arsvant, man, II, 210.
INDEX TO VOLS. IV AND XXIII.
Artaxerxes, xliv, lv; II, 53.
Arfim, country, II, 287. ἢ 8.
Rfim.
Arvastani Rfim, land, 3, 9.n7, ἢ 8.
Aryaman, 229.
Aryans, II, 68, 70, 81, 108, 109, 120,
123,182,190, 191, 201, 226, 244,
257.
Arzah, region, ITI, 210. ἢ 2, 220. ἢ 1.
Arzfir, mount, II, 287. ἢ 7.
Arzfir bfim, mount, II, 287. n 8.
Asabana, man. See Kara Asabana,
Vara Asabana.
Asabani, woman, 11, 225.
Asan /vanvant, man, II, 203.
Asaya, man, 11, 288.
Ascendant (Uparataé), genius, II, 6,
15, 36, 38,128,133, 188,189, ἄς.
Asha, Ixx.
Ashfhura, man, II, 212. ἢ 2.
Ashanemah, man, II, 219.
Ashasairyas, man, II, 213.
Ashasaredha, man, II, 213.
Ashasavah, man, IT, 214.
Ashishagahad-é Hvandaéan, II, 210.
n2,
Ashaskyaothna, man, II, 212.
Asha-stembana, mount, II, 288.
Ashastu, man, II, 209.
Asha Vahista, god, Ix, Ixxii, 207; II,
4) 5) 13,14, 39 31, 33, ΠῚ, 35,
36, 37, 38, 40, 41-48 (Ardi-
behist Yast), 49, 128, 133, 142,
275, 285, 2975 351.
Ashavanghu, man, II, 210.
Ashavazdah, son of Pourudhakbti,
II, 70, 71. Ὁ 1) 212.
Agave son of Sayuzdri, II, 71,
212.
Ashemaogha, xl. n 2, Ixxiv, 47, 60,
192, 224; 1], 26, 45, 46, 184.
n 2, 261.
Ashem-yahm§i-usta, man, II, 216.
Ashem-yézhé-raofau, man, 1], 215.
Ashi Vanguhi, goddess, Ixx; II, 11,
18, 104, 136, 157. ἢ 2, 162, 164,
188, 209, 230, 270-282 (Ashi
Yast), 284, 330.
Ashé-paoirya, man, II, 214.
Ashé-raodah, man, Il, 204.
Ashé-urvatha, man, II, 214.
Ashé-zusta, bird, 188. n 2.
Asklepios, 85. n 5, 219. ἢ 6.
Asmin, II, 85.
Asmo-A4vanvant, man, II, 33. ἢ 2,
203, 320.
See
367
Asnatar, priest, 63, 64. ἢ 1, 78, 793
, Il, 332.
Asnavant, mount, IT, 7, 15, 288, 358.
Aspahé astra, xcvi. n 3.
Aspendyarji’s translation, ci.
Asp6-padh6-makhsti, man, [], 214.
Assaults, xcvi, 39-44.
Assyrian Strézah, I, 3.
Asta-aurvant, man, II, 279.
Astad Yast, II, 283- 485.
Asti, measure, 159.
Asté-vid6tu, demon, Ixviii, 46, 51,
87. Ὦ 4.
Astra, 168. ἢ 5.
Astra mairya, 190.
Astvat-ereta, man, II, 211, 215, 220,
307, 308.
Asura, lviii, Ixxv.
Atare, god, Ixii, Ixv, 180; II, 5, 8
15, 16, 36, 38, 153) 198, 297,
,. 339, 344, 357-361 (Atas NyAyis),
Atare-danghu, man, II, 207.
Atare-data, man, II, 206.
Atare-Avarenah, man, II, 207.
Atare-éithra, man, II, 206.
Atare-pata, man, II, 206,
Atare-savah, man, II, 207.
Atare-vakhsha, priest, 63,64. n1, 78,
79; Il, 332.
Atare-vanu, man, II, 206,
tare-zantu, man, II, 207.
Athenians, xcviii ; IL, 192. Ὦ 1.
μόνα: ἀθῶο iy 98; Il, 74, 228,
Athwye oily; II, 61, 113, 221, 254,
326, 328.
Atropatene, land, xlviii. See Adar-
bigan.
Atérpat, man, II, 329. n2. See
darbad.
Aurvasara, man, IT, 256.
Afirvatad-nar, man, II, 204. 1. See
Urvatat-nara.
Aurvat-aspa, king, II, 78, 205.n5.
See Léhrasp.
Afisindém, river, II, ror. ἢ 5») 104.
n3. See Us-hindu.
Avahya, man, II, 217.
Avaoirista, 39, 40.
Avaraostri, man, II, 208.
Avaregau, man, II, 218.
Avarethrabah, man, II, 209.
Avesta, li. n 2. Meaning of the
word, xxx. See Abasta and
Zand Avast. .
Awz-danva, lake, II, 301.
268
INDEX TO VOLS. IV AND XXIII.
Ayéhi, demon, 228.
Ayéasti, man, II, 211.
Ayfta, man, II, 215.
Azita, man, I, 209.
Azerekhsh, xlix.
Ἀεὶ, demon, Ixv, 194.
Azi Dahaka, demon, Ixii, Ixv, 2, 9,
206. n 43 II, 60, 61, 68. ἢ 3,
75.13, 113, 195. NI, 242) 251.
D 4, 253 254) 294, 297; 307, 326.
See Dahak.
Babylon, land, II, 60. ἢ 3, 253. n 3.
Bactra, land, 2, 6. ἢ 43 II, 204. n 3.
Bactria (Zoroaster in), xlvii.
Bad, woman, II, 226. n 1.
Bad, day, II, 92.
Badghés, land, II, 288. Ἡ 1.
Baéshatastira, man, IT, 218.
Bahman, day, II, 88.
Bahman, god. See Vohu-mané.
Bahman Yast, II, 22, 31-34.
Bahram fire, lxxxix, 60. ἢ 2, 62. ἢ 2)
112-116,
Bahram, god. See Verethraghna.
Bahram Yast, II, 231-248.
Bakhdhi, land, 2, 6.
Bamian, land, 11, 95. n 3.
Bang of Zoroaster and Gfstasp, II,
267.n 3.
Banga, 175.
Baodhé-varsta, 84.n 1, 154,175.01;
Tl, 335.
Barana, mount, II, 289.
Barashnim, xciv. ἢ 7, 26.n 1, 63.n 1,
119-129, 183.n1, 210.n 43 II,
336.
Barda, land, 11, 64. ἢ 2.
Baremna, man, II, 217.
Baresma, 22. ἢ 2, 191. NI, 209.
Barm4yfin, man, I, 297. ἢ 5.
Bar6é-srayana, mount, II, 289.
Bastavairi, man, II, 207.
Basi, demon, 11, 49.
Bathing forbidden, xc.
Baungha, man, II, 218.
Bawri, land, II, 60, 68. ἢ 3.
Bayana, mount, II, 288.
Berezisnu, man, II, 211.
Berezvant, man, II, 215, 218.
Berezy-arsti, man, II, 206,
Bidirafsh, man, II, 80. n 6.
Bitch (killing a), 173; how treated,
175-180.
Bivandangha, man, II, 210.
Bodily punishments, xcix.
Bohlen (P. de), xxii.
Bérg, genius, 11, 94. ἢ 2, 102. ἢ 5.
Borrowing, 34. n. 2.
Bér-t6ra, man, II, 326. n 8.
Brisson, xiii.
Buddhists, II, 184. ἢ 2.
Bigi, demon, II, 49, 50.
Bigi-sravah, man, II, 205.
Bfigra, man, II, 209.
Baidhi, demon, 141, 142.
Biidhiza, demon, 141, 142.
BGiti, demon, 204, 218.
Bull, 224; Il, 8, 16, 89, 245.
Burial, xlv.
Burnouf, xxiii.
Bfishydsta, demon, Ixvii, 141, 142,
1935 II, 154, 284, 287, 323.
By&rshan, prince, II, 222. ἢ 5, 303.
Caboul, land, 11, 62. ἢ 5.
Carrier alone, 26.
Caspian sea, II, 117. n 6.
Cerdo, man, xli. n 5.
Ceylon, land, II, 59. n 2.
Chajimrésh, bird, 1, 173. n 1.
China, land, II, 227. nz, 288. ἢ 7.
Chinon (6. Du), xiii, 167. n 1-3.
Chionitae, people, II, 117. n 6.
