^
PRINCETON,
N.
J.
'
H*
-M_
^^..
':
THE
SACRED BOOKS OF THE EAST
[23]
Honlron
HENRY FROWDE
OXFOBD UNIVERSITY PRESS WAREHOUSE 7
PATERNOSTER ROW
THE
SACRED BOOKS OF THE EAST TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED
F.
MAX
BY
IVltJLLER
VOL. XXIII
AT THE CLARENDON PRESS 1883
[All
rights reserved
]
THE ZEND-AVESTA
PART
THE s1r6ZAHS,
II
AND NYAYI^
YA6^TS,
TRANSLATED BY
/
JAMES DARMESTETER
(Bytovti
AT THE CLARENDON PRESS 1883
I
A// rights reserved
'\
}
\'y^
CONTENTS. PAGE
Introduction
ix
TRANSLATIONS. Preliminary Observations to the Yajts and Sirozahs
Sirozah I
3
.
Sirozah II
I.
.
.
21
.
Ya^t)
Haptan Ya^t
13
31
35
.
III.
Ardibehijt Ya^t
41
IV.
Khordad Ya^t
48
Aban
52
V.
Ya.yt
.
VI.
Khorshe^ Ya^t
85
VII.
Mah
88
Yajt
.
VIII. Tir Yajt
92
Gos Ya^t
no
IX.
X. •
.
Ormazd Yajt (Bahman
II.
I
XL XII. XIII.
Mihir Ya^t
.
119
Srosh Yajt Hadhokht
Rashn Ya^t
.
Farvardin Ya^t
XIV. Bahram Yast
XV. Ram Ya^t XVI. Din Yajt
168 179
.
231
.
249 264
CONTENTS.
Vlll
XVII.
Ashi Ya^t
XVIII. Ajtad Yasl
....
270 283
.
XIX.
Zamyad Ya^t
286
XX.
Vanaw/ Yast
310
XXI.
Yajt Fragment
311
XXII. Ya^t
314
XXIII. Afrin Paighambar Zartiut
XXIV. Vutasp
324
.
328
Ya^t
Preliminary Observations to the Nyaylj
349
I.
Khorshe^ Nyayij
349
II.
Mihir Nyayi^
353
III.
IV.
Mah
.
Nyayi^
Aban Nyayij
355 356
.
V. Ataj Nyayij-
Index
to
Translations
the
Yai'ts,
357
and Nyayif
,
of
Vendidad,
the
.
.
.
.
Sirozahs, .
.
363
Transliteration of Oriental Alphabets adopted for the Translations of the Sacred
Books of
the East
.
.
.381
INTRODUCTION. The
volume contains a translation of the and Yai'ts, and of the Nyayij-. This part of the Avesta treats chiefly of the mythical and legendary present
Sirozahs
lore of Zoroastrianism.
For a satisfactory translation of these texts, the etymoand comparative method is generally considered as
logical
the best or as the only possible one, on account of the
any traditional interpretation, I have however, to reduce the sphere of etymological guesswork to its narrowest limits, with the help of different entire absence of
tried,
Pahlavi, Persian,
and Sanskrit
lators.
Ya^ts
I I,
found such
translations
VI, VII, XI, XXIII,
which are as by former trans-
translations,
yet unpublished, and have been neglected for
the
XXIV, and
Sirozahs,
for the
for
Nyayi^^
(besides the already published translations of Yaj-ts
XXI
and XXII).
Of
the remaining Yaj-ts, 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 (tw 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,
Mr. West
for his
kind assistance
more readable, as well as
in
I
making
have to thank
my
translation
for valuable hints in the inter-
pretation of several passages.
JAMES DARMESTETER. Paris,
13 December, 1882.
*
These translations have been edited Vieweg, 1883).
(Paris, ^
See ibidem,
II,
206 seq.
in
our Etudes Iraniennes,
II,
253 seq.
A
A
YA5TS AND SIROZAHS
r ^^''
'
/
YA5TS AND SIROZAHS. means properly 'the act of worand it is often used But it has also in Parsi tradition as synonymous with yasna. been particularly applied to a certain number of writings in which These writings are the several Izeds are praised and magnified. generally of a higher poetical and epical character than the rest of the Avesta, and are most valuable records of the old mythology
The word
ya^t, in
shipping,' the
and
Zend
ye^ti,
performance of the yasna;
historical legends of Iran.
The
his
Amshaspand and every we now possess only twenty another ^ The writings known as Yajt
that formerly every
Parsis believe
Ized had
particular Ya.st, but
Yajts and fragments of
fragments, the Afrin Zartujt, and Vijtasp Yast (printed as Yajts
XXI, XXII, XXIII,
XXIV
in
Westergaard's edition), are not proper
and have no liturgical character they are not devoted to the praise of any Ized. The order in which the Yajts have been arranged by the Parsis follows exactly the order of the Sirozah, which is the proper inYai'ts,
;
troduction to the Yajts.
s1r6zah. Sirozah means posed of
'thirty
days:'
thirty invocations
it
is
the
name
of a prayer com-
addressed to the several Izeds
who
preside over the thirty days of the month.
There are two Sirozahs, but the only difference between them is and there is also, occasionally, some difference in the epithets, which are fuller in
that the formulas in the former are shorter
the
* ^
'',
latter.
The Bahman Yajt
(see Yt. I, §§ 24 and following). In the greater Sirozah the names of the gods invoked are
we sacrifice to;' in the no introductory word, the word khshnao-
introduced with the word yazamaide, lesser Sirozah there
thra,
'
propitiation,'
is
'
being understood, as can be seen from the
introductory formulas to the several Ya^ts.
YAS'TS
In India the Sirozah
day
thirtieth
after
month, on the
is
AND
recited in
honour of the dead, on the
on the
thirtieth day of the sixth day of the twelfth month, and then every
the death,
thirtieth
siROZAHS.
year on the thirtieth day from the anniversary day (Anquetil, Zend-
^
Avesta, II, 315).
The correspondence between the Ya^ts
is
I.
as follows
:
the formulas of the Sirozah
and
stR6zAH Amshaspands, and, accordingly, of the month.
it is
One might suppose
^
T.
v5
on
recited
that
was
it
the
first
seven days
originally a part of the
Ormazd Yajt, as the Amesha-Spewtas are invoked in company with Ahura Mazda (Sirozah i, 8, 15, 23). There may, indeed, have been several Yajts for one and the same formula of the Sirozah, as in all of these formulas more than one Ized are invoked this would apply not only to the Yajt of the seven Amshaspands, but also to the Vana«/ Yast {Yzst XX), which, in that case, ought to follow :
the Tir Ya^-t (see Sirozah 13).
Not every it
bears
Yajt, however,
the Ram-Yaj-t and the
^z'areno
is
devoted to the Ized whose
thus the Ardibehejt Ya^t
:
:
is
name
mostly devoted to Airyaman
Zemyad-YaJt are devoted
to
Vayu and
to the
but Airyaman, Vayu, and the I/varend are invoked in
same Sirozah formulas as Ardibehe^t, Ram, and Zemyad, and is named from the opening name in the correspondent Sirozah
the
a Yajt
formula.
The rest
in
systematic order so apparent in the Sirozah pervades the
of the liturgy to a great extent
Yasna XVII, 12-42 (XVI, 3-6)
the
Sirozah,
except that
formula; and the question the is
Yasna
is
taken
it
:
the enumeration of Izeds
follows exactly the order of
gives only the
may be
first
name
of each
raised whether this passage in
from the Sirozah, or whether the Sirozah
developed from the Yasna.
The
very idea of the
Sirozah, that
of each of the thirty days of the
to
is
month
say the attribution
seems been borrowed from the Semites the tablets found in the^brary of Assurbanipal contain an Assyrian Sirozah, that is, a complete list of the Assyrian gods that preside over the thirty to certain gods,
to have
days of the month
:
^.
s1r6zah I.
To Ahura Mazda,
I.
Ormazd. bright and glorious ^ and to
the Amesha-Spe;7tas ^
^
2
J.
Halevy, Revue des Etudes Juives, 188 1, October, p. 188. » See Yt. II. I, 1-23.
SeeYt.
B 2
YA^TS AND SIROZAHS.
Bahman.
2.
To Vohii-Mano^; friendly
and who
^,
to Peace
^,
whose breath
more powerful
is
to destroy than
made
other creatures^; to the heavenly Wisdom^,
all
by Mazda ear
^,
and
;
Wisdom
to the
is
acquired through the
made by Mazda, 3.
Ardibehej-t.
To Asha-Vahi^ta,
the fairest^;
to
the
much-
made by Mazda to the instrument made by Mazda ^ and to the good Saoka ^ with eyes of love ^°, made by Mazda and holy. desired Airyaman,
"^
;
;
^
SeeYt.
^
Akh^ti does not
secures peace ^
24-33.
I,
;
so
much mean Peace
Ham-vai«ti, from ham-va
to strike
:
'
power
as the
that
see note 4.
Peace that
(Yt.
X, 141); possibly from van,
smites.'
* Taradhatem anyaij' daman, interpreted tarvinitartftm min zaki Sn daman pun anashtih akar kartan (Phi. Comm.), :
'
more destroying than other
make Non-peace (Ana-
creatures, to
khjti) powerless.' ^ Asnya khratu, the inborn intellect, intuition, contrasted with gaosho-sriita khratu, the knowledge acquired by hearing and learning. There is between the two nearly the same relation as between the paravidya and aparavidya in Brahmanism, the
former reaching Brahma in se (parabrahma), the latter jabdabrahma, the word-Brahma (Brahma as taught and revealed). The Mobeds of later times interpreted their name Maguj, i^jJ^^,
men without ears,' (_Py\.*, pour insinuer que leur Docteur avait puisd toute sa science dans le ciel et qu'il ne I'avait pas apprise par I'ouie comme les autres hommes (Chardin, as meaning,
'
'
'
III, '
30 ed. Amsterdam). See Yt. III.
1
;
The 'golden instrument' mentioned
®
A
3 [8], ^°
personification
andYt. XIII,
of the
See Vend. XXII.
'
*
in Nyayii- I, 8.
Ormazdean
\veal;
doisr; she
'the genius of the
cf.
Vend. XXII,
42.
Vouru-doithra, kamak
is
good
SIROZAH
I.
5
Shahrevar.
4.
To Khshathra-vairya;
to the metals^; to
Mercy
and Charity. 5,
To Rata
Sapendarmad.
good Spe;^ta-Armaiti ^, and to the good with eyes of love, made by Mazda and holy.
the ^,
Khordad.
6.
To Haurvata/^
the master; to the prosperity
of the seasons and
years, the
to the
masters of
holiness.
Murdad.
7.
To Amereta/f
^,
the master
to the plenty of corn
;
and
;
to fatness
and
to the powerful
flocks
;
Gaoke-
made by Mazda. to Mithra ^ the lord of (At the gah^ Havan) wide pastures and to Rama //it'astra '\ to Asha-Vahi^ta and (At the gah Rapithwin) rena ^
:
:
to Atar^'\ the son of
Ahura Mazda".
eye,
minoi hu/Ja^'mih' (Vend. XIX, 56
evil
eye (Yasna
[123]), the reverse of the of. :fitudes Iraniennes,
LXVII, 62 [LXVIII, 22];
II, 182). ^
2 * ^
Vend. Introd. IV, 33; Ormazd
et
Ahriman,
§§
202-206.
Vend. Introd. IV, 30. ^ See Vend. Introd. IV, Yt. IV. 34. See The white Horn, or plant of immortality see Vend. Introd. '
Ibid.
;
IV, 28. ' ''
SeeGahs. See Yt. XV.
are invoked in
'
Yasna I, company with Cf.
See Yt. X.
3 (7-9),
where Mithra and
Rama
the genius of the Havani period
of the day. ^°
"
The Genius of
Fire.
Yasna I, 4 (10-12), where Asha-Vahi^ta and Atar are invoked in company with the genius of the Rapithwin period Cf.
of the day.
AND SIROZAHS.
YA,STS
(At the gah Uziren) to Apam Napa/\ the tall lord, and to the water made by Mazda ^. to the Fravashis (At the gah Aiwisruthrem) females that bring forth the and to of the faithful, :
'^
:
flocks of males
;
to the prosperity of the seasons
and
well-shapen
the
to
"*
tall-formed
Strength,
;
to
Verethraghna ^ made by Ahura, and to the crushing Ascendant ^. (At the gah Ushahin) to the holy, devout, fiendwho makes the world grow to smiting Sraosha Rashnu Razii-ta ^ and to Arsidit ^ who makes the world grow, who makes the world increase ^°. :
'^,
;
8.
To and ^
the
Dai pa Adar
Maker Ahura Mazda,
^^
bright and glorious,
to the Amesha-Spe/ztas.
Literally
'
the
Son of
the
Waters
; '
he was originally the Fire
of lightning, as born in the clouds (like the Vedic he still appears in that character, Yt. VIII, 34
reason
'
the lord of the
females
'
Apam ;
he
is
napat); for
that
because the waters were con-
Yasna XXXVIII, i [2]). But, as napa/ same words having often the two meanings of 'navel' and 'offspring;' cf. nabhi in the Vedas and the Zend nafyo, 'offspring,' from nafa 'navel'), Apam Napa/ was intersidered as females (cf
means
also
preted as
'
'
navel' (the
the spring of the waters, the navel of the waters,'
was supposed to be at the source of the Arvand Neriosengh ad Yasna I, 5 [15] ) cf. Yt. V, 72.
which
(the Tigris;
;
2 *
Yasna
^ See Yt. XIII. 5 [13-15]. Perhaps better: 'to the flocks of Fravashis of the faithful,
Cf.
I,
men
and women.' ^ The Genius of Victory; see Yt. XIV. " Cf. Yasna I, 6 [16-19]. ^ See Yt. XI and Vend. Introd. IV, 31 ; Farg. XVIII, 14 seq. « The Genius of Truth see Yt. XII. i« « Truth; seeYt. XVIII. Cf. Yasna I, 7 [20-23]. " The day before Adar (Dai is the Persian (^j, '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 ;
•
SIROZAII
I.
A
Adar.
9. A
To
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 A Asnava;// ^, made by Mazda to Lake A'ae/^^asta made by Mazda to the Glory of the Kavis, made by Mazda \ Atar, the son of
;
;
;
-,
A
;
**,
;
;
rule of
Ahura and
the Amesha-Spewtas, like the
have therefore no name of
their
The month was
that follows.
two numbering seven days, the ^
Or
better
'
XIX
husbandman. Ya^t
Or
'
the
divided into four weeks, the
'
it
they
;
the day first
last
(Vend. Introd.
threefold, according as
^
day
first
named from
are
two numbering eight. the Glories of the Aryas (Eramdeja^ri«am)
Hvaxtno
Glory or
own and
IV,
11,
p.
:
the
note i)
Ixiii,
is
illuminates the priest, the warrior, or the is
devoted to the praise of the HvdiXQx\o.
awful kingly glory
:
Kavi means a king, but
'
it
is
used of the kings belonging to the second and most
particularly
The Kavis Peshdadians, and Darius Codo-
celebrated of the two mythical dynasties of Iran.
Paradhata
succeeded the
manes was supposed
to
or
be the
last
For an enumeration
of them.
The HvsiVQwo
of the principal Kavis, see Yt. XIII, 132 seq. to
in this clause
known
as
is
the
^^'areno of
Adarapra [Adar
;
by
help priests
its
'it
Froba]; or better Adar
see Etudes Iraniennes, II, 84 priests
the priest;
;
its
object
is
is
alluded the
fire
Farnbag
:
the science of the
become learned and
clever
'
(Sanskrit
Atash Nyayish). See Yt. V, 41, note.
transl. to the '
*
See Yt. XIX, 56.
A
mountain in Adarbai^'an (Bundahij XII, Husravah settled the fire Gushasp. « SeeYt.V, 49. ®
''
The
glory of the warriors, the
orGushnasp;
with
temples near Lake
(Bund. XVII,
7).
its
fire
known
,as
26),
where king
Adar Gushasp
help king Husravah destroyed the idol-
A'e/^ast,
and he
settled
it
on Mount Asnava«/
t„
*.
YA5TS AND SIROZAIIS.
8
Ahura Mazda to Mount Mazda to the Glory of the Raeva;// \ made by Kavis, made by Mazda
To
the son of
Atar,
;
;
^.
To who
Atar, the beneficent, the warrior
a
is
source of Glory, the
full
God
the
;
God who
a
is
full
source of healing.
To
Ahura Mazda, with all Atars^• God Nairyo-Sangha ^ who dwells in the
Atar, the son of
the
to
navel of kings
^.
lo.
To
Aban.
Waters, made by Mazda;
the good
holy water-spring Ardvi
made by Mazda
;
to all plants
To
Moon
the
A
mountain
(Bund. XII, -
The
object
its it
'
1
that keeps
is
in
All
^
of
fires.
fire
fire
is
settled
^
^
King Gu^tasp
;
established
8).
classification,
Yasna XVII,
i.
Nairyo-sangha, as the messenger of Ahura, burns
hereditarily in the «
the Burzin A
See another
and Bundahij XVII, See Vend. XXII, 7.
The
of
Bull
the
as Adarabura_^amihira [Adar Burzin MihirJ
II [63-67] *
the seed of the to
A
known
the science of husbandry.'
sorts
it
BulP;
Khorasan on which
on Mount Raevaw/ (Bund. XVII, ^
in
^^
8).
fire
Sun^
Mah.
Bull»; to the only-created
.many species
to the
waters
all
made by Mazda.
the undying, shining, swift-horsed 12.
^
to
Khorshed,
II.
To
Anahita^';
bosom
of his earthly representative, the king.
See Yt. V.
See Yt. VII and Vend. XXI,
^
See Yt. VI.
and note. * Aevo-data gauj; see Vend. 1. and Bundahii' IV. " Pouru-saredha gauj: the couple born of the seed of the ^
i,
text 1.
stROZAH
Tir.
13.
To
I.
and glorious star to the made by Mazda, who pushes powerful Satavaesa stars, made by Mazda, that the to forward waters Tii-trya \ the bright
;
'-,
;
have
in
them the seed of the waters, the seed of the
earth, the seed of the plants^; to the star Vana/^/*,
made by Mazda;
to those stars that are seven in
number, the Hapt6Iri/^gas^
made by Mazda, glorious
and healing. Gos.
14.
To to the
Cow, to the soul of the Cow, powerful Drvaspa ^ made by Mazda and holy.
the body of the
15.
To and
the
Dai pa Mihir.
Maker Ahura Mazda,
to the Amesha-Spe;2tas. 16.
To Mithra^
Mihir.
invoked by his own name 17.
To
who has thousand eyes, a God
the lord of wide pastures,
thousand ears and ten
a
bright and glorious,
the holy, strong
;
to
Rama
//z'astra
^
Srosh.
Sraosha^ who
is
the incar-
nate Word, a mighty-speared and lordly God. 18.
To Rashnu
Rashn.
Razi^ta^ to Ar^ta/'^ who makes the
only-created Bull, and from which arose two hundred and eighty species (Bund. XI, 1
=•
3).
See Yt. VIII.
SeeYt. XII, 29-31. See Yt. IX.
""
*
See Yt. VIII,
«
See Yt. X.
'
See Yt. XV.
'
See Yt. XI.
»
See Yt. XII.
'"
'
9.
See Yt. VIII, 12.
See Yt. XVIII.
YA5TS AND SIROZAHS.
to
world grow, who makes the world increase to the true-spoken speech, that makes the world grow. ;
Farvardin.
19.
To
Fravashis
the awful, overpowering
of the
holy ones\
Bahram.
20.
To
well-shapen,
the
Strength;
tall-formed
Verethraghna^, made by Ahura
to
;
the
to
crush-
ing Ascendant.
Ram.
21.
To Rama //z/astra^ highly^ and
to that part of thee,
:
belongs to Spe;^ta-Mainyu ^ to the Boundless
the long Period
Time
'',
that
to the sovereign
Time
of
Bad.
the bounteous
Wind,
that blows below, above,
and behind
to the
manly Courage.
before,
;
23.
To
O Vayu,
to the sovereign Sky,
*^.
22.
To
to destroy than all
more powerful
is
other creatures
Vayu ^ who works
to
the Maker,
Dai pa Din.
Ahura Mazda,
bright and glorious
;
to the Amesha-Spe/^tas. 24.
To
Din.
the most right Arista ^
holy;
to
the
good Law
^
made by Mazda and worshippers of
of the
Mazda. >
SeeYt.
^
See Yt.
« «
'
Xm.
XV. SeeYt. XV,
i.
See Vend. Introd. IV, 39 and See Yt. XVI.
Ixxxii, i.
'
See Yt. XIV.
*
Powerfully.
SIRdZAH
IT
I.
Ard
25.
To Ashi Vanguhi^
to
the good
/i:'isti ^
;
to
good Rasasta/^; to the the good Weal and Glory, made by Mazda; to Pare;/di ^ of the light chariot to the Glory of the Aryas made by Mazda to the kingly Glory made by Mazda to the
Ereth^=^;
;
;
;
to that Glory that cannot be forcibly seized ^ made by Mazda; to the Glory of Zarathu^tra, made by
Mazda. A
Ai-tad.
26.
Ar^ta/', who makes the world grow; to Mount Ushi-darena^ made by Mazda, the seat of
To
holy happiness.
Asman. powerful Heavens; 27.
To
the high,
to the bright,
all-happy, blissful abode of the holy ones.
Zemyad^.
28.
To fields
the bounteous ;
to
Earth
to these places, to these
Mount Ushi-darena ^ made by Mazda, the to all the mountains made
seat of holy happiness
by Mazda, happiness
;
;
that are seats of holy happiness, of full to
;
made by Mazda
the kingly Glory
'
See Yt. XVII.
^
Religious knowledge,
3
Thought
^
The keeper
*
A^z;aretem //rareno
wisdom
(far^'-anak *
(X'ittam).
of treasures :
'
;
cf.
the
;
nirvana^^anam).
Thoughtfulness
(/^ittasthiti).
Vend. Introd. IV, 30. /ivurend
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
'
See Yt. XVIII.
9
See Yt. XIX.
and IV, 14
[42]). '
See Yt.
I,
31, text
and
note.
12
AND SIROZAHS.
YA^-TS
Glory that cannot be forcibly seized \ made
to that
by Mazda.
Mahraspand.
29.
To Law
Mathra
the holy, righteousness-performing
Law
Spe/2ta^; to the
of Zarathui-tra
opposed to the Daevas, the to the long-traditional teach-
;
good Law of the worshippers of Mazda the Devotion to the Mathra Spe//ta to the
ing^; to the to
;
;
understanding that keeps'* the pers of
Mazda
Spe;/ta
to the heavenly
;
of the worship-
Mathra
the knowledge of the
to
Wisdom
the
to
;
Law
Wisdom made by Mazda
acquired
through
;
and
ear^
the
made by Mazda. Aneran.
30.
To
the eternaK' and sovereign
to the bright
of eternal
WeaP;
to the A'inva/- bridge^",
to the tall lord
^^,
;
and good Blessing
to the pious
thought of the wise
^
See
'
Daregha upayana:
p. II,
note
rupi7nm; Yasna *
luminous
I,
;
6.
ihe Genius of
made by
and
to the
holy birth
;
to the awful cursing
to all the holy
^;
space'';
to the sovereign place
Apam Napa^'^ made by Mazda to Haoma of
Mazda; water
Garo-nmana^;
Gods of
the
^ The Holy Word. Teaching (jixam admya-
12 [40]).
In memory.
^
See above,
§ 2.
Or boundless (anaghra; the Parsi aneran). Or Infinite Light see Vend. Introd. p. Ixxxii and Bund. ® The abode of Ahura IMazda; see Vend. XIX, 32. ® See Vend. XIX, 36, note i. " See Vend. XIX, 29, note 3. " See Sirozah II, 7, note. ®
''
;
'2
I, 2.
See Vend. Introd. IV, 28.
" 'The
blessing (afriti)
is
words; the blessing by words
one by thought, one by more powerful; the curse
twofold: is
the
SIROZAH
13
II.
heavenly world and of the material one to the awful, overpowering Fravashis of the faithful, to ;
the Fravashis of the
men
first
Fravashis of the next-of-kin
by
own name
his
^
;
Mazda; we
II.
Ormazd.
1.
sacrifice
God invoked
^,
s!r6zah
We
of the law, to the
to every
unto the bright and glorious
Ahura
unto the Amesha-Spe;/tas, the
sacrifice
all-ruling, the all-beneficent.
2.
We Spe;^ta
sacrifice
we
;
unto
is
other creatures.
all
We
sacrifice
Wisdom, made by Mazda
Wisdom
We
;
we
Amesha-
unto the heavenly unto the
sacrifice
acquired through the ear,
3.
the
unto Peace, whose breath is more powerful to destroy than
sacrifice
and who
friendly,
Bah man. Vohu-Mano,
made by Mazda.
Ardibehe^t.
unto Asha-Vahi^ta, the fairest, the Amesha-Spe;^ta; we sacrifice unto the much-desired sacrifice
we sacrifice unto the instrument made we sacrifice unto the good Saoka, with love, made by Mazda and holy.
Airyaman by Mazda eyes of
(upamana) Yasna ^
^
I,
;
;
in
thought
15 [44]).
is
the
Upamana
more powerful' (Neriosengh ad the same as the Vedic manyu.
is
See Yt. XIII, o. In contradistinction to general invocations.
YA5TS AND SIROZAHS.
14
Shahrevar.
4.
We
sacrifice
sha-Spe/2ta fice
;
unto Khshathra-Vairya, the
Ame-
we
sacri-
we
;
Charity.
Sapendarmad.
5.
We
unto the metals
sacrifice
unto Mercy and
unto the good Spe/zta Armaiti; unto the good Rata, with eyes of love,
sacrifice
we sacrifice made by Mazda and
holy.
Khordad.
6.
We Spe/zta
;
seasons.
we
We
Haurvata/,
unto
sacrifice
sacrifice sacrifice
the
Amesha-
unto the prosperity of the unto the years, the holy and
masters of holiness. 7.
Murdad.
We sacrifice unto Amereta/, the Amesha-Spe;zta unto fatness and flocks we sacrifice unto the plenty of corn we sacrifice unto the powerful
we
sacrifice
;
;
Gaokerena, made by Mazda. (At the gah Havan)
We
:
the lord of wide pastures
;
sacrifice
we
unto Mithra,
sacrifice
unto
Rama
//ij^astra.
(At the gah Rapithwin) We sacrifice unto AshaVahi^ta and unto Atar, the son of Ahura Mazda. (At the gah Uziren) We sacrifice unto Apam Napa/, 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 gah Aiwisruthrem) We sacrifice unto the good, powerful, beneficent Fravashis of the holy :
ones
;
we
flocks of
unto the females that bring forth we sacrifice unto the thrift of the
sacrifice
males
;
siROZAII
seasons
;
we
unto the well-shapen and tallwe sacrifice unto Verethraghna,
sacrifice
formed Strength made by Mazda we Ascendant. (At the gah Ushahin) ;
unto the crushing
sacrifice
;
tall-formed,
15
II.
:
We
sacrifice
fiend-smiting Sraosha,
unto the holy,
who makes
world grow, the holy and master of holiness
the
we
;
Rashnu Razi^ta we sacrifice unto sacrifice Ar^ta^, who makes the world grow, who makes the unto
;
world increase. 8.
We
Dai pa Adar.
unto the Maker Ahura Mazda, the bright and o-lorious we sacrifice unto the Ameshasacrifice
;
Spe;2tas, the all-ruling, the all-beneficent. A
9.
We we
sacrifice
sacrifice
Adar.
unto Atar, the son of Ahura Mazda
unto the Glory, made by Mazda
;
;
we
made by Mazda we sacrifice unto the Glory of the Aryas, made by Mazda we sacrifice unto the awful Glory of the Kavis, made
sacrifice
unto the Weal,
;
;
by Mazda.
We
unto Atar, the son of Ahura Mazda we sacrifice unto kingr Husravah we sacrifice unto the lake of Husravah we sacrifice unto Mount Aswe sacrifice unto Lake nava/^/, made by Mazda sacrifice
;
;
;
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 Raeva/^/, 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. /ifae/C-asta,
;
;
AND SIROZAHS.
YA5'TS
1
We
sacrifice
We
glory.
who
unto that God,
is
a
unto that God,
sacrifice
full
who
source of is
a
full
source of healing.
We we
unto Atar, the son of Ahura Mazda
sacrifice
sacrifice
unto
Fires
all
we
;
sacrifice
God, Nairyo-Sangha, who dwells
unto the
the navel of
in
kings,
Aban.
lo.
We
unto the good Waters,
sacrifice
Mazda and holy
;
we
sacrifice
made by
unto the holy water-
we sacrifice unto all waters, made by Mazda and holy we sacrifice unto all plants, made by Mazda and holy.
spring Ardvi Anahita
;
;
II.
We
sacrifice
Khorshed.
unto the bright, undying, shining,
swift-horsed Sun.
Mah.
12.
We
sacrifice
Moon
unto the
seed of the Bull.
We
that keeps in
sacrifice
Fravashi of the only-created Bull
We star
;
sacrifice
we
the
unto the Soul and ;
the Soul and Fravashi of the Bull 13.
it
we sacrifice unto of many species.
Tin
unto Ti^-trya, the bright and glorious
sacrifice
unto the powerful Satavaesa,
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 Vana/^^*, made by Mazda we sacrifice unto those stars that are seven in number, the Hapt6iri//gas, made by Mazda, glorious and healing in order to oppose the Yatus and Pairikas. ;
;
;
;
;
SIROZAH
Gos.
14.
We
17
II.
unto the soul of the bounteous Cow unto the powerful Drvaspa, made by
sacrifice
we sacrifice Mazda and
holy.
Dai pa Mihir.
15.
We
sacrifice
unto the Maker Ahura Mazda, the
bright and glorious
we
;
sacrifice
unto the Amesha-
Spe;^tas, the all-ruling, the all-beneficent. 16.
We
sacrifice
Mihir.
unto Mithra, the lord of wide pas-
eyes,
who has a thousand ears and a God invoked by his own name
unto
Rama
tures,
we
;
sacrifice
i^z^astra.
Srosh.
17.
We
ten thousand
sacrifice
unto the holy, tall-formed,
smiting, world-increasing
fiend-
Sraosha, holy and master
of holiness. 18.
We
unto Rashnu Razii-ta we sacrifice who makes the world grow, who makes world increase we sacrifice unto the true-spoken
unto the
Rashn.
sacrifice
;
Ar^-ta/,
;
speech that makes the world grow. 19.
We
sacrifice
Fravashis
Farvardin.
unto the good, strong, beneficent
of the holy ones. 20.
We
sacrifice
Strength
Ahura
;
[23]
unto
Bah ram. the well-shapen,
tall-formed
we sacrifice untoVerethraghna, made by we sacrifice unto the crushing Ascendant. ;
C
YA^TS AND siROZAHS.
1
Ram.
21.
We
Rama
unto
sacrifice
Vayu
unto the holy
works highly and
;
is
other creatures.
all
O
sacrifice,
We
i/z^astra;
Time
sacrifice
who
more powerful to destroy than Unto that part of thee do we to Spe;^ta-Mainyu.
unto the sovereign Sky
unto the Boundless
we
unto Vayu,
sacrifice
Vayu, that belongs
sacrifice
sovereio-n
we
Time
;
we
we
;
sacrifice
sacrifice
unto the
of the lono- Period. 22.
Bad.
We sacrifice unto the beneficent, bounteous Wind we
sacrifice
sacrifice fice
unto the wind that blows below
unto the wind that blows above
unto the wind that blows before
;
We
unto the wind that blows behind.
;
we
we
;
;
we
sacri-
sacrifice
sacrifice
unto
the manly Courage. 23.
We
Dai pa Din.
unto the Maker Ahura Mazda, the
sacrifice
bright and glorious
;
we
unto the Amesha-
sacrifice
Spe;^tas. 24.
We
sacrifice
Din.
unto the most right
Mazda and holy
;
we
sacrifice
A'ista,
made by
unto the good
Law
of
the worshippers of Mazda. 25.
We
sacrifice
unto
Ashi Vanguhi,
hieh, strone, tall-formed,
unto the Glory the
Ard. and merciful
made by Mazda
Weal made by Mazda.
;
we
We
;
we
sacrifice
sacrifice
sacrifice
unto
unto
we sacrifice unto the Aryas, made by Mazda we sacrifice
Pare;^di, of the li^ht chariot;
Glory of the
the bright,
;
SIROZAH
19
II.
unto the awful kingly Glory, made by Mazda we sacrifice unto that awful Glory, that cannot be ;
made by Mazda we sacrifice unto made by Mazda.
forcibly seized,
;
the Glory of Zarathu^tra, 26.
We
unto Ar^ta^,
sacrifice
grow we
sacrifice
Mazda, a
God
;
A^tad.
unto
who makes
the world
Mount Ushi-darena, made by
of holy happiness. 27.
Asman.
We sacrifice unto the shining H eavens
we
;
sacri-
unto the bright, all-happy, blissful abode of the
fice
holy ones. 28,
We we
sacrifice
God
unto the Earth, a beneficent God;
we fields Mount Ushi-darena, made by Mazda, a holy happiness we sacrifice unto all the
sacrifice
sacrifice
Zemyad.
unto these places, unto these
;
unto
of
;
mountains, that are seats of holy happiness, of
full
made by Mazda, the holy and masters of we sacrifice unto the awful kingly Glory, made by Mazda we sacrifice unto the awful Glory that cannot be forcibly seized, made by Mazda.
happiness, holiness
;
;
29.
We
Mahraspand.
Mathra Spe;^ta, of high glory; we sacrifice unto the Law opposed to the Daevas we sacrifice unto the Law of Zarathurtra we we sacrisacrifice unto the long-traditional teaching Mazda of fice unto the good Law of the worshippers we sacrifice unto the Devotion to the Mathra Spe/^ta sacrifice
unto the
;
;
;
;
;
we
sacrifice unto the understanding that keeps the
Law
of the worshippers of c 2
Mazda
;
we
sacrifice
unto
20
AND
YA6'TS
SIROZAIIS.
the knowledge of the Mathra Spe;^ta
we
;
sacrifice
unto the heavenly Wisdom, made by Mazda; we sacrifice unto the Wisdom acquired through the ear and
made by Mazda. 30.
We
unto the eternal and sovereign lumi-
sacrifice
nous space
we
;
Aneran.
sacrifice
unto the
bright
Garo-
we sacrifice unto the sovereign place of we sacrifice unto the i'TinvaZ-bridge, eternal Weal made by Mazda we sacrifice unto Apam 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 sacriwe sacrifice fice unto the pious and good Blessing
nmana
;
;
;
;
;
;
;
;
;
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
we
sacri-
of the material world. I
fice
praise,
I
invoke,
I
meditate upon, and
unto the good, strong, beneficent Fravashis of
the holy ones ^
'
Cf.
Yasna XXVI,
i.
ORMAZD
ORMAZD
L The Ormazd of the
Ya^ct,
scripts,
and
YA^-T. The
Yajt, properly so called, ends with § 23.
rest
24 to the end, is wanting in several manusupposed by the Parsis to be a fragment of the
from is
21
YA5T.
§
Bahman Ya^t. The Ormazd Yaxt
is
exclusively devoted to an enumeration of
names of Ahura and to a laudation of their virtues and efficacy: the recitation of these names is the best defence against all dangers. The names of Ahura Mazda are the most powerful §§ 1-6. part of the Holy Word. Mazda are enumerated. §§ 7-8. The twenty names of Ahura the
§§
9-11. Efficacy of these names,
Another
§§ 12-15.
list
of names.
§§
16-19. Efficacy of Ahura's names.
§§
20-23. Sundry formulas of invocation.
summary, the subject has been treated ^^^^ ^^^ and then in §§ 12-19; y^*^ appear that this Ynst 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
As may be seen from
twice over,
first
this
in §§ i-ii,
i*^
an interpolation or simply
either to
to the literary deficiency
of the
writer himself. is recited every day at the Havan Gah, after morning prayer (Anquetil, Zend-Avesta, II, 143): it is well to recite it when going to sleep and when changing one's
The Ormazd Yajt the also
residence
(§ 17).
names have always of these names number been common among Orientals. The 10 1 names of on the wrote Noshirvan Dastur went on increasing: God; Dastur Marzban on his 125 names. With the Musulmans, On the names of God among the Jews, Allah had looi names. Speculations on the mystical powers of God's
see
Zeitschrift
XXXV,
We
der
Deutschen
Morgenlandischen Gesellschaft,
pp. 162, 532.
have three native translations of
this
Yasi
;
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)
edited in our Etudes Iraniennes,
II,
255).
;
the last two
AND
YAS'TS
22
The second ment,
part of the Ya.st, the so-called
utmost corruption.
In a state of the
is
SIROZAHS.
any connection
Bahman
Ya^-t frag-
It is difficult to
trace
30 seem to point rather struggle between Ormazd and Ahriman and to
in the ideas, yet §§ 28, 29,
clearly to the final
the annihilation of the Daevas, and, thereby,
established between this fragment
some connection
is
and the Pahlavi Bahman Ya-yt^
which deals with the same subject. If that correspondence be real, § 26 might refer to the beginning of the Pahlavi Bahman Ya.st, in which Zarathui-tra
shown by Ahura
is
the times to
come and
end of the world. Of this fragment we have only a bad Pahlavi translation St. Petersburg manuscript mentioned above.
May Ahura Mazda
-.
destroyed
be rejoiced by those who do truly what
!
in the
May Angra Mainyu
!
the
be
the foremost wish (of
is
God^).
and well-done thoughts, words, good thoughts, good words, and good deeds I reject all evil thoughts, evil words, and evil deeds. even I give sacrifice and prayer unto you, O Amesha-Spewtas with the fulness of my thoughts, of my words, of my deeds, and of my heart I give unto you even my own life 1 praise well-thought, well-spoken,
and deeds.
embrace
I
all
;
!
•*.
:
I recite the
'Praise of Holiness'^:'
'Ashem Vohu it,
well 1
:
Holiness
for that holiness
is it
is
the best of
which
is
all
Well
good.
perfection of holiness
is it
for
!'
confess myself a worshipper of Mazda, a follower of Zara-
thujtra,
one who hates the Daevas and obeys the laws of Ahura";
^
Translated by West (Pahlavi Texts,
2
The
formulas of
this
I).
section serve as an introduction to
all
Yaj-ts.
The
^
last clause
[XLV], 19
'he
:
of
this
who does
sentence
is
imitated from
Yasna
XLVI
what was the foremost
truly in holiness
(that is, what he ordered most earnestly; Comm.). * If I must give up my life for the sake of my soul, I give it Comm.). The two sentences, I praise ...,'' I give (Pahl. up are taken from Yasna XI, 17, 18 [XII]. unto you ^ The Ashem Vohu, one of the holiest and most frequently
wish of Zarathu.rtra
'
Palil.
'
'
'
.
.
.
,'
recited prayers. ^
The Fravarane
(Yasna
I,
23 [65-68]).
or
profession
of
faith
of the
Zoroastrian
ORMAZD For
S prayer, propitiation, and glorification unto [Haand master of holiness ;
sacrifice
vani]", the holy
For
VAST.
and glorification unto [Savanand masters of holiness; prayer, propitiation, and glorification unto the
sacrifice, prayer, propitiation,
ghi and Visya]
For
^,
sacrifice,
the holy
Masters of the days, of the periods of the day, of the months, cf the seasons, and of the years
*;
Unto Ahura Mazda, bright and propitiation, with sacrifice,
be prayer, propitiation, and glorious,
glorification.
Yatha
The will of the Lord is the law of holiness Vohu-Mano shall be given to him who works in this
ahii vairyo
the riches of
:
:
world for Mazda, and wields according to the
power he gave him 1,
Ahura Mazda: *0 Ahura Spirit, Maker of the material
Mazda, most beneficent
Holy One What of the Holy Word !
the most victorious
is
What 2.
of Ahura the
Zarathui"tra asked
world, thou '
will
to relieve the poor.
'
is
?
the most effective
What
best-healing
is ?
is
What
the strongest is
What ?
?
the most fiend-smiting
What
?
the most glorious
?
What
is
the
destroyeth best the malice of
Daevas and Men ? What maketh the material world best come to the fulfilment of its wishes^ ?
What
freeth
the
anxieties of the
^
He
^
The
^
The Genii who Gah the names
material
world
best
from
the
heart''.'*'
shows himself a Zoroastrian by offering sacrifice .... actual Gah during which the Ya^t is being recited must Havani is the first Gah (see Gahs). be mentioned here. each (see *
co-operate with Havani, his
of
its
proper
hamkars
hamkars;
for
should be mentioned
Gahs). See Vendidad VHI, 19, text and notes.
^ Pun minishn it bara matartum, mandfim frarfm (Phi, tr.); manasas asti prapakatara (Sansk. tr.); »j^l^ A^ (Pers. tr.). * Pun akhu it bara mflshitartflm pim(i) umandiim i aparun :
YA5TS AND SIROZAHS.
24
Ahura Mazda answered tama Zaratluutra who are 3.
' :
!
that is
the most victorious
the most effective
is
'That
4.
healing
;
Men
and
;
that
is
Spi-
that
the most glorious
is
;
;
the most hend-smiting; that
is
the best-
Daevas maketh the material world best come
that destroyeth best the malice of ;
that
to the fulfilment of
its
wishes
that freeth the material
;
world best from the anxieties of the heart.' Reveal unto 5. Then Zarathu^tra said
me
'
:
name
O
Holy Word;
the strongest part of the
is
that
Our Name,
the Amesha-Spe/^tas,
of thine,
the best, the
O
Ahura Mazda
that
!
is
that
the greatest,
the most effective, the most
fairest,
fiend-smiting, the best-healing, that destroyeth best
the malice of 6. I
That
'
may
I
Daevas and Men may afflict all Daevas and Men that that neither all Yatus and Pairikas ;
;
^
afflict
Daevas nor Men may be able Yatus nor
One
the
to afflict
me
;
neither
Pairikas.'
Ahura Mazda
7.
;
of
My name him questions are asked^
replied unto
whom
'
:
is
O
holy Zarathui-tra
'My '
My
second name
name
third
is
is
Herd-giver Strong One^
the
the
vitarkawam asti mushakatara ^i^* r^- ^'^•^ ^^ (Pers. tr.).
(Phl.tr.);
UJi;V ^
^
See Vendidad, Introd. IV, 20-21. As the revealer of the law, which
is
(Sansk.
generally
tr.);
^:y^J
Li.
expounded by
a process of questions from Zarathujtra and answers from Ahura.
The
revelation itself
is
called
spe«t6 frasna,
(Vendidad XXII, 19). ^ That is, I give herds of men and '
*
*
Strong, that
(Phl.tr.);
power
the
is,
I
have strength
cattle
'
the holy questions'
(Phi.
tr.).
works of the law powerful, that is, I have
for the
Sanskrit translation has,
to create.'
'
'
ORMAZD *
*
My My
YAST.
25
name is Perfect Holiness \ name is All good things created by
fourth fifth
Mazda, the offspring of the holy principle. My sixth name is Understanding'^; 'My seventh name is the One with under*
standing.
name is Knowledge; My ninth name is the One with Knowledge. My tenth name is Weal 8. My eleventh name is He who produces weal. My twelfth name is Ahura (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
'My
eighth
'
'
'
'
3.
'
'
account ^ '
'
My My
'My '
seventeenth name eighteenth nineteenth
My
twentieth
name name name
the All-seeing One. the healing One. the Creator.
is
is is
Mazda
is
(the All-knowing
One). 9.
^
'
Worship me,
O
Asha-Vahii-ta, which
Spewta too.
by day and by
Zarathu^tra,
is
name
the
The commentary has
:
'
of the second
That
is,
my own
Amesha-
being
is
all
holiness.' 2
Literally:
The same
'My
sixth
construction
is
name
is
that
used with regard
I
am
Understanding.'
to the eighth, the tenth,
and the nineteenth names. ^ It follows from this passage that a man '
king, unless he possesses twelve virtues' (Phi.
is
not
fit
to
be a
tr.).
say I keep harm from man (Phi. tr.). That is, I make the account of good works and sins (Phi. tr.); praka/am gawanakaras kila puwyapapayos sahkhyam aham karomi (Sansk. tr.). Cf. Yasna XXXII, 6, b. *
'
^
'
Some
:
'
'
26 with
night, I
AND SIROZAHS
YA5'TS
of libations well
offerings
come unto thee
will
Mazda
the good, holy Sraosha will
;
and joy
for help
;
accepted ^
I, Ahura come unto thee
and
for help
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
Zarathu-ftra, to destroy the
malice of Daevas and Men, of the Yatus and Pairikas,
of the oppressors, of the blind and of the
deaf ^, of the two-legged ruffians", of the two-legged
Ashemaoghas of the four-legged wolves 11. 'And of the hordes with the wide front, with ^,
;
many
the
spears
^,
with the straight spears, with the
spears uplifted, bearing the spear of havock recite
thou these
my names
;
then,
every day and every
night.
Yaso-bereta: praptena danena; ,.j ^^-aj> !i.-:iib. the Karapans, the blind and the deaf, are those who cannot see nor hear anything of God.' Those terms ^
^
The Kavis and '
were current
in the theological
gard III in
(fifth
century
language of the Sassanian times to
An
designate the unbelievers.
a. c.) to
edict,
Armenia, had the following words
man who
promulgated by king Yazd-
make Zoroastrism :
'
the state religion
You must know
that
any
Mazda is deaf, blind, and deceived by Ahriman's devs (Elisaeus, The War of Vartan). ^ Or murderers (m airy a); according to the Parsis highwaydoes not follow the religion of '
men ^
ii\j).
(^^j
The
Casuists distinguish three kinds of Ashemaogha:
heretics.
(khot doshak), and the 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 the
deceiver (friftar), the
deceived (friftak).
The
self-willed
first
;
reason, instead of applying to a direction ^
;
the third
is
Dastur
(a
spiritual
guide) for
one who has been led astray by another.
Drafi'a means also banner: the Persian
drafja, has preserved the two meanings.
has jastra, the Persian has ~%^.
The
^_;^9,.i,
derived from
Sanskrit translation
ORMAZD YA5T. 12.
'
I
am
Keeper\-
the
I
am
27 the
Creator and
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. the
Athravan*; my name is the most Athravan-like of all Athravans. My name is Ahura (the Lord). My name Is Mazdrt;u (the all-knowing). 'My name is the Holy; my name is the most
'My name
is
the
Is
the
'
'
Holy.
'My name
most Glorious. *My name Is
Glorious;
my name
Full-seeing;
the
Is
the
my name
is
the Fullest-seeing.
'My name
is
Far-seeing; my name
the
is
the
Farthest-seeing. 13.
'
My name
the
is
my name is the Creator my name
Protector
;
Well-wisher my name is the Is the Keeper; my name is the Maintalner. 'My name is the Discerner; my name is the Best Discerner. 'My name is the Prosperity-producer^; my name is the Word of Prosperity"^. 'My name is the King who rules at his will ;
;
;
^
'
I
^
'
I
^
'
I
*
'
^
'
keep the creation (Phi. tr.). created the world and I maintain it' (ibid.). can know what is useful and what is hurtful' '
The I
(Ibid.).
priest.'
impart increase to the righteous
'
(Phi.
tr.).
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 fjuja, f.yuma?//, 'thriving, causing to thrive,' which aptly express its «
Doubtful.
contents.
Fjujo-mathro
is
YASTS AND SIROZAHS.
28
my name
King who
the
is
rules
most
at his
will.
My name
'
is
the liberal
King^;
my name
is
the
most liberal Kin(T. My name is He who does not deceive my 14. 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 conquers 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
Beneficent One; my name is the Energetic One; my name is the most Bene'
is
the
ficent. '
My name
is
One; my name is
the
Holiness
my name
is
the
Great
good Sovereign; my name
the
is
;
Best of Sovereigns.
Wise One; my name is the the Wise my name is He who does
'My name
the
is
Wisest of good for a long time. ;
'These are 'And he who 16.
my in
names.
this material world,
O
Spitama
and pronounce those names of mine^ either by day or by night Zarathu-S"tra! shall recite
^
Nama,
Sanskrit
translated apat,
translator
has
and interpreted Khutai rat. The azat for apat, and translated
misread
svatantra, independent. ^ The commentator observes orthodoxly, 'everything good.' ^ That is to sav, who will recite this Ya^t.
ORMAZD
He who
29
VA5'T.
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 17.
*
shall
;
;
;
when he goes
out of his dwelling-place, or
when he
goes out of his town, or when he goes out of his country and comes into another country;
'That man, neither in that day nor in that be wounded by the weapons of the foe who rushes Aeshma-like^ and is Dru^-minded not 18.
night, shall
;
the knife, not the cross-bow, not the arrow, not the
sword, not the club, not the sling-stone
^
shall reach
and wound him. But those names shall come in to keep him 19. from behind and to keep him in front ^, from the Dru^ unseen, from the female Varenya fiend ^, from the evil-doer^ bent on mischiefs, and from that fiend who is all death, Angra Mainyu. It will be as if there were a thousand men watching over one '
man
^.
20.
'
"
Who
he who
is
will smite the fiend in
to maintain thy ordinances
^
The aiwyaonghanem
p. 191, ^ '
note
or
Teach me
?
kosti
(see
order
clearly thy
Vendidad
XVIII,
4).
Or with anger.' Akavo, >Jakav6, ishavo, kareta, vazra, '
translated kartari,
^akra, ^ara, jastrika, va^ra. *
Min akhar
(Sansk. °
u luin
(Phi.
tr.)
;
p;-i'sh/^a[ta]s
purataj^'a
tr.).
Interpreted as the
demon
of lust and envy.
Cf.
Vendidad,
Introd. IV, 23. ®
Kayadha,
thaka
translated
(Sansk.), 'he
The
who
^
Doubtful.
«
Cf. Yt. XIII, 71.
Phi.
kastar
(Phi.),
'the impairer;'
holds for nothing, tr.
has
'
who
who makes
kadar-
slight of.'
impairs living creatures,' etc.
YA^TS AND stROZAHS.
30
and
rules for this world
may come
with
for the next, that
Sraosha
Vohu-Mano and help whomsoever
thou pleasest ^" 'Hail to the Glory of the Kavis"! Hail to the
21.
Airyanem Vae^'-ah^! Hail to the Saoka^, made by Mazda! Hail to the waters of the Daitya^! Hail Ardvi ^ the undefiled well
to
!
Hail to the whole
world of the holy Spirit
Yatha ahii vairyo The will 'Ashem Vohia: Holiness is *
:
good 2 2.
of the Lord the
best
."^ .
.
.
of
all
^ .
.
.
.
'We worship
the
Asha-Vahii-ta, most
Ahuna Vairya
fair,
''.
We
worship
undying, and beneficent^''.
We
worship Strength and Prosperity and Might and Victory and Glory and Vigour ^^ We worship Ahura Mazda, bright and glorious,
'Yenghe hatam^^: All those beings ^" of whom Ahura Mazda knows the goodness ^^ for a sacrifice 1
From Yasna XLIV,
^
See Sirozah
^
Iran
*
Saoka;
^
See Vendidad,
Ve^'-
;
I, 9,
i6;
p. 7,
cf.
note
Vendidad VIII,
20.
2.
see Vendidad, p. 3.
see Sirozah p. 5,
I, 3.
note
2.
Ardvi Sura Anahita, the great goddess of the waters; Yt. V. ^
'
See above,
®
The
^
p. 23.
See above,
see
p. 22.
ahu vairyo, known as Ahuna vairya first words in it: ahu vairyo. See above,
prayer yatha
(Honover), from the p. 23.
Or 'the fairest Amesha-Spe«ta;' cf. Vend. Introd. IV, 7. " Impersonated as gods, to obtain from them the benefits of which they are the impersonations. ^^ A formula found at the end of most chapters of the Yasna and imitated from Yasna LI [L], 22. ^^ The Amesha-Spewtas (Pahl. Comm. ad Yasna XXVII, fin.). ^* The benefits of which they dispose, and which they impart as ^^
rewards to the righteous.
ORMAZD [performed]
3
those beings, males
do we worship. 'Yatha ahu vairyo
females 23.
in holiness, all
YA5'T.
I
and
^
^,
:
The
will of the
Lord
is
the law of holiness ....
and the prayer unto Ahura Mazda, bright and glorious, and his strength and '
bless the sacrifice
I
vifjour ^'
(Bahman Yanl) *0 Zarathu^tra! keep thou who is friendly [to me] from the 24.
Do
me]!
not give up
(of the foe),
harm unto
for
foe unfriendly [to
that friend unto the stroke
unto vexations to be borne
man who would
that
offer
be it ever so great or ever so small, unto us, the Amesha-Spe;/tas. 25.
'
thui-tra! thui-tra!
Here here
Asha-Vahij>ta,
is
here
is
Zarathu^tra
!
my
creature,
my
are the reward of the holy ones
from
their bodies,
my
!
from
O
creatures,
'Thou knowest
Zarathu^tra
wish no
O O
ZaraZara-
creature,
my
O
creature,
here are Haurvata/ and Amereta/,
who
26.
;
a sacrifice,
has reached
if it
Spe;na-Armaiti,
is
me
creature,
Khjathra-Vairya,
here
Zarathu^tra!
O
Vohu-Mano, my
is
man
ever that
my
this,
''',
when
freed
Zarathu^-tra!
and how
it
is,
O
holy
understanding and from
knowledge; namely, how the world and how it will end
first
my
began
''.
^
2 ^
The first three. The last three, whose names are feminine. Which he will impart in return to his worshippers.
See above, p. 21. the Genii who preside over plants and waters, they are very likely entrusted with the care of feeding the righteous in *
^
As
Paradise. «
Cf. Yt.
XXII,
18.
From Yasna XXVIII,
12.
'
Cf.
Yasna
XXX,
4.
YA5TS AND SIROZAHS.
32
A A A
'
'
*
thousand remedies, ten thousand remedies thousand remedies, ten thousand remedies thousand remedies, ten thousand remedies
'[We worship]
27.
Strength
the well-shapen,
tall
Verethraghna, made by Ahura
;
;
^
-formed
the crush-
ing Ascendant^, and Spe/2ta-Armaiti. 28. 'And with the help of Spe/^ta-Armaiti, break
ye ^asunder their* malice, turn their minds astray, bind their hands, make their knees quake against one another, bind their tongues ^
O
'When, wicked
When
shall
the
Zarathui-tra said
into the earth ^
the ruffian was
smite the
faithful
Dru^
shall the faithful smite the
shall the faithful smite the
Then
29.
Mazda!
When
^ ?
' :
wicked
?
?'
threw you back
I
and by the eyes of Spe/^ta-Armaiti
^
made powerless ^
W"e worship the powerful Gaokerena^^, made by Mazda the powerful Gaokerena, made by Mazda. We worship the memory of Ahura Mazda, to 31. 30.
'
;
'
keep the Holy Word. '
We
worship the understanding of Ahura Mazda,
to study the '
Holy Word.
We worship the tongue of Ahura Mazda, to
forth the
speak
Holy Word.
1
Yasna LXVIII, 15 (LXVII,
^
Refers
^
50).
probably to the Izeds
See Sirozah
mentioned
in
the
I,
20.
preceding
paragraph. *
Of the
«
Cf.
^
I
^
foes alluded to § 24,
Yasna XLVIII [XLVII],
follow the reading
Derezvan; see Yt. XI,
2.
2.
zamerena, which
is
followed by the
In the Yasna IX, 15 (46) Zarathujtra said to have obliged the Daevas to hide themselves in the earth. " » Cf. Yt. XIX, Cf. Vend. IX, 12-13. 94.
Pahlavi translation too.
^°
See Sirozah
I,
7.
is
ORMAZD '
We
VAST.
worship the mountain
;^;},
that
standing, that preserves understanding'
by day and by
it]
well-accepted 32.
;
;
under-
[we worship
night, with offerings of Hbations
-.
'We worship
Armaiti
gives
that creation [of Ahura's], Spe;^ta-
and the holy creations of that creature and
Asha [Vahi^ta], that are foremost in holiness I Here I take as lord and master* the greatest of all, Ahura Mazda to smite the fiend Angra Mainyu of
'
;
;
Aei"ma of the wounding spear ^ to smite the Mazainya fiends^; to smite all the Daevas and to smite
;
the Varenya
'
fiends
That mount
is
^
increase
to
;
called in later literature
Pahlavi translation of
ushi-darena,
Ahura Mazda,
Mount Ojdajtar
(the
the keeper of understanding).
According to the Bundahij (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, ig [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 Kobdd waiting for his fate. ^ The order of the text differs in one series of manuscripts, in which it begins with § 31 then comes § 29 with the following additional words 'A thousand remedies, ten thousand remedies (three times ;
!
cf.
We
above, § 26.)
worship the Fravashi of the hvsiX\v2inf
holy ones
;
then
I
who were
will
man whose name
is
Asmo-
worship the Fravashis of the other
strong of faith' (Yt. XXII, 37). first followers of Zarathujtra, and with
Asm6-/n'anva;//was one of the
name begins the enumeration of the Fravashis (Yt. XIII, 96). Then follows § 30, and then again § 31 with the Ashem Vohii and then the additional passage, 'We worship ....,' is repeated
his
twice. '
* ^
Visperad XIX, 2. As ahu and ratu, that
is,
as temporal chief
See Vend. Introd. IV, 22. [23]
and "
D
spiritual guide.
Ibid. 23.
YA5TS AND SIROZAHS.
34
bright and glorious; to increase the Amesha-Spe/ztas;
and glorious
to increase the star Tii'trya^ the bright to increase the faithful
men
;
;
to increase all the holy
creatures of the Beneficent Spirit.
'Ashem Vohu: good
.
.
.
Holiness
'[Give] unto that
^2,-
best of
the
is
all
.^
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, life, give him the abode of the holy Ones ^
give him long, long
happy,
blissful
'
May
'
A
come according
it
to
my
bright, all-
blessing
^
thousand remedies, ten thousand remedies
"^
I
(three times.)
Come to me for help, O Mazda 'We worship the well-shapen, tall-formed '
!
Strength,
and Verethraghna, made by Mazda, and the crushing Ascendant ^. We worship Rama //z^astra, and Vayu who works highly and is more powerful to destroy than all other creatures. That part of thee do we worship, Vayu, that belongs to Spe;-Jta Mainyu. We worO ship the sovereign Sky, the boundless Time, and '
the sovereign
Time
'Ash em Vohd good
of the long Period ^
Holiness
:
.
See Yaj-t VIII.
^
Who
^
'
a sacrifice
^g
all
above, p. 22.
This paragraph
a sacrifice.
offer thee
shall
from Yasna LXVIII, ii (LXVII, 32), where Waters: Ye, good waters, give unlo that man *
of
.
^
^
best
the
is
.' .
it is
is
taken
addressed to the
who
will offer
you
.' .
.
.
Sujila (Sansk. tr. ad Yasna LXI, 13). This clause serves as a conclusion to all Yajts.
«
From Yasna LXVIII, 20 (LXVII,
'
Cf. above, § 26.
^
Cf.
52).
Sirozah
I,
20.
^
Ibid. 21.
HAPTAN \AST.
II.
HAPTAN
YA.ST.
of the seven Amshaspands
The Vast
days of the week, that
Amesha-Spe«tas.
to say,
is
In fact
it
35
on
is
recited
composed of
the
two forms:
= Sir6zah
1-7; §§ 6-io
§§
Then come
first
seven
nothing more than an extract from
is
the Sirozahs, being
i-5
on the
the days consecrated to the
I,
seven formulas in their
first
= Sir6zah
II,
1-7.
four sections which are the original part of the Ya^t
(§§11-15).
jMay Ahura INIazda be rejoiced
o,
Ashem Vohu:
Holiness
M
.
.
.
the best of
is
.
all
good
^
.
.
.
.
confess myself a worshipper of Mazda, a follower of Zara-
I
thujtra,
For
one who hates the Daevas and obeys the laws of Ahura and glorification unto [Havani],
sacrifice, prayer, propitiation,
and master of holiness ^
the holy
.
.
.
.
I.
i^
To Ahura Mazda,
to the
bright and glorious, and
Amesha-Spe;2tas
To Vohu-Mano; friendly,
and who
to
Peace, whose
more powerful
is
breath
is
to destroy than
all other creatures; to the heavenly Wisdom, made by Mazda, and to the Wisdom acquired through the
made by Mazda To Asha-Vahi^ta, the fairest; to the muchto the instrument made by desired Airyaman Mazda and to the good Saoka, with eyes of love, made by Mazda and holy; ear,
;
2'\
;
;
^
The
rest as above, Yt. ^
I,
*
o.
Sirozah
D
2
I,
3-4.
Sirozah
I,
1-2.
YA5TS AND SIROZAHS.
36
To Khshathra-Vairya
to the metals
;
;
to
Mercy
and Charity.
3\ To the good Spe;zta-Armaiti, and to the good Rata, with eyes of love, made by Mazda and holy
To Haurvata/,
the master; to the prosperity
seasons and to the years, the masters of
of the holiness
And flocks
;
Amereta/,
to
the master; to fatness and
to the plenty of corn
;
and
to the powerful
Gaokerena, made by Mazda. 42. (At the Gah Havan) wide pastures and to Rama (At the Gah Rapithwin)
to Atar, the son of
To
:
Mithra, the lord of
//z^astra. :
To
Asha-Vahi^'ta and
Ahura Mazda.
(At the Gah Uziren) To Apam Napa^', the tall and to water, made by Mazda. 5^ (At the Gah Aiwisruthrem) To the Fravashis of the faithful and to the females that bring forth flocks of males to the prosperity of the seasons to the well-shapen and tall-formed Strength to Verethraghna, made by Ahura, and to the crushing :
lord,
:
;
;
;
Ascendant.
(At the
Gah
Ui-ahin)
:
To
the holy, devout, fiend-
who makes
the world
Rashnu-Razii'ta and to Ari-ta/,
who makes
smiting Sraosha,
who makes
grow,
Be and
the world increase
grow
;
to
the world
^
propitiation, with sacrifice, prayer, propitiation,
glorification
Yatha ahu vairyo: The
will
of the Lord
law of holiness ....
^
Sirozah
I,
^
5-7. "
Sirozah
I,
7.
sir6zah
I, 7.
is
the
HAPTAN
YA^'T.
37
II.
We
6^.
glorious
;
unto
sacrifice
we
Ahura Mazda,
bright and
unto the Amesha-Spe;^tas, the
sacrifice
all-ruUng, the all-beneficent.
We Spe;^ta
we
;
sacrifice
and who
friendly,
is
other creatures
all
Vohu-Mano,
unto
sacrifice
unto Peace, whose breath is more powerful to destroy than
we
;
Amesha-
the
sacrifice
unto the heavenly
Wisdom, made by Mazda we sacrifice unto the wisdom acquired through the ear, made by Mazda. 7^. We sacrifice unto Asha-Vahi^ta, the fairest, the Amesha-Spe;/ta we sacrifice unto the muchdesired Airyaman we sacrifice unto the instrument made by Mazda we sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy. ;
;
;
;
We fice
Khshathra-Vairya we sacrimetals we sacrifice unto Mercy and
sacrifice
unto the
unto
;
;
Charity.
8^ We sacrifice unto the good Spe^^ta-Armaiti we sacrifice unto the good Rata, with eyes of love, made by Mazda and holy. We sacrifice unto Haurvata/, the Ameshawe sacrifice unto the prosperity of the Spe;/ta seasons we sacrifice unto the years, the holy and ;
;
masters of holiness.
We sacrifice unto Amereta/, the Amesha-Spe;ita; unto fatness and flocks we sacrifice unto the plenty of corn we sacrifice unto the powerful
we
sacrifice
;
;
Gaokerena, made by Mazda. 9*.
(At the
Gah Havan)
:
We
sacrifice
1
Sirozah
II,
1-2.
^
Sirozah
II,
=>
Sirozah
II,
5-7.
*
Sirozah
II, 7.
unto
3-4.
YASTS AND siROZAHS.
'i.S
Mithra, the lord of wide pastures
Rama
we
;
unto
sacrifice
//z^'astra.
We
sacrifice unto Asha(At the Gah Rapithwin) Vahi^ta and Atar, the son of Ahura Mazda. :
(At the Gah Uziren)
:
We
Napa/, the swift-horsed, the
unto
sacrifice
tall
we sacrifice unto made by Mazda. We io\ (At the Gah Aiwisruthrem)
the lord of the females
Apam
and shining
;
lord,
the holy
waters,
:
sacrifice
unto the good, powerful, beneficent Fravashis of the faithful we sacrifice unto the females who bring ;
forth flocks of males
of the seasons
we
;
we
;
sacrifice
unto the prosperity
unto the well-shapen,
sacrifice
we sacrifice unto Verethraghna, we sacrifice unto the crushing
tall-formed Strength;
made by Mazda
;
Ascendant.
Gah
(At the
Ui-ahin)
:
We
sacrifice
fiend-smiting Sraosha,
tall-formed,
unto the holy,
who makes
we we sacrifice unto world grow, who makes the
world grow, the holy and master of holiness sacrifice
Ar^ta/,
unto
Rashnu-Razii-ta
who makes
the
the ;
;
world increase III.
Let the Yatus be crushed, O Zarathujtra Daevas and men ^ both Who is he in whose house, O Spltama ZaraII.
thu^tra
!
perishes,
every
Dru^^
every
these words
Dru^
*
.? It is
he who takes the seven Amesha-Spe/^tas,
^
Sirozah
^
The Yatus Doubtful.
Or Let Zarathujtra crush the Yatus. demons or men the man-Yatu is the '^
II, 7.
:
are either
:
Cf. Yt. VIII, 44.
sorcerer, the wizard. *
destroyed,
when he pronounces
12' 13.
is
'^
lam
unable to
make anything
of this section.
HAPTAN YA5T.
39
the all-ruling, the all-beneficent, as a shield^ against his enemies.
We worship the Law of the worshippers we worship the waters coming in made by Mazda.
of Mazda;
the shape of a horsed
has renounced trespasses and faults, Zarathu^tra he has renounced all trespasses and
14-15.
O
He
!
when he throws down ^ the destroyer of Vohu-Mano 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 prisoner ^ from the hands of the [ungodly], who are
O
faults \
Zarathu
!
destroyed by his strength, Ashem Vohti: Holiness
of
best
the
is
all
good .... 16.
Yatha ahu vairyo: The
the law of holiness I
,
.
bless the sacrifice
.
will
of the Lord
is
.
and the prayer, the strength
and vigour
Of Ahura Mazda, Amesha-Spe;ztas
bright and glorious, and of the
;
Of Vohu-Mano; friendly 1
^
of
Peace,
whose
breath
is
'^
.
.
.
.
See Yt. VIII,
Doubtful.
'
Atare-vitaremaibya
vimrao/
;
cf.
5,
42
ataraish
cf. §
;
.
atareman seems
mruye (Yasna XII, 4 [XIII, 16]): by commission, vitareman a sin by omission. * Doubtful (fraspavare^: fraspa is generally
.
.
.
to
20. vi
sarem
be a
translated
sin
rami-
tuntan). ^
Doubtful,
«
Cf. Yt. XIII, 100;
uzvazha/ (1. 1.). The rest as above, '
XIX, 86; fravaxnam § i.
is
the
reverse of
YA5TS AND SIROZAHS.
40
Of
Asha-Vahi^ta, the fairest
Airyaman
^
.
.
of the much-desired
;
.
.
Of Khshathra-Vairya, of the metals^ .... Of the good Spe;^ta-Armaiti and of the good Rata
^
.
.
.
.
Of HaurvataA the master ^ .... Of Amereta/, the master (At the Gah Havan) Of Mithra=^ (At the Gah Rapithwin) Of Asha-Vahi^ta^ .... (At the Gah Uziren) Of the high lord Apam ^
.
.
.
.
:
:
:
Napa/^ .... (At the Gah Aiwisruthrem) the faithful
^
.
.
.
:
Of
the holy, devout, fiend-
who makes
smiting Sraosha,
Rashnu-Razi-?ta and of Ar^ta/,
who makes
Ashem Vohu: Give unto that
the Fravashis of
.
(At the Gah U^ahin)
erow,
Of
:
the world
who makes
grow
;
of
the world
the world increase.
Holiness
man ®
is
the best of
all
good .... him health of
brightness and glory, give
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.
^
3 ^
The The
Who
rest as above, § 2.
^
rest as above, § 4.
*
shall oJfer a sacrifice to the
The The
rest as above, § 3. rest as above, § 5.
Amshaspands.
ARDIBEUWT
This
Y3.st
for a great part
is
41
ARDIBEHI6^Ti YA^-T.
III.
yaman
YAST.
prayer, which
is
devoted to the praise of the Air-
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-Vahijta, which is put into the mouth of Angra JNIainyu himself (§§ 13 seq.), he makes him speak of AshaVahij-ta just in the same way, and ascribe him just the same powers, This is owing as he himself has done with regard to Airyaman. to the fact of Airyaman being invoked in company with AshaVahijta in the second formula of the Sirozah^,
The powers
ascribed to Asha-Vahi^ta have their origin in the
twofold nature of that Amesha-Spewta,
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^
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 Aiwisruthrem (Anquetil).
is
''.
**.
May Ahura Mazda
o.
Ashem I
Vohia
:
be rejoiced! ....
Holiness
is
the best of
all
good ....
confess myself a worshipper of Mazda, a follower of Zara-
one who hates the Daevas and obeys the laws of Ahura and glorification unto [Havani], the holy and master of holiness ''....
thujtra,
For
^
;
sacrifice, prayer, propitiation,
Ard-i-behi.yt
is
the Parsi form for
Asha
vahijta, ard being
derived from arta, the Persian form corresponding to the
Zend
asha. ^
See Sirozah
^
See Vend. Introd. IV, 30, See Yt. XVII, 18.
* '
As
I,
above, Yt.
3,
I,
and below die introductory formula,
o.
* '
Fargard
Ibid. 33.
XXII and
Introd.
*_
A
YASTS AND SIROZAHS.
42
,
Unto Asha-Vahi^ta, the fairest; unto the muchdesired Airyaman, made by Mazda, and unto the good Saoka, with eyes of love, made by Mazda and holyi; Be
and
propitiation, witli sacrifice, prayer, propitiation,
glori-
fication.
Yath^ ahu vairyo: The
will
of the Lord
Is
the law of holi-
ness'^
I,
1.
Ahura Mazda spake unto Spitama
Zarathui"tra,
saying: 'That thou mayest increase Asha-Vahi^ta,
O
Spitama Zarathu5"tra with hymns of praise, with performance of the office, with invocations, holy words, sacrifice, blessings, and adoration once to !
—
abide
in
abodes
^
the shining luminous space, in the beautiful
—for the
sacrifice
Amesha-Spe;/tas^' 2.
'
:
Say unto me the O Ahura Mazda !
increase Asha-Vahi.s'ta, with
^
Sirozah
^
Several manuscripts add here the
Sirozah
I,
the
hymns
right
that
I
of praise,
3. full
invocation of the greater
:
'We
sacrifice
Spe;;ta
unto
Asha-Vahista,
the
fairest,
Amesha-
the
;
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, '
us,
....
Zarathui^tra said
words, such as they are,
may
and invocation of
Mazda and holy.' The Garo-nmanem
42], Phi.
or Paradise; see Yasna
XVI,
made by 7
[XVII,
tr.
The principal clause appears to be wanting, unless Zarathujtra supposed to interrupt Ahura. One might also understand the .' sentence in an optative sense * Mayest thou increase *
is
:
.
.
.
ARDIBEIII^T VAST.
with performance of the
words, abide
^
with invocations, holy
and adoration,
blessings,
sacrifice,
— once
to
the shining luminous space, in the beautiful
in
abodes,
office,
4
—
for the sacrifice
and invocation of you, the
Amesha-Spe;^tas.
3\
'.
.
proclaim Asha-Vahi^ta
I
.
.
:
if
way
claim Asha-Vahii'ta, then easy Is the
pro-
I
the
to
abode of the other Amesha-Spe;^tas ^, which Ahura Mazda keeps with Good Thoughts, which Ahura Mazda keeps with Good Words, which Ahura Mazda keeps with Good Deeds ^;
Garo-nmana of Ahura Mazda) the Garo-nmana is for the holy souls, and no one of the wicked can enter the Garo-nmana and its bright, wide, holy ways (no one of them can go) to Ahura Mazda. '(Easy
4.
the
is
way
to the
:
;
11.
'The Alryaman
5.
strength of
all
Yatus and Pairikas^
smites down the Angra Mainyu, of the
prayer*
the creatures of It
is
the greatest of spells,
the best of spells, the very best of
^
Here again
seems as
it
if
:
.
.
.
.
.
if
;
.
.
spells
a paragraph had been lost
Mazda answered Proclaim thou Asha-Vahijta Asha-Vahi^ta Then Zarathujtra replied Vahijta
all
—
:
I
;
' :
the
Ahura
thou proclaimest
proclaim Asha-
.'
^
The Garothman.
'
An
allusion to the three Paradises of
Humat, Hfikht, Hvar^t
through which the souls of the blessed pass to Garothman (Yt.
XXII, *
15),
The
prayer
known
as
Airyama-ishyo;
11-12. ^
See Vend. Introd. IV, 20-21,
see
Vendidad XXI,
^^
A
YA5TS AND SIROZAHS.
44 of
fairest
,
the very fairest of
spells,
spells
all
;
the
one amongst spells, the most fearful of all 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: amongrst all remedies this one is the healino- 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 fearful spells
;
;
;
;
:
remedies ^ Sickness 7.
away work ;
the fled
away
fled
'
Daeva away
;
The brood
'
the unholy
fled
away.
Fever
away 9.
the
;
'
fled
the Evil
The most
6"ahi
^,
;
Pride fled
away
men
fled
Ashemaogha
;
away
fled
lying
fled
''
away
;
the brood
the brood of the Two-legged*
Slander
Eye
fled
away.
of the Snake fled
Wolf fled away
of the
Death
it].
away, the Daeva's counter-
fled
away, the oppressor of 8.
[before
;
Scorn
fled
away
fled
away
;
Hot
;
Discord fled
away.
words of falsehood
addicted to the Yatu, fled
fled
away
away; ;
the
Cf. Vendidad VII, 44 (118). That Airyaman made use of Holy Word (of spells) to cure diseases appears from Vend. XXII, 6 seq. ^ Paityara: every work of Ahura was opposed and spoiled by a counter-work of Angra Mainyu, Cf. Bundahi^ I, 23 seq.; Ill, 13 seq. Vend. I; see Ormazd et Ahriman, §§ 195 seq. ^ See Yt. I, 10 and note 4. * The Ahrimanian creatures belonging to mankind, the Mairyas and Ashemaoghas (Yt. I, 10). * The courtezan; cf. Vend. XXI, 17 (35), and Introd. IV, 25. ^
the
;
ARDIBEHWT 6"ahi,
who makes one pine\
VAST.
4$
away; the wind that away the wind that
fled
blows from the North fled blows from the North vanished away. He it is who smites me that brood of the 10. ^
;
'
Snake, and who might smite those Daevas by thousands of thousands, by ten thousands of ten thousands he smites sickness, he smites death, he smites ;
the Daevas, he smites the Daeva'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
Hot Fever; he
smites
he smites
smites Slander;
he smites the Evil Eye. smites the most lying words of falsehood; he smites the Cahi, addicted to the Yatu he smites He smites the the 6'ahi, who makes one pine. wind that blows from the North the wind that Discord 12.
'
;
He
;
;
blows from the North vanished away. He it is who smites me that brood of the 13. Two-legged, and who might smite those Daevas, by '
thousands of thousands, by ten thousands of ten Angra Mainyu, who is all death, the thousands. worst-lying of all Daevas, rushed from before him :
14.
me!
'He Here
exclaimed, did is
the
the sickliest of sickliest of all
Angra Mainyu
god Asha-Vahi-rta, who
all
sicknesses,
who
will
25.
"
Woe
will
is
smite the
afflict
sicknesses
^ The Zend is Kahvaredhaini, a synonym of varedha, Yasna LXI, 2 [LX, 7], is translated Glory, which means very likely: he who makes peak, and pine' (cf. Vend. XVIII, 62-64). 2 From the country of hell; cf. Vend. VII, 2;
XXII,
:
which,
Kah-
impairer of one 'dwindle,
XIX, i;
Yt.
AND
YAi'TS
46 "
'
He
smite the deadliest of
will
the deadliest of
afflict
'"He "
He
all
will smite the
deaths
most
he
working of
counter-works
"
He
afflict
all
;
all
will
afflict
he
fiends
the
most
all
counter-
;
smite the unholy Ashemaogha, he will
will
the unholy
He
deaths, he will
smite the most counter-working of
will
counter-works,
'
all
fiendish of all fiends,
most fiendish of
will afflict the *
sIrOZAHS,
Ashemaogha
most oppressive of the afflict the most oppressive of the oppressors of men. '
"
smite
will
the
oppressors of men, he will
'"He
15.
will
brood, he will
smite the snakiest of the Snake's
afflict
the snakiest of the Snake's
brood '
"
He
smite the most wolfish of the
will
brood, he will
afflict
the most wolfish of the
Wolfs Wolfs
brood
*"He
will
smite
brood, he will
brood "
'
the worst
afflict
of the
two-legged
the worst of the two-legged
;
He He He
will
smite Pride, he will
afflict
Pride
Scorn " will smite the hottest of hot fevers, he will afflict the hottest of hot fevers " He will smite the most slanderous of slanders, '
"
'
will
smite Scorn, he
will afflict
'
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
he
will afflict the
*
;
'
afflict
the worst of the Evil Eye.
smite the most lying words of falsehood, he will afflict the most lying words of 16.
'"He
falsehood
will
ARDIBElil^T VA^T. "
'
He
47
smite the Gahl, addicted to the Yatu,
will
Yatu smite the Cahi, who makes one pine, the 6^ahi, who makes one pine smite the wind that blows from the
will afflict the Gsh'i, addicted to the
he '
"
he
He
will
will afflict '
"
He
will
North, he will
;
the wind that blows from the
afflict
North."
17^ 'The Dru^will perish away, the Drii^ perish
Thou
Dru^
the
;
perishest
will
away
Dru^
rush, the
will vanish.
to the regions of the North,
to give unto death the living
never more
will
world of
the holy spirit ^ 18. 'For his brightness
and glory
I will offer
unlo him a sacrifice
worth being heard ^ namely, unto Asha-Vahijta,
Unto Asha up the libations, the
the Amesha-Spewta.
Spe«ta,
we
offer
the
-Vahi^ta, the fairest, the
Haoma and
fairest,
Amesha-
meat*, the
baresma ^ the wisdom of the tongue ^ the holy spells ^ the speech, the deeds \ the libations, and the rightly-spoken words. 'Ye/ihe hatum All those beings of whom Ahura Mazda knows the goodness * of 19. 'Yatha ahu vairyo: The will of the Lord is the law :
.
.
.
holiness .... ^ One set of manuscripts insert He will smite the wind that blows against the North, he will afflict the wind that blows against the wind that blows against the North [will perish].' the North This is most Ukely an interpolation, as the wind that blows against :
'
;
the North
opposed 2 '
(if this
to
meaning of aparo apakhtara, as against Angra Mainyu.
Vendidad VIII, 21. That is to say, worth being accepted: '
cf.
j\
^ji;
East India Office,
XXV,
* ^
The A vesta (Phi. tr.). The several operations of As above, Yt. I, 22.
'
;
'
the sacrifice.
the Parsis
{iS.^
&->
42).
^ See Vend. The Haoma and Myazda. (Phi. danakih Hizvo danghah: huzvan
right formulas.' '
Yt. X, 32
a sacrifice heard [from the lips of the Dasturs]'
J\jy^i J^^ «
the right
Cf.
translate,
*
is
pourvo apakhtara) blows
Ill, i, tr.)
note
means
2.
'the
YA^TS AND SIROZAHS.
48
I bless the sacrifice and prayer and the strength and vigour of Asha-Vahi-fta, the fairest; of the muchdesired Airyaman, made by Mazda and of the good Saoka, with eyes of love, made by Mazda and '
;
holy \
'Ashem Vohu: of
Holiness
[Give] unto that
'
body
;
.
.
.
.
give
man
^
him the
the best of
is
all
good^ ....
brightness and glory, give him health bright, all-happy, blissful
abode of the
holy Ones.'
KHORDAD
IV.
YA^'T.
two sections of this Ya.st refer to its nominal Genius of Health and Waters (Vend. Introd. of the Yaj-t refers to the performance of the rest The IV, 7, 33). Bareshnum ceremony as being the test of the true Zoroaslrian. As the Bareshnum purification was performed by Airyaman to
Only the
first
object, Haurvata/, the
away
drive
laudation
the myriads of diseases created
is
by Angra Mainyu
*,
its
not quite unaptly inserted in a Ya.yt devoted to the
Genius of Health.
The Khordad Yast can be recited at any time. It is better it during the Gah U^ahin, on the day Khordad (Anquetil). The text is corrupt.
to
recite
o.
May Ahura Mazda
Ashem Vohu I
:
be rejoiced
Holiness
is
.
!
.
.
all
good ....
confess myself a worshipper of Mazda, a follower of Zara-
one who hates the Daevas and obeys the laws of Ahura and glorification unto [Havani],
thui'tra,
For
sacrifice, prayer, propitiation,
the holy
and master of holiness
^
.
.
.
.
Unto Haurvata/, the master 1
Cf
'
"Who
Sirozah shall
I,
As
;
unto the prosperity
^
2.
offer
and notes. * Vend. XXII, 20 ^
.
the best of
As
above, p. 22.
a sacrifice to Asha-Vahii'ta
[54].
above, p. 22 and notes.
;
cf.
Yt.
I,
33
KPIORDAD VAST.
49
of the seasons and unto the years, the masters of
hoHness \ Be
propitiation, with
sacrifice,
prayer,
and
propitiation,
glori-
fication.
Yatlia ahu vairyo:
The
of the Lord
will
is
the
law
of
holiness ....
We we
sacrifice
unto Haurvati/, the Amesha-Spe;2ta;
unto the prosperity of the seasons
sacrifice
unto the years, the holy and masters of
sacrifice
hoHness
^.
Ahura Mazda spake unto Spitama
1.
saying
we
;
' :
Zarathu^tra,
the faithful the help, the
created for
I
and the pleasures of them with him who would
enjoyments,
the
comforts,
Haurvata/.
We
unite
come up
to thee as one of the Amesha-Spe;2tas, he would come to any of the Amesha-Spe?^tas, Vohu-Mano, Asha-Vahi^ta, Khshathra-Vairya, A Spe;^ta-Armaiti, Haurvata^', and Amereta/. 2, He who against the thousands of thousands
as
'
of those Daevas, against their ten thousands of ten thousands, against their numberless myriads would
name
one of the Amesha-Spe??tas, he would smite the Nasu, he would smite Hai-i ^, he would smite Bai-i ^, he would smite invoke
the
of Haurvata/, as
Saeni^, he would smite Bu^i^ 3
'
*.
men]
;
I
if
man as faithful man
the
proclaim the faithful I
proclaim the
'
'
Sir6zah
I,
^
Names
of Daevas.
6.
According
first
as the
Strozah
[of
first
II, 6.
to the Parsi translator of the
(vol. ii, p. 65), Ha^i is 'he who makes sceptical;' Ba^-i is who gives rise to the barking disease;' Saeni is he who causes harm ;' Bfl^i is he who preys upon.' * The translation of this paragraph is quite conjectural.
Dinkart 'he
'
'
[23]
E
A
YA5TS AND SIROZAHS.
50
Rashnu
[of men]', then
Yazata of male nature
Razii-ta^, in
From
*
then every heavenly
company with the Amesha-
Spe;/tas will free the faithful 4.
,
man ^
the Nasu, from Ha^i, from Gai'i^, from
Saeni, from Bu^i; 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 Yatu, from the Pairika, from the straying way. 5. 'How does the way of the faithful turn and
way of the wicked ? Ahura Mazda answered 'It is when a man
part from the
^
:
pro-
nouncing my spell, either reading or reciting it by heart, draws the furrows ^ and hides ^ there himself, '^
[saying]
:
O
Dru^! whomsoever thou art, whomsoever thou art amongst the Drupes that come in an open way, whomsoever thou art amongst the Drupes that come by hidden ways, whomsoever thou art amongst the Drupes that defile by contact whatsoever Dru^ thou art, I smite thee away from the Aryan countries whatsoever Dru^ thou art, I I throw I bind thee smite thee down, O Dru^ 6.
"'I will smite thee,
;
;
thee
^
2 ^
!
down below,
O
Dru^^!"
am one of the faithful. The Genius of Truth, Yt. XII. Will free me as one of the faithful.
If I
*
Sic;
^
Starai;
^
How
'
Marao:
cf. § 2.
is
cf.
Etudes Iraniennes,
the wicked Phi.
yati (pustakayati
?
known from
II,
135.
the faithful one
?
o^morit, Sansk. adhyeti; safarilnit, posha-
Yasna XIX,
6 [9]).
*
The
®
Doubtful: gaozaiti; read yaozdaiti
furrows for the Bareshnum purification (Vend. IX). (?
he cleanses).
KHORDAD 7.
'
He
YA,ST.
5
draws [then] three furrows
'
:
i
proclaini
I
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-Spe//tas) smite the men turned to Nasus ^ by the Drupes the seed and kin of the deaf^* are smitten, the scornful^ are ;
:
'
;
dead, as the Zaotar Zarathurtra blows them
woe^ however
fierce, at his will
away
to
and wish, as many
as he wishes.
From the time w^hen the sun is down he 9. smites them with bruising blows; from the time when the sun is no longer up, he deals deadly blows '
on the Nasu with his club struck down, for the propitiation and glorification of the heavenly gods.