Christianity, xli.
Christians, II, 161.
Cleanser, false, 131.
Cleanser’s fees, 129.
Clothes of the unclean woman,6 3-64;
thrown on the dead, 65; defiled
by the dead, 77; how cleansed,
78-79.
Clouds destroy diseases, 224.
Cock. See Parédars.
Commodianus quoted, II, 141. ἢ 3.
Contracts, xcv, 35-39, 45-
Corpse, eating, 79, 80.
Corpses exposed, xci, 52. n 5, 74.
Courage, genius, II, το, 18.
Cow, formula to cleanse the, 140.
Creesus, li.
Curse, IT, 12. n 13, 153.
Cyclops, II, 280, ἢ 4.
Cyrus’ dream, 13. n 13 introduces
Magism to Persia, li.
Daéné-vazah, man, II, 214.
Daévas, Ixxx, 30, 102, 205; II, 32,
I10, 126, 153,154, 161, 163, 188,
194, 201, 245, 262, 292.
Daév6-sbis, man, II, 204.
Dahae, people, II, 227. ἢ 2.
INDEX TO VOLS. IV AND XXIII.
Dahiak, demon, II, 298.n1. See Azi
Dahika.
Dahi countries, IT, 227.
Dai, 11, 6. π τι.
Déitik river, 5. ἢ 2, n 3.
Daitya river, 15, 204; II, 30, 57, 78,
80, 116, 117, 279, 282.
Diity6-gatu, xc, 113-116.
Daiwi, demon, 218.
1.58 ὕπερ, τ 24, 26, 52,73-74, 86-88,
94. Ὦ
Damavand, mount, 2311, 59,61,95.n2.
DaAna, man, II, 296.
Danghu-fradhah, man, II, 214.
Danghu-srfita, man, II, 214.
Danus, men, II, 71, 189.
Darayat-ratha, man, II, 210.
Darega river, xlix, 205, 207.
Darius, II, 107.
Darsinika, man, II, 117, 280.
Dasht4nistan, xciv. ἢ 3, 180-183.
Dastaghni, man, II, 218.
Dastayana, man, IL, 296.
Datem, Ixxviii. n 3.
Daungha, man, II, 204.
Dawrdamaéshi, man, II, 217.
Dazgaragau, man, II, 219.
Dazgar4spa, man, II, 209.
Dead matter, c, 49, 50.
Deva, Ixxx.
Din Yast, II, 264-269.
Dinkart, xxxii; I], 159. n 3,170.n3.
Diseases created by Ahriman, xciii,
230; cured by Thrita, 219-223;
by Airyaman, 233-235. See
Medicine, Thraétaona.
Dis Het, place, II, 253. n 3.
Disti, measure, 187.
Dizukht, II, 254.
Dog, 58, 180; described, 151-172,
161-1633 praised, 163; how
fed, 1733; offences to, 153-155;
mad, 159-160; yellow-eared,
Ixxxviii. See Sagdid, Vangha-
para, Vohunazga, Zairimyan-
gura.
Drafsa, II, 26.n5.
Draona, 56. See Drén.
Draoshisvau, mount, II, 288,
Dratha, man, II, 210.
Dregvant, demon, Ixvii,
Dried corpse, 103.
Driwi, demon, 218,
Drén ceremony, II, 319. ἢ 1.
Drug, demon, Ixxxvi, 24; her para-
mours, 196-200, 217; II, 29, 47,
[23]
369
59, 141, 160, 163, 183, 197, 205,
1 290, 291, 292, 306, 307,
Drugaskin, demon, IT, 334. ἢ 5.
Drvant, demon, Ixvii, Ixxii, Ixxiv.
Drvaspa, genius, II, 9, 17, 110-118,
245. 1.
Drvau, II, 307. ᾿
Dualism, xliii, xliv. n 1, lvi, Ιχχὶ. στ
Dfiraékaéta, man, II, 71.
Dish-hiimat Hell, II, 317. nr.
Duzaka, animal, 152.
Duzyiirya, II, 107, 108.
Dvarants, Ixvii, 205.
Dvazdah hémast, II, 165. n 2.
Earth, worship of the, xci.n 3; genius
of the, II, 11,19; what pleases
and what grieves her, 21-33;
formulas to purify her, 140; how
long unclean from the dead,
66-67; Yast tothe, II, 286.
Elements (worship of), liv.
Elisaeus on the Fire-worship, 50. ἢ 3.
Ephialtes, II, 297. nr.
Epic (the Persian), lv.
Eredat-fedhri,woman,I1,195.n2,226.
Eredhwa, man, II, 215.
Erekhsha, man, II, 95, 103.
Erenavaé, woman, 11,62, 113,255,277.
Erethe, genius, IT, 11, 18, 282.
Erezifya, mount, IT, 65, 287.
Erezisha, mount, II, 288.
Erezraspa, man, IT, 216.
Erezura, mount, II, 287.
Erezvant-danghu, man, II, 218.
Erskine, xxii.
᾿Ετύμανδρος, 8.n 2.
Eudemos, liv.
Evil eye of Ahriman, 230. ἢ 4.
Evil-Thought Hell, 11, 320.
— Word Hell, II, 320.
— Deed Hell, 11, 320.
Farhangi Jehangiri, xxii.
Farsistan, II, 123. n 3.
Farvardin Yast, II, 179.
Feridfin, II, 297. n 5.
Fimbel winter, 11.
Firdausi quoted, 167. n 3; II, 58.n 1,
60. ἢ 2, 62, n 2, n 4, 63. Π 1,
64. n 2, 66. ἢ 2, ἢ 11, 67. ἢ 4,
n5,n 6, 68. ἢ 3,71. ἢ 7, 80. Π 1,
ἢ 6, 7, 81. ἢ 2, 114. ἢ 2, 207.
N 3, 208. ἢ 2, 222. ἢ 5, 223. Ὦ 5,
224. n 6, 237. M 3, 241. Ὦ 2;
Bb
370
INDEX TO VOLS. IV AND XXIII.
253. ἢ 3, 292. NI, 293. ἢ 6,
297. Ὦ 5) 327.n8.
Fire, its purity, xx, lxxxix ; how de-
filed, 9, 80, 110, 168. ἢ 7; how
purified, 135; its innocuity, 51;
son of Ahura Mazda, II, 322. ἢ 5.
Fire Nyayis, I1, 349, 356-361.
Forest of the holy questions, 234.
Formulas to cleanse a house, fire,
water, &c., 133-138, 139-140.
sgtee: priest, 63, 64. ἢ 1, 78,
79; 3
Fradad-gadman, man, II, 220. nr.
Fradadhafshu, region, a16; II, 123,
154, 171,216, 5, 220. n 1.
Fradat-Avarenah, man, II, 219.
Fradaé-nara, man, II, 217.
Fradhakhsti, the son of the jar, II,
224.
Fradhidhaya, II, 203.
Frafithra, II, 218.
Fragya, II, 213.
Franghadh, woman, II, 225.
Frangrasyan, man, II, 64, 114, 115,
223.01, 278, 300-302, 304, 305,
307. See Afrasyab,
Franya, man, II, 204.
Fraoraostra, II, "ary.
Fraorepa, mount, II, 287.
Fra rapayau, mount, Il, 289,
Frarazi, man, 11, 217.
Fraser, xiv.
Fras-ham-vareta, man, II, 206.
Frashaostra, man, II, 77. n 1, 207,
208, 224. 1 3, 331, 342, 343.
Frashavakhsha, man, II, 210.
Frashidvard, man, 11, 206. ἢ 2.
Frashékareta, man, II, 206.
Fraspata, 175.
Frasrfitara, man, II, 216.
Frata, man, II, 203.
Fratira, man, II, 218.
Frava, man, II, 214.
Fravazku, mount, II, 288.
Fravashis, lxxiv. n1, 215} II, 6, το,
13, 14,17, 20, 26, 33.n 2, 36, 38,
102,120, 136,145, 322, 350, 352.
Frayaodha, man, II, 209.
Frayaé-ratha, man, II, 210.
Frayazanta, man, II, 212, 225.
Frazdanava, lake, IT, 79.
Frén, woman, II, 204. n 1.
Freni,
Frénah, man, II, 212.
Freni, woman, 1° i, 224;—2°II, 225,
Frinaspa, man, II, 217.
566
Frogs, Ahrimanian creatures, 59. n4,
167,
Fr6hakafra, man, II, 219.
Ey man, II, 211, 215.
LS es family, II, 71, 216.
Fstisa-mathra, IT, 27.
Funerals, 26, 94-97.
Furrows for purification, 122; II,
50, 51.
Gadha, 224.
Gaévani, man, II, 213.
Gah, xxx.
Gahambar, II, 192. n1.
Gandarewa, demon, II, 63, 217, 255,
256. NI, 293.
Gaokerena, plant, Ixix, 219, 221: II,
5914, 32 36) 37.
Gaomant, man, II, 218.
Gaopi-vanghu, man, II, 211.
Gaotema, man, II, 184.
Gar6é-demina, II, 177. See Garé-
nmana and Gardthman.
Gar6-nmAna, 214, 215, 2253 II, 43,
127,133,152, 200, 291, 335, 336,
356.
Garéthmfn, II, 317. ἢ 4, 337. n5.
Garshah, II, 33. 1.
Garsta, man, IT, 218.
Gasi, demon, IT, 50.
GAathas, liii, 215.
Gaumiata, man, ly. ἢ 1.
GAauri, man, II, 215.
Gavayan, man, Il, 203.
Gayadhisti, man, Il, 212, 225.
Gaya, man, IT, 350. See Gaya Mare-
tan and Gayémard.
Gaya Maretan, man, Ixxviii; IJ,
98. Ὦ 3, 200, 227.
Gayémard, man, 20. ἢ 4; II, 33.1,
58.811.
Ghilan, land, 11, 61. ἢ 3, 117. n 6.
Ghnana, 175.
Ghosel, xcv.
Giramf, man, II, 208. ἢ 2.
Glory (kingly), II, 7, 8, 11, 15, 18,
136, 153,156, 170, 232; praised,
280-309.
— (Aryan), 216.
Gégésasp, man, II, 226. n 5.
Goéméz, Ixxxvi, Ixxxviii.
Good-Thought Paradise, II, 317.
— Word Paradise, II, 317, 342.n8.
— Deed Paradise, II, 317.
Gdpatishah, man, 20. n 2; II, 114.
n7, 307.n6,
INDEX TO VOLS. IV AND XXIII.
371
Gés, genius, II, 9, 17, 88, 110-118
(Gés Yast).
Gé6sti Fryan, II, 72. ἢ 5.
Gésfrfin, genius, II, 245. ἢ 1.
Gotama, man, II, 184. ἢ 2.
Gravaratu, man, II, 217.
Greeks on Magism, xii.
Gudha, river (?), 11, 255.
Gurezm, man, II, 207. n 3.
Kavarazem,
Gushasp (fire), II, 7. n 5.
Gushnasp (fire), II, 7. ἢ 5.
Gustahm, II, 71.7, 206. n 1.
Giistasp, man, II, 8. ἢ 2, 70. n1,
207. N 3, 256. ἢ 3, 267.n3. See
Vistaspa.
See
Gad bésh, II, 173. n 1.
Gaghrfidh, woman, II, 225.
Gahi, demon, Ixvii, 200, 224, 228;
Il, 45, 47, 226.
Gaini, demon, 222, 223, 224, 228.
Gamisp, man, xxxviii; II, 70. n 1,
77-01, 329.n6.
G4maspa, man, II, 70, 207, 208, 219,
325, 326, 328, 331.
Gamshéd, man, το. See Yima.
Ganara, man, II, 213.
Garé-danghu, man, II, 210,
Gar6é-vanghu, II, 212:
Gatara, mount, II, 289.
Gihfin, river, II, 95. ἢ 2.
Gisti, man, II, 212.
Habaspa, man, II, 206.
Hadhanaépata, 94.n 1, 166; II, 361.
HAdhékht évak hémast, 11, 165. n2.
HAdhokht Nask, xxxi; II, 159, 311.
Haétumazt, river, 2, 8, 2163 1,302.
Haftoiring, 11,89. π 5. See Haptéi-
ringa.
Hair, [πὶ disposed of, 186.
Hamazkuna, mount, TL, 288.
Hamaspatmaédha, II, 192.
Ham-beretar vanghvam, man, II,
211.
Hamifin, sea, II, 302. n 2.
Hana, 27.
Hanghaurvaungh, man, ITI, 208.
Haoma, lii. n 1, Ixix, 23. n 1,72; IT,
12, 20, 47,102, 114,141,146, ἢ 2,
246, 271, 277, 312.
Haom6-Avarenah, man, II, 214.
Haoshyangha, king, II, 58, 224, 251,
275, 292.
Haperesi wood, II, 245.
Hapta Hindu, 2.
Haptéiringa, IT, 9, 16, 97, 175, 194.
See Haftoiring.
Hara Berezaiti, mount, 213,225,226,
227,228; II, 58, 122, 132, 150,
174, 251, 275. .
Harahvaiti, river, 2.
Haraiti Bareza, mount, II, 114, 132,
141,174,175, 277, 287.
Haredhaspa, man, II, 214.
Harérfid, river, 11, 123. ἢ 4.
Haréyu, river, 2, 7; II, 123.
Harfit, river, 7. n 10,
Harvispotokhm tree, 54. n 2.
Hasi, demon, II, 49, 50.
Hathra, measure, 156.
Haurvat4t, genius, Ixx, Ixxi; II, 5,14,
31,3740, 48-52 (Khordad Yast),
92, 143, 308, 312.
Havanan, priest, 63, 64. ἢ 1, 78, 793
IL, 332.
Havani, 23. ἢ 2.
Hawk, lxxiii.
Head, people without a, 9. ἢ 8.
Heaven, 207, 208; II, 11, 19.
Hell, 24. n 1, 75.0 2, 204. 2, 2183
II, 320.
Hell’s dog, Ixxxvii.
Helmend, river, 8. n 23 II, 302. n 3.
See Haétumazt.
Hert, land, II, 123. n 4, 288.
Heresy, 172.
Heretics. See Ashemaogha.
Hermippus, xlii.
Herodotus, xliv, lix, 169.
Highwaymen, 111. ἢ 1.
Hitaspa, man, II, 255, 296.
Hoazarédathhri-é Paréstyar6, man,
11, 210. ἢ 2.
Holy word, 208. See Mathra Spenta.
Hom, 59. ἢ 4. See Haoma.
Honover, Ixix, 98.12. See Ahuna
Vairya.
Horapollo, II, 240. ἢ 2.
House, formula to purify a, 139.
Hufravakhs, man, 11, 219.
Hugau, man, II, 215.
Hukairya, mount, II, 52, 54, 76, 81,
112,174, 181, 253.
Hukht Paradise, II, 317.
Huéfithra, 11, 225.
Huma, woman, II, 224.
Humii, woman, II, 224. ἢ 6,
Humat Paradise, II, 317.
Humiyaka, people, 11, 80.
Hunni, II, 205. ἢ 4.
Bb2
372
INDEX TO VOLS. IV AND XXIII.
Hunus, people, II, 205.
Husravah, king, IT, 65, 114, 115, 222,
223, 256, 257, 278, 303, 307, 327;
328, 338. See Khosrav.
— lake, II, 7, 15, 300. nz, 358.
See Husri..
Husr(i, lake, 11, 300. n 2.
Huskyaothna, man, II, 207, 208.
Hutaosa, woman, II, 77. ni, 116,
224, 257, 258. NI, 279, 327. NI.
Huvasp, man, 1], 217. n 1.
Huyiirya, II, 107.
Huyazata, man, II, 214.
Hvadhiata, man, II, 215.
Hvaétvadatha, xlv.
Hviirizem, land, IT, 123.
Hvakhshathra, man, 214.
Hvaniratha, lix. n 4, 123, 136, 154,
171, 216. N 1, 313.
Hvanvant, man, II, 214.
— mount, IT, 95, 103, 104. n 3.
Hvaredhi, woman, II, 225.
Hvare-kaésman, man, 11, 218, 219.
Hvare-kithra, man, 21. ἢ 2; II, 201.
ΠῚ, 204.
Hvarené, Ixii, lxiii. πα; 11, 283,
286-309. See Glory.
Hvareza, man, II, 218.
Hvarsht Paradise, II, 317.
Hvaspa, II, 217.
Hvembya, man, IT, 224. n 2.
Hvogvi, woman, Ixxix.
Hvov, woman, II, 195. ἢ 2.
Hvéva, family, II, 77, 207.
Hvévi, woman, 11, 207, 224, 267.
Hvyaona, people, II, 79. n1, 117,
205. ἢ 4, 280.