O Zarathu^tra let not that spell be shown 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 Drupes \ 10.
'
!
to
1 1. 'For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto Haurvata/, the Amesha-Spewta.
Unto Haurvata/, the Amesha-Spe??ta, we offer up the libations, Haoma and meat, the baresma, the wisdom of the tongue, the
the
^
To
^
Reading
perform the Bareshnum; of Vend. XXII, 20 [54]. nasum kereta; of. nasu-kereta (Vend. VII, 26
[67]). ^
See above,
*
Sao/^a;
of.
p. 26,
Yt.
note
XXII,
2.
13.
Dusava/: both the reading and Mr. West suggests, 'sends to hell' ^
the
meaning
(reading
are
doubtful,
dusanghva/
duzangha/). "
Doubtful.
«
Cf. Yt.
XIV,
'
Reading ashava instead of aso ava.
46.
E
2
or
A
YA5TS AND SIROZAHS.
52
holy spells, the speech, the deeds, the libations, and the rightly-
spoken words.
'Yatha ahu vairyo: The
12.
will
of the Lord
is
the law of
holiness .... 'I
and prayer, and the strength and vigour
bless the sacrifice
ofHaurvata/,
the master
;
of the prosperity of the seasons and of
the years, the masters of holiness.
'Ashem Vohu '
bright, all
happy,
Holiness
:
[Give] unto that
man
^
is
the best of
all
good ....
brightness and glory, .... give him the
abode of the holy Ones.'
blissful
ABAN VAST.
V.
The Aban Ya^t (or Yast of the Waters) is devoted to the great goddess of the waters, the celebrated Ardvi Sura Anahita, the 'AvaiTii
flow the is
Ardvi Sura Anahita
('
the high, powerful,
the heavenly spring from which
all
waters on the earth
of the Greeks.
undefiled
') is
down her Hukairya, ;
fountains are on the top of the mythical mountain, in the star region.
described in §§ 85 seq.
the celestial
it
;
Her descent from
the heavens
reminds one of the Indian legend of
Ganga.
This Yaxt contains much valuable information about the
his-
enumerates the several heroes
who
legends of Iran, as
torical
it
Sijra and asked for her help. First of all is Ahura himself (§ 16) then came Haoshyangha (§ 21), Yima (§ 25), A0i Dahaka (§ 29), Thraetaona (§ 33), Keresaspa (§ 37), Franghrasyan (§ 41), Kava Usa (§45), Husravah (§ 49), Tusa (§53), Vaesaka's sons (§ 57), Vafra Navaza (§ 61), G^amaspa (§ 68),
worshipped Ardvi
;
Ashavazdah, the son of Pourudhakhjti, and Ashavazdah and Thrita, the sons of Sayuzdri (§ 72), Vistauru (§ 76), Yoijta (§81); the Hvovas and the Naotaras (§ 98), Zarathujtra (§103), Kava Vij-
taspa
(§
107),
Zairivairi
(§
112),
Are^a/-aspa and Vandaremaini
(§116).
This enumeration
is
interrupted by a description of the descent
of Ardvi Sura from the heavens (§§ 85-89), and of certain rules for her sacrifice given by herself to Zarathu^rtra (§§90-97). This interruption
may have been ^
Who
shall
intentional, as
it
takes place just
have sacrificed to Haurvata/.
when
ABAN YA5T.
53
ihe course of the enumeration brings us to the times of Zarathujtra
and of the
institution of the
new
religion.
opened with a laudation of the benefits bestowed by Ardvi Sura (§§ 1-16), and it closes with a description of her garments and apparel.
The
Yajt
is
The
first
record of the worship of Ardvi Sura
inscription is
by Artaxerxes
is
in a
cuneiform
(404-361), in which her name Artaxerxes Mnemon appears to have
Mnemon
corrupted into Anahata.
been an eager promoter of her worship, as he is said 'to have first erected the statues of Venus-Anahita ('A(^/)o8it7J9, 'Ai/atViSos) 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 My friend M. Halevy suggests to me that the about 260 B.C.). detailed and circumstantial description of Anahita's appearance and costume
(in §§
1
26-1 31) shows that the writer must have described
her from a consecrated type of statuary.
Greek writers on Anahita will be 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
The
found
principal data of the
in
confound under the name of Anahita 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 inclined to
East. o.
.
May Ahura Mazda
Ashem Vohu:
be rejoiced
Hohness
is
!
.
.
.
.
the best of
all
good ....
confess myself a worshipper of Mazda, a follower of Zarathujtra, one who hates the Daevas and obeys the laws of Ahura I
For
sacrifice, prayer, propitiation,
and
glorification
unto [Havani],
the holy and master of holiness ....
Unto the good Waters, made by Mazda unto the holy water-spring Ardvi Anahita unto all waters, made by Mazda; unto all plants, made by Mazda ;
;
Be and
propitiation, with sacrifice, prayer, propitiation,
orlorification.
Yatha ahu vairyo: The
will
of the
Lord
ness ....
Sirozah
I,
10.
is
the law of holi-
YA5TS AND s{r6zAHS.
54
I.
Ahura Mazda spake unto Spitama
1.
saying
'
:
O Spitama
Offer up a sacrifice,
Zarathu-S"tra,
Zarathuj"tra
I
unto this spring of mine, Ardvi Sura Anahita, the
who hates the Ahura, who is worthy
wide-expanding^ and heakh-giving,
Daevas and obeys the laws of
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-
of sacrifice
in the material world,
increasing and holy 2.
Who
'
makes the seed of
womb
makes the
who makes
forth"*,
who
of
all
all
males pure^,
all
females bring forth
puts milk into the breasts of
all
in safety,
females in the
measure and the right quality
right
The
'
3.
who
females pure for bringing
large river,
known
afar, that is as large as
the whole of the waters that run along the earth
runs
that
down
to the sea '
4.
powerfully from
Vouru- Kasha ^.
All the shores of the sea
^ 'As she comes down [LXVI, 2]).
^
Ad hu,
;
height Hukairya^
the
translated
Vouru-Kasha are
to all places' (Phi.
^an
;
'she makes
life
tr.
ad Yasna
longer
'
LXV,
i
(Aspendiarji).
adhu will be better translated springs, rivers ^uy instead of^an cf. Yt. VIII, 29). Perhaps
(reading
;
^
'
Pure and sound, without blood and
*
'
So
^
'
leaps
that
Hugar down
West);
cf.
it
may
conceive again
'
filth' (Phi. tr.).
(Phi.
tr.).
from which the water of Aredvivsur the height of a thousand men' (Bundahi^' XII, 5, tr. The Hukairya is infra, §§ 96, 121, 126; Yt. XIII, 24. the lofty
is
that
mentioned again § 25 and Yt. IX, 8; Yt. X, 88; Yt. XV, 15; It appears to be situated in the west (Bundahii' Yt. XVII, 28.
XXIV, 17; II, 7; Minokhired XLIV, 12). ^ The earth-surrounding Ocean; cf. Vendidad V, text
and
notes.
15 (49) seq.,
A BAN VAST. boiling over,
all
the middle of
55
it is
when
boiling over,
she streams down there,
she runs down there, when she, Ardvi Sura Anahita, who has a thousand cells and a thousand channels ^ the extent of each of :
those
cells,
of each of those channels
as
is
much
as a
can ride in forty days, riding on a good horse. From this river of mine alone flow all the
man
'
5.
over the seven Karshvares this river of mine alone goes on bringing waters, both in summer and in winter. This river of mine
waters that spread
purifies the
seed
all
;
in males, the
womb
in females, the
in females' breasts.
milk 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 maintain them, to look over them, to
them
keep and maintain
close.
Anahita, O Spitama Zarafrom the Maker Mazda. forth proceeded thu^tra! Beautiful were her white arms, thick as a horse's ^ shoulder or still thicker beautiful was her
Then Ardvi Sura
'
7.
.
;
and thus came
.
.
.
she, strong, with thick arms, thinking
thus in her heart 8.
'
"
Who
me ? Who
will praise
will offer
and and meat ?
sacrifice, with libations cleanly prepared
strained, together with the
whom
shall
I
who
cleave,
Haoma
cleaves
unto
me
To
me, and
thinks with me, and bestows gifts upon me, and
of good will unto 9.
^
^
'
?
glory,
See the description §101 seq. Zaoja or zui'a, an arra^ \ey6yievov, seems of.
§ 126.
Cf. §§ II, 124.
is
^
For her brightness and
of the body; »
me
a
well-
I
will offer
to designate
her
a part
AND
YAS'TS
56
SIROZAHS.
a sacrifice worth being heard
up unto
will offer
I
;
the holy Ardvi Sura Anahita a good sacrifice with thus mayest thou advise an offering of libations ;
when
us
most
fully
worshipped,
Mayest thou be Ardvi Sura Anahita with
O
!
!
and meat, with the baresma, with the
Haoma
the
wisdom
—
appealed to
thou art
of the tongue, with the holy spells, with the
words, with the deeds, with the libations, and with the rightly-spoken words.
'Ye^^he hatam^:
those
All
beings
of
whom
Ahura Mazda .... 11. 'Offer
lo.
up a
O
sacrifice,
Spitama Zarathujtra
!
this spring
unto
of mine, Ardvi Sura Anahita, the wide-expanding and health-giving, who hates the Da^vas 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
and holy, and holy^;
holy, the fold-increasing
the country-increasing
'Who
II.
the wealth-increasing
and
holy,
drives forwards on her chariot, holding
She goes, driving, on this men^ and thinking thus in her
the reins of the chariot. chariot, longing for
heart
"
:
Who
praise
will
me
?
Who
will
offer
me
and wellstrained, 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 a sacrifice, with libations cleanly prepared
good '
will
unto
?"
For her brightness and
being heard \ ^
me
As above, io
=§
.
.
p.
glory, I will offer her a sacrifice,
30
;
§
9
is
repeated
'
§
'
Viz. for their worshipping; cf.
refiti *
at the
end of every chapter.
2.
= Phl. humitinit,
As
worth
.
above,
§ 9.
Yasna XXIII,
they hope, they expect.
2 [5],
paitijma-
Cf. § 123.
ABAN YA5T.
5/
III. 12.
up a sacrifice,0 Spitama Zarathujtra
'Offer
of mine, Ardvi Sfira Anahita \
'Whom
13.
and the same
down
ing
.
four horses carry, colour, of the
the hates of
!
unto
this
spring
.
.
same
white, of one
all
blood,
haters, of the
all
tall,
crush-
Daevas 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
Zarathujtra
!
unto
this
spring
of mine, Ardvi Siira Anahita .... 15.
'
who
Strong and bright, tall and beautiful of form, down by day and by night a flow of
sends
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 Zarathu^-tra
!
unto
this
spring
of mine, Ardvi Sura Anahita .... 1
7.
'
To
her did the
Maker Ahura Mazda offer up by the good river
a sacrifice^ in the Alryana Vae^ah,
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
'
Doubtful;
*
Cf.
the
cf.
Yt. VIII, 47.
Vend. Introd. IV,
Mazdean
thujtra; «
above, § 10.
cf. §
Cf. Yt.
I,
sacrifice
9, 40.
as
it
was
This
is
later
^
Cf. p. 26, note 2.
"
Cf
above, §
3.
the heavenly prototype of
shown
to
men by
Zara-
loi. 4
and notes.
'
Cf. Yt. Ill, 18.
^
YA5TS AND SIROZAHS.
58 18.
*
He
begged of her a boon, saying: "Grant good, most beneficent Ardvi Sura Anahita
me this, O that I may
!
bring the son of Pourushaspa, the holy
my law,
Zarathu5tra, to think after law, to 19.
to
speak after
my
do after my law! 'Ardvi Sura Anahita granted him that boon,
was offering libations, giving gifts, sacrificing, and begging that she would grant him that boon.
as he
For her brightness and
'
glory, I will offer her a sacrifice
....
VL 20.
'
Offer
up a
O
sacrifice,
Spitama Zarathujtra
I
unto
this
spring
of mine, Ardvi Sura Anahita .... 2
'To her
1.
did Haoshyangha, the Paradhata\
up a sacrifice on the enclosure ^ of the Hara^, with a hundred male horses, a thousand oxen, and offer
ten thousand lambs. 22.
me
'He begged
this,
hita
!
O
that
good, most beneficent Ardvi Sfira Anaof
the
Haoshyangha was
^
dadyan) dynasty It
may become
I
countries,
all
of her a boon, saying: "Grant
(cf,
the
Daevas first
son of Gayomarth, the
first
sovereign
and
men,
of
lord
of
the
king of the Paradhata (Pesh-
2, and Bundahij XXXI, i). 7, Shah Namah that he was the grandman and king, and the son of Syamak
note
above, p.
related in Firdausi's
is
the
killed by the black Div, he encountered head of an army of lions, tigers, birds, and Paris, and he then succeeded his grandfather, and reigned destroyed him supreme over the seven Keshvars of the earth. Doubtful: upabda=upabanda, as thribda (Yt. VIII, 55) = thribanda; it appears from Yt. XV, 7 that the place meant here
that his father having
him
been
at the
;
"^
is
the
Taera which
by the Alborz ^
is
said in the
Bundahij (V,
7) to
be surrounded
(the Hara).
The Hara berezaiti
Caspian Sea, was supposed
or to
Alborz,
in
Mazandaran, south of the
surround the earth; cf Yt. X, 56.
'
ABAN YA5T.
59
bhnd and the deaf; and that I may smite down two thirds^ of the Daevas of Mazana^ and of the fiends of Varena^" Ardvl Sura Anahlta granted him that boon, 23. as he was offering hbations, giving gifts, sacrificing, and entreating that she would grant him that boon. Yatiis
and
Pairikas, of the oppressors, the
'
For her brightness and
'
glory, I will offer her a sacrifice
....
VII. 'Offer up a sacrifice,
24.
O
Spitama Zaralhujtra
!
unto this
spring of mine, Ardvl Sura Anahita ....
25.
'To her
did
Yima
Khshaeta'*, the
good shep-
herd, offer up a sacrifice from the height Hukairya•^
with a hundred male horses, a thousand oxen, ten
thousand lambs.
He
begged of her a boon, saying " Grant me this, O good, most beneficent Ardvi Sura Anahita that I may become the sovereign lord of all countries, of the Daevas and men, of the Yatus and Pairikas, of the oppressors, the blind and the deaf; and that I may take from the Daevas both 26.
'
:
!
A
^
the
formula frequently used, not only in the Avesta, but also in
Shah Namah. The Daevas
Mazandaran was held a place in IMazandaran. demons and sorcerers, and was in the Iranian legend The Damavand nearly the same as Ceylon is in the Ramaya;/a. mountain, to which Asi Dahaka was bound, is the southern "^
of resort for
boundary of Mazandaran. '
See Vend. Introd. IV, 23;
*
Yima Khshaeta ((?emshid),
cf.
this Yajt, § 33.
as an earthly king, ruled over
the world for a thousand years, while he in
it
^
(Yt. IX, 8;
See above,
XV,
§ 3.
15;
cf.
Vendidad
made
immortality reign
II, Introd.).
YA5TS AND SIROZAHS.
6o
and welfare, both fatness and flocks, both weal and Glory\" Ardvi Sura Anahita granted him that boon, 27. as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon. riches
'
For her brightness and
'
glory, I will offer her a sacrifice
....
VIII. 28.
'
Offer up
a
O
sacrifice,
Spitama Zarathujtra
unto
!
this
spring of mine, Ardvi Sura Anahita ....
29.
To
*
her did
up a
offer
Dahaka^
A^-i
sacrifice
the three-mouthed,
the land of Bawri^, with a
in
Takhma Urupa, who reigned before him, had and devoured by Angra Mainyu (Yt. IV, 11, note). 2 When Yima began to sin and lost the HvsiXtwo (Glory), he was overthrown by Azi Dahaka (Zohak), who seized the power and ^
After his brother
been
killed
reigned in his place for a thousand years
Asi Dahaka,
personage character for
he was the
;
'
snake
of the Vedic Ahi
part
the
in
XIX
Ya^t
seq.,
cf
the
:
same
fate.
first
the
the
^
he
described as a
is
man
they grew there
For the myths referring Asi, being a
the hereditary foe, the Chaldseans it,
at the
same
time, a
dim
the old Assyrian oppression, then shaken off actual
:
to Azi, see
Ahriman,
was identified with Babylon united in an
His struggle
earthly king, Kz'x underwent
§§ 91—95. Babylon (cf Yt. XV, 19). The usurper et
that
same mythological character, like the Vedic Yama, a solar
Namah
through a kiss of Ahriman's.
in
struggling
sea Vourukasha
90).
§
with two snakes springing from his shoulders
Ormazd
still
described
(Fire), in
'
In the Shah
seq.).
a mythical
first
appears
is
this Ya^t,
Yima being originally, when Yima was turned into an
the shining
hero
He
where he
HvdiXtnb against Atar ;
XIX, 33
was
of the storm-cloud, and a counter-
'
or Vr/tra.
(Vendidad, Introd. IV, 38 with Yima Khshaeta bore at •
Yt.
(cf.
'the fiendish snake,'
literally
expression of the
:
non- Aryan, the
Chalda^a.
of
and forgotten, and
national antipathy of the
for their Semitic neighbours in
name
historical record of
Iranians
After the conquest of
Persia by the Musulmans, Kzx was turned at last into an Arab.
The
original seat of the kz\
myths was on the southern coast
of the Caspian Sea (Etudes Iraniennes,
II,
210).
ABAN
6
YA,ST.
I
hundred male horses, a thousand oxen, and ten thousand lambs. " Grant 30. 'He begged of her a boon, saying me this boon, O good, most beneficent Ardvi Sura Anahita that I may make all the seven Karshvares :
!
of the earth empty of men." 31.
'Ardvi Sura Anahita did not grant him that
boon, although he was offering libations, giving
gifts,
and entreating her that she would grant him that boon. sacrificing,
'
For her brightness and
glory, I will offer her a sacrifice
....
IX. 32. 'Offer
up a
sacrifice,
O
Spitama Zarathujtra
!
unto Ardvi
Sura Anahita ....
Thraetaona^ the heir^ of the up a sacrifice in the fourcornered Varena^, with a hundred male horses, a
'To her valiant Athwya 33.
did
clan, offer
thousand oxen, ten thousand lambs. 34. 'He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sura Anahita! that I may overcome Asi Dahaka, the three-
mouthed, the three-headed, the six-eyed, who has a thousand senses^, that most powerful, fiendish Dru^, ^
Thraetaona (Feridun), son of Athwya, conquered Azi and to Mount Damavand, where he is to stay till the end of
bound him the world,
when he
shall
be
let
(Vendidad, Introd. IV, 12, 18;
XXIX, ^
loose and then killed by Keresaspa
Bahman Ya^t
III,
55 seq.; Bund.
8 seq.).
Vis6-puthra=Pahlavi barbita
(see
£tudes Iraniennes,
II,
139)* Cf. Vend. I, 18 and Introd. IV, 12. Modern tradition supposes Varena to have been the region of Ghilan (very likely on
account of *
its
proximity to Mazandaran and
See Yt. X, 82, note.
Mount Damavand).
YASTS AND stROZAHS.
62
demon, baleful
that
the
to
Angra Mainyu
Drii^ that
good
world, to destroy the world of the
rial
ciple
^
and
;
that
may
I
strongest
world, the
created against the mateprin-
two wives,
his
deliver
Savanghava/^ and Erenavai^ who are the fairest of body amongst women, and the most wonderful creatures in the worlds"
Ardvi Sura Anahita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon. '
35.
For her brightness and
'
glory, I will offer her a sacrifice
....
X. 36.
'
up a
Offer
sacrifice,
O
Spitama Zarathu^tra
!
unto Ardvi
Sura Anahita ....
'To her
37.
offer
up a
did Keresaspa
sacrifice
XIX,
1
Cf. Yt.
^
The two
the manly-hearted,
*,
behind the Vairi Pisanah ^ with a
37.
daughters of Yima,
they are called in the Shah
who had been
ravished by Asi
Namah Shahrinaz and Arnavaz
£tudes Iraniennes, II, 213, Savanghava/i' et Erenava/^). Thraetaona delivered them, and then married them he had a son, Airyu, from Arnavaz, and two sons from Shahrinaz, Tura and Sairima; Airyu, Tura, and Sairima became the kings of Iran, Turan, (see
;
and Rum. 3 *
Yt. IX, 14; XV, 24; XVII, 34. Keresaspa (Garshasp), one of the
Cf
greatest
Avestean romance, although Firdausi has See
in silence.
his
feats, Yt.
XIX, 38
seq.
(29); Vend. I, 10 (36). Pi^in valley, south of Cabool.
heroes in the
but passed him over
all
cf Yt. V, 27 seq.
;
Yasna IX, 10 ^
The
Cabool
that the
localised
there.
Keresaspa
lies
XIII, 61, note).
Keresaspa legend had is
in
asleep,
till
It
the
the
plain
It
was
its
rise,
near
the
in
the land of
or at least Pi^in
it
valley
end of the world comes
(see
was that
Yt
ABAN VAST.
6^,
hundred male horses, a thousand oxen, ten thousand lambs.
'He begged of her a boon, saying: "Grant me
2)S.
O
this,
that
good, most beneficent Ardvi Sura Anahita
may overcome
I
!
the golden-heeled Ga7zdarewa\
Vouru-Kasha are boiling over and that I may run up to the stronghold of the fiend on the wide, round earth, whose thouo-h
all
the shores of the sea ;
ends
lie afar."
'Ardvi Sura Anahita granted him that boon, he was offering libations, giving gifts, sacri-
39.
as
and entreating that she would grant him that
ficing,
boon. '
For her brightness and
A
glory, I will offer her a sacrifice
....
poem, of a very late date, gives further details about It was a monster who lived in the sea, on the mountain, and in the valley/ he was called Pashnah zarah, because the sea did not go above his heel (a misinterpretation of his Avestean ^
Parsi
Gandarewa.
epithet zairi
'
pashna, golden-heeled,
taken for the Persian zarah i', sea);
the
Zend
zairi being mis-
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, p. 339, and West, Pahlavi Texts, II, pp. 369 seq.). In the Vedic mythology the Gandharva is the keeper of Soma, his
;
;
and is
to is
is
described
now
as a god,
now
as a fiend, according as
a heavenly Soma-priest or a jealous possessor
man.
What was
not clear.
Azi Dahaka. note 5
;
the original form of the
In the Shah
Cf
Yt.
215, note
i
XV,
Namah
who grudges
myth
in
he it
Mazdeism
he appears as the minister of
27 seq., and
Ormazd
et
Ahriman, pp. 99,
AND
YA^-TS
64
sIroZAHS.
XL 40.
'
Offer up a sacrifice,
O Spitama Zarathujtra
unto this spring
!
of mine, Ardvi Sura Anahita ....
41.
To
*
her did the Turanian murderer, Frangra-
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 Sura Anasyan^, offer
hita
!
that
waving
may
I
seize hold of that
the middle of the sea
in
Glory
"\
that
Vouru-Kasha
^
is
and
Frangrasyan (Afrasyab) was king of Turan
for two hundred between Iran and Turan, which lasts to this day, was represented in the legend by the deadly and endless wars between Afrasyab and the Iranian kings from Mino^
The
years.
perpetual struggle
down
to Kai Khosrav (Kavi Husravah). The chief cause of was the murder of Syavakhsh (Syavarshana) by Afrasyab Syavakhsh, son of Kai Kaus (Kava Usa), having been exiled by
^ihr
the feud
his
father,
the
at
with Afrasyab,
instigation
who
received
daughter in marriage jealousy of Afrasyab's
means of calumnious order for putting him was revenged by
:
of his mother-in-law, took refuge
him with honour, and gave him
his
but the fortune of Syavakhsh raised the brother, Karsivaz (Keresavazda),
accusations to death
his son,
extorted
(see Yt.
from
XIX,
77).
who by
Afrasyab
an
Syavakhsh
Kai Khosrav, the grandson of Afrasyab
(Yt. IX, 22). ^
Ha;/kane:
tain,
Firdausi speaks of a cave
on
the top of a
moun-
near Barda (on the frontier of Adarbai^an), where Afrasyab,
when
defeated, took refuge,
was
that cave
Namah, IV,
and was discovered by Kai Khosrav Afrasiab; Shah
called 'the cave of Afrasyab' (hang
196).
i
In an older form of the legend, that cave was
a palace built under-ground, with walls of iron and a hundred
columns maid^,
:
its
§ 61
;
height was a thousand times a man's size (Aoge-
cf Bund. XII, 20: see Etudes Iraniennes,
Le Hang d' Afrasyab). " Yt. XIX, 56'seq.
II,
225,
ABAN YAST. that belongs to the
Aryan
65
people, to those born and
and to the holy Zarathiutra." Anahita did not grant him that
to those not yet born, 43. 'Ardvi Sljra
•
boon. For her brightness and
'
glory, I will offer her a sacrifice
.
.
,
.
XII. '
44.
Offer
up a
sacrifice,
O Spitama Zarathujtra
!
unto
spring
this
of mine, Ardvi Sura Anahita ....
'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 45.
lambs.
'He begged
46.
me,
this,
hita
!
O
that
of her a boon, saying: "Grant
good, most beneficent Ardvi Sura AndI
may become
the sovereign lord of
all
Daevas and men, of the Yatus and and the deaf." 47. 'Ardvi Sura Anahita granted him that boon, as he was offering libations, giving gifts, sacrificing, and entreating that she would grant him that boon.
countries, of the
Pairikas, of the oppressors, the blind
For her brightness and
'
glory, I will offer her a sacrifice
....
XIIL 48.
'
Offer up a sacrifice,
O Spitama Zarathujtra
!
unto
this
spring
of mine, Ardvi Sura Anahita ....
49.
'To her
did the gallant
Husravah^ he who
Kavi Usa (Kai Kaus), the son of Kavi Kavata (Kai Kobad) and the father of Syavakhsh (see p. 64, note i), was the second king of the Kayanian dynasty. ^ Mount Erezifya has been supposed to be the same as the Sariphi Monte s 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
YA^-TS
AND SIROZAHS.
united the Aryan nations into one kingdom \ offer
up a
sacrifice
behind the A^ae/^asta lake ^, the deep ^, with a hundred male horses, a
lake, of salt waters
thousand oxen, ten thousand lambs. 50. 'He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Siira Anahita that
may become
I
the sovereign lord of
all
coun-
of Daevas and men, of the Yatus and Pairikas,
tries,
of the oppressors, the blind and the deaf; and that
may have the lead in front of all the teams * and he, the that he may not pass through ^ the forest murderer'^, who now is fiercely^ striving against me I
^,
^
on horseback 51. 'Ardvi
was
as he
^'^."
Sura Anahita granted him that boon,
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 Zarathu^-tra
unto
!
this spring
of mine, Ardvi Sura Anahita ....
'To her
53. ^
Doubtful.
^
A
lake in Adarbai^an, with salt water
(Bundahiiis
XXII,
miswritten in
:
fish
cannot
It is
the
same
uruyapa,
Doubtful; see Etudes Iraniennes,
II,
In pursuing his adversary.
^
Doubtful (cf Yt.
*
The White
''
Aurvasara
*
Doubtful.
^
Trying
Yt.
XIX,
" Tusa,
'
Forest
(ibid.).
vieing in horses
'
(for the
p. 1^9.
XV,
32).
(ibid.).
to flee
and escape.
swiftness of the race)
77.
in the
Shah
Namah Tus; one
Pahlavans of Kai Khosrav; he was (Nodar).
it
as
*
Possibly,
live in
Lake Urumiah. Its name Firdausi (Khan^ast for ^e^ast, o.»,^s^^ for
2).
^
^°
cf.
did the valiant warrior Tusa^^ offer
of the most celebrated
the son of king Naotara
ABAN YA^T.
d']
worship on the back of his horse \ begging ness
for his
teams, health for his
that he might watch with
full
hated him, smite down his
foes,
swift-
own body, and ^ those who
success
and destroy
one
at
stroke his adversaries, his enemies, and those
who
hated him ^
'He begged
54. this,
O
that
I
of her a boon, saying: "Grant
me
good, most beneficent Ardvi Sura Anahita
may overcome
the gallant sons of Vaesaka^,
by the
castle Khshathro-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 Sura Anahita 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
^
He
^
Not
»
Cf. Yt.
offers
to
not a
glory, I will offer her a sacrifice
full sacrifice,
....
being on horseback.
be taken by surprise. X,
II, 94, 114.
Vaesaka was the head of the Vis ah family, whose foremost member was Pi ran Visah, the clever and upright minister of *
Afrasyab, the Turanian Nestor; for the
common
war against ^
ruin,
but his counsels were despised
and himself perished with
all
his sons in the
Iran.
Kangha
exile, in
was a town founded by Syavarshana, during his the land of Khvarizm, which is described as This city was built on the top of a high paradise.
a part of
an earthly mountain (Awtare-Kangha, Yt. XIX, 4). The Khshathro-saoka castle is called in the Shah Namah Kang dez, 'the fortress of Kangha;' and, possibly, Khshathro-saoka is a mere epithet of
dvarem, ®
'
the castle of kingly welfare.'
According
Kai Khosrav
to the
Shah Namah,
himself.
F 2
Kang dez
was stormed by
YA5TS AND SIROZAHS.
68
XV. 56.
'
Offer
up a
of mine, Ardvi Siira
57.
'
up a
To
Spitama Zarathujtra Anahita ....
sacrifice,
!
unto
this
spring
her did the gallant sons ofVaesaka offer
sacrifice
in
the castle Khshathro-saoka, that
stands high up on the
lofty, holy Kangha, with a hundred male horses, a thousand oxen, ten thousand
lambs.
'They begged of her a boon, saying: "Grant O good, most beneficent Ardvi Sura Anahita 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 58.
us
this, !
thousands, their tens of thousands and their myriads of myriads \" 59.
*Ardvi Sura Anahita did not grant them that
boon. '
For her brightness and glory,
....
I will offer her a sacrifice
XVI. 60.
'
Offer
up a
sacrifice,
Spitama Zarathu^tra
!
unto
this spring
of mine, Ardvi Sfara Anahita ....
61.
'The old^ Vafra Navaza worshipped
her,
when
the strong fiend-smiter, Thraetaona, flung him up in the air in the shape of a bird, of a vulture ^ '
^
(the
Cf. §§ 53-54. Doubtful (pourvo)
;
paoiryo-Zkaesha;
perhaps 'the cf.
offers is quite a Zoroastrian
man
of the primitive faith'
Yt. XIII, o, note):
one
(cf. §§
17, 104,
the
sacrifice
and note
he
2 to the
latter). ' An allusion is made here to a myth, belonging to the Thraetaona cyclus, of which no other trace is found in the Avesta (except in Yt. XXIII, 4). It referred most likely to the time when
ABAN YA5T.
'He went on
69
days and three own house; but he could not, he could not turn down. At the end of the third nio-ht 62.
flying, for three
nights, towards his
when
dawn came dawning up, then he prayed unto Ardvi Sura Anahita, saying "Ardvi Sura Anahita! do thou quickly hasten 63. the beneficent
'
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 Sura Anahita hastened unto him in the shape of a maid, fair of body, most strong, tallhelpfully
formed, high-girded, pure, nobly born of a glorious wearing shoes up to the ankle, wearing a
race,
^, and radiant ^. She seized him by the arm quickly was it 65. 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 Sura Anahita granted him that boon, as he was offering up libations, giving gifts, sacrificing, entreating that she would grant him that boon^]
golden
.
.
.
.
'
:
'For her brightness and glory,
I will offer
her a sacrifice ....
Thraetaona, on his march to Bawri, the capital of Asi
(cf. §
29),
Rangha) an angel then came and taught him magic to enable him to baffle the sortileges of Asi (Shah Namah). We have in this passage an instance of his talents as a wizard, and one which helps us to understand why Thraetaona is considered as the inventor of magic, and his name is invoked in spells and incantations (Hamzah Ispahanensis, p. loi; Anquetil, II, pp. 135 seq.). Cf. Yt. XIV, 40 and note. ^ Urvikhi-na, a word of doubtful meaning. arrived at the Tigris (the
;
V, 78, 126. is no doubt spurious here.
^
Cf. Yt.
^
This clause
YA5TS AND SIROZAHS.
70
XVII. 67.
Offer
'
up a
sacrifice,
O Spitama Zarathujtra
unto
!
this
spring
of mine, Ardvi Sura Anahita ....
68.
To her did
'
6^amaspa^ 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 Daevas, comin<^^ from afar in battle array.
Grant me this, O o:ood, most beneficent Ardvi Sura Anahita that I may be as constantly victorious as any one of ^." all the Aryans Ardvi Sura Anahita granted him that boon, 70. as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that
'He asked
69.
of her a boon, saying
:
"
'
boon. For her brightness and glory,
'
I will offer
her a sacrifice ....
XVIII. 7t.
'
Offer up a sacrifice,
O Spitama Zarathujtra
!
unto
this
spring
of mine, Ardvi Sura Anahita ....
72.
^
To
'
her did Ashavazdah, the son of Pouru-
(ramaspa,
the
prime minister of Vutaspa (Kai Gmtasp),
appears here in the character of a warrior, though generally he described as a sage and a prophet (Yasna
LI
[L], 8
Namah
;
Zardmt Namah
;
yet
cf.
XLIX
is
[XLVIIl], 9
Yt. XXIII, 2).
;
The Shah
an episode which recalls this one, although very spirit, and more in accordance with the general character of (zamaspa. At the moment when the two armies meet together, Gu^tasp asks G^amasp to reveal to him the issue of the encounter (?amasp obeys reluctantly, as the issue is to be fatal has
different
in
its
:
to the Iranians. ^
Or,
•
as
all
G'amasp belonged to the Hvova family. the rest of the Aryans together.'
A
A
ABAN YAST.
7
dhdkh^ti \ and Ashavazdah and Thrita, the sons of Sayu^'dri^, offer up a sacrifice, with a hundred horses, a thousand
thousand lambs, by
oxen, ten
Napa/, the
lord of the females, the
lord, the
tall
Apam
bright and swift-horsed \
'They begged of her a boon, saying " Grant us this, O good, most beneficent Ardvi S
:
!
battles of this world *
74.
Ardvi
".
Anahita
Stira
them
granted
that
boon, as they were offering up libations, giving
and entreating that she would
sacrificing,
them '
gifts,
grant
that boon.
For her brightness and glory,
I will offer
her a sacrifice ....
XIX. O Spitama Zarathujtra
Offer up a sacrifice,
'
75.
!
unto
this
spring
of mine, Ardvi Sfira Anahita ....
76.
^
is
'
Cf
Vistauru, the son of Naotara
Yt. XIII,
Cf. Yt. XIII, 113.
A
**
Asabana
Turanian
a stone
of the *
'
the
is
is
it
only
Saoshya«/
in
95).
Cf. above, p. 6, note i.
possibly,
'who
with
kills
seems, the favourite weapon
fragment
have
:
of
the
legend
(Yt.
XIX,
of
95).
Vistauru, being the son of Naotara,
is
the
him with the Gustahm ( ^ a ^ r) Nodar had two sons, Tus and Gustahm.
brother of Tusa, which identifies
Shah Namah
left
been an important one, since
one of the immortals
Cf. Yt. XIII, 102.
in the
XIX,
XIII, 37-38.
the sling was, as
;
Ashavazdah, which must '
forth to help
Yt.
;
(Yt. XIII, 38).
This section
Ashavazdah
6
very likely an epithet;
(asan-ban)
Danus
come ^
tribe, Yt.
is
will
XXIX,
the final struggle (Bundahij 2
worshipped
Ashavazdah, the son of Pourudhakhjti,
112.
one of the immortals who
*
^,
•;
4„
A,
YA^TS AND SIROZAHS.
•^2
her by the brink of the river Vitanghuhaiti \ with well-spoken words, speaking thus :
"'This
^'].
true, this
is
is
truly spoken, that
I
have smitten as many Daevas as the hairs I bear on my head. Do thou then, O Ardvi Sura Anahita leave me a dry passage, to pass over the good Vitanghuhaiti." 78. 'Ardvi Sura Anahita hastened unto him in the shape of a maid, fair of body, most strong, tallof the worshippers of the
!
formed, high-girded, pure, nobly born of a glorious
wearing shoes up to the ankle, with all sorts of ornaments and radiant ^. A part of the waters she race,
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 ^ [79. 'Ardvi Sura Anahita granted him that boon, as he was offering up libations, giving gifts, sacri-
and entreating boon ^]
that she
ficing,
For her brightness and
*
would grant him that
glory, I will offer her a sacrifice
....
XX. 80. Offer up a sacrifice, O Spitama Zarathujtra of mine, Ardvi Sura Anahita .... '
81.
^
^
'To her
!
unto
this
spring
Fryanas^,
did Yoina, one of the
A river not mentioned elsewhere. Cf.§§64, 126.
*
Firdausi has no mention of this episode.
*
Spurious.
^
This legend
(edited
with an
is
fully
told in the Pahlavi tale of Gojti
and translated by West)
immense army
threatening to
make
are not solved.
A
it
to
the
:
a sorcerer, city
of the
Fryan
named Akht, comes enigma-expounders,
a beaten track for elephants,
if
his
enigmas
Mazdayasnian, named Gojti FrySn, guesses the
ABAN YA^T.
J^
offer up a sacrifice with a hundred horses, a thousand oxen, ten thousand lambs on the P^dvaepa^ of the Rangha.
He
begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sura Anahita that I may overcome the evil-doing Akhtya, the offspring of darkness, and that I may answer the 82.
*
!
ninety-nine hard riddles that he asks
me
maliciously,
the evil-doing Akhtya, the offspring of darkness. ^T,.
'Ardvi Sura Anahita granted him that boon,
as he
was offering up libations, giving gifts, sacriand entreating that she would grant him that
ficing,
boon. '
For her brightness and
glory, I will offer her a sacrifice
....
XXI. 84.
'
Offer up a sacrifice,
O Spitama Zarathu^tra
!
unto
this
spring
of mine, Ardvi Sura Anahita ....
85.
'Whom Ahura Mazda
thus, saying
from those
:
Come,
"
stars ^
the merciful ordered
O
Ardvi Sura Anahita, come down to the earth made by Ahura,
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 Nirang. thirty-three
This tale, which belongs to the same widespread cycle as the myth of Oedipus and the Germanic legend of Cf. Yt. XIII, 120.
the Wartburg battle, is found in the Zarathujtra legend too (Vendidad XIX, 4). ' Perhaps an affluent of the Rangha (cf Yt. XIII, 1 9, 1 9 X V, 2 7). ^ Between the earth and the region of infinite light there are ;
three intermediate regions, the star region, the
the sun region.
The
and the sun region
is
star
the
region
Yt.V, 132.
moon
the nearest
remotest from
her seat in the star region (Yasna cf.
is
LXV
it.
region,
to
Ardvi Sura
[LXIV],
i
;
and
the earth,
Phi.
has tr.)
^„ A. AND SIROZAHS.
YAS-TS
74
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
and the pupils of the Athravans will beg of thee knowledge and prosperity, the Victory made by Ahura, and the crushing "
'
read
^
Ascendant.
'"The maids of barren womb ^ longing
87.
for
a lord ^ 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
'
O
Ardvi 'Then Ardvi
thy power, 88.
Zarathu5tra!
Sdra. Siara
down from
it
lies in
\"
Anihita Anahita came
O
forth,
those stars to the earth
made by Mazda; and Ardvi
Anahita spake
Silra
thus
'"O
89.
pure, holy Zarathu^tra
!
Ahura Mazda
has established thee as the master of the material Ahura Mazda has established me to keep world :
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.''
Zarathu^tra asked Ardvi Sura Anahita " O Ardvi Sura Anahita With what manner of sacrifice With what manner of sacrishall I worship thee ? 90.
'
:
!
fice
shall
I
Mazda may '
The
worship and forward thee make thee run down (to the
warriors.
^
To
teach.
?
So that
earth), that
'
Doubtful.
ABAN VAST.
75
he may not make thee run up into the heavens, and that the Serpent ^ may not above the sun injure thee with .^ with ....*, with .^ ^
;
.
.
.
.
and .... poisons*'." 91. 'Ardvi Sura Anahita answered: holy Spitama! this
thou
shalt
time
when
sun
is
the sacrifice wherewith
and forward
worship is
pure,
the sacrifice wherewith thou
this
the sun
"O
me, from
when
rising to the time
the
the
setting.
is
'"
is
worship me,
shalt
.
.
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 this libation of A
incarnate. "
Of
mine
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 " I do not accept those libations that are 93. drunk in my honour by the blind, by the deaf, by the wicked, by the destroyers, by the niggards, by the ^ nor any of those stamped with those characters which have no strength for the holy 92.
'
this libation of
let
'^.
'
.
Word ^
.
.
.
9.
When
the beds of the rivers are dry, the cause
Sura sends up her waters to the higher heavens instead of sending ^
The
serpent,
them down Azi,
is
that Ardvi
sun region)
to the earth (cf. p. 73, note 2).
here
Azi
in
his
original
naturalistic
Vend. Introd. IV, 38 and The uncleanness and unhealthiness of the
character, the storm-fiend § 29, note).
is
(to the
(cf.
this Yast,
rivers are
ascribed to his poison. ^ ^
Arethna, an ana^ Varenva, idem.
*
'Xtyoufvov.
"^
'
Vend.
'
Cf.
'
Which
II,
29.
«
Vawzaka, idem. Varenva poisons. ? Ranghaw.
incapacitate one for religious works.
AND sfROZAHS.
YA-STS
76
" Let no one drink of these my libations who is hump-backed or bulged forward no fiend with decayed teethe" 94. 'Then Zarathui"tra asked Ardvi Sura Anahita: " O Ardvi Sura Anahita What becomes of those libations which the wicked worshippers of the Daevas bring unto thee after the sun has set^?" 95. 'Ardvi Sura Anahita answered: "O pure, holy Spitama Zarathui^tra howling, clapping, hopping, and shouting ^ six hundred and a thousand *
;
!
!
who ought
Daevas, after [the
96.
not to receive that sacrifice ^ ^ that men bring unto me
those libations
receive
I
*
sun has set]^" will
worship the height Hukairya, of the
deep precipices ^, made of gold, wherefrom this mine Ardvi Sura Anahita 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 ^. For her brightness and
'
glory, I will offer her a sacrifice
....
XXII. 97.
'
Oflfer
up a
sacrifice,
O Spitama Zarathmtra
!
unto
this spring
of mine, Ardvi Sura Anahita ....
98. '
2 ^
'
whom
Before
worshippers
the
of
a. Vend. II, 29. Cf Vend. VII, 79 and note 2 cf. above, § 91. For joy. The translations of those several words
Mazda
;
are
not
certain. *
Doubtful.
^
Filled
''
up from
^
§
Perhaps, those cups (yamaw).
94.
The text here has vispo-vahmem, worthy of all prayer ;' vtspo-vaemem from Yt. XII, 24 seems to be better. '
reading »
Cf. §§ 102, 121.
»
Cf.
§§4, 102, 121.
the
ABAN YA^T.
*^']
Stand with baresma in their hands the Hvovas did worship her, the Naotaras did worship her the Hvovas asked for riches, the Naotaras asked for :
^
swift
horses.
riches
and
Quickly was
full
prosperity
Hvova
;
blessed with
quickly became Vii-taspa,
;
the Naotaride, the lord of the swiftest horses in these countries ^. 99. ['Ardvi Stira
Anahita granted them that boon,
as they were offering
up libations, giving gifts, sacriand entreating that she would grant them that boon^] ficing,
'
For her brightness and
glory, I will offer her a sacrifice
....
XXIII. 100. 'Offer
up a sacrifice,© Spitama
Zarathuj-tra
unto
!
this
spring of mine, Ardvi Sura Anahita ....
'Who
loi.
channels
:
has a thousand
of those channels, forty
cells
and a thousand
the extent of each of those
days,
riding
as
is
much
as a
cells,
man
on a good horse
of each
can ride in
each
In
^.
channel there stands a palace, well-founded, shining with a hundred windows, with a thousand columns, well-built, with ten
102. laid,
*
'
thousand balconies, and mighty.
In each of those palaces there
well-scented bed,
The Hv6va
or
Hvogva
religious legend, as the
covered with
lies
a well-
pillows,
family plays as great a part in the
Naotara family
in the heroic one. of the Hvovas, Frashaojtra and Gamaspa, were among the
disciples
of Zarathujtra and the
daughter,
Hvogvi
§§ 53) 76.
(cf.
According
and
Two first
prophet married Frashao^tra's
Yt.XIII, 139). For the Naotaras, see above, belong to the
to the Bundahij, ViJtaspa did not
Naotara family (XXXI, 28): perhaps he was considered a Naotaride on account of his wife Hutaosa, who was one (Yt. XV, 35). ^ His very name means He who has many horses.' '
^
Spurious.
<
Cf. § 4.
YAS-TS
yS
AND SIROZAHS.
Ardvi Sura Anahita, O Zarathui-tra 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
O
sacrifice,
Spitama Zarathujtra
I
unto
this
spring of mine, Ardvi Sura Anahita ....
Unto her did the holy Zarathu5tra offer up a sacrifice in the Airyana Vae^ah, by the good river 104.
'
Haoma and
Daitya with the ;
meat, with the baresma,
with the wisdom of the tongue, with the holy spells, with the speech, with the deeds, with the libations,
and with the rightly-spoken words 2. He begged of her a boon, saying: "Grant 105. me this, O good, most beneficent Ardvi Sura Ana'
may
bring the son of Aurva/-aspa ^, the valiant Kavi Vi^aspa, to think according to the law, to speak according to the law, to do according to hita
!
that
I
the law^"
Sura Anahita granted him that boon, as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him 106.
'Ardvi
that boon. .
'
For her brightness and
1
Cf. § 96.
2
Cf. §
1 7.
It is to
glory, I will offer her a sacrifice
....
be noticed that only Ahura and Zarathujtra see p. 68, note 2) offer the pure
(and perhaps Vafra Navaza
;
Zoroastrian sacrifice. 3
Called Lohrasp in Parsi tradition.
*
Cf. § 18.
The
conversion of Vijtaspa by Zarathuj'tra
is
the
turning-point in the earthly history of Mazdeism, as the conversion
of Zarathu^tra by Ahura himself
XXIV
and IX,
26.
is
in its heavenly history.
Cf. Yt.
abAn ya^t.
79
XXV. up a
107. 'Offer
sacrifice,
O
Spitama Zarathuj'tra
!
unto
this
spring of mine, Ardvi Sura Anahita ....
Unto her did the talP Kavi Virtaspa^ offer up a sacrifice behind Lake Frazdanava ^, with a 108.
*
hundred male horses, a thousand oxen, ten thousand lambs.
*He begged of her a boon, saying: "Grant me this, O good, most beneficent Ardvi Sura Ana109.
hita
that
may overcome
Tathrava?^/, of the bad and Peshana, the worshipper of the Daevas, and the wicked Are^a/-aspa ^ in the battles of this !
I
law,
world
!"
no. 'Ardvi Sura Anahita granted him boon, as he was offering up libations, giving sacrificing,
that gifts,
and entreating that she would grant him
that boon. '
^
For her brightness and
Berezaidhi, translated buland (Yasna LVII,
2
See Yt. XIII, 99
*
A
XXII,
(UkhshyaZ-ereta), the
Zarathujtra, not yet born
Of
(Bahman Ya^t
these three, Are^a/-aspa alone
who waged
the celebrated Ar^asp,
suppress
the
....
11 [LVI, 5, 2]).
V, 98, 105.
;
lake in Seistan (Bundahii-
Hoshedar Bami *
glory, I will offer her a sacrifice
new
is
5)
from that lake
;
first
III,
will rise
of the three sons of 13
known
;
cf Yt. XIII, 98). ; he is
to Firdausi
a deadly war against Gui-tasp
he
stormed Balkh, slaughtered Lohrasp and Zartujt (Zarathujtra), and was at last defeated and killed by Gui-tasp's son, Isfendyar. He is the Afrasyab of the to
Zoroastrian period.
religion
:
In the Avesta he
(Tura), but a //^'yaona
;
see Yt. IX, 30.
is
not called a Turanian
YA^TS AND SIROZAHS.
8o
XXVI. III. 'Offer
up a
O
sacrifice,
Spitama Zarathujtra! unto
this
spring of mine, Ardvi SCira Anahita ....
'Unto her did
112.
horseback, offer up
Zalri-vairi
a
sacrifice
^,
who fought on
behind
the
river
Daltya^, with a hundred male horses, a thousand
oxen, ten thousand lambs. 113. this,
*
He begged of her a boon, saying
:
"
Grant
O good, most beneficent Ardvi Sura Anahita
!
me
that
may overcome Pesho-A'angha the corpse-burier Humayaka^ the worshipper of the Daevas, and the ^,
I
wicked Are^a/-aspa ^ in the battles of this world. 1 14. 'Ardvi Sura Anahita granted him that boon",
was offering up libations, giving gifts, sacriand entreating that she would grant him that
as he ficing,
boon. '
glory, I will offer her a sacrifice
For her brightness and
....
XXVII. 115. 'Offer
up a
sacrifice,
O
Spitama Zarathujtra
!
unto
this
spring of mine, Ardvi Sura Anahita ....
116.' 1
Unto her did Are^a^aspa and
Zarir in Firdausi, the brother of
Va;zdaremaini'^
Vutaspa
;
cf Yt. V, 117;
XIII, loi. ^
The Araxes (Vendidad
3
Doubtful
*
This
is
I, 3).
Vend. Ill, 36 seq.). perhaps an epithet to Pesho-^angha, 'the most (cf.
malicious.' ^
See
"
If
p. 79,
note
we may
favour to the
4.
trust
last,
Shah Namah, she did not grant her was killed by one of the generals of
the
as Zarir
Ar§-asp, Bidirafi-h. ^
A
brother of Ar^asp's
(Andariman miswritten
:
for
!Etudes Iraniennes, p. 228).
his
name
is
Vandariman,
slightly altered in Firdausi ,jU.3^jol for ^jUj^aJj
;
see
ABAN YA^T.
8
I
up a sacrifice by the sea Vouru-Kasha, with a hundred male horses, a thousand oxen, ten thousand offer
lambs.
They begged
117.' us
this,
^
of her a boon, saying
:
"
Grant
O good, most beneficent Ardvi Sura Anahita!
we may conquer the valiant Kavi Vii'taspa and Zairivairi who fights on horseback, and that we may
that
smite of the Aryan people their
fifties
and
their
hun-
hundreds and their thousands, their thousands and their tens of thousands, their tens of thousands and their myriads of myriads." 1 18. 'Ardvi Sura Anahita did not grant them^ that favour, though they were offering up libations, giving dreds,
their
gifts, sacrificing,
them
and entreating that she should grant
that favour.
For her brightness and
'
glory, I will offer her a sacrifice
....
XXVIII. 119. 'Offer
up a
sacrifice,
O
Spitama Zarathujtral unto
this
spring of mine, Ardvi Sura Anahita ....
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. 1
20.
'
—
;
12
^
the
1.
The
'I will
worship the height Hukairya, of the
text has the singular here
names of
and
sentence
:
dvandva
;
in the rest of the
the two brothers form a sort of singular
of Franghrasyanem Keresavazdem (Yt. XIX, 77); Ashavazdangho Thritahe (Yt. XIII, 113 and same Yast, 115), and in the present ;
passage ViJ-taspo Zairivairij (see ]^tudes Iraniennes, 2
Both were
^
]\Iijli translated
[23]
killed
by Isfendyar (Shah Namah).
hamejak, sada
G
(Yt. VII, 4).
II,
229).
YA^TS AND SIROZAHS.
82
deep precipices, made of gold, wherefrom this mine Ardvi Sura Anahita 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 \ '
For her brightness and
glory, I will offer her a sacrifice
....
XXIX. 122. 'Offer
up a sacrifice,© Spitama Zarathmtra
!
unto
this
spring of mine, Ardvi Sura Anahita ....
'She Stands, the good Ardvi Stira Anahita, wearing a golden mantle ^, waiting for a man who shall offer her libations and prayers, and thinking 123.
thus in her heart 124.
*
sacrifice,
"
Who will
praise
with libations
me
strained, together with the
whom
shall
Haoma
who
cleave,
I
Who will offer me
?
and and meat ?
cleanly prepared
cleaves unto
To
me, and
thinks with me, and bestows gifts upon me, and
of good will unto '
a
well-
is
me^?"
For her brightness and
glory, I will offer her a sacrifice
....
XXX. 125. 'Offer
up a
sacrifice,
O
Spitama Zarathujtra! unlo
this
spring of mine, Ardvi Siira Anahita .....
126. 'Ardvi Sura Anahita, forth
in
the
who
shape of a maid,
fair
stands
carried
of body, most
strong, tall-formed, high-girded, pure, nobly born of
I2I=§§
96, 102.
'
§
^
Paitidana, a mande, a tunic (Vend. XIV,
'
See §§8, n.
9 [28]).
ABAN VAST.
83
a glorious race ^ wearing along her .... fully embroidered with gold
^
a mantle
;
Ever holding the baresma
in her hand, according to the rules, she wears square golden earrings on her ears bored '\ and a golden necklace
127.
*
around her beautiful neck, she, the nobly born Ardvi Sura Anahita and she girded her waist tightly, so ;
that her breasts
may be
be tightly pressed
well-shaped, that they
may
*.
Upon
her head Ardvi Sura Anahita bound a golden crown, with a hundred stars ^ with eight 128.
*
rays, a
fine
shape of a 129.
Ardvi
.
.
....
'She Siira
.
.
'^,
a well-made
^,
with
fillets
crown,
in
the
streaming down.
clothed with garments of beaver^,
is
Anahita; with the skin of thirty beavers
of those that bear four young ones, that are the finest
that
kind of beavers lives
skins,
in
water
;
and when worked
beaver
for the skin of the
the
is
finest-coloured of all
at the right time
it
shines
and gold. good, most beneficent Ardvi
to the eye with full sheen of silver
130. 'Here, O Siira Anahita! 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
of food, with well-scented beds^"; that
^
Cf. §§ 64, 78.
'
Doubtful (sispemna, from
*
Doubtful.
^
?
'
?
2
sif,
''
^
Cf. Yt.
XVII,
XIV.
is
G
2
note
is
2.
'a chariot;' perhaps
meant. »
7.
§ 7,
Gems.
Anupoithwaitim. Ratha; the usual meaning of ratha
Possibly otter, Vend.
cf.
may have
^j:J^).
the round shape of the chest of a chariot '
Zaoja;
I
Doubtful.
YA^TS AND SIROZAHS.
8'4
at my wish the fulness of the good things of life and whatever makes a kingdom thrive \ Here, O good, most beneficent Ardvi Stara 131. Anahita 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 Sura Anahita come down from those stars ^, towards the earth made by Ahura, '
!
:
;
!
towards
the
boiling [milk '^J
sacrificing ;
come
priest,
to help
towards
the
full
him who is offering up and entreating that
libations, giving gifts, sacrificing,
thou wouldst grant him thy favours gallant warriors
may be
;
that
all
those
strong, like king Vii-taspa.
For her brightness and glory, I will offer her a sacrifice .... Yatha ahfl vairyo: The will of the Lord is the law of holiness .... '
133.
'
I bless the sacrifice and prayer, and the strength and vigour of the holy water-spring Anahita. '
'AshemVohu: '
[Give] unto that
Holiness
man
The
^
A
'
Cf. §§ 85, 88.
the best of
all
good .... him
abode of the holy Ones!'
bright, all-happy, blissful
^
is
brightness and glory, .... give
translation of the last clause
good horse and a good *
is
doubtful.
driver.
Aspendiarji ad Vend.
XIX, 40
[133].
the
KHORSHED YA^T.
85
KHORSHfeZ^ YA^^T.
VI.
(Ya^t to the Sun.) This Yajt is recited at any time, but particularly on the days consecrated to the sun and to Khshathra-Vairya (Shahrivar), Mithra (IMihir),
Asman (Asman), and Anaghra rao/^a« (Aniran ^) Asman (the Heaven), Anaghra (the infinite :
the last
three, Mithra,
have a natural connection with the sun, but Khshathra-Vairya is not so clear.
Of
Yart we have a
this
Persian
(ibid.
XXIV), and a
Pahlavi
Light),
connection with
its
(East India Office, XII), a
Sanskrit translation (Fonds Burnouf
V;
three edited in lEtudes Iraniennes, II).
all
0. May Ahura Mazda be rejoiced Ashem Vohu: Holiness is the best I
.
.
.
of
.
all
good ....
confess myself a worshipper of Mazda, a follower of Zarathujtra, one who hates the Daevas and obeys the laws of Ahura I
For
and
sacrifice, prayer, propitiation,
the holy
and master of holiness
^ .
.
.
glorification unto [Havani],
.
Unto the undying, shining, swift-horsed Sun^; Be propitiation, with sacrifice, prayer, propitiation, and
glorification.
Yatha ahu vairyo: The ness
^
1.
.
.
.
will
of the Lord
is
the law of holi-
.
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 ^
II,
Or
the nth, i6th, 27th, and 30th days of the
month
(Anquetil,
184). *'
4
As above, Yt. I, o. That is to say, rises up
»
(
'
(Phi.
tr.).
Sirozah
I,
11.
YA^TS AND sIroZAHS.
86
Stand the heavenly Yazatas, by hundreds and thousands they gather together its Glory, they make its Glory pass down, they pour its Glory upon the earth :
for the increase of the world of
made by Ahura,
holiness, for the increase of the creatures of holiness \ for the increase of the undying, shining, swift-
horsed Sun.
And when
2.
the sun rises up, then the earth,
made by Ahura, becomes clean 2; the running waters become clean, the waters of the wells become clean, the waters of the sea become clean, the standing all the holy creatures, the waters become clean creatures of the Good Spirit, become clean. ;
Should not the sun
3.
would destroy
all
rise up,
then the Daevas
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.
up a sacrifice unto the undying, to withstand darkness, to shining, swift-horsed Sun withstand the Daevas born of darkness, to withstand the robbers and bandits, to withstand the Yatus and
He who
4.
offers
—
Pairikas, to withstand death that creeps in offers
it
up
to
Ahura Mazda,
it
up
to the
up to his own soul^ He the heavenly and worldly Yazatas, who
Amesha-Spe;/tas, offers rejoices all offers
offers
unseen
up a
sacrifice
it
unto the undying, shining, swift-
horsed Sun. 5.
'
I
will sacrifice
Literally
'
unto Mithra, the lord of wide
of the body of holiness,' that
is
to say, of the bodily
creatures that incorporate holiness. "^
'
From
the uncleanness that the Daevas
during the night ^
As he
'
(Phi.
benefits
tr.).
them and himself
thereby.
mix with
the earth
KHORSHEZ) VAST. pastures,
who has
87
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 Daevas. ^
will sacrifice
I
unto that friendship, the best of
sun
all
between the moon and the
friendships, that reigns ^.
6. For his brightness and glory, I will offer unto him a sacrifice worth being heard, namely, unto the undying, shining, swifthorsed Sun. Unto the undying, shining, swift-horsed Sun we offer
up the
libations, the
Haoma and
of the tongue, the holy
spells, the
meat, the baresma, the wisdom speech, the deeds, the libations,
and the rightly-spoken words ^.
Yewhe hatam
:
All those beings of
Yatha ahu vairyo
7.
:
The
will
whom Ahura Mazda
of the Lord
is
....
the law of holi-
ness ....
bless the sacrifice
I
and the invocation, and the
strength and vigour of the undying, shining, swift-
horsed Sun.
Ashem Vohu
:
Give unto that body,
....
give
Holiness
man
is
the best of
all
good .... him
brightness and glory, give
him the
bright, all-happy, blissful
health of
abode of the
holy Ones.
^
^ 3
Hunivikhtem: suniyuktam (Sansk. tr.) As they succeed one another in regular CfYt.
Ill, 18.
;
s^il^j ljj.* (Pers.tr.).
order.
^
AND SIROZAHS
YAS-TS
88
MAH
VII.
YA^r.
This Yajt to the Moon is recited on the day of the Moon, and on those of Bahman, Gos, and Ram^ (Anquetil, II, 185). Bahman and Gos are so far connected with the Moon that all three Bahman ^ the Moon, and Gds\ all three, are gao/^ithra: '
Bahman can neither the seed of the bull be seen nor seized with the hand; the Moon proceeded from Bahman * and can be seen, but cannot be seized with the hand G6s proceeded from the Moon ^ and can both be seen and seized them
are having in
with the hand
of good
Of
^'
Ram
referred to here as being ;^z;astra,
is
'
lord
pastures V
Yajt we have translations in Pahlavi, Persian, and San-
this
skrit (edited in
o.
;
Etudes Iraniennes,
May Ahura Mazda
Ashem
Vohii
:
II).
be rejoiced
Holiness
is
!
.
.
.
.
the best of
all
good ....
myself a worshipper of Mazda, a follower of Zarathu^tra, one who hates the Daevas and obeys the laws of Ahura For sacrifice, prayer, propitiation, and glorification unto [Havani], I confess
the holy
and master of holiness ....
Unto the Moon
that keeps in
it
the seed of the
The 1 2th, 2nd, 14th, and 21st days of the month. The Amshaspand Bahman is entrusted with the care of cattle (Vend, XIX, 20, note 8). ^ The Genius of Cattle see Yt. IX. * Bahman is 'good thought, good mind,' Vohu-Mano; in the Vedas the moon is said to have been made out of the mind ^
2
;
(man as)
For an explanation of
of Puruja.
myth, see Ormazd
et
Ahriman,
p. 74,
^
See Vend. XXI, 9 [51], note
«
Pahlavi
^
Vend. Introd. IV,
commentary
that
old
mystical
3.
4.
to this Ya^t,
16,
note
I.
and tindes Iraniennes,
II,
187 seq.
MAH
VA5T.
89
Bull; unto the only-created Bull
many
of
Be
and unto the Bull^
species;
propitiation, with sacrifice, prayer, propitiation,
crlorification. and o
Yatha
ahii vairyo:
The
will
of the Lord
is
the law of holi-
ness ....
Hail to Ahura Mazda!
1.
Spe;^tas
!
How
does the
moon wane For
is
How
?
the
^!
does the
moon wax*; for fifteen As long as her waxing,
days does the
moon wane.
days does the
*
moon wax
it
look at
?
fifteen
so long
long
we
Hail to thee when thou lookest at us
!
2,
that keeps in
Hail to thee when
seed of the BulP! thee
Hail to the Amesha-
Moon
Hail to the
the waning^; as long as her waning, so
is
the waxing.
Who
there but thee
is
wax and wane ^
Sirozah
*
When
*
The
I,
the
^
who makes
the
moon
'?'
See Vend. XXI,
^
12.
moon
i,
text
and
note.
allows itself to be perceived.
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, Haftoiring, Va.na.nd, they wax, Tijtar, Satves while it wanes namely, the moon '
;
—
—
;
;
that
is
and the
.
.
.
to say, they are strong for stars relieve
—
—
.
each other
«
Ahura.
'
Quoted from Yasna
XLIV
doing good.'
in the
Thus
the
moon
batde against Ahriman.
[XLIII],
3.
YA^TS AND SIROZAHS.
90 3.
the
We
sacrifice
seed
of the
unto the
Moon
holy and
the
Bull,
that keeps in
it
master of
holiness.
Here
moon I
;
I
look at the moon, here
here
perceive the
I
I
moon, here
look at the light of the
The Amesha-
perceive the light of the moon.
up \ holding
Spe;^tas stand
Spe;^tas stand up, pouring
made by Mazda 4. And when
its
glory
Amesha-
the
;
glory upon the earth,
its
^.
the
of
light
moon waxes
the
warmer, golden-hued plants grow on^ earth during the spring ^ We sacrifice unto the new moons, the
from
the
moons,
full
and the Vtshaptathas^.
We
sacrifice
unto the new moon, the holy and
master of holiness
We
sacrifice
unto the
moon, the holy and
full
master of holiness sacrifice unto the Vishaptatha, the holy and
We
master of holiness. moon
^
As soon
'
Mijti, meaning sada,
*
Zaremaem, meaning vasantamase,^lp.
as the
^
appears. &..t
.
»
fe ;
cf.
Cf. Yt. VI, 2.
mi-^a/^i. ^J^p.
;
it
has the
Vend. XVIII, 9 [23] cf. Yt. XXII, and full moon are not used here in the English month was divided into six parts, of five days each meaning the (the Norse fimt or five days' week; see Vigfusson, Icelandic Dictionary, s. v.): the first five days (pan/^ak fartum) formed the
same meaning ^
in
;
18.
New moon :
the moon within ;' the next literally peren6-maMngha, five days (pan/^ak datigar) formed the quarter first our to answered partly fact in the moon full,' which
new moon
or awtare-mcz/ngha,
'
literally
'
;
the next five days (pan/^ak sitigar), belonging to the full moon, were called the Vishaptatha; no mention is made of the last three
pan;6ak, 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 will sacrifice
I
5.
YA5T.
9
unto the Moon, that keeps in
it
the seed of the Bull, the liberal, bright, glorious,
water
warmth
giving \
-
-
wisdom - giving
giving,
^,
wealth-giving ^ riches-giving, thoughtfulness-giving ^, weal-giving,
freshness -giving^, prosperity -giving^,
the liberal, the healing. 6.
For
its
brightness and glory,
unto
I will offer
Moon
worth being heard, namely, unto the
it
a sacrifice
that keeps in
it
the
seed of the Bull.
Unto up the
the
Moon
that
libations, the
keeps
in
of the tongue, the holy
the seed of the Bull,
it
Haoma and spells, the
whom Ahura
:
Yathaahiivairyo: The
offer
speech, the deeds, the libations,
and the rightly-spoken words. Ye?/he hatam All those beings of 7.
we
meat, the baresma, the wisdom
will
of the Lord
is
]\Iazda
....
the law of holi-
ness ....
and prayer, and the strength and vigour of the Moon, that keeps in it the seed of the Bull, and of the only-created Bull, and of the I
bless the sacrifice
Bull of
many
Ashem Vohu Give unto that
species. :
Holiness
man
is
the best of
all
good.
brightness and glory, give him health of
body, .... give him the bright, all-happy, blissful abode of the holy Ones.
^
Or possessing: giving may be replaced by possessing
in this ^ * *
word
as in the following.
Vare>^angha«tem: danak
(Phi.); ^wanitaram (Sansk.). lakshmivantam (Sansk.). Yaokhjtiva«tem, 'pondering on what good is to be done'
Khjtavawtem
(vi/^aryavantam ^
:
karyanyayanam
Zairimyavawtem:
;
J jj:
.
XS sjo ,b dLo is^AJl).
haritavarwavantam, kila pr/thivi(m) sardra-
taram karoti (Sansk.). *
Vohvavawtem: uttamasamr/ddhimantam
(Sansk.).
YA5TS AND SIROZAIIS.
92
TIR YA^T.
VIII. Tijtrya
the leader of the stars against the planets, as stars
is
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 Tij-trya.
of Drought, Apaosha,
is first
It
has to struggle against the Daeva
overcome and conquers
at last.
This
of the old storm myths, which have
seems to be a refacimento been in so far renewed as the role of the hero in the original myth It is to be noticed, however, that has been transferred to a star.
Apaosha
not described as a planet.
is
Tijtrya
Sirius \
is
(21 June-2i July).
It
presides over the
first
month
of
summer
This Ya^t 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
some
Tijtrya in the calendar has been changed at
This Yajt
is
recited
on
later period.
the days of Tijtrya, Haurvata/ (as the
Genius of Waters), Farvardin (as the Fravashis are his allies struggle; § 34), and Bad (the wind; § 32). The struggle between Tiotrya and Apaosha is described Bundahij- (VII), but
not for
its
it
has there a cosmological character
:
in the
in the it
has
object the annual and regular return of the rains after
the dog-days, but the production of the seas
and lakes
in the first
ages of the world. o.
May Ahura Mazda
Ashem Voh{i I
:
be rejoiced
Holiness
is
I
.
.
.
the best of
.
all
good ....
confess myself a worshipper of Mazda, a follower of Zara-
thujtra,
For
one who hates the Daevas and obeys the laws of Ahura and glorification unto [Havani],
sacrifice, prayer, propitiation,
the holy
and master of holiness ....
and glorious star, and unto the powerful Satavaesa, made by Mazda, who
Unto
Ti.ytrya, the bright
pushes waters forward ^
"Eva
S'
dcrrepa npo ndvTcov, olov (})v\aKa Koi Trpoonrrjp fyKarearrjae, top
2(ipiop (Plutarchus, ^
^,
Sirozah
I,
13.
de Iside
et Osiride, §
47
;
cf. infra, §
48).
TIR VAST.
Be and
93
propitiation, with sacrifice, prayer, propitiation,
glorification.
Yatha ahu vairyo: The
will
of the Lord
is
the law of holi-
ness .... I.
Ahiira
1.
Mazda spake unto Spitama
Zarathui-tra,
We
worship the lordship and mastership [of Ti^trya], whereby he protects ^ the Moon, the saying
'
:
the food,
dwelling,
when my
along and impart their
gifts
^
to
men.
I
unto the star Tijtrya, that gives the
fice
come
glorious stars
will sacrifields their
share [of waters]. 2. We offer up libations unto Tij-trya, the bright and glorious star, that gives happy dwelling and good dwelling the white, shining, seen afar, and '
;
piercing
the
;
health-bringing, loud-snorting
high, piercing from afar with
its
^,
and
shining, undefiled
and unto the waters of the wide sea, the Van^, and the species ^ of the Bull, made by Mazda, the awful kingly Glory, and the
rays
;
guhi of wide renown
Fravashi of the holy Spitama Zarathui-tra. 3.
'
him a
For
and glory, I will offer unto worth being heard, namely, unto the
his brightness
sacrifice
star Ti.ytrya. '
Unto
offer
and glorious star, we the Haoma and meat, the
Ti^trya, the bright
up the
libations,
baresma, the wisdom of the tongue, the holy
spells,
the speech, the deeds, the libations, and the rightly-
spoken words
".
^
Doubtful.
^
In his disguise as a horse
* ^
2
;
See Vend., pp. 3, 5, note 2. see Etudes Iraniennes,
Numa;
The
rain.
§ 18,
II,
124.
^
Cf. p. 47.
K.
AND SIROZAHS
YA5'TS
94
hatam: Ahura Mazda .... 'Ye;2he
those
All
beings
whom
of
II. '
4.
We
glorious
unto
sacrifice
who
star,
is
seed
of
and
bright
the
Ti^trya,
the
the
waters,
tall, and strong, whose light goes afar highly^ working, through whom the and powerful brightness and the seed of the waters come from
powerful,
the high For
'
Apam
Napa/^.
his brightness
and
glory, I will offer
him a
sacrifice
worth
.... being 'o heard III.
We
unto Tirtrya, the bright and glofor whom long ^ flocks and herds and rious star men. looking forward for him and deceived in their *
5.
sacrifice
;
hope*: "When shall we see him rise up, the bright and glorious star Ti^trya ? 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.
'We
6.
rious star
sacrifice ;
who
unto
Tii-trya, the bright
towards the sea
flies,
and
glo-
Vouru-Kasha ^,
as swiftly as the arrow darted through the heavenly ^
Powerfully.
^
Or, 'through
whom
comes from Bereza, the high, the Napa/, became one of his names (Ized
the
beauty of the waters
Bereza, and their seed from Apfun Napa/.' tall,
an epithet of
Apam Apam
Bor^ cf. § 34) for ^ Paiti^marewti ;
;
*
Or
°
See above,
better,
'
;
cf.
Napa/, see above,
Yt. V, 123.
in their looking.' p. 54,
note
6.
p. 6,
note
i.
A
TIR YAST.
95
the swift archer, the Arya amongst the Aryas whose arrow was the swiftest, shot from Mount Khshaotha to Mount //zja.nv3.nl ^ For Ahura Mazda gave him assistance so did 7. the waters and the plants and Mithra, the lord of wide pastures, opened a wide way unto him.
Space \ which Erekhsha
^,
*
;
;
For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
V.
*We
8.
unto
sacrifice
glorious star, that
afflicts
Ti^trya,
the bright and
the Pairikas, that vexes
the Pairikas, who, in the shape of worm-stars^, *
fly
Mainivas^?/=mainyu-as«?^ (meaning pun minoi ^ivakih,
svargasthanam, Yasna LVII, 27 [LVI, 11, 3]). ^ Erekhsha khshviwi-ishuj, in Pahlavi
Etudes Iraniennes,
(see
II,
220), or
'
best archer in the Iranian army.
was the Afrasyab
make peace and
determined to
Avis
Shivatir
of the swift arrow,'
Aris
When
Mino/^ihr and
to fix
the
boundary
was stipulated that Arii- should ascend between Iran and Mount Damavand, and from thence discharge an arrow towards and that the place in which the arrow fell should form the east the boundary between the two kingdoms. Axis thereupon ascended Tiiran,
'
it
;
the
mountain, and discharged towards of which continued from the
flight
on the banks of it of the Early Kings of fell
the
Gihun
dawn
the
east
an arrow, the
of day until noon,
(the Oxus),'
when
(Mirkhond, History
Persia, trans, by David Shea, p. 175; cf. Noeldeke, Zeitschrift der Deutschen Morgenlandischen Gesellschaft,
i88i,
p. 445.)
Mount Khshaotha seems to be the same as Mount Damavand (see preceding note) Mount ffvanvan/ may be the same as Mount ^
;
B ami an,
from which the Balkh river springs, as according to Tabari (trans, by Noeldeke, 1. 1.), Ans' arrow stopped at the Balkh river (an affluent of the Oxus). But it may be that the limits given refer to the course of Tijtrya; cf § 38, text and note. * Doubtful. Shooting stars are alluded to. IMr. Geiger remarks that there
time
when
active,
on
is
a
swarm of shooting stars falling every year just at the European climate, is supposed to be most
Tijtrya, in the
the loth of August.
YA^TS AND SIROZAHS.
96
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. Then Satavaesa ^ makes those waters flow 9. down to the seven Karshvares of the earth ^, and when he has arrived down there, he stands, beautiful, spreading ease and joy on the fertile countries ;
*
How
(thinking in himself): "
the Aryas grow *
For
shall the countries of
"
fertile
his brightness
and
?
glory, I will offer
him a
sacrifice
worth
being heard ....
VI. 10.
'
We
sacrifice
unto Ti^trya, the bright and glo-
who spake unto Ahura Mazda, saying Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One!
rious star, "
IT.
'
men would worship me with a sacrifice in were invoked by my own name, as they
" If
which I 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 ^
See above,
p. 66,
Satavaesa read southern ^
is
note
3.
said to be the leader of the western stars (to
stars, Bund.
II, 7),
and has
in
its
be
protection the
seas of the southern quarter (ibid. XIII, 12); the Satavaesa sea
is
the Persian gulf. ^
(the
This seems to be an allusion to the tide in the Arabian sea sea Vouru-Kasha) and in the gulf of
southern sea,
is
Oman,
under the control of Satavaesa
and Vend. V, 18, note i). * At the right time of the year when rain
is
(cf.
which, being a
preceding note
expected.
t{r vast.
immortal life\ should
beautiful,
two
nights, or
'We
12.
sacrifice
*We
sacrifice
it
be one night, or
or a hundred nights."
fifty,
sacrifice
We
*
97
unto Tii'trya
;
unto the rains of Ti^trya unto the
unto the rains of the
we
star^;
first
^.
sacrifice
first star.
*I will sacrifice unto
the stars Haptoiri/^ga'*, to
oppose the Yatus and Pairikas.
*We
sacrifice
Mazda;
for*'
unto Yanan^^, the star made by
the well-shapen strength, for the Victory,
made by Ahura,
for the crushing
Ascendant, for the
destruction of what distresses us, for the destruction
of what persecutes us.
We sacrifice unto Tii^trya, whose eye-sight is sound ^. 13. 'For ten nights, O Spitama Zarathu^tra! Ti^trya, the bright and glorious star, mingles his shape *
^
^
23-24 and Yt. X, 54-55, 74. AsTijtrya is the producer of the rain: Tijti7enyas/^a=Tistara-
Cf. §§
tarakasya vr/sh/im (Khorshe^ NyayijTijtrya
*
Haptoiriwga (Ursa Major)
;
north (Bund.
cf. p.
II, 7).
Sansk.
8,
tr.).
105, note 3.
^
It is
is
the leader of the stars in the
'entrusted with the gate
and passage of hell,
keep back those of the nine, and ninety, and nine hundred, and nine thousand and nine myriad demons, and demonesses, and fairies to
(Pairikas)
and sorcerers (Yatus) who are
sphere and constellations' (INIinokhired ^
Yananf
Bund. ®
II, 7).
To
name
is
in
opposition to the celestial
XLIX, 15;
tr.
by West). west;
the leader of the stars in the south (read
Cf Yt. XX.
obtain ....
This invocation
of Vana;//, which means
'
who
is
brought about by the very
smites,
who
overcomes.'
The
Yananl is to keep the passes and gates of Mount Alborz, around which the sun, the moon, and the stars revolve, and to prevent the Paris and Daevas from cutting off and breaking the peculiar office of
road of the sun (INIinokhired XLIX, ^
'I sacrifice to Tijtar for
(=to
sight' (Khorshec/ Nyayij 8, Pahl. [23]
1 2).
obtain) the soundness of the
tr.).
H
AND SIROZAHS.
YAi'TS
98
moving in the shape of a man of fifteen years of age^ bright, with clear eyes, tall, full of strength, strong, and clever. 14. 'He is active as the first man ^ was; he goes with
light,
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
To whom with the Haoma and the holy meat ? shall I give wealth of male children, a troop of male Now children, and the purification of his own soul? I ought to receive sacrifice and prayer in the material world, by the law of excellent holiness." 16. 'The next ten nights, O Spitama Zarathui-tra! the bright and glorious Tii'trya mingles his shape with light, moving in the shape of a golden-horned bull I
'Here he
17.
asks, saying
with the shall
:
"
calls for
people to assemble, here he
Who now
Haoma and
will offer
me
the holy meat
the libations
To whom
?
give wealth of oxen, a herd of oxen, and the
I
own
of his
purification
soul
Now
?
I
ought
to
receive sacrifice and prayer in the material world,
by the law of t8.
'
excellent holiness."
The next
ten nights,
O
Spitama Zarathui"tra!
the bright and glorious Ti^trya mingles his shape
with
moving
light,
shape of a white, beautiful and a golden caparison.
in the
horse, with golden ears
^
The age
of fifteen
(YasnalX, 5 [18]). ^ Gayo maratan. a first-rate
man
3
Doubtful
«
Cf. Vend.
;
the
is
paradisiacal
But the translation
is
age in the Avesta
doubtful
;
possibly
'
as
is.'
of.
ere
zi,
Yt.
XIV,
XIX, 37(123).
29.
*
Cf. Yt.
V,
8.
TIR YAST.
19.
Here he
*
asks, saying
with the shall
" :
calls for
Who
people to assemble, here he
now
Haoma and
99
me
will offer
meat
the holy
the libations
To whom
?
give wealth of horses, a troop of horses, and
I
the purification of his
own
soul
Now
?
I
ought to by
receive sacrifice and prayer in the material world,
the law of excellent holiness." 20. Then, O Spitama Zarathu^tra the bright and glorious Tii'trya goes down to the sea Vouru*
!
Kasha in the shape of a white, beautiful horse, with golden ears and a golden caparison \ 'But there rushes down to meet him the in the shape of a dark horse, black
21.
Daeva Apaosha,
with black ears, black with a black back, black with
stamped with brands of terror. together, hoof against hoof, O Spitama Zarathu^tra! the bright and glorious Ti^trya and the Daeva Apaosha. They fight together, O Spitama Zarathu^tra! for three days and three
a black
tail,
'They meet
22.
And
nights.
then
Daeva Apaosha proves
the
stronger than the bright and glorious Ti^trya, he
overcomes him. 23.
'And Ti^trya
flees
as far as a Hathra's
and and
O
^
'
!
O
Mazda
!
He
cries out in
and glorious Ti^trya
Ahura Mazda!
Plants.
pers of
from the sea Vouru-Kasha,
length.
distress, the bright
me,
is
^
I
am
in distress,
:
O
"
woe
Woe
Waters
Fate and thou. Law of the worshipMen do not worship me with a
Tijtar 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
West). (§ 17),
man 2
Tijtrya promises
or horses
(§ 19),
his worshippers
'
(Bund. VII, 4
children
;
tr.
oxen
according as he appears in the form of a
(§ 13), of a bull (§ 16), or of a horse (§ 18). mile (Bundahij- XXVI, i tr. West, note i).
A
(§ 15),
;
11
2
YA^TS AND SIROZAHS,
lOO
invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names \ " If men had worshipped me with a sacrifice 24. sacrifice in
which
I
am
'
which I had been invoked by my own name, as they worship the other Yazatas with sacrifices in which they are invoked by their own names, I should have in
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
'Then
25.
Ahura Mazda,
I,
offer
and glorious Tii'trya a sacrifice voked by his own name, and
in I
up
^."
to the bright
which he
is
bring him
in-
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.
O
Spitama Zarathujtra the bright and glorious Tii'trya goes down to the sea VouruKasha in the shape of a white, beautiful horse, with golden ears and golden caparison. 27. 'But there rushes down to meet him the Daeva Apaosha in the shape of a dark horse, black 26 ^
'
Then,
!
with black ears, black with a black back, black with
stamped with brands of terror. together, hoof against hoof, O Spitama Zarathuj^tra the bright and glorious Ti^they fight together, trya, and the Daeva Apaosha a black
tail,
'They meet
28.
!
;
O
Zarathui-tra
!
till
the time of noon.
Then
the
bright and glorious Tii'trya proves stronger than the
Daeva Apaosha, he overcomes him. Then he goes from the sea Vouru-Kasha 29. '
as
far
as
a
Hathra's
length: "Hail!" cries
10 and Yt. X, 54 seq., Vend. Introd. IV, 27.
^
Cf. §
^
Cf.
the
74. ^
§§ 2 6-2 7
= §§
20-21.
TIR YAST.
lOr
bright and glorious Ti^trya. "Hail unto
Mazda
O Law
of the worshippers of
be unto you,
down
flow
O waters
Hail unto you,
!
fields, to
O
lands
The
!
unrestrained to
the small-seeded
Mazda
life^
me,0 Ahura
and plants
Hail will
!
it
of the waters will
the big-seeded
^
and
pasture-fields,
^
Hail,
!
cornto the
whole of the material world!" Then the bright and glorious Ti^trya goes 30. back down to the sea Vouru-Kasha, in the shape of a white, beautiful horse, with golden ears and a golden caparison *. '
'He makes
31.
makes the sea stream
and that
this
sea flow this and
the
down; he way he makes
the sea boil up and
way
that
:
;
all
shores
the
of the sea Vouru-Kasha are boiling over, middle of it is boiling over.
all
the
And the bright and glorious Ti^trya rises up from the sea Vouru-Kasha, O Spitama Zarathu5tra the bright and glorious Satavaesa 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^. 32.
'
;
'
Adhavo;
month
possibly 'the streams;'
in the ancient Persian calendar,
cf.
Yt. V,
supposed
to
i,
note
2.
A
correspond to
September-October, was called adukani, which might, on that
mean Of which the Of which the
hypothesis, ^ ' *
Cf. § i8.
^
'
'(the
month)
that
makes streams spring
is
wheat (Bundahij- XXIV,
representative
is
the
The Ausindom mountain
substance of the sky,
is
is
in the
summer
ils
waters through
19).
vetch (ibid. 21).
that which, being of ruby, of the
midst of the wide-formed ocean
(the sea Vouru-Kasha),' (Bund. XII, 6; tr.West).
receives
up.'
representative
a golden
Blount Ausindom
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
YASTS AND SIROZAHS.
I02
'Then the vapours push forward, in the regular shape of clouds i; they go following the wind, along the ways which Haoma traverses, the increaser of Behind him travels the mighty wind, the world ^. made by Mazda, and the rain, and the cloud, and the 33.
sleet,
down
down
to the seven
to the fields,
Karshvares of the earth. Napa/ ^, O Spitama Zarathu^tra
Apam
'
34.
down
to the several places,
amongst the countries in the material world, in company with the mighty wind, the Glory, made by the waters *, and the Fravashis the waters
divides
of the faithful ^ For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
VII. 35.
'We
sacrifice
unto Ti^trya, the bright and
who from the shining east, moves course, along the path made winding along his long by the gods, along the way appointed for him the
glorious
star,
Auharmazd acquire the atmosphere 1
Doubtful.
^
Haoma
'
it
dispels the dryness of
for the waters
from heaven, as being
health from
(ibid.
XIII,
opens the way
For the same reason numbers Vohu-Mano, Good Mind,' amongst the co-
the foremost element in sacrifice
the Bundahi^
and
it,
5).
(cf. §
24).
*
operators of Tij-trya.
note
^
See
p. 6,
*
Or
better, 'seated in the waters;'
i.
see Yt.
XIX, 56
seq.
and
Yt. XIII, 65. ^
43.
The
Fravashis are active in the world struggle
'Co-operators with
Horn, with the assistance
;
cf Yt. XIII,
Tutar were Vohuman and the angel of the angel Bur^ (the same as Apam
Napa/; see p. 94, note 2) and the righteous guardian orderly arrangement (Bundahij- VII, 3, tr. West). '
spirits
in
TfR YA^T.
103
watery way, at the will of Ahura Mazda, at the of the Amesha-Spe7ztas. For
*
his brightness
and
glory, I will offer
him
will
a sacrifice worth
being heard ....
VIII. 36.
'We
sacrifice
whose
glorious star, live
on the
unto
the bright and
Ti^-trya,
rising
is
fruits of the year,
watched by men who
by the
chiefs of deep^
understanding 2; 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 ^, (thinking in them"How shall the Aryan countries be selves): ;
fertile ?" *
For
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
IX.
*We
Ti-?trya, the bright and and swift-moving, who flies glorious star, swift-flying 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 Hvd.xs.vdJit. 'Ahura Mazda gave him assistance, and the 2,'^. Amesha-Spe;^tas and Mithra, the lord of wide pasbehind him went the tures, pointed him the way ^'j'^.
sacrifice
unto
:
^
Doubtful.
^
For good or bad
'
harvest.
^ *
The §
chiefs of the state.
37=§
6.
I04
YAS-TS
Ashi^ Vanguhi
tall
chariot
always
:
Hv2iX\w2int '
For
^
AND SIROZAHS. and
Pare;/di
in his course,
till,
-
on her
light
he reached Mount
on the shining waters^.
his brightness
and
him a
glory, I will offer
worth
sacrifice
being 'O heard ....
X.
We
'
39.
unto
sacrifice
glorious star,
who
afflicts
Tii'trya,
the bright and
the Pairikas,
who
destroys
the Pairikas, that Angra Mainyus flung to stop all the stars that have in them the seed of the waters*. Tii-trya afflicts them, he blows them away 40. from the sea Vouru-Kasha then the wind blows the '
;
clouds forward, bearing the waters of the
that
spread
and
so
spread wide over, they
friendly showers
helpingly
fertility,
friendly
over
the
seven
Karshvares. '
For
his brightness
and
glory, I will offer
him a
worth
sacrifice
being heard ....
XL 41.
*
We
unto
sacrifice
glorious star, for
whom
Ti^'trya,
the bright and
long the standing waters,
and the running spring-waters, the stream-waters, and the rain-waters " When will the bright and glorious Ti^-trya 42. When will the springs with a flow rise up for us ? and overflow of waters, thick as a horse's shoulder, run to the beautiful places and fields, and to the :
'
1
See Yt. XVII.
2
Doubtful.
Kasha
(as
seems
to
*
Mount
^
See above,
p.
1 1,
note
5.
^z^anvaw/, being situated in the sea Vouru-
appears from Ti^trya travelling towards that sea,
be the same with Mount Ausindom
Cf. above, § 8.
(§ 32).
§ 38),
TIR
105
YA-S-T.
pastures, even to the roots of the plants, that they may grow with a powerful growth ?" For
'
his brightness
and
glory, I will offer
him a
worth
sacrifice
being heard ....
XII. 43.
*
We
glorious star,
who
unto
sacrifice
Tii-trya,
who washes away
stunts the growth of
all ...
.
all ^,
the bright and things of fear ^
and brings health
most beneficent, when he has been worshipped with a sacrifice and propitiated, rejoiced, and satisfied. to all these creations, being
For
'
his brightness
and
glory, I will
oflfer
him a
worth
sacrifice
being heard ....
XIII. 44.
*
I
unto
will sacrifice
glorious star,
Tii^trya, the bright
whom Ahura Mazda
as a lord and overseer above
way
all
has established
stars
^,
neither
same
in the
as he has established Zarathu^tra above
whom
and
men
Angra Mainyu, nor the Yatus and
the Pairikas, nor the death, nor can
men Yatus *
the
all
can deliver unto
Daevas together
prevail for
his death. *
For
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
^
Sim^?^, meaning
sahmgftn, bhayamkara (Yasna IX, 38
[93])^
?
^
In the Bundahij
Vazdrij. it is
but the Minokhired calls *
See above,
p. 38,
especially the leader of the eastern stars it
note
the 3.
first
star (XLIX, 5; cf above,
§ 12).
I06
YA^-TS
AND SIROZAHS
XIV.
'We
45.
sacrifice
glorious star, to
unto Tutrya, the bright and
whom Ahura Mazda
thousand senses ^ and who amonpfst the stars that have waters
has given a
is
the most beneficent
in
them the seed of the
:
Who moves in Hght with the stars that have 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 46.
'
in
:
channels
^,
in the
shape of a white, beautiful horse,
with golden ears and a golden caparison.
Then, O Spitama Zarathuj-tra the waters flow down from the sea Vouru-Kasha, mother-like ^, 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 ^ 47.
'
!
:
For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
XV. 48.
'
We
sacrifice
unto
Tii"trya, the bright
and
glo-
whom long all the creatures of Spe;-5taMainyu, 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 and all those fly, and those that run in the plains^; rious star, for
;
;
^
See Yt. X, 82, note.
2
Those of Ardvi Sura Anahita; Cf. Yt.V, 15.
cf.
See Yt.
Visperad
^
^
XXIV,
tr.
XIII, 10, note;
West, note
i.
cf.
Yt. V, 4, loi. *
I,
i,
Cf.§43. and Bundahii-
A.
TIR YA5T.
107
that live within this boundless and endless world of
the holy Spirit. For
'
and
his brightness
glory, I will offer
him a
sacrifice
worth
being heard ....
XVI.
We
and gloand 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 Zarathui-tra! have created that star Ti^-trya as worthy of sacrifice, as worthy of prayer, as worthy of propitiation, as worthy of 49.
'
sacrifice
unto
Tii-trya, the bright
rious star, the healthful, wise, happy,
glorification as myself,
Ahura Mazda ^;
break asunder, to back the malice of that Pairika Du^-
51. 'In order to withstand, to
to drive
afflict,
whom evil-speaking^ people call Huyairya*. Had I not created that star Ti^trya as worthy
yairya^, 52.
'
of sacrifice, as worthy of prayer, as worthy of propias worthy of glorification as myself,
tiation,
Ahura
Mazda 53.
'In order to withstand, to break asunder, to
afflict,
to drive
whom
yairya,
'
Cf. Yt. X,
^
Bad
back the malice of that Pairika Du^evil-speaking people call Huyairya
I.
year, that
is
say, sterility, drought.
to
Darius, the son
of Hystaspes, also deprecates Duzyairya in one of his inscriptions '
May Ahura Mazda
sterility
keep
(du^iyara),
this
from
lying
(disloyalty)
:
may
foreigner enter this country, nor the hostile host, nor lying' (Persepolis,
H,
never sterility,
the
nor
15).
^
People who object to rain and are fond of fine weather
*
Good
year.
:
country from the hostile host, from
(?).
I08
YA^-TS
AND SIROZAHS.
'Then all day long, all night long, that Pairika Du^'yairya would wage war against this material world of mine, wanting to extinguish its life ^ and she goes on, rushing upon and around it. But the bright and glorious Ti^trya keeps 55. 54.
'
Pairika
that
bonds, with twofold bonds, with
in
threefold bonds,
cannot
that
bonds all over the body it is thousand men keeping one man :
sand
men
of
who
those
overcome, with as if there were a
be
bonds, a thou-
in
the
are
strongest
in
strength.
Aryan countries, O Spitama Zarawould perform in honour of the bright and glorious Tii'trya the due sacrifice and invocation, just as that sacrifice and invocation ought to be performed in the perfection of holiness never should a hostile horde enter these Aryan countries, nor any 56. 'If the
thui^tra
!
;
plague, nor leprosy, nor
venomous
plants
2,
nor the
chariot of a foe, nor the uplifted spear of a foe.'
57 ^ Zarathurtra asked
:
'What
is
then,
O
Ahura
Mazda! the sacrifice and invocation in honour of the bright and glorious Ti^-trya, as it ought to be performed in the perfection of holiness ? Let the Aryan 58. Ahura Mazda answered let the Aryan nations bring libations unto him him let the for baresma nations tie bundles of 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[-derenam]
^
Kapasti '
is
;
cf.
Vend. XVIII, 18 [45].
properly the colocynthis or bitter-apple:
Occidet
et serpens, et fallax
'
§§
57-6i=Yt. XIV, 49-53;
herba veneni
(Eel. IV, 24, 25.)
Occidet.' cf.
Yt.V, 89 seq.
TiR YAST.
109
Let not a murderer take of these offerings, .... who does not sinoo the Gathas, who spreads death in the world and withstands the law of Mazda, the law of Zarathui-tra. 60. If a murderer take of these offerinofs, or a whore, or a ... who does not sing the Gathas, 59.
'
nor a whore, nor a
^
'
.
who
spreads
death
in
the world
and withstands
the law of Mazda, the law of Zarathunra, then the bright and glorious Ti^trya takes back his healing virtues.
'Plagues will ever pour upon the Aryan na-
61.
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 tions
;
hostile hordes will ever fall ;
myriads of myriads. 62.
'Yatha ahu vairyo: The
will
of the Lord
is
the law of
holiness .... I bless the sacrifice and prayer, and the strength and vigour of Tii-trya, the bright and glorious star, and of the powerful Satavaesa, made by Mazda, who '
pushes waters forward. '
Ash em Vohu
'
[Give] unto that
:
Holiness
man
bright, all-happy, blissful
^
?
Ashaovo.
is
the best of
all
good ....
brightness and glory, .... give
abode of the holy Ones
2
2
Cf. Yt.
I,
33.
him the
no
AND sIroZAHS.
YA5?TS
GO^" YA^'T.
IX. Gos,
the cow,' kut i^oxhv,
'
a personation of the animal king-
is
dom which she maintains and protects. Drvaspa and Gojurun Drvaspa means
She
.
'
:
and
in health,'
she
nothing more than an epithet of Gbs
is
primeval Bull).
Gews urvan) means Although urvan is
yet Gojurun
considered a female angel, as
(from the Zend
is
also
is
who keeps :
called
horses
Go^urun
'the Soul of the Bull' (the
a masculine this
noun in Zend, name is only
a substitute for Gbs.
Gos is
the angel of the 14th day (Sirozah
is
recited during the
Ram
Mah, and is
recited
I,
14),
and her Yajt
U^ahin, on the days of Gbs, Bahman,
same days
on which
as those
the
Mah
Ya^t
see above, p. 88).
hardly described in this Ya^t (§§ 1-2); the greater part of being filled with the several prayers addressed to her by the
Gbs it
;
(the
Gah
is
Haoshyangha (§ 3), Yima (§ 8), Thraetaona (§ 13), Husravah (§ 21), Zarathui-tra, and Vutaspa. Her worshippers and their prayers to her are the same as in the case of Ashi Vanguhi (see Yt. XVII). Iranian heroes,
Haoma
o.
(§
17),
May Ahura Mazda
afflicted
be rejoiced!
May Angra Mainyu
be
!
Ashem Vohu
:
Holiness
is
the best of
all
good ....
confess myself a worshipper of Mazda, a follower of Zara-
I
one who hates the Daevas and obeys the laws of Ahura; and glorification unto Havani,
thujtra,
For
sacrifice, prayer, satisfaction,
the holy
and master of
holiness.
Unto the powerful Drvaspa, made by Mazda and holyS
Be and
propitiation, with sacrifice, prayer, propitiation,
glorification.
Yatha ahu vairyo
:
The
will
of the Lord
ness ....
^
Sirozah
I,
14.
is
the law of holi-
GO^- YAST.
Ill
I.
We
unto the powerful Drvaspa, made by Mazda and holy, who keeps the flocks in health, 1.
sacrifice
the herds in health, the grown-up i (cattle) the young ones in health
;
who watches
in health,
well from
with a wide-spread and long-continued welfaregiving friendship afar,
Who
teams of horses, who makes her chariot turn and its wheels sound, fat and 2.
yokes
glistening ^
strong,
weal- possessing,
tall-formed,
health -giving, powerful to
stand and powerful to
turn for assistance to the faithful. 3.
To
up a
her did Haoshyangha, the Paradhata^ offer on the enclosure of the Hara, the
sacrifice
made by Mazda, with a hundred male horses, a thousand oxen, and ten thousand lambs, and with an offering of libations Grant me this boon, O good, most beneficent 4. Drvaspa that I may overcome all the Daevas of beautiful height,
'
!
Mazana*
that
;
I
may never
fear
and bow through all the Daevas
terror before the Daevas, but that
may
fear
and bow
may
in spite
of themselves before me,
down to darkness ^' The powerful Drvaspa, made by Mazda,
that they
and
fear
flee
5. the holy Drvaspa, 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 sacrifice well
;
I
will
offer
her a
performed, namely, unto the powerful
^
Doubtful
2
Doubtful.
3
cf_ p_ ^c>^ j^Qtg
*
Cf. p. 59, note 2.
^
To
;
possibly
'
the friend in health, the child in health.'
hell.
j_
112
AND
YA.STS
siROZAHS.
Drvaspa, made by Mazda and holy. We offer up libations to the powerful Drvaspa, made by Mazda
and holy
we
;
offer
Haoma and
her the
meat, the
baresma, the wisdom of the tongue, the holy
spells,
the speech, the deeds, the libations, and the rightly-
spoken words.
Ye;2he hatam .^ Ahura Mazda
:
.
.
of
whom
unto the powerful Drvaspa,
made by
beings
those
All
.
IL
We
7.
offer
Mazda and
Who 8.
up a
holy,
sacrifice
who keeps
the flocks in health ....
yokes teams of horses ....
To
her did
for assistance to the faithful
Yima Khshaeta, the good
^.
shepherd,
up a sacrifice from the height Hukairya, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations 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
offer
:
!
;
immortality
down
to the world created
by Mazda
'That I may take away both hunger and thirst, from the world created by Mazda that I may take away both old age and death, from the world created by Mazda that I may take away both hot wind and cold wind, from the world created by Mazda, for a ^' thousand years 11. The powerful Drvaspa, made by Mazda, the 10.
;
;
holy Drvaspa, the maintainer, granted him that boon.
^
As
above, p. 30.
§§
8-10= Yt. XVII, 28-30;
s
V, 25-27.
^
cf.
§
7=§§
1-2.
Yasna IX, 4-5 [11-20]; Yt.
'
COS VAST.
113
as he was offering up libations, giving gifts, sacrificing, and entreating that she would grant him that boon. For her brightness and
glory, I will offer her a sacrifice worth
being heard ....
III.
We
12.
up a
offer
sacrifice
Who
yokes teams of horses ....
To
13 \
made
unto the powerful DrvSspa,
by Mazda and holy, who keeps the flocks
in health
....
for assistance to the faithful.
her did Thraetaona,
the
heir
of the
A
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
Grant me this boon, O good, most beneficent Drvaspa! that I may overcome A^i Dahaka, the 14,
'
who
three-mouthed, the three-headed, the six-eyed,
has a thousand senses, that most powerful, fiendish Dru^, that demon, baleful to the world, the strongest
Dru^
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, Savanghava/^ and Erenava/^, who are the fairest of body amongst women, and the most wonderful creatures in the
worlds' 15.
The
powerful Drvaspa,
made by Mazda,
the
holy Drvaspa, the maintainer, granted him that boon, as he ficing,
was offering up libations, giving gifts, sacriand entreating that she would grant him that
boon. For her brightness and
glory, I will offer her a sacrifice
being heard ....
^
[23]
Yt. V, 34;
XV, 24; XVII, I
34.
worth
A
YASTS AND SIROZAHS.
114
IV. 16. We offer up a sacrifice unto the powerful Drvaspa, made by Mazda and holy, who keeps flocks in health .... Who yokes teams of horses .... for assistance to the faithful.
To
I7\
Haoma,
her did
Haoma^
offer
up a
sacrifice,
the enhvening, the healing, the beautiful,
the lordly, with golden eyes, upon the highest height
He begged
of the Haraiti Bareza.
of her a boon,
saying
Grant me this boon, O good, most beneficent Drvaspa 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 A!'ae/'asta lake*, the deep lake of salt^ waters, to avenge the murder of his father Syavarshana^ a man, and of Aghrae18.
'
!
ratha, a semi-man"^.'
1
§§i7-i9=Yt. XVII, 37-38.
^
Cf.
Yasna XI,
7
[20-21].
being one of the principal
The
destruction
of
effects
sacrifice,
of the is
fiends,
ascribed to
Haoma
In the as the most powerful element in the sacrifice. Shah Namah, the god Haoma has been turned into a hermit who, living near the cave in which Afrasyab 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 Iraniennes, II, 227). ^
See
p. 64,
note
i.
*
^
See
p. 66,
note
3.
®
'
Doubtful (nar a V a, as opposed to
See above,
p. 66,
note
2.
See p. 64, note i. nara). Aghraeratha (Aghre-
was a brother of Afrasyab's; he was a righteous man, and for his having saved the Iranian king Mino^ihr with his army, when captive in the Padashkhvar mountains (Bundahij' XXXI, 21). Yet he is still Hving as an immortal in the land of Saukavastan, under the name of Gopatshah (the king of the from foot to mid-body he is a bull, and from mid-body to bulls) rath)
Afrasyab killed him
;
'
GO^ VAST.
115
19. The powerful Drvaspa, made by Mazda, the holy Drvaspa, the maintainer, granted him that boon,
as he ficing,
was offering up libations, giving gifts, sacriand 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
Who
up a
offer
by Mazda and
unto the powerful Drvaspa,
sacrifice
who keeps
holy,
yokes teams of horses .... for assistance to the
To
21 ^
united the
made
the flocks in health .... faithful.
her did the gallant Husravah, he
Arya nations
who
one kingdom,
offer up a sacrifice, behind the A'ae/^'asta lake, the deep lake of salt waters, with a hundred male horses, a thousand oxen, ten thousand lambs, and an offering of
libations
into
:
22. Grant me this boon, O good, most beneficent Drvaspa! that I may kill the Turanian murderer, Franghrasyan, behind the /ifae/'asta lake, the deep lake of salt waters, to avenge the murder of my father Syavarshana, a man, and of Aghraeratha, '
a semi- man ^.' 23. The powerful Drvaspa, made by Mazda, the holy Drvaspa, the maintainer, granted him that boon,
as he was offering up libations, giving
the top he
is
a
man
;
at all
gifts,
sacri-
times he stays on the sea-shore, and
always performs the worship of God, and always pours holy-water into the sea' (Minokhired
5); according to Bund.
he was
his father.
LXII, 31 seq., tr. West; Bund. XXIX, 20, Aghrerath was not Gopatshah,
XXXI,
Cf. Yt.
XIX,
^
§§ 2
1-22 =Yt. XVII, 41-42.
"^
See
p. 114,
note
93,
7. I
2
Il6
YA5'TS
AND
SIROZAHS.
and entreating that she would grant him that
ficing,
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.
To
25^.
her did the holy Zarathu^tra offer up a
Airyana Vae^ah, by the good river Daitya, with the Haoma and meat, with the baresma,
sacrifice in the
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
this boon,
that
I
may
me
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 Drvaspa, made by Mazda, the holy Drvaspa, 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 ....
^
^
25-26=XVII, 44-45; cf Yt. V, 104. Hutaosa was the wife of king ViJtaspa; cf. Yt. XV,
§§
37.
A
COS YAST.
I I
7
VII. 28.
We
offer
Mazda and
Who
up a
holy,
sacrifice
who keeps
unto the powerful Drvaspa, made by
the flocks in health ....
yokes teams of horses ....
To
29 ^
her did the
tall
for assistance to the faithful.
Kavi
up
Vi^-taspa offer
behind the waters of the river Daitya, with a hundred male horses, a thousand oxen, ten thousand lambs, and with an offering of libations a
sacrifice
:
Grant me this boon, O good, most beneficent 30. Drvaspa that I may put to flight Ai-ta-aurva;z/, the '
!
son of Vispa-thaurvo-asti, the all-affficting, of the brazen helmet, of the brazen armour, of the thick .^ that neck, behind whom seven hundred camels .
I
may
aspa^
;
.
.
;
put to flight the Z^z^yaona murderer, Are^a/that
I
may
put to flight Dar^inika^ the wor-
shipper of the Daevas 31.
And
bad law
;
I may smite Tathrava;^/'^ of the may smite Spin^aurui-ka^, the worDaevas and that I may bring unto
that
that
I
shipper of the
;
the ofood law the nations of the Varedhakas and of the //z/yaonas^ nations their
;
and that and
fifties
I
may smite of the ZTz^yaona
their hundreds, their hun-
dreds and their thousands, their thousands and their 1
^
29-31 =Yt. XVII, 49-51. See above, p. 79, note 4.
§§
2
?
*
"Ana^
G^ainySvara/. Xtyofievos.
Mentioned Yt. V, 109 and XIX, 87. " The ZTfyaonas seem to have been the Chionitae, a bellicose tribe, near the land of Gilan, often at war with the first Sassanides (Amm. Marcellinus XVII, 5). The name of the Varedhakas reminds one of the Vertae who are mentioned once in company with ^
the Chionitae (ibid.
XIX,
i)
;
but their geographical situation
is
not
In any case the proximity of the Daitya (§ 29) shows that both people must have inhabited the western coast of the
ascertained.
Caspian
sea.
YA^TS AND siROZAHS.
I 1
tens of thousands, their tens of thousands and their
myriads of myriads. 32. The strong Drvaspa, made by Mazda, the holy Drvaspa, the maintainer, granted him that boon, as he was offering up Hbations, 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
ahfi
vairyo: 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 Drvaspa, made by Mazda and holy.
Ashem Vohu:
Holiness
[Give] unto that
man
is
the best of
all
body, .... give him the bright, all-happy, holy Ones.
good ....
brightness and glory, give him health of blissful
abode of the
MIHIR VAST.
MIHIR
X.
I
19
YA6^T.
This Yajt, one of the longest of the Avesta and one of the most interesting in a literary point of view,
not very instructive for
is
pieces, sometimes and of fervent prayers and invocations for mercy or protection. Originally INIithra was the god of the heavenly light (§§ 12, 50, 67, 104, 124 seq., 136 seq., &c.); and in that character
mythology.
It
of long
consists
descriptive
rather spirited,
he knows the
he sees everything
truth, as
as a witness of truth, he seq.,
44 seq., 79 promises and
(§§ 2,
their
them 112
lie
is
81 seq., &c.)
28
128
seq.,
Introd. IV, 8
o.
and
hierarchy in Iran,
source of the
seq.,
47
faith
who break
houses and smites
seq.,
99
seq.,
105
seq.,
11 5-1 18, as giving a sketch of
and Ormazd
May Ahura Mazda :
et
121-122, as being perhaps the
§§
Roman
in the later
trials
Ashem Vohu I confess
35
and good
seq., &c.).
Particularly interesting are §§
moral
therefore taken
is
he chastises those
;
to IMithra, destroys their
in battle (§§ 17 seq.,
seq.,
he
;
the preserver of oaths
Ahriman,
be rejoiced
Holiness
is
!
.
§§
.
.
the best of
Mithriacism.
Cf.
Vend.
59-61.
.
all
good ....
myself a worshipper of Mazda, a follower of Zara-
one who hates the Daevas, and obeys the laws of Ahura and glorification unto [Havani], the holy and master of holiness ....
thujtra,
For
sacrifice, prayer, propitiation,
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 //z^astra^
Be and
propitiation, with sacrifice, prayer, propitiation,
glorification.
Yatha ahu vairyo
:
The
will
of the Lord
is
the law of holi-
ness .... I.
I.
Ahura Mazda spake unto Spitama Zarathuj-tra, Verily, when I created Mithra, the lord of
saying
'
:
'
Sirozah
I,
16.
I20
YA^-TS
Mazda \ 2. 'The unto the
O
SIROZAHS.
Spitama I created him as worthy as worthy of prayer as myself, Ahura
wide pastures, of sacrifice,
AND !
who Hes unto Mithra^ brings death whole country, injuring as much the faithful ruffian
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 For Mithra faithful who is one of thy own faith*. stands for both the faithful and the unfaithful. Mithra, the lord of wide pastures, gives swift3. ness to the horses of those who lie not unto '
Mithra.
Ahura Mazda, those who lie not unto
Fire, the son of
gives the straight-
est
way
Mithra.
'
The
'
to
good, strong, beneficent Fravashis of the
faithful give a virtuous offspring to those
who
lie
not unto Mithra.
For
and glory, I will offer unto 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 4.
'
him a
his brightness
sacrifice
'
good dwelling to the Aryan nations. May he come to us for help May he come 5. May he come to us for joy May to us for ease May he come to us for he come to us for mercy May he come to us for victory May he health '
!
!
!
!
!
!
'
Cf. Yt. VIII, 50.
^
The Mithradru^: one might
contract,' as ^
mithra, as a
Kayadhas;
cf.
Yt.
I,
common 19.
also translate 'who breaks the noun, means 'a contract.' "*
Cf.
Arda
Viraf, chap.
lii.
121
MIHIR VAST.
come
good conscienceM May he come to he, the awful and overpowering, worthy and prayer, not to be deceived anywhere
to us for
us for bliss
2
of sacrifice
!
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 I will apply unto him with charity^ and creatures prayers I will offer up a sacrifice worth being heard in the
'
:
:
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.
*Ye7zhe hatam All Ahura Mazda* .... :
those
beings of
whom
II.
7.
*We
sacrifice
who
pastures,
is
unto Mithra, the lord of wide
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 ^ ^
;
Cheerfulness at the head of the Alnva/ bridge (Yasna LXII, 6
[LXI, 17];
cf.
^
The
^
Va«ta,
[LXI],
I
Vend. XVIII,
6).
condition of the blessed in the next world.
;
is, making ^adangoi' (Yasna LXII making a collection for the poor (fitudes
'assistance, that
^adangoi
is
Iraniennes, II, 155). *
^
As p. 30. Perethu-vaedhayana:
(Khorshcf/ Nyayij
karyanyayanam
6).
"G^aghaurvawnghem:
this
word, strangely enough,
is
generally
'who has most strong arms'(balish/,^abhui''am); ^agauru translated in the same way.
translated is
sampurwavittaram
122
AND SIROZAHS.
YA^-TS
8.
To whom
'
fices,
as they
go
the chiefs of nations offer up sacrito the field, against
havocking hosts,
against enemies coming in battle array, in the strife of conflicting nations.
On
whichever side he has been worshipped first in the fulness of faith of a devoted heart, to that side turns Mithra, the lord of wide pastures, with the fiend-smiting wind, with the cursing thought '
9.
of the wise \ '
For
and
his brightness
glory, I will offer
him a
worth
sacrifice
being heard ....
III.
'We
10.
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake.
sleepless,
Whom
II.'
the horsemen worship on the back
of their horses, begging swiftness for their teams, health for their
with
full
own
bodies,
success those
and that they may watch
who
hate them, smite
down
and destroy at one stroke their advertheir enemies, and those who hate them^.
their foes, saries, '
For
and
his brightness
glory, I will offer
him a
sacrifice
worth
being heard ....
IV.
'We
12.
sleepless, 1 3.
the
*
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
Who
Hara^
first
;
of the heavenly gods reaches over
before the undying, swift-horsed sun*;
^
See
^
Mount
Alborz, whence the sun rises
*
Mithra
is
with
it,
p. 12,
as he
Soli Mithrae).
note 13.
cf
^
yt. V, 53
;
X, 94.
see § 50. closely connected with the sun, but not yet identical
became
in later times
;
(.-fr-*,
the sun;
Deo
invicto
123
MIHIR YAST.
who, foremost in a golden array, takes hold of the beautiful summits, and from thence looks over the abode of the Aryans with a beneficent eye. Where the valiant chiefs draw up their many 14. *
troops in array ^
;
where the high mountains,
rich in
the cattle^;
pastures and waters, yield plenty to where the deep lakes, with salt waters, stand ^j where wide-flowing rivers swell and hurry towards I^kata and Pouruta, Mouru and Haroyu, the GavaSughdha and /fvamzem* 15. 'On Arezahi and Savahi, on Fradadhafshu and Vidadhafshu, on Vourubare^ti and Vouru^are^ti, on this bright Karshvare of //^;aniratha^ 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
^
In the
^
In the mountainous parts of Iran.
^
In the lake regions (Seistan, Farsistan, Adarbai^an).
*
In the country of the large rivers in the East.
flat
countries.
(Margiana), with the
Murghab
river (the
Margus)
;
Mouru is Marv Haroyu is the
Herat country, with the Harerud Gava-Sughdha and Ilvavizm are Sogdiana and Khvarizm, with the Oxus. The situation of li-kata and Pouruta is not clear one might think of Alexander eschata ;
:
on the laxartes and the Paretacene country between the Oxus and the laxartes. ^ The earth is divided into seven Karshvares, separated from one another by seas and mountains impassable to men. Arezahi and Savahi are the western and the eastern Karshvare
and Vidadhafshu are are in the north is
;
in the south
ZTz'aniratha
is
Doubtful.
;
Fradadhafshu
Vourubare^ti and Vouru^arejti
the central Karshvare.
the only Karshvare inhabited by «
;
man
-^^aniratha
(Bundahij- XI, 3).
124
YA^-TS
AND
stROZAHS.
victory to those who, with
'
a pious intent, hohly
him hbations.
offer
For
and
his brightness
glory, I will offer
him a
sacrifice
worth
being heard
Y. 17.
'We
sacrifice
Unto whom
'
unto Mithra, the lord of wide pastures, ....
and ever awake
sleepless,
;
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.
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 riding, they may be running, cannot overtake ^ .2. spear that The .^ driving, cannot ... cannot the foe of Mithra flings, darts backwards, for the 19.
'
'
;
.
.
.
;
manyu
^
Mainyu,
^
Doubtful; aspa>^a/: cf
^
Apayeiwti, frastanvaiwti, framanyei«te
in the
meaning of
the Sanskrit
^jjLi>.j.^, to
be
(?).
late. :
these are three
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 meanMr. West suggests, cannot outrun, outride, ing are not known. technical words for the
outdrive him.
MIHIR YAST.
number of the
evil
spells
125
that the foe of Mithra
works out^
'And even though
21.
even though
it
number of the
for the
the spear be flung well,
reach the body,
makes no wound,
it
evil spells that the foe
The wind
Mithra works out \
spear that the foe of Mithra
away the number
drives
flings, for
of
the
of the evil spells that the foe of Mithra works out. For
'
his brightness
and
him a
glory, I will offer
sacrifice
worth
being heard ....
VI.
'We
2 2.
sleepless, *
Who
lied
sacrifice
;
who
takes
'Take us out of
tresses,
man who
takes out of distress the
unto him,
23.
unto Mithra, the lord of wide pastures, ....
and ever awake
O
Mithra
!
as
him out of
death.
distress, take us
we have not
Thou bringest down terror upon men who lie unto Mithra; thou
has not
lied
out of dis-
unto thee.
the bodies of the
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. 24.
'
Not
the
wound 2 of
the well-sharpened spear
or of the flying arrow reaches that
man
to
whom
Mithra comes for help with all the strength of his soul, he, of the ten thousand spies, the powerful, all-seeing, undeceivable Mithra. *
For
his brightness
and
glory, I will off'er
him a
sacrifice
worth
being heard .... ^
The
sacramental words of the contract, by their not being
kept, turn to evil spells against the contract-breaker. 2
Doubtful: j-anamayo, or janamaoyo;
from shan, Sansk. kshan.
read
shanmaoyo
(?),
AND
YA^-TS
126
SIROZAHS.
VII.
'We
25.
sleepless,
sacrifice
Who
'
unto Mithra, the lord of wide pastures, ....
and ever awake lordly, deep,
is
strong,
and weal-giving
;
a chief in assemblies, pleased with prayers \ high, holily clever, the incarnate Word, a warrior with strong arms
Who
breaks the skulls of the Daevas, and is most cruel in exacting pains the punisher of the men who lie unto Mithra, the withstander of the 26.
'
;
Pairikas
who, when
;
nations in
not
deceived,
supreme strength
;
establisheth
who, when not de-
supreme victory; Who confounds the ways of the nation that 2 7. delights in havoc, who turns away their Glory 2, takes away their strength for victory, blows them away helpless ^ and delivers them unto ten thousand
ceived, establisheth nations in '
strokes
all-seeing, '
For
thousand
he, of the ten
;
spies, the powerful,
undeceivable Mithra.
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
VIII.
'We
28.
sleepless,
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
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 he breaks to pieces those in which he has satisfied '
Who
;
;
been offended. 29. 'Thou, O Mithra! ^Vahmo-sendah; 2
Their Hvz.xend.
*
Aithya;
cf.
cf.
art
both bad and good to
Visperad VIII (IX,
Lat. antae (Brugmann).
i), ^
Phi.
tr.
Doubtful.
MIHIR YA5T. nations
men
to
;
;
thou, thou,
O Mithra art both O Mithra keepest in !
!
I
27
bad and good thy hands both
peace and trouble for nations. Thou makest houses large, beautiful with 30. women, beautiful with chariots, with well-laid found'
and high above their groundwork 2; thou makest that house lofty, beautiful with women, ations ^
beautiful with
chariots, with
well-laid foundations,
and high above its groundwork, of which the master, pious and holding libations in his hand, offers thee a sacrifice, in which thou art invoked by thy own name and with the proper words. 31. 'With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer thee libations,
O
powerful Mithra
With a sacrifice, in which thou art invoked by thy own name, with the proper words will I offer '
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, '
thee libations,
O
thou undeceivable Mithra
Be 32. 'Listen unto our sacrifice^, O Mithra! Come thou pleased with our sacrifice, O Mithra !
Accept our libations and sit at our sacrifice Accept them as they have been consecrated*! Gather them together with love and lay them in the Garo-nmana Grant us these boons which we beg of thee, 33. 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.
*
By
'
Cf. § 5.
2
Doubtful.
the proper prayers (yasiau).
=*
^
Cf. Yt. Ill, 18.
Doubtful.
YA5TS AND SIROZAHS.
128 soul
wisdom and the knowledge
;
that gives happi-
ness ^ the victorious strength given by Ahura, the crushing Ascendant of Asha Vahi^ta, and conversa-
God) on the Holy Word 2. 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 Daevas and Men, of the Yatus and Pairikas, of the oppressors, the blind, and the deaf ^ tion (with 34.
'Grant that we,
;
For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
IX. 35.
'
We
sleepless,
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
'Victory-making^, army-governing, endowed with
a thousand senses^ ing,
;
power-wielding, power-possess-
and all-knowing
36.
'
Who
sets the
against (armies)
in
battle a going,
battle,
who
stands
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
he throws down the heads of those who lie unto Mithra, he takes off the heads of those who He unto Mithra.
them
distress
and
fear
;
^
Spiritual happiness, bliss.
^
3^-34 =§§ 56-59Doubtful (reading arenaZ-^aSsha?).
* ^
See above,
See
p. 26, note 2.
§ 82, note.
^
§§
Vend. XVIII, 51
[m].
MiniR VAST. ;^S.
'Sad
is
129
the abode, unpeopled with children,
where abide men who
lie
unto Mithra, and, verily,
The
the fiendish killer of faithful men.
grazing cow
goes a sad straying way, driven along the vales of the Mithradru^es they ^ stand on the road, letting tears run over their chins ^ Their falcon-feathered arrows, shot from the 39. ^
:
'
string of the well-bent bow, fly towards the mark, hit
it
and
not, as Mithra, the lord of wide pastures, angry,
and unsatisfied, comes and meets them. Their spears, well whetted and sharp, their long spears fly from their hands towards the mark, and offended, *
wide pastures, angry, offended, and unsatisfied, comes and meets them. Their swords, well thrust and striking at the 40. heads of men, hit not the mark, as Mithra, the lord of wide pastures, angry, off"ended, and unsatisfied, hit
it
not, as Mithra, the lord of
*
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
Rashnu
them;
into
strikes a counter-fear into theni'^- the holy
*
Sraosha
blows them away from every side towards the two Yazatas, the maintainers of the world ^. They make the ranks of the
^
Doubtful.
'
The meaning
thrive,
and
army melt away,
as Mithra, the lord
2 is,
The
cattle.
that the cattle of the INIithradru^es
do not
that their pasture-fields are waste.
*
See Yt. XII.
^
As they flee from INIithra, they fall into the hands of Rashnu. Thratara; one might feel inclined to read thrastara, 'the
®
fear-striking;'
[23]
cf.
§ 36.
K
YA5TS AND SIROZAHS.
I30
of wide pastures, angry, offended, and unsatisfied,
comes and meets them^. 42.
'
They
unto MIthra,
cry
pastures, saying
:
"
O
the
lord of wide
Mithra, thou lord of wide pas-
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!" tures
!
;
'
43. throw^s
And
then Mithra, the lord of wide pastures,
them
and
to the ground, killing their fifties
their hundreds, their
hundreds and their thousands,
and their tens of thousands, their tens of thousands and their myriads of myriads as Mithra, the lord of wide pastures, is angry and their thousands
;
offended. For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard .... «
X. 44.
'We
sleepless, *
sacrifice
unto Mithra, the lord of wide pastures,
.
.
.
.
and ever awake
Whose
dwelling, wide as the earth, extends over
the material world, large-, unconfined^, and bright,
a far-and-wlde-extending abode. 45.
on
all
'Whose
eight friends^
the heights, at
man who
all
sit
as spies for Mithra,
the watching-places, observ-
unto Mithra, looking at those, rememberinor those who have lied unto Mithra, but guarding the ways of those whose life Is sought by
ing the
1
Cf.§§ 99-101.
2
Doubtful.
^
Doubtful.
signification,
lies
The text is corrupt. The number eight
has probably an astronomical
each of the eight ratis of Mithra occupying one of
the eight points of the compass.
MIHIR VAST.
men who
131
unto Mithra, and, verily, by the fiendish
lie
of faithful men.
killers
Helping and guarding, guarding behind and guarding in front, Mithra, the lord of wide pastures, proves an undeceivable spy and watcher for the man to whom he comes to help with all the strength of his soul, he of the ten thousand spies, the powerful, 46.
*
all-knowing, undeceivable god. For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
XI. *We
47.
sleepless,
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
A god of high renown and old age ^ whom widehoofed horses carry against havocking hosts, against enemies coming in battle array, in the strife of con'
flicting nations^,
And when Mithra drives along towards the 48. 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 their
feet
;
pastures, bears For
they can no longer
move
no longer withstand those when Mithra, the lord of wide
they can
people, those foes,
'
;
them
his brightness
and
ill-will. glory, I will ofier
him a
sacrifice
worth
being heard ....
XII. 49.
'We
sleepless,
50.
'
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake;
For whom the Maker, Ahura Mazda, has 1
Doubtful.
2
K
2
cf. § 8.
AND
YAi-TS
132
siROZAHS.
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 uncleanness made by the Daevas, and the clouds cannot reach up unto the Haraiti Bareza^; built
'A
51.
dwelling that
the Amesha-Spe^ittas, in
all
one accord with the sun, made for him in the fulness of faith of a devoted heart, and he survevs the whole of the material world from the Haraiti Bareza. 52. 'And when there rushes a wicked worker of with a swift step, Mithra, the lord of
swiftly,
evil,
wide pastures, goes and yokes his horses to his chariot, along with the holy, powerful Sraosha and Nairyo-sangha
^,
who
blow that smites the
strikes a
army, that smites the strength of the malicious ^ For
*
his brightness
and
glory, I will oflfer
him a
sacrifice
worth
being heard ....
XIII. 53.
'
We
sleepless,
54.
'
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
Who,
with hands lifted up, ever cries unto
Ahura Mazda, saying creatures,
I
am
"
:
I
am
the kind keeper of
the kind maintainer of
all
all
creatures
men worship me
not with a sacrifice in which invoked by my own name, as they worship the other gods with sacrifices in which they are invoked yet I
am
by
^
^
own names. 55^ '"If men would worship me their
Bundahij V, 3 seq. The Haraiti Bareza
cf.
;
is
^
Sirozah
^
Cf. Yt. VIII, II, 24,
I,
9,
Yt. XII, 13,
the
notes 4 and
same
as
and Yt. X,
Hara *
5.
and Yt. X,
74.
with a sacrifice 13.
Berezaiti.
Doubtful (mayaoj).
MIHIR VAST.
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 come
to the faithful at the appointed time in
mortal
the appointed time of
my
;
I
would
beautiful, im-
life."
56 \
'
But the pious man, holding
hands, does worship thee with a
thou art invoked by thy
libations in his
sacrifice, in
own name, and
which
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
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 '
With a
sacrifice, in
!
'
own name,
with the proper words will
I
offer thee
O
thou undeceivable Mithra Listen unto our sacrifice, O Mithra! Be thou 57. pleased with our sacrifice, O Mithra! Come and sit
libations, '
Accept our libations Accept them Gather them togeas they have been consecrated Garo-nmana! in the ther with love and lay them Grant us these boons which we beg of thee, 58. O powerful god! in accordance with the words of revelation, namely, riches, strength, and victory, good conscience and bliss, good fame and a good soul wisdom and the knowledge that gives happiness, the victorious strength given by Ahura, the crushing Ascendant of Asha-Vahi^ta, and converat our sacrifice
!
!
!
'
;
sation (with
God) on the Holy Word. '
§§
56-59 = §§ 30-34-
YASTS AND siR6zAHS.
134
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, *
59.
;
;
exalted in joy and a good
Pairikas,
of
may
smite
all
the
and Men, of the Yatus and blind, and the
of Daevas
malice
spirit,
oppressors, the
the
deaf.
For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
XIV. 60.
'
We
sleepless,
unto Mithra, the lord of wide pastures, ....
sacrifice
and ever awake
'Whose renown whose glory
is
good
who has
will,
;
tiller
he, of the ten
;
good, whose shape
who has boons
pasture-fields
harmless to the cent
;
is
good,
to give at his
give at his will
to
of the ground,
thousand
is
.
.
.
.
^ benefi-
spies, the powerful,
all-knowing, undeceivable god. For
'
and
his brightness
glory, I will offer
him a
sacrifice
worth
being heard ....
XV. 61.
'We
sleepless, '
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
Firm-legged
-,
a watcher fully
awake
;
valiant, a
making the waters flow forchief in assemblies ward listening to appeals making the waters run and the plants grow up ruling over the Karsh;
;
;
;
The text is corrupt (vaso-yaonai inatam ?). Eredhw6-za?zgem: sudr/a'/ia^ahghata, kila karye yad padabhyam yu^yate kartum vyavasayi ^aktaj-^^a (Yasna LXII, 5 [LXI, ^
^
13]).
MIHIR
YA6'T.
1
vares^; delivering^; happy ^; iindeceivable;
with
many
senses^; a creature of
'Who
62.
who has 63.
endowed
;
gives neither strength nor vigour to him
lied
unto Mithra
nor any boon to him '
wisdom
35
Thou
takest
;
who
who has
gives neither glory
lied
unto Mithra.
away the strength from
arms, being angry and all-powerful
;
their
thou takest the
swiftness from their feet, the eye-sight from their
from their
eyes, the hearing *
Not the wound
ears.
of the well-sharpened spear or of
the flying arrow reaches that
comes
man
to
whom
Mithra
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
worth
sacrifice
being heard ....
XVI. 64.
'We
sleepless, '
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
Who
;
takes possession
^
of the beautiful, wide-
expanding law, greatly and powerfully, and whose face looks over all the seven Karshvares of the earth W^ho is swift amongst the swift, liberal 65. '
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 ''-giving.
Kari-o-razanghem: ke^-var virai (Pahl. tr. ibid.). From Ahriman cf. Yasna XXIX, 6 (vy an a = vi>('arijn,vijuddhata.) ^ Yaokh.ytiva7z/: kamakomand (possessing whatever he wishes for. Vend. XX, i [3]). « From Yt. X, 23-24. * See Yt. X, 82, note. * Cf. Yasna XLIII, 7: vyanaya: amat vandinit, yat gn'h«ati. ^
"^
;
'
Cf. Yt.
X,
5, p.
121, notes
i
and
2.
YA5TS AND sIroZAHS.
136
With whom proceed Ashi Vanguhi, and Paon her hght chariot S the awful Manly Courage,
66.
'
rendi
the awful kingly Glory, the awful sovereign Sky, the awful cursinor thouorht - of the wise, the awful Fra-
who keeps united worshippers of Mazda \
vashis of the faithful, and he
many
ther the '
For
faithful
and
his brightness
glory, I will offer
him a
sacrifice
toge-
worth
being heard ....
XVII. 67.
'
We
sacrifice
unto Mithra, the lord of wide pastures,
and ever awake
sleepless,
;
along on his high-wheeled chariot, made of a heavenly* substance, from the Karshvare of Arezahi ^ to the Karshvare of //z^aniratha, the
*Who
drives
accompanied by ^ the wheel of sovereignty ^ the Glory made by Mazda, and the Victory
bright one
;
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 ;
;
endowed
steeds, white, shining, seen afar, beneficent,
with knowledge, swiftly
^
carry along the heavenly
space^^ while the cursing thought of the wise pushes it
forward 69.
'
From whom
Varenya 1
fiends
^^
all
flee
the
away
Cf. Yt. VIII, 38.
Daevas unseen and the
Oh may we
fear.
in
!
^
See above,
"
Or
p. 12,
note 13.
invisible.'
Mithra himself (?). The western Karshvare (see above, p. 123, note 5); this seems cf. § 95. to the career of Mithra during the night refer to 3
'
^
;
"
»
^"
And And
rolling
upon
''
Cf. Yt. XIII, 89, note.
'
Doubtful.
it.
uplifted.
See above, p. 95, note
i.
" See Vend. Introd. IV,
23.
MIHIR
never
fall
YA-S-T.
137
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
oflfer
him a
sacrifice
worth
being heard ....
XVIII. 70.
'We
sleepless, *
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
Before
whom Verethraghna, made by Ahura,
opposing the foes
in the
runs
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
;
Who, eagerly clinging to the fleeing foe, along with Manly Courage, smites the foe in battle, and 71.
*
does not think he has smitten him, nor does he consider it a blow till he has smitten away the
marrow
'"
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 '
For
men who have
his brightness
and
glory,
lied
we
unto Mithra'^.
offer
him a
sacrifice
worth
being heard ....
^
Cf. § 98.
2
See Yt. XIV, 15;
8
Anupoithwa;
*
Literally, hands.
^
Doubtful.
»
The
'
Cf. § 80.
spine.
cf.
cf.
Yt. X, 127.
poithwa (Vend. XIV
[ii4])
= raninijn.
^_ A
YASTS AND SIROZAHS
138
,
XIX. 'We
73.
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
sleepless,
'Who, with hands
lifted up,
rejoicing, cries out,
speaking thus "
'
74.
Maker
O
Ahura Mazda, most
of the material world, thou
beneficent spirit
Holy One
!
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 " If
'
invoked by their own names, then come to the faithful at the appointed time
are
come
the appointed
in
mortal
life
time of
;
I
should
beautiful, im-
^."
'May we keep our
75.
my
should
I
field;
may we never be
from our field, exiles from our house, exiles from our borough, exiles from our town, exiles from our country. exiles^
Thou
dashest in pieces the malice of the dash malicious, the malice of the men of malice 76.
'
:
thou '
pieces the killers of faithful
in
Thou
hast good
horses,
good every appeal, and
thou
chariot: thou art bringing help at
men
hast
a
art powerful. 77.
'
I
pray unto thee for help, with
will
many
consecrations, with good consecrations of libations with many offerings, with good offerings of libations, ;
that we, abiding in thee,
abode,
full
of
all
may
long inhabit a good
the riches that can be wished
for.
They have worshipped him and he has consequently overcome the Mithradru^es j this accounts for the word rejoicing. ^
2
Cf. Yt.
X, 55.
'
Iric;
cf.
linquo.
MIHIR VAST. yS.
Thou keepest
*
139
those nations that tender a
good worship
to Mithra, the lord of
thou dashest
in pieces
Unto thee
will
pray for help
I
the
help,
for
awful,
wide pastures
;
those that dehght in havoc. :
may he come
to us
most powerful Mithra, the
worshipful and praiseworthy, the glorious lord of nations. For
'
and glory,
his brightness
I will offer
him a
sacrifice
worth
being heard ....
XX. 'We
79.
sleepless,
Who
'
made a
Rashnu gave 80.
'
who
lied
^,
whom
soul for long friendship
keeper and protector of the dwelllie not: thou art the maintainer of
art a
who
lie
With thee hath Verethraghna,
not.
made by Ahura, ships
dwelling for Rashnu \ and to
all his
Thou
ing of those
those
unto Mithra, the lord of wide pastures, ....
sacrifice
and ever awake
and thus
contracted the best of it
is
how
so
all
friend-
many men who have
unto Mithra, even privily^,
lie
smitten
down on
the ground. For
'
his brightness
and
glory, I will offer
him
a sacrifice worth
being heard ....
XXI. 81.
'We
sleepless, '
sacrifice
unto IMithra, the lord of wide pastures, ....
and ever awake
Who made
a dwelling for Rashnu, and to
whom
Rashnu gave all his soul for long friendship 82. 'To whom Ahura Mazda gave a thousand ;
^
The Genius man
the truthful
of Truth (Yt. XII) in the
same way
;
Mithra gives a dwelling to
as he destroys the dwelling of the
liar (§ 80). 2
Cf. § 70.
'
Aipi vithiji; Vedic api vyathis (VIII,
45, 19).
YA5TS AND stROZAHS.
140
and ten thousand eyes to see. With those eyes and those senses, he watches the man who senses
^
the
Mithra,
injures
man who
Through those eyes and those
Hes
unto
senses, he
Mithra, 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. 'We
83.
'
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
sleepless,
Whom
the lord of the country invokes for help,
with hands uplifted
'Whom
the lord of the town invokes for help,
with hands uplifted 84.
'
Whom
the lord of the borough invokes for
hands uplifted the master of the house invokes for help, with hands uplifted .- in danger of death ^ invokes" for 'Whom the 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. The voice of his wailing reaches up to the 85. sky, it goes over the earth all around, it goes over
help, with '
;
Whom
;
.
.
.
'
'
^
Yaokhjti, the root of Persian ny6jidan, Pahlavi niyokh-
jitan, to hear; one might be inclined to translate 'a thousand ears,'
have
or
'
a thousand hearings
been
rather
more
;'
but the meaning of the word must
general,
as
Neriosengh
(prawidhi, IX, 8 [25]). ^ 3
Dva/^ina? Pithe mrz'tyu (Yasna LIII [LII], :
6).
translates
it
MIHIR YAST.
141
the seven Karshvares, whether he utters his prayer
low tone of voice
in a
86.
The cow
'
or aloud.
^
driven astray invokes him for help
^,
longing for the stables
'"When
will that bull,
Mithra, the lord of wide
and make us reach the he turn us back to the right way from the den of the Dru^ where we were driven^?" bring us back,
pastures, stables
when
?
will
him with whom Mithra, the lord of been satisfied, he comes with help; and of him with whom Mithra, the lord of wide pastures, has been offended, he crushes down
'And
S"/.
to
wide pastures, has
the house, the borough, the town, the province, the country. For
'
and
his brightness
glory, I will offer
him
a sacrifice worth
being heard ....
XXIII. 88.
'
We
sleepless,
sacrifice
unto Mithra, the lord of wide pastures, ....
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 ^
Va^'em, the so-called va^.
^
Most manuscripts
clauses, ^
An
'
have
preceding
added here, from the
with hands uplifted!'
allusion to a
myth
in
which Mithra was described as an
Indra delivering the cows carried away by a Vrz'tra
:
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
(Apud Windischmann, Mithra, *
See above,
p. 132,
note
2.
filius
p. 64.)
ille.'
YA5TS AND stROZAHS.
142 undefiled
the
one
to
undefiled,
with
undefiled
baresma, undefiled Hbations, and undefiled words; 89. 'Whom^ the holy Ahura Mazda has established as a priest, quick in performing the sacrifice
and loud
He
in song.
performed the
a loud voice, as a priest quick song,
in
a priest to
with
and loud
in sacrifice
Ahura Mazda, a
priest
to
His voice reached up to the
the Amesha-Spe;^tas.
went over the earth
sky,
sacrifice
all
around, went over the
seven Karshvares. 90.
'Who
lifted
first
inlaid with stars
up Haomas,
in
a mortar
and made of a heavenly substance.
Ahura Mazda longed
for him, the
Amesha-Spe;^tas
longed for him, for the well-shapen body of him whom the swift-horsed sun awakes for prayer from afar
^.
91.
who Thou
'Hail to Mithra, the lord of wide pastures,
has a thousand ears and ten thousand eyes art worthy of sacrifice and prayer mayest thou have !
:
and prayer
sacrifice
the
man who wood
holy
in the
houses of
men
!
Hail to
shall offer thee a sacrifice, with the
in his
hand, the baresma
in his
hand,
the holy meat in his hand, the holy mortar in his
hand ^ 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-Mano, so did Asha-Vahii-ta, so did Khshathra -Vairya, so did Spe;^ta-Armaiti, so
^
Haoma;
^
For the morning service
=>
Cf.
Vend.
cf.
Yasna IX, 26
Ill, i.
[81].
in the
Gah
Ujahin.
MIIIIR YA^T.
did Haurvata/ and Amereta/
;
143
and
all
Amesha-
the
Spe;2tas 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
keep us
in
both worlds,
in
both worlds, mayest thou
O
Mithra, lord of wide pas-
tures! both in this material world
and
in the
world of
from the fiend of Death, from the fiend from the fiendish hordes, that lift up the spear of havoc, and from the onsets of Aeshma, wherein the evil-doing Aeshma rushes along with Vidotu ^, made by the Daevas. So mayest thou, O Mithra, lord of wide pas94. the
spirit,
Aeshma
-,
'
tures
own
give swiftness to our teams, strength to our
!
bodies, and that
cess those
who
hate
we may watch with us, smite down our
full
suc-
foes,
and
destroy at one stroke our adversaries, our enemies
and those who hate '
For
his brightness
us^.
and
glory, I will offer
him a
sacrifice
worth
being heard ....
XXIV. 95.
'We
sleepless, '
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
Who
goes over the earth,
after the setting of the sun '
^,
all
her breadth over,
touches both ends of
The Amesha-Spewtas. See
"^
See Vend. Introd. IV, 22.
*
See Yt. V, 53; X, ri, 114; V, 53. It should seem as if Mithra was supposed to retrace his steps
^
'
ibid.
The Hindus supposed that the sun had a bright and a dark one, and that during the night it returned from
during the night. face
the west to the east with
its
dark face turned towards the earth.
^„
^
YA5TS AND SIROZAHS
144
round earth, whose ends lie afar, and surveys everything that is between the earth and
this wide,
the heavens,
Swinging in his hands a club with a hundred knots, a hundred edges, that rushes forwards and 96.
'
men down
fells
a club cast out of red brass, of
;
strong, golden brass
the strongest of
;
the most victorious of '
97.
weapons
in fear
;
from
weapons,
^
From whom Angra Malnyu, who
away
flees
all
all
is all
whom Aeshma,
death,
the evil-
doing Peshotanu 2, flees away in fear from whom the long-handed Bushyasta^ flees away in fear; from whom all the Daevas unseen and the Varenya ;
away
fiends flee 98.
'
Oh
!
in fear
may we
*.
never
across the rush of
fall
Mithra, the lord of wide pastures,
when
in
anger ^l
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
May
;
gods, the most energetic of
gods, the
all
all
gods, the swiftest of
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 ....
XXV. 99.
'
We
sleepless,
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
From whom
'
Varenya
3
5 '
all
fiends flee
the
away
Daevas unseen and the in fear^.
See Vend. Introd. V, 19.
Cf. § 132.
'^
IV, 24. Cf. Yt. X, 69.
*
Cf. § 69.
'
§§
See
ibid.
Cf. § 97.
97-98 = §§ 134-135-
MIHIR VAST. *
The
145
lord of nations, Mithra, the lord of wide
pastures, drives forward at the right-hand side of
round earth, whose ends
this wide,
100.
At
'
lie afar.
hand drives the good, holy hand drives the tall and strong sides around him drive the waters,
his right
Sraosha
;
at his left
Rashnu
;
on
all
the plants, and the Fravashis of the faithful. loi. 'In his might,
feathered
he ever brings to them falconwhen driving, he himself
arrows, and,
where are nations, enemy to Mithra, and foremost, strikes blows with his club on the horse and his rider; he throws fear and fright upon the horse and his rider.
comes
there,
he, first
For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
XXVI. 102.
'We
sleepless, *
unto Mithra, the lord of wide pastures, ....
sacrifice
and ever awake
The
warrior of the white horse, of the sharp
spear, the long spear, the quick arrows
;
foreseeing
and clever 103.
'
Whom
Ahura Mazda has
established
to
moving^ world, and who maintains and looks over all this moving world; maintain and look over
all this
who, never sleeping, wakefully guards the creation of Mazda who, never sleeping, wakefully maintains ;
the creation of Mazda. '
For
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
^
Fravoij; Parsi tradition translates large: fraz (Asp., Yasna LVII, 15 [LVI, 7, 3]).
buland
[23]
(tr.
Phi.),
A
AND SIROZAHS
YAiTTS
146
,
XXVII. 104.
'
We
sleepless,
unto Mithra, the lord of wide pastures, ....
sacrifice
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 2, what is by the Sanaka ^ of the Rangha and what is by the boundary of the earth *. 105. 'And thou, O Mithra! encompassing all this around, do thou reach
it,
over, with thy arms.
all
The man without glory \ led astray from the right way, grieves in his heart; the man without *
glory thinks thus in himself:
"
the evil that
is
does not see
all
That
careless Mithra
done, nor
all
the lies
that are told."
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; 106.
'
'
"
'
1
2
The Sind. The Rangha
nighne, 'he laying the
or
seizes,
Haoma
Tigris.
he
The words ag^urvayeiti and
beats,' are
in the
the words used of the
mortar and pounding
it
priest
with the pestle
The Sind and the Rangha are thus com(Yasna, X, 2 [4-5]). pared with the two parts of the Havana, the land between is the Haoma, and Mithra's arms are the arms of the priest. ^ Sanake, an aira^ Xeyofifvov; opposed to the aodhas of Rangha, Yt. XII, 19. * The Arabian sea ^
Who
little faith.
(?).
the
Cf. Yt. XII, 21.
has not a ray of the celestial Hght
:
here, the
man
of
MIHIR YA^T.
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
tells
a
*
man
that
lie."
Mithra stands up
he drives
in his strength,
in
the awfulness of royalty, and sends from his eyes beautiful looks that shine from afar, (saying) 108. '" will offer me a sacrifice ?
Who
unto
lie
me
?
good sacrifice ? bad sacrifice ?
Who thinks me a god worthy Who thinks me worthy only To whom
shall
impart brightness and glory
To whom
health
?
riches
and
weal
full
him a virtuous 109.
^
?
shall
it,
?
in
I,
Whom
offspring
'"To whom
his thinking of
:
Who
will
of a of a
I, in my To whom my might,
impart
by
raising
shall
I
bless
might, bodily
?
shall
I
give in return, without
the awful sovereignty, beautifully
many
armies, and most perfect the sovereignty of an all-powerful tyrant, who fells down heads, valiant, smiting, and unsmitten who orders
arrayed, with
;
;
chastisement to be done and his order is done at once, which he has ordered in his aneer ?" '
O Mithra
!
when thou art offended and not satisfied,
he 3 soothes thy mind, and makes Mithra *
See above,
*
He who
p. 4, n. 5.
offers thee a
2
good
Asna
:
Sansk. sujila (p. 34,
sacrifice;
L 2
satisfied.
cf. §
108.
n. 4).
YA5TS AND SIROZAHS.
148 1
*"To whom
10.
shall
I,
m my
To whom and death ? poverty and sterility^? Of whom
shall
sickness
stroke cut off the offspring
'"From whom
111.
his thinking of
arrayed, with
It,
I
shall
I
impart at
one
?
shall
take away, without
I
the awful sovereignty, beautifully armies, and
many
sovereignty of an
might, impart
most
perfect;
the
who fells down and unsmltten who orders
all-powerful tyrant,
heads, valiant, smiting,
;
chastisement to be done and once, which he has ordered In his anger." his order
is
done at
*0 Mithra! while thou art satisfied and not angry, he moves thy heart to anger and makes MIthra 2,
unsatisfied. «
For
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
XXVIII. 112.
'We
sleepless,
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
;
'A warrior with a silver helm ^ a golden cuirass ^, who kills with the poniard, strong, valiant, lord of Bright are the ways of MIthra, by the borough. which he goes towards the country, when, wishing well, he turns Its plains and vales to pasture grounds,
'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 113.
1
Doubtful.
2
He who
*
See Vend. Introd. IV,
offers thee a
bad 8.
sacrifice.
'
Doubtful.
MIHIR VAST. aloud
^,
when
149
the nostrils of the horses quiver,
when
^ when the strings of the bows whistle and shoot sharp arrows then the brood of the poniards
.
.
.
.
;
those whose libations are hated
ground, with their hair torn
mayest thou,
114. 'So
tures
own
O
fall
smitten to the
off.
Mithra, lord of wide pas-
give swiftness to our teams, strength to our
!
bodies,
and that we may watch with
full
success
who hate us, smite down our foes, and destroy one stroke our adversaries, our enemies, and
those at
those For
'
who hate
us ^ and
his brightness
glory, I will offer
him a
sacrifice
worth
being heard ....
XXIX. 115.
'We
sleepless, *
O
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake.
Mithra, lord of wide pastures
!
thou master
of the house, of the borough, of the town, of the country, thou ZarathuJtrotema*!
'Mithra is twentyfold^ between two friends or 1 16. two relations; Mithra is thirtyfold between two men of the '
same groups; *
Mithra
is
fortyfold
^
When
«
SeeYt. V, 53; X,
*
The
it
between two partners
clashes with another.
^
'^;
Kahvan.
11, 94.
chief of the sacerdotal order, the so-called
Maubedan-
maused. ^ Or 'the contract is twentyfold ....,' that is, twenty times more strictly binding than between any two strangers. This passage is one of the most important of the Avesta, as a short account
of the social constitution and morals of Zoroastrian Iran. * ''
Of the same gild (svapahkti, ap. Neriosengh). Hadha-gaetha, co-proprietors of a ga6tha (a
rural estate).
YA,STS
150 Mithra 'Mithra
'
AND SIROZAHS.
between wife and husband i; sixtyfold between two pupils (of the
fiftyfold
is is
same master) 'Mithra
is
seventyfold between the pupil and his
master Mithra
is
eightyfold between the son-in-law and
'
his father-in-law
;
ninetyfold between two brothers
Mithra is 117.' Mithra is a hundredfold between the father and the son 'Mithra is a thousandfold between two nations 2; 'Mithra is ten thousandfold when connected with * the Law of Mazda ^ and then he will be every day '
of victorious strength
'May
118.
I
;
^.
come unto thee with a prayer
goes lowly or goes highly!
As
this
sun
that
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 MainyuM For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
XXX. 119,
'We
sleepless, '
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake.
Offer up a sacrifice unto Mithra,
O
Spitama
!
and
order thy pupils to do the same. 1
Doubtful.
^
A
fair
The nant (?). 3
recognition of the jus
gentium.
contract between the faithful and the Law, the
cove-
^
Reading [hjamahe ayan.
^
The
^
Prayer follows Mithra in his career, rising and setting with him.
last clause is
doubtful
;
the text
is
corrupt.
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
2.
Let the
faithful
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
man
without anger.' 121.
Zarathu^ra asked him: 'O Ahura Mazda!
how shall
the faithful
man
drink the libations cleanly
he does and he offers them unto Mithra, the lord of wide pastures, Mithra will be pleased with him and without anger?' 122. Ahura Mazda answered: 'Let them wash their bodies three days and three nights let them undergo thirty strokes ^ for the sacrifice and prayer Let them unto Mithra, the lord of wide pastures. which
prepared,
if
;
two days and two nights let them undergo twenty strokes for the sacrifice and prayer Let no unto Mithra, the lord of wide pastures.
wash
^ "^
^
their bodies
;
Mithra.
The
translation of this sentence
Introd. V,
19);
them from
conjectural.
trials
is
it
(upazana; see Vend. an expiation (akayaya^zta) which purges and makes them fit for offering a sacrifice to
their sins
find in this passage the origin of the painful through which the adepts of the Mithriac mysteries had to
Mithra.
One may
go before being admitted aaiTO Tts reXead^vm, e'auroi/
68
is
Thirty strokes with the Sraosh6-/^arana
«i
ixf]
to
{ovk &v ovv els alrov bwri-
8id rivav ^ad^xav napeKdcov twv KoXdafcov Sfl^u
oaiov Ka\ anaO?], Suidas
seq.).
initiation
s. V.,
ap.
Windischmann,
iiber Mithra,
'l_ A.
YA5TS AND SIROZAIIS
152
man
drink of these libations
staota yesnya^ For
'
:
.
.
,
Vispe ratavo and glory,
his brightness
being heard
who does
not
know
the
2.
I will offer
him a
sacrifice
worth
,
XXXI. 123.
'We
sleepless, '
unto Mithra, the lord of wide pastures, ....
sacrifice
and ever awake
To whom Ahura Mazda
up a
offered
sacrifice in
the shining Garo-nmana ^ 124. 'With his arms Hfted up towards Immorpastures, drives
the lord of wide
Mithra,
tality*,
forward from the shining Garo-nmana, in a beautiful chariot that drives on, ever-swift, adorned with sorts of ornaments, and
made
all
of gold.
draw that chariot, all of the on heavenly food^ and same 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 125.
•
Four
stallions
white colour, living
beautiful
^ .
.
.
.
126. 'At his right
hand drives Rashnu-Razi^ta^
the most beneficent and most well-shapen. ^
The sutud ye^t;
the last chapters of the Yasna, from
[LVII] to end, according to Anquetil (Zend-Avesta 2 The first words of the Visperad. ^
* ^
(II.
2,
LVIII
232).
Paradise.
Towards the abode of the Immortals. Fed with ambrosia {afx^poaiov elbap) XIII, 35; cf Ovid, Metam. IV, 214).
"
Doubtful (simam/^a simoithram/i'a).
^
See Vend. Introd. IV, Metal. Upairispata.
«
I,
like
Poseidon's
33. '
See Yt. XII.
steeds
MIHIR VAST.
At
*
his left
15;
hand drives the most upright
A'ista \ her hands, clothed
the holy one, bearing with white clothes, and white herself; and the cursing libations in
Law
thought 2 of the
of Mazda.
by him drives the strong cursing
127. 'Close
of the wise man, opposing foes in the shape of a boar, a sharp-toothed he-boar, a sharpjawed boar, that kills at one stroke, pursuing,
thought
2
a dripping face ^ strong and swift
wrathful, with
around *. Behind him drives Atar ^ all in a
to run, and rushing *
all
blaze,
and the
awful kingly Glory. side of the chariot of Mithra, the lord
'On a
128.
of wide pastures, stand a thousand
with
a string
of cowgut
heavenly space ^ they
;
fall
bows well-made, through
they go
through the
the
heavenly
space upon the skulls of the Daevas. On a side of the chariot of Mithra, the lord 129. '
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
through the heavenly space upon the skulls of the Daevas.
the heavenly space, they
fall
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 1
30.
'
space, they
through the heavenly space upon
fall
the skulls of the Daevas.
*On a
side of the chariot of Mithra, the lord of
1
See Yt. XVI.
*
Or
^
' Cf. Yt. X, 70. See above, p. 12, note 13. (pairi-vaza; cf. the translations of
better, rushing before
pairi-da-^z^yu, Yt. X, 144 and pairi-vara, Yt.
XIV, ^
I,
19).
Cf. Yt.
15.
The Genius of
Fire.
'
See
p. 95,
note
i.
''A golden point.
YA^TS AND SIROZAHS.
154
wide pastures, stand a thousand steel-hammers, twoedged, well-made. They go through the heavenlyspace, they fall through the heavenly space upon the skulls of the Daevas. 131.
'On a
side of the chariot of Mithra, the lord
of wide pastures, stand a thousand swords, twoedged and well-made. They go through the hea-
venly space, they
upon the 'On a
fall
skulls of the
through the heavenly space
Daevas.
side of the chariot of Mithra, the lord of
wide pastures, stand a thousand maces of iron, wellmade. They go through the heavenly space, they through the heavenly space upon the skulls of the Daevas. fall
132.
'On a
side of the chariot of Mithra, the lord
of wide pastures, stands a beautiful well-falling club, with a hundred knots, a hundred edges, that rushes 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 2, it falls through
forward and
;
;
the heavenly space upon the skulls of the Daevas. 133. 'After he has smitten the Daevas, after
has smitten down the
men who
lied
he
unto Mithra,
Mithra, the lord of wide pastures, drives forward
through Arezahe and Savahe, through Fradadhafshu and Vidadhafshu, through Vourubare^ti and Vouruthrough
^are^ti,
ZTz^aniratha 134.
^
Karshvare,
our
'Angra Mainyu, who
fear;
in
this
Cf. Yt.
the bright
^.
Aeshma, the X, 96.
2 ^
is
all
evil-doing
See above,
The
death, flees
away
Peshotanu,
flees
text has,
p. 123, note 5.
they go
MIHIR VAST.
155
away all the Daevas unseen and the Varenya in fear fiends flee away in fear.
away
in fear
;
the long-handed Bushyasta flees
;
'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 135.
;
gods, the most energetic of the
gods,
all
all
gods, the swiftest of
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
sleepless,
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
For whom white stallions, yoked to draw it, on one golden wheel, with a '
his chariot,
shining
full
axle.
137.
Mithra takes his libations to his own
If
*
Happy that man, Mazda, — "O holy ZarathuJtra
dwelling
2,
"
I
— said
Ahura
whom
a holy
think," !
for
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,
When
Mithras boons will come to him, as he follows God's teaching, and thinks according to God's teaching. said Ahura Mazda, " Woe to that man, I think," 138.
*
"
—
'
'
§§
i34-i35 = §§ 97-98. *
Doubtful.
Possibly,
' *
Cf. Yt.
X, 32.
of a pious conscience.'
156
YAS'TS
O
holy Zarathui-tra
"
not pious
who
^,
is
AND siROZAHS. !
for
not the
whom Word
an unholy
priest,
incarnate, stands
behind the baresma, however full may be the bundles of baresma he ties, however long may be the sacrifice he performs." He does not delight Ahura Mazda, nor the 139. other Amesha-Spe;ztas, nor Mithra, the lord of wide pastures, he who thus scorns Mazda, and the other Amesha-Spe;2tas, and Mithra, the lord of wide pastures, and the Law, and Rashnu, and Ar^ta/*, '
who makes
the world grow,
who makes
the world
increase.
For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard
XXXIII. 'We
140.
*
O
I
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake.
sleepless,
will offer
Spitama
!
up a
sacrifice
unto the good Mithra,
unto the strong, heavenly god,
foremost, highly merciful, and peerless is
above
^,
;
who
is
whose house
a stout and strong warrior
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 141. 'Victorious
:
powerful, all-knowing, undeceivable god. '
For
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
^
An
^
Or,
unqualified priest; '
whose house
is
cf.
Vend. IX, 47-57; XVIII,
great.'
i
seq.
MIHIR
YA.ST.
157
XXXIV. 142.
'We
sleepless,
sacrifice
unto Mithra, the lord of wide pastures, ....
and ever awake
'Who, with
his manifold
knowledge, powerfully
increases the creation of Spe;«ta Mainyu, and is a well-created and most great Yazata, self-shining like
when he makes his own body shine 'Whose face is flashing with light like
the moon, 143.
face of the star
Ti^trya^ whose
chariot
is
the
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 I will worship that chariot, wrought by the shine. Maker, Ahura Mazda, inlaid with stars and made of !
a heavenly substance (the chariot) of Mithra, who has ten thousand spies, the powerful, all-knowing, undeceivable god. ;
For
'
his brightness
and
glory, I will offer
him a
sacrifice
worth
being heard ....
XXXV. 144.
'We
pastures,
who
sacrifice is
unto Mithra, the lord of wide
truth-speaking, a chief in assemblies,
with a thousand ears, well-shapen, with a thousand eyes, high, with full knowledge, strong, sleepless,
and
ever awake.
We
sacrifice
'We
sacrifice
'
^
^
unto the Mithra around countries unto the Mithra within countries;
' Ashi Vanguhi (?) See Yt. VIII. watches around countries: aiwida/iyyum ^j^\j^^,j^ (Pers. tr. of Mihir Nyayij-).
Who
U^^
;
is
cf. §
^ ;
68.
translated
*„ A
YA^TS AND SIROZAHS.
158
'We '
We We
sacrifice sacrifice
,
unto the Mithra in this country^; unto the Mithra above countries
unto the Mithra under countries 'We sacrifice unto the Mithra before countries ^i sacrifice unto the Mithra behind countries. 145. 'We sacrifice unto Mithra and Ahura, the two great, imperishable, holy gods^; and unto the *
'
sacrifice
We
and the moon, and the sun, with the trees that We sacrifice unto Mithra, the yield up baresma^ stars,
lord of
all
countries.
For his brightness and glory, I will oflfer unto him a sacrifice worth being heard, namely, unto Mithra, the lord of wide pastures. 'Yatha ahft vairyo: The will of the Lord is the law of '
holiness
....
and the strength and vigour of Mithra, the lord of wide pastures, who has a thousand ears, ten thousand eyes, a Yazata '
I
bless the sacrifice and prayer,
invoked by his own name
'AshemVohu:
Holiness
is
;
and that
the best of
all
good
^
Pairida^^z'yiim
8
Cf.
*
Cf. Sirozah
:
cf.
Yasna XXVI,
9 [28].
.... !'
cu-^l^^^J:.^ ^ji^. »5T
Vend. Introd. IV, I,
^j^',
.... him the
abode of the holy Ones
Ada/zz'yum: o^l^^-i- ^ji}j^
'
Rama
give
'[Give] unto that man*' brightness and glory, bright, all-happy, blissful
of
16.
8.
* ^
Cf.
Vend.
Who
p. 22,
note
a.
sacrifices to Mithra.
A_-,
.,*„,.
SROSH ,, VAST„ HADHOKHT. .
1
59
SROSH YA^-T HADHOKHT.
XI.
There are two Yajts dedicated to Sraosha, the angel of divine worone is a part of the Yasna (LVII [LVI]), and this, the other, is called the Srosh Yzst Hadhokht. Whether it belonged to the socalled Hadhokht Nosk ^, one of the twenty-one Nosks of which the original Avesta was formed ', or whether it was recited in the Hadhokht sacrifice *, a particular liturgy, is a matter on which we have no sufficient information. The two Yajts have a few developments in common (see §§ 89, 10-13): the Hadhokht is more liturgical, the Yasna Yast is more descriptive, and has to a greater degree the poetical imagery ship^:
of a Ya^t.
The Srosh Yajt Hadhokht except the Rapitvin.
A
recited every day, during -any
is
Pahlavi translation of this Yast
(East India Office, XII, 102; Paris, Supplement Persan,
259 ; edited in Etudes Iraniennes, a Sanskrit translation.
May Ahura Mazda
o.
Ashem Vohu I confess
:
be rejoiced
Holiness
is
.
.
.
gah
extant
XXXIII,
and Anquetil mentions
II),
I
is
.
the best of
all
good ....
myself a worshipper of Mazda, a follower of Zara-
one who hates the Daevas and obeys the laws of Ahura and glorification unto [Havani], the holy and master of holiness .... thuj-tra,
For
sacrifice, prayer, propitiation,
Unto the holy, strong Sraosha, who is the incarWord, a mighty-speared and lordly god, Be propitiation, with sacrifice, prayer, propitiation,
nate
and
glorification.
Yatha ahu vairyo: The
will
of the
Lord
is
the
law of
holiness ....
Vend. Introd. IV, 31.
2
^
Cf.
'
See an account of the Hadhokht Nosk
Pahlavi Texts, *
I,
225, note);
Cf. § 18, note.
cf.
in the
Introd. to Yt.
j^id. Ill, 3.
Dinkart (West,
XXI.
YASTS AND SIROZAHS.
l6o
I.
We
1.
unto the holy, tall-formed, fiend-
sacrifice
who makes
smiting Sraosha,
the world
increase,
the holy and master of holiness.
Good
prayer, excellent prayer to the worlds
O
\
Zarathui-tra
This it the fiend and
is
2.
fiend
ears
hands,
^,
away the
fiends, of the he-fiend
away
turns
it
;
that takes
friendship of
and of the she-
in giddiness their eyes,
mouths, and tongues
feet,
^
Courage
*,
The
3.
good Manly
as
;
prayer, without deceit and without harm,
minds,
is
and turns away the Dru^ ^.
holy Sraosha, the best protector of the poor,
is the best smiter of the Dru^. one who pronounces most words of the blessing is the most victorious in victory Mathra Spe;/ta takes best the unseen Dru^ away. The Ahuna Vairya ^ is the best fiend-smiter among is
fiend-smiting; he
The
faithful
;
all spells
the
;
the best of
The Law
word of
truth
is
the fighter
"^
that
is
fiend-smiters.
all
of the worshippers of
truest giver of
Mazda
the good things, of
all
all
the
is
those that
are the offspring of the good principle; and so
is
Law of Zarathu^tra, 4. And he who should pronounce that word O Zarathu^tra either a man or a woman, with
^,
the
!
mind ^
'
all
intent
Has been
on
holiness, with
taught
to
words
intent
all
the world, namely, the
Law
'
a
on
(Pahl.
Comm.).
Derezva:
Pahl.
huzvan;
^
Doubtful.
*
^
same with it, is as powerful. Doubtful (varethrem dare^ta .... zak dr%-
*
See
p. 23.
^
Or,
'
^
This chapter (Pahl. Comm.).
'
cf.
Yt.
I,
28,
Is the
is
the best of
all
fiend-smiters in battle.'
varti dajtartum),
SROSH YAST HADh6kHT. holiness, with deeds all intent in fear either of
is
of a rainy night
Or
on
i6i
holiness,
when he
high waters or of the darkness
;
at the fords of a river, or at the branching-off
of roads
Or
in
the meeting together of the faithful, or
rushing together of the worshippers
the
Daevas 5. Whether on the road
of the
^
he has 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 or in the law
^
^
to fear, not in that
malice of the thief ^
who
carries off cattle shall not
reach him.
Pronounce then that word, O Zarathu^tra that word to be spoken ^ when thou fall upon the idolaters ^ and thieves and Daevas rushing together. Then the malice of the wicked worshippers of the Daevas, of the Yatus and their followers, of the Pairikas and their followers, will be affrighted and 6.
!
Down
rush away.
are the
Daevas
!
Down
are the
Daeva-worshippers, and they take back their mouths from biting'^.
*
flict,
'
Different
words are used, as
according as
it
Aipi-ayanam:
'Arethyanam:
usual, to express the
same con-
refers to the faithful or to the idolaters.
madam
ras.
dadistan (from
aretha, meaning
dina,
dadistan). *
Gadha:
nn'szmsa. (Neriosengh)
;
the Pahlavi has
^aj,
a Saka,
a Scythe. ^
The
^
Keresas/^-a:
praise of Sraosha.
krasiak;
name was in the were the name of ^
cf.
Neriosengh ad Yasna IX, 24 [75]; that
later periods applied to Christians, as if
Christ
;
cf.
Bahman Yast
Doubtful. [23]
M
II,
19
;
III, 2.
keresa
1
YA5TS AND siROZAHS.
62
7. And therefore we take around us the holynatured Sraosha, the holy, the fiend-smiter, as one
does with shepherds' dogs therefore we sacrifice unto the holy-natured Sraosha, the holy, the fiendsmiter, with good thoughts, good words, and good ;
deeds.
8 \ 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 I will offer up libations unto the holy heard. Sraosha, unto the great Ashi Vanguhi ^, and unto
Nairyo-sangha
the tall-formed.
*,
So may the holy Sraosha, the to us for help
great master,
who
ness,
We
is
the holy Sraosha
Ahura Mazda, who
is
we worship
;
supreme
the
in holi-
the foremost to do deeds of holiness.
worship
all
the words
the good deeds, those
all
come
!
We worship
9.
fiend-smiter,
^
of Zarathu^tra, and
done and those to be
done.
Y6«h6hatam:
All those beings of
whom Ahura Mazda ....
II.
We
10".
Sraosha,
sacrifice
who makes
unto
the
holy,
tall
-formed, fiend -smiting
the world increase, the holy
and master of
holiness
Who
strikes
evil-doing
the 1
2 '
^ «
'
the evil-doing^ man,
who
woman
the
;
who
smites
strikes
fiendish
8-9=Yasna LVII, 3-4 [LVI, i, 6-12]. See Yt. XVII. See Vend. Introd. IV, 31. See Vend. XXII, 7 [22] and Sirozah I, 9.
§§
=*
The words of the law. §§ io-i3=Yasna LVII, 15-18 [LVI, Cf Yt. I, 19.
7].
.
SROSH YA5T HADHOKHT.
1
63
most strong and world - destroying who maintains and looks over all this moving ^ Dru^, and
world
is
;
Who, never sleeping, wakefully guards the creation of Mazda who, never sleeping, wakefully maintains the creation of Mazda who protects all 11.
;
;
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 Daevas. 13. He bows not for fear and fright before the ;
;
Daevas before him all the Daevas bow for fear and fright reluctantly, and rush away to darkness ^ :
For power
his brightness .
.
.
and
glory, for
his
strength
and
victorious
is
the law of
.^
III. 14.
Yatha
ahii
vairyo
The
:
will
of the Lord
holiness ....
We
sacrifice
who makes
Who
unto the holy, tall-formed, fiend-smiting Sraosha,
the world increase, the holy and master of holiness
with
and friendship* watches the
peace
Dru^ and
the most beneficent Spirit so that the Amesha-Spe/2tas may go along the seven Karsh-
vares of the earth
:
^
^
Cf. above, p. 145, note
^
As
-
who
;
is
the
^
i.
teacher of the
To
hell.
above, §§ 8-9, To the creation of Ormazd. Doubtful. The Yasna has: 'Through whose strength, vic*
and knowledge the Amesha-Spewtas go (avan; Phi. satiinand) along the seven Karshvares of the earth' (LVII, 23 [LVI, 10, 2]). torious power, wisdom,
M
2
1
YA5TS AND sIroZAHS.
64
Law
he himself was taught the holy One. 1
:
For his brightness and power ....
by Ahura Mazda,
it
strength and victorious
glory, for his
IV.
Yatha
15.
ahft
vairyo
:
The
will
of the Lord
is
the law of
holiness ....
We
sacrifice
who makes
Whom
unto the holy, tall-formed, fiend-smiting Sraosha, and master of holiness
the world increase, the holy
the
holy Ahura
Mazda has
created to
withstand Aeshma, the fiend of the wounding spear we sacrifice unto Peace, whose breath is friendly, and unto the two withstanders of sin and guilt 2,
The friends of the holy Sraosha The friends of Rashnu Razi^ta^ The friends of the good Law of the worshippers of Mazda The friends of Arsta.^\ who makes the world o-row. who makes the world increase, who makes 16.
;
the world prosper
The The The ^
He
;
Ashi Vanguhi 5; ^ friends of the good A^isti friends of the most right iTista^; friends of
;
teaches the law to the three saviours to come, Oshedar
Bami, OshSdar Mah, and Soshyos (Yasna LVII, 24 [LVI, Phi. 2
10, 2];
tr.).
corrected, according to
Pare^tasy^a mravaya^^s-^a, to be
various readings, into staretas^a m^-vaydoska. or something like it the two genii here alluded to are An a star eta and Amuyamna, Sinlessness
and Innocence, who are invoked
Akhjti hamvaiwti in Visperad VIII, » See Yt. XII. ^ ^
See Vend. XIX, 39. See Yt. XVI, I.
in
company
4. *
See Yt. XVII.
'
See
ibid.
with
SROSH YA^T HADIIOKHT.
The
gods The friends of the Mathra Spe/^ta 7.
1
The The The The
friends of
all
165
;
;
Law
friends of the fiend-destroying
;
friends of the long-traditional teaching friends of the Amesha-Spe;^tas
;
of ourselves, the Saoshya;//s \ the two-footed part of the holy creation friends
The
friends of all the beings of the holy world.
For his brightness and power ....
glory, for his strength
and victorious
V. Yatha ahu vairyo
18.
:
The
will
of the Lord
the law of
is
holiness ....
We
sacrifice
who makes
The
first
highest
;
unto the holy, tall-formed, fiend-smiting Sraosha,
the world increase, the holy
and master of holiness
[Sraosha], the next, the middle,
with the
first
sacrifice,
the middle, and with the highest
unto
all
[the
and the
with the next, with
We
2.
sacrifice
moments]^ of the holy and strong
who is the incarnate Word The strong Sraosha, of the manly courage, 19. the warrior of the strong arms, who breaks the skulls of the Daevas who smites with heavy blows ^ and is strong to smite the holy Sraosha, who smites Sraosha,
;
;
^
of
The
faithful,
as helping through their
^
The
first
good deeds
be performed by Saoshya«/
final restoration, to
sacrifice
is
the
Yasna
sacrifice;
(cf.
in the
work
Yt. XIII,
1
7).
the next (literally,
is the Visperad; the middle sacrifice is the Hadhokht evak homast the highest sacrifice is the Dvazdah homast
superior)
[and]
;
(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
West, Pahlavi Texts,
evak homast and Dvazdah homast,
I,
'
Vispan,
*
Literally, the smiter
translated
212, note
5.
harvisp zaman.
who
smites with smitings.
see
YA5TS AND siROZAHS.
t66
with heavy blows
;
we
sacrifice
unto the crushing
Ascendant of both the holy Sraosha and Ar^ti ^ 20. We sacrifice for all the houses protected by Sraosha, where the holy Sraosha is dear and friendly
man^
treated and satisfied, as well as the faithful
good thoughts,
rich in
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 Razi^ta We sacrifice unto the body of Mithra, the lord of wide pastures
We We
sacrifice
unto the body of the holy wind
sacrifice
unto the body of the good
Law of the
worshippers of Mazda sacrifice unto the body of Ari-ta/, who makes the world grow, who makes the world increase, who
We
makes the world prosper We sacrifice unto the body of Ashi Vanguhi We sacrifice unto the body of the good A"isti We sacrifice unto the body of the most right ;
/Tista
;
We
sacrifice
22.
We
SpeJtta.