Hyde, xiv.
Iaxartes, river, II, 123. ἢ 4.
Indo-Iranian elements in Mazdeism,
vii.
Indra, a demon, Ixxii, Ixxx, 135, 2183
II, 141. ἢ 3.
Indus, river, 3.
Inexpiable crimes, c.
Infanticide, IT, 335.
Iran, land, II, 123. n2.
Iran vég, land, xlix, 5.n4; IT, 289.n3.
Isad vastar, man, 21. 2; II, 204.n1,
224.N 4.
Isag-vastra, man, II, 201. n 1, 204.
Isfendyar, 220.n 2; II, 79. ἢ 4, 81,
206. N 2, 241. N 2, 329. ἢ 3.
Ishus Avathakhto, Ixviii.
Isvat, man, II, 203.
Isavaé, mount, II, 288,
Iskata, land, II, 123, 288.
Ithyég6, demon, Ixviii. ‘
Joint responsibility, 36. ἢ 1.
Jones (William), xv.
Kadrva-aspa, mount, II, 289.
Kaéva, man, II, 217.
Kahrkana family, II, 219.
Kahrkatas, bird, 193.
Kasvaredha, demon, lxix; I], 45.n1.
Kaésvuzi, demon, 228.
Kakahyu, mount, II, 288.
Kalasyak, li. nr. See Krasiak.
Kamak, bird, II, 296. ἢ 2.
Kamak-sfid, man, 220. nr.
K&mak-vakhshisn, man, 11, 220, ἢ 1.
Kang dez, land, II, 67, 68, 204. n 1,
288. n 5, 329.n7.
Kanuka, woman, II, 225.
Kaoirisa, mount, II, 289.
Kapasti, 141.
Kapézt, wolf, IT, 295. n 4.
Kapul, land, 2.
Kara, fish, 217; II, 239, 266.
Kar mahf.
Kara Asabana, man, II, 71.
Karapan, II, 26. n 2.
Kardin. See Cerdo.
K4ren, man, IT, 209.
Karesna, man, II, 209.
Kareté-dasu, II, 322.
Kar mahi, 59.n4. See Kara.
Karshiptan, bird, Ixxviii, 21; IT,
203.N4, 217.n 2.
Karshvares, lix. n 4, 207, 216; II,
123, 134, 141, 142, 154, 163,
181. ἢ 2, 182, 254, 292, 293.
Karsivaz, man, II, 64. ἢ 1, 305. n 2.
See Keresavazda.
Kasava, lake, Ixxix, 206 ; II, 195. ἢ 2,
226. NI, 302, 307.
Kasupatu, man, II, 211.
Kasvi, 218.
Kata, II, 218.
Katayfin, II, 297. n5.
Katu, man, IT, 213.
Kaus, king, II, 222. n 5, 242. nr.
See Usa, Usadha.
Kavanda, demon, 141.
Kavarazem, man, II, 207. See Gu-
rezm.
Kavata, king, II, 65.n1, 222, 303.
See Qobad.
Kavis, heretics, II, 26. ἢ 2.
See
ee SE
INDEX TO VOLS. IV AND XXIII.
373
Kavis, kings, II, 213, 215, 218. See
Aipivéhu, Apivéh, Aris, Armin,
Arshan, Byarshan, Husravah,
Kavata, Kaus, Khosrav, Pashin,
Qobad, Syavakhsh, ϑγᾶναγ-
shana, Usa, Usadha.
Kayadha, lxix.
Kay4n race, II, 302. ἢ 1.
Keresani, man, lii. ἢ 1.
Keresaokhshan, man, IT, 205.
Keresaspa, man, Ixv, Ixxvi, 2, 7, 61.
NI, 62, 195, 223, 255, 256. n1,
295-297, 307.
Keresavazda, man, II, 304. See
Karstvaz.
Khashm, demon, II, 224.n2. See
Aéshma.
Khnathaiti, demon, Ixvi, 7, 205 ; 11,
296. ἢ 3.
Khnerta, land, 7.
Khorda Avasta, xxx.
Khordad. See Haurvataz.
Khordad Yast, II, 48-52.
Khérshéd Yast, II, 87.
Khosrav, king, II, 64. n1, 67. ἢ 6,
114. N2, 222. n6, 223. n 5,
327.n8. See Husravah,
Khosrav Anéshirvan, king, xxxiii.
Khrafstra, Ixxiii, 5.n 3,75,76; I1,310.
Khrafstraghna, 168.
Khratu Asna, gaoshé-srfita, II, 4, 13,
35) 37.
Khru, demon, 141, 142.
Khruighni, demon, 141, 142.
Khshaotha, mount, II, 95, 103.
Khshathra vairya, genius, Ix, Ixxii,
207, 220; II, 5, 14, 34, 36, 37,
40, 49, 95, 103, 142, 351.
Khshathré-4inah, man, II, 212.
Khshathré-saoka, II, 67, 68.
Khshvéiwraspa, man, II, 211, 212.
N2, 225.
Khstavaénya, man, II, 211.
Khumbya, man, Ixxvi; II, 224. n2.
See Hvembya.
Khfir-Zashm, II, 220. ἢ 1.
Khfirshéd-fihar, II, 204. ἢ τ.
Khvaniras, region, 1], 220. ἢ 1. See
Hvaniratha.
Khvarizem, land, II, 123. ἢ 4.
Kima Gatha, II, 318.
Kirman, land, 2.
Kissahi Sangah, xxxvii.
Kleuker, xvii.
KGiras, river, II, 289. ἢ 3.
K6ndrasp, mountain, II, 289. n 2.
Kosti, 189. n 3, ror.n 43 II, 349.
Krasiak, II, 161. n 6.
Krisanu, man, lii. n τ.
Kuleng Dis, place, II, 253. n 3.
Kuda, demon, 2173 II, 334.
Kuzdi, demon, 141, 142.
Kundiza, demon, 141, 142.
Kvirizta, place, II, 253.
Kaékasta, lake, II, 7, 15, 66, 114,
115, 278, 300. n 2.
Kakhra, land, 2, 9.
Kakhravak, bird, 11, 217. ἢ 2.
Kakhshni, man, 11, 213.
Kamru, bird, II, 210.
Kathrusamrfita, 134.
Kathwaraspa, man, II, 217.
Kinvat-bridge, lxxxviii, 152, 190, 212-
213, 215; II, 12, 20, 121. ἢ 1;
335.02, 339.
Kista, genius, II, 10, 18, 153, 164,
166, 216, 264-269, 352.
Kisti, genius, 216; II, 11, 18, 164,
166, 282. :
Law of Mazda, II, 10, 12, 18, 19, 39,
᾿ς 153, 160, 164, 274, 352.
Libations unclean, 93.
Light (endless), Ixxxii; I1, 177, 317,
344.
Léhrasp, man, II, 78. ἢ 3, 223. n 5.
See Aurvat-aspa,
Maénakha, mount, II, 288.
Magi as a Median tribe, xlvi, xlvii.
Magism, xxxiv. n 3, liv.
Magophonia, 1.
Magis, II, 4.n 5.
Mahabadian, 102. ἢ 2.
Mah Yast, II, 88-91.
Mahraspand, man, II, 329.n2;genius:
see Mathra Spenta.
Maid, at the Kinvat-bridge, 213.
Maidhyé-maungha, man, 1° II, 203,
209 ;—2° II, 219.
Malkosan, rain, τό. ἢ 1.
Man, formulas to purify, 140.
Manes, 11, 179.
Mani’s heresy, xxxviii.
Manichees, xxxix, xl.
Manusha, mount, II, 287.
MAnfs-Athar, man, II, 287. n 4.
Manus-Aithra, man, II, 222.
Marcellinus, xlvi.
Marcion, xli. n 5.
Maretan, man. See Gaya.
Margiana, land, II, 123. n 4.
374
INDEX TO VOLS. IV AND XXIII.
Sn “ “ -------οο--ς-ρ----ρ-ς-----
Margus, river, II, 123. n 4.
Maruts, Ixxvii.
Mary, land, II, 123. n 4.
Masan, land, 2.
Masmoghan, xlviii.
Maternus, IJ, 141. n 3.
Mathra Spenta, Ixxviii. n6, 230, 2315
II, 12, 19, 160, 164, 166, 200, 285,
Mathravaka, man, II, 208, 213.
Maubedan Maubed, II, 149. ἢ 4.
Maubeds, xlvii.
MAyava, man, II, 217.