We
unto the bodies of
sacrifice
all
the gods
unto the body of the Mathra
;
sacrifice
unto the body of the fiend-destroying
sacrifice
unto the body of the long-traditional
Law
We
teaching
We
sacrifice
unto the bodies of the Amesha-
Spe?^tas
1
The same
^
He
as Arsta/.
receives alms (the
Yasna LVII, 34-35 [LVI, asho-dad).
Cf.
13, 3-7].
SROSH YAST HADHOKHT.
We
167
unto the bodies of ourselves, the
sacrifice
Saoshya;2/s, the two-footed part of the holy creation
;
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 vairyo: 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, carnate
Word, a mighty-speared and
[Give] unto that
man^
bright, all-happy, blissful
^
Cf. §§ 16-17.
who
is
the in-
lordly god.
brightness and glory, .... give him the abode of the holy Ones
^
Who
sacrifices to Sraosha.
1
YA5TS AND SlRdZAHS.
68
RASHN VAST.
XII.
Rashnu
Razi^ta, 'the truest True,' is the Genius of Truth one of the three judges of the departed, with Mithra and Sraosha he holds the balance in which the deeds of men are weighed after their death he makes no unjust balance , he
is
:
:
'
.
.
.
.
neither for the pious nor yet the wicked, neither for lords nor yet as much as a hair's breadth he will not vary, and he shows no favour V He is an offshoot either of Mithra, the God of Truth and the avenger of lies, or of Ahura Mazda himself, the all-knowing rulers
lord
;
(§ 2 seq.).
This
Yai-t
seems
to
be an appeal made to Rashnu to come and
attend the performance of the var nirang 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]). As a god of Truth must know everything and be present everywhere, he is called from whatever part of the world he may actually be in.
This brings about an enumeration of all the parts of the world, from this earth (§§ 9-22) to the highest heaven (§ 37), passing through the Alborz (§§ 23-26), the star region (§§ 26-32), the moon region
Zemyad
o.
and the sun region (§ 34 cf. p. 73, note^2). recited on the days of Rashn, Murdad, Ashtad, and i8th, 7th, 26th, and 28th of the month).
(§ 33),
This Ya^t (the
;
is
May Ahura Mazda
AshemVohu:
be rejoiced
!
.
.
.
.
good .... Mazda, a follower of Zarathujtra, one who hates the Daevas and obeys the laws of Ahura For sacrifice, prayer, propitiation, and glorification unto [Havani], the holy and master of holiness. Holiness
is
the best Of
all
I confess myself a worshipper of
Unto Rashnu the world grow,
Razi^ta
;
who makes
unto Ar^tat,
who makes
the world increase
;
unto
the true-spoken speech, that makes the world grow^; ^
Minokhirad
^
Sirozah
I,
II,
18.
120-12 1
(tr.
West).
RASHN Be
YA5'T.
69
1
propitiation, with sacrifice, prayer, propitiation,
and
glorifi-
the
law
cation.
YathS
vairy6: The
ahii
Lord
of the
will
is
of
holiness .... I. 1.
The
M O
holy (Zarathuj'tra) asked him
'
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
Holy Word
of the
created progress-making
what more powerful
healthful
is
2.
?
what
what
?
wise
is
to destroy than
Ahura Mazda answered
unto thee,
O
created true? what
is
is
what
.'*
all '
:
fit
to is
discern
?
happy and
other creatures
I
is
^
V
will declare that
pure, holy Spitama
'The most glorious Holy Word (itself), this is what 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 in
destroy than
other creatures.'
all
Ahura Mazda
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 3.
said
'
:
:
the baresma, towards the
the var
^
of
oil
*
Ahura Mazda.
'
The
we
bless
text
is
'^
boiling [milk^], towards
of the plants." 2
q^
Yt.
I,
i
seq.
apparently corrupt and has Uterally,
'
We
invoke,
me, Ahura Mazda.'
*
See following page, note
^
Possibly, waters;
[154] seq. "
full
and the sap
Literally, the fat.
cf.
3.
Yt. V, 132
and Vend. IV, 46 [128], 54
YA5TS AND SIROZAHS.
170
'Then
4.
unto the
thee,
Ahura Mazda, shall come for help this var prepared, towards
and the baresma, towards the full boiling oil and the sap of the
fire
towards the var of
[milk],
plants
I,
towards
;
'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. We invoke, we bless Rashnu, the strong I 5. '
;
invoke his friendship towards this
towards the
fire
boiling [milk],
var
prepared,
^
and the baresma, towards the full oil and the sap of
towards the var of
the plants. 6.
'Then Rashnu the
tall,
for help unto thee, towards this
the
fire
[milk],
the strong, will
var prepared, towards
and the baresma, towards the
towards the var of
come
oil
full
boiling
and the sap of the
plants
'Along with the fiend-smiting Wind, along with the cursing thought of the wise, along with the kingly Glory, along with Saoka, made by Mazda. O thou, holy Rashnu O most true Rashnu 7. most knowing Rashnu most beneficent Rashnu most fore -knowing Rashnu most discerning Rashnu! most far-seeing Rashnu! Rashnu, the '
!
!
!
!
is
^
See
^
Var 6;
p. 12,
note 13.
this
See Vend. XXII,
^
seems to be the
Var nirang
alluded to in several passages of the Avesta
Yasna XXXI,
3 b (see Pahl.
Comm.
;
of.
3.
or ordeal which ;
of.
Coram, ad
Afrigan
XXXIV,
I,
9 4 a)
;
Vend. IV, 46, 55. According to the Dinkart, there were thirtyvar 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. Inirod. Ill, 9.
cf.
three kinds of
:
RASHN VAST. best doer of justiceM
I7I
Rashnu, the best smiter of
thieves 8.
'
The
best
uninjured, the
the world thou art
smiter,
killer,
de-
whatever part of watching the doings ^ of men and
stroyer of thieves and bandits
making the account
,
.
.
.
in
!
^
II. '
9.
Whether
O
thou,
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 ....
world thou
whatever part of the
in
art.
V. 12.
^
'Whether
thou,
ArethamaZ-bairishta:
O
holy Rashnu! art
aretha
is
in
the
dina, dadistan (law,
justice). ' ^
Keja=kartari (Pahl. Comm. ad Vend. XXI, 3 [14]). I cannot make anything of the rest of the sentence hadhana
tanasuj; *
cf. §
38.
See Yt. X, 15, note
5.
**
The
rest as in §§ 5-8.
6„ 4. VASTS AND SIROZAHS.
172
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-barei"ti \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the
world thou
art.
VII.
'Whether
14.
O
thou,
holy Rashnu
!
art in the
Karshvare Vouru-^are^ti \ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var prepared .... in whatever part of the world thou
art.
VIII.
O
'Whether thou,
15.
holy Rashnu!
art in this
Karshvare, the bright ^6^aniratha \ we invoke, we I invoke his friendship
bless Rashnu, the strong.
towards
this
var prepared ....
of the world thou
in
whatever part
art.
IX.
'Whether thou, O holy Rashnu! art in the Vouru-Kasha ^, we invoke, we bless Rashnu, the this var strong. I invoke his friendship towards 16.
sea
prepared thou
....
in
whatever part of the world
art.
^
See Yt. X, 15, note
5.
^
See
p. 54,
note
6.
RASIIN VAST.
173
X. 1 7.
Whether
'
tree of the eagle
thou, ^,
O
holy Rashnu
!
on the
art
that stands in the middle of the
sea Vouru-Kasha, that
called
is
the tree of good
remedies, the tree of powerful remedies, the tree of remedies, and on which rest the
all
plants
we
;
invoke his
we
seeds
of
all
Rashnu, the strong. I friendship towards this var prepared .... invoke,
bless
XI. 18. 'Whether thou, O holy Rashnu! Aodhas ^ of the Rangha, we invoke,
Rashnu, the strong. I invoke var prepared ....
on the
art
we
his friendship
bless
towards
this
XII.
'Whether thou, O holy Rashnu! art on the Sanaka^ of the Rangha, we invoke, we bless Rashnu, 19.
the strong.
invoke his friendship towards this
I
var prepared .... The SaSna,
mythology the Si namril or Simfirgh; on the tree which is Ja.d-hesh (opposed to harm) of all seeds; and always when he rises aloft, a thousand and when he alights, he will twigs will shoot forth from that tree break off the thousand twigs, and he sheds their seed therefrom. And the bird Chanmr6sh for ever sits in that vicinity; and his work ^
in later
his 'resting-place is
;
which sheds from the tree of all and conveys it there where Tishtar
is this,
that he collects that seed
seeds,
which
is
JatZ-besh,
seizes the water, so that Tishtar
seed of
all
kinds,
and may
rain
(Minokhirad LXII, 37; tr. West). By the floods (? Vend. I, 26); "^
may
seize the water with that
on
the world with the rain'
it
has probably a geographical
it
meaning cf. the following paragraph perhaps the marshy country at the mouth of the Tigris. ^ Cf.Yt.X,io4; aodhas and sanaka may refer to the southern and northern basin of the Tigris. ;
;
YA5'TS
174
AND SIROZAHS. XIII.
20.
'Whether thou,
O
holy Rashnu! art at one
we invoke we bless I invoke his friendship towards this var Rashnu. prepared ....
of the angles of this earth,
XIV. 21.
'Whether
boundary of I
thou,
this earth,
O
holy Rashnu! art at the
we
invoke,
we
bless Rashnu.
invoke his friendship towards this var prepared ....
XV. 22.
'Whether
thou,
place of this earth,
we
O
holy Rashnu! art in any
invoke,
invoke his friendship towards
we
this
bless Rashnu.
var prepared
I
....
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
Daevas, and the clouds cannot reach up unto the Haraiti Bareza^; we invoke, we bless Rashnu. I invoke his friendship towards this var prepared
XVII. 'Whether thou,
24.
O
holy Rashnu
!
art
upon
the highest Hukairya, of the deep precipices ^ made of gold, wherefrom this river of mine, Ardvi Sura
Anahita, leaps from a thousand times the height of I a man, we invoke, we bless Rashnu, the strong.
invoke his friendship towards 1
2
Cf. Yt. X, 50. Reading vispo-vaemem;
this
cf.
var prepared ....
Yt.V, 96, note
7.
RASHN YAST.
I
75
XVIII. 25.
*
Whether
O
thou,
holy Rashnu
the Taera of the height Haraiti,
the moon, and the sun revolve ^
stars,
we
upon around which the
bless Rashnu, the strong.
ship towards this
I
art
!
we
Invoke,
invoke his friend-
var prepared ....
XIX. 26.
'Whether
star Vana??/
^,
O
thou,
holy Rashnu! art in the
made by Mazda, we
invoke,
we
bless
Rashnu, the strong. I invoke his friendship towards var prepared ....
this
XX.
•
'Whether thou, O holy Rashnu! art in the bright and glorious star Tii'trya ^ we invoke, we 27.
bless Rashnu, the strong.
towards the var prepared
I
invoke his friendship
....
XXI. 28.
'Whether
O
thou,
holy Rashnu!
art in the
group of the Haptoiri/^ga stars ^, we invoke, we I invoke his friendship bless Rashnu, the strong. towards this var prepared ....
XXII. 29.
stars
'Whether thou, O holy Rashnu that have the seed of the waters
^
See Bund. V, 3 seq.
2
Cf. Yt.
*
'
The
XX
star
;
cf.
and Yt. VIII,
Yt. X,
1 3,
of water essence
is
in
them
^,
Cf. Yt. VIII, 12.
for the increase of water
the star of earth essence, for the increase of earth tree essence, for the increase of trees
;
we
50. '
1 2.
art in those
!
and the
;
and the
;
and
star of
star of cattle essence,
YASTS AND siROZAHS.
176
we
invoke,
bless Rashnu, the strong.
friendship tOAvards this
invoke his
I
var prepared ....
XXIII. thou, O holy Rashnu have the seed of the earth invoke, we bless Rashnu, the strong. 30.
*
Whether
stars that
friendship towards this
art in those
!
in
them \ we
I
invoke his
var prepared ....
XXIV. 31.
'Whether
stars that
invoke,
thou,
have the seed of the plants bless Rashnu, the strong.
'Whether
stars that
we
holy Rashnu! art in those
I
invoke his
var prepared ....
XXV. thou, O holy
belong to the
Good
Rashnu!
bless Rashnu, the strong.
ship towards this
them\ we
in
we
friendship towards this
32.
O
Spirit ^ I
art in the
we
invoke,
invoke his friend-
var prepared ....
XXVI. 33.
'Whether
thou,
O
holy Rashnu! art
moon which has the seed of the Bull voke, we bless Rashnu, the strong. friendship towards this
for the increase of cattle trees,
and
XLIX,
;
I
In
we
the in-
invoke his
var prepared ....
and the essence of water, and
cattle is created for the increase of
7, tr.
in it^
man
'
earth,
and
(Minokhirad
West).
*
See preceding note.
^
Excluding the planets which belong
VIII, xg; Bund. Ill, 25 ; V, ^ See above, p. 8, note 8.
i).
to
Ahriman (Minokhirad
RASHN YAST.
177
XXVII. 34.
Whether
'
we
swift-horsed sun, strong.
I
prepared
O
thou,
holy Rashnu
invoke,
we
!
art in the
bless Rashnu, the
invoke his friendship towards
this
var
.... XXVIII.
'Whether
35.
O
thou,
sovereign endless Light, the strong.
prepared
I
holy Rashnu! art in the we invoke, we bless Rashnu,
invoke his friendship towards this var
....
XXIX. 36.
Whether
'
O
thou,
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. O holy
'Whether thou, Rashnu! art in the Garo-demana^ we invoke, we bless Rashnu, the strong. I invoke his friendship towards this var Sy.
shining
prepared
....
XXXI. 'Whether
38.
we
invoke,
we
thou,
O
bless Rashnu, the strong.
his friendship towards this 39. fice
'
For
holy Rashnu! art
his brightness
worth being heard
and
I
...
.2
invoke
var prepared ....
glory, I will ofler unto
him a
sacri-
....
'
The
^
?Upa hadhana hadhana
highest heaven, the abode of Ormazd.
[23]
N
tanasui';
cf. § 8,
p. 171,
note
3.
Yewhe hatam
'
40.
AND stROZAHS.
YA^-TS
178
'
Yatha
:
All those beings of
ahft vairy6
:
The
will
whom Ahura Mazda of the Lord
is
....
the law of
holiness .... I bless the sacrifice and prayer, and the strength of Ar^-ta/, who and vigour of Rashnu Razi^ta makes the world grow, who makes the world increase and of the true-spoken speech that makes '
;
;
the world grow. Holiness is the best of all good .... man^ brightness and glory, give him health of him the bright, all-happy, blissful abode of the
'AshemVohu: '
[Give] unto that
body,
....
give
holy Ones.'
^
Who
shall
have worshipped Rashnu.
FARVARdJn
YA.ST.
I
79
farvardIn ya^t.
XIII. The Fravashi
is the inner power in every being that maintains and makes it grow and subsist. Originally the Fravashis were the same as the Pitr/s of the Hindus or the Manes of the Latins, that is to say, the everlasting and deified souls of the dead (see it
§§
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
had each a Fravashi (see Ormazd et Ahriman, §§ 111-113). This Yajt is to be divided into two parts. The former part (§§ 1-84) is a glorification of the powers and attributes of the the earth, &c. (§§ 85-86),
Fravashis in general; the
latter part (§§
85-158)
is
an enumeration
of the Fravashis of the most celebrated heroes of Mazdeism, from the
man, Gaya Maretan, down to the last, Saoshyaw/. latter part is like a Homer's catalogue of Mazdeism.
first
This
The
greatest part of the historical legends of Iran lies here con-
densed into a register of proper names. divided into seven chapters
The of the
This enumeration
is
:
(XXIV, §§ 85-95) contains the names of several gods, man, Gaya Maretan, the first law-giver, Zarathujtra, and disciple, Maidhyo-maungha
first first
his first
The second disciples
part
(XXV,
96-110) contains the names of the
§§
of Zarathujtra, most of them belonging to the epical
cyclus of Vii'taspa (Gui'tasp)
The
(XXVI,
111-117) is of uncertain character, found in the epical legends The fourth part (XXVII, §§ 118-128) seems to be devoted to the heroes of the other Karshvares and to mythical beings, born or unborn (cf. §§ 121, 122, 127, 128) The fifth part (XXVIII, § 129) is devoted to Saoshyaw/ alone; third
part
and no name contained
The
sixth part
in
(XXIX,
§§
it is
§§
130-138)
is
devoted to the heroes
before the time of Zarathujtra
The
(XXX,
§§ 139-142) is devoted to the holy from Hvovi, Zarathujtra's wife, down to SrutaZ-fedhri, Vanghu-fedhri, and EredaZ-fedhri, the future mothers
women
seventh part
of Mazdeism
of his three unborn sons.
The
second, third, and fourth enumerations
N
2
all
end with the
l8o
AND
YA^-TS
name
of AstvaZ-ereta (that
is
stROZAHS.
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.
May Ahura Mazda
o.
Ashem Vohu
is
!
.
.
.
.
the best of
all
good ....
myself a worshipper of Mazda, a follower of Zara-
I confess
one who hates the Daevas and obeys the laws of Ahura; and glorification unto [Havani],
thujtra,
For
be rejoiced
Holiness
:
sacrifice, prayer, propitiation,
and master of
the holy
Unto the faithful
holiness.
awful, overpowering Fravashis of the
unto the Fravashis of the
;
men
of the pri-
mitive law^; unto the Fravashis of the next-of-kin, Be
propitiation, with
and
sacrifice, prayer, propitiation,
glori-
fication.
Yatha
vairyo: The
ahii
will
of the Lord
the law of holi-
is
....
ness
I.
Ahura Mazda spake unto Spitama
1.
saying
'
:
Do
thou proclaim,
O
Zarathu^tra,
pure Zarathui^tra
!
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
come to help me, how me, the awful Fravashis of the
tell
how they
they bring assistance unto
2.
'
Through
thu^tra
and
!
I
seen
faithful
^.
O
their brightness and glory,
Zara-
maintain that sky, there above, shining afar,
and encompassing
this
earth
all
around. 3.
*
'It looks like a palace, that stands built of a
The
so-called
paoiryo-Zkaesha:
the primitive law
considered as the true Mazdayasnian religion in before
and
after the
242, note i); '
Cf.
§19.
of. §
time
150.
of Zaratia^t
'
all
is
what
'is
ages, both
(West, Pahlavi Texts,
I,
farvardJn heavenly substance that
afar,
lie
ends
firmly established, with
',
body of ruby over the the earth)-; it is like a garment
shining in
three-thirds (of
made
inlaid with stars,
Mazda
i8i
yas'T.
its
of a heavenly substance, that
puts on, along with Mithra and
Rashnu and
Spe;zta-Armaiti, and on no side can the eye perceive
the end of 4.
it.
Through
*
thui-tra
!
I
and
their brightness
glory,
O
Zara-
maintain Ardvi Siira Anahita, the wide-
expanding and health-giving, who hates the Daevas and obeys the laws of Ahura, who is worthy of sacrifice in the material world, worthy of prayer in the material w^orld 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^^; *.
5
'
Who
makes the seed
of
males pure, who
all
makes the womb of all who makes all females bring
females pure for bringing forth in safety,
forth,
who right 6.
puts milk
in
earth
The ;
down
all
in the
afar, that is as large
the waters that run along the
that runs powerfully from the height to the sea
'
known
large river,
all
Hukairya
Vouru-Kasha.
Vouru-Kasha are
All the shores of the sea
boiling over,
'
females
all
measure and the right quality; *
as the whole of
7.
the breasts of
the middle of
Reading mainyu-taj-to
;
cf.
is
it
boiling over,
Yt. X, 90, 143, and in this very
paragraph vanghanem mainyu-tajtem. ^
A
division
of the earth different
division into seven Karshvares
;
was derived by analogy from the (earth, atmosphere, and heaven). ' Yt.V, I.
cf.
from and older than the
Yasna XI,
7
[21]; this division
division of the universe
tripartite
*
§§5-8=Yt.V,
2-5.
1
82
AND stROZAHS.
YAS'TS
when she runs down
when she streams down
there,
Ardvi Sura Anahita, who has a thousand and a thousand channels the extent of each of
there, she, cells
;
those
of each of those channels,
cells,
man
as a
can ride
as
is
in forty days, riding
much
on a good
horse. 8.
'
From
this river of
both
mine alone flow
river of
this
waters that spread
mine alone goes on bringing waters, This river of mine in winter.
summer and
in
purifies the seed in males, the
milk
in females' breasts
9.
'
Through
thui'tra
I
!
womb
in females,
the
^
and
their brightness
glory,
O
Zara-
made by Ahura, bears so much that
maintain the wide earth
the large and broad earth, that that bears
is fine,
the
all
over the seven Karshvares
all
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
upon which the many kinds of plants grow up from the ground, to nourish animals and men,
rivers
;
to nourish the
Aryan
nations, to nourish
and
to help the faithful.
kinds of animals 1
1.
*
thui-tra
^,
Through !
I
been conceived, so that
^
§§4-8=Yt.V,
^
There are
and glory,
their brightness
maintain in the it
womb
the five
O
Zara-
the child that has
does not die from the
1-5.
five
classes
of animals
:
those
Hving in waters
(upasma = upa-zema),
(upapa), those living under the ground
the flying ones (fraptar^at), the running ones (ravas/^arant), the
grazing ones (>^angrangha>('); Visperad
The fish,
I,
i
seq.;
Yt. XIII, 74.
representatives of those several classes are the
the ermine, the kar^ipt, the hare,
Comm.
ad Visp.
1.
1.).
kar
ma hi
and the ass -goat (Pahl.
FARVARDIN YAST. develop
1
assaults of Vidotu \
and
the hair, the
the entrails, the
.
.
.
.
^,
I
in
it
^
83
the bones,
feet,
and the
sexual organs.
Had
not the awful Fravashis of the faithful given help unto me, those animals and men of mine, of which there are such excellent kinds, would not 12.
'
subsist
strength would belong to the Dru^, the
;
dominion would belong to the Dru^, the material world would belong to the Dru^. Between the earth and the sky the immaterial 1 3 creatures would be harassed by the Dru^ between '
;
the earth and the sky the immaterial creatures would
be smitten by the Dru^; and never afterwards would Angra-Mainyu give way to the blows of Spe;/taMainyu.
'Through their brightness and glory the waters run and flow forward from the never-failing through their brightness and glory the springs plants grow up from the earth, by the never-failing through their brightness and glory the springs 14.
;
;
winds blow, driving down the clouds towards the never-failing springs.
'Through
15.
their
brightness
females conceive offspring
;
and glory the
through their brightness
and glory they bring forth in safety it is through their brightness and glory when they become blessed ;
with children. 16. is
'Through
born
who
1
' *
who
is
a chief in
listens well
and glory a man assemblies and meetings *,
their brightness
^
to the (holy) words,
See Vend. IV, 40 [137]. ?
Derewda.
Who
learns well,
who
has the
whom Wisdom ^
Doubtful.
*
A
ivoihtjv Xaa>v.
gaosho-srGta khratu.
\. AND SIROZAHS.
YAS'TS
184
holds dear \ and
who
returns a victor from discus-
Gaotema, the heretic ^. Through their brightness and glory the sun goes through their brightness and glory the his way moon goes her way through their brightness and sions with '
;
;
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 yet born,
who
•
not
Of
the
or those of the Saoshya;^/s
^
are to restore the world.
others, the Fravashis of the living faithful are more
powerful,
O
O
Zarathui^tra
!
than those of the dead,
Spitama
'And
the
man who
life
shall
Fravashis of the faithful well,
will
become a
of the country with
strong
Ari-ta/,
man
so shall any
;
Mithra
treat
full
well, the
who makes
the
treat
in
18.
ruler
power, and a chief most of you become,
lord
who
shall
of wide pastures, and
the world grow,
who makes
the
world increase. 19. 'Thus do I proclaim unto thee, O pure Spitama the vigour and strength, the glory, the help, and the joy that are in the Fravashis of the faithful, !
^
Or,
'who wishes
for
wisdom'
(lore;
khratukata=khratu-
^inah). " Y6 naidhyangho gaotemahe par6 ayau par^toi/ 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.
Naidhyangho means a Comm. ad Yasna XXXIV,
(see Pahl. ^
See above,
p. 180,
note
i.
heretic,
an
Ashemaogha
8). *
See above,
p. 165,
note
i.
FARVARDIN \AST.
I
85
and how the awful and overpowering Fravashis they come to help me, how they bring assistance ;
unto me, the awful Fravashis of the faithful
\'
II.
Mazda spake unto Spitama Zara-
Ahura
20.
saying
thui-tra,
tama
If in this material world,
' :
Zarathui-tra
thui-tra
!
and thou fearest
!
Spi-
thou happenest to come upon
and
roads, full of dangers
frightful
O
fears,
for thyself, then
O
Zara-
do thou
recite these words, then proclaim these fiend-smiting
O
words, 21.
praise,
I
I
invoke,
I
meditate upon, and
we
unto the good, strong, beneficent Fravashis
sacrifice
of the
Zarathui'tra
"
'
We
faithful.
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 Zarathui'tro-
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
^,
and most friendly the Fravashis of the friendly nations
'"Who
22.
who
waters, cattle,
maintain the sky,
maintain the earth,
Avho maintain in the
womb
hair, the
organs 23.
.
.
.
.
,
the
the
the child that has
does not die from the
been conceived, so that assaults of Vidotu, and develop it
who maintain who maintain
in
it
the bones, the
the entrails, the feet, and the sexual
*
'"Who
^
Cf. §
'
See
are
much -bringing, who move with
I.
§ 143, text
and note.
2
See Yt. X, 115, note.
*
See
§ 11.
YA5TS AND SIROZAHS.
86
1
well-moving,
awfulness,
swiftly
quickly
moving,
moving, who move when invoked who are to be invoked in the conquest of good, who are to be invoked in fights against foes, who are to be invoked ;
in battles
;
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 24.
'
"
Who
brines libations and invokes them with a sacrifice
and words of propitiation
'"Who
25.
^
turn to that side where are faithful is the
men, most devoted to holiness, and where
greatest piety ^ where the faithful man is rejoiced ^ ^" and where the faithful man is not ill-treated III.
We
26.
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 ^ the safest ^ of all bridges, the leasterring^ of
all
weapons and armsS and who never
turn their backs \
At
27.
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
against foes, in battles
men
strive to
^
Cf. § 40.
2
Fv6ritau:
'
conquer
»,
in fights
and there where gallant
foes.
cf. frdreti=farnamijn, adej-a (Yasna VIII, * Cf. With alms (asho-dad). § 36.
2 [4]).
5
Doubtful.
*
Defensive arms.
'
To
'
Cf. § 23.
flee.
FARVARDfN YAST.
Mazda invoked them
28.
187
when he
for help,
fixed
the sky and the waters and the earth and the plants
when Spe;^ta-Mainyu the waters, when the the plants, when the so that
it
earth,
when
when he
;
fixed
when womb,
the cattle,
child conceived in the
should not die from the assaults of Vidotu,
and developed
in
it
the bones, the hair, the
.
.
.
.
,
the
and the sexual organs \
entrails, the feet,
Spe;^ta-Mainyu maintained the sky, and they
29.
sustained
who
fixed the sky,
sit
it
in
from below, they, the strong Fravashis, whose silence, gazing with sharp looks ;
eyes and ears are powerful, who and high-girded well-moving and moving afar, loudsnorting 2, possessing riches and a high renown. bring long joy, high
;
IV. 30.
We
worship
good,
the
beneficent
strong,
whose friendship is good, Fravashis and who know how to benefit; whose friendship lasts long who like to stay in the abode where they who are good, are not harmed by its dwellers of the faithful
;
;
;
beautiful afar
quering
^,
health-giving, of high renown, con-
and who never do harm
in battle,
first.
V. 31.
We
worship
good,
the
Fravashis of the faithful
;
who vex them most beneficent who in
unto those
;
;
arms of ^
their foes
beneficent
strong,
whose
will
is
dreadful
powerfully working and the dread
battle break
and haters.
Cf. §§ II, 22.
"^
They
^
Their beauty
arc
compared is
seen
to horses; afar.
another, whose eyesight reaches '
cf.
Yt. VIII,
2.
One manuscript has known '
far.'
afar
;
A
1
YASTS AND SIROZAHS.
88
VI. 32.
We
worship
Fravashis of the
good,
the
Hberal, vaHant,
faithful;
and
full
by thought, welfare-
of strength, not to be seized giving, kind,
beneficent
strong,
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
Fravashis of the
the
good,
faithful,
who
beneficent
strong,
gallantly
and bravely
fight, causing havoc, wounding^, breaking to pieces all the malice of the malicious, Daevas and men,
and smiting powerfully
in battle, at their
wish and
will.
34.
You
kindly
the Victory
deliver
made by
Ahura, and the crushing Ascendant, most beneficently, to those countries where you, the good ones, unharmed and rejoiced, unoppressed and unoffended, have been held worthy of sacrifice and prayer, and proceed the way of your wish.
VIII. 35.
We
worship
Fravashis of the in battle,
to those
most
who
the
faithful,
good,
strong,
strong, shield-bearing
are true,
the fleeing invoke
whom
for
beneficent
of high renown, smiting
help
and harmless
both the pursuing and :
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.
^
Doubtful: urvaSnaitiJ".
FARVARDIN YAST,
them fleer
and
for a swift race,
189
for a swift race does the
invoke them
Who
36.
turn
where are faithful hoHness, and where is the
that
to
men, most devoted to
side
man
greatest piety, where the faithful
and where the
faithful
man
is
is
rejoiced,
not ill-treated \
IX.
We
37.
worship
Fravashis of the
girded with weapons
who
sheen;
good,
the
faithful, ^,
beneficent
strong,
who form many
lifting
up
in fearful battles
battalions,
and
spears,
full
of
come rushing along
where the gallant heroes^ go and assail the Danus^. 38. There you destroy the victorious strength of the Turanian Danus there you destroy the malice of the Turanian Danus; through you the chiefs^ are they, the of high intellect ^ and most successful ;
;
gallant heroes ^ the gallant Saoshya?^/s^ the gallant
conquerors of the offspring of the Danus chiefs of myriads,
who wound
with stones ^
X. 39.
We
worship
Fravashis of the
the
faithful,
of an army standing
good,
who
strong,
beneficent
rout the two wings
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.
We
worship
1
Cf. § 25.
2
*
Yt. V, 72.
40.
*
Hvira;
'
Cf. p. 165, note I.
the
good,
strong,
Yasto-zayau. '
^
beneficent Doubtful.
Doubtful.
see iStudes Iraniennes, II, 183. *
Doubtful (a sab an a).
YA^TS AND SIROZAHS.
I90
Fravashis of the faithful
;
awful, overpowering,
and
victorious, smiting in battle, sorely wounding, blow-
away (the foes), moving along good renown, fair of body, godly of
and fro, of and holy invoker, who give boons to
ing
who
give victory to their
who
their lover,
Who
41.
them with a
to
soul,
man him who worships
give health to the sick
give good glory to sacrifice, as that
man
^
did worship them,
the holy Zarathui'tra, 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 Victory
made by Ahura,
Welfare
^,
the crushing Ascendant, and
the wealth-bringing, boon-bringing, holy,
well fed, worthy of sacrifice and prayer in the perfection of holiness. 43.
They shed Satavaesa* between
the sky, him to
whom
the earth and
the waters belong ^
who
listens
and makes the waters flow and the plants grow up, to nourish animals and men, to nourish the to appeals
Aryan and
nations, to nourish the five kinds of animals",
to help the faithful
'^.
Satavaesa comes down and flows between the earth and the sky, he to whom the waters belong, who listens to appeals and makes the waters 44.
and the plants grow '
Cf. § 24.
^
'The chief creatures;' Saoka; cf. Sirozah I,
* *
Cf. Yt. VIII, 9,
"
See above,
up,
cf.
3,
Gah
2.
radiant,
and
full
II, 8,
note.
and 34, note.
p. 182, note
fair,
"
Ta/-apem.
'
Cf.
'f
10.
of
A
FARVARDIN YA^T. light,
and
nourish animals and men, to nourish the
to
Aryan
I9I
nations, to nourish the five kinds of animals,
to help the faithful.
XII. 45.
We
Fravashis
worship
good,
the
of the faithful
weapons of
brass,
;
strong,
armour
with
^
of brass
struggle in the fights for victory in light,
beneficent
with helms of brass, with
who
;
garments of
arraying the battles and bringing them for-
wards, to
When
kill
thousands of Daevas. from behind them
the wind blows
^
and
brings their breath unto men,
Then men know where blows the victory and they pay pious homage unto 46.
:
beneficent
strong,
Fravashis
of the
breath of the good,
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 ^ to that side turn the awful Fravashis of the faithful, along with Mithra and Rashnu and the awful cursing
thought 48.
^
of the wise and the victorious wind.
And
those nations are smitten at one stroke
by their fifties and their hundreds, by their hundreds and their thousands, by their thousands and their tens of thousands, by their tens of thousands and their myriads
of myriads, against which turn the
along with Mithra and Rashnu, and the awful cursing thought of the
awful Fravashis of the
faithful,
wise and the victorious wind.
blows- them within.
^
Doubtful.
2
Literally,
^
Cf. Yt. X, 9.
*
See above,
p. 12,
note 12.
YA^'TS
192
AND SIROZAHS.
XIII.
We
49.
worship
Fravashis of the
good,
the
strong,
beneficent
who come and go through
faithful,
the borough at the time of the
Hamaspathmaedha^;
they go along there for ten nights, asking thus ^ Who will praise us ? Who will offer us a 50. '
sacrifice
Who will meditate upon us Who Who will receive us with meat ?
?
will
and bless us^? clothes in his hand * and with a prayer worthy of Of which of us will the name be taken for bliss ^ ? Of which of you will the soul be worinvocation*'? shipped by you with a sacrifice"^? To whom will this gift of ours be given, that he may have never?' failinof food for ever and ever 51. And the man who offers them up a sacrifice, 1
The sixth and last Gahambar (see Afrigan Gahambar),
or the last
ten days of the year (ioth-20th March), including the last five days
month, Sapendarmad, and the five complementary days. 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 of the
last
These
last ten
Athenians used to offer annual
sacrifices to the
dead; the
Romans
February 'qui tunc extremus anni mensis erat' (Cicero, De Legibus, II, 21), the Athenians on the third day of the Anthesterion in
feast (in the
same month). The
partake of the that '^
had
:
souls of the
dead were supposed
to
then beginning to circulate through nature,
asking for help, thus.
^
Frina/: who
*
To
^
life
been dead during the long months of winter.
also
Perhaps
new
will
pronounce the Afrin?
be given in alms to poor Mazdayasnians (asho-dad). Asha-nasa: that makes him reach the condition of one of
the blessed (ahlayih 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
§
87 to the end.
An allusion to the formula: 'I own soul,' Yasna XXIII, 4 [6]. '
sacrifice to the
Fravashi of
my
FARVARDiN VAST.
1
93
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 praise
May there be God and rule in
man who knows how to an assembly, who will offer a
!
^
us sacrifices with meat and clothes in his hand, and
with a prayer worthy of bliss ^.'
XIV. 53.
We
worship
Fravashis of the
good,
the
faithful,
strong,
who show
beneficent
beautiful paths
to the waters, made by Mazda, which had stood
before for a long time in the same place without flowing^:
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, 54.
And now
at the wish of the Amesha-Spe/ztas.
XV. 55.
We
worship
Fravashis of the
the
good,
strong,
beneficent
who show a
faithful,
beautiful
which had stood before growth to the for a long time in the same place without growing 56. And now they grow up along the path made fertile* plants,
^
Stahyo: stutikaro (Sansk.
tr.
;
cf.
Atash Nyayij,
10).
49-52 are a part of the so-called Afrigan Dahman (a prayer recited in honour of the dead); a Sanskrit translation of that Afrigan has been published by Burnouf in his Etudes zendes. 2
§§
^
In winter.
*
Doubtful.
synonymous [XXIV], i). [23]
The word with
/k- a
is
/iz^awrira, which Aspendiarji
par a,
kind,
O
merciful
(Visperad
makes
XXI
4_
A
YA^TS AND SIROZAHS.
194
.
by Mazda, along the way made by the gods, time appointed to
Mazda,
them,
at
the
in the
wish of Ahura
at the wish of the Amesha-Spe;^tas.
XVI. 57.
We
worship
Fravashis of the
good, strong, beneficent
the
faithful,
who showed
their paths to
the stars, the moon, the sun, and the endless lights,
same moving forwards, through the oppresof the Daevas and the assaults of the Daevas\
that had stood before for a long time in the place, without
sion
58.
And now
move around in their farever, till they come to the time
they
revolving circle for
of the good restoration of the world.
XVII. 59.
We
worship
Fravashis of the
good,
the
faithful,
beneficent
strong,
who watch over
the bright
number of ninety thouand nine thousand, and nine hundred, and
sea Vouru-Kasha^, to the sand,
ninety-nine.
XVIII. 60.
We
worship
Fravashis of the
the
faithful,
Hapt6iri;^ga^, to the
good,
beneficent
strong,
who watch over
the stars
number of ninety thousand,
and nine thousand, and nine hundred, and ninetynine.
XIX. 61.
We
worship
Fravashis of the ^
Bundahij VI,
2
To
^
See above,
the
faithful,
good,
strong,
beneficent
who watch over
the
body
3.
keep the white Horn there from the to destroy it (Minokhirad LXII, 28). p. 97,
note
4.
evil
beings that
try-
FARVARDtN VAST. of Keresaspa, the
Sama^
son of
I95 the club-bearer
number of ninety thousand,
with plaited hair, to the
and nine thousand, and nine hundred, and ninetynine.
XX. 62.
We
worship
Fravashis of the
the
faithful,
good,
strong,
beneficent
who watch over
the seed
^, to the number of ninety thousand, and nine thousand, and nine hundred, and
of the holy Zarathui'tra
ninety-nine.
XXI. 62,.
We
worship
the
Fravashis of the
good,
faithful,
who
strong, fio^ht
beneficent
at the rio-ht
hand of the reigning lord, if he rejoices the faithful ^ and if the awful Fravashis of the faithful are not hurt by him, if they are rejoiced by him, unharmed and unoffended.
XXII.
We
worship the good, strong, beneficent 64. Fravashis of the faithful, who are greater, who are Keresaspa lies asleep in the plain of Pe^yansai ; the glory heaven stands over him for the purpose that, when Az-iDahak becomes unfettered, he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to ^
'
(far) of
him (Bundahij XXIX, 8 '
;
tr.
West).
went near unto Hvov (Hvogvi, his wife) three times, and each time the seed went to the ground; the angel Neryosang received the brilliance and strength of that seed, delivered it with care to the angel Anahid, and in time will blend it with a mother' (Bundahij XXXII, 8). A maid, EredaZ-fedhri, ^
'
ZaratiiJt
bathing in Lake Kasava,
conceive by that seed and bring forth two fore-runners, UkhshyaZ-ereta and be born in the same way of SrutaZ-fedhri and will
the Saviour Saoshyaw/; his
UkhshyaZ-nemah, will Vanghu-fedhri (Yt. XIII, 141-142). » With alms.
O
2
YA5TS AND stROZAHS.
ig6 Stronger,
who
who are more powerful, who are more heaHng, who
are swifter,
more victorious, are more effective than can be expressed by words who run by tens of thousands into the midst of the
who
are
Myazdas.
And when
come up from the sea along with Zarathurtra Spitama Vouru-Kasha, O the Glory made by Mazda \ then forwards come the awful Fravashis of the faithful, many and many hundreds, many and many thousands, many and 65.
the waters
!
many
tens of thousands,
Seeking water for their own kindred, for their own borough, for their own town, for their May our own own country, and saying thus full and joy!' country have a good store 66.
'
:
67. their
They fight in the battles that are fought in own place and land, each according to the
place and house where he dwelt (of yore)
look like a
gallant
warrior who,
-
they
:
girded up and
watchful, fights for the hoard he has treasured up. 68.
own
their
own
my
And
who win bring waters to their own borough, to their
those of them kindred, to
town, to their
own
country, saying thus
country grow and increase
69.
And when
the
'
:
May
!
all-powerful sovereign of a
country has been surprised by his foes and haters,
he invokes them, the awful Fravashis of the faithful. 70. And they come to his help, if they have not been hurt by him, if they have been rejoiced by him, they have not been harmed nor offended, the they come flying awful Fravashis of the faithful if
:
unto him,
1
it
Cf. Yt.
seems as
XIX, 56
if
they were well-winged birds.
seq.; VIII, 34.
«
Doubtful.
FARVARDIN YAST.
They come
1
97
weapon and as a shield, keep him in front, from the Dru^ 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 71.
to keep
as
there were
if
in as a
him behind and
to
men watching
a thousand
over
one man^;
So
72.
that neither the sword well-thrust, neither
the club well-falling, nor the arrow well-shot, nor the
spear well-darted, nor
arm
the stones flung
from the
shall destroy him.
They come on
yT,.
this side,
they come on that
never resting, the good, powerful, beneficent
side,
Fravashis of the
'Who
Who Who
will praise
asking for help
faithful,
Who
us?
will offer
meditate upon us
will
hand and with a prayer worthy of of us will the
which of you
name be taken will the soul
To whom
with a sacrifice
?
given, that he
may have
for
:
us a sacrifice? will bless
meat and clothes
receive us with
will
Who
?
thus
us
?
in his
Of which invocation ? Of
bliss
?
be worshipped by you will that gift of ours
be
never-failing food for ever
and ever 2?' 74.
We
intellect
;
worship the perception^; we worship the
we worship
the conscience
;
we worship
those of the Saoshya;//s^;
We worship
the souls; those of the tame animals;
those of the wild animals in the
live
waters
;
those of the animals that
those of the animals that live
;
under the ground those of the flying ones those of the running ones those of the grazing ones ^. ;
;
;
'
Cf. Yt.
'
Asna=azana
'
Cf.Yt. XIII, 10.
I,
19. (?).
2
Cf. § 50.
*
Cf. p. 165, note 1.
YA5TS AND s!r6zAHS,
198
We worship their Fravashis 75. We worship the Fravashis. We worship them, the hberal We worship them, the vaHant ^.
;
we worship them,
the most vaHant
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 Hght we worship
them,
;
the most hght
We
them, the
worship
them, the most 76.
They
effective
we worship
;
effective.
the
are
most
effective
amongst the
creatures of the two Spirits, they the good, strong,
Fravashis
beneficent
holding fast the
Good
77.
of
the
faithful,
when
the two Spirits created the world, and the Evil One ^. Angra Mainyu broke into the creation
Spirit
When
good holiness, then came Mano and Atar ^
of the
78.
who stood
They
destroyed
the
in
malice
Angra Mainyu,
so that the waters
flowing nor did
the plants stop
Vohu
across
of
fiend
the
did
growing
not stop
but at
;
once the most beneficent waters of the creator and *
There seems
to
of the soul, asna, classification, as
(Spiegel, spirit
of
Die
be in
this
paragraph a distinction of five
mana, daena, urvan, fravashi.
given in this Yast,
§
149,
and
faculties
The
usual
Parsism
in later
ahu, urvan,
traditionelle Literatur der Parsen, p. 172), is:
life (?);
daena, conscience; b aodh 6, perception
;
the soul; fravashi. ^
The
^
Cf Ormazd
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). Fravashis,
'
'
et
Ahriman,
§
107.
FARVARDiN VAST.
I
ruler, Ahura Mazda, flowed forward and went on growing.
79. We worship all the waters We worship all the plants We worship all the good,
99
his plants
;
;
Fravashis of the
beneficent
strong,
faithful.
We worship the waters by their names We worship the plants by their names We worship the good, strong, beneficent ^
^
shis of the faithful
Of
80.
the Fravashi of the best, the
their
Whose
soul
;
who
is
we worship the greatest,
the most solid, the wisest, the
is
in holiness
the Mathra
white, shining, seen afar tiful
names.
Ahura Mazda
fairest,
body and supreme
finest of
81.
by
those ancient Fravashis,
all
Frava-
^
Spe;^ta,
who
is
and we worship the beau-
;
forms, the active forms wherewith he clothes
the Amesha-Spe;^tas
;
we worship
the swift-horsed
sun.
XXIII.
We
worship the good, strong, beneficent Fravashis of the Amesha-Spe;^tas, the bright ones, 82.
whose looks perform what they wish, the tall, quickly coming to do, strong, and lordly, who are undecaying and holy
Who
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 8^.
are
all
;
the same, whose deed
^
That
is
XXXVIII,
is
the same, whose father and Yasna [LXVII, 15]; and
to say, after their different kinds (described in 3,
5 [7-9, 13-14];
LXVIII,
8
Bund. XXI). 2
After their kinds (Bund.
XXVII).
"
Cf.
Yasna
I,
i.
YA^TS AND siROZAHS.
200
commander Mazda 84.
Who
is
the same, namely, the Maker,
Ahura
see one another's soul thinking of good
thoughts, thinking of good words, thinking of
good
deeds, thinking of Garo-nmana, and whose ways are shining as they go
down towards
^
the libations^.
XXIV. 85.
We
worship
the
good,
beneficent
strong,
most rejoicing fire, the beneficent and assembly-making^; and that of the holy, strong Sraosha ^, who is the incarnate Word, and that of a mighty-speared and lordly god Fravashis
of the
that
:
^
;
Nairyo-sangha ^ 86.
And
That That That That That That That That That 87.
'
^
Rashnu
that of
of Mithra
Razii'ta'';
the lord of wide pastures
^,
of the Mathra-Spe;/ta of the sky
;
of the waters of the earth
;
;
of the plants of the Bull
;
'';
of the living
man";
of the holy creation
We
^
^^.
worship the Fravashi of Gaya Maretan^^,
The Vedic devayana. Urvazii-ta. As a proper name
^
q^
Urvazijta
yt. is
XIX,
the
15, 17.
name
XVII, 11 [65], and Bund. XVII, i). * At the hearth and the altar. ^ See Yt. XI. « ' See Yt. XII. See Vend. XXII, 7. "^ ' » The Holy Word. See Yt. X. See Sirozah " Of mankind possibly, of Gaya (Maretan).
fire in
of the
plants (Yasna
I,
12.
;
et
12
Doubtful.
^^
The
first
Ahriman,
§§
man.
On
129-135.
the
myths of Gaya Maretan, see Ormazd
20I
FARVARdJn YA5T.
who
first
and teaching of Ahura formed the race of
listened unto the thought
Ahura Mazda of whom the Aryan nations, the seed of the Aryan ;
We
nations.
worship the piety and the Fravashi of the
holy Zarathui^tra
Who
88.
spoke what
was the
is
first
\
;
first
thought what
good,
who
first
the
Priest,
Plougher of the ground taught
;
who
first
^
first
who
;
possessed
what
did
^
who
good,
is
is
good
Warrior, first
and
;
the
who first
knew and
first
took pos-
first
session of the BulP, of Holiness*, of the
first
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 Daeva and of the cold-hearted man; who first in the material world pronounced the praise of Asha*', thus bringing the Daevas to naught, and confessed himself a worshipper of Mazda, a follower of Zarathui'tra, one who hates the Daevas, and obeys the laws of -^ Ahura. ;
;
90.
word
who
Who
first
in
world said the
material
the
that destroys the Daevas, the law of first in
Ahura
that destroys the Daevas, the law of ^
As having
chiefs of the three classes.
^
^
and
//z'are-X'ithra (§ 98),
Cf.Vend. Introd.
Doubtful.
The divine The wheel
3
Order,
Ill, 15,
cf^
;
who
His three earthly
established those three classes.
sons, Isa/-vastra, Urvata/-nara,
2
Ahura
the material world proclaimed the word
were the
note
3.
Yasna XXIX,
8.
Ash a,
of sovereignty
smacks of Buddhism. ® Who first pronounced the
(?)
;
cf.
Ashem
Yt
X, 67
Vohii
;
;
cf.
this
Yt.
expression
XXI.
202
AND SIROZAHS.
YA^-TS
the material world declared
first in
Daevas unworthy of
of the
who was the
whom was
In
word of holiness
all
and prayer
sacrifice
life,
the nations
heard the whole Mathra, the
who was
;
the creation
the good things of
Law amongst
bearer of the
first
91.
strong, giving
all
the lord and master of
the world \ the pralser 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-Spe/ztas 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 As ha, as having a revelation of the Law, that most excellent of all beings 93. In whose birth and growth the waters and the plants rejoiced In whose birth and growth the waters and the plants grew; in whose birth and growth all the creatures of the good creations cried ;
;
;
;
out,
HaiP! A
94.
'
Hail to us
!
for
he
Is
born, the Athravan,
Spltama
Zarathui'tra.
sacrifices
with libations and bundles of baresma
and there
will the
Zarathu^tra will
offer
us
good Law of the worshippers of
Mazda come and spread through
all
seven
the
Karshvares of the earth. 95.
'
There
increase
all
wide pastures, the excellences of our countries, and will Mithra, the lord of
allay their troubles
;
there will the powerful
Napa/^ increase all the excellences of our and allay their troubles.' ^
Material lord and spiritual master.
^
The
'
Cf.Vend. XIX, 46 [143].
reciter of the
Ashem
Apam-
countries,
.
Vohft. "
See Sirozah
I, 9,
note.
FARVARDIN YAST.
We worship
the piety and Fravashi of Maidhyo-
m^ungha, the son of Arasti
^,
who
first
Hstened unto
the word and teaching of Zarathu^tra.
XXV.
We
96.
hv2.VLV2Jit
We
worship the Fravashi of the holy Asmo-
^
worship
the
Fravashi of the holy Asan-
hv2inv2.nt.
We We
worship the Fravashi of the holy Gavayan. worship the Fravashi of the holy Parsha^*-
^aws ^, 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.
We
worship the Fravashi of the holy Saena, the son of Ahum-stu^f ^ who first appeared upon this 97.
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 Paeshata. ^
Maidhyo-m^ungha was
thujtra
;
the cousin
and first disciple of Zaraand Arasti were brothers
Zarathujtra's father, Pourushaspa,
(Bund. XXXII, 3); cf. Yasna LI [L], Cf. p. 33, note 2; Yt. XXII, 37.
19.
'^
'
Another Parj-a/-gauj
*
Possibly,
was brought 42),
XIX,
who 16):
'
is
mentioned
§
126.
the holy falcon, praiser of the lord
to the
recites
Var of Yima by
the
;
'
thus the
Law
the bird Karxipta (Vend. II,
Avesta in the language of birds (Bund.
the Saena-bird (Simurgh)
became
in later literature a
mythical incarnation of Supreme wisdom (see the Mantik uttair
and Dabistan I, 55). ^ Who was the first regular
teacher, the
first
aethrapaiti.
YA5TS AND siROZAHS.
204
We
worship the Fravashi of the holy Vohuraoi-ah, the son of Fr^nya We worship the Fravashi of the holy Ashorao/^ah, the son of Frdnya We worship the Fravashi of the holy Varesmo;
the son of Franya.
rao/^-ah,
We
worship the Fravashi of the holy vastra, the son of Zarathu^tra 98.
Isa/-
We
worship the Fravashi of the holy Urvata/nara, the son of Zarathiutra ;
We
worship the
Fravashi
of the holy //z^areson of Zarathu^tra ^ worship the Fravashi of the holy Daevothe son of Takhma.
iithra, the
We Ih'is,
We
worship the Fravashi of the holy Thrimithson of Spitama I
wa;2/, the
We
worship the Fravashi of the holy D(2ungha,
the son of Zairita. 99. We worship the Fravashi of the holy king Vktaspa^; the gallant one, who was the incarnate ^
'
By
Zaratiut were begotten three sons and three daughters
one son was
;
one Aurvata^-nar, and one Khurshet/-^ihar; as Isaa'vastar was chief of the priests he became the Mobad of Mobads, and passed away in the hundredth year of the religion
;
Isa
Aurvatac^-nar
was an
enclosure formed by Yim, which
and the chief of the below the earth (see Vend. II,
agriculturist,
is
43 [141]); Khurshe^-y^ihar was a warrior, commander of the army of Peshyotanu, son of Vijtasp (see Yt. XXIV, 4), and dwells in
Kangdes of one
;
Srit,
and of the three daughters the name of one was Fren, and of one P6ru/{'ist (see Yt. XIII, 139). A6rvata^-nar
and Khurshea'-y^ihar were from a serving were from a privileged (pa^akhshah) wife tr.
(/takar) '
wife,
the rest
(Bund. XXXII, 5-6
West). ^
According
thuj-tra;' *
The
98, 108.
to Anquetil,
'
the threefold seed of Spitama Zara-
above, § 62. king of Bactra, the champion of Zoroastrism cf.
;
cf.
Yt. V,
FARVARDIN YAST.
205
Word, the mighty-speared, and lordly one who, driving the Dru^ before him, sought wide room for the holy religion; who, driving the Dru^^ before him, made wide room for the holy religion, who made himself the arm and support of this law of ;
^
Ahura, of I
this
Who
oo.
law of Zarathui-tra.
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 ^ loi. We worship the Fravashi of the holy Zairivairi
^
We
worship the Fravashi of the holy Yukhta-
vairi
We
worship the Fravashi of the holy Sriraokh-.
shan
We
worship the Fravashi of the holy Keresaokh-
shan
We worship the Fravashi of the holy Vanara We worship the Fravashi of the holy Varaza We worship the Fravashi of the holy Bto^isravah ^
^ ;
Dru^a
paurva«-^a, possibly,
'
with the spear pushed forwards'
(reading dru-^a), 2
Daena,
*
A generic name of the
s
the religion.
Cf. Yt. 11, 15.
people called elsewhere Varedhakas (Yt.
IX, 31 ; XVII, 51) or ZTz^yaonas (ibid, and XIX, 87). The Hunus have been compared with the Hunni ; but it is not certain that this a proper name it may be a disparaging denomination, meaning the brood (hunu=:Sansk. slinu cf. Yt. X, 113). ^ Zarir, the brother of Vutaspa and son of Aurva/-aspa (see Yt. V, 1 1 2). The ten following seem to be the names of the
is
;
;
other sons of Aurva/-aspa (Bund. *
XXXI,
29).
Possibly the same with Pat-Khosrav, a brother to Vi.rtaspa
in the
Ya^kar-i Zariran, as Mr. West informs me.
YA^TS AND SIROZAHS.
206
We
worship the Fravashi of the holy Berezy-
ar^ti
We We
worship the Fravashi of the holy Ti^yar^ti worship the Fravashi of the holy Perethu-
ar>rti
We
worship the Fravashi of the holy Vi^yar^ti. 1 02. We worship the Fravashi of the holy
Naptya
We worship the Fravashi of the holy Va-^aspa We worship the Fravashi of the holy Habaspa. We worship the Fravashi of the holy Vistauru \ ;
the son of Naotara.
We
worship the Fravashi of the holy Fra^-ham-
vareta
^
We
worship the
Fravashi of the holy Frasho-
kareta.
We
worship the Fravashi of the
holy Atare-
vanu
We
worship the
Fravashi of the holy Atare-
worship
the
Fravashi of the holy Atare-
worship the
Fravashi of the holy Atare-
pata;
We data;
We -^ithra
Gustahm, the son of Nodar see Yt. V, 76. Strangely enough, is not mentioned here, unless he is the same with one of the preceding names possibly the words the son of Naotara (Nao^
;
Tusa
'
:
tairyana) refer to "
Possibly
Fra^anvard
me, has tasp
:
all
Frashidvard ij^s^J
?»J)>»oo^e' (?)
')»oo^e)
he was
and
killed
'
the four.
;
(misspelt from a Pahlavi form
the Ya
Frashidvard was a son of Gujby one of Ar^asp's heroes and avenged by 'J'o^'oo^fi')-
The following names would most of them contain the word Atar, in
his brother Isfendyar (Speilto-data).
belong to his brothers
:
honour of the newly-adopted worship of
fire.
FARVARDIN VAST.
We
worship the
^z'arenah
We
207
Fravashi of the holy Atare-
;
worship the
Fravashi
of the
holy Atare-
worship the Fravashi of the
holy Atare-
savah
We za;2tu
We
worship the Fravashi of the holy Atare-
danghii.
We
103.
worship
Hiukyaothna
We
the
Fravashi
of
the
holy
;
worship
the
Fravashi
of
the
holy Pi^k-
yaothna
We worship Spe;^t6-d^ta
We vairi
the Fravashi of the holy and gallant
^.
worship the
Fravashi of the holy Basta-
^ ;
We
worship the Fravashi of the holy Kava-
razem ^
We oi'tra
*,
worship the the son of
Fravashi of the holy Frasha-
Hvova
;
We
worship the Fravashi of the holy Camaspa the son of Hvova
^,
;
^
Isfendyar, the heroic son of Gujtasp, killed by Rustem.
^
In the YadkdT-l Zariran, according to Mr. West, Bastvar, the
son of
Zairivairi, whose death he avenges on his murderer Vidraf^. This makes Bastavairi identical with the Nastur^::^ of Firdausi
(read ^
Bastur j>.".>^>).
Kavarazem
jealous brother
caused
to
Gurezm of later tradition (-];.j)> 'the of Isfendyar, whom he slandered to his father and is
the
be thrown into prison' (Burhan
qati'h).
has only that he was a relation to Gii^tasp iy, ;_/jjJ**
Who
^^^ Etudes Iraniennes,
:
]j^.^^li^S"i.^ ^x.^
230.
gave his daughter, Hvovi, in marriage to Zarathujtra
(YasnaL [XLIX], »
II,
Firdausi (IV, 432)
See Yt. V, 68.
4, 17).
YA5TS AND SIROZAHS.
208
We
worship the
Fravashi of the holy Avara-
o^tri \
We
worship the Fravashi 104. Hui-kyaothna, the son of Frashao-rtra
We worship
of
the
holy
the Fravashi of the holy //"z^adaena,
the son of Frashao^tra.
We
worship
the
Fravashi of the holy Hang-
haurv(^ungh, the son of 6^amaspa
We
^;
worship the Fravashi of the holy Vareshna,
the son of Hanghaurv^ungh.
We
worship
the
nemah, the son of
To
withstand
evil
dreams,
withstand evil
to
visions,
Fravashi of the holy Vohu-
Avaraoi"tri,
.
.
.
withstand
to
evil
.^ to withstand the
evil Pairikas.
105. We worship the Fravashi of the holy Mathravaka, the son of Simae^'i, the Aethrapati, the Hamidhpati *, who was able to smite down
Ashemaoghas, that shout the hymns and acknowledge no lord and no the dreadful ones whose Fravashis are master to be broken'^; to withstand the evil done by the most
of
the
unfaithful
evil, ^,
'',
faithful
«.
^
Another brother
^
The son
of
to Frashao^tra
Gamasp
in the
(?).
Shah
Namah
is
called
Girami and
Garamik-kard? in the Ya^ar-i Zariran.
is
Aoiwra.
^
?
*
Aethrapati,
to teach
;
in Parsi
his pupils
literally 'the
herbad, a
master of the hearth'
Hamidhpati
priest,
whose
special function
Aethrapati meant herkodah, fire-temple).
were called aethrya.
is literally
(cf.
'the master of the sacrificial log.'
^
Doubtful.
*
No
'
Doubtful (avas^asta-fravashinam).
*
The
temporal lord (ahu) and no spiritual master (ratu).
evil
done by Zoroastrians. This Mathravaka
('
Proclaimer
FARVARDIN YAST.
We worship
io6.
the son of
stu,
We
209
the Fravashi of the holy Asha-
Maidhyo-m^ungha ^
worship the Fravashi of the holy Avare-
thrabah, the son of Rastare-vagha??/.
We
worship the Fravashi of the holy Bu^ra, the
son of Dazgaraspa.
We worship the Fravashi We worship the Fravashi Karesna
-,
of the holy Zbaurva;^/ of the holy and gallant
the son of Zbaurva;/^^
;
who was
the incar-
nate Word, mighty-speared and lordly
In whose house did walk the good, beau-
107. tiful,
shining Ashi Vanguhi, in the shape of a maid
of body, most strong, tall-formed, high-up girded,
fair
pure, nobly born of a glorious seed to the battle,
knew how
with his ow^n arms
how
;
We
who, rushing
;
make room
to
who, rushing to the
to fight the foe with his
108.
^
worship
knew
own arms *.
Fravashi
the
for himself battle,
of
the
holy
Viraspa, 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. ^
See above,
^
Possibly the
§ 95.
eponym of
that great
Karen
family,
which played
so great a part in the history of the Sassanian times, and traced
its
origin to the time of Gujtasp (Noeldeke, Geschichte der Perser
zur Zeit der Sasaniden, p. 437). ' Cf. Yt. V, 64. [23]
*
P
a.
Yt. XIIT, 99.
YA5TS AND SIROZAHS.
2IO
We
worship the Fravashi of the holy Daraya/-
ratha
We
worship the Fravashi
holy Fraya/-
of the
ratha
We
worship the Fravashi of the holy Skaraya^
ratha.
T09.
We
worship
the
Fravashi
of
the
holy
We worship the Fravashi of the holy Vyarjva;^/; We worship the Fravashi of the holy Paityar^We worship the Fravashi of the holy Amru^ We worship the Fravashi of the holy iTamru \ We worship the Fravashi of the holy Dratha We worship the Fravashi of the holy Paitidratha
We
worship the Fravashi
of the
holy
Paiti-
vangha. worship the Fravashi of the holy Frasha-
We
vakhsha.
We
worship the Fravashi of the holy
vanghu, the son of Vaedhayangha. no. We worship the Fravashi
of
Nemo-
the
holy
Visadha.
We
worship the Fravashi of the holy Ashavanghu, the son of Biva;/dangha ^ We worship the Fravashi of the holy Gdivb-
danghu, the son of ^
Amru and ^amru
^
are apparently the
tioned above under the A^amroi- (p. 173, note
Pairii-tira
two mythical birds men(the Amru-falcon) and
names of Sin-amru
i).
Mr. West compares Ashavanghu, the son of Bivawdangha, and G^arodanghu, the son of Pairi^-tira, with the two high-priests of the Karshvares of Arezahi and Savahi, whose names are, in the 2
FARVARDIN YAST.
We
worship
2
I I
Fravashi of the holy Neremyazdana, the son of Athwyoza. the
We
worship the Fravashi of the holy Bereziiriu, the son of Ara
We
worship the Fravashi of the hoty Kasupatu, the son of Ara.
We worship the Fravashi of the holy Frya. We worship the Fravashi of the holy Astva^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
Vahii-tahe-Ashyehe
We
^.
of the holy
worship the Fravashi
Kh^tavaenya
dhakhjti, the son of
We
^.
worship the Fravashi of the holy StaotarPouru-
;
worship the Fravashi of the holy Khshol-
wraspa, the son of Kh^-tavaenya. 112. asti,
We
worship the Fravashi of the holy Ayo-
the son of Pouru-dhakh^ti
We
^
worship the Fravashi of the holy Vohv-asti,
the son of Pouru-dhakh^ti
Bundahii-, AshashagahacZ-e ffvandkin
ytyaro (Bund. ^
XXIX,
Saoshyaw/;
cf.
i,
and Hoazaiodathhri-e Pare-
notes 4 and 5).
§§ 117, 128.
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 Vohu). * See preceding paragraph. '^
Possibly, 'the holy Ham-baretar '
'
'
r 2
YA^TS AND SIROZAHS.
2 12
We
dhasti, the son of Poiiru-dhakhi-ti
We
;
worship the Fravashi of the holy Asha-vaz-
dah, the son of Pouru-dhakhi^ti
We
holy Gaya-
Fravashi of the
worship the
^
worship the Fravashi of the holy Urudhu,
the son of Pourii-dhakhi"ti.
We y^inah,
113.
worship the Fravashi of the holy Khshathrothe son of Khshvoiwraspa
We
worship
the
^.
Fravashi
of
the
holy
Ashahura, the son of Gisti. We worship the Fravashi of the holy Frayaza;2ta
We
worship the Fravashi
the son of Frayaza?2ta
We
of the holy
Frmah,
;
Fravashi of the
holy 6^ar6-
vanghu, the son of Frayaza;/ta. We worship the Fravashis of the
holy Asha-
worship
the
vazdah and Thrita, the sons of Sayu^dri ^ We worship the Fravashi of the holy Vohurao/^ah, the son of
We
Varakasa.
worship the Fravashi of the holy Are^an-
Turanian ^. We worship the Fravashi of the holy Usinemah. 114. We worship the Fravashi of the holy
gha.n^, the
Yiikhtaspa.
We
worship the
Fravashi
of the
skyaothna, the son of Gayadhasti
*
One
72, text
of the seven immortals, rulers in Z^z'aniratha;
and
notes,
cf.
Yt. V,
and Yt. XIII, 120, 124.
^
See preceding paragraph.
^
See Yt. V, 72.
note,
holy Asha-
^.
The
text
has 'the Fravashi;'
and Yt. XIII, 115.
*
Cf. Yt. XIII, 143.
«
Cf. § 112.
Possibly, the son of Tilra.
cf.
Yt. V, 116,
21 3 J
FARVARDtN YA^T.
We
worship
the
Fravashi of the holy Vohu-
nemah, the son of Katu We worship the Fravashi of the holy Vohuvazdah, the son of Katu. We worship the Fravashi of the holy Asha;
saredha, the son of Asha-sairya/C^
We
the
worship
saredha, the son of
holy Asha-
of the
Fravashi
Zairya/C'.
We worship the Fravashi of the holy A'akhshni. We worship the Fravashi of the holy Syavaspi. We worship the Fravashi of the holy Pouriuti, the son of Kavi.
We
115.
the
worship
of
Fravashi
holy
the
Varesmapa, the son of 6^anara. We worship the Fravashi of the holy Nanarasti, the son of Paeshatah
We
;
worship the Fravashi of the holy Zarazdati,
the son of Paeshatah,
We
worship the Fravashi of the holy Gaevani,
the son of
We
Vohu-nemah ^
worship the Fravashis of the holy Arezva
and Sr6ta-spadha.
We
worship the Fravashis
^
of the holy Zrayah
and Spe;2t6-khratu.
We worship
the Fravashi of the holy Var^ni, the
son of Vagereza. worship the Fravashi of the holy Fra/^ya,
We
the son of Taurvati. worship the Fravashi of the holy
We
data, the son of 1
Mathravaka \
There are two men of
(§ 114), the other is 2
The
'
See
text
this
name; one
is
the son of
the son of Avaraoj-tri (§ 104).
has 'the Fravashi;'
§ 105.
Vahmae-
cf.
preceding page, note
3.
Katu
YASTS AND siROZAHS.
2T4
We
worship the Fravashi of the holy U^tra, the
son of Sadhanah. worship 1 1 6.
We
the
Fravashi
the
of
holy
Danghu-sriita
We
worship the Fravashi of the holy Danghu-
fradhah.
We
worship
the
Fravashi
of the holy Aspo-
padho-makhi'ti
We worship
the Fravashi of the holy Payanghro-
makhi'ti.
We worship the Fravashi of the holy U^tiza^^ta. We worship the Fravashi of the holy Ashasavah
;
We
worship
the
holy Asho-
Fravashi of the
urvatha.
We
worship the Fravashi of the holy
We
117.
worship
the
Fravashi
of
Haomothe
holy
Frava.
We worship the Fravashi of the holy Usnaka. We worship the Fravashi of the holy //z'anva/^/. We worship the Fravashi of the holy Daenovazah.
We worship the Fravashi of the holy We worship the Fravashi of the
Are^aona. holy Aiwi-
/^z^arenah.
We worship the Fravashi of the holy We worship the Fravashi of the
Huyazata. holy Hare-
dhaspa.
We worship We worship
the Fravashi of the holy Pazinah.
the Fravashi of the holy Z?^i7akhsha-
thra.
We
worship
paoirya.
the
Fravashi
of the
holy Asho-
21$
FARVARDIN YAST.
worship the Fravashi of the holy Astvat-
We ERETA \
XXVII. 1
We
1 8.
worship
the
holy
the
of
Fravashi
Hug^u.
We worship the Fravashi of the holy Anghiiyu. We worship the Fravashi of the holy Gauri We worship the Fravashi of the holy Y
We
of the holy Mazdra-
vanghu
We
worship the
Fravashi
of
the
holy Srira-
vanghu. We worship the Fravashi of the holy Ayuta. worship the Fravashi of the holy Suro-
We
yazata.
We
119.
worship
the
of
Fravashi
holy
the
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 I worship the Fravashi of the holy Vanghu-
We
dhata, the son of i7z^adhata
We
;
worship the Fravashi of the holy Uzya, the
son of Vanghu-dhata worship the Fravashi of the holy Frya. worship the Fravashi of the holy one 120.
We
We
whose name
We name
is
Ashem-yeNhe-raoyC'(3;u
;
worship the Fravashi of the holy one is
Ashem-yeNhe-vereza no,
128.
^
Saoshya;//;
2
Perhaps, Ukhshan, the conqueror of glory,
Berezva«/.
whose
cf.
§§
known
afar,
son of
2l6
YAS'TS
We name
AND
SIROZAHS.
worship the Fravashi of the holy one whose is
We
Ashem-yahmai-ui"ta ^
worship the Fravashi of the holy Yoii'ta^
of the Fryana house.
We worship
the Fravashi of the holy Usmanara,
the son of Paeshatah Paitisrira
done by one's kindred
evil
12
We
1.
worship
We worship
of
holy
the
;
the Fravashi of the holy Erezraspa,
the son of Uspasnu
We
to withstand the
Fravashi
the
son of Uspasnu
Spiti^, the
^,
*.
^.
worship the Fravashi of the holy Usadhan,
the son of Mazdayasna.
We
worship the Fravashi of the holy Frada/-
vanghu, the son of Stiva;^/. We worship the Fravashi of the holy RaoZ'as/^a^shman^;
We
holy Hvare-
worship the Fravashi of the
^aeshman
We
'^.
worship the Fravashi of the holy Frasrtj-
t^ra
We worship the We worship the ^
One
Fravashi of the holy Visrutara.
Fravashi of the holy Baremna.
of the immortals, rulers in ZTz^aniratha
belong to the Fryana family (Dadislan XC, district of the river 2
See Yt.V, 81.
'
Paitisrira is
Naivtak (Bund.
XXIX,
3)
;
:
he
is
said
to
he resides in the
5).
perhaps an epithet (most beautiful
?),
added
to dis-
tinguish Paeshatah from the hero mentioned in § 115. *
tah ^
An
allusion to
was the
The
high-priest
Ausposinan ^
The Cf.
;
;
§128.
of the Fradadhafshu Karshvare
Bund. XXIX,
high-priest
Ausposinan '
some legend of domestic feud of which PaSsha-
hero.
i
;
tr.
West, note
(Spitoi^-i
6).
of the Vidadhafshu Karshvare (Airi2-rasp
see ibid., note
7).
FARVARDIN
We 122.
worship the Fravashi of the holy Visrdta. We worship the Fravashi of the holy
//z^aspa
We aspa
21 7
YA5'T.
^
worship the Fravashi of the holy A'athwar-
2.
We
worship the Fravashi of the holy Dawra-
maeshi.
We
worship the Fravashi of the holy Fraoraostra, the son of Kaosha. We worship the Fravashi of the holy Frinaspa, the son of Kaeva.
We
worship the Fravashi of the holy Frada/nara, the son of Gravaratu. worship the Fravashi of the holy Vohu-
We
son of Akhnangha. worship the Fravashi of the holy Vivare-
u^tra, the
We
shva;^/, the
son of Ainyu.
We
123.
worship
Fravashi
the
of
the
holy
Frarazi, the son of Ttara ^
We
worship the Fravashi of the holy
Stipi,
the
son of Rava;^^.
We worship
the Fravashi of the holy Parsha;^ta,
the son of Ga/zdarewa.
We
worship the Fravashi of the holy Avahya,
the son of Spe;^ta.
We son of
1
worship the Fravashi of the holy Aeta, the
Mayu
Probably the same with Huvasp, the high-priest in the VouruKarshvare (Bund. XXIX, i tr. West, note 8).
barerti
;
Possibly the same with the high-priest in the Vouru-^^'are^ti generic karshvare, i^akhravak (ibid., note 9). iTakhravak is the II, ad 42 [139]) 5 it must name of the bird Karshipta (Pahl. Comm. 2
stand here by mistake for 3
Or,
'
the Turanian
;'
^aharasp. cf.
§113-
YA^TS AND SIROZAHS.
2l8
We
worship the Fravashi of the holy Yaetui"-
gau, the son of Vyatana.
We
worship the Fravashi of the holy
Gari^ta,
the son of Kavi.
We
124.
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 Bc^ungha,
the son of S^ungha.
We
worship the Fravashis
of the holy Hvareza
^
and A/^kasa.
We worship
the Fravashi of the holy Aravaoi'tra,
the son of Erezva^danghu.
We
worship the Fravashi of the holy Fra/§ithra,
the son of Berezva;^/.
We
worship the
Fravashi of the
holy Vohu-
peresa, the son of Ainyu. 125. We worship the Fravashi of the holy Parodasma, the son of Dai'taghni, a Mka man of the Mi^'a land.
We
worship the Fravashis of the holy Fratira
and Baeshatastira.
We
worship the Fravashi of the holy and pure Avare-g^u, the son of Aoighimatastira.
We
worship the Fravashi of the holy Gaoma;//,
the son of Zavan, a Rao^^dya
man
of the Rao^'dya
land.
We
worship the Fravashi of the holy Thri/, the
son of Aevo-saredha-fyaei"ta, a Tanya
Tanya
man
land.
^
The
text has 'the Fravashi
;'
cf.
§§ 113, 127.
of the
219
farvard!n vast.
We
worship the Fravashi of the holy Tironakathwa, of the Uspae^ta-Saena housed worship the Fravashi of the holy Utayuti 126.
We
Vi/-kavi, the son of Zighri, of the
Saena house
^
We worship the Fravashi of the holy Frohakafra, the son of Merezishmya, of the Saena house ^ We worship the Fravashi of the holy Varesmothe son of Perethu-afzem.
rao/C-ah,
We
127.
worship the Fravashis
Asha-nemah and VidaZ-g^u, of
We
and Dazgara-g^u,
sha/-g^u
of the
holy
this country.
the Fravashis
worship
^
^
of
of the
the
holy Par-
Apakhshira
country.
We
vakhi-, of the
of the holy Hufra-
the Fravashi
worship
Kahrkana house \
We worship
the Fravashi of the holy Akayadha,
of the Pidha house ^
We
worship the Fravashi of the holy Camaspa,
the younger ^
We
worship the Fravashi of the holy Maidhy6-
m^ungha, the younger*.
We
worship the Fravashi of the holy Urvata/-
nara, the
younger ^ worship
We
128.
Rao>^as-/^ae^man
We
Fravashi
the
of
the holy
;
worship the Fravashi
of the holy HvsLve-
/^ae^man
We
worship the Fravashi of the holy FradaA
^z^arenah
^
See ]Studes Iraniennes,
^
The
8
Different from
* ^
text has
'
II,
the Fravashi
142. ;'
cf. §
113.
Gamaspa, the son of Hvova (§ 103). Different from Maidhyo-m^zungha, the son of Arasti (§ 95). Different from Urvata/-nara, the son of Zarathujtra (§98).
2 20
AND SIROZAHS.
YA^-TS
We
worship the Fravashi of the holy Vareda/-
^z^arenah
We
;
the Fravashi
worship
of the holy Vouru-
nemah
We savah
worship the Fravashi of the holy Vouru^
We ereta
worship the Fravashi of the holy Ukhshya/-
^
We worship nemah
We
the Fravashi of the holy Ukhshya/-
2;
worship the Fravashi of the holy AsTVAr-
ERETA*;
XXVIII. 129.
Whose name will be the victorious Saoname will be AstvaZ-ereta. He
SHYAivr and whose
be SAOSHYAivr (the Beneficent One), because he benefit the whole bodily world he will be AsTVAr-ERETA (he who makes the bodily creatures
will
will
;
The
^
foremost helpers of Saoshya«/, each in one of the six
six
Karshvares
'
:
It is
said that in the fifty-seven years, which are the
period of the raising of the dead, R6shan6-/^ashm in Arzah, Khury^ashm inSavah,Frada(f-gadman(Frada/-^z;aren6, Increaser of Glory)
Frada^afsh, Varedarf-gadman (VaredaZ-Az'areno, Multiplier of
in
Glory) in Vidad'afsh, Kamak-vakhshijn (Vouru-nemo, Prayer- loving) in Voriibarj-t,
^arjt, while
and Kamak-su«/ (Vouru-savo, Weal-loving) in Voruin the illustrious and pure Khvaniras is con-
Soshans
nected with them, perfect hearing,
The completely good
are immortal.
and
full
sense,
glory of those seven producers of the
renovation are so miraculous that they converse from region unto region, every
5-6 ^
;
tr.
one together with the
six others
The first
'
*
XXXVI,
brother and forerunner to Saoshyaw/, the Oshedar
of later tradition (see above, p. 196, note 2;
The second
bami of
(Dadistan
'
West).
mah
§ 141, note).
brother and forerunner to Saoshya«/, the Oshedar
later tradition (ibid.
Saoshyaw/;
cf.
cf.
;
cf. §
142, note).
following paragraph and §§
no,
117.
221
FARVARdIn YAST. 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 footed brood, to withstand the
Dru^ evil
of the two-
done by the
faithful ^
XXIX.
We worship
130.
Yima^ Yima, who had
the Fravashi of the holy
the son of Vivangha/z/
the valiant
;
flocks at his wish 2; to stand against the oppression
caused by the Da^vas, against the drought that destroys pastures, and against death that creeps
unseen
*.
We
worship the Fravashi of the holy 131. Thraetaona, of the Athwya house ^; to stand against itch,
hot
humours, cold
fever,
tinency^ to
stand against
the
and incondone by the
fever, evil
Serpent''.
We
worship the Fravashi of the holy Aoshnara,
the son of Pouru-^ira^
We worship
the Fravashi of the holy Uzava, the
son of Tiimaspa
He
^
will
Dru^
the
nians
suppress both the destructive power of the
(idolaters
and the
like)
and the
errors
(?).
note
^
See above,
Vouru-vathwa; cf. fitudes Iraniennes, II, 182. As he made waters and trees undrying, cattle and men
^ *
See above,
As
p. 25,
p. 61,
note
4.
undying.
i.
Vend. XX, Introd. comes from the Serpent see ibid. of wisdom ;' cf. Yt. XXIII, 2, and West,
the inventor of medicine; see
''
Disease, being a poison,
«
Or Aoshnara, '
Pahlavi Texts, ^
men of
of INIazdayas-
^
*
to
^.
II,
full
;
171, note 3.
Called in the Shah
Namah
Zab, son of Tahmasp,
have been a son of Nodar (Bund.
XXXI,
23).
who appears
YA5TS AND SIRdZAHS.
222
We
worship the Fravashi of the holy Aghrae-
demi-man ^
ratha, the
We
worship the Fravashi of the holy Manu5-
^ithra, the
132.
son of Airyu^.
We
worship the Fravashi of the holy king
Kavata^; We worship the Fravashi Aipivanghu ^; We worship the Fravashi
of
the
holy king
of
the
holy king
Usadhan^
We
the
Fravashi
of
the
holy king
the
Fravashi
of
the
holy
king
worship
the
Fravashi
of
the
holy
king
Byarshan^ We worship
the
Fravashi
of the
holy
king
Syavarshan^ We worship
the
Fravashi
of
the
holy
king
worship
Arshan^
We
worship
Pisanah^;
We
Husravah^ For the well-shapened Strength ^ for the OO' Victory made by Ahura, for the crushing Ascendant; for the righteousness of the law, for the innocence of *
'
note
See above, p. 114, note 7 (Yt. IX, 18). Airyu, the youngest of the three sons of Thraetaona (see p. 61, i),
>^iihra, »
was
who
killed
by
his brothers
and avenged by
his
son Manuj-
succeeded Thraetaona.
Kavata, Kai
Qobad
in the
Shah Namah, an adoptive son
to
Uzava, according to Bund. XXXI, 24. * Kai-Apiveh in the Bundahii' ; he was the son of Kai Qobad. ^ 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. « Syavakhsh and Khosrav see above, p. 64, note i. ^ To become possessed of Strength, Victory, &c., as Husravah ;
did.
FARVARDIN VAST.
223
the law, for the unconquerable power of the law; for the extermination of the enemies at one stroke
And
134.
Glory and for
for the vigour of health, for the
made by Mazda,
for the health of the body,
a good, virtuous offspring, wise, chief in assemblies,
and clear-eyed, that frees [their father] from the pangs [of hell], of good intellect and for that part in the blessed world that falls to wisdom and to those who do not follow impiety; For a dominion full of splendour, for a 135. 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 bright,
;
;
by oppressors saspa
\
We worship
136. 2,
the
Sama
^,
the Fravashi of the holy Kere-
the club-bearer with plaited hair
to withstand the dreadful
arm and the hordes with
many
the wide battle array, with the
spears, with the
straight spears, with the spears uplifted, bearing the
spears of havoc; to withstand the dreadful brigand
who works mercy 137.
;
destruction*, the man-slayer
to withstand the evil
We
worship
the
who has no
done by the brigand.
Fravashi
of
the
holy
Husravah;
Akhrura"', the son of
To
withstand the wicked one that deceives his
friend
and the niggard that causes the destruction
of the world
*'.
^
Like Frangrasyan
2
SeeYt.V,37; XV, 27
^
Belonging to the Sama family (Yasna IX, 10). Like the nine highwaymen killed by Keresaspa, Yt. XIX, 41. Not mentioned in the Shah Namah ; Khosrav was succeeded
* *
by a "
;
64, note
cf. p. ;
XIX,
i.
38.
distant relation, Lohrasp.
An
allusion to the lost legend
West, Pahlavi Texts,
II,
375.
of Akhriira
;
see,
however,
YA^-TS
2 24
We worship
-^AND SIROZAHS.
the Fravashi of the holy and gallant
Haoshyangha
To
withstand the Mazainya Daevas and the Va-
renya fiends
Daevas
to withstand the evil
;
done by the
^.
We
worship the Fravashi of the holy Fradhakh^ti, the son of the jar^, 138.
To
withstand Aeshma, the fiend of the wounding
and the Daevas that grow through Aeshma done by Aeshma.
spear,
to withstand the evil
XXX.
We
139.
worship
the
Fravashi
of
holy
the
Hvovi^
We worship the Fravashi of the holy Fr^ni We worship the Fravashi of the holy Thriti We worship the Fravashi of the holy Pouru;
/§ista
*.
We worship the We worship the We worship the *
See Yt. V, 21-23.
^
Khumbya, one of
the Pe^yansai plain
Fravashi of the holy Hutaosa^;
Fravashi of the holy
Humal
Fravashi of the holy
Zairi/^i.
the immortals in ZTivaniratha ; he resides in
he
is Z^z^embya for this reason, because they brought him up in a /ivemh (jar) for fear of Khashm' (Bund.
XXIX,
5).
:
He answers
the Vedic legend (see ^
One
OJtra
;
*
Agastya and Vasish//5a of Ahriman, § 177).
pretty well to the
Ormazd
et
of the three wives of Zarathui'tra, the daughter of Frasha-
she
is
the supposed
mother of Saoshya;;/ and
his brothers
(see p. 195, note 2). *
The
three daughters of Zarathu^-tra
and
sisters to Isa^vastar
(see p. 204, note i). ^
Vutaspa's wife; see Yt. IX, 26, and XVII, 46,
*
Vi^taspa's daughter,
Humai,
in the
Shah Namah.
A
FARVARDIN VAST.
We
worship the
Fravashi
of
22 5 the
holy Vispa-
taurvashi.
We We
worship the Fravashi of the holy Ui"tavaiti. worship the Fravashi of the holy Tuiria-
maiti.
140.
We
the wife of
We
worship the Fravashi of the holy
Usenemah
Frt'ni,
^
worship the Fravashi of the holy
wife of the son of Frayaza?zta
Fr^^ni,
the
^
We
worship the Fravashi of the holy Fr^ni, the wife of the son of Khshoiwraspa ^
We
worship the Fravashi of the holy Fr^ni, the
wife of Gayadhasti
We
*.
worship the Fravashi of the holy Asabani,
the wife of Pourudhakh^ti
We yei;«ti,
141.
^.
worship the Fravashi of the holy Ukhshthe wife of Staotar-Vahi^tahe-Ashyehe
We
^.
worship the Fravashi of the holy maid
Vadh{i^.
We
worship
the
Fravashi
of the
holy maid
the
Fravashi of the
holy maid
6^aghrudh.
We
worship
Franghadh. We worship dhayawA We worship sanghanu. We worship We worship We worship
^
See
3
Of
"^
See§in.
§ 113.
the Fravashi of the holy maid Uriithe Fravashi of the holy maid Pa6the Fravashi of the holy //z^aredhi. the Fravashi of the holy Hu/^ithra.
the Fravashi of the holy Kanuka.
^
Of Frmah
Khshathro-z^inah, § 112.
[23]
Q
or Caro-vanghu, *
See
«
Ibid.
§
n
2.
§
113.
YA5TS AND SIROZAHS
226
We
worship
Fravashi
the
of the
holy maid
SrutaZ-fedhri \ 142.
We
We
worship
the
Ereda^fedhrl^,
who
worship the Fravashi of the holy maid Vanghu-fedhri " Fravashi is
of
the
holy maid
She
called Vispa-taurvairi.
is
Vispa-taurvairi (the all-destroying) because she will
who
bring him forth,
Daevas and men,
will
destroy the
to withstand the
malice
of
done by
evil
the 6*ahi*.
We
143. in the
worship the Fravashis of the holy
Aryan
countries
We worship
men
;
women
in
We
men
in
We
women
We
men
the
Aryan
the Fravashis of the holy
countries.
worship the Fravashis of the holy the Turanian countries^;
worship the Fravashis of the holy in the Turanian countries. worship the Fravashis of the holy the Sairimyan countries*';
^
in
UkhshyaZ-ereta's mother (see above, § 126); the Saddar Bun-
dahij (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-
preserved there (see above, p. 195, note will bring forth a son, Oshedar bamt. thuj-tra, that is
^
will
UkhshyaZ-nemah's mother, called Vah Bad conceive in the same
^
Saoshya«/s mother.