Mazana, Daévasof, Ixvii.n 2,137,188;
II, 33, 110, 163, 224, 251) 276.
Mazda. See Ahura Mazda.
Mazdak, man, xxxvi, xli. n 2.
Mazdeism, evolution of, Ixxxi.
Ma4zdravangha, man, 11, 215.
Mazisisvau, mount, II, 288.
Measures. See Aredvi, Asti, Disti,
Hathra, Vibazu, Vitara, Vitasti,
Yugyésti.
Media, seat of Magism, xlvi.
Medicine, 83-86.
Meiners, xvi.
Melek Taus, Ixxiii. ἢ 4.
Menstruation, xciii; caused by Dae-
vas, 183. See Menstruous woman.
Menstruous woman, treatment of a,
181-183; intercourse with, 173,
184, 185, 202.
Merezishmya, man, II, 219.
Merezu, man, 217.
Microcosm, 187. n 2.
Mihir Nyayis, II, 349, 353-355.
Mihir Yast, II, 119-158.
Minofihr, man, xlvii; II, 95. ἢ 2,
114. Ὦ 7.
Mithra, genius, created by Ahura,
Ixi; his attributes, Ixi.n 1; co-
equal to Ahura, Ix; praised, IT,
119-158 (Mihir Yast), 23, 87.
n 4, 208; II, 5,9, 14, 17, 36, 38,
39, 86, 87, 95, 166, 181, 184, 101,
200, 202, 244, 274, 327,329, 342,
350, 3513 seizes the glory of
Yima, II, 294; God of contracts,
48; Mihir Ny4yis, IT, 353-355.
Mithra and Ahura, II, 148, 158, 351,
353.
Mithradruges, 48. n 2; II, 120. ἢ 2,
129, 138. nI, 248.
Mithriac mysteries, II, 151. n 3.
Mitra -Varuza, lx.
Miza, land, 11, 218.
Moghu-sbis, lii.
Moon, 226-227; II, 8, 16,176, 88-91
(Mah Yast), 355 (Mah NyAyis).
Mountain of the holy questions, 234.
Mountains, II, 11,19; enumerated,
287-289.
Mouru, land, 2, 6; II, 123.
Mf@idhi, demon, 141, 142.
Murghab, river, IT, 123. ἢ 4.
Myazda, Ixix.
Nabanazdista, 36. ἢ 3.
Naglfar, 186. ἢ 3.
Nails, xcii, 187.
Nairy6-sangha, god, Ixx, 214, 231-
2333 11, 8, τό, 132, 162, 339,
358. See Neryosengh.
Naivtak, river, II, 216. n 1,
Nanarasti, man, ITI, 213.
Nanghusmau, mount, II, 288.
Naotara, family, II, 66. n 11, 71, 77,
206; Naotaras, II, 257; pursue
Ashi, II, 280-281, See Nodar.
Naptya, man, II, 206.
Nar4sansa, god, Ixx, 231. ἢ 2.
Nas4-burner, 111.
N§satyas, Ixxxi.
Nastfir, man, II, 207. ἢ 2.
Nasu, demon, 26; contagion of, 75,
76-77, 57-60, 70, 71, 72, 80,
103-110, 205; expelled, 122-
129, 1433 II, 49, 50, 51.
Naunghaitya, demon, Ixxii, 135, 218.
Nemetka wood, II, 245.
Nemévanghu, man, II, 210.
Neo-Platonicians, xiii:
Neremyazdana, man, II, 211.
Neryosengh, IT, 195.n2. See Nairyé-
sangha,
Nikolaus, li,
Nirang, 63.
Nicaia, 6. ἢ 6.
Nisaya, land, 2, 6.
Nivika, man, II, 296.
Nodar, man, II, 206. ἢ 1, 221. ng.
See Naotara.
Nosks, xxxii; II, 159. See Hadhékht.
ΝᾺ zadf, 119.
NySyis, xxx; II, 349-361.
Oath, formula of, 48. 1 ; false, 46.
Oedipus, II, 72.n 5.
Ormazd, II, 177. ἢ 1. See Ahura
Mazda.
Oshdashtar, mount, IT, 33. n 1, 287.
ἢ 5. See Ushi-darena.
Oshédar Bamt, man, II, 79. n 3, 164.
NI, 220. ἢ 3, 226.Π1.
INDEX TO VOLS.
Oshédar M&h, II, 164.n 1, 220.n 2.
Otus, II, 297.n 1.
Oxus, river, 3; II, 123.n4, 227.n2.
Padashkhvargar mountains, 2; II,
114. ἢ 7.
Paésanghanu, man, II, 225.
Paéshata, man, II, 203.
Paéshatah, man, II, 213.
Paéshatah Paitisrira, man, II, 216.
Paésis, demon, II, 309.
Pairikas, demons, Ixvi, 112, 142, 222,
223, 228; II, 26, 43, 50, 57, 59,
66, 86, 95, 97, 104, 105,128, 134,
161, 223, 232, 247, 252, 296.
See Khnathaiti, Duzydirya.
Pairista-khshudra, 27.
Pairistira, man, I1, 210.
Paitidratha, man, II, 210.
Paitisa, demon, 218.
Paitivangha, man, II, 210.
Paityarsvant, man, II, 210.
Paoiry6-tkaésha, II, 68.n 2, 180.}1.
Paradhata, man, 220.n 3; II, 7.n 2,
58, 251.
Paradie, 2133 IT, 317, 344.
Paravidya, II, 4. n 5.
Parendi, genius, Ιχχ ; II, 11, 18, 104,
136, 330.
Paretacene, land, II, 123. ἢ 4.
Pari. See Pairikas.
Parédars, bird, 193, 1943 II, 322.
Parédasma, man, II, 218.
Parshavta, man, IT, 217.
Parsha-gaus, man, II, 203, 219.
Parsis, xi.
Pashin (Kai), prince, II, 222. ἢ 5.
Patet, c, 32. n 3, 56.n 2.
Pathana, man, II, 293.
Pat-Khosrav, man, II, 205. n6.
Paulo de St. Barthélemy, xxi.
Pausanias, xlii.
Payanghr6-makhsti, man, II, 214.
Pazinah, man, II, 214.
Peace, Il, 164, 249.
Peacock, ixxxiii. n 4.
Pedvaépa, II, 73.
Pehan, man, IT, 293.n4
Penalties, in the Vendidad, xcviii;
for a woman unclean drinking
water, 91; for breach of con-
tract, 37; for burning dead
matter, 1113 for burying a
corpse, 313 for defiling fire or
water, 80-81; a river or trees,
118; the ground, 67-69; for
See Akhsti.
Iv AND XXIII.
375
eating of a corpse, 80; for giv-
ing bad food to a dog, 156-158;
for a false oath, 47-48; for a
false cleanser, 131; for inter-
course with a menstruous wo-
man, 184-185, 202; for killing
a Vanghapara dog, 153 ;—any
dog, 165-169 ; for smiting a dog,
15 3-155;—a bitch pregnant, 180;
for sodomy, 111.n1; for sowing
or watering the ground un-
clean, 67; for throwing clothes
on the dead, 99-100.
Penitence, c, 32. See Patet.
Penom, xciii, 168. ἢ 7.
Perethu-afzem, man, II, 219.
Perethu-arsti, man, 11, 206.
Persian inscriptions, xxv.
— religion, liv.
Peshana, man, II, 79.
Peshdadians, men, II, 58. n1.
Paradhata.
Peshé-dangha, man, II, 80.
Peshétanu, Ixxvi, xcvi, 39, 40, 41, 42,
43) 44, 49, 50, 61, 67, 68, 74,
91) 103, 144, 154, 157, 160,
172-174.
— prince, II, 329.
Péshyansai, land, 2; II, 195. n 1,
224.N2,
Peshydtan@, prince, II, 204. nr.
Physicians, 83-86
Pidha family, II, 219.
Piran Visah, man, 11, 67. ἢ 4.
Pisanah, lake, II, 62.
— prince, II, 222, 303.
Pisin, valley, II, 62. n 5.
Piskyaothna, man, II, 207.
Pitaona, man, II, 296.
Pitris, Ixxiv.n 13; II, 179.
Planets, II, 92, 176. n 2.
Pliny, 9.n8; II, 227. n1.
Plutarchus, xlvii; 11, 92.
Pollution, roo-101, 198.
Poseidon, II, 152. n5.
Pouru-bangha, man, II, 218.