*
Cf.
^
holy
way
in the
in all religions, as
and she
Saddar
;
she
as SrutaZ-fedhri.
Vend. XIX, 5, and Introd. IV, 39-40. Gogojasp (a commentator to the Avesta)
men
2),
says,
appears from the words
'
There are
tuiryanam
d^/ivyunam [We worship the Fravashis of the holy men in the Turanian countries],' (Pahl. Comm. ad Vend. Ill, end; and Vend. V, 38 [122]); *
The
cf.
above, §§ 113, 123. Sairima (Selm), the third son of
countries inherited by
A
22;
FARVARDIN YA5T.
We
worship the Fravashis of the holy
women
in
the Sairimyan countries.
We
144.
worship the Fravashis of the holy
men
in the Saini countries^;
We
worship the Fravashis of the holy
women
in
men
in
the Saini countries.
We
worship the Fravashis of the holy
the Dahi countries^;
We in the
We
women
worship the Fravashis of the holy
Dahi
countries.
men
in
women
in
worship the Fravashis of the holy
countries
all
We worship
the Fravashis of the holy
countries.
all
145.
We
worship
the good, awful, beneficent
all
from Gaya Maretan down to the victorious Saoshyaw/^ May the Fravashis of Fravashis of the
the faithful
our help
come quickly
to us
May
!
they come to
!
They
146.
faithful,
protect
when
us
in
distress
of
with
Ahura
manifest assistance, with the assistance Mazda and of the holy, powerful Sraosha, and with the Mathra-Spe;^ta, the all-knowing,
Daevas with a mighty
whom
Mazda,
hate,
who
hates the
a friend of
Ahura
Zarathui-tra worshipped so greatly in
the material world.
May
147.
the good waters and the plants and
ThraStaona, as Turan and Iran were inherited by Tfira and Airyu. Selm's heritage was RCim, that
is
to say,
Europa and Western
Asia.
China (Bund. XV, 29). Perhaps the Dahae (Pliny VI, 17; Aeneis VIII, 728) or Aam (Slrabo), called Ta-hia by Chinese geographers, on the south of 1
2
the Oxus. ^
From
the
first
man
to the last.
Q
2
2
YASTS AND SIROZAHS.
28
down here
the Fravashis of the faithful abide
!
May
you be rejoiced and well received in this house Here are the Athravans of the countries \ thinking Our hands are lifted up for of good holiness. asking help, and for offering a sacrifice unto you, O most beneficent Fravashis !
We
148.
men and crifice
^,
We
worship the Fravashis of
holy
women whose
all
the holy
souls are worthy of sa-
whose Fravashis are worthy of invocation.
worship the Fravashis of
the holy
all
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 Zarathu^tra is the first and best, as a follower of Ahura and as a performer of the law. :
149.
We
worship the
and Fravashi
tion, soul,
spirit, ^
of
conscience, percep-
men
of the primitive
law ^ of the first who listened to the teaching (of Ahura), holy men and holy women, who struggled for holiness^;
we worship
ception, soul,
and Fravashi of our
men and 150.
who
be
will
countries
spirit,
conscience, pernext-of-kin, holy
who struggled for holiness^. men of the primitive law
holy women,
We
the
worship the
houses, boroughs, towns, and
in these
;
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
these houses, boroughs, towns, and
in
151.
We
worship the
men
*
Itinerant priests are received here.
2
Doubtful.
*
The Paoiryo-Zkaejas
*
are
of the primitive law
^
;
who
countries.
see p. 180, note
For the triumph of the Zoroastrian law.
Cf. p. 198, note i.
i.
FARVARDiN in all
229
YA^-T.
houses, boroughs, towns, and countries,
obtained these houses,
who
who
obtained these boroughs,
who
obtained these towns,
these coun-
tries,
who obtained
the Mathra,
who obtained holiness, who obtained
who
obtained the [blessedness of the] soul, tained all the perfections of goodness. 152.
We
master of
worship
ruling of
all
the
the material world, the
all
primitive law
Zarathu^tra,
;
the wisest of
all
who
lord
man
ob-
and
of the
beings, the best-
beings, the brightest of
all
beings, the
most glorious of all beings, the most worthy of sacrifice amongst all beings, the most worthy of prayer amongst all beings, the most worthy of propitiation amongst all beings, the most worthy of glorification amongst all beings, whom we call well-desired and worthy of sacrifice and prayer as much as any being can be, in the perfection of his holiness,
153.
We
worship
this earth
;
We worship those heavens We worship those good things
between and the heavens) and that are worthy of sacrifice and prayer and are to be worshipped by the faithful man. that stand
(the earth
154.
We
worship the souls of the wild beasts
and of the tame \
We
men and any time, whose consciences struggle, struggle, or have struggled, for the good. worship
women, born or will
the
souls
of the
holy
at
Daitika, Persian j^ Neriosengh has 'that go by herds,' pahkti^arin. Aidyu; the Pahlavi translation has ayyar, 'that '
;
are of help' (domesticated?) Neriosengh has misread it as suvar and translated a9vacarin. The expression daitika aidyu answers to the Persian ^bj i^, meaning all sorts of animals (see ^fitudes ;
Iraniennes, II, 150).
YA^TS AND siROZAHS.
2^0
We
155.
tion, soul,
worship the spirit, conscience, percepand Fravashi of the holy men and holy
women who
struggle, will struggle, or
have strug-
who have
gled, and teach the Law, and
struggled
for holiness.
Y^nhe hatam: All those beings Yatha ahii vairyo: The will
to
whom Ahura Mazda
of the
Lord
is
.... law of
the
holiness ....
The Fravashls
156.
of the
awful and
faithful,
overpowering, awful and victorious the Fravashls the Fravashls of of the men of the primitive law ;
;
may these Fravashls come satisfied house may they walk satisfied through this
the next-of-kin into this
;
;
house
May
157.
they, being satisfied, bless this house
May with the presence of the kind AshI Vanguhl carry May they they leave this house satisfied! !
back from here hymns and worship to the Maker, Ahura Mazda, and the Amesha-Spe;nas May they not leave this house of us, the worshippers of Mazda, !
complaining 158.
Yatha
ahii vairyo:
The
will
of the Lord
is
the law of
holiness ....
and prayer, and the strength and vigour of the awful, overpowering Fravashls of the I
bless the sacrifice
faithful
law
;
;
of the Fravashls of the
men
of the primitive
of the Fravashls of the next-of-kin.
Ashem Vohu
Holiness
:
[Give] unto that
man^
bright, all-happy, blissful
^
Who
is
the best of
all
good ....
brightness and glory, .... give
abode of the holy Ones.
shall
worship the Fravashis.
him the
BAH RAM YA^T.
BAHRAM
XIV.
23 I
YA^'T.
Regarding Bahram (Verethraghna), the Genius of Victory, see
Vend. Introd. V, 8. This Yast can be divided into four parts: I (§§ 1-28). An enumeration of the ten incarnations
—
Verethraghna appeared
Zarathui'tra (as a wind, §
2
;
in
which
as a bull,
as a horse, § 9 ; as a camel, §11; as a boar, §15; as a as a buck, § 25 as a raven, § 19 ; as a ram, § 23 ;
;
§ 7
to
youth, § 17
and as a man,
;
§ 27).
The powers
II (§§ 30-33).
given by Verethraghna to his wor-
shipper, Zarathujtra.
The magical
III (§§ 34-46).
feather, of striking terror into
powers, ascribed to the raven's
an army and dispersing
it
(the raven
being the seventh incarnation of Verethraghna).
IV
(§§
The
47-64).
glorification of Verethraghna.
May Ahura Mazda
o.
Ashem Vohu
:
be rejoiced
Holiness
is
!
.
.
.
the best of
all
good ....
confess myself a worshipper of Mazda, a follower of Zara-
I
one who hates the Daevas and obeys the laws of Ahura and glorification unto [Havani], the holy and master of holiness ....
thujtra,
For
;
sacrifice, prayer, propitiation,
Unto Verethraghna, made by Mazda, and unto the crushing Ascendant^ Be
propitiation, with sacrifice, prayer, propitiation,
and
glorifi-
cation.
Yatha
ahft
vairyo
The
:
of
will
the
Lord
is
the law
of
holiness .... I.
I.
We
unto
sacrifice
Verethraghna,
made by
Ahura. Zarathu.ytra asked Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world,
thou Holy
One ^
Sirozah
I,
20.
232
YA^-TS
'Who
is
AND SIROZAHS.
the best-armed of the heavenly gods?'
Ahura Mazda answered 'It is Verethraghna, made by Ahura, O Spitama Zarathui"tra!' 2. Verethraghna, made by Ahura, came to him :
first,
running
the shape of a
in
made by Mazda
strong, beautiful
he bore the good Glory, made by Mazda, the Glory made by Mazda, that is
wind,
;
both health and strength. 3. '
Then
am
I
he,
who
torious in victory I
am
is
the strongest \ said unto him^:
the strongest in strength I
;
am
;
I
am
the most glorious in Glory
the most favouring in favour
giver of welfare
;
I
am
the most vic-
I
;
am
the best
the best- healing in health-
giving. 4.
'
And
shall
I
destroy the
malicious, the malice of
malice of
all
the
Daevas 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 Verethraghna, 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. 'Ye«he hatam:
All those beings of
whom Ahura Mazda
....
II. 6.
'We
sacrifice
unto Verethraghna,
made by
Ahura.' ^
Verethraghna.
^
Zarathujtra.
BAHRAM
YA5T.
233
Ahura Mazda, Mazda Maker of the material world,
Zarathu5tra asked Ahiira
most beneficent
One
thou Holy
Who
'
Spirit,
*
:
is
the best-armed of the heavenly gods
?'
It is Verethraghna, Ahura Mazda answered made by Ahura, O Spitama Zarathu^tra 7. Verethraghna, made by Ahura, came to him '
:
!'
the second time, running in the shape of a beautiful
upon whose horns floated the well-shapen Strength, and Victory, thus did he beautiful of form, made by Ahura come, bearing the good Glory, made by Mazda, the Glory made by Mazda, that is both health and with yellow ears and golden horns
bull,
;
:
strength.
Then
am
he,
who
the strongest, said unto
is
the strongest in strength
'And For
I
.
.
.
.
him
'
:
^ 2'
shall destroy the malice of all malicious
his brightness
worth being heard
and
glory, I will
ofifer
I
unto him a
sacrifice
^ .
.
.
.
III.
We
8.
sacrifice
unto Verethraghna,
made by
Ahura.
Ahura Mazda: 'Ahura Mazda, Spirit, Maker of the material world,
ZarathuJtra asked
most beneficent thou Holy One! '
Who
is
the best-armed of the heavenly gods
?'
Ahura Mazda answered 'It is Verethraghna, made by Ahura, O Spitama Zarathu^tra!' 9. Verethraghna, made by Ahura, came to him :
the third time, running in the shape of a white, beautiful
horse, with yellow ears
upon whose forehead ^
As
above, §
3.
and a golden caparison
;
floated the well-shapen Strength, ^
As
above, §
4.
^
As above,
§ 5.
AND SIROZAHS.
YAS'TS
2 34
and Victory, beautiful of form, made by Ahura: thus did he come, bearing the good Glory, made by Mazda, that is both health and strength. I Then he, who is the strongest, said unto him '
:
the strongest in strength .... 'And I shall destroy the malice of all malicious
am
For
his brightness
and
him a
glory, I will offer unto
'
sacrifice
worth being heard ....
IV.
We
10.
sacrifice
made by
unto Verethraghna,
Ahura.
Ahura Mazda: 'Ahura Mazda, Spirit, Maker of the material world,
Zarathu^tra asked
most beneficent thou Holy
Who
'
is
One the best-armed of the heavenly gods
?'
Ahura Mazda answered 'It is Verethraghna, made by Ahura, O Spitama Zarathunra!' 11. Verethraghna, made by Ahura, came to him :
the fourth time, running in the shape of a burden•\ bearing ^ camel, sharp-toothed '\ swift stamping forwards, long-haired, and living in the .
.
abodes of 2.
1
men
.
^;
Who of all
and greatest
.
males
in rut
shows greatest strength
when he goes
fire,
to his females.
Of
females those are best kept whom a burdenbearing camel keeps, who has thick forelegs and
all
large humps,
3.
in the
1 ^
^
.
.
.^
quick-eyed, long-headed, bright,
and strong
tall, 1
.
Whose
dark of the night
(vadharoi^ Urvato; cf. § 19. Smarjno.
Doubtful ?
?
piercing look goes afar ;
.
.
.
.
^ even
throws white foam
who ^
Doubtful (dadasoij).
*
Tame, domesticated.
^
?
Haitahe.
BAHRAM
235
YA5T.
well-kneed, well-footed, standing alone his mouth with the countenance of an all-powerful master Thus did Verethraghna come, bearing the good :
:
made
Glory
Mazda,
by
Glory
the
made
by
Mazda .... V. 14.
We
uhto Verethraghna,
sacrifice
made by
Ahura.
Ahura Mazda: 'Ahura Mazda, Spirit, Maker of the material world,
Zarathu^tra asked
most beneficent
thou Holy One! Who is the best-armed of the heavenly gods ?' Ahura Mazda answered 'It Is Verethraghna, '
:
!'
O
Spltama Zarathu^tra 15. Verethraghna, made by Ahura, came to him the fifth time, running In the shape of a boar, oppos-
made by Ahura,
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
around ^. Thus did Verethraghna come, bearing the good Glory made by Mazda, the Glory made by
rushlnof all
Mazda .... VI. 16.
We
sacrifice
unto Verethraghna, made by
Ahura.
Ahura Mazda. Ahura Mazda Spirit, Maker of the material world,
Zarathui-tra asked
most beneficent thou Holy '
Who
Is
'
:
One the best-armed of the heavenly gods
?'
It Is Verethraghna, Ahura Mazda answered made by Ahura, O Spltama Zarathu^tra :
'
!'
1
Cf. Yt.
X, 70.
"
Or
better,
rushing before.
Cf. Yt. X,
1
27.
YASTS AND SiROZAHS.
236
Verethraghna,'
17.
made by Ahura, came
him
to
the sixth time, running in the shape of a beautiful
youth of
Thus
fifteen, shining, clear-eyed, thin-heeled.
good made by
did Verethraghna come, bearing the
made by Mazda .... Glory
Mazda,
the
Glory
VIL-
We
18.
unto Verethraghna, made by
sacrifice
Ahura.
Ahura Mazda: 'Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One Zarathui-tra asked
Who
'
the best-armed of the heavenly gods
is
?'
Ahura Mazda answered: 'It is Verethraghna, made by Ahura, O Spitama Zarathu^tra 19. Verethraghna, made by Ahura, came to him !
the seventh time, running in the shape of a raven ^ ^ below above, and that is and that .
.
.
.
.
the swiftest of
all
.
.
.
birds, the lightest of the fiying
creatures. 20.
He
alone of living things,
— he
or none,
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 overtakes the
flight of
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, listeningr to the voices of the birds.
Urvato, pishato.
^
?
^
The raven was
Persia are said to
Georgica =*
I,
sacred to Apollo.
The
priests of the
sun
have been named ravens (Porphyrins).
45.
Reading vi^atavo.
"Doubtful.
in
Cf.
BAHRAM
Thus
237
good by
did Verethraghna come, bearing the
Mazda
made by
Glory
YA5T.
\
made
Glory
the
Mazda .... VIII. 22.
We
sacrifice
made by
unto Verethraghna,
Ahura.
Ahura Mazda, Ahura Mazda world, material most beneficent Spirit, Maker of the thou Holy One Zarathui'tra asked
'
Who
is
'
:
?'
the best-armed of the heavenly gods
It is Verethraghna, Ahura Mazda answered made by Ahura, O Spitama Zarathu^tra 23. Verethraghna, made by Ahura, came to him :
'
!'
the eighth
time, running in the
beautiful ram, with horns bent
Thus
did Verethraghna come, bearing the
made
Glory
shape of a wild,
rounds
by
Mazda
^
the
Glory
good
made by
Mazda .... IX. 24.
We
sacrifice
made by
unto Verethraghna,
Ahura.
'Ahura Mazda, Zarathui-tra asked 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: made by Ahura, O Spitama ^
Yt. 2
The XIX,
royal Glory
is
'It
is
?'
Verethraghna,
Zarathui^tra
!'
described flying in the shape of a raven,
35.
Doubtful.
While Ardashir, the founder of the Sasanian dynasty, was flying from Ardavan, 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, Ardashir; Kar Namaki Artachshir, tr. Noeldeke, p. 45}.
YASTS AND SIROZAHS.
2^8 •vD'
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 25.
Glory
made
by Mazda,
the
Glory
made
by
Mazda .... X. 26.
We
sacrifice
unto Verethraghna,
made by
Ahura.
Ahura Mazda: 'Ahura Mazda, Spirit, Maker of the material world,
Zarathujftra asked
most beneficent thou Holy '
Who
is
One the best-armed of the heavenly gods?'
'It is Verethraghna, Ahura Mazda answered !' made by Ahura, O Spitama Zarathu^tra 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 .... XI.
We
made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has 28.
sacrifice
unto Verethraghna,
a free way.
Unto him
did the holy Zarathu^-tra 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
BAH RAM
239
YAS-T.
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 ^ that lives beneath the waters and can measure a =^
rippling of the water, not thicker than a hair, in the
Rangha whose ends
sand times the height of a For his brightness and worth being heard ....
whose depth
lie afar,
man
is
a thou-
^.
him a
glory, I will offer unto
sacrifice
XII.
We
made by Ahura, who makes virility, who makes death, who makes resurrection, who possesses peace, who has 30.
sacrifice
unto Verethraghna,
a free way. did the holy Zarathu^tra offer up a sacrifice, [asking] for victorious thinking, victorious speaking, victorious doing, victorious addressing,
Unto him
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 ^ 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 1
tail
*'.
Erezi, Pahl.
gond
(Old Zand-Pahlavi Dictionary,
p. 11).
' Possibly, perceive. See Vendidad XIX, 42. * 'those fish XVIII, 6 Cf. Yt. XVI, 7, and Bundahij by which the hole) better (or point needle's the scratch of a know water shall increase, or by which it is diminishing (tr. West).
2
.
.
:
.
.
'
"^
time «
Avakhshaityau,
the
night
before
hu-vakhsha
(before
when the light begins to grow midnight). Regarding Cf Yt. XVI, 10, and Bundahi^ XIX, 32
the
;
'
:
the
Arab
YA^TS AND SIROZAHS.
240 For
glory, I will offer unto
and
his brightness
him a
sacrifice
worth being 'O heard ....
XIII.
We
32.
Ahiira,
who makes
makes
resurrection,
made by who peace, who has
unto Verethraghna,
sacrifice
virility,
who
who makes
possesses
death,
a free way.
Unto him did the
holy Zarathu5tra
sacrifice,
[asking] for victorious thinking, victorious speaking, victorious
victorious
doing,
addressing,
and
vic-
torious answermg. 33.
Verethraghna, made by Ahura, gave him the
fountains of
virility,
health of the whole
the strength of the arms, the
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 For
his brightness
and
2.
glory, I will offer unto
him a
sacrifice
worth being heard ....
XIV. 34.
We
sacrifice
unto Verethraghna,
made by
Ahura.
Ahura Mazda Ahura Mazda, Spirit, Maker of the material world,
Zarathu^tra asked
most beneficent thou Holy
*
:
One
horse, they say that
ground, he sees
it
'
in a
if,
(tr.
dark night, a single hair occurs on the
West).
1
Possibly the Gypaetus, the
2
'
the Cf.
Even from
size
of a
Horapollo
fist
(I,
vautour dore,
his highest flight, is
ii).
he (the vulture) sees when
on the ground' (Bund. XIX, 31
;
flesh
tr.West).
BAH RAM VAST.
24
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 ? Take thou a feather 35. Ahura Mazda answered *
'
:
of that bird with
O
.
.
.
Spitama Zarathu^-tra
.^
feathers, the Vare;^fana,
With
!
own body^
shalt rub thy
that feather thou
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
The
or turn to flight that fortunate man. of that bird of birds brings
him help
him the homage of men,
it
;
it
feather
brings unto
maintains in him his
glory.
'Then the
7,y.
will
no longer
killer of
men
sovereign, the lord of countries,
kill
his^ hundreds,
the ...."* will not
;
though he
kill at
a
is
one stroke
;
alone smites and goes forwards.
he
38.
All
'
tremble
him who holds
before
feather, they tremble therefore before
me
;
the
all
my
enemies tremble before me and fear my strength and victorious force and the fierceness established
my
in
body.
39.
'He^
carries
the chariot of the lords;
he
carries the chariots of the lordly ones, the chariots
He
of the sovereigns. ^
carried the chariot of
The Varew^ana
Pesho-parena.
is
the
same
Kavi
bird as the Vara-
ghna, the raven.
Varew^ana plays here the same part as the Shah Namah. When Riadabah'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. 2
The
feather of the
Simurgh's feather
in
the
;
^
*
Of him who holds ? Vaesaepa. [23]
that feather. '
R
That
bird.
YAS-TS
242
AND SIROZAHS
wings runs the male horse ^ runs the burden-bearing camel, runs the water of the river. Him rode the gallant Thraetaona, who smote 40.
Usa^
;
upon
his
'
Dahaka, the three-mouthed, the three-headed, the six-eyed, who had a thousand senses that most powerful, fiendish Dru^, that demon, baleful to the Az'i
;
strongest
the
world,
Dru^
that
Angra Mainyu
created against the material world, to destroy the
world of the good principled For
'
and
his brightness
glory, I will offer unto
him a
sacrifice
worth being heard ....
XV.
'We
41.
sacrifice
to
Verethraghna, made
Ahura. Verethraghna confounds the glory of '
with
its
wealth in
the Saena
*
;
he
He
cattle.
is
is
this
by
house
like that great bird,
like the big clouds,
full
of water,
that beat the mountains. For
'
his brightness
and
glory, I will
oflfer
unto him a
sacrifice
worth being heard ....
XVI. 42.
*We
sacrifice
to
Verethraghna,
made by
Ahura.'
Ahura Mazda 'Ahura Mazda, Spirit, Maker of the material world,
Zarathu^tra asked
most beneficent thou Holy
:
One
we must invoke the name of Verethraghna, made by Ahura ? Where is it that '
Where
is
it
that
Kai Kaus; when he tried to ascend to heaven on a throne carried by eagles (Journal Asiatique, 1 881, I, 513). 2 A metaphor to express the swiftness of the wind, of the camel, and of the rivers. * The Simurgh; cf. p. 241, note 2. ' Cf. Yt.V, 34. 1
BAHRAM
we must
praise
him
243
VAST.
That we must humbly
?
praise
him?'
Ahura Mazda answered
43.
together in
which of the two
ing) is
full array,
O is
'
:
When
armies meet
Spitama Zarathu^tra
!
(ask-
the party that conquers^ and
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, andVerethraghna, beautiful of form, made by Mazda, on his side will victory stand. I will bless Strength and Victory, the two 45. keepers, the two good keepers, the two maintainers .^, the two who .^ the two the two who '
.
.
.
.
who
who ...
.3;
strike
the two who
off,
the two
forgive,
.
.
the
two who
forget*.
'O Zarathu^tra! 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 These are words that the Athravan to his pupiP. 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 46.
away the
uplifted weapon.'
XVII.
who
We
Verethraghna, made by Ahura goes along the armies arrayed, and goes here
47.
sacrifice to
^
Doubtful.
^
Or an arrow feathered with four Vare?/^ana's feathers. A-dhwaozen, vi-dhwaozen, fra-dhwaozen. Amarezen, cf. ^JJo^^^T; vimarezen, cf. Yt. I, 2 fra mare-
' *
zen, «
;
cf.
^Jiy^.
Cf. Yt. IV, 10.
R
2
YA^TS AND SIROZAHS.
244
and there asking, along with Mithra and Rashnu '
Who
is it
who hes unto Mithra
I,
in
my
Who
?
thrusts [his oath] against Rashnu^
?
:
it
who
To whom
shall
might, impart illness and death ^
is
?'
If men sacrifice unto 48 ^ Ahura Mazda said 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 *
:
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*. Zarathui-tra asked :' What is then, O Ahura Mazda the sacrifice and invocation in honour of Verethraghna, made by Ahura, as it ought to be
will a hostile
!
performed
in the perfection of holiness?'
Ahura Mazda answered
50.
bring
nations
nations
libations
Let the Aryan
' :
unto him
let
;
bundles of baresma for
tie
him
Aryan
the ;
let
him a head of cattle, white, or black, or of any other colour, but one and the same colour.
Aryan nations cook
for
the
either all
of
Let not a murderer take of those offerings, who does not sing nor a whore, nor a .... the Gathas, who spreads death in the world and withstands the law of Mazda, the law of Zara51.
'
,
thui^tra.
52.
If a
'
murderer take of those
offerings, or a
who does not sing the Gathis, then Verethraghna, made by Ahura, takes back his
whore, or a ....
,
healing virtues.
Against truth. s
§
48
;
cf.
Yt. VIII, 56.
^ *
Cf. Yt. §§
X, 108 seq.
49-53 = Yt. VIII, 57-61.
BAHRAM
245
Plagues will ever pour upon the Aryan na-
'
53.
YA^T.
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
tions
hostile hordes will ever fall
;
;
myriads of myriads.' 54. There Verethraghna, made by Ahura, proThe Soul of the Bull \ the wise claimed thus creature, does not receive from man due sacrifice and prayer for now the Daevas and the wor'
:
;
shippers of the
Daevas make blood flow and
spill
it
water
like
.^ Daevas and the wor'For now the shippers of the Daevas bring to the fire the plant
55.
that
.
Haperesi,
called
is
.
.
wood
the
that
is
called
Neme/ka^ 56.
'
(Therefore)
when
the
worshippers of the Daevas
and arrange
their waists,
all
.
.
.-
.
bow
Daevas and the bend
their backs,
their limbs'*, they think
smite and smite not, they think they will ^ Daevas and the kill and kill not and then the worshippers of the Daevas have their minds con-
they
will
.
;
.
.
.
founded and their eyes made giddy ^' For
and
his brightness
glory, I will offer unto
him a
sacrifice
worth being heard ....
^
Gojurun or Drvaspa
being "^
?
is
an injury
to
;
see Yt. IX.
The
destruction of any living
Drvaspa.
Vyambura.
The Haperesi and the N erne /k a 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
*
In order to
^
The
at the
same
time.
strike.
general
meaning of the
impious are defeated.
last
four clauses
is
that
the
AND siROZAHS.
YA.STS
246
XVIII.
We
57.
offer
I
Verethraghna, made by Ahura.
sacrifice to
up Haoma, who saves
up the victorious
Haoma
offer
I
;
one's head^
him
I
offer
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
;
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. 58.
For his brightness and glory, worth being heard ....
I will offer
unto him a sacrifice
XIX.
We sacrifice to Verethraghna,
59.
The
made by Ahura. who are chiefs
prince and his son and his sons
of myriads^ offer him up a bright
.
.
.
.
^
[saying]
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, *
He
is
strong,
;
;
may
smite
pieces this
army
that
For
I
his brightness
down that
is
this
army, that
may
cut in
coming behind me.
glory, I will offer unto
and
I
him
a sacrifice
worth being heard ....
Sairi-baoghem;
^
?
2
Nivazaiti;
cf.
literally,
§ 46.
swallow
(?
frot
6 bun burtan, Vend. V,
8 [26]). '
^
Literally, overtake. ?
Asanem
sighftire.
"
Cf. Yt.
«
Cf. Yt.
V, 85. V, 69.
BAHRAM
VAST.
247
XX.
We sacrifice to Verethraghna, made by Ahura.
61.
Yatha ahu vairyo: The
will
of the
Lord
in the
ox
is
law of
the
holiness ....
In the ox
ox
in the
the ox
ox
our strength,
our speech,
is
our food,
is
is tillage,
For
is
that
his brightness
in the
in the
ox
is
ox
our need
our victory
our clothing
makes food grow and
is
is
;
^
in
;
in the
him a
sacrifice
for us.
glory, I will offer unto
worth being heard ....
XXI.
We sacrifice to Verethraghna, made by Ahura;
62.
Who
who cuts the 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 columns
breaks the columns asunder, to pieces,
;
Daevas and men, of the Yatus and oppressors, the blind, and the deaf. For
his brightness
and
Pairikas, of the
glory, I will offer unto
him a
sacrifice
worth being heard ....
XXII. 63.
We
When
sacrifice to
Verethraghna, made by Ahura.
Verethraghna, made by Ahura, binds the
hands, confounds the eye-sight, takes the hearing
From Yasna X, 20 (62), where, instead of the words, in the ox our strength (aniem), in the ox is our need,' the text has, in the
^
is
ox
'
'
is
him
his need, in the
his
ox need (water and
calves),' (Pahl.
tr.).
is
our need,' meaning,
grass),
'
when we
give
he gives us our need (milk and
AND sIrOZAHS.
YA5'TS
248
from the ears of the Mithradrii^es^ marching in cohimns, alHed 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 ahu vairyo:
holiness I
The
will
of the Lord
is
the law of
....
bless the sacrifice and prayer, and the strength
and vigour of Verethraghna, made by Mazda
;
and
of the crushinpo Ascendant.
AshemVohu:
Holiness
[Give] unto that
man^
bright, all-happy, blissful
is
the best of
all
good
brightness and glory,
....
....
give
abode of the holy Ones.
^
See p. 120, note
^
Who
2.
shall offer a sacrifice to
Verethraghna.
him the
A
RAM
RAM
XV.
249
VAST.
YA^-T.
This Ya^t bears the name of Rama Z^z^astra, the Genius who presides over the 21st day of the month (Sirozah, § 21), and is devoted to his Hamkar, Vayu.
Regarding Rama ffvastra., the Genius that gives good abodes and good pastures, and his connection with Vayu, see Vend. Introd. IV, and Etudes Iraniennes, II, 187. This Ya^t 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 (§ 15), Az'i Dahaka (§ 19), Thraetaona {§ 23), Keresaspa Aurvasara
Hutaosa
and Iranian maids
(§
39).
part (§§ 42-58) contains a special enumeration glorification of the many names of Vayu (§§ 42-50).
and
(§ 27),
(§ 31),
(§ 35),
The second
o.
May Ahura Mazda
Ashem Vohu
:
be rejoiced
Holiness
is
!
.
.
.
the best of
.
all
good ....
confess myself a worshipper of Mazda, a follower of Zarathujtra, one who hates the Daevas, and obeys the laws of Ahura I
For
and and master of holiness ....
sacrifice, prayer, propitiation,
the holy
glorification
unto [Havani],
Unto Rama HvsLStra, unto Vayu who works highly and is more powerful to afflict than all other creatures \ propitiation from me, for sacrifice, prayer, propitiation,
Be
and
glorification.
Yatha
ahfi
vairyo:
The
will
of the Lord
is
the
law of
holiness .... I.
I
I.
divides is
Waters and to Him who sacrifice to Peace, whose breath
will sacrifice to the
them 2.
friendly,
I
and
will
to
^
Cf. Sirozah
2
Apam Napa/
I,
Weal, both of them.
21. (Yt. VIII, 34) or Tijtrya (Yt. VIII, i).
YA5TS AND SIRdZAHS.
250
To
Vayu do we
this
sacrifice,' this
Vayu do we
invoke, for this house, for the master of this house,
and
man
for the
giving
To
gifts.
that he
may
here
who
offering Hbations
is
this excellent
God do we
and
sacrifice,
accept our meat and our prayers, and
grant us in return to crush our enemies at one stroke.
To him
Ahura Mazda, offer up a sacrifice in the Airyana Vae^ah^ on a golden throne, under golden beams and a golden canopy, \
2
did the Maker,
-
with bundles of baresma and offerings of full-boiling [milk]^
begged of him a boon, saying: Grant me this, O Vayu who dost work highly^, that I may smite the creation of Angra Mainyu, and that nobody
He
3.
'
!
may
smite this creation of the
!'
Good
Spirit
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it. 4.
We
5.
sacrifice to the
Vayu, who works
To For
do we
this part of thee
belongs to
holy
Vayu
we
:
sacrifice to
highly. sacrifice,
O Vayu
!
that
Spewta Mainyu
his brightness
and
glory,
I
will offer
unto him
a sacrifice worth being heard, namely, unto the awful offer up a sacriVayu, who works highly.
We
fice
unto the awful
Vayu, who works
the libations, with the
Haoma and
baresma, with the wisdom
V, 17.
1
Cf. Yt.
^
Cf. p. 169, note 5.
^
As Vayu,
the atmosphere,
is
Vend. Introd. IV,
17).
meat, with the
of the tongue, with the
2
Fraspa/, Persian ,_^ji.
*
See
p. 10,
note
4.
the place in which the conflict of
the two principles takes place, one part of Spirit (see
highly, with
him belongs
to the Evil
RAM holy
Spells,
251
YAST.
the words, the deeds, the libations, and
the well-spoken words.
Ye«he hatam
:
All those beings of
whom Ahura Mazda ....
II. 6.
will sacrifice to the
I
to
Him who
them ....
divides
To
Waters and
Vayu do we
this
invoke
.
.
.
sacrifice,
Vayii do
this
we
.^
To him
did Haoshyangha, the Paradhata, offer up a sacrifice on the Taera of the Hara, bound with 7.
iron^ on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk].
Grant me, begged of him a boon, saying O Vayu who dost work highly, that I may smite two-thirds of the Daevas of Mazana and of the fiends ofVarena^' highly, granted him that 9. Vayu, who works Mazda^ did pursue It. Ahura boon, as the Maker,
He
8.
'
:
!
We
sacrifice to the holy
and worth being heard .... For
his brightness
Vayu .... glory, I will offer unto
him a
sacrifice
III. 10.
I
divides
To
will sacrifice to
the Waters and to
Him who
them ....
this
Vayu do we
sacrifice,
this
Vayu do we
invoke ....
*
The
2
Cf.Yt.V, 21,
*
Introduced from
rest as in clause i. p. 58,
note
'
2.
§ 4 into this
the one relating to Asi
Dahaka
and
(§ 21).
all
Cf.Yt.V, 21-23.
similar clauses, except
252
AND
YA.STS
SIROZAHS.
To him did Takhma Urupa^ the well-armed^, up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk]. Grant me 12. He begged of him a boon, saying I may Vayu who work highly, that this, O dost conquer all Daevas and men, all the Yatus and Pairikas, and that I may ride Angra Mainyu, turned 1 1.
offer
'
:
!
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
For
his brightness
holy
and worth being heard ....
Vayu .... glory, I will offer unto
I
divides
To
sacrifice
IV.
.
14.
him a
will sacrifice to the
Waters and
to
Him who
them ....
this
Vayu do we
sacrifice,
this
Vayu do we
invoke ....
Unto him did the bright Yima, the good shep-
15.
^
Takhma Urupa
(in later
legend Tahmiaraf) was a brother to
He
reigned for thirty years and rode Ahriman, turned But at last his wife, deceived by Ahriman, revealed into a horse.
Yima.
him the
to
secret of her husband's
power, and Tahmuraf was
But Yima managed to take back his of Ahriman and recovered thereby from the body body brother's the arts and civilisation which had disappeared along with Tahswallowed up by his horse.
muraf (see Minokhired XXVII, 32
;
Ravaet apud Spiegel, Einleitung Ormazd et Ahriman,
in die traditionelle Literatur, pp. 317 seq.; §
137 seq.; cf above,
p. 60,
note
i).
Azinava^z/ or zaenahvaw/: he kept that epithet in later traZinavend, quod cognomen virum significat armis probe dition 2
'
:
instructum' '
As
(Hamza
told Yt.
Ispahensis, p. 20,
XIX,
29.
tr.
Gottwaldt).
RAM
YA^T.
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
my
in
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 Daevas^
Vayu, who works highly, granted him that Ahura Mazda, did pursue it.
17.
boon, as the Maker,
We
sacrifice to the holy
For
and worth being heard .... his brightness
Vayu .... glory, I will offer unto
him a
sacrifice
V. 18.
I
To
will sacrifice to the
Waters and
to
Him who
them ....
divides
this
Vayu do we
sacrifice,
this
Vayu do we
invoke .... 19.
Unto him did
the three-mouthed Kz\
Dahaka
offer up a sacrifice in his accursed palace of Kviri;/ta^,
Yasna IX, 4-5 (11-20) and
^
Cf.
"^
This passage
XIX, 31 Yasna IX,
Yt.
interpolated from
seq.
5 (17-19). Or, 'his accursed palace of the Stork' (upa kviri«tem duzitem). 'Azi Dahaka,' says Hamza (p. 32 in the text, p. 22 in the translais
'
in Babylon (cf. Yt.V, 29), where he had built form of a stork; he called it Kuleng Dis called ((_^j dli^, the fortress of the Stork; the inhabitants
tion),
'used to
a palace
in
live
the
Dis Het (o^ ^j-^.^)' Kuleng Dis was in Zend Kviriwta daeza and Dis Het is nothing else than Duzita. One may doubt
it
YA^-TS
254
AND stR6zAHS.
on a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings of full-boiling [milk],
Grant me begged of him a boon, saying this, O Vayu who dost work highly, that I may make all the seven Karshvares of the earth empty 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
He
20.
'
:
!
;
boon. For
his brightness
and
glory, I will offer unto
him a
sacrifice
worth being heard ....
VI. 22.
I
will sacrifice to the
them .... To this Vayu do we
Waters and
to
Him who
divides
Vayu do we
sacrifice, this
invoke .... 23.
Unto him did Thraetaona, the heir of the Athwya clan, offer up a sacrifice in the
valiant
four-cornered Varena, on a golden throne, under golden beams and a golden canopy, with bundles of
baresma and offerings of full-boiling [milk]. Grant me 24. He begged of him a boon, saying this, O Vayu who dost work highly, that I may overcome A^i Dahaka, the three -mouthed, the '
:
!
the
three-headed, senses,
most
that
whether Kviri;2ta
Kuleng,
a stork
In the Shah
:
is
in
Namah
the
six-eyed,
powerful,
name
any case
it is
called
see Etudes Iraniennes, II, 211). 1
Cf Yt.V, 30
seq.
who has
a thousand
fiendish
Dru^, that
of a place or the
it
was a palace
in
Zend form of
Bawri (Babylon).
Di3ukht(dus-ukhta
for
duz-ita;
RAM
demon baleful Angra Mainyu
VAST.
255
to the world, the strongest Druc^ that
created against the material world, to
and that I and Erenamay deliver his two wives, Savanghava./^ vak, who are the fairest of body amongst women, and
destroy the world of the good principle
;
the most wonderful creatures in the world \'
Vayu, who works highly, granted him that boon, as the Maker, Ahura Mazda, did pursue it. 25.
We
sacrifice to the holy
For his brightness and worth being heard ....
Vayu .... unto him a
glory, I will offer
sacrifice
VII. 26.
I
divides
To
will sacrifice to
the Waters and to
Him who
them ....
this
Vayu do we
sacrifice,
Vayu do we
this
invoke ....
To him did the manly-hearted Keresaspa^ 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 succeed in avenging my brother Urvakhshaya*, that I may smite Hitaspa and yoke him to my chariot.' 27.
offer
:
!
The
Ga;^darewa,
who
^
Yt.V,34; IX, 14; XVII,
2
Cf.Yt.V, 37 seq.
^
An unknown
*
Sama had two
beneath the waters.
lives
34.
affluent of the
Rangha
(Tigris).
sons, Keresaspa, a warrior,
and Urvakhshaya,
We
have no further a judge and law-giver (Yasna IX, 10 [29 seq.]). details about Urvakhshaya's legend than that he was killed by '
Hitaspa, the golden-crowned'
Keresaspa.
(cf.
Yt.
XIX,
41),
and avenged by
YASTS AND SIROZAHS.
256
Ahura
the son of
is
in
the deep, he
the only
is
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
For
his brightness
Vayu ....
holy
glory, I will offer unto
and
him
a sacrifice
worth being heard ....
VIII. I
30.
will sacrifice to
the Waters and to
divides them .... To this Vayu do we
sacrifice,
Him who
Vayu do we
this
invoke ....
To him
31.
offer up a
White
did Aurvasara2,the lord of the country,
towards the White Forest ^ by the
sacrifice,
White Forest, on beams and a golden
Forest, on the border of the
a golden throne, under golden
canopy, with bundles of baresma and offerings of full-boiling [milk].
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
He
32.
:
!
kingdom*,
may
not smite us; that
king Husravah^
^
A
'
^
No is
.
.
may
flee
from
.
disconnected allusion to the struggle of Keresaspa with the
Gawdarewa (Yt.V, the son of Ahura he
.
;
I
38, text ' ,
.
.
other mention
.
is
and notes; XIX, 41). On the words Ormazd et Ahriman, p. 215, note i.
cf.
made
alluded to in Yt.V, 50.
known
of Aurvasara in the Avesta, unless
He
does not appear to have been
to Firdausi.
Spaetinij razura is called 'the chief of forests' (Bund. XXIV, 16). According to the Bahman Ya^t (III, 9), it was the seat of the last and decisive battle between Ar^asp and Gujlasp. ' Cf.YtV, 50. * Cf.Yt.V, 49 IX, 21. 2
;
RAM
VAST.
'That king Husravah and
may
Forest 2,3.
all
257 the Aryans in the
smite him\'
Vayu, who works highly, granted him that Ahura Mazda, did pursue it.
boon, as the Maker,
We
sacrifice to the holy
For
his brightness
and worth being heard ....
Vayu ....
glory, I will offer unto
him
a sacrifice
IX. 34.
I will
Waters and
to
Him who
them ....
divides
To
sacrifice to the
this
Vayu do we
sacrifice, this
Vayu do we
invoke .... 35.
To him
Hutaosa,
did
she
of the
many
brothers^, of the Naotara house ^, offer
up a sacrion a golden throne, under golden beams and a golden canopy, with bundles of baresma and offerings fice,
of boiling milk.
She begged of him a boon, saying 'Grant me Vayu who dost work highly, that I may be dear and loved and well-received in the house of 36.
this,
:
O
!
king ViJtaspa.' 37.
Vayu, who works highly, granted her that Ahura Mazda, did pursue it.
boon, as the Maker,
We
sacrifice to the
For
his brightness
holy
and worth being heard ....
Vayu ....
glory, 1 will offer unto
him a
sacrifice
X. 38.
will sacrifice to the
I
Waters and
to
Him who
them ....
divides
^ 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. 2 See Yt. IX, 26. ^ See p. 77, note i.
[23]
S
AND SIROZAHS.
YAi'TS
258
To
this
Vayu do we
sacrifice, this
Vayu do we
invoke ....
whom
no man had known, offer up a sacrifice on a golden throne, under golden beams and a golden canopy, with bundles of
To him
39.
baresma and
did^ the maids,
offerings of boiling milk.
Grant 40. They begged of him a boon, saying us this, O Vayu who dost work highly, that we may find a husband, young and beautiful of body, who will treat us well, all life long, and give us off'
:
!
spring
a wise, learned, ready-tongued husband.'
;
Vayu, who works highly, granted them that Ahura Mazda, did pursue it.
41.
boon, as the Maker,
We
holy
sacrifice to the
and worth being heard .... For
his brightness
Vayu ....
glory, I will offer unto
him
a sacrifice
XI. 42.
I
divides
To
will sacrifice to the
Waters and
them ....
this
to
Him who
*
Vayu do we
sacrifice,
this
Vayu do we
invoke ....
We
sacrifice
Vayu
that
to
that belongs to the
and glorious Vayu. My 43. My name is Vayu, O holy Zarathujrtra name is Vayu, because I go through (vyemi) the two worlds ^ the one which the Good Spirit has
Good
Spirit", the bright
!
^ It may be doubted whether the allusion here is to a legend of marriage en masse, following the marriage of Hutaosa with Vijtaspa, or whether the aorist is used with an indicative meaning '
To him do 2
Cf. § 5,
^
An
Cf
who have known no man .... They beg
the maids
of him a boon, saying note
.
.
.
.'
Cf.Yt.
XVI,
17.
5.
attempt to an etymological explanation of the
§ 53.
name Vayu.
RAM
made and
the
one
YA5T.
which the
259 Evil
Spirit
has
O
holy
made.
My name Zarathui'tra
is
the Overtaker (apaeta),
My name
!
is
the Overtaker, because
I
can overtake the creatures of both worlds, the one that the
Good
made and
Spirit has
the one that the
Evil Spirit has made. 44.
My name is the All-smiting, O holy Zarathui"tra
My name
the All-smiting, because
is
I
can smite the
creatures of both worlds, the one that the Spirit has
made and
Good
the one that the Evil Spirit
has made.
My name is the Worker of Good, O holy ZaraMy name is the Worker of Good, because
thui-tra I
!
work the good of the Maker, Ahura Mazda, and of
the Amesha-Spe/;tas\
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 (Z/z'areno). my name is the Most 46. My name is the Valiant
45.
;
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. ;
;
;
'
He
is
their
agent and instrument. S
2
YASTS AND SIROZAHS.
26o
My name is He that crushes at one stroke. My name is ... My name is He that works against the Daevas. My name is ... .^ 47. My name is He that prevails over maHce my .^
;
name
is
He
that destroys maHce.
My name
is He that unites my name is He that my name is He that separates. My name is the Burning my name is the Quick
re-unites
;
;
;
of intelHgence^,
My name My name
is
is
my name is Welfare*. my name is He who my name is He who spits
DeHverance the Burrow^ ;
destroys the burrows^;
;
upon the burrows ^ 48.
He
My name
is
Sharpness of spear
;
my name
is
of the sharp spear.
My
name
is
Length of spear;
He
of
my name
is
my name
is
the long spear.
My He
name
Piercingness of spear
is
;
of the piercing spear.
My
name
is
the Glorious
;
my name
is
the Over-
glorious.
49 ^ Invoke these names of mine, O holy Zarain the midst of the havocking hordes, in the midst of the columns moving forwards, in the strife thui'tra
!
of the conflicting nations.
^
Ainiva(?).
^
Doubtful; bao/^a,
^
Keredharii'a(?).
cf. UJ>.
Reading sudhij. is the burrow of an Ahrimanian creature (see Vend. Ill, 10 [33] VII, 24 [61]) Vayu, in that half of him that belongs but with to the Evil Spirit, is the seat (the burrow) of Ahriman his better half, he struggles against the fiend and destroys him. * ^
Gere dha ;
:
;
«
Cf.Yt. 1,11,16.
RAM 50.
O
Invoke these names of mine,
when
thujtra! falls
26
YA5T.
upon
holy Zara-
the all-powerful tyrant of a country
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
when
thu^tra!
thee, rushes
the
upon
holy Zara-
unholy Ashemaogha thee, deals
upon
falls
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-
when a man man is being
when a man being thrown into bonds, or when a dragged in bonds thus the prisoners flee from the hands of those who carry them, they flee away out
thu^tra
stands in bonds,
!
is
:
of the prison ^
53.0
Vayu who strikest fear upon all men who in all creatures workest against the
thou
and horses,
!
Daevas, both into the lowest places and into those a thousand times deep dost thou enter with equal
power ^
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 54.
will
*
be achieved thy adoration,
O
great
Vayu
!
thou
who art high-up girded, firm, swift-moving, highfooted, wide-breasted, wide-thighed, with untrembling eyes, as powerful
in
sovereignty as any absolute
in the world sovereign o
'
Literally, coveting,
2
The
^
Cf. § 42.
?
translation of this clause
is
doubtful
;
the text
is
corrupt.
262
AND SIROZAHS.
YA^-TS
'Take thou a baresma,
55.
O
holy Zarathu^tra
it upwards or downwards, according as it is full day or dawning upwards during the day, downwards at the dawn\ If thou makest me worshipped with a sacri56.
turn
;
'
unto thee with my own voice made by Mazda and full of glory, Angra Mainyu may never do harm unto thee,
then
fice,
I
shall say
things of health, so that
nor the Yatus, nor those addicted to the works of the
Yatu, whether Daevas or men.'
We
57.
sacrifice
We we
unto thee,
sacrifice
unto thee,
O
O
Vayu
great
!
we
Vayu
strong
sacrifice unto Vayu, the greatest of the great
unto Vayu, the strongest of the strong. sacrifice unto Vayu, of the golden helm.
sacrifice
We We sacrifice unto Vayu, of the golden crown. We sacrifice unto Vayu, of the golden necklace. We sacrifice unto Vayu, of the golden chariot. We sacrifice unto Vayu, of the golden wheel. We sacrifice unto Vayu, of the golden weapons. We sacrifice unto Vayu, of the golden garment. We sacrifice unto Vayu, of the golden shoe. We sacrifice unto Vayu, of the golden girdle. We sacrifice unto the holy Vayu we sacrifice unto ;
Vayu, who works highly. To this part of thee do we belongs to the For
Good
his brightness
and
sacrifice,
O
Vayu
58.
that
Spirit. glory, I will offer
unto him a sacrifice
worth being heard, namely, unto the awful Vayu, who highly
!
works
.... Yatha ahu vairyo:
The
will
of the Lord
is
the law of
holiness .... I
bless the sacrifice ^
and invocation unto, and the
Etudes Iraniennes,
II,
no.
RAM Strength and vigour of
VA^T.
Rama i7'^^astra, and Vayu, who
works highly, more powerful other creatures the
Good
:
263
to afflict than all the
this part of thee that
belongs to
Spirit.
Ashem Vohii
:
[Give] unto that
Holiness
man
bright, all-happy, blissful
is
the best of
all
good ....
brightness and glory, .... give him the
abode of the holy Ones.
YAS-TS
264
AND sIrOZAHS.
DlN VAST.
XVI.
Din (Daena) presides over the 24th day of the month (Sirozah 24) and gives it her name she is invoked in company with ^ista, and in fact this Ya^t, though it bears the name of Daena, is consecrated These two Genii are, however, very closely to jSTista (§§ 2, 7). ;
connected
Daena
in their nature, as
Law
Zoroastrian
is
the impersonation of the
or Religion, and A'ista
religious
is
knowledge,
the knowledge of what leads to bliss (far^anak, nirvawa^ilana
same
;
the
as ^isti).
and does not rise above She was not worabstractions (see, however, Mihir Ya-rt, § 126). by Zarathujtra but Anahita was, as heroes epic the old shipped by and his wife, because she must have been, from her very name and
The
description of Alsta
is
rather pallid,
nature, a goddess of Zoroastrian origin
o.
May Ahura Mazda
AshemVohu: I confess
be rejoiced
Holiness
is
!
.
and growth.
.
.
.
the best of
all
good ....
myself a worshipper of Mazda, a follower of Zarathu^tra,
one who hates the Daevas and obeys the laws of Ahura For sacrifice, prayer, propitiation, and glorification unto [Havani], the holy
To
the most right
and Mazda,
holy,
Be
....
and master of holiness
to
made by Mazda and
Law
of the worshippers of
the good
propitiation
propitiation,
iv'ista,
and
from me, for
Yatha ahu vairyo: The holiness
sacrifice,
prayer,
glorification. will
of the Lord
is
the
law
of
.... I.
I.
We
sacrifice to the
Mazda and holy the worshippers
:
we
most
right A'ista,
sacrifice to the
of Mazda, the
made by
good Law of of good
supplier
dJn vast. stores,
who
best from
265
runs quickly to the goal and frees one
dangers ^ who brings libations, who is and renowned, speedy to work and
holy, clever,
quick of work
;
who goes
quickly and cleanses well
Law of the worshippers of Mazda To whom Zarathui"tra did sacrifice,
the good 2.
;
saying
come forward from the Arista, made by Mazda and Abode 2, thou most right If thou art before me, stay for me; if thou holy. '
Rise up from thy
art
seat,
behind me, overtake me.
Let everything be as friendly to us as anything can be may we go smoothly along the roads, find good pathways in the mountains, run easily through the forests, and cross happily the rivers!' 4. For her brightness and glory, I will offer unto her a sacrifice worth being heard, namely, unto the I will most right Arista, made by Mazda and holy. offer up a sacrifice unto the most right A'ista, made by Mazda and holy, with the libations, with the Haoma and meat, with the baresma, with the '
3.
:
wisdom of the tongue, with the holy spells, with the words and deeds, with the libations, with the wellspoken words.
YenhQ hatam:
beings
those
All
of
whom
Ahura Mazda .... n.
We
5.
sacrifice to the
we sacrifice worshippers of Mazda
Mazda and holy the
most right
:
.
^
Reading nimarezijta;
2
The The
'
cf.
to the
i.
made by
good Law of
3
.
vimarezijtem,
heavenly abode, the Garolhmdn. rest as in §
Arista,
Yt.
I, 2.
YASTS AND siROZAHS.
266
To whom
Zarathiutra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon, 6.
That the most right ATista, made by Mazda and holy, would give him the swiftness of the feet, 7.
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
a thousand times the height of a For her brightness and
glory,
I will
and whose depth
man
unto her a
offer
is
\ sacrifice
worth bemg heard ....
III.
We
8.
sacrifice to the
most right
the
made by
the good
we sacrifice to worshippers of Mazda ....
Mazda and holy
Arista,
:
Law
of
To whom
Zarathu^tra did sacrifice for righteousness of thought, for righteousness of speech, for righteousness of deed, and for this boon, 9.
That the most right Arista, made by Mazda and holy, would give him the swiftness of the feet, 10.
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 districts,
1
or the sleet, from as far as nine
can perceive a horse's
the earth,
from the
hail,
and knows whether tail
mingled with from the head or
hair,
it is
^.
Cf.Yt. XIV, 29.
'
Cf.Yt.XIV,
31.
267
DIN VA5T. For her brightness and glory, worth being heard ....
will offer
I
unto her a sacrifice
lY. 11.
We
sacrifice
by Mazda and holy
:
of the worshippers of 12.
To whom
most right
to the
A'ista,
sacrifice to the good
we Mazda ....
made
Law
Zarathu^tra did sacrifice for right-
eousness of thought, for righteousness of speech, for righteousness of deed, and for this boon,
That the most right TiTista, made by Mazda and holy, would give him the swiftness of the feet, 13.
the quick hearing of the ears, the strength of the arms, the health of the whole body, the sturdiness of the whole body, and the eye-sight of the vulture with a golden collar, that, from as far as nine districts,
can perceive a piece of
a
giving just as
fist,
much
flesh,
not thicker than
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
A'ista,
made by
we sacrifice to the good Law of the worshippers of Mazda .... 15. To whom the holy Hvovi^ did sacrifice with Mazda and holy
:
knowledge, wishing that the holy ZarathuJtra would give her his good narcotic \ that she might full
^ Zarathu.ftra's wife. Cf. Yt. XIV, 33. JBangha; the so-called Bang of Zoroaster (Vend. XV, 14 Phi. tr.). What must have been its virtue may be gathered [44] from the legends of Gu^tasp and Arda Viraf, who are said to have been transported in soul to the heavens, and to have had the higher '
3
;
YA5TS AND SIROZAHS.
268
think according to the law, speak according to the
and do according
law,
to the law.
For her brightness and glory, I will offer unto her a sacrifice worth being heard
VI. 6.
1
We
sacrifice to the
by Mazda and holy
we sacrifice to Mazda ....
:
of the worshippers of 1 7.
To whom
Arista,
made
the good
Law
the Athravans, sent afar ^ did sacri-
^ wishing a good
fice
most right
wishing strength for
memory to preach their own body.
For her brightness and
the law, and
glory, I will offer unto her a sacrifice
worth being heard ....
VII. 18.
We
sacrifice to the
Mazda and holy: we the worshippers of 19.
To whom
most right
sacrifice to the
Mazda ....
the king of the country, the lord of
the country does
sacrifice,
wishing peace for his
country, wishing strength for his For her brightness and worth being heard .... 20. Yatha ahu vairyo hoUness .... I
made by good Law of
Arista,
own
body.
glory, I will offer unto her a sacrifice
The
:
will
of the Lord
is
the law of
bless the sacrifice and prayer, and the strength
on drinking from a cup prepared by the prophet (Zardu^t Namah), or from a cup of Gmtasp-bang
mysteries revealed to them,
(Arda Viraf, 1
2
II, 29).
The itinerant Or better, do
priests, the
sacrifice
;
ancestors of the
cf.
Yt.
XIV,
39.
modern
dervishes.
269
dJn yast.
and vigour of the most right A'ista, made by Mazda and holy, and of the good Law of the worshippers of Mazda.
Ashem Vohu
:
[Give] unto that
long
life,
Ones.
give
him
Holiness
man
is
the best of
all
good ....
brightness and glory, .... give him long,
the bright, all-happy, blissful
abode of the holy
YA5TS AND SIROZAHS.
270
ASHI YAST.
XVII. Ashi Vanguhi
or 'the good Ashi^'is a feminine impersonation
all the good She is described, therefore, as a goddess of Fortune and Wealth, and is invoked in company with Pare;;di, the goddess of Treasures {Sirozah 25)
of piety ^ and she
and
at the
is,
same
time, the source of
riches that are connected with piety
She appears
'.
(§§
of the Yast
in the latter character in the first part
1-14); she praises and loves Zarathujtra
(§§
15-21).
She
is
worshipped by Hao^yangha(§ 26), Yima (§ 28), Thraetaona (§ 33), Haoma (§ 37), Husravah (§ 41), Zarathui'tra (§ 45), and Vij'taspa She rejects the offerings of all sterile people (old men, (§ 49)*. courtezans, and children, §§ .53-61).
I.
We
Ashi Vanguhi, who is shining, high, tall-formed, well worthy of sacrifice, with a 1
sacrifice to
loud-sounding chariot, strong, welfare-giving, healing, with fulness of intellect^, and powerful 2.
the
The daughter
Ahura Mazda, Amesha-Spe;^tas, who endows of
the sister of
the
all
Sao-
^ In Parsi Ardijvang or Ard (Ardii- from Artij-, the Persian form of Ashij); she presides over the 25th day of the month; cf.
Sirozah 25. ^
Ashi
is
not the feminine adjective of
Ash a,
originally short (genitive ashoij, not ashyau);
means bhakti, ^
The
ashi
as the is
i
ar-ti,
was and
piety (Neriosengh).
so-called
Ashi's remedies
(ashoi^
baeshaza;
cf.
Yt.
XIII, 32). *
This enumeration
is
the
same
as in the
Gos Ya^t
17, 21, 26, 29). °
Perethu-vira;
see Etudes Iraniennes, II, 183.
(§§ 3, 8, 14,
271
ASIII YAST.
shya;^/s
^
with the enlivenhig intelhgence
;
she also
and comes to help him who invokes her from near and him who invokes her from afar, and worships her with offerings
brings heavenly
wisdom
at her wish,
of libations. 32.
For her brightness and
a sacrifice worth being heard
Ashi Vansfuhi a orood
We
libations.
the libations
;
glory, ;
sacrifice
will offer
will offer
her
up unto
with an offering of
unto Ashi Vanguhi with meat, with the
sacrifice
with the
I
I
Haoma and
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.
Ye;^he hatam: All those beings of whom Ahura
Mazda .... II.
We
Ashi Vanguhi, who is shining, high, tallformed, well worthy of sacrifice, with a loud-sounding chariot, strong, 4.
sacrifice
to
welfare-giving, healing, with fulness of intellect, 5.
Homage
and powerful.
unto Haoma, and unto the Mathra^
and unto the holy Zarathu^tra unto Haoma, because
Homage
Aeshma ^
are attended with
ing spear
other drinks
the fiend of the wound-
but the drinking of
:
all
Haoma
is
attended
with Asha and with Ashi Vanguhi herself ^ Ashi is radiant with joy she is 6. Ashi is fair Ashi gives good Glory rays. her far-piercing with ;
;
^
The
allies
of Saoshya?;/,
of the world to eternal
Ashi gives them the
which they 2 * ^
[31]
will
'
life
are to be active in the restoration
(frasho-kereti).
intelligence of
life'
Cf. p. 165, note
i.
(frasha khratu), through
be enabled to perform their task.
Cf Yt. V, 10. The Daeva of anger. As drinking Haoma seq.).
who
'
is
The Holy Word.
an act of religion (cf Yasna XI, 12
YA,STS
272
AND SIROZAHS.
men whom
unto those
Full of perfumes
O
thou dost follow,
Ashi!
the house in which the good,
is
powerful Ashi Vanguhi puts her
.
.
.
.^
feet, for
long
friendship.
Those men whom thou dost
7.
O
attend,
Ashi
are kings of kingdoms, that are rich In horses, with large tributes, with snorting horses, sounding chariots, flashing swords, rich in aliments
and
in stores
of
food 2; well-scented where the beds are spread and full
of
the other riches that
all
Happy
the
man whom
attend me, thou rich in
may be wished
thou dost attend all
!
for.
do thou
sorts of desirable things
and strong
Those men whom thou dost attend, O Ashi Vanhave houses that stand well laid up, rich in cattle, foremost in Asha, and long-supported. Happy 8.
guhi!
the
man whom
me, thou
thou dost attend
rich in all
Do
!
thou attend
sorts of desirable things
and
strong
The men whom
9.
thou dost attend,
O Ashi
Van-
guhi! have beds that stand well-spread, well-adorned,
well-made, provided with
Happy
inlaid with gold.
attend
Do
!
cushions and with feet the
man whom thou
thou attend me, thou rich
dost
in all sorts
of desirable things and strong dost attend, O Ashi have their ladies that sit on their beds, waiting for them: they He on the cushions, adorning ^, with square bored ear-rings and themselves,
The men whom thou
10.
Vanguhi
!
.
.
.
.
When will our lord come ? a necklace of gold when shall we enjoy in our bodies the joys of love?' '
:
^
?
Agairimaitij.
^
?
Awkupasmanau.
'
^
Cf. Yt.
V,
1
30.
ASHI VAST.
Happy
the
man whom
273
thou dost attend
attend me, thou rich in
Do
!
thou
of desirable things
all sorts
and strong
The men whom
11.
Vanguhi
have daughters that
!
their waist, beautiful
fingers
they are as
;
attend
Do
!
....
sit
Ashi
thin
^-
is
their body, long are their
is
fair
Happy
on can wish.
O
thou dost attend,
who man whom thou
of shape as those
look
the
dost
thou attend me, thou rich
in all sorts
of desirable things and strong 12.
The men whom
Vanguhi
they drive the chariot battle
O
thou dost attend,
have horses
!
and
swift
they take
lightly,
Ashi
loud-neighing it
to the
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
attend me, thou rich in
all
Do
!
thou
sorts of desirable things
and strong 13.
The men whom thou
Vanguhi flying
ness
dost attend,
O
!
from the ground or fighting with holy
Happy
^.
Do thou
Ashi
have large-humped, burden-bearing camels, the
man whom
attend me, thou rich in
thou
fieri-
dost attend
sorts of desirable
all
things and strong
The men whom
O
Ashi Vanguhi have hoards of silver and gold brought together from far distant regions and garments of 14.
thou dost attend,
!
;
splendid make.
attend
!
Do
Happy
the
man whom
thou attend me, thou rich
thou dost in all sorts
of desirable thins^s and strong-
^
PAgamo-paidhija. [23]
^
Doubtful.
T
^
Cf. Yt.
XIV,
11.
2
YA5TS AND SIROZAHS.
74
Do
15.
not
from me!
turn thy look
turn thy
mercy towards me, O great Ashi thou art wellmade 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 thy mother is Armaiti all gods, the best of all gods Spe;^ta thy brothers are Sraosha ^ a god of Asha, and Rashnu ^ 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.
Praised of the gods, unoffended by the right-
1 7.
eous
the great Ashi Vanguhi
^,
chariot,
thus speaking
' :
invoke me, whose voice of
that invoked
all
And
18.
thui^tra,
first
stood up on her
art
my
to
is
me most
he'' said
who,
Who
who
thou
dost
ear the sweetest
?'
aloud:
'I
am Spitama
Zara-
of mortals, recited the praise of
the excellent Asha'^ and offered up sacrifice unto
Ahura Mazda and the Amesha-Spe;2tas
;
in
whose
and growth the waters and the plants rejoiced 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, birth in
;
who
is
death, said
all
1
Born from
2
See Yt. XI.
*
See Yt. X.
the gods
cf.
Yt.
"
All
XXII,
the gods
together
9. ^
See Yt. XII.
doing no harm to the righteous.'
^
Or,
"
Zarathujtra.
«
Cf. Yt. XIII, 93.
'
;
:
''
The Ahuna Vairya.
AS HI VAST.
have not been able
275
me down
smite
to
spite
in
me
of myself, and Zarathu^tra alone can reach
myself
spite of
'"He
20.
in
smites
me
with the
Ahuna
Vairya, as
strong a weapon as a stone big as a house
me
burns
with Asha-Vahii'ta, as
He makes
brass ^.
it
better for
^; he were melting
if it
me
that
should
I
leave this earth, he, Spitama Zarathujrtra, the only
one who can daunt me." 21. And the grreat Ashi Vanofuhi exclaimed: Come nearer unto me, thou pure, holy Spitama '
my
lean against
chariot
!'
Spitama Zarathui"tra came nearer unto
her,
he
leant against her chariot.
And
22.
the
she caressed him with the
speaking
left
with the right arm and the
right, '
:
Thou
art beautiful,
O
O
arm and thus
left,
Zarathui^tra
!
thou
Spitama strong are thy legs and long are thy arms Glory is given to thy body and art well-shapen,
!
:
long cheerfulness it
unto
^
to thy soul, as sure as
I
proclaim
thee.'
HI.
We
23*.
sacrifice to
formed, well worthy of welfare-giving,
strong,
Ashi Vanguhi, with
sacrifice,
healing,
with
who
is
shining, high,
tall-
a loud-sounding chariot, fulness
of
intellect
and
powerful.
24
'^.
To
her did Haoshyangha, the Paradhata,
upon the enclosure of the Hara, the beautiful height, made by Mazda. 25. He begged of her a boon, saying: 'Grant
offer
up a
sacrifice,
Vend. XIX,
'
Cf.
^
Bliss after death.
^
For
§§
24-26,
4 (13).
cf.
Yt. IX, 3-6.
T 2
^
Cf. Yt. III.
*
As
§ i.
^„ AND SIROZAHS A
YA-STS
276
me
this,
O
,
great Ashi Vanguhi
!
that
may overmay never
I
that I all the Daevas of Mazana and bow through terror before the Daevas, but that all the Daevas may fear and bow in spite of themselves before me, that they may fear and flee
come
;
fear
down
to darkness.'
side
great Ashi Vanguhi ran and
The
26.
came
to his
Haoshyangha, the Paradhata, obtained that
:
boon. For her brightness and
glory, I will offer her a sacrifice
....
IV.
We
27.
sacrifice to
Ashi Vanguhi, who
....
shining, high
is
and powerful.
To
28 \
her
Yima Khshaeta,
did
up
shepherd, offer
a
from the
sacrifice
good
the
height
Hukairya.
He
29. this,
and
begged of her a boon, saying: 'Grant me
O great Ashi Vanguhi flocks
down
may bring by Mazda 30.
'
That
I
that
I
may bring
may
down
fatness
by Mazda
to the world created
immortality
I
!
;
that
to the world created
take away both
hunger and
from the world created by Mazda that I 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 Yima Khshaeta, the good shepherd, obtained side thirst,
may
;
take
:
that boon. For her brightness and
1
For
§§
glory, I will offer her a sacrifice
28-31, cf.Yt. IX, 8-1
1.
....
277
ASHI VAST.
V. 32.
We
Ashi Vanguhi,
sacrifice to
who
shining, high
is
....
and powerful.
her did Thraetaona, the heir of the vahant Athwya clan, offer up a sacrifice in the fourcornered Varena. 'Grant me 34. He begged of her a boon, saying 33 ^
To
:
this,
O
great Ashi Vanguhi
!
that
may overcome
I
A^i Dahaka, the three-mouthed, the three-headed, the six-eyed, who has a thousand senses, that most powerful, fiendish Dru^, that demon, baleful to the
Dru^ that Angra Mainyu
world, the strongest
created
against the material world, to destroy the world of the good principle and that I may deliver his two ;
wives, Savanghava/l' and fairest of
Erenava/^,
who
are the
body amongst women, and the most won-
derful creatures in the world.'
The
35.
great Ashi Vanguhi ran and came^ to his
Thraetaona, the heir of the valiant
side.
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
2.
To
Haoma, the
her
did
Haoma
offer
up a
sacrifice,
the enlivening, the healing, the beautiful,
lordly,
with
golden
eyes,
upon the highest
heioht of the Haraiti Bareza. o '
Cf.
2
For
Yt.V, 34; IX, 14; XV,
24.
§§ 37-39, cf.Yt. IX, 17-19.
YA^TS AND siROZAHS.
278
begged of her a boon, saying: 'Grant me that I may bind the this, O great Ashi Vanguhi Turanian murderer, Franghrasyan, that I may drag him bound, that I may bring him bound unto king Husravah, that king Husravah may kill him, behind the A'ae/^asta lake, the deep lake of salt waters, to avenge the murder of his father Syavarshana, a man, and of Aghraeratha, a semi-man.' 39. The great Ashi Vanguhi ran and came to his
He
38.
!
Haoma,
side.
enlivening,
the
the lordly, with
beautiful,
the
golden
healing,
the
eyes, obtained
that boon. For her brightness and
glory, I will offer her a sacrifice
....
VII.
We
40.
sacrifice to
Ashi Vanguhi, who
is
shining, high
....
and powerful.
her did the gallant Husravah, he who united the Aryan nations into one kingdom, offer up a sacrifice, behind the AT'aeiasta lake, the deep lake 41^.
To
of salt waters.
begged of her a boon, saying: 'Grant me that I may kill the this, O great Ashi Vanguhi Turanian murderer, Franghrasyan, behind the isfae/^asta lake, the deep lake of salt waters, to avenge the murder of my father Syavarshana, a man, and of 42.
He
!
Aofhraeratha, a semi-man.' 43. side.
The great Ashi Vanguhi ran and came to his The gallant Husravah, he who united the Aryan
nations into one kingdom, obtained that boon. For her brightness and being heard
glory, I will offer her a sacrifice
.... For
§§
41-43, cf.Yt. IX, 21-23.
worth
ASHI VAST.
279
VIII.
We
44.
sacrifice to
Ashi Vanguhi,
who
is
shining, high ....
and powerful.
her did the holy Zarathu^ra offer up a sacrifice in the Airyana Vae^ah, by the good river Daitya, with the Haoma and meat, with the baresma,
To
45 \
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. 'Grant me 46. He begged of her a boon, saying that I may bring the this, O great Ashi Vanguhi according to the think Hutaosa to noble good and law, to speak according to the law, to do according to the law, that she may spread my law and make :
!
known, that she may bestow beautiful praises upon my deeds.' his 47. The great Ashi Vanguhi ran and came to it
side
the holy Zarathu^tra obtained that boon.
:
For her brightness and glory,
I will offer
her a sacrifice worth
....
being heard
IX.
We
48.
sacrifice to
Ashi Vanguhi,
who
is
shining, high
....
and powerful.
her did the tall Kavi Vi^taspa offer up a sacrifice behind the waters of the river Diitya. Grant me 50. He begged of her a boon, saying 49.
To
'
:
this,
O
great Ashi Vanguhi! that I may the son of Vispo-thaurvo-asti, the
put to flight
A^ta-aurva;zA all-afflicting,
armour,
of the brazen
of the
thick
neck,
helmet, of the brazen
behind
whom
For §§45-47. cf.Yt. IX, 25-27.
seven
YA5TS AND siROZAHS.
280
that I may put to flight the hundred camels that I may put to Are^a/-aspa ^z^yaona murderer, flight Dar^inika, the worshipper of the Daevas 51. 'And that I may smite Tathrava;^/^ of the bad .
.
.
.
;
;
;
law; that
of the
may
I
Daevas
;
smite Spin^auru^ka, the worshipper and that I may bring unto the good
law the nations of the Varedhakas and iVz^yaonas
;
and that fifties and 1
nations their
may
of
the
smite of the //z/yaona
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 the tall Kavi Vi^taspa obtained that boon. side :
For her brightness and
glory, I will offer her a sacrifice worth
being heard ....
X. 53.
We
sacrifice to
Ashi Vanguhi, who
shining, high
is
....
and powerful.
None of Vanguhi said which are me, those libations will be accepted by 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
And
54.
the great Ashi
'
:
man^ *
When
taras
*,
the Turanians and the swift-horsed Nao-
clapping their hands, ran after me,
1
See Vend.
^
By procuring
Ill,
20 [63], note.
abortion.
She refuses the offerings of all barren beings. The following clauses allude to some myth of Cf. Yt. V, 98. Ashi Vanguhi connected with the conflict between the Turanians and the Naotaras (either Tusa and Vistauru cf. p. 71, note 7, or more likely Vijtaspa himself, to whom the preceding chapter '
*
;
281
ASHI YASr.
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. is
The
wailing of the great Ashi Vanguhi
first
who
her wailing about the courtezan
destroys her
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
fruit
is
:
'
who
her wailing about the courtezan
brings forth
a child conceived of a stranger and presents
to
it
What shall I do ? Shall I go back her husband Shall I sink into the earth ?' to the heavens 59. This is the third wailing of the great Ashi This is the worst deed that men and Vanguhi '
:
.-*
'
:
tyrants do, namely,
have been barren
when they deprive maids,
bringing forth children. I
go back
earth 60.
to the
marrying and Shall I do ?
for a long time, of
What
heavens
?
shall
Shall
that
sink into the
I
?'
Ahura Mazda answered
' :
O
fair
and wise
Ashi, go not back to the heavens, sink not into the
[§§
48-52] and the
to flee in the
parties
way
last
but one clause of the Ya^t
were pursuing the animal
not what
it
bore,
refer).
She
practised by Ulysses in the Cyclops' cavern
till
that bore her,
children discovered her.
;
tried
both
though they knew
282
AND stROZAHS.
YA-STS
earth
Stay here and walk inside the
!
fine
kingly
palace.'
worship thee with such a sacrifice, I shall worship and forward thee with such a sacrifice as Vii-taspa offered unto thee, behind the river Daitya ^ The Zoatar lifted up a loud voice, with 6t.
shall
I
With With
baresma before him.
that sort of sacrifice that sort of sacrifice
shall
I
worship thee
shall
I
worship and forward thee,
Ashi
?
For her brightness and
?
O
and wise
fair
glory, I will offer her a sacrifice worth
being heard ....
Yatha ahu vairyo
62.
:
The
will
of the Lord
is
the law of
holiness ....
and prayer, and the strength and vigour of Ashi Vanguhi of the good TTisti of the good Ereth^; of the good Rasasta/; of the Glory and Weal, made by Mazda I I
bless the sacrifice
;
;
Ashem VohA:
Holiness
[Give] unto that
body,
....
give
man him
is
the best of
all
good .... him health of
brightness and glory, give
the bright, all-happy, blissful
abode of the
holy Ones.
'
Cf. §§
49 seq.
'
Cf. Sirozah, § 25.
AST Ad vast.
A6TAD YA6T.
XVIII. Arsti/
Truthfulness: she
is
283
invoked in company with the
is
Genius of Truth, Rashnu Razi^ta (Sirozah,
on
§ i8),
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
and thus
Ya^t
is
note
XIX, 66). Mount Ushi-darena
cf.
Yt.
of Kxsiil with
Zamyad
Ya^t, as
Mount
Hvdstnb (Yt. I, 31, text and Whence comes this particular connection
Ushi-darena ;
wholly devoted to the Hv^xtno,
is
hardly distinguishable from the
is
the actual seat of the
is
uncertain, unless
it
alludes to
the fact that the possession of the HvdiXenb can be secured only
through truthfulness
:
as soon as
words of falsehood and (Yt.
XIX,
AshemVohu: I
to find delight in
'
Hvzxtnb
flew
away from him
34).
May Ahura Mazda
o.
Yima began
untruth,' the
be rejoiced
Holiness
is
!
.
.
the best of
.
.
all
good
....
confess myself a worshipper of Mazda, a follower of Zarathu>ftra,
one who hates the Daevas and obeys the laws of Ahura; For sacrifice, prayer, propitiation, and glorification unto [Havani], the holy and master of holiness ....
Unto the Glory of the Aryans, made by Mazda, Be propitiation, with sacrifice, prayer, propitiation, and glorification. Yatha ahu vairyo:
The
will
of the
Lord
is
the
law of
holiness ....
Ahura Mazda spake unto Spitama I made the Aryan Glory, rich
I.
saying
'
:
in flocks, rich in wealth^, rich in full
Zarathui-tra, in food, rich
Glory provided with money, to ;
store of intelligence, with full store of
withstand Need, and to withstand enemies. ^
of
it.
As
it
gives food, flocks,
and wealth
to those
who
get possessed
Angra Mainyu, who is all death destroys Aeshma, the fiend of the wounding spear^
it
It
'
2.
it
AND SIROZAHS
YA^-TS
284
destroys
destroys the yellow Bushyasta^;
contagion^of Aekha*;
Apaosha^
it
And
'
3.
;
comes
in,
it
it
destroys the
destroys the fiend of death,
destroys the non-Aryan nations.
made
I
the great Ashi Vanguhi
amid the family
;
she comes
in,
;
she
inside the
fine royal palace*'.
Let Ashi, with fulness of welfare, follow the who gladdens the faithful with his gifts ^! she '
4.
man
comes
in,
comes
inside his family; she
in,
inside his
fine royal palace.
With
'
all
sorts of flocks, with all victory, with all
Ashi Vanguhi in, inside comes she
intelligence, with all Glory, the great
puts one foot^ inside his family
;
his fine royal palace.
Horses multiply a thousandfold, flocks multiply a thousandfold; and so does his virtuous off'
5.
moves does the strong wind made by
spring, (as) the bright, glorious star Ti^trya
on equally^ and so Mazda, and so does the Glory of the Aryas. 6. 'And they bring increase on the tops of
down
vales
all
they bring
the depths of the growing plants '^ the fair, the golden-hued. And they bring (away)^^ the contagion
mountains,
increase to
1
2 * « "^
8
ship 9
10
all
See Vendidad, Introd. IV, 22. Ibid. Introd. IV, 24. ?
A
;
all
daeva or a disease.
^
Doubtful.
^
See Yt. VIII, 22.
See Yt. XVII. Who gives alms to the poor Mazdayasnians. Even one foot(?), when she stays not there 'for long friend'
(Yt.
So
XVII,
6).
that the rain falls in
Cf. Yt. VIII, 29.
due time
(Yt. VIII, 11).
"
Cf. § 2.
A^TAD YAST.
285
of Aekha, they bring (away) the fiend of death,
Apaosha. 7.
'
Hail to the bright and glorious star Ti^trya
Hail to the strong wind,
made by Mazda
Hail to
!
the Glory of the Aryas
Yatha
'
The
vairyo:
ahft
.... 'Ashem Vohu
will
of the
Lord
the law of
is
holiness
Holiness
:
is
the best of
all
good ....
We worship the Ahuna Vairya. We worship Asha-Vahi^ta, the fairest
8. '
'
Amesha-
Spe;^ta.
We
*
worship the rightly-spoken
Words\
fiend-
smiting and healing.
We worship
'
the healing, well-spoken Words, the
fiend-smitingr.
We worship the Mathra Spe;^ta and the Law of Mazda, and (piety) that delights in Haoma^. We worship the Glory of the Aryas. '
'
'
Yewhe hatam 'Yatha
9.
holiness
All those beings of
:
vairyo
ahii
:
The
will
whom Ahura Mazda of the Lord
is
....
the law of
....
and prayer, and the strength and vigour of the Glory of the Aryas, made by Mazda. '
I
bless the sacrifice
'Ashem Vohii
:
'[Give] unto that
Holiness
man^
the bright, all-happy, blissful
^ ^ ^
Arshukhdha va.k6, Haoma/^inem; see
Who
shall
is
the best of
all
good ....
brightness and glory,
....
give
abode of the holy Ones.*
the words conformable to the
Etudes Iraniennes,
II,
148.
have sacrificed to the Aryan Glory.
rites.
him
286
ZAMYAD
XIX.
a
AND siROZAHS.
YA^'TS
YA^'T.
This Yast, inscribed to the Genius of the Earth, is devoted to description of the mountains and the kingly Glory (kavaem
IlvzTend), which are invoked, together with the Earth, in the corresponding formula of the Sirdzah (§ 28): there is no Ya^t devoted to the Earth
The mountains the Yajt
is
itself
enumerated
are simply
(§§ 1-8).
devoted to the praise of the ffvaveno,
cisely, to that
of those
are described.
The
list
who
possessed
The or,
rest of
more pre-
whose powers or feats (§ 10), and closes
it,
Mazda
begins with Ahura
(§ 89); that is to say, it begins with the beginning It includes the Ameshaof the world, and closes with its end.
with Saoshya«/
Spewtas
(§ 15),
(§ 31),
Mithra
Haoshyangha (§ 35),
{§
Takhma Urupa
26),
Thraetaona
(§
36),
(§
Keresaspa
28), (§
Yima
38), the
kings of the Kaianyan dynasty (§§ 66-72), Kavi Husravah (§ 74), The unsuccessful efforts of Zarathujtra (§ 79), Vi^taspa (§ 84).
Franghrasyan
to
take possession of
are
it
described at length
(§§
56-64).
This
Yaj-t
would serve as a short history of the Iranian monarchy,
an abridged Shah Namah.
o.
May Ahura Mazda
Ashem Vohu: I confess
be rejoiced
Hohness
is
!
.
.
.
.
the best of
all
good ....
myself a worshipper of Mazda, a follower of Zara-
one who hates the Daevas and obeys the laws of Ahura and glorification unto [Havani], the holy and master of holiness .... thujtra,
For
;
sacrifice, prayer, propitiation,
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 \ ;
;
^
Sirozah
I,
28.
zamyAd
Be and
vast.
287
propitiation, with sacrifice, prayer, propitiation,
glorification.
Yatha
ah(a
vairyo
:
The
will
of the Lord
is
the law of
holiness ....
I.
The
first mountain that rose up out of the Spitama Zarathu^-tra was the Haraiti Barez^ That mountain stretches all along the shores of the land washed by waters^ towards 1.
O
earth,
!
the east.
The second mountain was Mount Zeredho, outside^ Mount Manusha^: this mountain too stretches along the shores of the land washed by waters towards the east. all
From
grew up Mount Ushi-dh^u Ushi-darena^, Mount Erezifya®, and Mount Fraorepa. The sixth was Mount Erezura'^. The seventh was Mount Bumya^. The eighth was Mount Raoidhita^. 2.
^
there
The same
as the
Hara
Berezaiti, the
later
Alborz;
see
p. 58, note 3. ^
The Caspian sea. pare«tarem aredho;
'
Doubtful:
*
According- to the Bundahij,
Mount Zeredho was born
(XII,
2).
possibly
Manusha
It is the
beyond. another
is
name
(ibid. 10).
The mountain that gives understanding, that preserves standing,' the later Mount O^da^tar; see p. 33, note i. ®
''
'
*
Sec
p. 65,
note
Mount Arziir
a summit at the gate of hell' (Bundahij
Bdm
of
^
'
under-
2.
'is
XII, 8; cf.Vend. Ill, 7 (23); XIX, 140). * The Arzur of Bundahijr XII, 2, which
Arum
of
mountain on which Manm/iihar
'
is
in the direction
(Asia Minor, Bundahij XII, 16).
The Royijn-omand mountain of Bundahij XII,
27;
its
name
VASTS AND SIROZAHS.
288
The ninth was Mount Mazl^i^v^u. The tenth was Mount A^^tare-danghu. The eleventh was Mount Erezisha. The twelfth was Mount Vaiti-gaesa^ 3. And Mount Adarana, Mount Bayana, Mount .^ snows; I^kata Upairi-saena^, with the eight Vasna the two Hama;2kuna mountains, the mountains, the eight powerful Frava^^ku, the four Vidhvana summits; .
.
.
Mount Aezakha, Mount Maenakha, Mount Vakhedrakae, Mount Asaya, Mount Tudhaskae, Mount li'avae, Mount Draoshii-v^u, Mount Siiriv^u, Mount Nanghui'm^u, Mount Kakahyu, Mount A;2tare-Kangha*; Mount Ahuna, Mount 5. Mount Si/^idava^ Raemana, Mount Asha-stembana, Mount Urunyo-vaidhkae, Mount Asnava/2/°, Mount Ushaoma, Mount Usta.-/iva.ren2ih, Mount Syamaka"^, Mount Vafray^u, Mount Vourusha; 4.
A
means
'the
mountain on which vegetation has grown'
(ibid.
tr.
West).
The Badghes mountain near Herat, jjMwJ:.>b. Or Mount Ijkata (" rugged "), belonging to the Upairi-saena ridge.' The Upairi-saena ridge or Aparsen ridge is the moun^
^
*
'
and
tain of Persia,
its
Susiana' (Bund. XII,
beginning
^ ? Kaso-tafedhra; possibly Kaso-tafedhra Vafra.
*
See
^
'
p. 67,
(Bund. XII,
note
2,
the
among
"
See
The Mount Siyak-omand
note
Vafar-omand
Seistan
and
its
end
in
name
of a mountain
:
Mount
those which are in Kangdez'
tr.West).
^
p. 7,
in
4.
a mountain
Si/^idav,
is
9).
5.
('the black mountain') and Mount snowy mountain') of Bundahij XII, 22, have grown out of the Aparsen ridge and to
('the
which are said to
extend towards China.
ZAMYAD YAST.