Pourudhakhsti, I1, 70, 211, 212) 225.
Pouru-gira, man, II, 221.
Pouru-éista, man, II, 204. nz, 224.
Pourushaspa, man, 205, 206, 218;
II, 58, 203. n I, 325, 328.
Pourusti, man, II, 213.
Pouruta, land, IT, 123.
Priest, wandering, 157. nr, 162. NI;
unworthy, 189.
Priesthood, xlvii.
See
376
INDEX TO VOLS. IV AND XXIII.
Proclus, xiii.
Prodicus, xiii, xlii. n 1.
Pfiitika sea, 53, 54.
Puramdhi, goddess, Ixx.
Purification, of clothes, 77-79, 209.
n 8; corpse-bearers, 96; cow,
92; earth, 86; Haoma, 72;
house, 93-94; fire, 110-112;
man, 103-110, 119-129; sacri-
ficial implements, 60; water,
69-72; ways, 97-99; woman
delivered of a child, 61, 89-91;
wood, 81-83; in the wilder-
ness, 116-119. See Barashnfim,
Ghosel, Si-sht.
Purity, Ixxxv, 55.
Pfir-t6ra, man, 11, 326. ἢ 8.
Purusha, II, 88. n 4.
Qobad, king, II, 222. n 3.
Kavata.
See
Raémana, mount, II, 288.
Raévanz, mount, II, 8, 15, 289, 356.
Ragha, land, 2, 8. See Rai.
Rai, land, xlvii.
Rama Hvastra, genius, lxiv, 233 II,
5, 9) 14,17, 18, 34, 36, 38, 119,
158, 249, 263, 327.
Ram day, IT, 88.
Ram Yast, IT, 249.
Rangha, river, 3; II, 69, 73,146,173,
255, 326, 328.
Raoidhita, mount, IT, 287.
Raofas-aésman, man, II, 216, 219.
Raozdya, country, II, 218.
Rapitvin, II, 159.
Rasa, 3.
Rasasta#, genius, II, 11, 18, 282.
Rashidaddin, xliti.
Rashn Yast, II, 168-178,
Rashnu, genius, Ixi, xcix, 48, 87. ἢ 4;
II, 6, 9, 15, 17, 36, 38, 40, 129,
139, 145, 152, 156, 164, 166,
168-178, 181, 191, 200, 244,274,
283, 327, 342.
Rask, xxii.
Raspi. See Rathwiskare.
RAstare-vaghant, man, II, 209.
Rata, genius, lxx, 209; II, 5, 14, 36,
37) 40, 330, 338.
Rathwiskare, priest,64, 78,79; 11,332.
Ratu, priest, 56, 91.
Ravazt, man, II, 217.
Raven, an incarnation of Victory, II,
236; of Glory, 294. n 3.
Révand, mount, 289. ἢ 1.
Richardson, xvi.
Rivers, Seven, 9.
Romans on Manes, II, 192.
Romer, xxv. ἢ,
Réshané-éasm, man, II, 220. nr.
Royishnémand, mount, II, 287.n 9.
Riidabah, woman, II, 241. n 2.
Rfim, country, II, 226. n 6.
Aréim.
Rustam, man, II, 241. n 2, 297. Ὦ 5.
See
Sacrifice, Mazdean, Ixviii; to Ahura
Mazda, 209; to Ashi Vanguhi,
II, 275-280; its rules, 280-282;
to Ardvi Sfira Anahita.
Sacrificial implements, how cleansed,
60.
Sacy (S. de), xix.
Sadhanah, man, IT, 214.
Sadis, 87.n 4; II, 314. See Sidds.
Saéna, bird, II, 203, 219, 242.
Saێni, demon, I1, 49, 50.
Sagdid, Ixxxvi, 26. ἢ 2, 75, 97, 117.
n 2, ἢ 3.
Saini countries, II, 227.
Sairima, II, 62. ἢ 2, 226. n 6,
Sairimyan countries, II, 226, 227.
Sairivau, mount, II, 288.
Saka, II, 161. ἢ 4.
S4ma, man, II, 195, 223, 255. ἢ 4.
Sanaka, II, 146, 173.
Saoka, genius, 215, 230, 2313 II, 4,
13, 30, 35, 37, 48, 160,
Saokazta, mount, II, 352.
Saoshyazt, man, Ixvii, Ixxix, 205;
II, 165, 167, 184, 189, 195. n 2,
197, 211. NT, 220, 224. n 3, 226.
N 3, 227, 270, 306. See Sdshyés.
Sarana, 221. n1.
Sardar, 166. ἢ 5.
Sariphi, II, 65. ἢ 2.
Satavaésa, star, II, 9, 16, 92, 96, 190.
Satvés, star, II, 89. ἢ 5.
Saukavastan, land, II, 114.
Saungha, man, I1, 218.
Sauru, demon, Ixviii, Ixxii, Ixxxi,
135, 218; II, 123, 136,154,171.
Savahi, region, II, 210. n 2, 216.
Savanghavak, woman, II, 62, 113,
255, 277.
Sayuzdri, man, II, 71, 212.
Scythes, II, 161. n 4.
Scythian theory of Magism, Ivi.
Seistan, land, II, 123. ἢ 3, 288. ἢ 2.
Selm, man. See Sairima.
INDEX TO VOLS. IV AND XXIII. 377
Seoses, man, xlv,
Shadow, xliii. ἢ 2.
Shaéta, 175.
Shagad, man, IT, 297. ἢ 5.
Shahrin4z, 11, 62. ἢ 2.
Shahrivar, II, 85. See Khshathra
vairya.
Shapur II, xxxiii, xxxvii.
Shiz, land, xlvii, xlix.
Sidés, [1, 314. See Sadis.
Sikidava, II, 288.
Sifiday, II, 288. n 5.
Simaézi, II, 208.
Simfirgh, ITI, 173. n1, 203. n4, 241.
n2. See Sinamré and Saéna.
Sinamr(y, 54.n 2; 11,173.n1,210.n 1.
Sind, I], 146. ἢ 2.
Singular dvandva, II, 81. Π 1.
Sirius, IT, 82.
Sirézah, xxx; II, 1-20.
Si-shG, 117, n 2.
Sk&rayag-ratha, II, 210.
Slavonian fire-worship, 168. n 7.
Smerdis, xlvi.
Snaoya, man, II, 203.
Snavidhaka, man, 11, 296-297.
Sodomy, 101-102.
S6k-téra, I1, 326. ἢ 8.
Solomon, 18. n 3.
Soma, 221. ἢ 2.
Sdshyés, 11, 164. n1, 220. n1.
Soul’s fate after death, 212; II,
3149321, 342-345.
Sozomenos, xlvi. n 1.
Space, luminous, Ixxxii; II, 12, 20.
Spells, 226; 1], 51, 241, 341.
Spendarmad, genius, II, 192. nr.
Spend-dat, man, II, 329. n3.
Spengaghra, demon, lxiii, 217.
Spengauruska, man, II, 117, 280.
Spexta, man, II, 217.
Spenta Armaiti, genius, Ix, Ixix, Ixxii,
13,15, 20. ἢ 4, 31, 110, 207, 208;
1], 5, 145 31, 32, 33-11, 36, 375
49, 49, 142, 181, 274, 340.
Spexta Mainyu, II, 10, 18, 34,157,
183, 187, 297, 351.
Spent6-data, man, 11, 207, 289.
Spent6-khratu, man, II, 213.
Sphinx, 205. n 2.
Spiritual weapons, 206,
Spitama, man, II, 204. |
Spitavarena, mount, II, 289.
Spiti, man, 11, 216.
Spitdid-i Afispésinan, II, 216. ἢ 5.
Spitfir, man, U1, 297. ἢ 5.
Spityura, man, II, 297.
Sraosha, genius, Ixx, 87. ἢ 4, 194,
208, 216, 217; II, 6, 15, 25, 30,
38, 40, 129, 132, 145, 159-167
(Srésh Yast), 200, 227, 274, 327,
332, 339
Sraosha-varez, 56, 64, 78, 79, 91,
1923 II, 332.
Sraoshé-4arana, xliv. n 3, 56. ἢ 2,
151. ἢ 3, 169.
Sravah, 217.
Sriraokhshan, man, IT, 205.
Sriravanghu, man, II, 215.
Srit, woman, IT, 204. n1.
Srésh, 20. n2; Il, 9, 17.
Sraosha.
Srésh Yast Hadhokht, II, 159-167.
Srfitat-fedhri,woman, II,195.n 2,226.
Sritat-spadha, man, II, 213.
Srvara, II, 293.
Staotar vahistahé ashyéhé, II, 211,
225.
Staota yésnya, II, 335.
Star region, IT, 73. n 2.
Stars, Ixxiv, 227; II, 9, 16, 89.n5,
92, 176.
Stipi, man, II, 217.
Stiva#t, man, 11, 216.
Strabo, xlvi, 22.n 23 II, 227. ἢ 2.
Strength, genius, 11, 6,15, 36, 38, &c.
Sugdha, land, 2, 5; II, 123.
Suidas, U1, 151. n 3.
Sun, 225; II, 8, 16, 85-87 (Sun
Yast), 177, 349 (Sun Nydayis).
Sfroyazata, man, II, 215.
Susiana, land, II, 288. n 2.
Sutfid Yést, I], 152. nr.
Syak-émand, mount, II, 288.n7.
Syamak, man, II, 58. n1.
Sy4maka, mount, IJ, 288.
Syavakhsh, prince, II, 64. n 1, 222.
n6, See SyAvarshana,
SyAvarshana, prince, II, 67. ἢ 5,114,
115, 222, 278, 303-304, 326. See
Syavakhsh.
Syvaspi, man, II, 213.
See
Sabdabrahma, II, 4. n 5.
Taéra, mount, IT, 58, 175, 251, 289.
Ta-hia, people, II, 227. n 2.
Tahmfiraf, prince, II, 252. ἢ 1.
Tahmurath, prince, Ixxxii.
Takhma-Urupa, prince, II, 60. n1,
204, 252, 292, 326.
Tanafahr, xcvi.
378
Tanuperetha, xcvi,
Tanya, land, II, 218.
Tathravant, man, II, 79,117, 280.
Tauru, demon, xxii, 135, 2185 II, 213.
Theopomp, xiliii.
Thraétaona, kills Azi, xxiv, lxiii, 2,
οἱ 11,61, 63,113, 221, 222. ἢ 2,
226.6, 242, 254, 277) 294, 307,
326; as a physician, 219.
Thrimithvazt, man, II, 204.
Thrisamrfta, 134.
Thrit, man, 11, 218.
Thrita, man, 219-223; II, 212. See
Ashavazdah.
Thriti, woman, IT, 224.
Tigris, river, 3; I1,146.n 2, 173. ἢ 2,
Nn 3.
Time, as the first principle, Ixxxii;
sovereign, II, to, 18, 34, 3523
boundless, 207, 208.
Timotheus, xli.n 6.
Tiridates, prince, xxxiv.
Tir6-nakathwa, man, II, 219.
Tir Yast, II, 92-109.
Tistrya, star, Ixiii, Ixviii, Ixxiv, 54.
n2, 2153 II, 9, 16, 34, 89.n5,
92-109 (Tir Yast), 157,173.01,
175, 284, 285, 351, 354.
Tizyarsti, man, II, 206.
Tortoise, to be killed, 167.
Traditional teaching, II, 12, 19, 165,
166,
Traitana, man, lxiii.
Tree of the eagle, 11, 173.
Trita Aptya, man, lxiii, 219.
Tudhaskaé, mount, II, 288.
T&maspa, man, II, 221.
Tira, man, II, 62. ἢ 2, 212. 4, 217,
226.n6,
Turanians, II, 67, 71, 189, 226; and
Naotaras, II, 280-281.
Tus, a city, 7.n 6.
— man, 11, 66. ἢ 11, 71. ἢ 7.
Tusa,
Tusa,man, IT, 66, 68, 206.n 1,280. 4.
Tusnamaiti, woman, II, 225.
Tychsen, xviii.
See
Udrya, mount, IT, 289.
Ukhshan, man, II, 215.
Ukhshyaé-ereta, man, II, 79, 195.n 2,
220, 226.n 1.
Ukhshya#-nemah, man, II, 195. ἢ 2,
220, 226, ἢ 2.
Ukhshyézti, woman, IJ, 225.
Ulysses, 11, 280. ἢ 4.
INDEX TO VOLS. IV AND XXIII.
Unlawful unions, 174-175.
Upaman, duration of the, 145-151.
Urfidhayant, woman, II, 225.
Urfidhu, man, II, 212.
Urumiah, lake, II, 66. n 2, 300. n 2.
Urunyé-vaidhkaé, mount, II, 288,
Urva, land, 2.
Urvakhshaya, man, IT, 255, 326.
Urvar4n, 190. n 1.
Urvasni, 94. n 1.
Urvata-nara, man, 21; II, 201, 204,
219.
Usa, king, IT, 65, 242. ἢ 1.
Usadhan, king, II, 216, 222, 303.
See Kaus.
Usenemah, man, II, 212, 225.
Ushaoma, mount, IT, 288.
Ushi-darena, mount, II, 11, 19, 33.
NI, 283, 285, 287, 309.
Ushi-dhau, mount, IT, 287, 302.
Us-hindu, mount, II, tor. See Αὔ-
sindém.
Usméanara, man, II, 203, 215. ~
Usnaka, man, II, 214.
Uspaésta-saéna family, I1, 219.
Uspasnu, man, 11, 216.
Usta-Avarenah, man, IT, 288.
Ustavaiti, Il, 225, 314.
Ustazanta, man, II, 214.
Ustra, man, II, 214.
Ust@navand, land, xlviii.
Utayuti-Virkavi, man, II, 219.
Uzava, king, II, 221, 222.n 3, 329.m4.
Uzya, man, II, 215.
Vadhtit, woman, IT, 225.
Vaédhayangha, II, 210.
Vaékereta, land, 2, 7.
Vaésaka, man, II, 67, 68.
Vafra Navaza, man, II, 68, 78. n 2,
326, 328.
Vafrayau, mount, II, 288.
Vafrémand, mount, II, 288. ἢ 7.
VAgereza, man, II, 213.°
Vah Bad, woman, IT, 226.n 2. See
Vanghu-fedhri.
Vahmaédata, man, II, 213.
Vai, the two, ἰχν.
Vaiti-gaésa, mount, II, 288.
Vakhedhrakaé, mount, IT, 288.
Valkash, man, xxxiii, xxxiv, xxxv.
Vanand,star,1I1,89.n5. See Vanant.
Vanant, star, II, 9, 16, 97. n 6, 175,
310, 351.
Vanfra, man, II, 205.
Vandaremaini, man, IT, 80.
INDEX TO VOLS. IV AND XXIII.
379
Vanghapara, 152.
Vanghazdau, IT, 301.
Vanghu-dhata, man, IT, 215.
Vanghu-fedhri, woman, II, 195. n 2,
226.
Vanguhi DAitya, river,xlix,93.n3,n5.
Var Nirang, I], 169, 170. ἢ 3.
Vara (Yima’s), 16-21.
Vara Asabana, man, II, 71. |
Varakasa, man, II, 212.
Varasio, 210. n 2.
Varaza, man, II, 203, 205.
Varedad-gadman, 11, 220. ἢ 1.
Μαγεάαι- δυδγθπδῇ, man, II, 220.
Varedhakas, people, II, 117, 205.n4,
280.
Varena, land, lviii, Ixiii, 2, 9, 113;
Il, 254. See Varenya.
Varengana, bird, II, 241.
Varenya Daévas, xvii, 136; IT, 29, 33,
59, 136, 144, 154) 197, 224, 251.
Varesha, bird, II, 296. ἢ 2.
Vareshava, II, 296.
Vareshnu, II, 208.
Varesmapa, man, II, 213.
Varesm6-raofah, man, II, 204, 219.
Vargemkard, 16. ἢ 4.
Varsni, man, II, 213.
Varuaa, god, xxix, lviii.
Vasishrha, II, 224. n 2.
Vasna, man, II, 188.
Vaya, 51.
Vayu, genius, lxiv, 87.n 4, 207, 2083
II, το, 18, 34, 3343 his names,
II, 258-260; his Yast, II, 249-
263. See Vai.
Vayu, god, Ixiv.
Vazfspa, man, II, 206.
Vazista (fire), Ixiii, 216.
Veh, river, 3.
Vehrk§na, land, 2, 7.
Vendidad, contents, Ixxxiii.
Verethraghna, genius, Ixiv, 215; II,
6, το, 15, 17, 32, 36, 38, 137,
139, 327; Yt. XIV (231-248);
his incarnations, 232-238.
Vertae, people, II, 117. n 6.