289
6. Amongst which stand Mount 6^atara, Mount Adhutav^u, Mount Spitavarena, Mount Spentodata^, Mount Kadrva-aspa^, Mount Kaoirisa^, Mount Taera*, Mount Baro-srayana, Mount Barana, Mount Frapay^Ju, Mount Udrya, and Mount 'Ra.evB.n^^, and all those heights to which men have given the name of mount, thousand mountains, 7. To the number of two
and two hundred and
forty
and
four^,
O
Spitama
Zarathu^tra 8.
For
sacrifice
its
brightness and glory,
I
will offer
it
a
worth being heard, namely, unto the awful
kingly Glory.
Unto the awful kingly Glory we
offer
up the libations, the Haoma the wisdom of the tongue, the holy spells, the speech, the deeds, the libations, and the rightly- spoken words Ye;2he hatam: All those beings of whom Ahura and meat, the baresma,
''.
Mazda
....
"^
II. 9.
We
sacrifice
by Mazda
unto the awful kingly Glory, made
most conquering, highly working, that possesses health, wisdom, and happiness, and is more powerful to destroy than all other creatures ^
;
The Spendyad mountain, near Mount Revand (Bundahix
XII, 23). 2
The K6ndrasp mountain, by
Bund. XII, ^ *
town of
The Koiras mountain in Iran-Ve^ (Bund. Cf. Yt. XV, 7, and p. 58, note 2.
^
See
^
'
p. 8,
The
notes
i
and
See notes to Yt. [23]
Tiis (in Khorasan,
XII, 25).
2.
other mountains have
2244 mountains' (Bund. XII, '
the
24).
grown out of
2).
Ill, 17 (p. 47).
U
AlbCir^, in
number
YA^TS AND siROZAHS.
290
That belongs
10.
to
Ahura Mazda,
as (through
it)
Ahura Mazda made the creatures, many and good, many and fair, many and wonderful, many and prosperous, many and bright 11^. So that they may restore the world, which will (thenceforth) never grow old and never die, never decaying and never
ever living and
rotting,
ever increasing, and master of
wish,
its
dead will rise, when life and immortality and the world will be restored at its wish
When
12.
the creation will
grow
—
the
come,
deathless,
—the
Good Spirit, and the though she may rush on every the holy beings she and her hundred-
prosperous creation of the
Dru^
when will
shall perish,
side to kill fold
brood
Lord
^.
13.
For
its
;
shall
perish, as
brightness and glory,
it
is
the
I will offer
will
of the
a sacrifice ....
it
III. 14.
We
Mazda
.
15*.
.
sacrifice .
unto
awful
the
kingly
Glory,
made
by
.^
That belongs
to the Amesha-Spe;2tas, the
bright ones, whose looks
perform their wish,
quickly coming to do, strong, lordly,
who
tall,
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 ;
whose father and the same, namely, the Maker, Ahura
same, whose deed
commander
is
is
the same,
Mazda. ^
§§
»
As
ii-i2=§§ 19-20, 23-24, 89-90. above, §
9.
*
§§
i5-i7
^
= Yt.
Doubtful.
XIII, 82-84.
ZAMYAD YAST.
Who
29
good good deeds, thinking of Garo-nmana, and whose ways are shining as they go down to the libations and governors, the 18, Who are the makers shapers and overseers, the keepers and preservers of these creations of Ahura Mazda. 1 7.
see one another's soul thuiking of
thoughts, thinking of good words, thinking of
;
who
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
19^
they
It is
shall restore the world,
;
20.
When
the creation will
prosperous creation of the
grow
deathless,
—
— the
Good Spirit, and the may rush on every
Dru(^ shall perish, though she side to fold
brood
For
the holy beings
kill
its
shall perish, as
;
it is
she and her hundredthe will of the Lord.
brightness and glory, I will offer
it
a sacrifice ....
IV. 2 1.
We
sacrifice
unto the awful
kingly
Glory,
made
by
Mazda .... 2 2.
That
belonofs to the eods in the
to those in the
material world, and to the blessed
ones, born or not yet born, restoration of the world
23 ^
they
It is
heavens and
who
who
are to perform the
'-.
shall restore the world,
which
grow old and never
die,
never deca) ing and never rotting, ever living
and
will
(thenceforth) never
I9-20 = §§ 11-12.
'
§§
^
The Saoshya?//s; see §§ 23-24= §§ 19-20.
^
U
2
p. 165,
note
i.
292
YA^'TS
AND SIROZAHS.
ever increasing, and master of
dead will rise, when life and immortality and the world will be restored at its wish
When
24.
grow
the creation will
shall
perish,
side to kill the holy beings
brood
fold
For
shall perish, as
brightness and glory,
its
will
deathless,
—
the
come,
— the
Good Spirit, and the though she may rush on every
prosperous creation of the
Dru^
when
wish,
its
;
she and her hundredthe will of the Lord.
it is
I will offer
it
a sacrifice ....
V. 25.
We
sacrifice
unto
the
awful
kingly
Glory,
made
by
Mazda ....
That clave unto Haoshyangha, the Paradhata,
26.
long time \ when he ruled over the seven Karshvares of the earth, over the Daevas and men, for a
over the Yatus and the Pairikas, over the oppressors, the blind, and the deaf; he the Daevas of For
its
who smote
two-thirds of
Mazana and of the Varenya
brightness and glory,
I will
offer
it
fiends ^
a sacrifice ....
VI. 27.
We
sacrifice
unto
the
awful
kingly
Glory,
made
by
Mazda .... 28.
That clave unto Takhma Unipa, the
well-
armed, while he ruled over the seven Karshvares of the earth, over the Daevas and men, the Yatus and
and the deaf; conquered all he Daevas and men, all 29. the Yatus and Pairikas, and rode Angra Mainyu, Pairikas, the oppressors, the blind,
When
^
For
forty years, according to the
thirty years, 2
according to Firdausi.
See Yt.V, 22.
Bundahij (XXXIV, 4)
;
for
Z AMY AD YAST.
turned Into the shape of a horse,
293
all
around the earth
from one end to the other, for thirty years For
brightness and glory,
its
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
-,
while he ruled over the
seven Karshvares of the earth, over the Daevas and
men, the Yatus and Pairikas, the oppressors, the blind, and the deaf; 32. He who took from the Daevas 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 Daevas ^, in the times before his lie,
before he beean 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 When flee away from him in the shape of a bird. Yima his Glory had disappeared, then the great '^
1
Cf. Yt.
2
For
XV,
six
XXXIV,
12, and notes. hundred and sixteen years and
six
months (Bundahij
4).
'
See Yt.V, 26, text and note.
*
Food and
^
He
^
Doubtful
drink.
'
pretended to be a god (Firdausi). :
fraejta.
Cf
Yt.
XV,
16.
A
YA5'TS
294
AND SIROZAHS.
Khshaeta, the good shepherd, trembled and was in sorrow before his foes ^ he was confounded, and ;
him down on the ground.
laid
when the Glory departed from went from Yima, the son Glory the bright Yima, the of Vivangha;^^, in the shape of a Varaghna bird ^ 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
35.
first
the lord of
time^
countries,
all
whom Ahura Mazda
has
the gods in
the
created the most glorious of
all
heavens.
The second
36.
time
when
the Glory departed
from the bright Yima, the Glory went from Yima, the son of Vivangha/?/, in the shape of a Varaghna bird.
Then Thraetaona seized that Glory, he, the heir of the valiant Athwya clan, who was the most victorious of all victorious men next to Zarathurtra
Who
Dahaka, the three-mouthed, the three-headed, the six-eyed, who had a thousand senses, that most powerful, fiendish Dru^, that 37.
smote
Az'i
demon baleful to the world, the Angra Mainyu created against to destroy the world of the
^
'^
Az'i
Dahaka and
The Glory
is
identical with
is
Mihr ^
(Yt. *
that
the material world, principle ^
his followers.
as
it
it is
belongs to the king considered as a
a warrior, or a husbandman.
priest,
Dru^
described as departing three limes, because
threefold, according
it
good
strongest
In that threefold character
Adar Froba, Adar Gushasp, and Adar
Biarzin
(p. 7, notes).
A
raven, one of the incarnations of the Genius of Victory
XIV, 18-21; cf Cf. Yt.
V, 34.
ibid. § 35).
ZAMYAD VAST.
The
295
when
the Glory departed from went from Yima, the son of Vivanghawi', in the shape of a Varaghna bird. Then the manly-hearted Keresaspa^ seized that Glory he who was the sturdiest of the men of strength, next to Zarathu5tra, for his manly courage. We 39. For Manly Courage clave unto him. unsleeping, worship Manly Courage, firm of foot, quick to rise, and fully awake, that clave unto Keresaspa 2,S.
third time
the bright Yima, that Glory
;
;
40.
Who
the
killed
snake
the
Srvara,
horse-
devouring, men-devouring, yellow, poisonous snake,
over which yellow poison flowed a thumb's breadth thick.
Upon him Keresaspa was
a brass vessel
in
cooking his food
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 w^ater the manly-hearted Keresaspa fell back affrighted^; 41.
Who
killed
the
Ga;^darewa,
golden-heeled
was rushing with open jaws, eager to destroy good principle ^; Who killed the brood of Pathana, all the nine'*;
that
the living world of the
See V, 37 (pp. 62-63, and notes); XIII, 136 XV, 27. Yasna IX, 11 (34-39). This tale belongs to the widespread cyclus of the island-whale (a whale whose back is mistaken '
^
;
Cf.
they land upon it, cook their food there, sailors for an island and the monster, awaked by the heat, flies off and carries them away see Arabian Nights, Seventy-first Night Baba Bathra, 5). ' See Yt. V, 38. * Known in the Minokhired (XXVII, 50) as 'the wolf Kapo^/'
by
;
;
:
INIr. West suggests), 'which they also call Those nine sons of Pathana were nine highwaymen (the
(perhaps 'the blue wolf,' as
Pfhan.' very
word Pathana seems
told
by Keresaspa
the
to
have that meaning): their defeat
in a Pahlavi Rivayat as follows
highwaymen who were so big
in
body
that,
' :
I
when
have
is
slain
they were
AND SIROZAHS.
YAS-TS
296
and the brood of Nivika, and the brood of Da^tayana;
Who
killed
golden-crowned Hitaspa\ and
the
Vareshava, the son of Dana
by many
Pairikas
Who
42.
courage,
killed
Arezo-shamana, him of the manly
who was
strong, well-beloved ^ hail, energe-
tically rushing, fully
Who
43.
awake, never falling back
killed Snavidhaka,
his nails, the stone-handed
around
all
age
44.
shall
I '
' :
I
I
am make
^ ;
killed with
still,
I
am
not yet of
I
shall
make
the earth a
the heavens a chariot
Good Spirit from the make the Evil Spirit They will carry my dreary Hell. down
shall bring
shining Garo-nmana
rush up from the
him who
—
thus did he exclaim to
:
an infant
ever grow of age,
if I
:
wheel,
and Pitaona, attended
^,
^;
;
I
the
shall
walking, people considered in this way, that " below them are the stars
and moon, and below them moves the sun
dawn, and the
at
And I by me
reached up to they fell, and and they were smitten on the legs the hills on the earth were shattered by them' (West, Pahlavi Keresaspa's Fravashi, accordingly, is invoked Texts, II, 376).
water of the sea reaches up to their knees," their legs,
;
Perhaps the assimilation of the merely a guess of the author of ihe
against thieves (Yt. XIII, 136).
wolf Kap6«/ with P^han
is
Minokhired. ^
XV, ^
The murderer
of
Keresaspa's
brother,
Urvakhshaya
(Yt.
name
of a
28).
Doubtful: danayana.
Varesha
is
the Pahlavi
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.
bird of prey (Bund.
^
Like the Pairika Knfithaiti, who clave to Keresaspa (Vend.
I,
10 [36]). * Doubtful: frazu^tem. ^
The
corrupt.
rest of the sentence is obscure,
and the
text
seems
to
be
ZAMYAD VAST.
Good
297
and the Evil One, unless the manly-hearted Keresaspa kill me.' The manly-hearted Keresaspa killed him, his life both the
chariot,
went away, For
its
his spirit
Spirit
vanished \
brightness and glory, I will offer
it
a sacrifice ....
VIII.
We
45.
seized'^,
46.
sacrifice
unto the awful Glory, that cannot be forcibly
made by Mazda ....
For which the Good
Spirit
and the Evil One
did struggle with one another^: for that Glory that
cannot be forcibly seized their darts
most
The Good
^
they flung each of them
swift.
Spirit flung a dart,
and so did Vohu-
Mano, and Asha-Vahi^ta and Atar, the son of Ahura Mazda. The Evil Spirit flung a dart, and so did AkemMano^, and Aeshma of the wounding spear, and A^i Dahaka and Spityura, he who sawed Yima in twain ^ 1
Snavidhaka reminds one
vividly
of the Titanic Olus and
Ephialtes (Odyssea XI, 308) '
Had they to manhood grown, Such were they youths 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
^
When
*
sacerdotal Glory; see p.
n,
note
6, cf. § 53.
had departed from Yima. Bad Thought, the demoniac counterpart of Vohu-Mano (Vend. it
Introd.IV, 34). ^ Spityura was a brother of Yima's (Bund.
XXXI,
3
:
'
Spitur
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 Barmayfan and Katayun to Feridun, or
YA^TS AND SIROZAHS.
298 47.
Then forward came Atar ^
the son of
Ahura
I want to seize Mazda, thinking thus in his heart that Glory that cannot be forcibly seized.' But A^i Dahaka, 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 m.ayest never more blaze on the earth made by Ahura and protect the world of the good '
:
:
principle.'
And life
Atar took back
prevailed, so
49.
Then
his hands, as the instinct of
much had
A^'i affrighted
him.
Az\, the three-mouthed, he of the evil
law, rushed forward, thinking thus in his heart
want
to seize that
*
:
I
Glory that cannot be forcibly
seized.'
But Atar, the son of Ahura Mazda, advanced in these words 50. 'There give it up to me^ thou three-mouthed A^-i Dahaka. If thou seizest that Glory that cannot
behind him, speaking
be forcibly I
will
seized, then
I
will enter
thy hinder part,
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 Az\ 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 Shagad
Dahak ^
to
Rustam.
Firdausi does not mention him, and
makes
himself saw Gemshid.
Adar Froba
(the
Glory of the Priest)
is
meant here
' :
when
they sawed Yim, Adar Froba saved his Glory from the hand of
Dahak' (Bund. XVII, 5; Etudes 2
Doubtful.
Iraniennes,
II,
70, 84).
ZAMYAD VAST.
299
Vouru-Kasha. The swift-horsed Son of the Waters^ this is the wish of the Son of the seizes it at once I want to seize that Waters, the swift-horsed :
'
:
Glory that cannot be forcibly seized, down to the bottom of the sea Vouru-Kasha, in the bottom of the deep rivers.'
We
52.
sacrifice
unto the Son of the Waters, the
swift-horsed, the tall
and shining
who
females; the male god,
the lord of
lord,
helps one at his appeal;
who made man, who shaped man
^,
a
god who
lives
beneath waters, and whose ear is the quickest to hear when he is worshipped. thus said 53. 'And whosoever of you, O men,'
Mazda, — O
Ahura
'
—
holy Zarathu^tra
!
that Glory that cannot be forcibly seized, gifts
of an Athravan
^
^
whosoever
;
seize
shall
he has the
shall long for
the illumination of knowledge, he has the gifts of
an Athravan
;
whosoever
knowledge, he has the
'And Riches
54.
shall long for fulness
gifts of
will cleave
of
an Athravan
unto him, giving him
full welfare, holding a shield before him, powerful,
and garments and Victory will cleave and likewise Strength, unto him, day after day Attended by that that smites more than a year. hordes the havocking will conquer Victory, he rich of cattle
;
;
attended by that Victory, he will conquer
who For
^ ^
et
those
all
hate him.' its
brightness and glory, I will offer
Apam Napa/; see p. 6, note i. An allusion to old myths on the
Ahriman,
it
a sacrifice ....
igneous origin of
life
(Ormazd
§ 78).
3
Doubtful.
*
As
that Glory
A is
the
one
that belongs to the Athravan.
A
YA5TS AND SIROZAHS.
300
IX. 55.
We
seized,
unto the awful Glory, that cannot be forcibly
sacrifice
made by Mazda ....
Which
Turanian ruffian Frangrasyan Vouru-Kasha. He stripped himself naked, wishing to seize that Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathui^tra \ But the Glory escaped, the Glory fled away, the Glory changed its seat, and an arm of the sea Vouru-Kasha was produced, 56.
the
tried to seize in the sea
namely, that lake that
57^ Then
is
called
Lake Husravah ^
the most crafty Turanian Frangrasyan
rushed out of the sea Vouru-Kasha, Zarathui'tra thinking evil thoughts !
have not been
able
to
O
Spitama
' :
conquer the
.
.
.
.
^
I
Glory that
belongs to the Aryan nations, born and unborn, and to the holy Zarathui'tra. 58.
'
Then
corn and liquors^ as to
will defile all
I
greatness, goodness, and fairness.'
— 'Ahura
eager to
Then
Mazda create new
will
come against
creatures
thee,
ever
'\'
Turanian Frangrasyan rushed down into the sea Vouru-Kasha, O Spitama the
most
crafty
Zarathui-tra ^
See Etudes Iraniennes,
II,
227
;
of.
§ 82.
Lake Husru is within fifty leagues (parasang) A^e/^ast' (Lake Urumiah, Bund. XXII, 8, tr. West). ^
^
'
of
Lake
Cf. §§ 60, 63.
Itha itha yathana ahmai. Tarshu/^a khshudra/^a, translated dhanyani madhuni/^a Afrasyab was charged (Sansk. tr. to Afrigan Gahambar, § 1 2). with having laid Iran waste by filling up or conducting away rivers (Hamzah Ispahensis, p. 34 cf. Bund. XXI, 6). * ^
;
*
This looks
like
an answer to Afrasyab's
threats.
ZAMYAD YAST.
3OI
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 59.
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 Zarathiutra.
Lake Vanghazdrt;u \ 60 Then the most crafty Turanian Frangrasyan rushed out of the sea Vouru-Kasha, O Spitama
that
called
is ^.
Zarathui-tra
thinking evil thoughts:
!
'.
.
.
.M have
not been able to conquer the Glory that belongs to
Aryan
the
and unborn, and
nations, born
to
the
holy ZarathuJtra.
'Then
61.
I
corn and liquors, as to
will defile all
greatness, goodness, and fairness.'
— 'Ahura
eager to
Then
Mazda create new
will
come
against thee,
ever
creatures.'
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 Zarathui-tra. But the Glory escaped, the Glory fled
most
the
crafty
away, the Glory changed
its
seat,
and an arm was
sea Vouru-Kasha, namely, the water Aw^-danva. 63 ^ Then the most crafty Turanian Frangrasyan rushed out of the sea Vouru-Kasha, O Spitama have .... Zarathujtra thinking evil thoughts
produced that
is
in the
called
M
*
:
!
'
The
situation of that lake is not stated.
yathana ahmai avatha
'
Itha itha
*
Cf. §§ 57, 60.
"
Itha itha yathana
yathana ahmai.
ahmai avatha
itha
^
Cf. §§ 57, 63.
yathana ahmai.
itha yathana
ahmai avoya
itha
YAS'TS
AND siROZAHS.
not been able to conquer the Glory that belongs to the Aryan nations, born and unborn, and to the
holy Zarathui-tra
!'
64. He was not able to seize the Glory that belongs to the Aryan nations, born and unborn, and to the holy Zarathui^tra.
For
its
brightness and glory,
I will offer
it
a sacrifice ....
X.
We
65. seized,
sacrifice
unto the awful Glory that cannot be forcibly
made by Mazda ....
That cleaves unto him who grows up there, where lies Lake Kasava ^, along with the Haetuman^^ river; there where stands Mount Ushidh^u*, surrounded by waters, that run from the mountain. 66.
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
and weal; powerful and golden. It
friendly, rich of pastures, prolific
it flows and swells unto him, bright .^ grow, smiting and glorious, making the white away all plagues. 68. And there comes with him a horse's strength, there comes wath him a camel's strength, there
runs unto him,
.
^
That
is
to say, to
any one who ....
.
The Kavis
Lake Kasava was supposed Kayan race' (Bund. XXI, 7). The Kavis
of Iran are meant the
.
:
to
are
or Kings
home
of
enumerated
in
be
the
'
the following clauses (§§ 7 1 seq.). ^ The present Zarah or Hamian sea in Seistan. ^ *
The Helmend ('Eri3/xav(5/)oi The seat of the ^z'areno
and Introduction ®
The
to Yt.
;
;
cf.Vend.
I,
?
i, p.
water of the rivers in which the Glory
Varemij-.
287, note 5,
XVIII.
midst of which the Kavi has been nourished. *
14).
see p. 33, note
lies,
and
in the
ZAMYAD YAST.
303
comes with him a man's strength, there comes with him the kingly Glory and there is in him, O holy Zarathu^tra! so much of kingly Glory as might extinguish at once all the non-Aryan nations. :
And
69.
then (through
may
living creatures
it)
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.
We
70.
sacrifice
unto
the
awful
Glory,
kingly
made
by
Mazda ....
That clave unto Kavi Kavata, and unto Kavi Aipivohu, and unto Kavi Usadha, and unto Kavi Arshan, and unto Kavi Pisina, and unto Kavi Byarshan, and unto Kavi Syavarshan^; 72. So that they were all of them brave, all of them strong, all of them healthful, all of them wise, all of them happy in their wishes, all of them 71.
powerful kings. For
its
brightness and glory, I will offer
it
a sacrifice ....
XII. 73.
We
sacrifice
unto
the
awful
kingly
Glory,
made by
Mazda ....
74^ That clave unto Kavi Husravah for the wellshapen Strength, for the Victory made by Ahura, for the righteousness for the crushing Ascendant ;
of the law, for the innocence of the law, for the ^
*
Doubtful. §§
2
See
p. 182, note 2.
74-76=Yt.XIII, 133-135-
^
See Yt. XIII,
§
132.
YA5TS AND SIROZAHS.
304
unconquerable power of the law tion of the enemies at
And
for the extermina-
;
one stroke
;
Glory made by Mazda, for the health of the body, and for 75.
for the vigour of health, for the
a good, virtuous offspring, wise, chief in assemblies,
and clear-eyed, that frees [their father] from and for that hell], of good intellect 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 bright,
the pangs [of
;
So that king Husravah [had the
77.
lead]
all
along the long race, and he could not pass through the forest, he\ the murderer, who was fiercely striving
Kavi Husravah prevailed over all he put in bonds Frangrasyan and Keresavazda ^, to avenge the murder of his father Syavarshana, a man, and of Aghraeratha, a semi-man ^ against
him on horseback; the
lord
;
brightness and glory,
For
its
78.
We
I will offer
a sacrifice ....
it
XIII. sacrifice
unto
awful
the
kingly
Glory,
made
by
Mazda ....
That clave unto the holy Zarathu^tra, so that thought according to the Law, spake according he 79.
Aurvasara;
^
see Yt.
XV, 32
;
cf.
Yt. V, 50 (where the
words
along the long race have been omitted in the translation). The words have the lead here have been supplied from Yt. V, 50 the text here has two words, tarn keresem, of which both the reading and the meaning are doubtful. ^ Keresavazda, the Karsivaz of Firdausi, the brother of Afrasyab and the murderer of Syavarshana he was put to death by Husravah in company with his brother (£tudes Iraniennes, all
:
:
II,
227). ^
See
p. 114,
note
7.
ZAMYAD YAST. to the
305
Law, and did according to the Law so that in hoHness in all the living world, ;
he was the holiest
the best-ruling in exercising rule, the brightest in brightness,
most glorious
the
in
glory, the
most
victorious in victory.
At
Daevas rushed away at his were extinguished at ^ his sight the (7ainis drew back their ways from the mortals and, lamenting^ and wailing, laid violent 80.
his sight the
;
sight the (demoniac) malices
;
hands on the Daevas. 81. And that one prayer, the AhunaVairya, which the holy Zarathui-tra sang and repeated four times, with a song that waxed louder and louder, drove back all the Daevas beneath the earth, and took oif
from them
and prayer ^ 82. It was it, the Glory of Zarathui'tra, 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 Zarathui^tra \ But that Glory escaped to hidden inlets of the sea^; and there those sacrifice
;
two*'
made my
as
was
it
wish of the For
on^; they entered
Law
'
SeeVend. XX,
^
Doubtful.
it
my
will,
was the
of Mazda. ii
a sacrifice ....
10.
Perhaps:
and lamenting and wailing the
left off injuring.
3
Cf. Yt. XIII, 90.
*
See above,
^
Zarathujtra and Vijtaspa(?);
^
Mazda's, and as
brightness and glory, I will offer
its
Daevas
will" roll
my wish, Ahura
Meaning
[-^3]
§§
my
56-64.
^
cf.
law.
§§ »
X
Cf. §§ 56, 59, 62.
84-87. Cf. Yt. XIII, 89, note 5.
YAi'TS
306
AND SIROZAHS
XIV. 83.
We
sacrifice
unto
the
Glory,
kingly
awful
made by
Mazda ....
That clave unto king
84.
Vi^taspa, 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 Daevas to
Who,
85 \
wide room
Dru^
retire.
driving the
before him,
religion
;
Dru^
before him ^ sought who, driving the
for the holy religion
who made
;
made wide room for the holy himself the arm and support of
law of Ahura, of this law of Zarathurtra S6. 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,
this
;
nourished with plenty of cattle and pastures, blessed with plenty of cattle and pastures. 87. The valiant king VUtaspa enemies,
conquered
Tathrava;^^' of the evil law,
all
Peshana, the
worshipper of the Daevas, and the fiendish wicked Are^a/-aspa and the other wicked Zfz/yaonas ^. For
its
brightness and glory, I will offer
it
a sacrifice ....
XV. 88.
We
sacrifice
unto
the
awful
kingly
Glory,
made
by
Mazda ....
That will cleave unto the victorious Saohis helpers ^ when he shall restore the and shya;z/ 89*.
1
§§
^
Or
85-86= Yt.
'
Of.
^
See
'
XIII, 99-100.
with his spear pushed forwards
Yt. V, 109. p. 117,
note 6.
see p. 205, note
;'
*
§§
i.
89-90=§§ 11-12.
ZAMYAD
3O7
YAiS-T.
grow old and
world, which will (thenceforth) never
never decaying and never rotting, ever living and ever increasing, and master of its wish, when the dead will rise, when life and immortality never
die,
come, and the world
will
wish
be restored at
will
;
90.
When
grow
the creation will
deathless,
—
shall perish,
side to
kill
brood
fold
For
— the
Good Spirit, and the though she may rush on every the holy beings she and her hundred-
prosperous creation of the
Dru^
its
its
;
shall perish, as
the will of the Lord.
it is
brightness and glory, I will offer
it
a sacrifice ....
XVI. 91.
]\Iazda
92.
We
sacrifice
unto
the
awful
kingly Glory,
made by
....
When
AstvaZ-ereta
^
shall rise
up from Lake
Ahura Mazda, a son of Vispaknowing the victorious knowledge. It was that Glory that Thraetaona bore with him when A^'i Dahaka was killed*; 93. That Frangrasyan, the Turanian, bore when Drv«u° was killed, when the Bull was killed'' That king Husravah bore when Frangrasyan, the Turanian, was killed Kasava
-,
taurvairi
a friend of
^,
"^
;
Yt. XIII, 129.
^
Saoshya;//;
2
Cf.§ 66 and Vend. XIX, 5 {18). " Cf. See Yt. XIII, 142. § 36.
=>
®
This Hne
cf.
is
' Or 'the demon.' we know of the Frangraand the name of Frangrasyan
in contradiction with w^hat
syan legend, unless the text
is
corrupt
has been introduced here by mistake (for Keresaspa?).
may
allude to brighter sides,
the Bull (gauj)
(Gopatishah) '
;
may
unknown
to us, of the
Yet
Turanian hero
it :
be his brother Aghraeratha, the Bull-man
see p. 114, note 7.
See §77.
X
2
YA5TS AND SIROZAHS.
308
That king Vt^t^spa bore, when he victoriously maintained HoHness against the host of the fiends and took off the Dru^ from the world of the good principle ^
He
94.
^,
down upon
with the eye of intelligence all
",
shall look
the creatures of the Paei'i^
"*,
her of
the evil seed he shall look upon the whole living world with the eye of plenty, and his look shall deliver to immortality the whole of the living :
creatures.
And
95.
there shall his friends
the friends of AstvaZ-ereta,
who
^
come
forward,
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 Aeshma of the wounding spear, who has no Glory, bow and flee he shall smite the most wicked Dru^, her of the evil seed, born of ;
darkness.
Akem-Mano smites, but Vohu-Mano shall smite him the Word of falsehood smites, but the Word of truth shall smite it. Haurvata/ and Ame'^
96.
;
reta/' shall
smite both hunofer and thirst:
Haur-
vata/ and Amereta/ shall smite the evil hunger and
the evil
and
thirst.
flees,
The
evil-doing
brightness and glory, I will offer
For
its
97.
Yatha ahu vairyo: The
holiness
will
it
a sacrifice ....
of the
Lord
is
the law of
....
^
Cf. § 84.
*
A name
®
See
'
The
iv, 34).
Angra Mainyu bows
becoming powerless.
2
of the Dru_^.
p. 297,
note
Saoshyaw/.
'
^
See
Cf. Yt.
p. 220,
I,
28.
note
i.
4.
Genii of the waters and of the plants
(cf.
Vend. Introd.
ZAMYAD YA^T. I
309
and prayer, and the strength Mount Ushi-darena, made by
bless the sacrifice
and vigour of 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 Vohia
:
[Give] unto that
Holiness
man ^
bright, all-happy, blissful
^
Cf §0.
is
the best of
all
good ....
brightness and glory, .... give
him
abode of the holy Ones.
2
Who
sacrifices to the kingly Glory.
the
YA^TS AND siROZAHS.
310
VAN ANT VAST.
XX. is
This Yast ought to follow immediately same Sirozah formula
after the
derived from the
invoked along with Vana«/ and Haptoiriwga (Sirozah,
trya
is
It is
a mere supplement to that Yajt.
May Ahura Mazda
o.
Tir Yajt, as
Ashem Vohfi
be rejoiced
Holiness
:
is
On Vana«/, see 1
.
.
.
the best of
it
the one in which Ti.f-
;
p.
§ 13).
97, note 6.
.
good ....
all
confess myself a worshipper of Mazda, a follower of Zara-
I
thujtra,
For
one who hates the Daevas and obeys the laws of Ahura and glorification unto [Havani], ;
sacrifice, prayer, propitiation,
the holy and master of holiness
....
Unto the star Vana;^/, made by Mazda, Be propitiation, with sacrifice, prayer, propitiation, and
glorification.
Yatha ahu vairyo holiness 1.
:
The
will
of the
Lord
the
is
law of
....
We
made by
unto the star Vana;//,
sacrifice
Mazda, the holy and master of holiness. I will sacrifice unto Vanan^, strong, invoked by
own name ^
his
healing, in order to withstand the
accursed and most
fiDul
Khrafstras
^
of the most
abominable Angra Mainyu. 2.
Yatha
I
ahij vairyo:
bless the sacrifice
and vigour of the
Ashem Vohu
:
[Give] unto that
will
of the Lord
the law of
is
See
p. 13,
^
The
reptiles
^
Who
note
and prayer, and the strength made by Mazda.
star Vana;//,
Holiness
man^
bright, all-happy, blissful ^
The
....
holiness
is
the best of
all
brightness and glory,
good ....
....
give
him the
abode of the holy Ones.
2.
and other Ahrimanian creatures (Vendidad, Introd. V, 11) which are destroyed by the rain (Bund. VII, 7). sacrifices to
Vanaw/.
FRAGMENT.
YA5'T
3
^
^
XXI AND XXII. YA^-T FRAGMENTS. These two Yajts or Ya^t fragments are known among the Parsis as the Hadhokht Nask, though their context does not correspond to any part of the description of that Nask as given in the Dinkart (West, Pahlavi Texts,
224, note
I,
of these Ya^ts has been edited by
Arda
Viraf, p.
269
XXI
of which
is
YA^'T
a eulogy of the
rises higher
under which
it is
Pahlavi translation
of
seq.).
XXI. Yajt
A
8).
Haug and West (The Book
FRAGMENT. AshemVohu
prayer, the value
and higher, according as the circumstances
being recited are of greater importance.
Ahura Mazda: 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! What is the only word in which is contained the 1.
Zarathu^tra asked
'
glorification of all
good
are the offspring of the 2.
good
principle
Ahura Mazda answered
Holiness \ 3.
things, of all the things that
'
O
'
:
It
Spitama Zarathu^tra
He who
recites the praise of
is
?'
the praise of
!
Holiness\
in the
and with a devoted heart, praises me, Ahura Mazda he praises the waters, he praises the earth, he praises the catde, he praises the plants, he praises all good things made by Mazda, all the things that are the offspring of the good principle. For the reciting of that word of truth, O 4. Zarathu^tra the pronouncing of that formula, the Ahuna Vairya, increases strength and victory in
fulness of faith
;
'
!
one's soul
and '
piety.
Asha:
the
Ashem Vohu..
YA5TS AND SIROZAHS.
C!T2
For
'
5.
that only recital of the praise of Holiness
worth a hundred khshnaothras of the beings of Holiness \ when delivered while going to sleep, a thousand when delivered after eating, ten thousand is
delivered during cohabitation, or any
when when 6.
delivered in departing this
What
'
and
ness,
one recital of the praise of worth ten others in greatness, good-
is
?
fairness
Ahura Mazda answered
7.
life.'
the
is
Holiness that
number
holy Zarathu-ytra
that a
!
'
:
man
It
is
delivers
that one,
when
O
eating
the gifts of Haurvata/ and Amereta/^ at the same time professing good thoughts, good words, and rejecting evil thoughts, evil words,
good deeds, and and evil deeds.'
What
one recital of the praise of Holiness that is worth a hundred others in greatness, goodness, and fairness ? 'It is that one, O 9. Ahura Mazda answered 8.
'
the
is
'
:
holy Zarathui'tra of the
Haoma
that a
!
man
delivers while drinking
strained for the sacrifice, at the
same
time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words,
and
evil deeds.'
10.
'What
is
Holiness that
is
ness, goodness, 11.
and
A
?
!
that a
man
'It
is
delivers
that one,
when
O
starting
hundred times the formula: 'Be propitiation (khshnaoN, the holy and master of holiness' (cf p. i, note 2).
thra) unto -
'
fairness
Ahura Mazda answered:
holy Zarathui-tra *
one recital of the praise of worth a thousand others In greatthe
.
.
.
,
Eating or drinking (see Vendidad, Introd. IV, 33).
YAST FRAGMENT.
3
I
.•>
bed or going to sleep again, at the same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.' up from
12.
his
'What
the
is
one
worth ten thousand and fairness ? Ahura Mazda answered: It
Holiness that
praise
of the
recital
is
of
others in great-
ness, goodness, 13.
'
holy Zarathu^tra
man
that a
!
that one,
is
delivers
O
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
Holiness
the
is
that
one
worth
is
men,
in greatness,
and
its
holy Zarathu^tra
that a
!
man
of
of ours,
chariots, without
goodness, and fairness
Ahura Mazda answered:
15.
praise
Karshvare
this
/z^iyaniratha \ with its cattle its
of the
recital
'It
is
?
that one,
O
delivers in the last
same time professing good thoughts, good words, and good deeds, and rejecting evil thoughts, evil words, and evil deeds.'
moments of
16.
'What
his
life,
at the
is
the
one
recital
of the
praise
of
between the earth Holiness that is worth and the heavens, and this earth, and that luminous space, and all the good things made by Mazda, that all
are the offspring of the
goodness, and fairness 17.
that
good
is
principle in greatness,
?'
Ahura Mazda answered:
holy Zarathu5tra
!
evil thoughts, evil
that a
'
See
In a conversion, or in the
note
is
that one,
^.'
5.
recital
O
delivers to renounce
words, and evil deeds
^
p. 123,
man
'It
of the penitential prayers.
YA5TS AND siRdZAHS.
314
YA^-T XXII. This Ya^t
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 sidos; of.
Commentaire du Vendidad, XIII, 55) amongst the highest enjoyments 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
Deed, or the three
Good -Thought, Good -Word, and Good-
and Eviland glorified by Ahura, or rebuked and insulted by Angra Mainyu, and fed with ambrosia or poison. Similar developments are to be found in Ya^t XXIV, 53-65; Arda Viraf XVII Minokhired II, 123-194.
Deed
hells of Evil -Thought, Evil -Word,
there they are praised
:
;
I.
Ahura Mazda: 'O Ahura Mazda, most beneficent Spirit, Maker of the material world, thou Holy One! Zarathiutra asked
1.
'
When
one of the
faithful departs this
does his soul abide on that
nio^ht
life,
where
?
Ahura Mazda answered 2,
*
It
takes
Uj-tavaiti "
Happy
is
its
seat near the head, singing the
Gatha ^ and proclaiming happiness: he, happy the man, whoever he be, to
whom Ahura Mazda of his wishes!" On much can
full
accomplishment
that nio-ht his soul tastes^ as O
of pleasure as the whole of the living world
taste.'
^
See
^
The name
ujta
:
p.
319, note
i.
of the second Gatha, which begins with the
the words in the text,
line (Yaj-na ^
gives the
XLII,
'Happy
i).
Literally, sees, perceives.
the
man
....,' are
its
word
opening
VAST
—
3.
abide 4.
the
'
On
315
XXII.
the second night where does his soul
?'
Ahura Mazda answered: 'It takes its seat near head, singing the U^tavaiti 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
much
soul tastes as
of pleasure as the whole of the
living world can taste.' 5.
— 'On
night where
the third
does his
soul
takes
seat
abide?' 6.
Ahura Mazda answered
'It
:
its
near the head, singing the U^tavaiti Gatha and proclaiming happiness
"
:
Happy
is
he,
happy the
man, whoever he be, to whom Ahura Mazda gives On that the full accomplishment of his wishes!" night his soul tastes
whole of the 7.
At
livins:
as
much
world can
of pleasure as the
taste.'
the end^ of the third night,
when
the
dawn
it seems to the soul of the faithful one as it were brought amidst plants and scents seems as if a wind were blowing from the region of the south, from the regions of the south, a sweetscented wind, sweeter-scented than any other wind
appears, if
it
:
in the world.
And
one as wind the nostrils, and if he were inhaling that with he thinks: 'Whence does that wind blow, the sweetest8.
seems
it
scented wind 9.
And
it
I
to the soul of the faithful
ever inhaled with
seems
him him in to
as
if
my
nostrils
his
own
?'
conscience
that wind, in the shape
were advancing to of a maiden fair, bright, white-armed, strong, ^Thraojta:
in Pahlavi
roijman.
tall-
YA5TS AND SIROZAHS.
'^l6
formed, high -standing, thick-breasted, beautiful of
body, noble, of a glorious seed ^ of the size of a maid in her fifteenth year, as fair as the fairest things in the world.
And
10.
the soul of the faithful one addressed
asking
her,
maid
fairest
And
11.
What maid
' :
I
have ever seen
she, being his
thou,
art
who
art the
?
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 appear to me 12.
'And so
thou,
sorrow,
O
me
which thou dost
youth of good thoughts,
good words, and good deeds, love
in
of
good
religion
!
didst
for that greatness, goodness, fairness, sweet-
scentedness, victorious strength, and freedom from
sorrow, in which 13.
'When
appear to thee. thou wouldst see a I
man making
deri-
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. sion^
That
'
'
^
Of
is
to say,
from the gods' (Pahl. Comm.).
holy things.
The
commentary has the following gloss what they begged for.' * Urvaro-straya: urvar babai/^ kart (Pahl. Comm.): aighshan bab^ bara asrunast (star, to tie, as in frastaretem baresma). Cf. Yt. XXIV, 37, 59. ^ With alms to the poor Mazdayasnians (asho-dad). ^
'
He
Doubtful.
would not give To the poor:
Pahlavi
his friends
—
VAST
317
XXII.
was lovely and thou madest me still I was fair and thou madest me still fairer lovelier desirable and thou madest me still more I was 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 and so henceforth men this good deed of thine worship me for my having long sacrificed unto and conversed with Ahura Mazda. 14.
'
I ;
;
15.
The
'
man made,
step that the soul of the faithful
first
placed him in the
Good -Though t
^
Paradise
The second step that man made, placed him '
Paradise '
The The
the
in
Good-Word^
;
third step that the soul of the faithful
made, placed him '
the soul of the faithful
in the
Good-Deed^
man
Paradise;
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 *.'
man
From From
from the abodes full of cattle and enjoyments of love ? the material world into the world of the spirit? the decaying world into the undecaying one ?
How
long did thy
come, thou holy
and
full
!
of the wishes
felicity last
?'
And Ahura Mazda
answered: 'Ask him not what thou askest him, who has just gone the dreary 17.
^
^ ^
*
The The The The
so-called
Hum at Paradise
so-called
Hfikht Paradise.
so-called
Hvarsht
seat of the
(cf.Yt. Ill, 3).
Paradise.
Garothman.
YASTS AND SIROZAHS.
3l8 way,
of fear and distress, where the body and the
full
soul part from one another.
'[Let him eat] of the food brought to him, of
8.
1
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
the food for the holy
woman,
this life
rich in
;
this
is
good thoughts,
good words, and good deeds, well-principled and obedient to her husband, after she has departed this
life,'
11.
Mazda 'O Ahura Maker of the material
Zarathu^tra asked Ahura
19.
1
Mazda, most beneficent Spirit, world, thou Holy One 'When one of the wicked perishes, where does !
(
soul abide on that
Ahura Mazda answered:
20.
his
night.-*'
'It
Kima^
near the skull, singing the
rushes and
Gatha,
O
sits
holy
Zarathui'tra
'"To what
land shall
turn,
I
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.'y
— 'On
21.
abide
?'
Ahura Mazda answered: Tt rushes and
22.
near the
^
skull,
Zaremaya
Persian
milk
the second night, where does his soul
is
the spring: the
might perhaps be
^^^
made
singing the
in the
Kima
word
Gatha,
translated oil
O
sits
holy
(raoghna,
better translated 'butter;' the
middle of spring was said to be the best (Vis-
PahL Comm.; cf. Dadistan XXXI, 14). ^ The Gatha of lamenting, beginning with the word Kam (Kam neme zam To what land shall I turn ?') Yasna XLVI (XLV).
perad
I, 2
;
'
:
;
319
YA5'T XXII.
"To what land shall To whom shall I go with
Zarathui-tra
Mazda 'On
?
Ahura
praying?"
much
that night his soul tastes as
O
turn,
I
!
of suffering
as the whole of the livingf world can taste.'
— 'On
23^.
abide
the third night, where does his soul
?'
Ahura Mazda answered
24.
near the
skull,
?
!
"
that night his soul tastes as
At
I
turn,
praying ?"
dawn
of suffering
taste.'
the end of the third night,
when
sits
O holy O Ahura
Gatha,
much
as the whole of the living world can 25.
rushes and
It
Kima
singing the
To what land shall whom shall I go with To
Zarathui'tra
Mazda 'On
'
:
O
holy Zara-
it seems to the were brought amidst snow and stench, and as if a wind were blowing from the region of the north, from the regions of
thui-tra
!
the
soul of the faithful one as
appears,
if it
the north, a foul-scented wind, the foulest-scented
of
the winds in the world.
all
And it seems to the soul of the wicked man he were Inhaling that wind with the nostrils, and he thinks: 'Whence does that wind blow, the foulestscented wind that I ever inhaled with my nostrils ) 26-32.
as
if
V
A
development similar to that in
§§ 9-14 is to be supplied Arda Viraf and the INIinokhired the soul of the wicked And is met by a horrid old woman, who is his own conscience 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 ^
here
:
in the
:
stinking'
Then I never
'
(cf. § 9).
Who art thou ? than whom wicked soul spoke thus saw any one of the creatures of Auharmazd and Akharman that
:
uglier, or filthier or
To him
more
stinking' (cf. § 10).
she spoke thus
evil thoughts,
of
evil
'
:
'
I
words, of
am evil
thy bad actions,
O
youth of
deeds, of evil religion
I
It
320
AND
YAi'TS
stR6zAHS.
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, wicked man? How didst thou come, O fiend! 33.
from the abodes
full
of cattle and
into the world of the is
full
of the wishes
From the material world From the decaying Spirit ?
and enjoyments of love
?
on account of thy will and actions that I am hideous and vile, and diseased, rotten and foul-smelling, unfortunate and
iniquitous
distressed, as appears to thee
When
(cf.
§§ 11-12).
who performed
the Yazishn and and prayer and the service of God, and preserved and protected water and fire, catile and trees, and other good creations, thou practisedst the will of Akharman and And when thou sawest one the demons, and improper actions. 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, '
thou sawest any one
Dron ceremonies, and
praise
and shuttedst up thy door (cf. § 13). 'And though I have been unholy
(that
is,
I
have been considered
am made more unholy through thee and though I have been frightful, I am made more frightful through thee; though 1 have been tremulous, I am made more tremulous through thee though I am settled in the northern region of the demons, I am
bad), I
settled
;
further north through thee;
through these
evil
through these
words, and through these
They curse me, a long communion of the Evil Spirit
evil
evil
thoughts,
deeds, which thou
practisedst.
time, in the long execration
and
(cf. § 14).
evil
'Afterwards that soul of the wicked advanced the
first
footstep
on Dush-humat (the place of evil thoughts), &c.' (The Book of Arda Viraf, XVII, 12-27, as translated by Haug).
YAST
XXII.
world into the undecaying one suffering last
321
How
?
long did thy
?'
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. Let him eat of the food brought unto him, 36. '
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
perished
;
this is the
thoughts, evil words, and evil deeds,
rich
in
evil
religion, ill-principled,
evil
he has
food for the fiendish woman,
and disobedient
to her
husband. 37^.
'We
whose name
worship the Fravashi of the holy man, is
Asm6-//iyanva;^/^; then
the Fravashis of the
other holy
will
I
worship
Ones who were
strong of faith*.
38 to '
^.
'
We
memory
of
Ahura Mazda,
keep the Holy Word. We worship the understanding of Ahura Mazda,
to study the '
worship the
We
Holy Word.
worship the tongue of Ahura
Mazda, to
speak forth the Holy W^ord. '
We
worship the mountain that
standing, that preserves understanding
gives ;
under-
[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.' §§ 3l~3^i 39-40. 41-42 are separate fragments. :
"^
^
One
*
Cf. p. 33, note 2.
of the
[23]
first
disciples of Zoroaster
Y
;
cf.
Yt. XIII, 96.
YA-STS
32 2
by day and by
it]
AND SIROZAHS.
night, with offerings of Hbations
well-accepted \
'O Maker
392.
!
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
and excellence
spirit
of mind^.'
Then towards Par6dar5^ that
41^.
bird
voice of the
the dawning of the dawn'', that
Kareto-dasu^ hears
bird
1
§38=Yt.
^
A Pahlavi translation of the following two fragments
I,
31.
MS. 33, Paris, Supplement Persan 3 ^ithra (Paris MS. p. 255). *
is
'
the
F'ire.
is
found in
(edited in Etudes Iraniennes,II).
How
to say,
do they manifest their assistance ?' (Pahl. tr. ibid.); that when do they assist their relations and countrymen ? (see
Yt. XIII, 49 seq.) ?
When men
®
The
are instinct with
good
and good thought.
spirit
Pahlavi translation of this fragment has here §§ 14-16 of
the Atash Nyayij, then §§ 18-19 of the whole passage
Atar looks
is
at the
Vendidad XVIII.
to be restored as follows
hands of
all
those
who
Therefore
:
pass by
:
'
What does
the friend bring to his friend ..,.?' (Atash N. 14.)
And
if
that passer-by brings
of baresma holily tied up
him wood
....
,
holily brought, or
....
then Atar
thus
bundles
will bless
him
A
May
herds of oxen grow for thee .... (Atash N. 15-16).
In the
first
Ahura Mazda,
part of the night, Fire, the son of
calls
the master of the house for help, saying '
Up
!
arise,
thou master of the house
.
.
.
.
'
(Vend. XVIII,
18-19). (see the text). Then towards the dawning of the dawn CfVend. XVIII, 23. * 'He who has knowledge made,' or 'He who has the knowledge of what is made' (kartak danishn); his other name Parodar.r is 'He who foresees.' .
*
.
.
.
'
'
^
Here again a
large passage
is
omitted
:
it
can only partly be
YAST
Here
42.
'
on and
the
of the
Sleep on,
323
the fiendish Biishyasta, the long-handed,
rushes from regions
XXII.
region
the
of
north,
north, speaking thus,
O men
Sleep on,
!
O
from the
lying
sinners
!
thus
Sleep
live in sin.'
supplied from the Pahlavi translation
;
the words in brackets refer
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 to
aloud the '
Here
Pahlavi
five
holy Gathas of Spitama Zarathujtra."]
the fiendish Bushyasta
things,
good
XVIII,
25).
.
.
.
/ (see
the text).
Then
the
Never care for the three excellent thoughts, good words, good deeds' (cf. Vend.
translation
has
:
'
V
2
YASTS AND SIROZAHS.
324
xxiii-xxiv. AfrIn
AND VI6TASP
TIJST
YA^'T.
the Zendavasta to Zartusht— a
'God taught
God
paighambar zar-
"Go and
said to Zartusht,
subUme work ....
before Shah Gushtasp read this
.... keep all my counsel \' Gushtasp Shah and repeat it word by word to He Zartusht, in obedience to God, went to the court of Gushtasp came forward and called down a blessing on the Shah^.' Then he Learn its statutes and walk read to him the Zandavasta and said
may come
book, that he
into the faith
:
'
:
therein.
If your desire
But
the paradise of heaven.
ments, you shall bring
God
will
towards
is
if
its
'
laws, your
down your crowned head
be displeased with you, and
perous condition.
At the
last
abode
you turn away from
you
will
its
to the
be in
overthrow your pros-
descend into
shall
shall
commanddust. Your hell, if
you
hear not the counsel of the Almighty ^'
These lines of the Zartusht-Namah are a summary of the following two Yajts. The first, entitled The blessing of the prophet Zartu^t,' contains the words of blessing addressed by Zarathujtra w^hen appearing before the king. These words seem to have followed a similar blessing pronounced by (Pamaspa ^ the prime minister of '
Vii-taspa ^
Ya^t
XXIV
contains
the
exhortations of the prophet to the
Law
king to follow and closely adhere to the counterpart to the
XlXth Fargard of
plays here the
same
thujtra.
therefore, a
^
It
is,
part to Vijtaspa as
The Zartusht-Namah,
summary
of Mazda.
It is
a
the Vendidad, as Zarathu^-tra
Ahura does
there to Zara-
of the Law, of the duties
it
translated by E. B. Eastwick, in Wilson's
Parsi Religion, p. 495. '^
Ibid. p. 499.
*
See Yt.
XXIII,
^
2
;
Ibid. p. 501.
whether Anquetil's staten.ent to that
effect
623) rests on independent tradition or only on the text of our Yajt is not clear.
(Zend-Avesta ''
II,
See above,
p. 70,
note
i.
A
AFRIN PAIGHAMBAR ZARTU5T. enforces and of the rewards
inter pre turn,
as,
it
This accounts for the which makes it a crux
promises.
apparent in
disconnection
strange
325
it,
besides the very corrupt state of the text, the
chief difficulty of this Yart 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
Yajt from
relieve this
its
apparent
state
of utter incoherence.
was able to avail myself of a Pahlavi translation, of which a copy was kindly lent to me by Mr, West. That translation is apparently of late date and often manifestly wrong yet it was very useful to me in several passages, besides its giving a Zend text generally more correct and more correctly For
this translation I
;
divided than the text in Westergaard's edition
'^.
Ya^t XXIII was originally no independent Yajt, being nothing more than the beginning of Yaj-t XXIV, detached from it, with some slight alterations and inversions.
AfrIn PAIGHAMBAR ZARTO^T.
XXIII.
am
*I
1.
a
pious
man, who speaks words
of
blessing.'
— Thou appearest unto me '
And ino-
:
'
I
full
of Glory.'
Zarathiutra spake unto king Vi.rtaspa, saybless thee, O man O lord of the country !
with the living of a good life, of an exalted life, of May thy men live long! May thy a long life.
women live long thy own body 2.
'
!
May
sons be born unto thee of
Mayest thou have a son
may he
bless thee as
like 6^imaspa,
(6^amaspa
(the lord) of the country
and
blessed) Vi^taspa
^
§§ 28, 30, 31, 39, &c. various readings in Mr. West's manuscript are indicated
*
For instance,
2
The
by the letter W. in the notes. ^ See the introduction to this Ya^t and
Yt.
XXIV,
3, text
and
note.
YA5TS AND SIROZAHS.
326
Mayest thou be most beneficent, like Mazda Mayest thou be fiend-smiting, hke Thraetaona 'Mayest thou be strong, Hke 6^amaspa ^ Mayest thou be well-armed, like Takhma'
!
^
'
*
Urupa ^ Mayest thou be glorious, like Yima Khshaeta, the good shepherd Mayest thou be instructed with a thousand senses, like Azi Dahaka, of the evil law ^ Mayest thou be awful and most strong, like Keresaspa ^ Mayest thou be a wise chief of assemblies, like '
3.
'
'
'
UrvakhshayaM Mayest thou be beautiful of body and without Syavarshana Mayest thou be rich in cattle, like an Athwya4. '
"^
fault, like
!
'
nide
^
Mayest thou be rich in horses, like Pouru^-aspa ^ Mayest thou be holy, like Zarathu^tra 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 reverenced by men " '
'
!
'
^^^
'
^
Cf. Yt. V, 33.
^
Cf. Yt.
XV,
*
Cf. Yt.
V, 29.
2
cf Yt. V,
^
Cf. Yt.
68.
II.
V, 37.
See p. 64, note i. See Yt.XV, 28. * One belonging to the Athwya family, of which Thraetaona was All of them bore names that show them to have a member. been rich in cattle: Pur-tora, Sok-tora, Bor-tora, &c. ('one with abundant oxen, with useful oxen, with the brown ox, &c.,' Bundahij, «
''
tr.West, ®
XXXI,
7,
note
8).
Pouruj^-aspa was the father of Zarathujtra.
'He who possesses many ''
Cf. Yt.
V, 61.
His name means,
horses,' ivokv-nvnos.
"
Cf. Yt.
XXIV,
4.
AFRIN PAIGHAMBAR ZARTU^T. '
5.
May
ten sons be born of you
327
M
In three of
In three of them mayest thou be an Athravan them mayest thou be a warrior! In three of them !
And may mayest thou be a tiller of the ground ^ one be like thyself, O Vt^taspa Mayest thou be swift-horsed, like the Sun ^ 6. 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
^
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 '
7.
'
!
'
HvdiStvdi.
''
!
Mayest thou be freed from sickness and death, like king Husravah ^ 8. 'Then the blessing goes for the bright, allhappy, blissful abode of the holy Ones ^ 'May it happen unto thee according to my *
blessing
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. 'I''
1
Of Vijtaspa and
XXIV,
his wife
Hutaosa.
2
Cf. Yt.
'
Cf. Sirozah, § ri.
4
Cf. Yt. XI.
^
Cf. Yt. XII, Introduction.
«
Cf! Yt.
XIV. Kai Khosrav went
'
Cf. Yt.
"
'
10
He
4.
closes his blessing by wishing
Yasna XXXV,
2
XV.
alive to Paradise (Firdausi).
(4-5).
him
bliss in
heaven,
YA5TS AND SIROZAHS.
f28
The
'Yatha ahu vairyo:
will
Lord
of the
is
the
law of
holiness ....
'Ashem Vohu '
Holiness
:
man
[Give] unto that
bright, all-happy, blissful
is
the best of
all
good ....
him
brightness and glory, .... give
the
abode of the holy Ones.'
vI^'tAsp ya^t.
XXIV.
I.
man, who speaks words of I am 1. blessing,' thus said Zarathurtra to the young king a pious
'
Vi^taspa \
—
Zarathunra thee
She
me
appears to
-
— 'O
young king
^]
women
life.
life,
!
[I
bless
of an exalted
May thy men live long May May sons be born unto thee !
!
'Mayest thou thyself'' be holy, 'Mayest thou be rich in cattle, 2.
nide
O
of Glory,
!
live long
own body *
of thy
full
Vi^-taspa
with the living of a good
of a long
life,
thy
'
!'
like Zarathurtra! like
an Athwya-
^ !
Mayest thou be rich in horses, like Pourui'-aspa'^! Mayest thou have a good share of bliss ^ like king Husravah Mayest thou have strength to reach the Rangha, whose way lies afar, as Vafra Navaza did ^. '
'
!
'
^
Literally,
Vijtaspa
O
young king Vijtaspa
(or,
!
O my
Mazda
The law
^
Understood in ahi-vakau (who speaks blessing). Cf.Yt. XXIII, I.
of
(Pahl.).
^
Khay^uj (=nafjm an)
*
See
*
king
!)
2
*
son,
p. 326,
Immortality
note (cf.
belongs to
§ 2 (W.). "^
8.
Yt.
XXIII,
ahlayih patmanik, amargig « Cf. Yt. XXIII, 4.
7).
W.
(Pahl.).
See has
p.
326, note
9.
ashem merez6 =
VWTASP YAST. -1
May ten
'
5. J-
as Athravans
the ground that he
may
happiness '
4.
'
'
'
own body
three as warriors
three as
'\
May
!
^,
^ !
three
of
tillers
one of them be like 6amaspa ^ and ever greater
bless thee with great
^
Mayest thou be freed from sickness and death,
Mayest Mayest Mayest Mayest
old
sons be born of thy
Pesho-tanu
like '
^
329
man
'^.
thou have piercing rays, like Mithra
moon
thou be warm, like the thou be
^
resplendent, like
!
fire
!
thou be long-lived, as long-lived as an
can be
^
And when thou hast fulfilled a duration of a 5. thousand years, [mayest thou obtain] the bright, allhappy, blissful abode of the holy Ones '
!
'Ashem Vohfi
:
Holiness
the best of
is
all
good ....
XXIII, 5. Like Aturpat, the son of Mahraspand (Pahl. Comm.). Like Spenddat (Isfendyar), the son of Gmtasp (ibid.).
1
Cf. Yt.
2
'
^
'
'
'
Zav .... urbes et castella, quae Afrassiab deleverat, refici jussis, aperuit fluvios, quos ille operuerat, .... agros denuo coluit, qui in optimam, qua antehac floruerant, *
'
Like Zav' (Uzava
conditionem redierunt,'
'
;
Hamzah
Ispahensis, p. 24 of the Gottwaldt
translation). °
Cf. Yt.
*
W.
pai,
which
madam
XXIII,
2.
has the same text as Yt. XXIII, is
2
:
yatha dangh^ uj Vijtas-
interpreted afrin pataj obdunat X-igun
Gamasp
kart
matapat Gfijtasp.
Peshotanu was a son of ViJtaspa: Zarathujtra made him drink He is one of the of a certain sort of milk, and he forgot death.' seven immortals, and reigns in Kangdez (Zartusht-Namah and "^
'
XXIX, 5). Bavahi (W.). Doubtful. The
Bundahij 8
»
Pahlavi
translation
follows
is
the
Yt.
XXIII,
4,
Westergaard (only bavai and
same zarnumato instead of bavahi, zaranumato).
though the text
as in
A_
YAS-TS
330
AND SIROZAHS.
II.
Give him him strength and victory ^ thus said Zarathiutra welfare in cattle and bread Give him a great Vi^taspa king young to the number* of male children, praisers^ [of God] and chiefs in assemblies, who smite and are not smitten, 6^
'
Give
^
!
!
'
'
!
who
one
at
who
smite at one stroke their enemies, stroke their foes,
ever
in
smite
joy and ready to
help. '
7.
Ye gods
of
full
Glory, ye gods of
full
healing,
!
let
your greatness become manifest 8. Zarathu^tra addressed him, saying
May
king Vktaspa! as
it is '
Ye
their greatness
:
O
'
young
become manifest
called for
Waters, impart and give your Glory to the
man who
you a sacrifice This is the boon we beg (for thee) of Ashi Vanguhi ^ of Rata \ with eyes of love.' Mayest 9. Pare^^di ^ of the light chariot, follows king young the him, thou^ become manifest unto offers
*
'
:
ViJtaspa
'May
plenty dwell in this house, standing upon
high columns and rich in food
Mah
^^ !
For
2
The
^
Zfz^athro-nahim: asanih lahmak.
*
^ « 8
"
6-7,
prayer
cf.
wilt
never
Nyayij, lo-ii.
^
§§
Thou
addressed to Waters.
is
Paourvatatem: kebad farzand. Stahyanam kebad stayitar. ' See Vend. See Yt. XVI. :
See
p. II, note 5.
Plenty will reign in thy house,
priest.
®
Introd. IV, 30.
Parewdi. if
thou wilt be
liberal to
the
vbrAsp
YA-sT.
331
and give bad food to a priest for a priest must be to thee like the brightest offspring of thy offer
:
^
own
blood.'
10.
Zarathiutra spake unto him
O
' :
young king
Vi^^taspa
He who
'
Law
supports the
of the worshippers of
Mazda, as a brother or as a
who
he
friend,
treats
her friendly in any way, looks to keep off want of food from her 11.
The
Frashao^tra
and
^
and
holiness
6"amaspa) 12.
^Z
holy Zarathuj^tra preached that law to
6'amaspa
O
thrive,
'
:
May
ye
practise
young Frashao^tra (and
!'
Thus
said
Ahura Mazda unto
the holy Zara-
and thus again did Zarathui^tra say unto the Have no bad priests or young king Vi^taspa unfriendly priests for bad priests or unfriendly priests will bring about much harm, and, though thou wish to sacrifice, it will be to the AmeshaSpe/ztas as if no sacrifice had been offered *. thu5tra,
'
:
;
Ashem Vohu
'
Holiness
:
is
the best of
all
good ....
in. 1 3.
same
'
When
to
that teaching
and ^
^ ' *
teach thee, that thou mayest do the
I
thy son ;
^,
O
Vii-taspa
;
receive
thou well
thee rich in children
rich in seed, in fat, in milk ^
Ra6vatam ^a (not rashvatam /('a) belongs to § 9 (W.). W. has, hanaire vaem aiwi vaina/ (vaem = Sansk.vayas?). See Yt. XIII, 103. Frashaojtra and Gamaspa were brothers. Perhaps, Be not bad to the priests! Cf. Vend. XVIII, 1-13. '
Be not
unfriendly to the priest
he who
is
»
make
that will
rich in milk
!
I
unfriendly to the priest
Doubtful.
For he who
is
bad
to the priest,
.' .
.
.
«
Cf.
Vend. XXI, 6-7.
YAi'TS
332
AND
SIROZAHS.
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
'Thus do we
14.
;
her wishes,
who
;
who listens faithful man at his man, who maintains
the world grow,
songs and rejoices the
to the
wish
who makes
protects the faithful
man 'From whom come
the faithful 15.
the knowledge of holi-
ness and the increase in holiness of the world of the ^ holy Principle, and without whom ^ no faithful man
know
can
To
'
holiness.
thee
^
come every Havanan, every Atare-
vakhsha, every
Frabaretar,
every
every Abere/,
Asnatar, every Rathwi^kar, every Sraosha-varez ^ 6. Every priest, every warrior, every husbandman 1 '
every master of a house, every lord of a borough, every lord of a town, every lord of a province Every youth of good thoughts, good words, 1 7. ;
'
good deeds, and good religion every youth who every one who performs speaks the right words ;
;
the next-of-kin marriage
^
every mistress of a house
;
;
every itinerant priest every wandering priest,
obedient to the Law. 18.
'To
ness),
1
all
thee the
The
of holiness,
(of holi-
^
who, to
the
i).
The /zz'agtvodatha (Vend.
Pahlavi Texts, 6
masters
the performers
^ To the Law. W. has srashyawtem. seven priests engaged in the sacrifice (Vendidad, p. 64,
Saoshya;/tem,
*
^
all
Doubtful.
2
note
come
II,
389
Introd. p. xlv, note 7
seq.).
Thatu^: kar kartar
(Pahl.).
;
see West,
VWTASP
YAS'T.
32)3
Havani,
thirty \ stand next to
number of three and
beine masters of holiness. May they be fully protected ^ in thee, O 9. While thou smitest thy adyoung king Vii-taspa '
1
!
versaries, thy foes, those
who
hate thee, a hundred
times a hundred for a hundred ^ a thousand times a thousand for a thousand, ten thousand times ten
thousand for ten thousand, myriads of myriads for a myriad. 20.
unto thee
it
O
'
I
did proclaim
!
Maker
of the
good world
worship thee with a
ward thee with a of
we
Proclaim thou that word, as
'
sacrifice,
sacrifice,
I
I
!
Ahura Mazda,
worship and
worship
for-
creation
this
Ahura Mazda.'
The young
king Vi^taspa asked Zarathu^tra With what manner of sacrifice shall I worship, with what manner of sacrifice shall I worship and forward 21'^.
:
'
this creation of
Ahura Mazda
?'
Zarathunra answered: 'We will make it known unto thee, O young king Vij-taspa Go towards that tree that is beautiful, highgrowing, and mighty amongst the high-growing trees, and say thou these words "Hail to thee O good, 22.
'
:
holy
made by Mazda Ash em Vohu !" Let the faithful man cut off twigs of baresma,
tree,
23.
'
!
!
either one, or two, or three
^
See Yasna
^
Thratotemo
'
He
kills
I,
:
let
him bind them and
10 (33). belongs to
§ 19 (W.). a hundred times a hundred of them, while they
hundred of his people. * For this clause and the following two, text and notes.
cf.
kill
Vend. XIX, 17
a
seq.,
^„ A
YA5TS AND SIROZAHS.
334
.
them up according to the rites, being bound and unbound according to the rites. The smallest twig of Haoma, pounded according
tie
'
to the rules, the smallest twig prepared for sacrifice,
gives royalty to the
Ashem Vohu:
man (who does
Holiness
the best of
is
it).'
good ....
all
IV.
O young king Vi-Jtispa 24 ^ Zarathu^tra said is full of Glory, Ahura who Mazda, Ahura Invoke Mazda, and the sovereign Heaven, the boundless '
!
:
'
Time, and Vayu who works highly. Invoke the powerful Wind, made by Mazda, 25. 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 Dru^ and '
'
;
watch with
full
success those
who
hate thee
;
smite
down thy foes, and destroy at one stroke thy adversaries, thy enemies, and those who hate thee ^. 26.
'
Proclaim thou those prayers
:
they will cleanse
O young king Virtaspa O Fire, son of Ahura
thy body from deeds of lust^ '
I
will
worship
thee,
!
Mazda, who art a valiant warrior. He falls upon the fiend Ku/^da ^ who is drunken without drinking, upon the men of the Dru^, the slothful ones ^ the wicked Daeva-worshippers, who live in sin. ' Cf. Yt. V, 53. Vend. XIX, 13. (cf. § 40), as jkyaothna read jaota: vasta Paourvo Vend. XVI, 14 (paourv6-vasna j-kynothna). 1
Cf.
'
Vend. XI, 9 and Bundahi^r XXVIII, 42. Vend. XIX, 41 better 'on the Dru^askan' Dru^^? see Bund. XXXI, 6). *
Cf.
•^
Cf.
;
:
in
(the sons of the
VI^TASP YAST.
'He^ trembles
27.
at the
335
way^ made by Time
and open both to the wicked and to the righteous. They ^ tremble at the perfume of his soul ^ as a sheep does on which a wolf is falling. '
28.
'
Yesnya^
prayers brings one up
blessed Garo-nmana, the
That indeed 29,
O
is
all
palace beautifully made.
the way.
That man does not
'
Staota the way to the
Reciting the whole collection of the
follow the
way
of the Law,
who commits the Baodh6-(vari"ta) damsel and an old woman ^,' said Zarathu^tra to the young king Vi^taspa. Let him^ praise the Law, O Spitama Zarathu^tra 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 Drupes ^'\ Go forward with praises, go forward the 30. way of the good Mazdean law and of all those who walk in her ways, men and women. Zarathui^tra
crime
^
!
with a
"^
*
!
'
^
2 *
The dead man. The A"inva/-bridge (Vend. XIX, The fiends (Vend. XIX, 33).
^
See page 152, note
®
The
29).
The
*
soul of the righteous.
i.
Pahlavi has, 'the
way
of Zarathujtra' (la
Zartuh^tig
ras yakhsunit). ^
Wilful murder (Vend. p. 84, note
*
To
°
The
i).
procure miscarriage (see Vend.
XV,
12-14).
sinner.
^" '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.). ;
;
YA^TS AND siROZAHS.
336
'He who will seize
it
Law)
(the
wishes to seize the heavenly reward ^ by giving gifts to him who holds up
to us^ in this
world here below
^
....
'Let him* give (the Law) to him who
31.
unfriendly to her, that he
may become
is
friendly.
'Wash thy hands with water, not with gomez^, do let thy son, who will be born of thy wife
and
^,
the same.
Thus thy thought will be powerful to smite him ^ who is not so thy speech will be powerful to smite thy deed will be powerful to him, who is not so '
^
;
;
smite him. 32.
"
'
Hear me
!
Forgive
me
— We, the Ame-
"
^
!
sha-Spe;2tas,
will
come and show
the
way
to that world
thu^tra
!
O
thee,
Zara-
to long glory in
^^,
the spiritual world, to long happiness of the soul in
Paradise
To
'
33.
bliss
Ahura Mazda, ^
and Paradise,
Garo-nmana of
to the
made and
beautifully
fully
adorned,
Bliss, eternal life.
... nidar6 anghe: lanman dm bara dashtar (Pahl). Naedh/^a vanghe paiti ujta vangho buya/; saoshyas dis verethraga. I cannot make anything of these words, nor It is not fair when he reconcile them with the Pahlavi translation ^
Y6 no
.
'
:
wishes weal for his
own person
;
that
is
(Make
Law
the
the victorious Soshyosh will
words appear
to
*
The
faithful
^
This
is
man. to the
Bareshnum purification
The unclean man washes
water
last.
Doubtful.
He
recites the
XXXIII,
11).
for
Mazda current, till the time when) make it current.' The last three Zend
of
39).
®
satisfied
be abridged from a longer passage.
an allusion
*
when, being
and wishes comfort
himself, he does not satisfy other people himself.
'
to say,
"^
The
himself with
*
sinner.
prayer Sraota me, '"
gom^z
(Vend. VIII,
first
and with
Friendly to the Law.
mere^data me (Yasna
The world
above.
vii^TASP YAST.
when
goes out of
his soul
when
his
337
body through the
will
Ahura Mazda, when I, Ahura Mazda, gently show him his way as he asks for it.
of
fate,
'Ashem Vohu
I,
:
Holiness
is
the best of
all
good ....
V. 34.
'
They ^
will
impart to thee
full
brightness and
Glory.
'They and good *
He
will
give him^ quick
^
and
horses,
swift
sons.
wishes to go to the Law, the young king
Vi^taspa.'
who
Let him her become a follower of the as we proclaim it. Zarathujtra said
'
:
Law
is
unfriendly to
of Mazda, such
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 M" Thus the Dru^ will not fall upon thee 35.
'
:
and throw thee away there
;
thou wilt wield kingly power
^.
The Law of Mazda will pain^ Thou art entreated 36.
not deliver thee unto
'
charity)
(for
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. "^
:
'
The Amesha-Spewtas
2
To
Vutaspa.
*
Cf.
Vend.
^
If
(see § 46). »
he practises charity he
will
Aspahe, from a-spa (no Comm.). *
''The Law.
Hathwadh/^a
:
Pahl. ttz/Ji.
Ill, 29.
be a king even
comfort,
in
Garothman.
anasanih tangih,
Pahl.
YA5TS AND SIROZAHS.
338
Ever
'
will that
bread be burning coal upon thy
head \
The
'
good, holy Rata 2, made by Mazda, goes and
nurses thy bright offspring 37. Zarathu5tra
young king son
!
will
^.'
addressed Virtaspa, saying:
Vij-taspa
!
The Law
of Mazda,
'O
O my
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
and idolatry, and shut (to the poor) the door of thy house *. 38 ^ Atar thus blesses the man who brings incense to him, being pleased with him and not angry, and fed as he required " May herds of oxen grow May fate and its for thee, and increase of sons decrees bringf thee the boons thou wishest for Therefore do thou invoke and praise (me) excelThat I may have lently in this glorious world unceasing food, full of the glory of Mazda ^ and with which I am well pleased." O Mazda take for thyself the words of our 39. 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 the Garo-nmana of Ahura Mazda. He will first to derision
'
:
!
!
'
!
:
'
'^
^
Hvarishni dagh pun r6ii-mani lak yahv&nat (Pahl. Comm.).
^
Charity.
^
If thou art charitable, thy children will thrive.
'
See Yt. XXII, 13.
«
Cf.
Vend. XVIII,
ZTwarnamazdau (W.). He who will pronounce all prayers and hymns formula is found in the Aban Nyayij, § 8.
27.
^
''
:
the
full
_ VWTASP A
.*
YA5'T.
339
Therefore do thou pronounce these
enter there. prayers.
Ashem Vohu
'
Holiness
:
the best of
is
good ....
all
VI.
Converse ye with the Amesha-Spe;^tas,' said young king Vi^tispa, and with the devout Sraosha, and Nairyo-sangha, the tall-formed, and Atar, the son of Ahura Mazda, and 40.
'
Zarathu^tra unto the
*
the well-desired kingly Glory. 41.
thou,
dom
Men with lustful deeds address the body
'
but thou,
;
;
but
the night long, address the heavenly Wis-
all 2
^
night long, call for the
all
Wisdom
that will keep thee awake. '
Three times a day
raise thyself
take care of the beneficent 42.
wisest of
all
beings,
to
cattle.
Of these men may the
*
up and go
lordship
^
belong to the
O Zarathu^'tra May their lord O Zarathui"tra Let him show !
belong to the wisest,
!
holiness, let him show them at once way thereto, which the Law of the worshippers Mazda enters victoriously. Thus the soul of
them the way of the of
man,
in the
bridge,
joy of perfect holiness, walks over the
known
afar,
43.
thee
'How
first,
the
to
praise
O
powerful A^inva/- bridge*,
the
the well-kept, and kept
by
virtue.
the worlds were arranged was said to
Zarathu^tra
Zarathu^'tra said
!
it
again
young king Vii-taspa therefore do thou ^ him who keeps and maintains the moon ;
*^
and the sun. 1
Cf. § 26.
*
The supervision and Thou Vutaspa.
^
2
cf.
care,
Z 2
Vend. IV, 45
;
XVIII,
6.
*
See
"
Ahura Mazda.
§ 27.
YA.STS
340
He who
'
has
little
AND SIROZAHS. friendship for the Law,
I
have
down below to suffer.' Thus said Angra Mainyu, he who has no 44. This is an Glory in him, who is full of death this is a unbeliever, let us throw him down below placed him
'
:
;
or a traitor to his relatives, and like a
liar,
who wounds
wounds pays
flicts '
The
first
for
cattle
first
for
it
;
mad dog
but the dog
v^^ho
murder
as for wilful
in-
^.
time he shall smite a faithful man, the
time he shall
it
and men
wound a
faithful
man, he
shall
pay
as for wilful murder.
'Ashem Voh^
:
Holiness
is
the best of
good ....
all
VII.
Mayest thou receive ^ O holy young king Vii-taspa (a house) with a hundred ^ ten thou45.
*
.
!
.
.
.
sand large windows, ten thousand small windows, never growing all the year long ^, O holy Vi-ftaspa never rotting, decaying, old, never dying, never !
giving plenty of meat, plenty of food, plenty of clothes to the other worshippers of Mazda.
May
boons be bestowed upon thee, as I proclaim it unto thee! May the Amesha-Spe/ztas impart to thee their brightness and glory and plenty ^' May they give him quick and swift horses and good 46.
'
all
sons, strong, great in all things, powerful to sing the
hymns. '
2
See Vend. XIII, 31. In Paradise see Vend. XVIII, 28, text and note. The Vend. Satayare: that stands a hundred years (?). ;
^
XVIII, 28 has 'with a hundred columns.' * Uninjured by the changes of temperature. '
Cf. § 34-
VI5TASP VAST.
'He
47.
wields his power according to the wish
Ahura Mazda,
of
341
the
Good
Spirit,
and
for the de-
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 struction of the Evil Spirit, whichever of
;
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 Zarathui'tra who gives !
royalty unto thee with
good
will
^.
Thou shalt keep away the evil by this holy Of thee [O child I will cleanse the birth spell and growth of thee [O woman !] I will make the body and the strength pure I make thee a woman 49 ^
'
"
:
!]
;
;
and rich in milk a woman rich in For thee I shall seed, in milk, and in offspring. make springs run and flow towards the pastures that
rich in children
food to the child."
will give
50.
'
fiend
^
loss
of
;
;
Do if
not deliver
me ^
into the
hands of the
the fiend take hold of me, then fever with
all
joy
dry up the milk of the good The fiend is powerful to distress,
will
Spe;2ta-Armaiti ^
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.).
2
Doubtful.
*
The Law.
^
That
«
If impiety
is
XVIII, 64).
'
Cf.
Vend. XXI, 6-7.
to say, let not impiety prevail. prevails,
the
earth
will
grow barren
(cf.
Vend.
YA5TS AND SIROZAHS.
342
Ahura Mazda, takes them ^ away from and all those that harm the creation Spirit are destroyed 52.
Law
'Whom
^
afar
.
;
of the
.
.
.
Good
3;
Mithra, and
Rashnu
and the
Razi^ta,
Mazda wish to be taken far a man who is eager to perform and
of the worshippers of
away, longing for does perform the ceremonies he has been taught
'Ashem Vohu
:
Holiness
is
the best of
all
good
.
.
;
.
.^ .
.
•
VHP. 53.
'The words of the
Vahii-toi^ti
Gatha are
"^
to
Happy is he, O holy be sung he be, to whom Ahura Mazda gives whoever man, the full accomplishment of his wishes." Where does his soul abide on that night ' ?
ViMspa happy
"
:
!
the
'
54. rtra
Ahura Mazda answered takes
It
!
its
: '
O my
son, Frashao-
seat near the head, singing the
Gatha and proclaiming happiness happy the man whoever he be
U^tavaiti
:
"
Happy
!
is
he,
On
'
the
first
night, his soul sits in
Good Words ^
The demons (see Vend. VIII, 80). Noi/ ta/ paiti vohu mano katha sisraya aya-^a. The That is to say, good will happen to Pahlavi Commentary has 1
2
'
:
good will of Atar (fire).' 2 read tae/^'a nashanya?); aigh harvaspin Te >^inashanya (W. beshitaran min spinak minoi daman Ivit apetak avin yahvunit (Pahl. Comm.). * Yatha ya/ te fravaoiami (fravao/^ama,W.) puthro bere-
thee through the
;
—
thya/ sairimananam (sairi mananam,W.) bakhedhrai lated as ^ «
This chapter
Read
Gatha ''
^
hakhedhrai: dostih,
is
On Not
is
(trans-
friendship).
borrowed, though slightly altered, from Yt. XXII.
u.rtavaiti (?cf. § 54 andYt. XXII, 2) the fifth and last Gatha.
:
the Vahi.yt6i.rti
the night of his departmg. in the
Good- Word
Paradise, to which he will
go
later
K
VI5TASP YAST.
on the second third night,
it
night,
goes along the ways
'At the end of the
55.
Good Deeds
in
sits
it
343
on the Garo-nmina).
(to
O my
third night,
when the dawn
;
son,
it seems to the were brought amidst it seems as if a wind were blowplants [and scents ing from the region of the south, from the regions
Frashaoi^tra
!
soul of the faithful one as
appears,
if it
:
of the south] \ a sweet-scented wind, sweeter-scented
than any other wind in the world, and soul as
and
he were
if
asks, saying
it
inhalino- that :
"
seems to
his
wind with the nose, that wind blow,
Whence does
the sweetest-scented wind
nose
it
I
ever inhaled with
my
r
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, tall56.
'
formed, high-standing, thick-breasted,
beautiful
of
body, noble, of a glorious seed, of the size of a maid
her fifteenth year, as
in
fair
as the fairest things in
the world.
'And
57.
What maid art thou, who have ever seen ?"
her, asking
maid
I
58.
the soul of the faithful one addressed
'
"
:
And
she,
art the fairest
being his own conscience, answers
him " O thou youth, of good thoughts, good words, I am thy own and good deeds, of good religion :
!
conscience. *
"
Everybody did love thee
goodness, strength,
(§ 61).
words 1
fairness,
for
that
sweet-scentedness,
and freedom from sorrow,
in
greatness, victorious
which thou
but in the thought and delightful remembrance of his good (cf.
Yt.
XXII,
2).
Supplied from Yt. XXII,
7.
AND
VA5'TS
344 dost appear to
good
thoughts,
rehgion
!
me
;
siROZAHS.
[and so thou,
O
youth of good
v/ords,
and good deeds, of good
me
for that greatness, goodness,
didst love
and which I appear to thee. " When thou wouldst see a man ^] making 59. derision and deeds of idolatry, or rejecting (the poor) and shutting (his door), then, thou wouldst sit, singing the Gathas, and worshipping the good
fairness, sweet-scentedness, victorious strength,
freedom from sorrow,
in
'
waters, and Atar, the
son of Ahura Mazda, and
rejoicing the faithful that
from
would come from near or
afar.
and thou madest me still lovelier I 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 60.
'
"
was was
I
;
lovely,
;
;
conversed with Ahura Mazda."
The man made, 61.
*
Paradise faithful
Paradise
first
the
;
step that the soul of the faithful
placed
in
the
Good-Thought
second step that the soul of the
man made, ;
him
placed him in the Good- Word
the third step that the soul of the faithful
man made,
placed him in the
Good-Deed Paradise
the fourth step that the soul of the faithful
;
man
made, placed him in the Endless Light. 62. 'Then one of the faithful, who had departed before him, asked, saying " How didst thou depart How didst thou come, this life, thou holy man ? :
'
FromYt. XXII, 12-13.
vts'TASP YAST.
man
345
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 ? thou holy
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. [Let him eat] of the food brought to him, of 64. this is the food for the youth the oil of Zaremaya of good thoughts, of good words, of good deeds, of good religion, after he has departed this life this is the food for the holy woman, rich in good thoughts, good words, and good deeds, well-principled, and '
:
;
obedient to her husband, after she has departed this
life.'
Spitama Zarathui"tra said to the young king To what land shall I turn, O Ahura Mazda ? To whom shall I go with praying 65.
Vii-taspa
'
:
V
Ashem Vohu:
^
Holiness
is
the best of
all
good ....
This clause, taken from Yt. XXII, 20, shows that the second
part ofYt.
XXII
(§§
19-36), describing the fate of the wicked,
should be inserted here.
NYAYI5.
NYAYI5. A Nyayi^
is
properly a begging prayer, as opposed to Sitayij,
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.
Nyayij
Every layman over eight years old is bound to recite the he recites it standing and girded with his Kosti. :
The Sun Nyayij sun (Gah Havan), the afternoon
at
recited three times a day, at the rising of the
noon (Gah
(Gah Uziren).
Sun Nyayij,
the
is
as
Rapitvin),
and
at three o'clock in
The Mithra Nyayix
IMithra follows
the
sun in
recited with
is
course (see
its
Yt. X, 13).
The Moon Nyayij is recited three times a month first, at the when it begins to be seen second, when it is at the full third, when it is on the wane. The Waters Nyayii- and the Fire Nyayij are recited every day, when one finds oneself in the proximity of those elements. The Fire Nyayij is recited with the Penom on (see Vend. p. 168, 7). The first four Nyayij must be recited especially on the days over :
time
;
which the Izads invoked preside that is to say, on the Khorshe^/, Mihir, Mah, and Aban days (the eleventh, sixteenth, twelfth, and tenth days of the month) \ ;
I.
I.
KHORSHfeZ^ NYAYI^.
[Hail unto the Sun, the swift-horsed!
Ahura Mazda be
rejoiced
^I]
^
Anquetil, Zend-Avesta II, pp. 6, 22, 565-566.
'^
This clause
is
wanting in most n:\anuscripts.
May
A
3
NYAYIS.
50 Hail unto thee,
way^l
O
Ahura Mazda,
[Hail unto thee] before
O
Hail unto you,
all
in the threefold
other creatures!
Amesha-Spe;^tas,
you of one accord with the Sun May this prayer come unto Ahura
who
are
all
of
!
it
come
unto the Amesha-Spe;^tas
May May it come May it come
Mazda
!
!
unto the Fravashis of the holy Ones unto the Sovereign Vayu of the long Period ^1 !
[Hail unto the Sun, the swift-horsed
2.
!]
May Ahura Mazda be rejoiced! May Angra Mainyu by those who do I recite the
'
words, and deeds.
good deeds;
what
is
Praise of Holiness-.'
well-thought, well-spoken, and well-done thoughts,
I praise
3.
truly
be destroyed!
the foremost wish (of God).
embrace
I
I reject all evil
all
good thoughts, good words, and
thoughts, evil words, and evil deeds
give sacrifice and prayer unto you, O AmeshaSpe7«tas even with the fulness of my thoughts, of I
4.
!
my
my deeds, and my own life.
words, of
unto you even 1 '
it,
recite the 'Praise of
Ashem Vohii
well
is it for
:
Holiness
that holiness
is
of
my
Holiness^ the best of
which
is
heart
:
give
I
:'
all
Well
good.
perfection of holiness
is it *
for
!
5^ Hail to Ahura Mazda! Hail to the Amesha-Spe;nas 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^ ^
2
In thought, speech, and deed (Pers. and Sansk. transl). Vayu, as being the same with Fate (Vend. Introd. IV, 17), be-
came 3 « *
identified with
Time.