Vibazu, measure, 120.
Vidadafsh, region, II, 220. nr.
Vidadhafshu, region, II, 123, 154,
171, 216,
Vidat-gau, man, II, 219.
Vidhvana, mount, II, 288.
Vidi-sravah, man, II, 215.
Vid6étu, demon, II, 143, 183.
Viraspa, man, II, 209.
Visadha, man, II, 210.
Visah, man, 11, 67. n 4.
Vishaptatha, II, go.
Vispa-taurvairi, woman, II, 225, 226,
307.
Vispa-taurvashi, woman, II, 225.
Visperad, xxx; II, 165. ἢ 2.
Visp6-daéva, 102. n 1.
Visp6-thaurvé-asti, man, II, 279.
Visrfita, man, 217.
Visrfitara, man, II, 218.
Vistaspa, man, II, 70.n 1, 77, 78,79,
81, 117, 204, 205. ἢ 5, 224.N5,
n 6, 257, 258. ἢ 1, 280. ἢ 4,
306, 3083 sacrifices to Ashi, II,
279; to Ahura, II, 282.
Vistasp Yast, ΠῚ, 328-345.
Vistauru, man, II, 71, 206.
Visve deva, ro2.n 1.
Vitanguhaiti, river, II, 72.
Vitara, measure (?), 171.
Vitasti, measure, 187.
Vivanghat, man, ro, 11, 13; II, 217,
227, 293, 294, 295.
Vizaresa,demon, Ixviii.n7,87.n4,212.
Vizyarsti, man, 11, 206.
Vohu-mané, god, Ix, Ixxii, 46, 207,
2093; IT, 4, 13, 30, 31) 35» 37»
39) 49, 88, 102. ἢ 2, 142, 198,
218, 297, 308, 351; door-keeper
of Paradise, 213; his riches, 204;
righteous man, 209; clothes, 210.
Vohunazga, dog, 153, 156, 157, 161.
Vohu-nemah, man, II, 208, 213.
Vohu-peresa, man, II, 218.
Vohu-raofah, man, II, 204, 212.
Vohu-ustra, man, 1], 217.
Vohu-vazdah, 11,213.
Vohv-asti, man, II, 203, 211.
Vologeses, king. See Valkash.
Vouru-baresti, region, 216; II, 123,
154, 171) 217. Ὦ 1, 220.n 1.
Vouru-garesti, region, 216; 11,123,
154, 171) 217. Π 1, 220. 1.
Vouru-Kasha, sea, lxiii, 53, 54) 59. 4,
214, 225, 226, 227; 1], 54, 63,
64, 81, 94, 96, 99, 100, 101, 103,
104, 106,172,173, I81, 194,196.
Vouru-nemah, man, II, 220.
Vouru-savah, man, II, 220.
Vourusha, man, II, 288,
Vritra, demon, II, 141. n 3.
Vritrahan, Ixiv.
Vyambura, demon, II, 245. na.
Vyarsvant, man, II, 210.
Vyatana, man, II, 218,
280
‘Walking without Kostt, 199.
‘War implements, 169.
Wartburg battle, 11, 72. ἢ 5.
Water, 50,53; II, 8,16. See Aban
and Ardvi Sfira.
— formula to cleanse, 140.
— NyAyis, Il, 349, 356-357.
Weasel, 59. n 1.
White Forest, II, 256.
Wind, II, 18, 19, 352.
Winter, disposal of the dead in, 52.
Wisdom, heavenly or acquired, II,
12, 20,
Wolf, born of dogs, 161.
Woman, delivered, xcii, 89-91.
— menstruous, xcii.
Xanthus, on the Avesta, xii.
Y4dkar ἢ Zariran, 11, 205, 206, n 2,
208,
Yaétus-gau, man, II, 218.
Yagata, Ixxx.
Yama, man, xxiv, Ixxv, 12. ἢ 1.
Yaqft, xlviii.
Yasna, II, 165. ἢ 2.
Yasts, I], 21-345.
Yatha ahd vairyé, 128; 11, 23, 30,
39, ἄς.
YAtus, demons, Ixvi, 8, 112, 199, 200,
222, 223, 228; IT, 26, 38, 43, 50,
57, 59) 66, 86, 97, 105, 128, 134,
161, 223, 232, 247, 252, 262,
Yazata, Ixxii, Ιχχχ, 86, 96, 100.
Yazdgard’s edict, xli; 11, 26, 2.
Yazishn, IT, 319. n 1.
Yim’s var, I], 204. n 1.
Yima, man, Ixxv,7; legends of, 12-21,
216; 1], 59,60.n 2,112, 221, 252,
253, 276, 283; his Glory, 293 ;—
lost, 297; his lie, 297; sawed in
twain, 297. See Gamshéd.
Y6ista, man, II, 72, 216.
Yugyésti, measure, 156.
Yfikhtaspa, man, II, 212.
Yukhtavairi, man, 11, 205.
Ydsta, man, II, 215.
Zab, king, II, 221.n9. See Uzava.
Zadmarg, 52, 95. n1.
Zairi, demon, Ixxii, 135, 218.
Zairi#i, woman, II, 224.
Zairimyangura, animal, 153.
Zairita, man, 11, 204.
Zairivairi, prince, II, 80, 81, 205.
INDEX TO VOLS. 1V AND XXIII.
Zairyds, man, II, 213.
Zamyad Yast, 11, 286-309.
Zand Avasta, its authenticity, xv;
interpretation, xxv; contents,
ΧΧΧ; age, xxxviii; revealed to
Zarathustra, 204-218 ;—to Vis-
taspa, II, 324.
— language, xxxvi.
— meaning of the word, xxx. ἢ 1.
Zanda, demon, Ixix, 199, 200.
Zanda ravan, 132. ἢ 4, 165. NI.
Zaosha, man, 11, 218.
Zaotar, priest, 63, 64. ἢ 1, 78, 79.
Zaothra, !xix.
Zarah sea, II, 302. ἢ 2.
Zarathustra’s birth, xlix, 218; he
destroys the Daévas, II, 304-305;
founds the Law, II, 201; his
sacrifices, II, 74, 78, 265-267,
279 (see Zartusht and Zoroas-
aA ; reveals the Law, II, 3243;
his Glory, 205; II, 11, 19, 300 3
Fravashi, II, 351; his sons, 21.
n 2; II, 204; his seed, II, 195;
tempted, 204-207; leader of
men, II, 105; ratu in the Yima
Var, 21; his narcotic, II, 267;
converses with Ashi, I1,274-275 ;
with Ahura Mazda, II, 31, 32,
38, 58, 119, 151) 155, 162, 207.
D 4, 224. N 3, ἢ 4, 227, 228, 229,
231, 232 seq., 328.
Zarathustrétema, II, 149, 185.
Zarazdata, man, II, 213.
Zaremaya, month, II, 318. n 1.
Zarir, prince, II, 80, n 1, 205. ἢ 1.
See Zairivairi.
Zartusht’s sacrifice in Iran Vég, xlix.
Zarvandad, man, xli. n 3.
Zaurura, 27.
Zaurva, man, 218.
Ζαν, king, II, 329.n4. See Zab and
Uzava.
Zavan, man, II, 218.
Zbaurvant, man, II, 209.
Zeredhé, mount, 11, 287.
Zervan, Ixxxii.n 1.
Zighri, man, II, 219.
Zohak, demon, lxv.
Zoroaster’s Aoyia, li; apocrypha, xiii,
xlii.n1; legend, Ixxvi.
Zoroastrian sacrifice, II, 57. n 5,68.
n 2,78.
Zrayah, II, 213.
381
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“STHMOA
SACRED BOOKS OF THE EAST
“TRANSLATED BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
THE RIGHT HON. F. MAX MULLER.
*,* This Series is published with the sanction and co-operation of the Secretary of
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REPORT presented
‘M. Renan présente trois nouveaux
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Books of the East), que dirige 4 Oxford,
avec une si vaste érudition et une critique
si sire, le savant associé de l’Académie
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M. Max Miiller se propose d’en publier
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1883, by M. ERNEST RENAN.
une seconde, dont l’intérét historique et
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EXTRACT from the QUARTERLY REVIEW.
‘We rejoice to notice that a second
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The stones, at least, out of which a stately
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‘Die allgemeine vergleichende Reli-
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~ war, die
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East).
The Hon. ALBERT 8. G. CANNING, ‘Words on Existing Religions.’
© The recent publication of the “Sacred
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