* See The Ashem Vohu. [LXVII, 58-67]). LXVIII 5=Yasna (22-23 § Gaya Maretan, the first man.
p. 22.
KHORSHED NYAYI5.
35^
Hail to the Fravashi of the holy Spitama Zarathui-tra
Hail to the whole of the holy creation that was, is,
or will be
!
May I grow in health of body through Vohu-Mano, Khshathra, and Asha, and come to that luminous space, to that highest of
O
world,
Ashem
Vohil
We
6.
Mainyu
Spey^ta
Holiness
:
is
all !
high things \ when the
has come to an end!
the best of
all
good ....
unto the bright, undying, shining,
sacrifice
swift-horsed Sun.
We
sacrifice
who
tures,
is
unto Mithra, the lord of wide pas-
truth-speaking, a chief in assemblies,
with a thousand ears.well-shapen, with ten thousand eyes, high, with
and ever awake
We
7.
tries,
full
knowledge, strong, sleepless,
^.
unto Mithra, the lord of
sacrifice
whom Ahura Mazda made
all
coun-
the most glorious
of all the gods in the world unseen ^. 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
Tii-trya,
whose
sight
is
sound *.
We
sacrifice
unto Ti^trya
;
we
sacrifice
unto the
rains of Ti^trya^.
We We
sacrifice sacrifice
unto Ti^trya, bright and glorious. unto the star Vana;^^f^ made by
Mazda. ^
The
sun:
'May my
soul arrive at the sun-region 1' (Pahl. transl.)
In heaven.
2
Yt. X, 7.
5
See Yt.VIII, 12, note
3
2.
*
See Yt. VIII, 12, note * See Yt. XX.
7.
NYAYIS-.
352
We
unto Ti^trya, the bright and glorious
sacrifice
star.
We sacrifice unto We sacrifice unto We sacrifice unto
the sovereign sky.
the boundless Time. the sovereign
Time
of the long
Period.
We sacrifice We sacrifice by Mazda and
We
unto the beneficent, well-doing Wind. unto the most upright Arista \
made
holy.
unto the good
sacrifice
Law
of the wor-
shippers of Mazda.
We We We
sacrifice
unto the way of content^.
sacrifice
unto the golden instruments
sacrifice
unto Mount Saoka/^ta, made
by
Mazda \
We
9.
sacrifice
unto
the holy gods
all
of the
world unseen.
We rial
sacrifice
unto
all
the holy gods of the mate-
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. myself a worshipper of Mazda, a follower of
I confess
10.
Zarathu5'tra
....
1
See Yt. XVI.
^
'
On Mount
^
Saoka«ta there
root of the earth
;
is
the water that
Qr, of pleasure.
a golden tube coming from the 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
produced' (Sansk.
transl.).
the
dew
is
.
MIHIR
Unto the Sun Be
A
NYAYIS-.
353
bright, undying, shining,
propitiation, with
swift-horsed
sacrifice, prayer, propitiation,
and
glori-
^
fication
.
.
.
.
Ashem Vohu: [We
Holiness
is
the best of
good ....
all
unto the Ahurian waters ^ the waters of Ahura, with excellent libations, with finest libations, with libations piously sacrifice]
strained
^.
Ashem Vohu
Holiness
:
man
[Give] unto that
the best of
is
good .... him health of
all
brightness and glory, give
body, .... give him the bright, all-happy, blissful abode of the holy Ones.
MIHIR
II.
Hail unto
I*.
thee,
O
[Hail unto thee] before
Hail unto you,
O
Ahura
NYAYI^-. IMazda, in the threefold way!
other creatures
all
!
Amesha-Spewtas, who are
all
of you of one
accord with the Sun INIay it come unto come unto Ahura IMazda Amesha-Spewtas May it come unto the Fravashis of the holy Ones ]\Iay it come unto the sovereign Vayu of the long Period 2. May Ahura Mazda be rejoiced 3. I praise well-thought, well-spoken, and well-done thoughts, words, and deeds .... 4. I give sacrifice and prayer unto you, O Amesha-Spewtas INIay this prayer
!
the
!
!
!
!
.
.
.
.
!
5.
Hail to Ahura
May
I
grow
Mazda
in health
and Asha, and come
I
We
pastures,
.
.
.
.
.
.
of body through Vohu-Mano, Khshathra,
to that
high things, when the world,
6^
.
luminous space, to that highest of all Spewta Mainyu, has come to an end!
O
unto Mithra, the lord of wide truth-speaking, a chief in assembHes,
sacrifice
who
is
with a thousand ears, well-shapen, with ten thousand ^
The whole
^
Rivers considered as Ahura's wives
of the Kh6rshe
is
inserted here. (cf.
Ormazd
§ 32)-'
From Yasna LXVIII,
10 (LXVII, 30);
= Kh6rshet^ Nyayij, §§ 1-5. 6-7 = Kh6rshe(^ Nyayi^, §§ 6-7.
i-5
*
§§
'
§§
[23]
A a
cf. p.
34.
et
Ahriman,
NYAYW.
354
and
eyes, high, with full knowledge, strong, sleepless,
ever awake.
We
7.
sacrifice
unto
Mithra,
the
lord
whom Ahura Mazda made
countries,
glorious of
all
of
all
most
the
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. 8
^.
9.
We sacrifice unto Tij-trya, whose sight is sound .... We sacrifice unto all the holy gods of the world unseen ....
10 ^ I confess myself a worshipper of Mazda, a follower of Zarathu-ftra
11^
....
We
pastures,
sacrifice
who
is
unto Mithra, the lord of wide
truth-speaking, a chief in assemblies,
with a thousand ears, well-shapen, with a thousand
and
eyes, high, with full knowledge, strong, sleepless,
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
and the moon, and the yield baresma.
of
all 1
fice
1
'
3''.
We
§§
;
and unto the
stars,
sun, with the trees
sacrifice
that
unto Mithra, the lord
countries. For
his brightness
worth being heard
§§
gods
and
glory, I will offer unto
him a
sacri-
....
8-9 = Kh6rsha^ Nyayij, §§ 8-9. ii-i2=Yt. X, 144-145.
^ '
§§
Yt. X, o.
i3-i5=Yt. X, 4-6.
MAH We
offer
up
14.
May
he
to us for help!
up
15. I will offer
355
unto Mithra ....
libations
come
NYAYI.S.
May he come
to us for ease
.
!
.
.
libations unto him, the strong Yazata, the
.... Yenhe hatfim: AUthose beings of whom Ahura 16 \ Yatha ahu vairyo: The will of the Lord holiness .... powerful Mithra
I bless the sacrifice
Ashem
and prayer, and the strength and vigour of
Vohfi: Holiness
man
[Give] unto that
Moon
2^ Unto
Mazda
that keeps in
when we look
at thee
the
good ....
him
the
NYAYI^-.
Hail to the Amesha-Spewtas
I
the seed of the Bull
it
Hail to thee
!
Moon
of. all
abode of the holy Ones.
MAH
III. Hail to Ahura
the best
is
brightness and glory, .... give
bright, all-happy, blissful
to the
the law of
is
....
Mithra
I ^.
IMazda ....
when thou
keeps in
that
Hail
!
Hail to thee
1
lookest at us
!
the seed of the Bull; unto
it
and unto the Bull of many species .... Ahura Mazda
the only-created Bull
Be
propitiation
3.
Hail to
4.
How
5.
We
!
.
.
.
.
moon wax? How does the moon wane? .... unto the Moon that keeps in it the seed of the
does the
sacrifice
Bull 6.
And when
7.
I will sacrifice unto the
8.
For
9.
Yatha
holiness
its
moon waxes warmer Moon ....
the light of the
....
brightness and glory .... ahil vairyo:
The
will
of the Lord
is
the law of
....
Give us strength and victory! Give us welfare 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. lo*.
'
Yt. X, 146.
*
§§io-ii;
-
cf.Yt.
§
I
=Mah Yast,
XXiV,
6-8.
A a
2
§
i
.
»
§§
2-9
= Mah Yast.
NYAYI5.
35^ 1 1
Ye
.
healing, let
gods of full Glory, ye gods of your greatness become manifest!
full
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 Vohu
:
Holiness
[Give] unto that
man
is
the best of
ABAN
May Ahura Mazda
I.
good .... him the
abode of the holy Ones.
bright, all-happy, blissful
IV.
all
brightness and glory, .... give
NYAYI^-.
be rejoiced!
....
Unto the good Waters, made by Mazda unto the holy water-spring Ardvi Anahita; unto all waters, made by Mazda unto all plants, made by Mazda, Be propitiation ^ ;
;
.
2
^.
up a
.
.
.
Ahura Mazda spake unto Spitama Zarathujtra, saying sacrifice,
O
Spitama Zarathu^tra
unto
!
this
:
'
Offer
spring of mine,
Ardvi Sura Anahita .... 3.
'Who makes the
all
females pure for bringing forth ....
4.
'The
of
seed of
known
large river,
all
males pure,
who makes
the
afar, that is as large as the
womb
whole of
the waters that run along the earth .... 5.
6. all
Vouru-Kasha are boiling over, when she runs down there ....
'All the shores of the sea
middle of
it is
'From
boiling over,
this river
of mine alone flow
all
all
the
the waters that spread
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 whom she will
yesnya'^; he from 1
^
As Aban Cf. Aban
2-6
hear the
staota
hear the
Ahuna
= Aban
Ya^t, o.
^
§§
Y3.st, § 6.
*
See above,
Yajt, §§ 1-5.
p. 152,
note
i.
ATA5 NYAYI5.
357
vairya^ he from whom she will hear the Ashavahi^ta^; he by whom the good waters, will be made pure with the words of the holy hymns \ he will enter first the Gar6-nmana of Ahura Mazda she will give him the boons asked for*. 95. For her brightness and glory, I will offer her ;
:
'
a sacrifice worth being heard; sacrifice well-performed.
most
Thus mayest thou
art appealed
when thou
us
will offer
I
her a advise
Mayest thou be
to!
worshipped.
fully
unto the holy Ardvi Sflra Anahita with libations. Ardvi Siira Anahita, the holy and master of holiunto We with the ness, with the Haoma and meat, with the baresma, with words, the with wisdom of the tongue, with the holy spells,
We
'
sacrifice
sacrifice
the deeds, with the libations, and with the rightly-spoken words. 'Ye«he hatam: All those beings of whom Ahura Mazda .... 10.
'
Yatha ahu vairyo: 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 Anahita. '
[Give] unto that
man
bright, all-happy, blissful
I
^
Take me
brightness and glory, .... give him the abode of the holy Ones.'
V.
Ata^- nyAyi5.
out \
O
Ahura
give
!
me
perfect
strength ....
4^ May Ahura Mazda be ^ "^
3
* 6 6
7 ^
rejoiced!
....
The Yatha ahft vairyo prayer, The Ashem Vohij prayer. Cf. Yt. XXII, 2, and Yt. XXIV, 39. Cf. Aban Ya^t, §§ 19, 23, 27, 35, 39, Cf, Aban Ya^t, § 9. §§ i-3=Yasna XXXIII, 12-14. '
Deliver
As
in
me
from Ahriman
Ormazd
Ya^t, o.
'
(Pahl.
47, &c.
Comm.).
piety
and
n
NYAYI5.
58
Hail unto thee,
O
Fire,
son of Ahura Mazda,
thou beneficent and most great Yazata!
Ash em Vohu
^
I confess
For
:
Holiness
the best of
is
all
good ....
Mazda ....
myself a worshipper of
sacrifice, prayer, propitiation,
and
glorification
....
Ahura Mazda; unto thee Mazda Atar, son of Ahura 5I 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 Asnava;^/*, made by Mazda; unto Lake A'ae/C'asta, made by Mazda; unto the Glory of the Kavis, made
Unto
Atar, the son of
!
;
;
;
;
by Mazda. 6. Unto Atar, the son of Ahura Mazda; unto Mount Raeva;//, 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
God who
source of Glory, the
a
is
source of healing.
full
Unto Atar, the son of Ahura Mazda, with Atars
unto the
;
God
Nairyo-sangha,
who
all
dwells in
the navel of kings Be
propitiation, with
sacrifice, prayer,
propitiation,
and
glori-
fication.
Yatha ahft vairyo: The ....
will
of
the
Lord
is
the
law of
holiness
7
'
^
2.
I
bless the sacrifice
As in Ormazd Ya.st, o. §§7-i6=Yasna LXII, i-io
tion in Etudes Iraniennes, II.
and invocation, and the ^
(LXI).
Cf. Sirozah, § 9.
See the Sanskrit transla-
ATAS NYAYW.
good
359
offering, the beneficent offering, the offering of
assistance offered unto thee,
Mazda Thou
O
Ahura
Atar, son of
!
worthy of
art
sacrifice
and invocation and the invoca-
mayest thou receive the sacrifice men. Well may it be unto the man who ever worships
tion in the houses of
thee with a
holding the sacred
sacrifice,
wood
in his
hand, the baresma in his hand, the meat in his hand, the mortar
^
in his
hand,
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! Mayest thou 9. Mayest thou burn in this house ever burn in this house Mayest thou blaze in this house Mayest thou increase in this house Even 8.
!
!
!
!
!
for a long time,
world,
till
the powerful restoration of the
the time of the good, powerful restoration
of the world 10.
till
!
Give me,
O Atar, son
Ahura Mazda
of
welfare, lively maintenance, lively living
;
welfare, fulness of maintenance, fulness of
Knowledge, sagacity a good
;
fulness of life
quickness of tongue
memory
lively
!
;
;
(holi-
and then the understanding that goes on growing and the one that is not acquired through learning*; ness of) soul
^ "^
^
The mortar
;
for
;
pounding the Haoma.
In quality and quantity.
Upasayeni
:
what
is
added
to
keep up the
fire
when
lighted
(Pers. transl.). *
note
The gaosh6-srfita khratu and i).
the
asna khratu
(see p. 7,
NYAYW.
360
And
then the manly courage, Firm-footed, unsleeping-, (sleeping only) for a
11.
day and of the up from bed, ever awake third part of the
night, quick to rise
;
And
a protecting, virtuous offspring, able to rule
and assemblies of men, well growing up, endowed with a good intellect, that may increase my house, countries
good, freeing us from the pangs (of hell),
my
borough,
my
O
Give me, ever unworthy 12.
the
my country, my
town,
I
Atar, son of
Ahura Mazda! how-
am \ now and
all-happy, blissful
bright,
empire.
for ever, a seat in
abode of the holy
Ones.
May
obtain the good reward, a good renown
I
and long cheerfulness 13. Atar, the
voice to
all
meal and
for
my
soul^!
son of Ahura Mazda,
whom he morning meal*.
those for
their
^,
lifts
cooks their
From
wishes a good offering, a beneficent
all
up
his
evening those he
offering,
an
O
Spitama 14. Atar looks at the hands of all those who pass What does the friend bring to his friend ? by What does he who comes and goes bring to him ^ offering of assistance,
'
:
who
stays motionless
We
sacrifice
15.
And
if
?'
unto Atar, the valiant warrior ^. the passer-by brings
him wood
holily
brought, or bundles of baresma holily tied up, or
1
Ya mk
afras(2ungh£zu angha/: ya
me
abhut ayogyata (Sansk.
transl.). ^
2
Here.
*
Khshafnim, suirim (Etudes Iraniennes,
®
Atar.
^
'Bodily he
is
II,
Above. 161).
infirm (ar me j-t, motionless); spiritually he
warrior' (Pahl. Comm.).
is
a
ATA5' NY-AY 15-.
^6
O''
twigs of Hadhanaepata\ then Atar, the son of Ahura
Mazda, well pleased with him and not angry, and fed as required, will thus bless
him
:
'May herds of oxen grow for thee, and increase of sons may thy mind be master of its vow, may thy soul be master of its vow, and mayest 1
6,
;
thou thy
on
live
in the
joy of the soul
all
the nights of
life.'
This
who
the blessing which Atar speaks unto
is
him
brings him dry wood, well-examined by the
light of the day, well-cleansed with 17.
Yatha
ah(i vairyo:
The
will
godly intent
of the Lord
is
^.
the law of
holiness ....
and prayer, and the strength and vigour of Ahura Mazda ^ AshemVohu: Holiness is the best of all good ....
I bless the sacrifice
Atar, the son of
18^.
O
We gladden
Ahura
shows
.
!
his
.
by our
.
.
virtue thy mighty Fire,
thy most quick and powerful Fire, assistance^ to
him who has ever com-
forted him, but delights in taking his
^ ""
hands on the
See Vend. Cf.
man who
p. 94, note i.
Vend. XVIII, 26-27.
From Yasna XXXIV,
*
'In the var nirang' (Pahl. Comm.), that ;
vengeance with
has harmed him.
^
ordeal
who
see above, p.
1
4.
70, note 3.
is
to say, in the fire
INDEX TO THE VENDIDAD, VOLUME
IV;
AND TO THE
SIROZAHS, YA5TS,
VOLUME
AND xxin.
NYAYI5,
INDEX TO VOLS. The
IV
AND
XXIII.
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
Aghraeratha, man, Ixxvi;
4.
II, 114, 115, 222, 278, 304, 307. n 6. Agriculture, 28.
Aban Aban
Nyayij, II, 356-357, Yajt, II, 52-84. Abajta, xxx. n r. Abere^, priest, 63, 64. n i, 78, 79
Ahriman, ;
II,
demon,
Ixxvi, xcii, 59.
Ixx,
xliv,
n
4,
Ixxi,
99. ni; II, 26.
n
332.
Abortion, 175. Adar, god, II, 7,
See Atar. 15. Adarana, II, 288. Adarapra, fire, II, 7. n 2. See Adar Froba. Adarbad Mahraspandan, man, xxxiii, xxxvii.
2, 135. n 2, 176. n 2, 252. n i, 260. n 5. See Angra Mainyu. Ahum-stij^, man, II, 203.
Ahuna, man,
II, 288. Vairya, prayer, Ixix, Ixxviii, 98, no, 139, 206. n 5; II, 3; serves as a weapon, II, 275. Ahura Mazda, god, Iviii, Ixi 4 (his
Ahuna
;
Adarbi^an, land, 1. n2;II, 123. n3. Adar Burzin ]\Iihr, fire, II, 8. n 2, 294. n 2. . Adar Farnbag, fire, II, 7. n 2. Adar Froba, fire, II, 294. n 2, 298. n I. See Adarapra. Adar Gushasp, fire, II, 294. n 2. See Gushasp. Adhutav«u, mount, II, 289. Adityas,
Ix.
Adukani, month, II, loi. n i. Aekha, demon, II, 284, 285.
Aeshma, demon,
Ixvii, 136, 141, n 3, 142, 143, 218; II, 33, 143, 154, 164, 224, 271, 284, 297, 308. Aeta, man, II, 217. Aethrapaiti, 45.
Aevo-saredha-fyaejta, man,
II, 218.
Aezakha, mount, II, 288. Afrasyab, man, II, 64. n 2, 67. n
4, 95.
n 2, 114. n 2, 300. n 5, 304. n See Frangrasyan. Afrigan, xxx. Afrin Paighambar, II, 324-328. Agastya, man, II, 224. n 2. Agcrcpta, 39, 40, 41.
2.
creations), 207 ; 208 (his Fravashi); II, 3, 6, 9, 10, 13, 15;
21-34 (Ormazd Yajt) 57 (sacriArdvi Sura Anahita) 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, &c. Ahuranis, 140. n 2. Ainyava, II, 217, 218. Aipivanghu, II, 222,303. See Apiveh. Aipivohu, II, 303. Airix-rasp Ausposinan, II, 216. n 6. Airyaman, 140, 222, 228, 229, 230235; n, 4, 13, 35, 37, 41, 42, 43-45, 48. Airyanem vae^ah, 2, 5, 13, 15, 20. n2, Sea Iran 30, 57, 78, 116, 279. Ve^. Airyu, II, 62. n 2, 222, 226. n 6. Aiwi^farenah, man, II, 214. Akatasha, demon, 136, 218. ;
fices to
;
;
Akayadha, man,
II, 219.
Akem Mano, demon, 308.
Ixxii; II, 297,
INDEX TO VOLS. IV AND
366
Akhnangha, man, 11, 217, Akhrura, man, II, 223. Akhiti, genius,
Apakhshira, land, II, 219. Apam Napa/, god, II, 6, 12, 14, 20,
II, 4, 13, 35, 37, 39,
&c. See Peace. Akht, sorcerer, II, 72. n 5. Akhtya, sorcerer, II, 73, Alborz, mount, 225 II, 97. n n 3, 287. n I, 289. n 6. ;
Hara
6,
122.
See
n4.
II, 123.
II, 5, 31, 36,
Amesha-Spewtas, gods, lix, Ixxi, 207, 209; II, 3, 6, 9, 10, 13, 15, 34j 35-40 (Haftan Ya^t), 43, 49, 86, 90, 103, 132, 142, 143. n I, 156, 163, 164, 166,193, 194, 199,202, 230,290,291,336,339,340,350.
Amru,
II,
;
Apa^o3TOS, 7. n 10. Aras, river, xlix, 3. Arasti, man, II, 203. n i. Aravaojtra, man, II, 218. Araxes, river, 3. Ard, goddess, II, 270. n i. See Ashi
Vanguhi. Ardashir, king, xxxv;
Arda
Viraf,
II,
237. n
II, 237.
man, 166. n
2
n
3.
3.
II, 267.
;
n3.
II, 53.
AnahW, goddess, II, 195. n 2. Anahita, goddess, Iv. See Ardvi Sura. ^AvaiTis, goddess, II, 53. Anaperetha, c. Anashavan, Ixxiv.
Ardibehijt, god. See Asha Vahijta. Ardijvang, goddess, II, 270. n i.
See Ashi Vanguhi. Ardvi Sura Anahita, goddess, 78 II, 8, 16, 30, 52-84, 106.
II, 164.
92, 99,
Aparavidya, II, 4. n 5. Aparsin, land, II, 288. n 2, n 7. Apiveh, king, II, 222. n 4. See Aipivanghu. Apollo, II, 236. n 2. Ara, man, II, 211. Arabian sea, II, 146. n 4.
Ardavan, king, xxxv;
bird, II, 210. Amuyamna, genius, II, 164. n 2.
Anastareta, genius,
Ixiii
100, 284, 285.
37j 40) 49j I43j 308, 312.
Anahata, goddess,
36, 38, 39, 71, 94, 102, 202.
Apaosha, demon,
Berezaiti.
Alexander, man, xxxii. Alexander eschata, land, Ambrosia, II, 152. n 5. Amereta/, god, Ix, Ixxi;
XXIII.
n
2.
Aneran, genius, II, 12, 20, 85. Anghuyu, II, 215. Angra Mainyu, demon, Ivi, Ixii,
n2, 174,
181, 182, 356. Areduj, 39, 41.
Aredvi, measure, 16.
44, 105,
Are^angha«/, man, II, 212. Are^aona, man, II, 214. Are^a/-aspa, man, II, 79, 80, 117, See Ar^asp. 289. Arezahi, region, 216; II, 123, 136, See Arzah. 154, 171.
113,144, 150, i54j 198, 242; 250 (a part of Vayu belongs to him) 252, 292 (turned to a horse), 255; 274 (dismayed by the birth of Zarathujtra), 284, 308, 310; 317 (mocks the souls of the
Arezura, demon, 24. Arezva, man, II, 213. Ar^asp, man, II, 206. n 2, 256. n 3. Arij, king, II, 222. n 5. See Arshan. Arij shivatir, man, II, 95. n 2.
4
142143 (expelled), 204-207 (tempts Zarathujtra), 217-218 (in despair), 228, 229, 230 (creates (his counter-creations), 24,
diseases);
wicked
II,
29,
33,
in hell), 338, 340.
Animals, Ixxiii; five classes of, II, 182. Awkata, mount, II, 218. Anquetil Duperron, xiv. Awtare-danghu, mount, II, 288. Awtare-kangha, mount, II, 67. n 5, 288.
Anthesterion, month, Ants, 167.
Aodhas,
II, 192.
n
II, 173.
Aoighimatastira, man, II, 218. Aoshnara, man, II, 221. Apagadha, 224.
i.
Arezo-shamana, man,
Armesht, 64. n 3. Armesht-gah, xciv, 64. n 4, 128.
Armm,
II, 296.
ni, 62. n
27.
king, II, 222. n 5. II, 62. n
Arnavaz, woman,
i,
2.
Arsacides, xxxiii.
Arshan, king, Arshya, man,
II, 222,
303.
II, 209.
Arjta/, genius, II, 6,9, 15, 17, 19, 36, 38, 156, 166, 168, 178, 184, 283-
285 (AjtadYajt). Arjti, genius, II, 166.
Arjva«/, man, II, 210.
SeeA^tad.
INDEX TO VOLS. Artaxerxes,
xliv, Iv;
Arum, country,
II, 53. 287. n
II,
See
8.
Rum. Arvastani
Rum,
land,
3, 9.
n
n
7,
IV
AND
Asnatar, priest, 63, 64. n i, 78, 79; 11,332. . Asnavaw/, mount, II, 7, 15, 288, 358.
Aspahe
8.
67
XXIII.
ajtra, xcvi.
n
3.
Aryaman, 229.
Aspendyarji's translation,
Aryans, II, 68, 70, 81, 108, 109, 120, 123,182,190, 191, 201, 226, 244,
Aspo-padho-makh^ti, man,
257-
Arzah, region, Arzur, mount,
II, 210.
n
2,
220. n
i.
II, 287. n 7. Arzur bum, mount, II, 287, n 8. Asabana, man. See Kara Asabana, Vara Asabana.
Asabani,
Asan
woman,
bi'SLnwant,
Asaya, man,
II, 225.
man,
II,
203.
II, 288.
Ascendant (Uparata^), genius,
II, 6,
15, 36, 38,128,133,188,189, &c. Asha, Ixx. Ashahura, man, II, 212. n 2.
Ashanemah, man, II, 219. Ashasairyas, man, II, 213. Ashasaredha, man, II, 213. Ashasavah, man, II, 214. Ashashagahai-e Hvandai^n,
n
2.
Ashastu, man, II, 209. Asha Vahijta, god, Ix, Ixxii, 207
;
II,
5,13,145 30> 31, 33- ni, 35, 36, 37, 38, 40, 41-48 (Ardi-
4,
behijt Yast), 49, 128, 133, 142, 275, 285, 297, 351Ashavanghu, man, II, 210. Ashavazdah, son of Pourudhakhjti, II, 70, 71. ni, 212. Ashavazdah, son of Sayuzdri, II, 71,
II, 214.
3.
Ajta-aurva«/, man, II, 279. Ajtad Yait, II, 283-285. Ajti,
measure, 159.
Asto-vidotu, demon,
Ixviii,
46, 51,
87. n 4. Ajtra, 168. n 5. Ajtra mairya, 190.
Astva^-ereta, man, II, 211, 215, 220, 307, 308. Asura, Iviii, Ixxv. Atare, god, Ixii, Ixv, 180; II, 5, 8, i5> 16, 36, 38, 153, 198, 297, 339, 344, 357-361 (Ataj Nyayij). ^ Atare-danghu, man, II, 207. Atare-data, man, II, 206.
Atare-bvarenah, man, II, 210.
Ashajkyaothna, man, II, 212. Asha-stembana, mount, II, 288.
II, 207.
man, II, 206. Atare-pata, man, II, 206. Atare-savala, man, II, 207. Atare-z^ithra,
Atare-vakhsha, priest, 63, 64. n i, 78, 79; II, 332. , Atare-vanu, man, II, 206. Atare-za«tu, man, II, 207. Athenians, xcviii; II, 192. n i. Athravan, priest, 11, 98; II, 74, 228, 268, 299. family, II, 61, 113, 221, 254, 326, 328. Atropatene, land, xlviii. See Adarbi^an.
Athwya
man, II, 329. n 2. See Adarbad. Aurvasara, man, II, 256. Aurvatai-nar, man, II, 204. n i. See
Aturpjit,
212.
Ashemaogha,
xl.
192, 224;
n
II,
2, Ixxiv,
26, 45,
47, 60, 46, 184.
n 2, 261. Ashem-yahmai-ujta, man, II, 216. Ashem-yewhe-rao^<7U, man, II, 215. Ashi Vanguhi, goddess, Ixx; II, 11, 18, 104, 136, 157. n 2, 162, 164, 188, 209, 230, 270-282 (Ashi Yajt), 284, 330. II, 214. Asho-rao/iah, man, II, 204. Asho-urvatha, man, II, 214.
Asho-zujta, bird, 188. n Asklepios, 85. n 5, 219.
2.
n
203, 320.
man,
II,
II,
78, 205, n 5.
See Lohrasp. Ausindom, river, II, ioi.n5, 104. n 3. See Us-hi«du. Avahya, man, II, 217.
2.
Meaning of the
word, ^xxx.
See Abajta and
Avesta,
6.
II, 85.
Asmo-b'va.nvant,
Urvata^-nara. Aurva/-aspa, king,
Avaoirijta, 39, 40. Avaraojtri, man, II, 208. Avarcgrtu, man, II, 218. Avarethrabah, man, II, 209.
Asho-paoirya, man,
Asman,
Assaults, xcvi, 39-44. Assyrian Sirozah, II,
ci.
33.
n
2,
lii.
n
Zand Avasta. Aws-danva,
lake, II, 301.
INDEX TO VOLS. IV AND
368
Ayehi, demon, 228. Ayoasti, man, II, 211. Ayuta, man, II, 215. Azata, man, II, 209.
Bohlen (P.
Azerekhsh,
Brisson,
XXIII.
de), xxii.
Bor^, genius, II, 94. n 2, 102. n Borrowing, 34. n. 2. Bor-tora, man, II, 326. n 8.
xlix.
xiii.
n
Azi, demon, Ixv, 194.
Buddhists,
Azi Dahaka, demon, Ixii, Ixv, 2, 9, 206. n 4; II, 60, 61, 68. n 3, 75. n 2, 113, 195. ni, 242, 251. n4, 253, 254, 294, 297, 307, 326. See Dahak.
Bij^i,
Babylon, land, II, 60. n 3, 253. n 3. Bactra, land, 2, 6. n 4 ; II, 204. n 3. Bactria (Zoroaster in), xlvii.
Bull, 224; II, 8, 16, 89, 245. Burial, xlv.
Bad, woman, II, 226. n i. Bad, day, II, 92. Badghes, land, II, 288. n i. Baeshatastira, man, II, 218.
Bahman, day, Bahman, god.
Bahman Bahram
See Vohu-mano.
Ixxxix, 60. n
2,
n
62.
2,
112-116. Bahram, god. See Verethraghna. Bahram Yajt, II, 231-248.
Bakhdhi, land,
Bamian, land,
2, 6.
II, 95.
n
3.
Bang of Zoroaster and Gujtasp, 267.
n
n,
II,
3.
Banga, 175. Baodho-varjta, 84.n
i,
154, 175. n i;
335.
Barana, mount,
II, 289.
xciv.
;
336. Bai'da, land, II, 64.
n 2. Baremna, man, II, 217. Baresma, 22, n 2, 191. n i, 209. Barmayun, man, II, 297. n 5. Baro-srayana, mount, II, 289. Bastavairi, man, II, 207. Baji, demon, II, 49. Bathing forbidden, xc. Bawngha, man, II, 218. Bawri, land, II, 60, 68. n Bayana, mount, II, 288.
man,
II, 80.
n
Bu^i-sravah, Bugra, man, II, 209. Buidhi, demon, 141, 142. Buidhiza, demon, 141, 142. Buiti, demon, 204, 218.
Burnouf, xxiii. Bushyasta, demon, Ixvii, 141, 142, ^ 193; II, 154,284, 287, 323. Byarshan, prince, II, 222. n 5, 303.
Cerdo, man, xli. n 5. Ceylon, land, II, 59. n 2. Chafimrosh, bird, II, 173. n i. China, land, II, 227. n i, 288. n7. Chinon (G. 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,63-64 thrown on the dead, 65 defiled by the dead, 77 how cleansed, ;
78-79.
Clouds destroy diseases, 224. Cock. See Parodarj.
Commodianus quoted,
3.
6.
Bitch (killing a), 173; how treated, 175-180. Bivawdangha, man, II, 210. Bodily punishments, xcix.
II, 141.
Contracts, xcv, 35-39, 45. Corpse, eating, 79, 80. Corpses exposed, xci, 52. n
n
3.
5, 74.
Courage, genius, II, 10, 18. Cow, formula to cleanse the, 140. Croesus,
Berezijnu, man, II, 211. Berezvaw/, man, II, 215, 218. Berezy-arjti, man, II, 206. Bidirafsh,
2.
II, 49, 50. man, II, 205.
;
n 7,26.n i,63.n i, II, 1 19-129, 183. n I, 210. n 4
Barashnum,
II, 184.
demon,
Caboul, land, II, 62. n 5. Carrier alone, 26. Caspian sea, II, 117. n 6.
II, 88.
Yajt, II, 22, 31-34fire,
5.
li.
Curse, II, 12. n 13, 153. Cyclops, II, 280. n 4. Cyrus' dream, 13. n i; introduces
Magism
to Persia,
li.
Daeno-vazah, man, II, 214. Daevas, Ixxx, 30, 102, 205;
II, 32,
no, 126,153,154, 161,163, 194,201, 245, 262, 292. Daev6-/bij, man, II, 204. Dahae, people, II, 227. n 2.
188,
INDEX TO VOLS. Dahak, demon, II, 298.11 Dahaka. Dahi countries, II, 227. Dai, II, 6. n II. Daitik river,
5.
n
2,
n
1.
See
IV
AND
369
XXIII.
59, 141, 160, 163, 183, 197, 205, 221, 290, 291, 292, 306, 307,
Aisi
335-
Dru^askan, demon,
3.
Daitya
river, 15, 204; II, 30, 57, 78, 80, 116, 117, 279, 282. Daityo-gatu, xc, 113-116.
Daiwi, demon, 218. Dakhmas,xc, 24, 26,52,73-74,86-88, 94. n3. Damavand,mount, 2;II,S9,6r,95.n2. Dana, man, II, 296. Danghu-friidhah, man, II, 214. Dangliu-sruta, man, II, 214. Danus, men, II, 71, 189. Daraya^-ratlia, man, II, 210. Dare^a river, xlix, 205, 207. Darius, II, 107. Darjinika, man, II, 117, 280, Dashtanistan, xciv. n 3, 180-183. Dajtaghni, man, II, 218. Dajtayana, man, II, 296. Datem, Ixxviii. n 3. D^ungha, man, II, 204. Dawramaeshi, man, II, 217. Dazgarag«u, man, II, 219. Dazgaraspa, man, II, 209. Dead matter, c, 49, 50.
245. n I. Drvau, II, 307. Dualism, xliii, xliv. n i, Ivi, Duraekaeta, man, II, 71.
3x7- n
Dush-humat Hell, II, Du2aka, animal, 152. Duxyairya, Dvara«/s,
II, 107,
Ixvii,
Ixxi.
i.
108.
205.
Dvazdah homast,
II, 165.
n
2.
Earth, worship of the, xci.n 3 genius what pleases of the, II, II, 19 and what grieves her, 21-33; formulas to purify her, 1 40 how long unclean from the dead, Yajttothe, II, 286. 66-67 Elements (worship of), liv. Elisaeus on the Fire-worship, 50. n 3. ;
;
;
;
Ephialtes, II, 297. n i. Epic (the Persian), Iv.
Ereda^-fedhri,woman,II,r95.n2,2 2 6.
Eredhwa, man, II, 215. Erekhsha, man, II, 95, 103.
Deva, ixxx.
Dm
Yajt, II, 264-269. D'lnkar/, xxxii II, 159. n 3, 170. n3. Diseases created by Ahriman, xciii, 230; cured by Thrita, 219-223; ;
by Airyaman,
See 233-235. Medicine, Thraetaona. Dis Het, place, II, 253. n 3. Dijti, measure, 187. Dizukht, II, 254. Dog, 58, 180; described, 151-172, 1 61-163 praised, 163 how fed, 173; offences to, 153-155; mad, 159-160; yellow-eared, ;
;
II, 334. n 5. Drvaw^, demon, Ixvii, Ixxii, Ixxiv. Drvaspa, genius, II, 9, 17, 110-118,
See Sagdid, Vanghapara, Vohunazga, Zairimyangura. Drafja, II, 26. n 5.
Erenava>^,woman,II,62, 113,255,277. Erethe, genius, II, 11, 18, 282. Erezifya, mount, II, 65, 287. Erezisha, mount, II, 288. Erezraspa, man, II, 216. Erezura, mount, II, 287. Erezva«/-danghu, man, II, 218. Erskine, xxii. 'ETVfj.av8pos, 8.
Eudemos,
n
2.
liv.
Evil eye of Ahriman, 230. n Evil-Thought Hell, II, 320.
— —
Word Deed
4.
Hell, 11,320. Hell, II, 320.
Ixxxviii.
Draona,
56.
See Dron.
Draoshijvrtu, mount, II, 288. Dratha, man, II, 210, Dregvawi", demon, Ixvii. Dried corpse, 103. Driwi, demon, 218.
Dron ceremony,
II, 319,
n
r.
Dru^, demon, Ixxxvi, 24; her paramours, 196-200, 217; II, 29, 47, [23]
B
Farhangi Jehangiri, xxii. Farsistan, II, 123. n 3. Farvardin Yajt, II, 179. Feridun, II, 297. n 5. F"imbul winter, 11. Firdausi quoted, 167. 03; 11,58. n i, 60. n 2, 62. n 2, n 4, 63, n r, 64. n 2, 66. n 2, n 11, 67. n 4, n 6, 68. n 3, 71. n 7, 80. n i, n 7, 81. n 2, 114. n 2, 207. n 3, 208. n 2, 222. n 5, 223. n 5, 224. n 6, 237. n 3, 241. n 2,
n
5,
n
6,
INDEX TO VOLS.
370
253. n 3> 292. n I, 293. n 6, 297. n 5, 327. n 8. Fire, its purity, xx, Ixxxix ; how defiled, 9, 80, no, 168. n 7 ; how purified, 135; its innocuity, 51 ;
sonof Ahura Mazda, II, 322. ns. FireNyayij, II, 349, 356-361. Forest of tlie holy questions, 234.
Formulas to cleanse a house,
79, 332.
Frada^a'-gadman, man, II, 220. n
i.
Fradadhafshu, region, 216; II, 123, 154, 171,216. n 5, 220. n I.
man,
II, 219.
Frada^-nara, man, II, 217. Fradhakhjti, the son of the jar, II,
167.
Frohakafra, man, II, 219. Frya, man, II, 211, 215. Fryana, family, II, 71, 216. F^uja-mathra, II, 27. Funerals, 26, 94-97-
Furrows for
purification, 122;
Gadha, 224. Gaevani, man, Gah, XXX.
II, 213.
Gahambar, II, 192. n i. Gawdarewa, demon, II, 63, 217, 255, 256. n 1, 293. Gaokerena, plant, Ixix, 219, 221 5,
Mj
Fra^ithra, II, 218. Fra^ya, II, 213.
Franghadh, woman, II, 225. Frangrasyan, man, II, 64, 114, 115, 223. n I, 278, 300-302, 304, 305, See Afrasyab. 307. Franya, man, II, 204.
Frapayau, mount,
Frarazi, man, II, 217. Fraser, xiv, II, 206.
Frashaojtra, man, II, 77. n i, 207, 208, 224. n3, 331, 342, 343. Frashavakhsha, man, II, 210. Frashidvard, man, II, 206. n 2. Frashokareta, man, II, 206. Fraspata, 175. Frasrutara, man, II, 216, Frata, man, II, 203. Fratira, man, II, 218. Frava, man, II, 214. Frava«ku, mount, II, 288. P'ravashis, Ixxiv.
n
i,
215
;
II, 6, 10,
13,14,17, 20, 26, 33. n 2, 36, 38, 102,120,136,145, 322, 350, 352.
Frayaodha, man,
209. II, 210.
II,
Frazdanava, lake, II, 79. Fren, woman, II, 204. n
i.
See
Freni,
I27,i33>i52, 200, 291,335, 336, 356-
Garothman,
II, 212. Fr^ni, woman, 1° II, 224; II,
217.
n4, 337. n
II, 317.
II, 33.
n
5.
i.
Gaumata, man, Iv. n i. Gauri, man, II, 215. Gavayan, man, II, 203. Gayadhasti, man, II, 212, 225. Gaya, man, II, 350. See Gaya Maretan and Gayomar^/. Gaya Maretan, man, Ixxviii; II, 98. n 3, 200, 227. Gay6mar
Ghosel, xcv. Girami, man,
II, 208.
Glory (kingly),
n
2.
II, 7, 8, 11, 15, 18,
136,153,156, 170,232; praised, 280-309. (Aryan), 216. Gogojasp, man, II, 226. n 5.
Gomez, Ixxxvi, Good-Thought
Ixxxviii.
Paradise, II, 317. II, 3 17, 342. n8. Deed Paradise, II, 317. Gcpatishah, man, 20 n 2 ; II, 114.
— Word Paradise,
•
Frenah, man,
II, 211.
—
FrayaZ-ratha, man, Frayazawta, man, II, 212, 225.
Frmaspa, man,
II, 218.
Garjta, man, II, 218. Gaji, demon, II, 50. Gathas, liii, 215.
II, 289.
Fraj-ham-vareta, man,
II,
Gaotema, man, II, 184. Garo-demana, II, 177- See Garonmana and Garothman. Garo-nmana, 214, 215, 225; II, 43,
Garshah,
Fraoraojtra, II, 217. Fraorepa, mount, II, 287.
;
32, 36, 37.
Gaopi-vanghu, man,
II, 203.
II,
50, 51.
Gaomaw/, man,
224.
Fradhidhaya,
XXIII.
Frogs, Ahrimanian creatures, 59. n 4,
fire,
water, &c., 133-138, 139-140Frabaretar, priest, 63, 64. n i, 78,
FradaZ-i^i^arenah,
AND
IV
— 2°1I, 225.
n
7,
307. n 6.
INDEX TO VOLS. II, 9, 17, 88, 110-118 (Goj Yajt). Gojti Fryan, II, 72. ns. Gojurun, genius, II, 245. n 1. Gotama, man, II, 184. n 2. Gravaratu, man, II, 217. Greeks on INIagism, xii. Gudha, river (?), II, 255. Gurezm, man, II, 207. n 3. See Kavarazem. Gushasp (fire), II, 7. n 5. Gushnasp (fire), II, 7. n 5. Gustahm, II, 71. n 7, 206. n i. Gujtasp, man, II, 8. n 2, 70. n i, 207. n 3, 256. n 3, 267. n 3. See Vutaspa.
IV
11) 45j 47j
-
;
Harvispotokhm tree, 54. n Haji, demon, II, 49, 50.
92, 143, 308, 312. priest, 63, 64.
Havanan,
200, 224, 228;
Havani, 23. n
Hawk,
i,
78, 79;
;
II, 320.
Hell's dog, Ixxxvii. II, 302. n river, 8. n 2 See Haetuma72/. Herat, land, II, 123. n 4, 288. Heresy, 172. See Ashemaogha. Heretics. Hermippus, xlii. Herodotus, xliv, lix, 169.
Helmend,
Garo-vanghii, II, 212. Gatara, mount, II, 289. Gihun, river, II, 95. n 2. Guti, man, II, 212.
Habaspa, man, II, 206. Hadhanaepata, 94. n i, 166 II, 361. Hadhokht evak homast, II, 165. n 2. Hadhokht Nask, xxxi; II, 159, 311. Haetumaw^, river, 2, 8, 216 II, 302. Haftoiring, II, 89. n 5. See Haptoi;
riwga.
186.
Hamawkuna, mount, II, 288. Hamaspannaedha, II, 192. Ham-beretar vanghvam, man,
;
Highwaymen,
iii. n
Hitaspa, man,
II, 255,
3.
i.
296.
Hoazarodathhri-e Parejtyaro, man, II, 210. n 2. Holy word, 208. See Mathra Spe«ta. Horn, 59. n 4. See Haoma. Honover, Ixix, 98. n 2. See Ahuna
;
of,
2.
Ixxiii.
Head, people without a, 9. n8. Heaven, 207, 208; II, 11, 19. Hell, 24. n I, 75. n 2, 204. n 2, 218
325, 326, 328, 331.
disposed
n
II, 332.
226.
Gamshed, man, 10. See Yima. Ganara, man, II, 213. Garo-danghu, man, II, 210.
how
2.
Hathra, measure, 156. Haurvata/, genius, lxx,Ixxi; II, 5,14, 3 1, 37,40,48-52 (KhordadYajt),
Gaini, demon, 222, 223, 224, 228. Gamasp, man, xxxviii; II, 70. n I, 77. n I, 329. n 6. Gamaspa, man, II, 70, 207, 208, 219,
Hair,
2.
Haredhaspa, man, II, 214. Harerud, river, II, 123. n4. Haroyu, river, 2, 7 II, 123. Harut, river, 7. n 10.
besh, II, 173. n i. Gaghrudh, woman, II, 225. Ixvii,
37^
Haptoiriwga, II, 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.
Gad
demon,
XXIII.
Hapta Hi«du,
Gos, genius,
Gahi,
AND
Vairya.
Horapollo, II, 240. n 2. House, formula to purify a, 139. Hufravakhs, man, II, 219.
II,
211. sea, II, 302. n 2. Hana, 27. Hanghaurv^ungh, man, II, 208.
Hug«u, man, II, 215. Hukairya, mount, II, 52, 54, 76, 81,
Haoma,
Hukht
Hamun,
12,
112, 174, 181, 253. Paradise, II, 317. Hu/^ithra, II, 225. Huma, woman, II, 224. Humai, woman, II, 224. n 6.
n i, 72 II, 20, 47, 102, 114,141,146. n2, lii.
n
i, Ixix,
23.
;
246, 271, 277, 312. Haomo-/^T.'arenah, man, II, 214. Haoshyangha, king, II, 58, 224, 251,
Humat
Haperesi wood,
Paradise, II, 317. people, II, 80.
Humayaka,
275, 292.
Hunni,
II, 245.
E
b
2
II, 205.
n
4.
INDEX TO VOLS.
Zl^ Hunus, people,
II, 205.
Husravah, king, II, 65, 114, 115, 222, 223,256,257,278,303,307,327, See Khosrav. 328, 338. lake, II, 7, 15, 300. n i, 358. See Husru. Husru, lake, II, 300. n 2. Hujkyaothna, man, II, 207, 208. Hutaosa, woman, II, 77. n i, 116,
—
IV
AND
Ijavae, mount, II, 288, Ijkata, land, II, 123, 288.
Ithye^o, demon,
Kadrva-aspa, mount, Kaeva, man, II, 217.
Kahrkana
H'j;aetvadatha, xlv. //T;airizem, land, II, 123. ifi;akhshathra, man, 214.
Kalasyak,
n
n I, 313. H-vanvant, man, II, 214. mount, II, 95, 103, 104. n 3. Hvaredhi, woman, II, 225. /fi^are-^aejman, man, II, 218, 219. II, 201. H'vare-iithra, man, 21. n 2 n I, 204.
—
;
H'varend, Ixii, Ixiii. ni; 286-309. See Glory.
II,
283,
man, II, 218. Hvarsht Paradise, II, 317. Hvaspa, II, 217, Hi>embya, man, II, 224. n 2. Hvogyi, woman, Ixxix. Hvov, woman, II, 195, n 2. Hv6\a, family, II, 77, 207.
//•T-areza,
II, 207, 224, 267. ifi^yaona, people, II, 79. n i, 117, 205. n 4, 280.
xiv.
laxartes, river, II, 123. n 4.
Indo-Iranian elements in Mazdeism, Ivii.
Indra, a demon, II, 141.
n
Ixxil, Ixxx,
135,218;
3.
Indus, river, 3. Inexpiable crimes, c. Infanticide, II, 335. Iran, land, II, 123. n 2, Iran ve^, land, xlix, 5.n4; II, 289. n
3.
n
i,
Isa^vastar, man, 224. n 4.
2 1.
n
2
;
II, 204.
man, II, 201. n i, 204. II, 79. n 4, 81, Isfendyar, 220. n 2 206. n 2, 241. n 2, 329. n 3. Ishuj /jx;athakhto, Ixviii. Isva^, man, II, 203. Isa^-vastra,
;
family, II, 219.
demon, Kakahyu, mount,
Ka;6T'Uzi,
lii,
n
II, 45.
ni.
228. II, 288.
i.
See Krasiak. n 2.
bird, II, 296.
Kamak-vakhshijn, man,
i.
n dez, land, II, 67, 68, 204. n 288. n 5, 329. n 7. Kanuka, woman, II, 225. Kaoirisa, mount, II, 289. Kapasti, 141. Kapo;, wolf, II, 295. n 4. II, 220.
i.
Kang
Kapul, land, 2. Kara, fish, 217 ; 11,239,266. Kar main. Kara Asabana, man, II, 71. Karapan, II, 26, n 2. Kardun. See Cerdo.
i,
See
Karen, man, II, 209. Karesna, man, II, 209. Kareto-dasu, II, 322. Kar mahi, 59. n 4. See Kara.
Hvovi, woman,
Hyde,
II, 289.
Kamak-su(^, man, 220, n
171, 216.
1.
Kahrkatas, bird, 193. Ka^T;aredha, demon, Ixix;
Kamak,
123, 136, 154,
4,
Ixviii.
Joint responsibility, 36. n Jones (William), xv.
224, 257, 258. n I, 279, 327. ni. Huvasp, man, II, 217. n i. Huyairya, II, 107. Huyazata, man, II, 214. iJ-uadhata, man, II, 215.
ii/
XXIII.
Karshiptan, bird, 203. n
4,
Ixxviii,
217. n
21
;
II,
2.
II, lix. n 4, 207, 216; 123, 134, 141, 142, 154, 163, 181. n 2, 182, 254, 292, 293. Karsivaz, man, II, 64. n i, 305, n 2.
Karshvares,
See Keresavazda. Kasava, lake, Ixxix, 206 226. n
;
II, 195.
n
2,
302, 307. Kasupatu, man, II, 211. Kasvi, 218. Kata, II, 218. I,
Katayun, II, 297. n 5. Katu, man, II, 213. Kaus, king, II, 222. n 5, 242. n i. See Usa, Usadha. Kavanda, demon, 141. Kavarazem, man, II, 207. See Gurezm. Kavata, king, II, 65. n i, 222, 303. See Qobad. Kavis, heretics, II, 26. n 2.
INDEX TO VOLS. Kavis, kings, II, 213, 215, 218. See Aipivohu, Apiveh, Arij, Armin,
Arshan, Byarshan, Husravah, Kavata, Kaus, Khosrav, Pashin, Qpbad, Syavakhsh, Syavarshana, Usa, Usadha.
Kayadha,
Kayan
Ixix.
race, II, 302.
Keresani, man,
Hi.
n
Keresaokhshan, man, Keresaspa, man,
n
I,
n
XXIII.
KostT, 189. n
3,
37:
191. n 4
II, 349.
;
Krasiak, II, 161. n 6. K/7sanu, man, lii. n i.
Kuleng Dis, place, II, 253. n 3. Ku«da, demon, 217; II, 334. Ku«di, demon, 141, 142. Kuwdiza, demon, 141, 142. Kviriwta, place, II, 253.
i.
Kaekasta.,
II, 205.
62, 195, 223, 255, 256. n II,
I,
See
304.
Khashm, demon, II, 224. n 2. See Adshma. Khnathaiti, demon, Ixvi, 7, 205 II, ;
296. n 3. Khnewta, land, 7.
lake,
II,
7,
66, 114,
15,
115, 278, 300. n 2. Fakhra, land, 2, 9. ^akhravak, bird, II, 217. ^akhshni, man, II, 213. /^amru, bird, II, 210.
n
2.
ATathrujamruta, 134. ATathwaraspa, man, II, 217. ^invaZ-bridge, Ixxxviii, 152, 190, 212213, 215; II, 12, 20, 121. n I, 335. n 2, 339. genius, II, 10, 18, 153, 164, 166, 216, 264-269, 352. Zisti, genius, 216; II, 11, 18, 164, 166, 282. i^ista,
Khorda Avasta, xxx. Khordad.
AND
i.
Ixv, Ixxvi, 2, 7, 61.
295-297, 307Keresavazda, man, Karsivaz.
IV
See Haurvata^.
Khordad Yajt, II, 48-52. Khorshe^ Yajt, II, 87, Khosrav, king, II, 64. n i, 67. n 114. n 2, 222. n 6, 223. n See Husravah. 327. n 8. Khosrav Anoshirvan, king, xxxiii.
6,
Law
5,
153, 160, 164, 274, 352. Libations unclean, 93. Light (endless), Ixxxii; II, 177, 317,
Khrafstra,lxxiii,5.n 3,75,76; 11,310. Khrafstraghna, 168. Khratu asna, gaosho-sruta, II, 4, 13,
of Mazda,
II, 10, 12, 18, 19, 39,
344-
Lohrasp, man, II, 78. n See Aurva^-aspa.
3,
223. n 5.
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, 35T.
Maenakha, mount, II, 288. Median tribe, xlvi, Magism, xxxiv. n 3, liv. INIagi as a
Rlagophonia,
1.
Maguj, II, 4. n 5. Mahabadian, 102. n
2.
Khshathro-z^inah, man, II, 212.
Mah
Khshathro-saoka, II, 67, 68. Khshvoiwraspa, man, II, 211, 212. n2, 225. Khjtavaenya, man, II, 211. Khumbya, man, Ixxvi; II, 224. n 2. See ^^'embya. Khur-^ashm, II, 220, n i.
Mahraspand, man, 1 1,
Khurshe^/-X'ihar, II, 204. n i. Khvamras, region, II, 220. n i.
Kondrasp, mountain,
3 2 9.
n
2
3.
II, 289.
;
n
genius
Mathra Spe«ta.
Maid, at the ATinva^-bridge, 213. Maidhyo-ma^/ngha, man, i" II, 203,
—
2° II, 219. 209 Malkojan, rain, 16, n i. Man, formulas to purify, 140. ;
Mani's heresy, xxxviii. Manichees, xxxix, xl.
Marcellinus, xlvi. Marcion, xli. n 5.
xvii.
Koiras, river, II, 289. n
see
Manusha, mount, II, 287. Manuj-z^ihar, man, II, 287. n Manuj-^ithra, man, II, 222.
4.
Kissahi San^^ah, xxxvii.
Kleuker,
Yajt, II, 88-91.
INIanes, II, 179.
See
f:/a'aniratha.
Khvarizem, land, II, 123. n Kima Gatha, II, 318. Kirman, land, 2.
xlvii.
2.
Maretan, man. See Gaya, Margiana, land, II, 123. n 4.
4,
INDEX TO VOLS.
374
Margus, river, II, 123. n Maruts, Ixxvii. Marv, land, II, 123. n 4. Masan, land, 2.
Masmoghan, Maternus,
II, 141.
Mountain of the holy questions, 234. Mountains, 11,11,19; enumerated, 287-289.
n
Mouru,
3.
n6, 230, 231; 12,19,160,164,166,200,285.
no, 163, 224, 251, See Ahura Mazda.
II, 33,
276.
Mazda. Mazdak, man, xxxvi, xli. n 2. Mazdeism, evolution of, Ixxxi, Mazdravangha, man, II, 215. Maz'u'uvau, mount, II, 288.
Yuj'yejti.
Media, seat of Magism, xlvi. Medicine, 83-86. Meiners, xvi. Melek Taus, Ixxiii. n 4. Menstruation, xciii caused by Daevas, 183. See Menstruous woman. Menstruous woman, treatment of a, ;
1
83
;
intercourse with, 173,
184, 185, 202.
Merezishmya, man, II, 219. Merezu, man, 217. Microcosm, 187. n 2. Mihir Nyayij, II, 349, 353-355Mihir Yajt, II, 1 19-158. Minoy^ihr, man, xlvii; II, 95. n 2, ii4.n7. Mithra, genius, created by Ahura, Ixi his attributes, Ixi. n i coequal to Ahura, Ix; praised, II, (Mihir Yajt), 23, 87. 1 19-158 n4, 208; 11,5,9, 14, 17, 36, 38, ;
;
39, 86, 87, 95, 166, 181, 184, 191,
200, 202, 244, 274, 327,329, 342, 350, 351 j seizes the glory of Yima, II, 294 God of contracts, ;
48; Mihir Nyayij, II, 353-355. Mithra and Ahura, II, 148, 158, 351, 353-
Mithradruj-es, 48. n 2 II, 120. n 129, 138. n I, 248. Mithriac mysteries, II, 151. n 3. Mitra-Varu;za, Ix. Miza, land, II, 218. Mogliu-^bi/, lii. ;
6
2,
;
II, 123.
2,
4.
Ixix.
Nabanazdijta, 36. n Naglfar, 186. n 3.
3.
Nails, xcii, 187.
Nairyo-sangha, god, Ixx, 214, 231233; II, 8, 16, 132, 162, 339, See Neryosengh. 358. Naivtak, river, II, 216. n i. Nanarasti, man, II, 213.
Nanghujmmi, mount,
Measures. See Aredvi, Ajti, D\st\, Hathra, Vibazu, Vitara, Vitasti,
8 1-
land,
Muidhi, demon, 141, 142. Murghab, river, II, 123. n
Myazda,
208, 213.
II,
Maubedan Maubed, II, 149. n 4. Maubeds, xlvii. Mayava, man, II, 217. Mazana, Daevas of, Ixvii. n2, 137, 188;
1
XXIII.
;
Ixxviii.
Mathravaka, man,
AND
Moon, 226-227 11, 8, 16, 176, 88-91 (MSh Yajt), 355 (Mah NySyij).
4.
xlviii.
Mathra Spe«ta, IT,
IV
288.
II,
Naotara, family, II, 66. n 11, 71, 77, 206; Naotaras, II, 257; pursue Ashi, II, 280-281. See Nodar.
Naptya, man, II, 206. Narifansa, god, Ixx, 231. n Nasa-burner, in.
2.
Nasatyas, Ixxxi. Nastur, man, II, 207. n 2. Nasu, demon, 26; contagion of, 75, 76-77, 57-60, 70, 71, 72, 80, 103-110, 205; expelled, 122129, 143; II, 49, 50, 51,
N«unghaitya, demon, Ixxii, 135, 218. Nemetka wood, II, 245. Nemovanghu, man, II, 210. Neo-Platonicians,
xiii.
Neremyazdana, man,
211.
II,
Neryosengh,II,i95.n2. See Nairyosangha. Nikolaus, li. NTrang, 63. "Nicraia, 6. n 6. Nisaya, land, 2,
man, Nodar, man, Niviica,
6.
II, 296.
II, 206. n i, 221. 09. See Naotara. Nosks, xxxii; 11,159. See Hadhokht.
Nu
zadi, 119.
Nyayij, xxx
;
II,
349-361.
Oath, formula of, 48. n Oedipus, II, 72. n 5.
Ormazd, II, Mazda.
177.
n
i.
i
;
false, 46.
See Ahura
Oshdashtar, mount, II, 33. n n 5. See Ushi-darena. Oshedar Bami, man, II, 79. n n I, 220. n 3, 226. n i.
i,
287.
3,
164.
INDEX TO VOLS. 6shedar Mah,
II, 164.
Otus, II, 297. n
I.
Oxus,
II, 123.
river, 3
;
n
i,
n
IV
;
course with a menstruous woman, 184-185, 202; for killing a Vanghapara dog, 1 5 3 ;— any dog, 165-169; for smiting a dog, pregnant, 180; 1 5 3- 1 55 ;— a bitch
Padashkhvargar mountains, 2; II, 114. n 7. Paesanghanu, man, II, 225. Paeshata, man, II, 203. Paeshatah, man, II, 213. Paeshatah Paitisrira, man, II, 216.
161, 223,
247,
232,
252,
296.
for sowing ground un67; for throwing clothes
sodomy,
1
11.
n
i
;
or watering the clean,
on the dead, 99-100. See Patet. Penitence, c, 32. Penom, xciii, 168. n 7. Perethu-arjti,
Pairijta-khshudra, 27. Pairijtira, man, II, 210.
man,
II, 219.
II, 206.
Persian inscriptions, xxv.
man, II, 210. Paitija, demon, 218. Paitivangha, man, II, 210. Paityarjvaw/, man, II, 210. Paoiryo-ikaesha, II,68.n2, i8o.ni. Paradhata, man, 2 20.n3; II, 7-n2,
Paitidratha,
58, 251.
Paradise, 213; 11,317,344Paravidya, II, 4. n 5. Parewdi, genius, Ixx II, 11, 18, 104, ;
136, 33°Paretacene, land, II, 123. n 4. See Pairikas. Pari.
Parodarj, bird, 193, 194 Parodasma, man, II, 218. ;
H,
322.
Parsliawta, man, II, 217. Parshaz-g^zuj, man, II, 203, 219. Parsis, xi. Pashm (Kai), prince, II, 222.
n
5.
c, 32. n 3, 56. n 2. Pathana, man, II, 293. Pat-Khosrav, man, II, 205. n 6. Paulo de St. Barthdlemy, xxi.
Patet,
xlii.
Payanghro-makhjti, man, II, 214. Pazinah, man, II, 214. Peace, II, 164, 249. See Akhjti. Peacock, Ixxxiii. n 4. Pfdvaepa, II, 73. Pd-han, man, II, 293. n 4. Penalties, in the Vendidad, xcviii for a woman unclean drinking water, 91; for breach of contract, 37 ; for burning dead matter, iii; for burying a corpse, 31; for defiling fire or water, 80-81 ; a river or trees,
118;
for
Perethu-afzem, man,
See Khnathaiti, Duzyairya.
Pausanias,
375 ;
4, 227.11 2.
66,86,95,97,104, 105,128,134,
XXIII.
eating of a corpse, 80 for giving bad food to a dog, 156-158 for a for a false oath, 47-48 false cleanser, 131; for inter-
220. n 2.
Paejij, demon, II, 309. Pairikas, demons, Ixvi, 112, 142, 222, 223,228; 11,26,43, 50, 57, 59,
AND
the ground, 67-69; for
—
religion, liv.
Peshana, man, II, 79. Peshdadians, men, II, 58. n Paradhata.
I,
See
Pesho-y^angha, man, II, 80. Ixxvi, xcvi, 39, 40, 41, 42, 43> 44> 49> 50, 61, 67, 68, 74, 91, 103, 144, 154, 157, 160,
Peshotanu,
172-174.
— prince,
II,
329.
Peshyansai, land, 2; II, 195. n 224. n 2. Peshyotanu, prince, II, 204. n i. Physicians, 83-86.
Pidha family, II, 219. Piran Visah, man, II, 67. n
r,
4.
Pisanah, lake, II, 62.
— prince,
II, 222, 303.
Pijin, valley, II, 62. n 5.
Pijkyaothna, man, II, 207. Pitaona, man, II, 296.
n i ; II, i79Planets, II, 92, 176. n 2. Pliny, 9. n8; II, 227. n i. Pitr/s, Ixxiv.
Plutarchus, xlvii 11,92. Pollution, loo-ioi, 198. Poseidon, II, 152. n 5. ;
Pouru-bangha, man, II, 218. Pourudhakhjti, 11,70, 211,212, 325. Pouru-^ira, man, II, 221. Pouru-y^ista, man, II, 204. n i, 224. Pourushaspa, man, 205, 206, 218; II, 58, 203. n I, 325, 328. Pourujti, man, II, 213. Pouruta, land, II, 123. Priest, wandering, 157. n
unworthy, 189. Priesthood,
xlvii.
i,
162. n
i
INDEX TO VOLS.
Z1^ Proclus, xiii. Prodicus, xiii,
n
Puramdhi, goddess,
Romans on Manes,
Ixx.
corpse-bearers, 96 cow, earth, 86 Haoma, 72 92 house, 93-94; fire, 110-112; man, 103-110, 119-129; sacrificial implements, 60 water, ;
;
;
;
;
;
ways, 97-99; woman delivered of a child, 61, 89-91; wood, 81-83; ii^ the wilderness, 11 6- 119. See Barashnijm, Ghosel, Si-shu.
69-72;
Purity, Ixxxv, 55. Pur-tora, man, II, 326.
Purusha,
XXIII.
n
II, 88.
Qobad, king,
n
222.
Romer, xxv.
11,192.
n.
R6shan6-/^ajm, man,
n
II, 220.
1.
Royishnomand, mount, II, 287. n 9. Rudabah, woman, II, 241. n 2. Rum, country, II, 226. n 6. See
Arum. Rustam, man,
II, 241.
n
2,
297. n
5.
Mazdean, Ixviii to Ahura Mazda, 209; to Ashi Vanguhi,
Sacrifice, II,
;
275-280
;
its rules,
280-282
;
to Ardvi Sura Anahita. Sacrificial implements, how cleansed,
8.
60.
4.
II,
i.
Richardson, xvi. Rivers, Seven, 9.
i.
Purification, of clothes, 77-79, 209. 8
AND
Revand, mount, 289. n xlii.
Puitiica sea, 53, 54.
n
IV
n
See
3.
Kavata.
Sacy (S. de), xix. Sadhanah, man, II, 214. Sadis, 87. n 4; II, 314. See
Sidos.
Saena, bird,
II, 203, 219, 242. Saeni, demon, II, 49, 50.
Raemana, mount, II, 288. Raevaw^, mount, II, 8, 15, 289, 356. Ragha, land,
Sagdid, Ixxxvi, 26. n n 2, n 3.
See Rai.
2, 8.
Rai, land, xlvii.
Rama
i/i;astra, genius, Ixiv,
5,
Ram Ram
23;
II,
9,14, 17, 18, 34, 36, 38, 119,
158, 249, 263, 327. day, II, 88. river, 3
;
II, 69, 73, 146, 173,
255, 326, 328. Raoidhita, mount, II, 287. Rao^as->^aejman, man, II, 216, 219. Raozdya, country, II, 218. Rapitvin, II, 159. Rasa, 3. Rasasta?, genius, II, 11, 18, 282. Rashidaddin, xliii. Rashn Yajt, II, 168-178.
Rashnu, genius, II,
Ixi,
xcix, 48, 87.
n
4
Rask,
223, 255. n 4. ;
II, 4,
II, 165, 167, 184, 189, 195.
;
6, 9, 15, 17, 36, 38, 40, 129,
i45>
xxii.
Raspi. See Rathwijkare. Rastare-vaghaw/, man, II, 209. Rata, genius, Ixx, 209; II, 5, 14, 36, 37, 40, 330, 338-
Rathwijkare,pnest,64,78,79;II,3 Ratu, priest, 56, 91. Ravaw/, man, II, 217. Raven, an incarnation of Victory, 236; of Glory, 294. n 3.
II, 195,
Sanaka, II, 146, 173. Saoka, genius, 215, 230, 231
i3j 30, 35, 37, 48, 160. Saoka«ta, mount, II, 352. Saoshya«/, man, Ixvii, Ixxix,
152, 156, 164, 166, 168-178, 181, 191, 200, 244,274, 283, 327, 342. 139.
75, 97, 117.
Saini countries, II, 227. Sairima, II, 62. n 2, 226. n 6. Sairimyan countries, II, 226, 227. SairivrtU, mount, II, 288. Saka, II, 161. n 4.
Sama, man,
Yajt, II, 249.
Rangha,
2,
205 n 2,
197, 211. n I, 220, 224. n 3, 226. n3, 227, 270,306. SeeSoshyos. Sarana, 221. n 1. Sardar, 166. n 5. Sariphi, II, 65. n 2.
Satavaesa, star, II, 9, 16, 92, 96, 190. Satves, star, II, 89. n 5.
Saukavastan, land, Srtungha, man,
II, 114.
II, 218.
Sauru, demon, Ixviii, Ixxii, Ixxxi, 135, 218; II, 123, 136,154, 171. Savahi, region, II, 210. n 2, 216. Savanghava-^,
woman,
II,
62, 113,
255, 277.
32.
Sayuxdri, man, II, 71, 212. Scythes, II, 161. n 4. Scythian theory of Magism,
II,
Seistan, land, II, 123. n 3, 288. n Selm, man. See Sairima.
Ivi.
2.
INDEX TO VOLS.
n
xliii.
2.
Shaeta, 175.
Shagad, man, II, 297. n Shahrinaz, II, 62. n 2. Shahrivar,
II,
5.
See Khshathra
85,
vairya.
Shapur
AND
zn
XXIII.
Spityura, man, II, 297. Sraosha, genius, Ixx, 87. n 4, 194, 208, 216, 217; II, 6, 15, 25, 30, 38, 40, 129, 132, 145, 159-167 (Srosh Yajt), 200,227,274, 327,
Seoses, man, xlv.
Shadow,
IV
II, xxxiii, xxxvii.
Shiz, land, xlvii, xlix. See Sadis. Sidos, II, 314. Si^idava, II, 288. Si/^idav, II, 288. n 5. Simaczi, II, 208. Simurgh, II, 173. ni, 203. n4, 241.
332, 339-
Sraosha- varez, 56, 64, 78, 79, 91, 192; II, 332. Sraosho-^arana, xliv. n 3, 56. n 2, 151. n
169.
3,
n 2. See Sinamru and Saena. Sinamru, 54.n 2; II, 173. n i,2io.n i. Sind, II, 146, n 2. Singular dvandva, II, 81. n i.
Sravah, 217. Sriraokhshan, man, II, 205. Sriravanghu, man, II, 215. Srit, woman, II, 204. n i. See Srosh, 20. n2; II, 9, i7Sraosha. Srosh Yajt Hadhokht, II, 159-167. Sruta/-fedhri,woman, II, 195. n 2,226.
Sirius, II, 82.
Sruta^spadha, man,
Sirozah, XXX II, 1-20. Si-shu, 117, n 2. Skaraya^-ratha, II, 210. Slavonian fire-worship, 168. n 7. Smerdis, xlvi. Snaoya, man, II, 203. Snavidhaka, man, II, 296-297. Sodomy, 101-102. Sok-tora, II, 326. n 8.
Srvara, II, 293. Staotar vahijtahe ashyehe, II, 211, 225. Staota yesnya, II, 335. Star region, II, 73. n 2.
;
Stars, Ixxiv, 227 ; II, 9, 16, 89. n 5, 92, 176. Stipi, man, II, 217. Stivaw/, man, II, 216. II, 227. n 2. Strabo, xlvi, 22. n 2
Solomon, 18. n 3. Soma, 221. n 2.
;
Strength, genius, 11,6,15,36,38, &c.
II, 164. n i, 220. n i. Soul's fate after death, 212;
Sugdha, land,
Soshyos,
II,
2, 5
Suidas, II, 151. n
314-321, 342-345xlvi. n 1. Space, luminous, Ixxxii; II, 12, 20. Spells, 226; II, 51, 241, 341. Spendarmad, genius, II, 192. n i. Spend-dat, man, II, 329. n 3.
Sun,
Spen^aghra, demon, Spen^aurujka, man,
Syamak, man, II, Syamaka, mount,
Sozomenos,
Ixiii,
13,
217.
II, 117, 280.
Spewta, man, II, 217. Spe«ta Armaiti, genius,
Ix, Ixix, Ixxii,
31, no, 207,208; 14, 3ij 32, 33- ni, 36, 37,
i5,2o,n4,
H,5,
40, 49, 142, 181, 274, 340.
Spewta Mainyu,
II, 10, 18, 34, 157,
183,^187, 297, 351. Spe«t6-data, man, 11, 207, 289. Spe«to-khratu, man, II, 213. Sphinx, 205. n 2. Spiritual weapons, 206.
II,
Spitur,
II, 216.
man, H, 297. n
5.
8,
85-87
16,
58.
n
II,
288.
n
(Sun
i.
Syavakhsh, prince, II, 64. n i, 222. n 6. See Syavarshana. Syavarshana, prince, II, 67. n 5, 114, 115,222,278,303-304,326. See Syavakhsh. Syavaspi, man, II, 213. II, 4.
n
5.
Tahmurath, prince, Ixxxii. Takhma-Urupa, prince, II,
216.
SpitoW-i Ausposinan,
II,
Taera, mount, II, 58, 175, 251, 289. Ta-hia, people, II, 227. n 2. Tahmuraf, prince, II, 252. n i.
II, 204. Spitavarena, mount, II, 289.
man,
225;
II, 123.
;
3.
Yajt), 177, 349 (Sun Nyayij). Suroyazata, man, II, 215. Susiana, land, II, 288. n 2. Sutud Yejt, II, 152. ni. Syak-omand, mount, II, 288. n 7.
5abdabrahma,
Spitama, man, Spiti,
II, 213.
5.
204, 252, 292, 326.
Tanafahr, xcvi.
60. n
i,
INDEX TO VOLS.
378
Tanuperetha, xcvi. Tanya, land, II, 218.
xliii.
Thraetaona,
kills Azi, xxiv, Ixiii, 2, 9; II, 61, 63, II 3, 221, 222. n 2, 226. n 6, 242, 254, 277, 294, 307, 326; as a physician, 219. Thrimithvaw^, man, II, 204. Thrijamruta, 134. Thri/, man, II, 218. Thrita, man, 219-223; II, 212. See
Ashavazdah. Thriti, woman, II, 224. Tigris, river, 3 ; II, 146. n
173. n
2,
as the first principle, Ixxxii
sovereign, II, 10, 18, 34, 352 boundless, 207, 208.
Timotheus,
xli.
n
;
Tiridates, prince, xxxiv.
Tijtrya, star,
Ixiii,
n2, 215; U,
Ixxiv, 54.
n5, 92-109 (Tir Yajt), 157, 173. n i, 9, 16, 34, 89.
175, 284, 285, 351, 354. Tixyarjti, man, II, 206. Tortoise, to be killed, 167. Traditional teaching, II, 12, 19, 165, 166.
Traitana, man, Ixiii. Tree of the eagle, II, 173. Trita Aptya, man, Ixiii, 219.
Tudhaskae, mount, II, 288. Tumaspa, man, II, 221. Tura, man, II, 62. n 2, 212. n 226. n 6.
4,
217,
Turanians, II, 67, 71, 189, 226; and Naotaras, II, 280-281. Tus, a city, 7, n 6. man, II, 66. n 11, 71. n 7. See Tusa. Tusa,man, II, 66, 68, 206. n i, 280. n 4. Tujnamaiti, woman, II, 225.
—
Tychsen,
Urudhu, man, II, 212. Urumiah, lake, II, 66. n 2, 300. n 2. Urunyo-vaidhkae, mount, II, 288. Urva, land, 2. Urvakhshaya, man, Urvaran, 190. n i. Urvasni, 94. n i.
II, 255, 326,
Urvata/-nara, man, 21;
II, 201, 204, 219. Usa, king, II, 65, 242. n i. Usadhan, king, II, 216, 222, 303.
Usenemah, man, II, 212, 225. Ushaoma, mount, II, 288. Ushi-darena, mount, II, 11, n I, 283, 285, 287, 309.
See Au-
II, loi.
II, 203, 215.
Usnaka, man, II, 214. Uspaejta-saena family, II, 219. Uspasnu, man, II, 216. Ujta-^^-arenah, man, II, 288. Ujtavaiti, II, 225, 314.
Ujtazawta, man, II, 214. Ujtra, man, II, 214.
Ujtunavand, land, xlviii. Utayuti-Vi/kavi, man, II, 219. Uzava, king, II,22i,222.n3,329.n4. Uzya, man, II, 215. Vadhu^, woman, II, 225. Vaedhayangha, II, 210. Vaekereta, land, 2, 7. Vaesaka, man, II, 67, 68. Vafra Navaza, man, II, 68, 78. n
2,
326, 328. Vafrayrtu, mount, II, 288. Vafromand, mount, II, 288. n 7. Vagereza, man, II, 213. Vah Bad, woman, II, 226. n 2. See
Vanghu-fedhri.
Vahmaedata, man,
xviii.
Udrya, mount, II, 289. Ukhshan, man, II, 215. Ukhshya^-ereta,man, II, 79, 195. n 220, 226. n I. UkhshyaNnemah, man, II, 195. n 220, 226. n 2. Ukhshyewti, woman, II, 225. Ulysses, II, 280. n 4.
19, 33.
Ushi-dh/2U, mount, II, 287, 302.
Usmanara, man,
II, 219.
Ixviii,
Upaman, duration of the, 145-151. Urudhaya«^, woman, II, 225.
Us-hi«du, mount, sindom.
6.
Tiro-nakathwa, man, Tir Yajt, II, 92-109.
XXIII.
See Kaus. 2,
"3.
Time,
AND
Unlawful unions, 174-175.
Tathravawf, man, II, 79, 117, 280. Tauru, demon, Ixxii, i35,2x8;II,2i3.
Theopomp,
IV
2,
2,
II, 213. Vai, the two, Ixv. Vaiti-gaesa, mount, II, 288. Vakhedhrakae, mount, II, 288. Valkash, man, xxxiii, xxxiv, xxxv. Vanand, star, 11,89. " 5- SeeVanaw^
Vanaw/,
star, II, 9, 16, 97.
jio, 351. Vanara, man, II, 205. Va«daremaini, man, IT,
80.
n
6,
175,
INDEX TO VOLS. Vanghapara, 152. Vanghazdmi, II, 301. Vanghu-dhata, man, Vanghu-fedhri,
II, 195.
n
2,
226.
Vanguhi Daitya, river,xlix,9 3. n Var Nirang, II, 169, 170. n 3. Vara (Yima's), 16-21. Vara Asabana, man, II, 71. Varakasa, man, II, 212. Varasio, 210. n
3,
n
5
See Varenya.
Varen^ana, bird, II, 241. Varenya Daevas, Ixvii, 1 36 II, 29, 33, 59, 136,144,154, 197,224, 251. Varesha, bird, II, 296. n 2. Vareshava, II, 296. Vareshnu, II, 208. Varesmapa, man, II, 213. ;
Varesmo-raoy^ah, man,
Var^emkard, Varjni, man,
16.
n
204, 219.
2.
Ixiv, 87.
n
4,
207, 208
334; his names, 258-260; his Yajt, II, 249See Vai. 263. Vayu, god, Ixiv. Vazaspa, man, II, 206. II, 10, 18, 34,
(fire), Ixiii,
216.
Veh, river, 3. Vehrkana, land, 2, 7. Vendidad, contents, Ixxxiii. Verethraghna, genius, Ixiv, 215; 6,
10,
15,
17,
n
i,
n
77, 78,79,
224. ns, 280. n 4, sacrifices to Ashi, II, 306, 308 279 ; to Ahura, II, 282. 5,
I,
;
Vutasp Yajt, II, 328-345. Vistauru, man, II, 71, 206. Vijve deva, 102. n i. Vitanguhaiti, river, II, 72. Vitara, measure (?), 171. Vitasti, measure, 187. Vivanghat, man, 10, 11, 13
;
II, 217,
221, 293, 294, 295.
Vizareja,demon,lxviii.n7,87.n4,2i2. Vizyarjti,
man,
II, 206.
II,
Ix, Ixxii,
46, 207,
30, 31, 35, 37, 39, 49, 88, 102. n 2, 142, 198, 218,297, 308, 351; door-keeper of Paradise, 213; his riches, 204;
II,
Vazi^ta
II, 70.
81, 117, 204, 205. n 6, 257, 258. n
209;
Iviii.
Vasish/^a, II, 224. n Vasna, man, II, 188.
307. Vispa-taurvashi, woman, II, 225. II, 165. n 2. Visperad, xxx Vispo-daeva, 102. n i. Vispo-thaurvo-asti, man, II, 279. Visruta, man, 217. Visrutara, man, II, 218.
Vohu-mano, god,
4.
II, 213.
Varuwa, god, xxix,
Vaya, 5 1 Vayu, genius,
II,
379
Vispa-taurvairi, woman, II, 225, 226,
Vutaspa, man, i.
Vareda^'/jt-arenah, man, II, 220. Varedhakas, people, II, 117, 205. n 4, 280. Varena, land, Iviii, Ixiii, 2, 9, 113; II, 254.
XXIII.
;
2.
Varaza, man, II, 203, 205. Vareda^Z-gadnian, II, 220, n
AND
Visadha, man, II, 210. Visah, man, II, 67. n 4. Vishaptatha, II, 90.
II, 215.
woman,
IV
32, 36,
38,
4, 13,
righteous man, 209; clothes, 210. Vohunazga, dog, 153, 156, 157, 161. Vohu-nemah, man, II, 208, 213. Vohu-peresa, man, II, 218. Vohu-rao-^ah, man, II, 204, 212. Vohu-ujtra, man, II, 217. Vohu-vazdah, II, 213. Vohv-asti, man, II, 203, 21 r. Vologeses, king. See Valkash.
Vouru-barejti, region, 216 II,
137,
XIV
(231-248); 139, 327; Yt. his incarnations, 232-238. Vertae, people, II, 117. n 6.
Vibazu, measure, 120. Vidadafsh, region, II, 220. n i. Vidadhafshu, region, II, 123, 154,
II, 123, ; 154, 171, 217. n I, 220. n 1. Vouru-^arejti, region, 216; II, 123, 154, 171, 217. n I, 220. n I.
Vouru-Kasha,
sea,
Ixiii,
53, 54, 59-n 4,
214, 225, 226, 227 ; II, 54, 63, 64, 81, 94, 96, 99, 100, loi, 103, 104, 106,172,173, 181, 194,196. Vouru-nemah, man, II, 220. Vouru-savah, man, II, 220.
Vourusha, man,
II, 288.
171, 216. Vida^-gflU, man, II, 219. Vidhvana, mount, II, 288.
Vritra,
Vidi-sravah, man, II, 215. ^ Vidotu, demon, II, 143, 183. Viraspa, man, II, 209.
Vyambura, demon, II, 245. n Vyarjvaw/, man, II, 210. Vyatana, man, II, 218.
demon,
Vr/trahan,
II, 141.
n
3.
Ixiv. 2.
INDEX TO VOLS. IV AND
38o
Walking without Kosti,
War
199.
implements, 169.
Wartburg
battle, II, 72.
Water, 50, 53 II, 8, and Ardvi Sura.
n
5,
See
16.
;
Aban
— formula to cleanse, 140. — Nyayij, 349, 356-357-
White Wind,
59.
n
Zawda, demon,
II, 18, 19, 352. in, 52.
acquired, II,
12, 20.
Wolf, born of dogs, 161.
—
delivered, xcii, 89-91.
menstruous,
—
— — meaning of the word, xxx. ni.
i.
Winter, disposal of the dead
Woman,
;
;
taspa, 11, 324, language, xxxvi,
Forest, II, 256.
Wisdom, heavenly or
Zairyas, man, II, 213, Zamyad Yajt, 11, 286-309. Zand Avasta, its authenticity, xv contents, interpretation, xxv XXX age, xxxviii revealed to Zarathujtra, 204-218; to ViJ;
II,
Weasel,
XXIII.
xcii,
Xanthus, on the Avesta,
xii.
Ixix, 199, 200, ravan, 132, n 4, 165, n Zaosha, man, 11, 218,
Zanda
i.
Zaotar, priest, 63, 64, n i, 78, 79. Zaothra, Ixix. Zarah sea, II, 302, n 2, Zarathujtra's birth, xlix, 218; he destroys the Daevas, 11,304-305; his founds the Law, 11, 201 sacrifices, II, 74, 78, 265-267, 279 (see Zartusht and Zoroastrian) ; reveals the Law, 11, 324 II, 11, 19, 300 his Glory, 205 P'ravashi, II, 351; his sons, 21, n 2 II, 204 his seed, 11, 195 leader of tempted, 204-207 men, II, 105 ratu in the Yima Var, 21; his narcotic, II, 267; converses with Ashi, II, 274-275 with Ahura Mazda, II, 31, 32, 38, 58, 119, 151, 155, 162, 207, n 4, 224. n 3, n 4, 227, 228, 229, 231, 232 seq., 328, Zarathujtrotema, 11, 149, 185, Zarazdata, man, II, 213. ;
Yadkar
1
Zariran, II, 205, 206. n
2,
208.
Yaetuj-g«u, man, Ya^ata, Ixxx.
Yama, maUj Yaqut, Yasna,
II, 218.
;
;
xxiv, Ixxv, 12. n
i.
;
;
xlviii.
II, 165.
n
;
;
2.
Yajts, 11, 21-345. Yatha ahu vairyo, 128; II, 23, 30, 39, &c. Yatus, demons,
;
;
;
Ixvi, 8, 112, 199,
200,
222,223,228; 11,26,38,43,50, 57, 59, 66, 86, 97, 105, 128, 134, 161, 223, 232, 247, 252, 262. Yazata, Ixxii, Ixxx, 86, 96, 100. Yazdgard's edict, xli ; II, 26, 2. II, 319. n i. Yim's var, II, 204. n r. Yima, man, Ixxv, 7 legends of, 1 2-2 1,
Yazishn,
Zaremaya, month,
11, 318.
Zarir, prince, 11, 80.
See
n
i,
n
i.
205, n
i.
Zairivairi,
;
II, 59,60, n 2,112, 221,252, 253, 276, 283 ; his Glory, 293 ;—
216; lost,
297; his
297; sawed See Gamshed. lie,
in
twain, 297. Yoijta, man, II, 72, 216. Yu^yejti, measure, 156. Yukhtaspa, man, II, 212, Yukhtavairi, man, II, 205, Yujta, man, 11, 215.
Zab, king,
II, 221.
Zadmarg, 52, Zairi, demon, Zairi^i,
95, n
n
9,
Ixxii, 135,
woman,
See Uzava.
i.
218,
II, 224.
Zairimyangura, animal, 153, Zairita,
man,
II, 204.
Zairivairi, prince, 11, 80, 81, 205,
Zartusht's sacrifice in IranVe^, xlix.
Zarvandad, man, xli, n 3, Zaurura, 27, Zaurva, man, 218, Zav, king, 11, 329, n 4, See Zab and Uzava, Zavan, man, 11, 218. Zbaurvaw?, man, 11, 209, Zeredho, mount, II, 287, Zervan, Ixxxii. n r.
man, 11, 219. Zohak, demon, Ixv,
Zighri,
Zoroaster's Aoyi'a, li apocrypha, xiii, xlii. n I legend, Ixxvi. Zoroastrian sacrifice, II, 57, n5,68. ;
;
n 2, 78. Zrayah, 11, 213,
TRANSLITERATION OF ORIENTAL ALPHABETS.
CO "-A
O I—
< CO
H Pi;
381
TRANSLITERATION OF ORIENTAL ALPHABETS
382
+^
c
-^
r r
c; c;
^b
'D:
•=->
^b
D
-»
.
—
«-«j-^
.o
D-^
•o
D-O
.D
D
*-
M
•>^ ^•b •-N
^
c^
?-S
e'^5
rc
IS-
V^
2-
^
^ ^^
^
hr
fr
tf
le
f8
s
Q
'Si "Si,
H
50
i3
C
TJ
-^
3
H
^
c3
^
r2
S
a
05
I—
to cS
!» e3
C0rt<»0tDI>.0005O»-l(MC0'*l0 (Moa(Mcsj(Mcsicsieocococococo
CO
CO
.2
03
I— CO c8
O >
(M
tC
s
b3
O m Z o u
r-t
s
ei
3 C
05 c3
o B
S3
M C3
I-H
u
CO
CS
'3 09 C3
o O C3
03 EO
.g
«3
iXi
CO
05 T-H
O CM
t—
iM
(M
CSI
I
FOR THE SACRED BOOKS OF THE EAST.
a -a
ci ci rt
^
Q
n
•]
->
h
383
-a jA
^ ^
CLr
to
K*
M
h?
K^
:S
-«
^
e
a-
4)
1
•o
^
P-
^*'
(5
IT
^-g,-^
5)
^
»
5
e
^
i
«*-
nr-p;
g?
S
-a
>
o O en
o a o
o
o
03
s3
(D
«C!
•iH
TJ
pi
05
o O >
c3
c
to
C
CD
P
02 CO
CO
03
^ ^ ^
"^
CO
^ ^ ^ ^
Eh
c3 to
S 2
o o > s
•=.
03
02
.1:5
2 <"
„
^
S C
bD
OOOO'—ilMCO-^lOOI^OOCl
384
V
v c
u
TRANSLITERATION OF ORIENTAL ALPHABETS.
March, 1883.
(Clarentron
^tess, ©xfotti
A SELECTION OF
BOOKS PUBLISHED FOR THE UNIVERSITY BY
HENRY FBOWDE, AT THE OXFORD UNIVERSITY PRESS WAREHOUSE, PATERNOSTER ROW, LONDON.
7
ALSO TO BE HAD AT THE
CLARENDON PRESS DEPOSITORY, OXFORD.
LEXICONS, GRAMMARS,
&c.
(See also Clarendon Press Series, pp. 22, 25, 26.)
A
Greek-English Lexicon, by Henry George and Robert Scott, D.D. Seventh Edition, Revised and Augmented throughout. 1883. 4to. cloth, \l. i6s. Liddell, D.D.,
A
copious Greek-English from the best
A
authorities.
Practical Introduction by H.
W.
Vocabulary, compiled
1850. 24mo. bound, 3s.
Chandler, M.A.
to
Greek Accentuation,
Second Edition.
18S1.
8vo.
cloth,
10s. 6(f.
A
Latin Dictionary, founded on Andrews' tion of Freund's Latin Dictionary, revised, enlarged,
and
edi-
in great
part rewritten by Charlton T. Lewis, Ph.D., and Charles Short, LL.D., Professor of Latin in Columbia College, New York. 1879. 4to. cloth,
1/. 5s.
The Book of Hebrew Roots, by
Abu
Rabbi Yonah. with an Appendix, by Ad. Neubauer. 1875. 4to.
Marwan
ibn Janah, otherwise called
[9]
B
'1-Walid Now first edited,
cloth, 2/. 75.
(>d.
CLARENDON
A
PRESS, OXFORD. Hebrew.
Treatise on the
tise of the Tenses in R. Driver, M.A. Second Edition, Revised and Enlarged. 1881. Extra fcap. 8vo. cloth, 7s. ()d.
By
S.
Hebrew Accentuation of Psalms, Job.
By William Wickes, D.D.
Thesaurics Syriacits Bernstein,
Lorsbach,
:
1881.
Proverbs,
Demy
8vo.
stiff
and
cover, 5s.
collegerunt Oiiatremere,
Arnoldi,
Field
:
R. Payne Smith,
edidit
S.T.P.
Fasc. I-VI. 1868-83. sm. fol. each, \l. is. Vol. I, containing Fasc. I-V. sm. fol. cloth,
5?. 5s.
A Practical Grammar of the Sanskrit Language, arranged with reference to the Classical Languages of Europe, for the use of English Students, by Monier Williams, M.A., Boden Professor of Sanskrit. Fourth Edition, 1877. Svo. cloth, 15s.
A Sanskrit-English Dictionary^
Etymologlcally
and Philologically arranged, with special reference to Greek, Latin, German, Anglo-Saxon, English, and other cognate Indo European Languages. By Monier Williams, M.A., Boden Professor of Sanskrit.
1872. 4to. cloth,
Nalopdkhydnam.
4Z. 14s. 6c?.
Story of Nala, an Episode
of the Maha-Bharata: the Sanskrit text, with a copious Vocabulary, and an improved version of Dean Milman's Translation, by Monier Williams, M.A. Second Edition, Revised and Improved. 1879. Svo. cloth, 15s.
Sakuntald.
A
Sanskrit Drama,
Edited by Monier Williams, M.A.
in
seven Acts.
Second Edition, 1876.
Svo.
cloth, 2 Is.
An Anglo-Saxon Dictionary
,
based on the MS.
Collections of the late Joseph Bosworth, D.D., Professor of AngloSaxon, Oxford. Edited and enlarged by Prof. T. N. Toller, M.A., Owens College, Manchester. (To be completed in four parts). 1882. 4to. 15s. each. Parts I and II.
A71 Icelandic-English Dictionary based on the ,
collections of the late Richard Cleasby. Enlarged and completed by G. Vigfusson, M.A. With an Introduction, and Life of
MS.
Richard Cleasby, by G.
Webbe
Dasent, D.C.L,
1874. 4to. cloth,
CLARENDON PRESS, OXFORD.
A
Words
List of English which
the
Etymology of
by comparison with Icelandic. form of an Appendix to the above. By W. 1S76. stitched, 2s.
A
is illustrated
Prepared
W.
in the Skeat, M.A.,
Handbook of and
I
II,
the Chinese Language. Parts Grammar and Chrestomathy. By James Summers.
1863. 8vo. half bound,
An
\l. 8s.
Etymological Dictionary of the English
Language, arranged on an Historical Basis. By
W. W. Skeat,
M.A.,
Elrington and Bosworth Professor of Anglo-Saxon in the University of Cambridge. 18S2. 4to. cloth, 2/. 4s.
A
Concise
Etymological By W. W.
English Language.
Dictionary
Skeat,
M.A.
of Crown
1882.
the 8vo.
cloth, 5s. 6d.
GKEEK
CLASSICS, &c.
Heracliti Ephesii Reliquiae.
Recensuit
I.
By-
M.A.
Appendicis loco additae sunt Diogenis Laertii Vita Heracliti, Particulae Hippocralei De Diaeta Libri Primi, Epistolae
water,
Heracliteae.
Homer:
A
1S77. Svo. cloth, price 6s.
Complete Concordance to the Odys-
sey and Hymns of Homer to which is added a Concordance to the Parallel Passages in the Iliad, Odyssey, and Hymns. By Henry Dunbar, M.D., Member of the General Council, University of Edinburgh. 1880. 4to. cloth, \l. is. ;
Plato
:
The Apology, with a revised Text and
English Notes, and a Digest of Platonic Idioms, by James Riddell,
M.A.
1878. 8vo. cloth,
8s. dd.
Plato: Philebus, with a revised Text and English Notes, by
Plato
:
Edward
Poste,
Sophistcs
M.A.
and
i860. 8vo. cloth,
7s.
6d.
Politicus, with a revised
Text and English Notes, by L. Campbell, M.A.
1867.
8vo.
cloth, 18s.
Plato:
Theaetctus, with
a revised Text and
English Notes, by L. Campbell, M.A. lOs. dd.
Just Published.
B 2
Second Edition.
8vo. cloth,
CLARENDON PRESS, OXFORD. Plato
:
The Dialogues^ translated
into English,
with Analyses and Introductions, by B. Jowett, M.A., Regius Professor of Greek. A new Edition in 5 volumes, medium 8vo. 1875. cloth,
Plato:
il. IDS.
The Republic,
translated into English,
with an Analysis and Introduction, by B. Jowett, M.A. 8vo. cloth,
Medium
1 2s. 6rf.
Plato: Index
Compiled
to.
for
the
Second By
Edition of Professor Jowett's Translation of the Dialogues. Evelyn Abbott, M.A. 1875. 8vo. paper covers, 2s. dd.
Thucydides : Translated into English, with Introduction, Marginal Analysis, Notes, and Indices. M.A., Regius Professor of Greek. 2 vols. 1881. cloth,
By B. Jowett, Medium 8vo.
1/. I2S.
THE HOLY SCEIPTURES, The Holy Bible in
the earliest
&c.
English Versions,
made from
the Latin Vulgate by John Wycliffe and his followers edited by the Rev. J. Forshall and Sir F. Madden. 4 vols. 1850.
Royal
4to. cloth, 3/. 3s.
Also reprinted from the above, with Introduction and Glossary by "W. "W. Skeat, M.A.
The
New
Testament in English, according to
the Version by John Wycliffe, about a.d. 1380, and Revised by John Purvey, about a.d. i 388. Extra fcap. 8vo. cloth, 6s.
The Books of Job, Psalms, Proverbs, Eccleand the Song of Salomon: according to the
Wycliffite Version Hereford, about a.d. 1381, and Revised by John Purvey, about a.d. 1388. Extra fcap. 8vo. cloth, 3s. dd. siaste&,
made by Nicholas de
The Holy Bible: an exact
reprint,
page for
page, of the Authorized Version published in the year Demy 4to. half bound, \l. is.
Vetus
161 1.
Testamentum ex Versione Septuaginta
Interpretum secundum exemplar Vaticanum Romae editum. Accedit potior varietas Codicis Alexandrini. Tomi III. Editio Altera.
i8mo.
cloth, 18s,
CLARENDON PRESS, OXFORD. Hexaplorum quae supersunt
Origenis
Veterum Interpretum Graeconim Fragmenta. cloth,
Edidit Fridericus Field,
8vo. cloth,
2
vols.
1875. 410.
cum
Thorpe, F.A.S.
1835.
Edidit B.
I OS.
dd.
PsahnortimW&rsio
MS.
A.M.
Versio antiqua Latina,
Paraphrasi Anglo-Saxonica.
Libj'i
sive,
;
totum Vetus Testamentum
5/. 5s.
Psalmorum
Libri
in
in
aliisque
3inx\(\\idi
Monumentis
pervetustis.
Franciscus Michel, Phil. Doct.
i860. 8vo. cloth, los. 6d.
The Psalms in Hebrew without Crown
GalUca e Cod.
cum Versione Metrica Nunc primum descripsit et edidit
Bodleiana adservato, una
Bibl.
Svo. cloth,
3s.
points,
1879,
dd.
The Book of Wisdom
:
the
Greek Text, the
Latin Vulgate, and the Authorised English Version with an InBy William troduction, Critical Apparatus, and a Commentary. Ashen, Essex. J. Deane, M.A., Oriel College, Oxford; Rector of ;
Small
4to. cloth,
The Book of
1
2s.
6d.
A
Tobit.
Chaldee Text, from a
unique MS. in the Bodleian Library with other Rabbinical Texts, English Translations, and the Itala. Edited by Ad. Neubauer, M. A. ;
1878.
A
Crown
Svo. cloth, 6s.
Commentary on
the
Book of Proverbs.
Attri-
buted to Abraham Ibn Ezra. Edited from a Manuscript in the Bodleian Library by S. R. Driver, M.A. Crown Svo. paper cover, 3s,
dd.
Horae Hebraicae A
new
et
Tahiudicae,
Edition, by R, Gandell,
M.A.
4
a,
vols.
J.
Lightfoot.
1859. Svo. cloth,
l/. IS.
Novum
Testame7itum Graece. Antiquissimorum
Codicum Textus
in ordine parallelo dispositi. Codicis Sinaitici. Edidit E. H. Hansell, S.T.B. Svo. half morocco, 2/. 1 2s. dd.
Novum
Testamentum Graece.
Accedit coUatio
Tomi IIL
Accedunt
1864.
paral-
necnon vetus capitulorum nutatio et canones Edidit Carolus Lloyd, S. T. P. R., necnon Episcopus Eusebii. Oxoniensis. iSmo. cloth, 3s.
lela S. Scripturae loca,
The same on writing paper,
with large margin, cloth, los.
CLARENDON
PRESS, OXFORD.
Novtun Testmnentum Graece juxta Exemplar i8mo.
Millianum.
cloth, is. 6d.
The same on writing paper,
with large margin, cloth,
Evangelia Sacra Graece.
The
Greek
Testament,
9s.
fcap. 8vo. limp, \s. 6d.
with
Readings
the
—
adopted by the Revisers of the Authorised Version Second Edition, with Marginal References. (i) Pica type. :
Demy (2) (3)
8vo. cloth, 105, dd.
Long Primer type. Fcap. 8vo. cloth, 4s. ()d. The same, on writing paper, with wide margin,
The Parallel
New
cloth, 15s,
Testament, Greek and
Eng-
lish; being the Authorised Version, 161 1;
1881
;
the Revised Version, and the Greek Text followed in the Revised Version. 8vo.
cloth, \2s.
()d.
The Revised Version
is the joitit property
a?td
The Gospel of
St.
of the Universities of Oxford
Cambridge
Mark
in Gothic, according to
the translation made by Wulfila in the Fourth Century. Edited with a Grammatical Introduction and Glossarial Index by W, W. Extra fcap. 8vo. cloth, 4^-. Skeat, M.A.
Canon Muratoriantis : the
earliest
Catalogue
of the Books of the New Testament. Edited with Notes and a Facsimile of the MS. in the Ambrosian Library at Milan, by S. P. Tregelles, LL.D. 1867. 4to. cloth, 10s. kd.
FATHERS OF THE CHURCH, St.
Athanasius
Orations against the Arians.
:
With an Account of Crown 8vo. cloth, 9s.
St. Athanasiics
:
&c.
his Life
by William Bright, D.D.
1873.
Historical Writings, according
to the Benedictine Text. With an Introduction by William Bright, D.D. 18S1. Crown Svo. cloth, los. 6d.
St.
Augustine:
Select
Anti-Pelagian Treatises,
and the Acts of the Second Coimcil of Orange. With an duction by William Bright, D.D. Crown 8vo. cloth, 9s.
Intro-
CLARENDON
PRESS, OXFORD.
The Canons of the First Four General Councils of Nicaea, Constantinople, Ephesus, and Chalcedon. 8vo. cloth,
1877.
Crown
2s. 6rf.
Notes on the Canons of the First Four General By William
Councils.
Bright,
D.D.
Crown
1882.
8vo. cloth,
5s. 6d.
Archiepiscopi Alexandrini in
Cyi'illi phetas. 2,1.
Edidit P. E. Pusey,
A.M.
Tomi
II.
XII Pro-
1868. 8vo. cloth,
2S.
Cyrilli Archiepiscopi Alexandrini in
D. foannis
Evangelium. Accedunt Fragmenta Varia necnon Tractatus ad Tiberium Diaconum Duo. Edidit post Aubertum P. E. Pusey,
Tomi
A.M.
III.
1872. 8vo.
2/. 5s.
Cyrilli Archiepiscopi Alexandrini Commentarii in Lucae Evangelium quae supersunt Syriace. E MSS. apud Mus. Britan. edidit R.
Payne Smith, A.M.
1858. 4to. cloth,
\l.
2s.
The same, translated by R. Payne Smith, M,A. 1859. Svo. cloth, 14s.
2 vols.
Ephraemi
Syri,
Rabulae Episcopi Edesseni,
aliorumque Opera Selecta. E Codd. Syriacis MSS in Museo Britannico et Bibliotheca Bodleiana asservatis primus edidit 1865. 8vo. cloth, il. is. J. J. Overbeck. Balaei,
Eusebius
Ecclesiastical History,
according to
the text of Burton, with an Introduction by William Bright, D.D. 1881. Crown 8vo. cloth, 8s. 6flf.
Irenaeus:
The Third Book of
St.
Irenaetis,
Bishop of Lyons, against Heresies. With short Notes and a Glossary by H. Deane, B.D., Fellow of St. John's College, O.xford. 1874.
Crown
Patrum
8vo. cloth, 5s.
(>d.
Apostolicortun, S. Clementis Romani, quae supersunt. Edidit Guil. Jacobson, Fourth Edition, 1863. Svo. cloth, il. is.
S. Ignatii, S. Polycarpi,
S.T.P.R.
Socrates'
Tomi
II.
Ecclesiastical
History,
according to
the Text of Hussey, with an Introduction by William Blight, 1878. Crown Svo. cloth, 7s 6d.
D.D.
CLARENDON PRESS, OXFORD.
a
ECCLESIASTICAL HISTORY, BIOGRAPHY, Baedae Historia lish Notes,
Bright
Ecclesiastica. Edlted,wlth
by G. H. Moberly, M.A. 1881. Crown 8vo.
(PV.,
A
Church of England.
8vo. Price reduced
and
Reformation of the
the
new
Records collated with the
Councils
M.
1878. 8vo. cloth, \2s.
Burners History of 1865.
Eng-
cloth. los.
Chapters of Early English
V.D.).
Church History.
&c.
Edition.
originals,
Carefully revised, and the
by N. Pocock, M.A.
7 vols.
to il. los.
Ecclesiastical Doctiments relating
and Ireland. Edited, after Spelman and Wilkins, B.D., and W. Stubbs, M.A., Regius Professor of Modern History, Oxford. Vols. I. and HI. 1869-71. Medium Svo. cloth, each i/. is.
to Great Britain
by A.
W. Haddan,
Vol. II. Part
I.
Vol.11. Part
II.
Patrick.
Hammond Western. Glossary.
An Appendix
1873.
Medium
Svo. cloth, los.
()d.
Church of Ireland; Memorials of
1878.
St.
Stiff covers, 3s. dd.
Eastern and
Liturgies,
{C. E.).
Edited, with Introduction, Notes, 1878. Crown 8vo. cloth, ios.6d.
to the above.
1879.
John, Bishop of Ephesns. his Ecclesiastical History.
William Cureton, M.A.
[In
Crown
and a Liturgical
8vo. paper covers,
is.
6d.
The Third Part of Syriac]
1853. 4*0. cloth,
Now \l.
first
edited
by
12s.
The same, translated by R. Payne Smith, M.A. i860. 8vo. cloth,
I
OS.
Momimejita Ritualia Ecclesiae Anglicanae. The occasional Offices of the Church of England 'according to the old use of Salisbury the Prymer in English, and other prayers and forms, with dissertations and notes. By William Maskell, M.A. Second Edition. 1882. 3 vols. Svo. cloth, 2I. los.
The Ancient Liturgy of the Church of England, according to the uses of Sarum, York, Hereford, and Bangor, and the Roman Liturgy arranged in parallel columns, with preface and notes. By William Maskell, MA. Third Edition. 1882. 8vo. cloth, 15s.
CLARENDON
PRESS, OXFORD.
The Lihcr^y and Rihial of By
F. E. Warren, B.D., 1 88 1. 8vo. cloth, 14s.
Fellow of
By
The Leofric Missal.
the Celtic Chtirch. St.
the
John's College, Oxford.
same
Editor.
In
the Press.
Records
the
of
The
Reformation.
Divorce,
Mostly now for the first time printed from MSS. in the British Museum and other libraries. Collected and arranged by N. Pocock, M.A. 1870. 2 vols. 8vo. cloth, i/. i6s. 1527-153S.
Some Accoimt of the Church
Shirley {W. W.).
Second Edition, 1874. fcap. 8vo.
the Apostolic Age. 3s. dd.
in
cloth,
Registrtim Sacru7n Anglicamim.
Stubbs (JV.). An
attempt to exhibit the course of Episcopal Succession in England. 1858. small 4to. cloth, 8$. 6rf.
ENGLISH THEOLOGY. Butler s Works, with an Index to the Analogy. 2 vols.
1874. 8vo. cloth, IIS.
Butler's Sermons.
Butler
s
8vo. cloth,
55.
6d.
Analogy of Religion. 8vo.
cloth, ^s. 6d.
Heurtleys Harmonia Symbolica: Creeds of the Western Church.
Homilies Edited by
1858. 8vo. cloth, 6s. 6d.
appointed J. Griffiths,
to
M.A.
Hookers Works, with
be
read in Churches.
1859. 8vo. cloth,
his Life
ranged by John Keble, M.A.
7s. 6cf.
by Walton,
ar-
Sixth Edition, 1874.
3 vols. 8vo.
text as arranged
by John
cloth, i/. IIS. 6d,
Hooker s Works ; the Keble, M.A.
2 vols.
1875. 8vo. cloth, iis.
CLARENDON
lo
PRESS, OXFORD.
Pear
soil s Exposition of the Revised Creed. and corrected by E. Burton, D.D. Sixth Edition, 1877. 8vo. cloth, I OS. (id.
Waterland's Review
Doctrine of the
of the
Eucharist, with a Preface by the present Bishop of London.
Crown
Wheatly Prayer.
Wyclif.
M.A,
Wyclif first
to
Book of Common
Ilhtstration of the
s
A
new
A
Edition, 1846. 8vo. cloth, 5s.
Catalogue of the Original W. W.
ofJohn Wyclif, by
Wyclif.
1880.
8vo. cloth, 6s. 6d.
Select 3 vols.
D.D.
By Gotthard
Works
1865. 8vo. cloth,
English Works.
1869-1871. 8vo. cloth.
Trialogus.
edited.
Shirley,
By T.
3s. 6rf.
Arnold,
Price reduced
to il. is.
With the Supplement now Lechler.
1869. 8vo. cloth.
Price reduced
'js.
HISTORICAL AND DOCUMENTARY WORKS. British Barrows, a Record of the Examination of Sepulchral Mounds in various parts of England. By William Greenwell, M.A., F.S.A. Together with Description of Figures of Skulls, General Remarks on Prehistoric Crania, and an Appendix by George RoUeston, M.D., F.R.S. 1877. Medium 8vo. cloth, 25s.
Britto7i.
A
Treatise upon the Coinmon
Law
of
England, composed by order of King Edward I. The French Text carefully revised, wth an English Translation, Introduction, and Notes, by F. M. Nichols, M.A. 2 vols. 1865. Royal 8vo. cloth, I/.
16s.
Clarendon
s
[Edw. Earl of) History
Rebellion and Civil i/.
Wars
in
England.
7 vols.
of
the
1839. iSmo. cloth,
\s.
Clarendon
s
{Edw. Earl of) History of
the
Rebellion and Civil Wars in England. Also his Life, written by himself, in which is included a Continuation of his History of the Grand Rebellion. With copious Indexes. In one volume, royal 8vo. 1842. cloth, \l, 2s.
CLAREAWON PRESS, OXFORD.
ii
Clinton s Epitome of the Fasti Hellenici.
1851.
8vo. cloth,
64.
dd.
Clintons Epitome of the Fasti Romani.
1854.
8vo. cloth, 7s.
Freeman s [E. A.) History of Couqitest of England ; 8vo. cloth, 5/. 9s. dd.
its
Vols. I-II together, 3rd edition, 1877.
Vol. Ill, 2nd edition, 1874. Vol. IV, 2nd edition, 1875. Vol. V, 1876. Vol. VI.
Freeman {E.
In Six Volumes.
i6s.
1/. is. \l. is.
I/. IS.
Index.
1879. ^^^- cloth, los.
A.).
The Reign of William Rufus
and the Accession of Henry the
Gascoigne
1/.
Norman
the
Causes and Results.
First.
2 vols.
8vo. cloth,
Dictionary
Theological
s
6rf.
i/.
i6s.
(" Liber
Veritatum ") Selected Passages, illustrating the condition of Church and State, 1403-1458. With an Introduction by James E. Thorold Rogers, M.P. Small 4to. cloth, los. 6c?, :
Magna W.
Carta, a careful Reprint.
Stubbs, M.A., Regius Professor of
Edited by
Modern History.
1879.
4to. stitched, is.
Olaf.
Passio
et
Miracula Beati Olavi.
from a Twelfth-Century MS.
in
Edited
the Library of Corpus Christi
College, Oxford, with an Introduction and Notes, by Frederick Metcalfe, M.A. Small 4to. stiff cover, 6s.
Protests of the Lords,
including those which
have been expunged, from 1624 to 1874; with Historical Introductions. Edited by James E. Thorold Rogers, M.A. 1875. 3 vols. 8vo. cloth,
2/. 2s.
Rogers s History of Agriculture and Prices in England,
a.d.
1259-1793.
and II (1259-1400). 1866. 8vo. cloth, 2/. 2s. Vols. Ill and IV (1401-1582). 1882. 8vo. cloth, 2/. los.
Vols.
I
CLARENDON PRESS, OXFORD.
12
SttLrlunga Saga, including the Islendinga Saga of
Lawman
Gudbrand
Two of
Sturla Thordsson and other works. Edited In 2 vols. 1878. 8vo. cloth, 2I. 2s.
Saxon
the
Chronicles parallel,
Supplementary Extracts from the Others. duction, Notes, and a Glossarial Index, by 8vo. cloth,
Edited, J. Earle,
with
with Intro-
M.A.
1865.
1 6s.
made for
Statutes
by Dr.
Vigfiisson.
the University
for the Colleges
and Halls
Commissioners.
1882.
therein,
of Oxford, and
by the University of Oxford
8vo. cloth, 12s. 6d.
Also separately.
made for
Statutes
made for
Statutes IS.
the University of Oxford. 2s. the
Colleges
of Oxford.
each.
Statuta Universitatis Oxoniensis.
1882.
8vo.
cloth, 5s.
The Student' s Handbook Colleges cloth, 2s.
of Oxford. 6d.
to
the University
Sixth Edition.
1881.
Extra fcap.
MATHEMATICS, PHYSICAL SCIENCE,
and 8vo.
&c.
Astronomical Observations made at the University Observatory, Oxford, under the direction of C. Pritchard, M.A., Savilian Professor of Astronomy. No. i. 1878. Royal 8vo. paper covers, 3s. 6d,
By Bartho-
Treatise on Infinitesimal Calcuhis. lomew Price, M.A., Vol. Vol.
I.
F.R.S., Professor of Natural Philosophy, Oxford.
Differential Calculus.
Second Edition, 8vo.
cloth, 14s.
6cf.
Integral Calculus, Calculus of Variations, and Differential Equations. Second Edition, 1865. 8vo. cloth, i8s. II.
Vol. HI.
Statics, including Attractions
Dynamics of a Material
;
Second Edition, 1S68. 8vo. cloth, i6s. Vol. IV. Dynamics of Material Systems together with a chapter on Theoretical Dynamics, by W. F. Donkin, M.A., F.R.S. 1862. Particle.
;
8vo. cloth,
1
6s.
CLARENDON
PRESS, OXFORD.
Men
Correspondence of Scientific
Rigaiid's
13
of
the 17th Century, with Table of Contents by A. de Morgan, and Index by the Rev. J. Rigaud, M.A., Fellow of Magdalen College, Oxford. 2 vols. 1 841-1862. 8vo, cloth, 185. dd.
By John
Vesnviiis.
Professor of Geologj', Oxford.
Phillips, M.A., F.R.S., 1869. Crown 8vo. cloth, los. dd.
of Oxford and
Geology Thames.
Synopsis
By
same Author.
the
the
Pathological
of the
Valley Seizes
By H. W. Acland, M.D.,
Oxford Museum.
of
the
in
the
1871. 8vo. cloth, 21s.
F.R.S.,
1867. 8vo.
cloth, 2s. dd.
Thesaurtis Entomologicus Hopeianus, or a Description of the rarest Insects in the Collection given to the By J. O. Westwood, M.A., University by the Rev. William Hope. F.L.S. "\Vith 40 Plates. 1874. Small folio, half morocco, 7/. 105.
Text-Book of Botany, Morphological and PhyBy Dr.
siological.
M.A.
Botany in the UniTranslated by S. H. Vines,
Julius Sachs, Professor of
Wurzburg. A New Edition. 1882. Royal 8vo. 1/. IIS. 6i.
versity of
Johannes Miiller on Certain Variations in
the
Vocal Organs of the Passeres that have hitherto escaped notice. Translated by F. J. Bell, B.A., and edited with an Appendix, by A. H. Garrod, M.A., F.R.S. With Plates. 1878. 4to. paper covers, 7s, dd.
MISCELLANEOUS. BacorHs
Novum Organum.
lish notes,
Bacon W.
s
by G.
W.
Kitchin,
M.A,
Novum Organum.
Kitchin,
M.A.
1855. 8vo. cloth,
Edited, with Eng1855. 8vo. cloth, 9s. dd.
Translated by G. 9s. dd.
(See also p. 38.)
The Works of George Berkeley, D.D., formerly Bishop of Cloyne including many of his writings hitherto unpublished. With Prefaces, Annotations, and an Account of his Life and Philosophy, by Alexander Campbell Fraser, M.A. 4 vols. 1871. 8vo. cloth, 2I. 18s. ;
The
Life, Letters, Sec.
i
vol. cloth, ids.
(See also
p. 38.)
CLARENDON
14
PRESS, OXFORD.
The Logic of Hegel ; translated from the Encyclopaedia of the Philosophical Sciences. With Prolegomena 1874. 8vo. cloth, 14s.
by-
William Wallace, M.A.
A
Smith's Wealth of Nations. with Notes, by J. E. Thorold Rogers, M.A.
A
Coicrse
new
2 vols.
of Lectures on Art, delivered before
the University of Oxford in Hilary Term, 1870, by M.A., Slade Professor of Fine Art. 8vo. cloth, ds.
Aspects of Poetry at
John Ruskin,
being Lectures delivered
;
Oxford by John Campbell Shairp, LL.D., Professor of Poetry,
Crown
Oxford.
A
Edition,
1880. cloth, 21s.
Critical
8vo. cloth, los. dd.
A ccoiLut
of the Drawings by Michel
Angela and Raffaello in the University 1870. Crown 8vo. C. Robinson, F.S.A.
Galleries,
Oxford.
By
J.
cloth, 4s.
Catalogue of the Castellani Collection of AntiBy W. S, W. Vaux, M.A., qnities in the University Galleries, Oxford. F.R.S.
Crown
8vo.
%\it
^amtr
stiff
cover, is.
23oo]ks
of
Hz
lEast.
Translated by various Oriental Scholars, and edited by F. Max MUller.
[Translated by F. Max The A'V/andogya-upanishad, The Talavakaraupanishad. The Aitareya-ara^yaka, The Kaushitaki-brahmawa8vo. cloth, upanishad, and The Va^asaneyi-sa;«hita-upanishad.
Vol.
The Upanishads.
I.
Part
Miiller.]
I.
I OS. 6rf.
Vol.
II.
The Sacred Laws of
the
Aryas, as taught
Schools of Apastamba, Gautama, Vasish///a, and Baudhayana. Part I, Apastamba and [Translated by Prof. Georg Biihler.]
in the
Gautama.
Vol. III.
8vo. cloth, 10s.
TJie
6c?.
Sacred Books of China.
The Texts
of Confucianism. [Translated by James Legge.] Parti. The Shu King, The Religious portions of the Shih King, and The Hsiao King. 8vo. cloth, 1 2s. 6rf.
CLARENDON The
IV.
Vol.
Darmesteter.
PRESS, OXFORD. Translated
Vendtdad.
15
by James
8vo. cloth, los. dd.
and Shayasi-
Vol. V. The Bundahh, BaJiman Yast, Pahlavi Texts, Part
Id-SMyast.
I.
Translated by E.
W.
Parts
and
West.
8vo. cloth, I2S. 6d.
VI and IX.
Vols.
The
Qtir'an.
Translated by Professor E. H. Palmer.
The
Vol. VII.
by Professor
Institutes
Julius Jolly.
The
Vol. VIII.
I
Vishnu.
of
8vo. cloth, ics.
Bhagavadgita,
Translated
6c?.
and
Sanatsugdtiya,
Translated by Kashinath Trimbak Telang.
Amigitd.
II.
8vo. cloth, 215.
8vo. cloth,
I OS. 6c?.
Vol. X. The Dhammapada, translated by Professor and The Stdta Nipata, translated by Professor F. Max Miiller ;
FausboU
;
being Canonical Books of the Buddhists.
8vo. cloth,
ICS. td.
Vol. XI. The Mahaparinibbana Sntta, The Tevigga Sutta, Sutta.
The Mahdsudassa7ia Stitta, The Dhamma-Y>.akkappavattaua Translated by T. W. Rhys Davids. 8vo. cloth, los. dd.
XII.
Vol.
Satapatha-Brdhmana.
The
by Professor Eggeling.
Vol.
I.
Vol. XIII. The Pdtimokkha. Oldenberg.
Vol.
Translated by T.
The Mah&vagga, Part
Rhys Davids.
I.
W.
Translated by Dr. H.
8vo. cloth, lOs. dd.
XIV. The Sacred Laws of
the Aryas, as taught
in the
Schools of Vasish//;a and Baudhayana.
fessor
Georg
Vol.
Translated
8vo. cloth, 12s. 6d.
Biihler.
Translated by Pro-
8vo. cloth, ios. 6d.
XVI. The Yt King, with an Appendix on the
Philosophy of the Scholars of the Sung dynasty, professedly derived from the Yi. Translated by James Legge. 8vo. cloth, \os. 6d.
Vol.
XVII. The Mahdvagga, and Yiullavagga.
II.
Translated by T.
W. Rhys Davids and
Part
Dr. H. Oldenberg. 8vo.
cloth, los. 6d.
Vol. XVIII.
MunMuhar.
The Dddistdn-t Dtnik, and Epistles of Pahlavi Texts, Part
II.
Translated by E.
W.
West.
8vo. cloth, I2s. Od.
Vol.
XIX. The
Samuel Beal.
Fo-sho-hing-tsan-'king.
8vo. cloth, \os. dd.
Translated by
CLARENDON PRESS, OXFORD.
i6
XXIII.
Vol.
The Zend-Avesta.
Sirozahs, Ya%ts,
The
XV.
Vol.
by F.
Vol.
and Nydyh.
following Volumes are in the Press
The
Max
The
Part. II.
8vo. cloth, lor. 6d.
Upanishads.
:
XL
Part
Translated
Miiller,
XX. The
Vdyii-Purdna. Translated by Professor
Bhandarkar, of Elphinstone College, Bombay.
Vol.
XXI. The
Professor
Vol.
Saddharnta-puvidartka. Translated
by
Kem.
XXII.
The Akdrdnga-Siltra.
Translated by
Professor Jacobi.
^nertrota ^xontensia Classical
Series.
Vol.
I.
Part
The English
I.
Manusa-ipts of the Nicomachean Ethics, described in relation to Bekker's Manuscripts and other Sources. By J. A. Stewart, M.A., Classical Lecturer, Christ Church. Small 4to. 3s. 6d.
Mar-
Series. Vol. I. Part II. Nonius de Compendiosa Doctrina, Harleian MS. 2719. Collated H. Onions, M.A., Senior Student of Christ Church. Small
Classical cellus,
by
J.
4to. 3s. 6d.
Classical Series. Vol. I. Part III. Aristoile^s Physics. Book VII. Collation of various MSS. with an Introduction by R. Shute, M.A. Small 4to. 2s. ;
Semitic
Series. Vol. I. Part I. Commentary on Ezra and Nehemiah. By Rabbi Saadiah. Edited by H. J. Mathews, M.A., Exeter College, Oxford.
Aryan
Series.
from fapan.
Mediaeval
Vol.
I.
Edited by F.
and
Small 4to.
Part I. Max Miiller.
Modern
Series.
3s. 6c?.
Buddhist Small 4to.
Vol.
I.
3s.
Texts
6d.
Part
I.
Sinonojna Bartholomei ; A Glossary from a Fourteenth-Century MS. in the Library of Pembroke College, Oxford. Edited by J. L. G. Mowat, M.A., Fellow of Pembroke College. Small 4to. 3s. 6rf.
PRESS, OXFORD.
CLARENDON
Clarmtron liitss The
17
Serijcs
Delegates of the Clarendon Press having undertaken
the publication of a series of works, chiefly educational, and
Clamibon ^riss ^uus, have published, or have
entitled the
in preparation, the following.
Those
to
which prices are attached are already published
;
the
others are in preparation.
I.
A
ENGLISH.
By Marie Eichens
First Reading Book. Berlin ; covers,
and edited by Anne
J.
of stiff
4c/.
Oxford Reading Book, Part Extra fcap. 8vo.
Children.
Extra fcap. 8vo.
stiff
An Elementary English
For
I.
Little
covers, 6d,
stiff
Oxford Reading Book, Part Classes.
Extra fcap. 8vo.
Clough.
For Junior
II.
covers, 6d.
Gram77tar and Exercise
Book. By O. W. Tancock, M.A., Head Master of Norwich School. Second Edition. Extra fcap. Svo. cloth, is. dd.
An
English
Lower Forms
Grammar and Reading in
Classical Schools.
Head Master
of
Norwich School.
Svo. cloth,
dd.
3s.
Typical Selections from the
Book, for By O. W. Tancock, M.A.,
Third Edition.
best
English Writers,
with Introductory Notices. Second Edition. Extra fcap. Svo. cloth, 3s. (id. each. Vol.
I.
Vol.
Latimer to Berkeley.
The Philology of
the
Extra fcap.
II.
In
Pope
Two
Volumes.
to Macaulay.
English Tongue.
By
J.
Earle, M.A.,' formerly Fellow of Oriel College, and Professor of Extra fcap. Svo. cloth, Third Edition. Anglo-Saxon, Oxford. 7s.
6d.
C
CLARENDON
1
A
Book for
the
PRESS, OXFORD.
Extra fcap. 8vo. cloth,
Edition.
By
Beginner in Anglo-Saxon.
Second
John Earle, M.A., Professor of Anglo-Saxon, Oxford. 2s,
An Ano^io-Saxoji Reader.
dd.
In Prose and Verse.
With Grammatical Introduction, Notes, and Glossary. By Henry Sweet, M.A. Third Edition. Extra fcap. 8vo. cloth, 8s. 6d.
An Anglo-Saxon Primer, with Grammar, Notes, Extra fcap. 8vo. cloth,
and Glossary. By the same Author.
2s.
6d.
The Ormulum; with the Notes and Glossary of Dr. R. M. White. Edited by Rev. R. Holt, M.A. Extra fcap. 8vo. cloth, 21s.
1878.
A New
Specimens of Early English.
2
vols.
and Re-
With Introduction, Notes, and Glossarial Index. vised Edition. By R. Morris, LL.D., and W. W. Skeat, M.A. Part
I.
English Homilies to King Horn Extra fcap. 8vo. cloth, 9s.
From Old
to A.D. 1300).
Part
II.
From Robert
A.D. 1393).
Specimens
(a.d.
1150
Gower (a.d. 1298 to Extra fcap. 8vo. cloth, 7s. ()d.
of Gloucester to
Second Edition.
of English
from
Literature,
the
Ploughmans Ciede to the ' Shepheardes Calender (a.d. 1394 to With Introduction, Notes, and Glossarial Index. By A.D. 1579V W. W. Sktat, M.A. Extra fcap. 8vo. cloth, 7s. dd. '
'
'
The Vision of William concerning Piers
the
Plowman, by William Eangland. Edited, with Notes, by W. W. Extra fcap. 8vo. cloth, 4s. ()d. Skeat, M.A. Third Edition.
Chaucer.
The Prioresses Tale
The Monkes Tale; The Edited by
W. W.
Skeat,
M.A.
;
Sir Thopas
;
The
Squieres Tale, &c. Extra fcap. Second Edition.
Clerkes Tale;
8vo. cloth, 4s. 6d.
Chaucer.
The
Tale of the
The Pardoneres Tale Yemannes Tale. By fcap.
Svo.
cloth, 4s.
;
Man
the 6rf.
same Editor.
of Lawe
The Chanouns Second Edition. Extra
The Second Nonnes Tale (See also p. 20.)
;
CLARENDON Old
En(rlish
PRESS, OXFORD.
19
Marlowe s Tragical His-
Drama.
Friar Faustus, and Greene's Honourable History of M.A Professor Bacon and Friar Bungay. Edited by A. W. Ward College, Manchester. of History and English Literature in Owens 1878. Extra fcap. 8vo. cloth, 5s. 6(f. torv of
Dr
Edward
Marlowe.
With
II.
Notes, &c. By O. W. Tancock, M.A., School. Extra fcap. 8vo. cloth, 3s.
Introduction,
Head Master
of Norwich
Hamlet. Edited by W. G. Clark, Shakespeare. stiff covers, 2s. M.A;; and W. Aldis Wright, M.A. Extra fcap. 8vo. Select
Shakespeare.
Twelfth Night.
is. 6d.
Henry
6d.
In the Press.
2s. 6c?.
the Fifth,
2s.
(For other Plays, see
p. 20.)
Areopagitica. With Introduction and W. Hales, M.A., late Fellow of Christ's College, J.
Milton.
By
Notes.
Cambridge.
Second Edition.
Holy War.
Bunyan. M.A.
Coriolanus, 2s.
by W.
covers.
A Midsummer Night's Dream, is. 6d.
2s.
Richard the Third,
stiff
King Lear,
The Tempest, is. 6d. As You Like It, is. 6^. Julius Csesar,
Edited
Plays.
Extra fcap. 8vo.
Aldis Wright, M.A.
In the Press.
Extra fcap. 8vo. cloth,
3s.
Edited by E. Venables,
(See also p. 21.)
Locke s Conduct of the Understanding.
Edited,
M.A., Professor of with Introduction, Notes, &c., by T. Fowler, Extra fcap. Logic in the University of Oxford. Second Edition. 8vo. cloth,
Addison. tator.
2s.
Selections from Papers in the Spec-
With Notes.
Extra fcap. 8vo. cloth,
Burke.
By T, Arnold, M.A.,
University College.
4s. dd.
Four Letters on the Proposals
Peace with the Regicide Directory of France. troduction and Notes, by E. J. Payne, M.A. cloth, 5s.
(See also p. 21.)
C 2
for
Edited, with InExtra fcap. 8vo.
CLARENDON
20
PRESS, OXFORD.
Also the following in paper covers
:
The Deserted Village, id. Elegy and Ode on Eton College. Vanity of Htcman Wishes. Johnson. Goldsmith.
Gray.
Notes by E.
Keats. W. T.
J.
Payne, M.A,
Lycidas,
L' Allegro,
3(f.
With Notes by
I.
i,d.
With Notes by R.
Milton.
With
^d.
Hyperion, Book Arnold, B.A.
2d.
3(f.
Samson
Browne, M.A.
C.
Comus,
Penseroso, ^d. Agonistes, 6cf. II
The Hermit, id. Lay of the Last Minstrel.
60?.
Parnell. Scott.
and Canto
I,
with Preface and Notes by
W.
A SERIES OP ENGLISH
Introduction
Minto, M.A.
6
CLASSICS,
Designed to meet the wants of Students in English Literature, by the late Kev. J. S. BREWER, M.A., of Queen's College, Oxford, and Professor of English Literature at King's College, London. 1.
The Prologtce
Chaucer.
to
the
Canterbury
Tales The Knightes Tale The Nonne Prestes Tale. Edited by R. Morris, Editor of Specimens of Early English, &c., &c. Sixth Edition. Extra fcap. 8vo. cloth, 25. 6c?. (See also p. 18.) ;
2.
;
Qiieene. Books I and II. Designed chiefly for the use of Schools. With Introduction, Notes, and Glossary. By G. W. Kitchin, M.A.
Spenser s Faery Book Book
3.
I.
II.
Eighth Edition. Sixth Edition.
Extra fcap. Svo. cloth, Extra fcap. Svo. cloth,
25. 6af.
2s.
6d.
Hooker. Ecclesiastical Polity, Book L Edited by R. W. Church, M.A., Dean of St. Paul's formerly Fellow of Oriel College, Oxford. Second Edition. Extra fcap. Svo. cloth, 2s. ;
4.
Shakespeare.
Select Plays.
Edited by
W.
G. Clark, M.A., Fellow of Trinity College, Cambridge and W. Aldis Wright, M.A., Trinity College, Cambridge. Extra fcap. ;
Svo.
stiff
I.
II.
III.
covers.
The Merchant of Venice, Richard the Second,
Macbeth,
is.
dd.
is.
is. (id.
(For other Plays, see
p. 19.)
CLARENDON 5.
PRESS, OXFORD.
21
Bacon. I.
II.
Advancement of Learning, Edited by W. Aldis Wright M.A. Second Edition. Extra fcap. 8vo. cloth, 4s. dd. By J. R. With Introduction and Notes. The Essays. M.A., Fellow and formerly Tutor of Jesus
Thursfield,
College, Oxford.
6.
2 vols.
Dryden.
Extra fcap. 8vo. cloth,
Fifth Edition.
Sold separately. Vol.
7.
Edited by R. C. Browne,
Poems.
Milton. M.A.
In Preparation.
I. 4s.
;
Vol.
Stanzas on the
Poems.
Select
6s. 6c?.
(See also p. 20.)
II. 3s.
Astr^ea Redux Annus Mirabilis Death of Oliver Cromwell The Hind and the Religio Laici Absalom and Achitophel Panther. Edited by W. D. Christie, M.A. Second Edition. Extra ;
;
;
;
fcap. 8vo. cloth, 3s. dd.
8.
The Pil<^rim
Bunyan.
s
Progress,
Grace
Abounding, Relation of the Imprisonment of Mr. John Bunyan. Edited, with Biographical Introduction and Notes, by E. Venables, M.A. 1879. Extra fcap. 8vo. cloth, 5s. 9.
Pope. Mark I.
II.
10.
With Introduction and Notes.
By
Pattison, B.D., Rector of Lincoln College, Oxford.
Essay on Man. Sixth Edition. Extra fcap. 8vo. is. 6rf. and Epistles. Third Edition. Extra fcap. 8vo. 2s.
Satires
yohnson.
Rasselas
;
Lives of Pope and
Dryden. Edited by Alfred Milnes, B.A. (London), late Scholar of Lincoln College, Oxford. Extra fcap. 8vo. cloth, 4s. dd.
11. Bttrke.
Select
Works.
Edited, with
In-
troduction and Notes, by E. J. Payne, M.A., of Lincoln's Inn, Barrister-at-Law, and Fellow of University College, Oxford. I.
II.
Thoughts on the Present Discontents the two Speeches on America. Second Edition. Extra fcap. 8vo. cloth, 4s. td. Second Edition. Reflections on the French Revolution. ;
Extra fcap. 8vo. cloth,
12.
Cowper.
5s.
(See also p. 19.)
Edited, with Life, Introductions,
and Notes, by H. T.
Griffith, B.A., formerly
Scholar of Pembroke
College, Oxford. I.
1782, with Selections from the Minor Extra fcap. Svo. cloth, 3s. 779-1 783. The Task, with Tirocinium, and Selections from the Minor Poems, A.D. 1 784-1 799. Extra fcap. 8vo. cloth, 3s.
The Didactic Poems of Pieces, a.d.
II.
i
CLARENDON PRESS, OXFORD.
22
LATIN.
II.
An
Ele7nentary Latin
By John
Grammar.
B.
Allen, M.A., Head Master of Perse Grammar School, Cambridge. Third Edition, Revised and Corrected. Extra fcap. 8vo. cloth, 2s. 6J.
A
First Latin Exercise Book. Third Edition.
Author,
A
By
Extra fcap. 8vo. cloth,
By
Second Latin Exercise Book. Author.
same
the 25.
6j,
the same
Preparing.
Anglice Reddenda, or Easy Extracts, Latin and By
Greek, for Unseen Translation, Edition, Revised and Enlarged.
C. S. Jerram,
M.A.
Extra fcap. 8vo. cloth,
Second 2s.
6J.
For the
Passages for Translation into Latin.
Passmen and others. Selected by J, Y. Sargent, M.A., Fellow and Tutor of Magdalen College, Oxford. Fifth Edition. use
of
Extra fcap. Svo. cloth,
2s. 6c?.
First Latin Reader. Third Edition.
Second Latin Reader. Caesar.
By Charles
J.
Nunns, M.A.
2s.
With
(for Schools). M.A.
E. Moberly,
The Gallic War.
I.
T.
In Preparation.
The CoJnmentaries
Notes and Maps. Part
By
Extra fcap. Svo. cloth,
Third Edition.
Extra fcap. Svo.
cloth, 4s. 6d. II. The Civil War. Extra fcap. Svo. cloth, 3s. 6d. The Civil War. Book I. Extra fcap. Svo. cloth, 2s.
Part
Selection of interesting and descrip-
Cicero.
tive passages.
With Notes.
By Henry Walford, M.A.
Parts. Second Edition. Extra fcap. Part separately, limp, I5. 6 J.
Svo.
Part
I.
Anecdotes from Grecian and
Part
II.
Omens and Dreams
:
cloth,
Roman
4s.
In three 6rf.
Each
History.
Beauties of Nature.
Part III. Rome's Rule of her Provinces.
Cicero. Notes.
M.A.
Selected Letters By
(for
Schools).
With
the late C. E. Prichard, M.A., and E. R. Bernard, Second Edition. Extra fcap. Svo. cloth, 3s.
CLARENDON By
Notes.
J.
R. King, M.A.
Browning, M.A.
Livy.
Extra fcap. 8vo. cloth,
Second Edition.
Extra fcap. 8vo. cloth,
Selections (for Schools). By H. Lee- Warner, M.A. Extra
and Maps.
limp, each
Part
I.
Part
II.
The Caudine Disaster. Hannibal's Campaign in The Macedonian War.
By A. R.
With Notes fcap. 8vo.
In Parts,
Italy.
Extra fcap. Svo. cloth,
Cluer, B.A.
3s.
Selections for the use of Schools.
Ovid.
dd.
With Introduction and
Books V-VII.
Notes.
2s.
is. 6rf.
Part III.
Livy.
With 6d.
2$,
By Oscar
With Notes.
Nepos.
Coriielins
23
Orations (for Schools).
Select
Cicero.
PRESS, OXFORD.
Introductions and Notes, and an Appendix on the
6d.
With
Roman
Calendar. By W. Ramsay, M.A. Edited by G. G. Ramsay, M.A., Professor Second Edition. Extra fcap. 8vo. cloth, of Humanity, Glasgow. 5 s. dd.
Selected Letters
Pliny.
Schools).
(for
By
With
the late C. E. Prichard, M.A., and E. R. Bernard, Second Edition. Extra fcap. Svo. cloth, 3s.
Notes.
M.A.
Iterum recognovit,
Catulli Veronensis Liber.
apparatum crilicum prolegomena appendices addidit, Robinson Ellis,
A
A.M.
1878.
Demy
Commentary on Ellis,
M.A.
1876.
Demy
Catulli Veronensis recognitionem Robinson
Cicero
de
Svo. cloth, 165.
Svo. cloth,
Carmina Ellis,
Oratore.
By Robinson
Catnllns. i6i-.
Selecta,
A.M. Extra
With
Introduction
Notes, by A. S. Wilkins, M.A., Professor of Latin. Manchester.
Book
I.
1879. Svo. cloth, 65.
secundum
fcap. Svo. cloth, 3s. 6d.
Book
II.
Owens
and College,
i88i. Svo. cloth, 5^.
CLARENDON PRESS, OXFORD.
24
J.
R. King, M.A.
Select
Cicero.
ductions, Notes, 1881. Edition.
Second Edition.
Demy
pro
Cicero
Notes.
3s.
By
and
Introduction
Edited by G. G. Ramsay, M.A.
dd.
VoKime
With a Commentary.
Horace.
same
the
4s.
With
Cluentio.
By W. Ramsay, M.A.
Extra fcap. Svo. cloth,
Intro-
By Albert Watson, M.A. Third
Text.
Extra fcap. Svo, cloth,
Editor.
8vo. cloth, los. 6d.
Svo. cloth, iSs.
Select Letters.
Cicero.
1879.
With English
Letters.
and Appendices.
By
With Notes.
Cicero s Philippic Orations.
I.
The Odes, Carmen Seculare, and Epodes. By Edward C. Wickham, M.A., Head Master of Wellington College. Second Edition.
Demy
1877.
A
Svo. cloth, 12s.
Horace.
reprint
of the
Livy,
Book
I.
With
above, in a size
Extra fcap. Svo. cloth,
suitable for the use of Schools.
5s. 6rf.
Historical
Introduction,
Examination, and Notes. By J. R. Seeley, M.A., Regius Professor 1881. Third Edition. Svo. of Modem History, Cambridge. cloth, 6s.
Ovid.
Ovidii Nasonis Ibis.
P.
Ex Novis
Scholia Vetera Commentarium menis Appendice Indice addidit, R. Ellis, A.M.
Codicibus Edidit. cloth, IDS.
and Commentary. Nettleship,
Virgil.
Prolego-
Demy
Svo.
(id.
The
Persius.
cum
M.A.
With
Satires.
With a Translation
By John Conington, M.A. Second Edition.
1874.
Edited by Henry
Svo. cloth,
7s. 6(i.
Introduction and Notes, by T. L. New College, Oxford. Two vols,
Papillon, M.A., Fellow of crown Svo. cloth, los. (>d.
CLARENDON
PRESS, OXFORD.
Selections from the less know7i North Finder, M.A.
1869.
Demy
Latin
25
By
Poets.
8vo. cloth, 15s.
Fragments and Specimens of Early Latin. With Introductions and Notes. Svo. cloth,
1
The Annals.
Tacitus. Notes.
Vergil:
1874.
By John Wordsworth, M.A.
8s.
With
and
Essays
Preparing.
Litrodnctory
Suggestions
of the Aeneid.
By H.
Nettleship,
M.A.
a Study
to
Svo. sewed,
is. 6(i.
Ancient Lives of Vergil ; with an Essay on the Poems of Vergil, in connection with H. Nettleship, M.A. Svo. sewed, 2s.
The Roman Satura
By
original form in conBy H. Nettleship, M.A.
its
:
and Times.
his Life
nection with its literary development. Svo. sewed, is.
A
.
Manual
of
Comparative
Philology. By New College.
T. L. Papillon, M.A., Fellow and Lecturer of Third Edition. 1S82. Crown Svo. cloth, 6s.
The Roman Poets of
the
By
Augustan Age.
William Young Sellar, M.A., Professor of Humanity in the University of Edinburgh. Virgil. Svo. cloth, 14s. 1877.
The Roman Poets of Author.
New
the Republic.
Edition, Revised and Enlarged.
By
the
1881.
same
Svo. cloth,
14s.
III.
A
GREEK.
Greek Primer, for the use of beginners
in
that Language. By the Right Rev. Charles Wordsworth, D.C.L., Bishop of St. Andrews. Sixth Edition, Revised and Enlarged. Extra fcap. Svo. cloth, is. 6cf.
Graecae
Granmtaticae
Scholarum.
Rudimenta
Auctore Carolo Wordsworth, Edition, 18S2. i2mo. cloth, 4s.
in
D C.L.
usum Twentieth
CLARENDON PRESS, OXFORD.
26
A
Greek-English Lexicon, abridged from Liddell and Scott's Edition. cloth, 7s.
Greek
4to. edition, chiefly for the use of Schools. Nineteenth Carefully Revised throughout. 1880. Square i2mo.
60?.
Verbs,
Iri^egttlar
and
Defective;
their
forms, meaning, and quantity; embracing all the Tenses used by Greek writers, with references to the passages in which they are found. By W. Veitch. Fourth Edition. Crown Svo. cloth, lox. dd.
The Elements of Greek Accentuation (for Schools) abridged from his larger work by H. W. Chandler, M.A., Waynflete Professor of Moral and Metaphysical Philosophy, Oxford. Extra fcap. Svo. cloth, is. 6d.
A
Series
of Gradnated Greek Readers
—
By W. G. Rushbrooke,
Eirst Greek Reader.
M.L., formerly Fellow of St. John's College, Cambridge, Second Classical Master at the City of London School. Second Edition. Extra fcap. Svo. cloth, 2s. 6c?.
Second Greek Reader. Extra fcap. Svo. cloth,
3s.
By A. M.
Bell,
M.A.
dd.
Third Greek Reader.
In Preparation.
Eourth Greek Reader; being Specimens of Greek Dialects. With Introductions and Notes. By Merry, M.A., Fellow and Lecturer of Lincoln College.
W. W. Extra
fcap. Svo. cloth, 4s. 6d.
Eifth
Greek Reader.
Part
I.
Selections
from Greek Epic and Dramatic Poetry, with Introductions and Notes. By Evelyn Abbott, M.A., Fellow of Balliol College. Extra fcap. Svo. cloth, 4s. 6(f. Part
II.
By
the
same Editor.
In Preparation.
The Golden Treasury of Ancient Greek Poetry ; being a Collection of the finest passages in the Greek Classic Poets, with Introductory Notices and Notes. By R. S. Wright, M.A., Fellow of Oriel College, Oxford. Extra fcap. Svo. cloth, Ss. 61/.
A
Golden Treastcry of Greek Prose, being a of the finest passages in the principal Greek Prose with Introductory Notices and Notes. By R. S. Wright, M.A.. and J. E. L. Shadwell, M.A. Extra fcap. Svo. cloth, 4s. dd. collection W^riters,
CLARENDON
PRESS, OXFORD.
Prometheus Bound
Aeschylus.
With Introduction and Notes, by A. O.
New
Extra fcap. 8vo. cloth,
College.
Schools).
Prickard, M.A., Fellow of
2s.
With Introduction
Agamemnon.
Aeschylus.
(for
27
and Notes by Arthur Sidgvvick, M.A., Tutor of Corpus Christi late Fellow of Trinity College, Cambridge, and College, Oxford ;
Assistant Master of
Rugby
Extra fcap. 8vo. cloth,
School.
3s.
The Choephoroe. With Introduction
Aeschylus.
and Notes by the same Editor.
In
Aristophanes.
Preparing.
Single
Plays, W. W.
English Notes, Introductions, &c., by
with
edited, Merry, M.A.
Extra
fcap. 8vo.
The
Clouds,
The Achamians,
2s.
2s.
Other Plays will follow,
(for Schools). With Notes. Head Master of Bedford School.
Arrian. Selections By
Phillpotts, J. S.
B.C.L.,
Tabula.
Cebes. by C.
S.
With Introduction and Notes
Jerram, M.A.
Extra fcap. Svo. cloth,
Alcestis
EiLripides. Jerram, M.A.
Schools).
Extra fcap. Svo. cloth,
Helena.
Eiiripides.
(for
2s. 6rf.
2s.
By
C. S.
dd.
Edited with Introduction, By
Notes, and Critical Appendix, for Upper and Middle Forms. C. S. Jerram, M.A. Extra fcap, Svo. cloth, 3s,
Selections from.
Herodotus.
Edited, with In-
troduction, Notes, and a Map, by W. W. Merry, M.A., Fellow Lecturer of Lincoln College. Extra fcap. Svo. cloth, 2s. 6a?.
and
Odyssey, Books I-XII (for Schools). By W. W, Merry, M.A, Twenty-fourth Thousand. Extra fcap, Svo,
Homer.
cloth, 4s,
Book
Homer. Schools).
6rf.
II, separately, is. 6rf.
Odyssey, By
Books
the same Editor.
XIII-XXIV
Extra fcap. Svo. cloth,
5s.
(for
CLARENDON
28
Homer.
Iliad,
D. B. Monro, M.A.
Homer,
Iliad,
PRESS, OXFORD.
Book
I
By
Schools).
(for
Extra fcap. 8vo. doth,
2s.
Books VI and XXI,
With
Introduction and Notes. By Herbert Hailstone, M.A., late Scholar of St. Peter's College, Cambridge. Extra fcap. 8vo. cloth, is. 6d. each.
Lucian.
Vera Historia
C. S. Jerram,
Plato.
M.A.
(for
Extra fcap. 8vo. cloth,
Edited with
Selections (for Schools),
Notes by
By
Schools). is. 6(f.
Purves, M.A., Fellow and late Lecturer of BallJol College, Oxford. Extra fcap. Bvo. cloth, 6s. dd. J.
Sophocles. In Single Plays, with English Notes, &c.
By Lewis Campbell, M.A.,
Professor of Greek in the UniverAndrew's, and Evelyn Abbott, M.A., Balliol College, Extra fcap. Svo. limp.
sity of St.
Oxford.
New
Oedipus Tyrannus.
Oedipus Coloneus, Ajax,
Sophocles.
Electra,
and Revised Edition. Antigone,
Trachiniae,
2s.
each.
Philoctetes,
2s.
each.
Oedipus Rex: Dindorf's Text, with
Notes by the present Bishop of Is.
is. gtf.
St. David's.
Ext. fcap. Svo. limp.
dd.
Theocritus (for PL Kynaston, M.A. College.
(late
Third Edition.
By
With Notes.
Schools).
Snow), Head Master of Cheltenham Extra fcap. Svo. cloth, 4s. dd.
Easy Selections (for Junior Classes). With a Vocabulary, Notes, and Map. By J. S. Phillpotts, B.C.L., and C. S. Jerram, M.A. Third Edition, Extra fcap. Svo. cloth,
Xenophon. 3s. dd.
Xenophon. Selections
(for Schools).
With Notes
and Maps. By J. S. Phillpotts, B.C.L., Head Master of Bedford School. Fourth Edition. Extra fcap. Svo. cloth, 3s. dd.
Xenophon. and Map.
Anabasis, Book By
C. S. Jerram,
M.A.
II.
With Notes
Extra fcap, Svo, cloth,
2s,
CLARENDON
PRESS, OXFORD.
By W.
Aristotle s Politics.
L.
29
Newman, M.A.,
Fellow of Balliol College, Oxford.
Aristotelian Studies. the Seventh
M.A., Fellow stiff,
On
I.
the Structure of
By. J. C. Wilson, of the Nicomachean Ethics. of Oriel College, Oxford. 1879. Medium 8vo,
Book
5 s.
and
Demostheries
Aeschines.
The
Orations of
Demosthenes and ^schines on the Crown. With Introductory Essays and Notes. By G. A. Sim cox, M.A., and W. H. Simcox,
M.A.
1872. 8vo. cloth, I2S.
Homer.
Odyssey,
Books I-XII.
English Notes, Appendices, etc. 1876. late James Riddell, M.A.
Homer. B.
Demy
the
8vo. cloth, i6s.
With Introduction and Notes.
Iliad.
By D.
Edited with
By W. W. Merry, M.A., and
Monro, M.A., Provost of Oriel College, Oxford.
Pre-
paring.
A
Grammar M.A
Monro, 105.
,
of the Homeric Dialect. Provost
of Oriel
College.
Demy
By D. Svo.
B.
cloth,
6fi?.
Sophocles.
The
With
Plays and Fragments.
English Notes and Introductions, by Lewis Campbell, M.A., Professor of Greek, St. Andrews, formerly Fellow of Queen's College, Oxford. 2 vols. Vol.
Oedipus Coloneus. Oedipus Tyrannus. I. Second Edition. 1879. Svo. cloth, 16s.
Vol.
Electra. Trachiniae. II. Ajax. 1881. 8vo. cloth, i6s.
Sophocles. the
A
The Text
same Editor.
Manual
Philoctetes.
Antigone.
Fragments.
of the Seven Plays.
Extra fcap. Svo. cloth,
By
4s. dd.
of Greek Historical Inscriptions.
E. L. Hicks, M.A., formerly Fellow and Tutor of Corpus Christi College, Oxford. Demy Svo, cloth, 10s. dd.
By
CLARENDON PRJESS, OXFORD.
30
IV.
A
FRENCH.
Etymological Dictionary of the
71
French
Language, with a Preface on the Principles of French Etymology. By A. Brachet. Translated into English by G. W. Kitchin, M.A. Second Edition. Crown 8vo. cloth, 7s. dd.
Grammar
Brachet' s Historical
the
of
French
Language. Translated into English by G. W. Kitchin, M.A. Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6c?.
A
Short History of French Literature, George Saintsbury, M.A.
Crown
By
8vo. cloth, 105. dd.
Specimens of French Literature, from Villon to Hugo.
A
Selected and arranged by the same Editor.
By
Prim.er of French Literature. Extra fcap. 8vo. cloth,
Author.
Corneilles Horace.
Classics,
Edited by
Corneilles Cinna, Savantes. 2S.
the
same
2s.
Edited with Introduction
and Notes by George Saintsbury.
French
Preparing.
Extra fcap. 8vo. cloth,
is. 6d.
GUSTAVE MASSOW, B.A.
and Molieres Les Femmes
With Introduction and Notes.
Extra
fcajj.
8vo. cloth,
td.
Racine s Andromague, and Corneilles teur.
With Louis Racine's
Le Men-
Extra fcap. Svo.
Life of his Father.
cloth, 2s. dd.
Mo Here s
Les Fourberies de Scapin, and Ra-
cine's Atlialie.
With
Extra fcap. Svo.
Voltaire's Life of Moliere.
cloth, 2s. dd.
Selections
from
the Correspondence
of
de Sevigne and her chief Contemporaries. Intended for Girls' Schools. Extra fcap. 8vo. cloth, 3s.
Voyage autour de
ma
Madame
more especially
Chambre, by Xavier de
Maistre; Ourika, by Madame de Duras; La Dot de Suzette, by Fievee; Les Jumeaux de I'Hotel Corneille, by Edmond About; Mesa ventures d'un Ecolier, by Rodolphe Topffer. Extra fcap. Svo, cloth, 2s. dd.
CLARENDON
PRESS, OXFORD.
31
Regnard's Le JoueiLr and Brueys and Palaprafs Le Grondeur.
XIV
Loins
Extra fcap. 8vo. cloth,
and
his
2s. 6rf.
Contemporaries ;
as de-
scribed in Extracts from the best Memoirs of the Seventeenth Century. With English Notes, Genealogical Tables, &c. Extra fcap. 8vo. cloth, 2s. 6
GERMAN. LANGE'S German Course. By HERMANN LANGE, V.
Teacher of Modern Languages, Mancliester
The Germans at Home; a
Practical Introduc-
to German Conversation, with an Appendix containing the Second Edition. 8vo. cloth. Essentials of German Grammar. tion
The German Manic al ; a German Grammar, a
Reading Book, and a Handbook of German Conversation.
Svo.
cloth, 7s. 6d.
A
Grammar cloth, 3s.
This *
'
of the German Language.
Svo.
6c?.
Grammar
'
is
a reprint of the
The German Manual,' and,
Grammar contained
in
in this separate form, is in-
tended for the use of Students who wish to make themselves acquainted with German Grammar chiefly for the purpose of being able to read German books.
German Composition; and American writers
for Translation in footnotes.
Laokoon,
Lessins;'s lish
Notes,
etc.
Extracts from English
for Translation into
German, with Hints
In the Press.
With
By A. Hamann,
Introduction, Phil.
Doc, M.A.
Ene-
Extra fcap.
Svo. cloth, 4s. dd.
Wilhelm
Tell.
A
Drama.
lated into English Verse cloth, 5s.
By
Schiller.
by E. Massie, M.A.
Trans-
Extra fcap. Svo.
CLARENDON PRESS, OXFORD.
32
Also, Edited
by
C.
BUCHHEIM,
A.
in King's College,
PhU. Doc, Professor
London
With
s Egmont. a Life Third Edition. Extra fcap. 8vo. cloth, 3s,
Goethe
Schiller s
Wilhelm
With
Tell.
:
of Goethe, &c.
a Life of Schiller;
an historical and critical Introduction, Arguments, and a complete Commentary. Fourth Edition. Extra fcap. 8vo. cloth, 3s. 6rf.
Lessing s
Minna
A
von Barnhebn.
Comedy.
With a &c.
Life of Lessing, Critical Analysis, Complete Fourth Edition. Extra fcap. Svo. cloth, 3s. 6tf.
Schiller s Historische Skizzen
;
Commentary,
Egmonts Leben
und Tod, and Belagerung von Antwerpen. Second Edition. Extra fcap. Svo. cloth,
7,&.
6d.
A
Goethe s Iphigenie auf Tanris. a Critical Introduction and Notes.
Modern German Reader. tion of Prose Extracts
Part
I.
Drama. With
Extra fcap. Svo. cloth,
A
3s.
Graduated Collec-
from Modern German writers
:
With English Notes, a Grammatical Appendix, and a com-
plete Vocabulary.
Second Edition. Extra
fcap. Svo. cloth, 2s. 6d.
Parts II and III in Preparation.
Lessing s Natha7i der Weise. tion,
Notes,
etc.
Extra
With
Introduc-
fcap. Svo. cloth, 4s. dd.
In Preparation.
Becker
s
{K. F.) Friedrich der Grosse.
Schiller s
Maria
Sttcart.
With Notes,
Intro-
duction, &c.
Schiller s
Jungfrau von
Orleans.
With Notes,
Introduction, &c.
Selections Goeihe.
from
the
Poems of
Schiller
and
CLARENDON
PRESS, OXFORD.
MATHEMATICS,
VI.
Made Easy:
Figtires
a
33
&c.
Arithmetic Book.
first
(Introductory to The Scholar's Arithmetic.') By Lewis Hensley, M.A., formerly Fellow and Assistant Tutor of Trinity College, Cambridge. Crown 8vo. cloth, 6c?. '
A nswers to the Examples in Figta^es made Easy, together with two thousand additional Examples formed from the in the same, with Answers. By the same Author. Crown 8vo. cloth, Is.
Tables
The Scholars Arithmetic ; with Answers By
the Examples.
An
The Scholar s Algebra. By
on Algebra.
Book-keeping.
Crown
the same Author.
By
Introductory work
Crown
the same Author.
to
8vo. cloth, 4s. dd.
8vo. cloth, 4s. dd.
R. G. C. Hamilton, Financial
Assistant Secretary to the Board of Trade, and John Ball (of the Firm of Quilter, Ball, and Co.), Co-Examiners in Book-keeping for the Society of Arts. New and enlarged Edition. Extra fcap. 8vo. limp cloth, 2s.
A
Course of Lectures on Ptcre Geometry. Henry
J.
By
Stephen Smith, M.A., F.R.S., Fellow of Corpus Christi
College, and Savilian Professor of
Geometry
in the University of
Oxford.
By W.
Acoustics.
F. Donkin, M.A.,
Savilian Professor of Astronomy, Oxford. "js. 6d.
A
Treatise on Electricity
1870.
Crown
F.R.S., Svo. cloth,
and Magnetism.
By
Clerk Maxwell, M.A., F.R.S., Professor of Experimental Physics in the University of Cambridge. Second Edition. 2 vols. Demy J.
8vo. cloth,
An
Elementary Treatise on
the
same Author.
cloth, 7s.
A
i/. IIS. 6c?.
Electricity.
Edited by William Garnett, M.A.
Demy
By Svo.
6c?.
Treatise on Statics.
By G. M.
Minchin, M. A.,
Professor of Applied Mathematics in the Indian Engineering College, Cooper's Hill. Second Edition, Revised and Enlarged. 1879. Svo. cloth, 14s.
D
CLARENDON PRESS, OXFORD.
34
Uniplanar Kinematics of Solids and Fhiids. By G. M. Minchin,
A
MA.
8vo. cloth,
7s.
6 J.
Treatise on the Kinetic Theory of By Henry William Watson, M.A., formerly Fellow College, Cambridge.
A
Crown
1S76. 8vo. cloth,
3s.
Gases. of Trinity
6d.
Treatise on the Application of Genei^alised W.
Coordinates to the Kinetics of a Material System. By H. Watson, M.A., and S. H. Burbury, M.A. 1879. 8vo. cloth, 6s.
By Colonel Alexander Ross
Geodesy. C.B., R.E.
1880. 8vo. cloth, 125.
VII.
A
PHYSICAL
Handbook of
Clarke,
(>d.
SCIEIS'CE.
Descriptive Astronomy. Third Edition. 1S77. Demy
G. F. Chambers, F.R.A.S.
By 8vo.
cloth, 28s.
A
Observed, Re-
Cycle of Celestial Objects.
duced, and Discussed by Admiral W. H. Smyth, R.N. Revised, condensed, and greatly enlarged by G. F. Chambers, F.R.A.S. 1881. 8vo. cloth, 2is.
Chemistry for Students. Phil.
A
Doc,
London.
A
cloth, 8j.
6rf.
By A. W.
Williamson,
F.R.S., Professor of Chemistry, University College, new Edition, with Solutions. 1873. Extra fcap. Svo.
Treatise on Heat, with
numerous Woodcuts
By Balfour Stewart, LL.D., F.R.S., Professor of Natural Philosophy in Owens College, Manchester. Fourth and Diagrams.
Edition. 1881. Extra fcap. 8vo. cloth,
7*.
dd.
By
Lessons on Thermodynamics.
R. E. Baynes,
M.A., Senior Student of Christ Church, Oxford, and Lee's Reader in Physics.
1878.
Crown
Forms of A^iimal
Svo. cloth,
Life.
7s.
6 J.
By G.
Rolleston,
M.D., F.R.S., Linacre Professor of Physiology, Oxford. Illustrated by Descriptions and Drawings of Dissections. A New Edition in the Press.
CLARENDON PRESS, OXFORD. Vol.
Chemistry.
Practical
in
Exercises
35
I.
and Harcourt M.A Elementary Exercises. By A. G. Vernon Revised by H. G. Madan, H. G. Madan, M.A. Third Edition. ;
Crown
M.A.
8vo. cloth, 9s.
Arranged Tables of Qualitative Analysis. 4s. 6i. H. G. Mad^, M.A. Large 4to. paper covers,
by
By M. H.N. Story-Maske-
Crystallography.
Keeper
Oxford; and Deputy Ivne M.A., Professor of Mineralogy, In the Fress. British Museum. in the Department of Minerals,
VIII.
HISTORY.
in The Constitutional History of England, Regius Stubbs, D.D., Origin and Development. By William Edition. Three vols, fessor of Modem History. Library cloth,
demy
its Pro8vo.
2I. 8s.
Also
in 3 vols,
crown 8vo. price
and
Select Charters
12s. each.
other Illustrations of
Eng-
from the Earliest Times to the Reign Fourth Arranged and Edited by W. Stubbs, M.A.
lish Constitutional History,
of Edward L 1881. Edition.
Crown
8vo. cloth, 8i.
6c?.
principally in A History of England, By Leopold Von Ranke.
the Sevenby Resident
Translated teenth Century. superintendence Members of the University of Oxford, under the M.A. 1875. 6 vols. of G. W. Kitchin, M.A., and C. W. Boase. 8vo. cloth,
A
il. 3s.
Norman
Short History of the England.
By
M.A.
E. A. Freeman,
Genealogical Tables illustrative of tory.
'By H. B. George, M.A.
Conquest of
Extra fcap. Svo. cloth,
2s.
6J.
Modern His-
Second Edition.
Small 4to.
cloth, 12s.
A
With numerous Maps,
History of Trance. Plans, and Tables.
1873-77. Vol.
I.
Vol.
2.
Vol.
3.
Crown
By G. W.
Kitchin. I^LA.
Svo. cloth, each
Second Edition.
Down
From 1453-1624. From 1624-1793. I)
2
10.';.
In Three Volumes.
6rf.
to the
Year 1453.
CLARENDON PRESS, OXFORD.
36
A
History of Germany and of the E-)npire^ down
the
to
close
of the
Regius Professor of Civil
A A
Selection other
from
Papers
Government
Indian History
in
J.
in
By
S, J.
Selection
the Despatches, Treaties,
and
Marquess Wellesley, K.G., during his Edited by S. J. Owen, M.A., formerly
of
the of India.
from
Owen,
the University of Oxford.
Bombay.
1877.
the Despatches, Treaties,
and
Professor of History in the Elphinstone College, 8vo. cloth, 1/. 4s.
A
Bryce, D.C.L.,
in the University of Oxford.
History of British India. M.A., Reader
By
Middle Ages.
Law
other Papers relating to India of Field-Marshal the Duke of 1880. 8vo. cloth, 24s. Wellington, K.G. By the same Editor.
A
History of the United States of America. By
E. J Payne, M.A., Barrister-at-Law, and Fellow of University College, Oxford. In the Press.
A
History of Greece from
Its
Conquest by the
By George time, B.C. 146 to a.d. 1S64. Finlay, LL.D. new Edition, revised throughout, and in part re-written, with considerable additions, by the Author, and Edited by H. F. Tozer, M.A , Tutor and late Fellow of Exeter College,
Romans
to the present
A
Oxford.
A
1877.
7 vols. 8vo. cloth, 3/. los.
Manual of Ancient
Histoiy.
By George
Rawlinson, MA., Camden Profes-:or of Ancient History, formerly Fellow of Exeter College, Oxford. Second Edition, Demy 8vo. cloth, 14s.
A
History of Greece.
By
E. A. Freeman, M.A.,
formerly Fellow of Trinity College, Oxford.
Italy
and her Invaders,
a.d.
376-476.
Hodgkin, Fellow of University College, London. Plates and Maps. 2 vols. 8vo. cloth, \l. 12s.
IX.
The Elements of
By
T.
Illustrated with
LAW.
ytirispritdence.
By Thomas
Erskine Holland, D.C.L., Chichele Professor of International Law and Diplomacy, and Fellow of All Souls College, Oxford. Second Edition.
Demy
8vo. cloth, los. dd.
CLARENDON PRESS, OXFORD. The
Instittctes
of Justinian, edited as a recen-
from
Second
same Editor.
By the sion of the Institutes of Gains. Extra fcap. 8vo. cloth, 5s. Edition, 1881.
Select Titles
37
By
the Digest of Justi^iian.
T. E. Holland, D.C.L., Chichele Professor of International Law and Diplomacy, and Fellow of All Souls' College, Oxford, and 8vo. C. L. Shadwell, B.C.L., Fellow of Oriel College, Oxford. cloth,
14s
Also sold in Parts, in paper covers, as follows Part
I.
Introductory Titles.
Part
II.
Family Law.
is.
Part III. Property Law. Part IV.
Part IV.
2s.
dd.
Law of Obligations (No. 1). Law of Obligations (No. 2).
ss. 6(f.
4s. 6(f.
Libjd
InstittUionuni
histiniani
Imperatoris
:
2s. 6rf.
with Introductions, Commentary, Excursus and Translation. By J. B. Moyle, B.C.L., M.A., of Lincoln's Inn, Barristerat-Law, and Fellow and Tutor of New College, Oxford. 2 vols. Qitattitor
;
8vo. cloth, 2\s.
Gaii Institutioniun Juris
Civilis
Commentarii
Elements of Roman Law by Gains. With a Translation and Commentary by Edward Poste, M.A., Barrister-at-Law, and Fellow of Oriel College, Oxford. Second Edition. 1875. 8vo.
Quatuor ;
or.
cloth, 18s.
An
Introdnction to the Principles of
and
Legislation.
Elements of
By Jeremy Bentham.
Law
Crown
Aforals
Svo. cloth, 6s. dd.
considered with reference to
By William Markby, M.A., Principles of General Jurisprudence. Judge of the High Court of Judicature, Calcutta. Second Edition, with Supplement. 1874. Cro\vn Svo. cloth, 7s. dd. Supplement separately, 2s.
Alberici Gentilis,
LCD,,
I.C.
Professoris
Re-
De LCD.,
lure Belli Libri Tres. Edidit Thomas Erskine Holland luris Gentium Professor Chicheleianus, Coll. Omn. Anim. Socins. necnon in Univ. Perusin. luris Professor Honorarius. 1877. Small 4to. half morocco, 21s.
gii,
International Laiv. M.A., Banister-at Law.
By William Edward Demy
Svo. cloth,
2i.«.
Hall,
CLARENDON PRESS, OXFORD.
38
An
Introduction
to the
History of the Laiv of
Real Property, with
original Authorities. M.A., of Lincoln's Inn, Barrister- at-Law.
Crown
8vo. cloth,
7s.
By Kenelm E. Digby, Second Edition.
1876.
dd.
Principles of the English
Law
of Contract,
and of Agettcy
in its Relation to Contract. By Sir William R. Anson, Bart., D.C.L., Warden of All Souls College, Oxford. Second Edition. Demy Svo. cloth, los. 6c?.
MENTAL AND MORAL PHILOSOPHY. Bacon. Novum Organum. Edited, with InX.
troduction, Notes, &c., by T. Fowler, M.A.. Professor of Logic in the University of Oxford. 1878. Svo. cloth, 14s.
Locke s Conduct of the Understanding.
Edited,
with Introduction, Notes, &c., by T. Fowler, M.A., Professor of Logic in the University of Oxford. Second Edition. Extra fcap, Svo. cloth,
Selections
2s.
from
Berkeley, with an Introduction
and Notes. For the use of Students in the Universities. By Alexander Campbell Eraser, LL.D. Second Edition. Crown Svo. cloth, 7s.
6t/.
(^S.e also p. 13.)
The Elements of Deductive Logic,
designed
mainly for the use of Junior Students in the Universities. By T. Fowler, M.A., Professor of Logic in the University of Oxford. Seventh Edition, with a Collection of Examples. Extra fcap. Svo. cloth, 3s. dd.
The Elements
of Inductive Logic,
designed
mainly for the use of Students in the Universities. By the same Author. Third Edition. Extra fcap. Svo. cloth, 6s.
A
Manual
of Political Economy, for the use
of Schools. By J. E. Thorold Rogers, M.A., formerly Professor of Political Economy, Oxford. Third Edition. Extra fcap. Svo. cloth, 4s. 6d.
XI.
A
ART,
&e.
Handbook of Pictorial Art. Tyrvvhitt, M.A., formerly Student
By
R. St.
J.
and Tutor of Christ Church, Oxford. With coloured Illustrations, Photographs, and a chapter on Perspective by A. Macdonald. Second Edition. 1875. Svo. half morocco, 18s.
CLARENDON PRESS, OXFORD.
A MiLsic Primer for Schools.
39
By
J. Troutbeck, M.A., Music Master in Westminster School, and R. F. Dale, M.A., Crown 8vo. B. Mus., Assistant Master in Westminster School. cloth, IS.
A
6rf.
By
Treatise on Harinony. Ouseley, Bart., Professor of Music Second Edition. 4to. cloth, io.«.
A
Sir F.
Treatise on Counterpoint, Canon, based upon that of Cherubini. Edition.
A
the
and
Musical Form
Treatise on By
the
same Author.
The Cultivation of John Hullah.
the
Second Edition.
Second
and General
4to. cloth, lOs.
Speaking
Voice.
Extra fcap. 8vo. cloth,
Construction
Healthy
of
Divellings
namely Houses, Hospitals, Barracks, Asylums, &c. late
By
2s. 6rf.
MISCELLANEOUS.
XII.
Galton,
Fitgue,
same Author.
4to. cloth, i6s.
Composition.
The
By
A. Gore
the University of Oxford.
in
Royal
Engineers,
C.B.,
&c.
F.R.S.,
By Douglas
Demy
8vo.
cloth, los. dd.
A
Treatise on Rivers
and
Canals, relating to
the Control and Improvement of Rivers, and the Design, ConstrucBy Leveson Francis Vernontion, and Development of Canals. Harcourt, M.A., Balliol College, Oxford, Member of the Institution 8vo. Vol. II, Plates.) of Civil Engineers. 2 vols. (Vol. I, Text. cloth, 2 Is.
A
System of Physical Education and Practical.
By Archibald Maclaren.
:
Theoretical
Extra fcap. 8vo. cloth,
7s. 6d.
Specimens of Loivland Scotch English.
By Dr.
J.
English Plant Fifteenth Century.
A. H. Murray.
Names from By
J.
Earle,
and Northern
Preparing.
M.A.
the Tenth to the Small fcap. 8vo. cloth,
5s.
CLARENDON
40
PRESS, OXFORD.
An Icelandic Prose Reader,
with Notes,
Gram-
mar, and Glossary by Dr. Gudbrand Vigfiisson and F. York 1879. Extra fcap. 8 vo. cloth, 10s. 6c/. Powell, M.A.
Selections
Dante.
Introduction and Notes. 8vo. cloth, 45.
i,
With
ii.
Inferno.
the
By H.
B. Cotterill, B.A.
With Extra fcap.
6rf.
La
Tasso.
from
Gerusalemme
Introduction and Notes.
fcap. 8vo, cloth, 2s.
Liberata. By
the
Extra
6cf.
The Modeini Greek Langtcage to Ancient Greek. cloth, 4s. 6d.
Cantos
same Editor.
By
E.
M.
in
Geldart, B.A.
its relation Extra fcap. 8vo.
Outlines of Textual Criticism applied to the New Testament. By C. E. Hammond, M.A., Fellow and Tutor of Exeter College, Oxford.
Third Edition.
Extra fcap.
8vo.
cloth, 3s. 6d.
A
Handbook of
Phonetics, including a Popular
Exposition of the Principles of Spelling Reform. M.A. Extra fcap. 8vo. cloth, 4s. 6d.
By Henry Sweet,
LONDON: HENRY FROWDE, Oxford University Press Warehouse,
7
Paternoster Row,
OXFORD CLARENDON PRESS DEPOSITORY, :
116
High Street.
invite suggestions and advice from and will be thankful for hints, 6fc. Secretary to the Delegates, Clarendon Press,
The Delegates of the Press all persons interested in education;
addressed
to
the
Oxford,
I
.Seminary Libraries Princeton Theoloqical
1
1012 01247 1472
Date Due
•J
